Torah Reading
Yitro: Exodus 18:1 Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt. 2 After Moshe had sent away his wife Tzipporah and her two sons, Yitro Moshe’s father-in-law had taken them back. 3 The name of the one son was Gershom, for Moshe had said, “I have been a foreigner in a foreign land.” 4 The name of the other was Eli‘ezer [my God helps], “because the God of my father helped me by rescuing me from Pharaoh’s sword.” 5 Yitro Moshe’s father-in-law brought Moshe’s sons and wife to him in the desert where he was encamped, at the mountain of God. 6 He sent word to Moshe, “I, your father-in-law Yitro, am coming to you with your wife and her two sons.”
7 Moshe went out to meet his father-in-law, prostrated himself and kissed him. Then, after inquiring of each other’s welfare, they entered the tent. 8 Moshe told his father-in-law all that Adonai had done to Pharaoh and the Egyptians for Isra’el’s sake, all the hardships they had suffered while traveling and how Adonai had rescued them. 9 Yitro rejoiced over all the good that Adonai had done for Isra’el by rescuing them from the Egyptians. 10 Yitro said, “Blessed be Adonai, who has rescued you from the Egyptians and from Pharaoh, who has rescued the people from the harsh hand of the Egyptians. 11 Now I know that Adonai is greater than all other gods, because he rescued those who were treated so arrogantly.” 12 Yitro Moshe’s father-in-law brought a burnt offering and sacrifices to God, and Aharon came with all the leaders of Isra’el to share the meal before God with Moshe’s father-in-law.
Today in Jewish History:
• Purim Saragossa (1421) A noxious plot was brewing against the Jewish community of Saragossa, but they were completely unaware of the looming danger. They were spared, however, thanks to a handful of synagogues beadles who acted on a dream they all had. The resulting salvation on the 17th of Shevat was celebrated by Saragossan Jews, and dubbed "Purim Saragossa."
A Hebrew Megillah (scroll) was penned, describing the details of the miraculous story. To this day, this scroll is read in certain communities on Purim Saragossa.
Link: Purim SaragossaDaily Quote:
The soul above awaits the time it will be privileged to descend into a body. For the soul senses how much it can accomplish here below; it can attain the level of "delighting with G-d." So what is everyone waiting for?[Hayom Yom, Cheshvan 15]
Today's Study:
Yitro: Exodus 18:1 Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt. 2 After Moshe had sent away his wife Tzipporah and her two sons, Yitro Moshe’s father-in-law had taken them back. 3 The name of the one son was Gershom, for Moshe had said, “I have been a foreigner in a foreign land.” 4 The name of the other was Eli‘ezer [my God helps], “because the God of my father helped me by rescuing me from Pharaoh’s sword.” 5 Yitro Moshe’s father-in-law brought Moshe’s sons and wife to him in the desert where he was encamped, at the mountain of God. 6 He sent word to Moshe, “I, your father-in-law Yitro, am coming to you with your wife and her two sons.”
7 Moshe went out to meet his father-in-law, prostrated himself and kissed him. Then, after inquiring of each other’s welfare, they entered the tent. 8 Moshe told his father-in-law all that Adonai had done to Pharaoh and the Egyptians for Isra’el’s sake, all the hardships they had suffered while traveling and how Adonai had rescued them. 9 Yitro rejoiced over all the good that Adonai had done for Isra’el by rescuing them from the Egyptians. 10 Yitro said, “Blessed be Adonai, who has rescued you from the Egyptians and from Pharaoh, who has rescued the people from the harsh hand of the Egyptians. 11 Now I know that Adonai is greater than all other gods, because he rescued those who were treated so arrogantly.” 12 Yitro Moshe’s father-in-law brought a burnt offering and sacrifices to God, and Aharon came with all the leaders of Isra’el to share the meal before God with Moshe’s father-in-law.
Today in Jewish History:
• Purim Saragossa (1421) A noxious plot was brewing against the Jewish community of Saragossa, but they were completely unaware of the looming danger. They were spared, however, thanks to a handful of synagogues beadles who acted on a dream they all had. The resulting salvation on the 17th of Shevat was celebrated by Saragossan Jews, and dubbed "Purim Saragossa."
A Hebrew Megillah (scroll) was penned, describing the details of the miraculous story. To this day, this scroll is read in certain communities on Purim Saragossa.
Link: Purim SaragossaDaily Quote:
The soul above awaits the time it will be privileged to descend into a body. For the soul senses how much it can accomplish here below; it can attain the level of "delighting with G-d." So what is everyone waiting for?[Hayom Yom, Cheshvan 15]
Today's Study:
Chitas and Rambam for today:
Chumash: Yitro, 2nd Portion Exodus 18:13-18:23 with Rashi
• Exodus Chapter 18
13It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening. יגוַֽיְהִי֙ מִמָּ֣חֳרָ֔ת וַיֵּ֥שֶׁב משֶׁ֖ה לִשְׁפֹּ֣ט אֶת־הָעָ֑ם וַיַּֽעֲמֹ֤ד הָעָם֙ עַל־משֶׁ֔ה מִן־הַבֹּ֖קֶר עַד־הָעָֽרֶב:
It came about on the next day: This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta] ויהי ממחרת: מוצאי יום הכיפורים היה, כך שנינו בספרי, ומהו ממחרת, למחרת רדתו מן ההר. ועל כרחך אי אפשר לומר אלא ממחרת יום הכיפורים, שהרי קודם מתן תורה אי אפשר לומר (פסוק טז) והודעתי את חקי וגו', ומשנתנה תורה עד יום הכיפורים לא ישב משה לשפוט את העם, שהרי בשבעה עשר בתמוז ירד ושבר את הלוחות, ולמחר עלה בהשכמה ושהה שמונים יום וירד ביום הכיפורים. ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שניה, אף לדברי האומר יתרו קודם מתן תורה בא, שילוחו אל ארצו לא היה אלא עד שנה שניה, שהרי נאמר כאן (פסוק כז) וישלח משה את חותנו ומצינו במסע הדגלים שאמר לו משה (במדבר י כט) נוסעים אנחנו אל המקום וגו', (שם לא) אל נא תעזוב אותנו, ואם זו קודם מתן תורה, מששלחו והלך היכן מצינו שחזר ואם תאמר שם לא נאמר יתרו אלא חובב, ובנו של יתרו היה, הוא חובב הוא יתרו, שהרי כתיב (שופטים ד יא) מבני חובב חותן משה:
that Moses sat down…, and the people stood: He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta] וישב משה וגו' ויעמד העם: יושב כמלך וכולן עומדים, והוקשה הדבר ליתרו שהיה מזלזל בכבודן של ישראל והוכיחו על כך, שנאמר (פסוק יד) מדוע אתה יושב לבדך וכלם נצבים:
from the morning until the evening: Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a] מן הבקר עד הערב: אפשר לומר כן, אלא כל דיין שדן דין אמת לאמיתו אפילו שעה אחת, מעלה עליו הכתוב כאילו עוסק בתורה כל היום, וכאלו נעשה שותף להקב"ה במעשה בראשית, שנאמר בו (בראשית א ה) ויהי ערב ויהי בקר יום אחד:
14When Moses' father in law saw what he was doing to the people, he said, "What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?" ידוַיַּרְא֙ חֹתֵ֣ן משֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב:
15Moses said to his father in law, "For the people come to me to seek God. טווַיֹּ֥אמֶר משֶׁ֖ה לְחֹֽתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְר֥שׁ אֱלֹהִֽים:
For…come: Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יָבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.] כי יבא: כמו כי בא, לשון הווה:
to seek God: [To be understood] as its Aramaic translation (Onkelos): לְמִתְבַָּע אוּלְפַן, to seek teaching from before the Lord. לדרש א-להים: כתרגומו למתבע אולפן, לשאול תלמוד מפי הגבורה:
16If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings." טזכִּי־יִֽהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהֽוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָֽאֱלֹהִ֖ים וְאֶת־תּֽוֹרֹתָֽיו:
If any of them has a case, he comes to me: The one who has the case comes to me. כי יהיה להם דבר בא: מי שיהיה לו דבר בא אלי:
17Moses' father in law said to him, "The thing you are doing is not good. יזוַיֹּ֛אמֶר חֹתֵ֥ן משֶׁ֖ה אֵלָ֑יו לֹא־טוֹב֙ הַדָּבָ֔ר אֲשֶׁ֥ר אַתָּ֖ה עֹשֶֽׂה:
Moses’ father-in-law said: As a token of honor, Scripture refers to him as the king’s father-in-law [and not by his name]. ויאמר חתן משה: דרך כבוד קוראו הכתוב חותנו של מלך:
18You will surely wear yourself out both you and these people who are with you for the matter is too heavy for you; you cannot do it alone. יחנָבֹ֣ל תִּבֹּ֔ל גַּם־אַתָּ֕ה גַּם־הָעָ֥ם הַזֶּ֖ה אֲשֶׁ֣ר עִמָּ֑ךְ כִּֽי־כָבֵ֤ד מִמְּךָ֙ הַדָּבָ֔ר לֹֽא־תוּכַ֥ל עֲשׂ֖הוּ לְבַדֶּֽךָ:
You will surely wear yourself out: Heb. נָבֹל ךְתִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out. נבל תבל: כתרגומו. ולשונו לשון כמישה פליישטרי"ר בלעז [לכמוש]. כמו (ירמיה ח יג) והעלה נבל, (ישעיה לד ד) כנבול עלה מגפן וגו', שהוא כמוש על ידי חמה ועל ידי קרח, וכחו תש ונלאה:
both you: גַּם-אַךְתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders. גם אתה: לרבות אהרן וחור ושבעים זקנים:
is too heavy for you: Its weight is greater than your strength. כי כבד ממך: כובדו רב יותר מכחך:
19Now listen to me. I will advise you, and may the Lord be with you. [You] represent the people before God, and you shall bring the matters to God. יטעַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹהִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים וְהֵֽבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָֽאֱלֹהִֽים:
I will advise you, and may the Lord be with you: in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].” -[from Mechilta] איעצך ויהי א-להים עמך: בעצה, אמר לו צא המלך בגבורה:
[You] represent the people before God: [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances. — [from Onkelos] היה אתה לעם מול הא-להים: שליח ומליץ בינותם למקום, ושואל משפטים מאתו:
the matters: The matters of their quarrels. — [from Jonathan] את הדברים: דברי ריבותם:
20And you shall admonish them concerning the statutes and the teachings, and you shall make known to them the way they shall go and the deed[s] they shall do. כוְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַֽחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהֽוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֨רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַמַּֽעֲשֶׂ֖ה אֲשֶׁ֥ר יַֽעֲשֽׂוּן:
21But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. כאוְאַתָּ֣ה תֶֽחֱזֶ֣ה מִכָּל־הָ֠עָ֠ם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת:
But you shall choose: with the holy spirit that is upon you. — [from Mechilta] ואתה תחזה: ברוח הקודש שעליך:
men of substance: Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta] [ אנשי חיל: עשירים, שאין צריכין להחניף ולהכיר פנים:
men of truth: These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta] אנשי אמת: אלו בעלי הבטחה, שהם כדאי לסמוך על דבריהם, שעל ידי כן יהיו דבריהם נשמעין:
who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b] שנאי בצע: ששונאין את ממונם בדין כההיא דאמרינן כל דיינא דמפקין ממונא מיניה בדינא לאו דיינא הוא:
leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a] שרי אלפים: הם היו שש מאות שרים לשש מאות אלף:
leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a] שרי מאות: ששת אלפים היו:
leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a] שרי חמשים: שנים עשר אלף:
and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.] שרי עשרת: ששים אלף:
22And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you. כבוְשָֽׁפְט֣וּ אֶת־הָעָם֘ בְּכָל־עֵת֒ וְהָיָ֞ה כָּל־הַדָּבָ֤ר הַגָּדֹל֙ יָבִ֣יאוּ אֵלֶ֔יךָ וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפְּטוּ־הֵ֑ם וְהָקֵל֙ מֵֽעָלֶ֔יךָ וְנָֽשְׂא֖וּ אִתָּֽךְ:
And they shall judge: Heb. וְשָׁפְטוּ. [Onkelos renders:] וִִידוּנוּן, an imperative expression.] ושפטו: וידונון, לשון צווי:
thereby making it easier for you: Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבֵָּד in “he hardened (וְהַכְבֵָּד) his heart” (Exod. 8: 11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense. והקל מעליך: דבר זה להקל מעליך. והקל, כמו (שמות ח יא) והכבד את לבו, (מלכים ב ג כד) והכות את מואב, לשון הווה:
23If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace." כגאִ֣ם אֶת־הַדָּבָ֤ר הַזֶּה֙ תַּֽעֲשֶׂ֔ה וְצִוְּךָ֣ אֱלֹהִ֔ים וְיָֽכָלְתָּ֖ עֲמֹ֑ד וְגַם֙ כָּל־הָעָ֣ם הַזֶּ֔ה עַל־מְקֹמ֖וֹ יָבֹ֥א בְשָׁלֽוֹם:
and the Lord commands you, you will be able to survive: Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta] וצוך א-להים ויכלת עמד: המלך בגבורה אם יצוה אותך לעשות כך תוכל עמוד, ואם יעכב על ידך לא תוכל לעמוד:
and also, all this people: Aaron, Nadab, and Abihu, and the 70 elders who now accompany you. — [from Mechilta] וגם כל העם הזה: אהרן נדב ואביהוא ושבעים זקנים הנלוים עתה עמך:
• Daily Tehillim: Psalms Chapters 83 - 87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya:
• Lessons in Tanya
• Today's Tanya Lesson Likutei Amarim, beginning of Chapter 25
• Monday, 17 Shevat, 5777 · 13 February 2017
• Likutei Amarim, beginning of Chapter 25
• In this chapter the Alter Rebbe concludes the discussion begun in ch. 18. There, he began to explain the verse, “For this thing is very near to you, in your mouth and in your heart, that you may do it,” meaning that to serve G‑d out of a feeling of love and awe for Him, is a very easy matter for everyone. This assertion seems contrary to our experience, for it is no easy matter (as the Alter Rebbe pointed out in ch. 17) to turn one’s heart from worldly matters to a love and fear of G‑d. In answer he stated that it is indeed an easy matter, for we need not create these feelings: we already have them. All that is required of us is to arouse our innate love and fear of G‑d from their latent state, and to employ them in the service of G‑d.
• Rambam - Monday, 17 Shevat, 5777 · 13 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 202
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
Full text of this Mitzvah »• A Nazirite Drinking Wine
Negative Commandment 202
Translated by Berel Bell
The 202nd prohibition is that a Nazirite is forbidden from drinking wine or any type of strong drink with a substantial amount1 of grape juice mixed in.
The source of this commandment is G‑d's statement,2 "He shall not drink any grape beverage (kol mishras anavim)."
The Torah was very strict with this law, prohibiting a case even when the wine, or strong drink with wine mixed in, has turned to vinegar. The source of this is G‑d's statement,3 "He may not even drink vinegar made from wine (chometz yayin) or vinegar made from a strong drink (chometz sheichar)."
This prohibition [of vinegar] does not count as a separate mitzvah. Had the verse said, "He may not drink wine (yayin) or vinegar from a strong drink (chometz sheichar)," then they would count as two mitzvos [since vinegar and wine are mentioned separately]. However, the verse [mentions them together, and] says, "He may not even drink vinegar made from wine (chometz yayin)." This phrase comes merely to extend the prohibition regarding wine [to include wine which has turned to vinegar, rather than creating a separate prohibition]. It is explained in tractate Nazir4 that the phrase5 "grape beverage" (mishras anavim) comes to prohibit the taste [of grapes] like it itself.6
The proof that they count as just one mitzvah is the law that a person who drank both wine and vinegar does not receive two sets of lashes, as explained below.7
The Nazirite receives lashes for drinking a revi'is8 of wine or vinegar.
FOOTNOTES
1.See Hilchos Nazirus 5:4, where the Rambam defines this amount as approximately 1/6th.
2.Num. 6:3.
3.Ibid.
4.37a.
5.Num. ibid.
6.Therefore, water which has the taste of grapes (e.g. the grapes were soaked in the water and then removed) is prohibited as if it contained grape juice itself.
Evidently, the Rambam's intention in quoting this Talmudic passage is to show how far the prohibition is extended. Just as the prohibition of wine includes vinegar, so too, it includes the taste of grapes, even if the substance itself is not present.
7.P206.
8.Approx. 86 milliliters.
• Negative Commandment 203
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
Full text of this Mitzvah »• A Nazirite Eating Grapes
Negative Commandment 203
Translated by Berel Bell
Negative Commandment 204
The 203rd prohibition is that a Nazirite is forbidden from eating grapes.
The source of this commandment is G‑d's statement,1 "He shall not eat any grapes."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
• Negative Commandment 204
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
Full text of this Mitzvah »
• A Nazirite Eating Raisins
Negative Commandment 204
Translated by Berel Bell
Negative Commandment 205
The 204th prohibition is that a Nazirite is forbidden from eating raisins.
The source of this commandment is G‑d's statement,1 "He shall not eat any raisins."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Six
• Mechirah - Chapter Six
• Nezirut - Chapter 3
• Monday, 17 Shevat, 5777 · 13 February 2017
• "Today's Day"
• Shabbat, Sh'vat 17, 5703
During the reading of the Song of the Red Sea, we stand. Haftora: U'Devora isha nevee'a.
Torah lessons: Chumash: B'shalach, Shevi'i with Rashi.
Tehillim: 83-87.
Tanya: Ch. 22. Yet since (p. 89)...out of nothing. (p. 93).
There is a custom of eating black buckwheat on this Shabbat.
On Shabbat B'shalach 5621 (1861) the Tzemach Tzedek said the maamar R'u ki Hashem printed in Likutei Torah. Shortly afterward he said to his son, my grandfather: On Shabbat B'shalach 5565 (1805) my grandfather said this maamar. Afterwards he sent for me and told me that in 5529 (1769) when he was in Mezritch the Maggid had summoned him to his room and had said:
On Shabbat B'shalach 5516 (1756) the Baal Shem Tov said a Maamar on Vayashav hayam...l'eitano,1 "The Red Sea returned to its strength," quoting the Rabbinic play on the last word, l'eitano - litnao, meaning to its condition or agreement.2 In 5521 (1761), a year after the Baal Shem Tov's passing, my Rebbe (the Baal Shem Tov) came to me, said the maamar, and added an explanation of the subject "doing His will" in contrast to "doing His word." And today my Rebbe again came to me to repeat the maamar.
Then the Maggid repeated the maamar to the Alter Rebbe, adding an interpretation of "River Ginai, part for me,"3 which is similar to k'riat yam suf, the splitting of the Red Sea.
The Tzemach Tzedek concluded: Today the Baal Shem Tov, the Maggid and the Alter Rebbe came to me, each repeating the maamar in his own style.
Several hours later the Tzemach Tzedek called my grandfather again and told him an interpretation of the maamar.
FOOTNOTES
1.Sh'mot 14:27.
2.At creation G-d made an agreement, or condition, with the Red Sea that it would part for Israel.
3.Chulin 7a, where R. Pinchas ben Yair asked the river to part and let him pass to perform a mitzva.
• Daily Thought:
Truth Concentrate
This Torah we were given is not of the world, neither is it something extraneous to it. Rather, it is the hidden essence, the primal thought from which all the cosmos and each thing within it extends. It is not about the world, it is the world—the world as its Creator sees it and knows it to be.
The sages of the Talmud told us that the Torah is the blueprint G‑d used to design His creation. There is not a thing that cannot be found there.
Even more, they told us, the Torah is far beyond the world, beyond time, beyond any sort of being. G‑d and His Torah are one, for His thoughts are not extraneous to Him, nor do they effect any change in Him, as do our thoughts. Rather, His thoughts, His wisdom, His desire—all are a simple oneness that does not change.
But He took that infinite wisdom and condensed it a thousandfold, a billionfold, and more, into finite, earthly terms that we could grasp—yet without losing a drop of its purity, of its intimate bond with Him. Then He put it into our hands to learn, to explore and to extend.
So now, when our mind grasps a thought of Torah, thoroughly, with utter clarity, we grasp that inner wisdom. And when we are completely absorbed in the process of thought, comprehension and application, our self and being is grasped by that infinite wisdom which is the essence of all things.
We have grasped it, and it grasps us. In truth, we become that essence.[Rabbi Schneur Zalman of Liadi, Tanya, chapters 4 and 5.]
Chumash: Yitro, 2nd Portion Exodus 18:13-18:23 with Rashi
• Exodus Chapter 18
13It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening. יגוַֽיְהִי֙ מִמָּ֣חֳרָ֔ת וַיֵּ֥שֶׁב משֶׁ֖ה לִשְׁפֹּ֣ט אֶת־הָעָ֑ם וַיַּֽעֲמֹ֤ד הָעָם֙ עַל־משֶׁ֔ה מִן־הַבֹּ֖קֶר עַד־הָעָֽרֶב:
It came about on the next day: This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta] ויהי ממחרת: מוצאי יום הכיפורים היה, כך שנינו בספרי, ומהו ממחרת, למחרת רדתו מן ההר. ועל כרחך אי אפשר לומר אלא ממחרת יום הכיפורים, שהרי קודם מתן תורה אי אפשר לומר (פסוק טז) והודעתי את חקי וגו', ומשנתנה תורה עד יום הכיפורים לא ישב משה לשפוט את העם, שהרי בשבעה עשר בתמוז ירד ושבר את הלוחות, ולמחר עלה בהשכמה ושהה שמונים יום וירד ביום הכיפורים. ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שניה, אף לדברי האומר יתרו קודם מתן תורה בא, שילוחו אל ארצו לא היה אלא עד שנה שניה, שהרי נאמר כאן (פסוק כז) וישלח משה את חותנו ומצינו במסע הדגלים שאמר לו משה (במדבר י כט) נוסעים אנחנו אל המקום וגו', (שם לא) אל נא תעזוב אותנו, ואם זו קודם מתן תורה, מששלחו והלך היכן מצינו שחזר ואם תאמר שם לא נאמר יתרו אלא חובב, ובנו של יתרו היה, הוא חובב הוא יתרו, שהרי כתיב (שופטים ד יא) מבני חובב חותן משה:
that Moses sat down…, and the people stood: He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta] וישב משה וגו' ויעמד העם: יושב כמלך וכולן עומדים, והוקשה הדבר ליתרו שהיה מזלזל בכבודן של ישראל והוכיחו על כך, שנאמר (פסוק יד) מדוע אתה יושב לבדך וכלם נצבים:
from the morning until the evening: Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a] מן הבקר עד הערב: אפשר לומר כן, אלא כל דיין שדן דין אמת לאמיתו אפילו שעה אחת, מעלה עליו הכתוב כאילו עוסק בתורה כל היום, וכאלו נעשה שותף להקב"ה במעשה בראשית, שנאמר בו (בראשית א ה) ויהי ערב ויהי בקר יום אחד:
14When Moses' father in law saw what he was doing to the people, he said, "What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?" ידוַיַּרְא֙ חֹתֵ֣ן משֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב:
15Moses said to his father in law, "For the people come to me to seek God. טווַיֹּ֥אמֶר משֶׁ֖ה לְחֹֽתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְר֥שׁ אֱלֹהִֽים:
For…come: Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יָבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.] כי יבא: כמו כי בא, לשון הווה:
to seek God: [To be understood] as its Aramaic translation (Onkelos): לְמִתְבַָּע אוּלְפַן, to seek teaching from before the Lord. לדרש א-להים: כתרגומו למתבע אולפן, לשאול תלמוד מפי הגבורה:
16If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings." טזכִּי־יִֽהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהֽוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָֽאֱלֹהִ֖ים וְאֶת־תּֽוֹרֹתָֽיו:
If any of them has a case, he comes to me: The one who has the case comes to me. כי יהיה להם דבר בא: מי שיהיה לו דבר בא אלי:
17Moses' father in law said to him, "The thing you are doing is not good. יזוַיֹּ֛אמֶר חֹתֵ֥ן משֶׁ֖ה אֵלָ֑יו לֹא־טוֹב֙ הַדָּבָ֔ר אֲשֶׁ֥ר אַתָּ֖ה עֹשֶֽׂה:
Moses’ father-in-law said: As a token of honor, Scripture refers to him as the king’s father-in-law [and not by his name]. ויאמר חתן משה: דרך כבוד קוראו הכתוב חותנו של מלך:
18You will surely wear yourself out both you and these people who are with you for the matter is too heavy for you; you cannot do it alone. יחנָבֹ֣ל תִּבֹּ֔ל גַּם־אַתָּ֕ה גַּם־הָעָ֥ם הַזֶּ֖ה אֲשֶׁ֣ר עִמָּ֑ךְ כִּֽי־כָבֵ֤ד מִמְּךָ֙ הַדָּבָ֔ר לֹֽא־תוּכַ֥ל עֲשׂ֖הוּ לְבַדֶּֽךָ:
You will surely wear yourself out: Heb. נָבֹל ךְתִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out. נבל תבל: כתרגומו. ולשונו לשון כמישה פליישטרי"ר בלעז [לכמוש]. כמו (ירמיה ח יג) והעלה נבל, (ישעיה לד ד) כנבול עלה מגפן וגו', שהוא כמוש על ידי חמה ועל ידי קרח, וכחו תש ונלאה:
both you: גַּם-אַךְתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders. גם אתה: לרבות אהרן וחור ושבעים זקנים:
is too heavy for you: Its weight is greater than your strength. כי כבד ממך: כובדו רב יותר מכחך:
19Now listen to me. I will advise you, and may the Lord be with you. [You] represent the people before God, and you shall bring the matters to God. יטעַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹהִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים וְהֵֽבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָֽאֱלֹהִֽים:
I will advise you, and may the Lord be with you: in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].” -[from Mechilta] איעצך ויהי א-להים עמך: בעצה, אמר לו צא המלך בגבורה:
[You] represent the people before God: [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances. — [from Onkelos] היה אתה לעם מול הא-להים: שליח ומליץ בינותם למקום, ושואל משפטים מאתו:
the matters: The matters of their quarrels. — [from Jonathan] את הדברים: דברי ריבותם:
20And you shall admonish them concerning the statutes and the teachings, and you shall make known to them the way they shall go and the deed[s] they shall do. כוְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַֽחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהֽוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֨רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַמַּֽעֲשֶׂ֖ה אֲשֶׁ֥ר יַֽעֲשֽׂוּן:
21But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. כאוְאַתָּ֣ה תֶֽחֱזֶ֣ה מִכָּל־הָ֠עָ֠ם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת:
But you shall choose: with the holy spirit that is upon you. — [from Mechilta] ואתה תחזה: ברוח הקודש שעליך:
men of substance: Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta] [ אנשי חיל: עשירים, שאין צריכין להחניף ולהכיר פנים:
men of truth: These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta] אנשי אמת: אלו בעלי הבטחה, שהם כדאי לסמוך על דבריהם, שעל ידי כן יהיו דבריהם נשמעין:
who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b] שנאי בצע: ששונאין את ממונם בדין כההיא דאמרינן כל דיינא דמפקין ממונא מיניה בדינא לאו דיינא הוא:
leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a] שרי אלפים: הם היו שש מאות שרים לשש מאות אלף:
leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a] שרי מאות: ששת אלפים היו:
leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a] שרי חמשים: שנים עשר אלף:
and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.] שרי עשרת: ששים אלף:
22And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you. כבוְשָֽׁפְט֣וּ אֶת־הָעָם֘ בְּכָל־עֵת֒ וְהָיָ֞ה כָּל־הַדָּבָ֤ר הַגָּדֹל֙ יָבִ֣יאוּ אֵלֶ֔יךָ וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפְּטוּ־הֵ֑ם וְהָקֵל֙ מֵֽעָלֶ֔יךָ וְנָֽשְׂא֖וּ אִתָּֽךְ:
And they shall judge: Heb. וְשָׁפְטוּ. [Onkelos renders:] וִִידוּנוּן, an imperative expression.] ושפטו: וידונון, לשון צווי:
thereby making it easier for you: Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבֵָּד in “he hardened (וְהַכְבֵָּד) his heart” (Exod. 8: 11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense. והקל מעליך: דבר זה להקל מעליך. והקל, כמו (שמות ח יא) והכבד את לבו, (מלכים ב ג כד) והכות את מואב, לשון הווה:
23If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace." כגאִ֣ם אֶת־הַדָּבָ֤ר הַזֶּה֙ תַּֽעֲשֶׂ֔ה וְצִוְּךָ֣ אֱלֹהִ֔ים וְיָֽכָלְתָּ֖ עֲמֹ֑ד וְגַם֙ כָּל־הָעָ֣ם הַזֶּ֔ה עַל־מְקֹמ֖וֹ יָבֹ֥א בְשָׁלֽוֹם:
and the Lord commands you, you will be able to survive: Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta] וצוך א-להים ויכלת עמד: המלך בגבורה אם יצוה אותך לעשות כך תוכל עמוד, ואם יעכב על ידך לא תוכל לעמוד:
and also, all this people: Aaron, Nadab, and Abihu, and the 70 elders who now accompany you. — [from Mechilta] וגם כל העם הזה: אהרן נדב ואביהוא ושבעים זקנים הנלוים עתה עמך:
• Daily Tehillim: Psalms Chapters 83 - 87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya:
• Lessons in Tanya
• Today's Tanya Lesson Likutei Amarim, beginning of Chapter 25
• Monday, 17 Shevat, 5777 · 13 February 2017
• Likutei Amarim, beginning of Chapter 25
• In this chapter the Alter Rebbe concludes the discussion begun in ch. 18. There, he began to explain the verse, “For this thing is very near to you, in your mouth and in your heart, that you may do it,” meaning that to serve G‑d out of a feeling of love and awe for Him, is a very easy matter for everyone. This assertion seems contrary to our experience, for it is no easy matter (as the Alter Rebbe pointed out in ch. 17) to turn one’s heart from worldly matters to a love and fear of G‑d. In answer he stated that it is indeed an easy matter, for we need not create these feelings: we already have them. All that is required of us is to arouse our innate love and fear of G‑d from their latent state, and to employ them in the service of G‑d.
He then went on to explain (in chs. 18 and 19) the nature and essence of this love and fear. The soul, with its power of faith in G‑d by which it is attached to Him, intrinsically desires to cleave to its Divine source. This desire also contains an element of fear — the fear of anything that constitutes separation from G‑d. So powerful are these feelings that, by his very nature, a Jew will sacrifice his life rather than practice idolatry, which is a repudiation of G‑d’s unity.
In the following chapters, the Alter Rebbe explained that all the mitzvot are an affirmation of G‑d’s unity, which means that everything exists within G‑d and is one with Him. For in the mitzvot G‑d’s Will is revealed, and he who performs them becomes perfectly united with Him. Conversely all sins constitute idolatry, for idolatry implies that there is something — anything — that exists outside of G‑d, and separate from Him. Through any transgression, one separates himself from G‑d’s Will as expressed in the commandments, and thus from G‑d Himself, placing himself in the domain of the kelipot who deny G‑d’s unity.
By his very nature, then, a Jew would always observe the mitzvot and would never sin — were it not for a “spirit of folly” that obscures his innate hidden love for G‑d, and does not permit him to feel the diverse effects of mitzvot and sins on his connection with G‑d.
In this chapter the Alter Rebbe concludes the discussion, stating that every Jew, at any time, is able to dispel the “spirit of folly” and to arouse his hidden love for G‑d. Thus when he is tempted to sin, he will actually feel how the sin would tear him away from G‑d, and he will therefore resist the impulse. Similarly, when he is required to perform a mitzvah, he will feel his love for G‑d dictating that he do so, so as to be united with Him.
וזהו שכתוב: כי קרוב אליך הדבר מאד וגו‘
This, then, is the meaning of the verse, 1 “For this thing is very near to you...” — to observe the Torah and its commandments out of love and fear of G‑d.
שבכל עת ובכל שעה בידו של אדם וברשותו הוא להעביר רוח שטות והשכחה מקרבו
For at any time and moment a person is capable and free to rid himself of the spirit of folly which renders him insensitive to the separation between himself and G‑d caused by sin, and the forgetfulness that he has a love of G‑d by virtue of which he desires to unite with Him, through the fulfillment of the mitzvot.
ולזכור ולעורר אהבתו לה’ אחד המסותרת בודאי בלבבו בלי שום ספק
He is always able to remember and arouse his love of the One G‑d, that is certainly, undoubtedly, latent in his heart — since everyone, even the most hardened sinner, is endowed with this inborn love.
וזהו שכתוב: ובלבבך
This is the meaning of “in your heart” i.e., that everyone can serve G‑d out of love, which is an emotion of the heart.
Yet love of G‑d, by itself, is insufficient. One needs also a fear of G‑d, to guard against violating the prohibitive commandments. Therefore the Alter Rebbe continues:
ונכלל בה גם דחילו, דהיינו שלא ליפרד בשום אופן מיחודו ואחדותו יתברך, אפילו במסירת נפש ממש
This love carries with it also fear; that is, the dread of being separated on any account from G‑d’s unity and oneness. Even if it means sacrificing his life so as not to be separated from Him, he will do so,
בלי שום טעם ושכל מושג, אלא בטבע אלקי
without any reason or logic, but purely out of one’s divine nature.
As illustrated in ch. 19 by the analogy of the flame of a candle, which intrinsically seeks to unite with its source, the soul instinctively seeks to unite with its Divine source. Because of this nature, it recoils in fear from anything that may sever its connection with G‑d, even at the cost of life itself.
וכל שכן בשבירת התאוות, הקלה מיסורי מיתה, שקרוב אליו הדבר יותר לכבוש היצר
Surely, then, it is far easier to subdue one’s appetites, since this entails much lighter suffering than deathwhich he would willingly endure so as not to be torn away from G‑d. Mastering his evil inclination is easier,
הן בבחינת סור מרע
both in the category of2 “turning away from evil” and the category of3 “doing good” — i.e., refraining from sin, and observing the positive commandments, respectively.
אפילו מעבירה קלה של דברי סופרים שלא לעבור על רצונו יתברך, מאחר שנפרד בה מיחודו ואחדותו כמו בעבודה זרה ממש בשעת מעשה
To be specific: Even when it concerns a minor Rabbinic prohibition one can easily master his evil inclination so as not to transgress G‑d’s Will, since at the time that he does the forbidden act, he thereby becomes separated from G‑d’s unity just as much as through actual idolatry, as explained in the previous chapter.
It follows therefore, that he ought to display the same strength in resisting the temptation for such a sin as he would display (even to the point of sacrificing his life) in rejecting idolatry, since this sin too separates him from G‑d.
There would appear to be a difference, however, between idolatry and the minor sin with which we are dealing. With idolatry, the sinner remains separated from G‑d even after the idolatrous act (as explained in the previous chapter), whereas with a minor sin the separation lasts only as long as the sinful act itself.
The Alter Rebbe refutes this argument in the next paragraph by stating that in the case of idolatry, too, there is a means of ensuring that the separation from G‑d brought on thereby end immediately after the act. That method is teshuvah — repentance. Yet, despite the fact that this resource is available to him, a Jew would rather be killed than practice idolatry, for he cannot accept even a momentary separation from G‑d. He may now apply the same consideration to refraining from even a minor sin, since it too imposes upon him a separation from G‑d, albeit a momentary one.
והרי גם בעבודה זרה יכול לעשות תשובה אחר כך
Now, even with regard to idolatry, he can repent afterwards and thus assure himself of unity with G‑d after the idol-worship. Nevertheless, a Jew would give up his life rather than exercise this option.
Yet one may argue that in reality this is no option at all. The Talmud states that when one sins because he relies on subsequent teshuvah, G‑d does not allow him to practice teshuvah. Since he cannot rely on this, he must sacrifice his life so as not to remain permanently separated from G‑d through idolatry. With a minor sin, however, the separation from G‑d that it causes is in any case temporary, even without recourse to teshuvah.
We are thus once again left with our original question: How can it be said that the same fear of separation from G‑d that motivates a Jew to sacrifice his life with regard to idolatry, can also motivate him to refrain from even a minor sin? The two cases are altogether different: the former causes a lasting separation, and the latter, a momentary one.
The Alter Rebbe answers this objection by clarifying the Talmudic statement on which it is based. The Talmud does not imply, he explains, that the sinner who relies on teshuvah utterly loses his ability to repent, but rather that the Divine assistance usually granted to a penitent sinner is withheld from him.
Thus one could, after all, submit to coercion and practice idolatry, and rely on teshuvah to save him from a lasting separation from G‑d. Yet no Jew would take advantage of this resource; the love of G‑d innate in every Jew dictates that he sacrifice his life rather than bear the temporary separation caused by idolatry.
This discussion is contained in the following paragraphs.
ואף שהאומר אחטא ואשוב, אין מספיקין כו‘
(4Although the Talmud states that5 “He who says, ’I will sin and repent, sin and repent,‘ is not given an opportunity to do so,”
היינו שאין מחזיקים ידו להיות לו שעת הכושר לעשות תשובה
yet this means merely that G‑d does not aid such a sinner, granting him the auspicious occasion to repent.
Generally, G‑d grants one who wishes to repent the necessary power and the opportune moment to realize his good intentions. However, where one’s reliance on teshuvah formed the basis for his sin, he is lent neither the strength nor the opportunity.
אבל אם דחק השעה ועשה תשובה, אין לך דבר שעומד בפני התשובה
If, however, he seizes the opportunity himself and he repents, 6 “Nothing can stand in the way of repentance.”
Thus, even in the case of idolatry one could conceivably rely on teshuvah to prevent a lasting separation from G‑d.
ואף על פי כן, כל איש ישראל מוכן ומזומן למסור נפשו על קדושת ה’
Nevertheless, every Jew is prepared and ready to suffer martyrdom for the sanctification of G‑d’s Name,
שלא להשתחוות לעבודה זרה אפילו לפי שעה ולעשות תשובה אחר כך
and will not perform an idolatrous act lit., “to bow down before an idol” even temporarily, with the intention of repenting afterwards — indicating that the fear of even a temporary separation from G‑d is sufficient motivation for self-sacrifice.
והיינו מפני אור ה‘ המלובש בנפשם כנ״ל, שאינו בבחינת זמן ושעה כלל אלא למעלה מהזמן, ושליט ומושל עליו כנודע
This is because of the Divine light which is clothed in his soul, as explained above, which does not come within the realm of time at all, but transcends time, and therefore in relation to this light every action is eternal;furthermore, as is known this Divine light rules and dominates time — not only is it not governed by the laws of time, but on the contrary it governs them.
Thus, an action which took but a moment (and, judged by temporal standards, has no value) can become more momentous than one which takes much longer. 7
Since the Divine light clothed in the soul transcends and dominates time, it does not permit any separation from G‑d, no matter how short its duration.
The discussion until now centered on the category of “turning away from evil.” The Alter Rebbe showed how one could utilize his hidden love of G‑d in refraining from sin. He now goes on to the category of “doing good,” discussing the use of the hidden love in leading one to perform all the positive commandments.
| FOOTNOTES | |
| 1. | Devarim 30:14. |
| 2. | Cf. Tehillim 34:15. |
| 3. | Cf. Tehillim 34:15. |
| 4. | Parentheses are in the original text. |
| 5. | Yoma 85b. |
| 6. | Cf. Talmud Yerushalmi, Pe'ah 1:1. |
| 7. | Based on a comment by the Rebbe. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 202
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
Full text of this Mitzvah »• A Nazirite Drinking Wine
Negative Commandment 202
Translated by Berel Bell
The 202nd prohibition is that a Nazirite is forbidden from drinking wine or any type of strong drink with a substantial amount1 of grape juice mixed in.
The source of this commandment is G‑d's statement,2 "He shall not drink any grape beverage (kol mishras anavim)."
The Torah was very strict with this law, prohibiting a case even when the wine, or strong drink with wine mixed in, has turned to vinegar. The source of this is G‑d's statement,3 "He may not even drink vinegar made from wine (chometz yayin) or vinegar made from a strong drink (chometz sheichar)."
This prohibition [of vinegar] does not count as a separate mitzvah. Had the verse said, "He may not drink wine (yayin) or vinegar from a strong drink (chometz sheichar)," then they would count as two mitzvos [since vinegar and wine are mentioned separately]. However, the verse [mentions them together, and] says, "He may not even drink vinegar made from wine (chometz yayin)." This phrase comes merely to extend the prohibition regarding wine [to include wine which has turned to vinegar, rather than creating a separate prohibition]. It is explained in tractate Nazir4 that the phrase5 "grape beverage" (mishras anavim) comes to prohibit the taste [of grapes] like it itself.6
The proof that they count as just one mitzvah is the law that a person who drank both wine and vinegar does not receive two sets of lashes, as explained below.7
The Nazirite receives lashes for drinking a revi'is8 of wine or vinegar.
FOOTNOTES
1.See Hilchos Nazirus 5:4, where the Rambam defines this amount as approximately 1/6th.
2.Num. 6:3.
3.Ibid.
4.37a.
5.Num. ibid.
6.Therefore, water which has the taste of grapes (e.g. the grapes were soaked in the water and then removed) is prohibited as if it contained grape juice itself.
Evidently, the Rambam's intention in quoting this Talmudic passage is to show how far the prohibition is extended. Just as the prohibition of wine includes vinegar, so too, it includes the taste of grapes, even if the substance itself is not present.
7.P206.
8.Approx. 86 milliliters.
• Negative Commandment 203
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
Full text of this Mitzvah »• A Nazirite Eating Grapes
Negative Commandment 203
Translated by Berel Bell
Negative Commandment 204
The 203rd prohibition is that a Nazirite is forbidden from eating grapes.
The source of this commandment is G‑d's statement,1 "He shall not eat any grapes."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
• Negative Commandment 204
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
Full text of this Mitzvah »
• A Nazirite Eating Raisins
Negative Commandment 204
Translated by Berel Bell
Negative Commandment 205
The 204th prohibition is that a Nazirite is forbidden from eating raisins.
The source of this commandment is G‑d's statement,1 "He shall not eat any raisins."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Six
• Mechirah - Chapter Six
1
Although produce cannot be used for chalifin, as explained, it can be acquired through chalifin like other movable property. With regard to a coin, by contrast, just as it cannot be used for chalifin, it cannot be acquired through chalifin. Thus, a coin cannot be acquired through a kinyan chalifin, and it cannot be used for a kinyan chalifin to acquire other articles.
א
הפירות אף על פי שאין קונין בהן כמו שביארנו הרי נקנין בקנין כשאר המטלטלין אבל המטבע כשם שאין קונין בו כך אינו נקנה בקנין נמצא המטבע אינו נקנה בקנין ואינו נעשה הוא עצמו קנין לקנות כשאר דברים:
2
Slabs of gold and silver are regarded in the same way as pieces of raw iron or copper. They are like other movable property and can be acquired through chalifin and exchanged for each other, as has been explained.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.
ב
לשונות של זהב ושל כסף הרי הן כעששיות של ברזל או של נחשת והכל כשאר המטלטלין הן ונקנין בקנין וקונין זה את זה בהחלפה כמו שביארנו אבל המטבעות של כסף או דינרין של זהב או המעות של נחשת הרי הן כולן דמים כנגד שאר המטלטלין והנותן את אחד מהן דמי המטלטלין לא קנה עד שימשוך או יגביה כמו שביארנו ואין אחד מהן נקנה בקנין ולא נעשה קנין:
3
When does the above apply? When one is acquiring other movable property, servants or landed property with these coins. When, however, gold dinarim are being exchanged for silver coins, the gold coins are considered to be "produce." Similarly, copper coins are considered to be "produce" with regard to silver coins.
ג
במה דברים אמורים בזמן שקונה שאר מטלטלין באחד ממיני מטבעות אלו או עבדים וקרקעות אבל הדינרין של זהב לגבי מטבעות של כסף הרי הן כפירות וכן המעות של נחשת כמו פירות לגבי מטבעות של כסף:
4
What is implied? If a person gave a colleague a dinar of gold for 25 dinarim of silver, the owner of the gold acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague 25 silver dinarim, as he committed himself. If he committed himself to give new silver coins, he must give new ones; if he committed himself to give old coins, he must give old ones.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.
ד
כיצד נתן לו דינר של זהב בעשרים וחמשה דינר של כסף נקנה הכסף אע"פ שעדיין לא בא הכסף לידו וחייב ליתן לו עשרים וחמשה דינר של כסף כמו שפסק עמו אם חדשים חדשים אם ישנים ישנים אבל אם נתן לו עשרים וחמשה כסף בדינר זהב לא קנה עד שיקח הדינר של זהב וכל אחד יכול לחזור בו:
5
Similarly, if a person gave a colleague 30 isar of copper for a dinar of silver, the owner of the copper acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague a silver dinar, as he committed himself. If he committed himself to give a new silver coin, he must give a new one; if he committed himself to give an old coin, he must give an old one.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.
ה
נתן לו שלשים איסר של נחשת בדינר של כסף נקנה הדינר של כסף וחייב ליתן לו כמו שפסק עמו אם דינר חדש חדש אם ישן ישן אבל אם נתן לו דינר של כסף בשלשים איסר לא קנה עד שיקח האיסרות של נחשת וכל אחד מהן יכול לחזור בו:
6
Similarly, bad coins that were disqualified by the ruling kingdom or municipal authorities, or dinarim that are not acceptable as legal tender in that country - i.e., coins that are not used for exchange unless they are changed for others, these are considered to be produce with regard to all matters.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.
ו
וכן מעות הרעות שפסלתן מלכות או המדינה או דינרין שאינן יוצאין באותה מדינה ואין נושאין ונותנין בהן עד שמשנין אותן למטבע אחר הרי הן כפירות לכל דבר ונקנין בקנין וקונין את המעות ואין המעות קונות אותן כשאר כל הפירות:
7
There is no way in which a person can acquire a coin that is not in his physical possession, except by virtue of his acquisition of landed property -e.g., a person will purchase land and by virtue of its acquisition also acquire coins, or he will rent the place where the coins are held. In these instances, once the purchaser acquires the land through the transfer of money, a legal document, manifestation of his ownership or a kinyan chalifin, he acquires the money.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.
ז
המטבע אין לו דרך שיזכה בו מי שאינו ברשותו אלא על גבי קרקע כגון שקנה הקרקע ועל גבו המעות או שישכור את מקום המעות כיון שזכה בקרקע בכסף או בשטר או בחזקה או בקנין זכה במעות והוא שיהיו אותן המעות קיימין כגון שיהיו מופקדין במקום אחד אבל ראובן שהיה לו חוב על שמעון והקנה ללוי קרקע ועל גבה חוב שיש לו אצל שמעון נראה לי שלא קנה החוב:
8
If three people the lender, the borrower and a third party (the intended recipient) are standing together and the lender tells the borrower, "Give the maneh that you owe me (whether an entrusted article or a loan) to so and so the third party," that third party acquires the manehin question. None of the three can retract. Our Sages described this law as a dictate whose reason cannot be explained. Therefore, one cannot derive any other precept from it.
ח
היו עומדים שלשתן ואמר לו מנה שיש לי בידך בין פקדון בין מלוה תנהו לזה קנה לוי ואין אחד משלשתן יכול חזור בו ודבר זה אמרו חכמים שהיא הלכה שאין לה טעם לפיכך אין למדין ממנה לדין אחר:
9
If Reuven owed Shimon 100 zuz and told Levi: "Give Shimon the 100 zuz that I owe him, and I will repay you," or "...I will make a reckoning with you"- although both Levi and Shimon agree, all three have the potential to retract.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.
ט
היה ראובן חייב לשמעון מאה זוז ואמר ללוי תן לשמעון מאה זוז אלו שאני חייב לו עד שאתן לך או עד שאעשה עמך חשבון ואמר לו הן וקבל שמעון כל אחד משלשתן יכול לחזור בו ואפילו פרע לוי לשמעון מקצת חובו לפיכך אם לא פרע לוי לשמעון חוזר שמעון ותובע את ראובן בשאר חובו:
10
When a person sells a promissory note to a colleague or gives one to him as a gift, the physical transfer of the note does not bring about a transfer of the obligation it carries. For he transferred only the proof of the debt. And that proof is not something that can be grasped by the hand.
י
המוכר שטר חוב לחבירו או נתנו לו במתנה אינו נקנה במסירת השטר לידו שלא מסר לו אלא הראיה שבו ואין הראיה נתפסת ביד:
11
How indeed can the promissory note be acquired? The seller must write to the purchaser: "Acquire the promissory note of so and so and all the obligations associated with it," and then give him the promissory note. Thus, the note is acquired through the writing and through being transferred.
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"
יא
וכיצד יקנה השטר שיכתוב לו המקנה קנה שטר פלוני וכל השעבוד שיש בו וימסור לו השטר ונמצא שנקנה בכתיבה ומסירה ואין צריך עדים לענין קנייתו אבל צריך עדים לענין תביעתו שהרי הנתבע אומר לו מי יאמר שבעל דברים שלי כתב ומסר לך:
12
The transfer of the ownership of promissory notes is a Rabbinical institution. According to Scriptural law, there is no way to acquire the proof of an obligation; only an actual object can be acquired. Therefore, a person who sells a promissory note to a colleague can still waive the debt .o Even his heir has the right to waive the debt.
יב
קנין השטרות בדרך הזאת מדברי סופרים אבל מן התורה אין הראיות נקנות אלא גוף הדבר בלבד קנוי לפיכך המוכר שטר חוב לחבירו עדיין יכול למחול ואפילו יורשו מוחלו:
13
When a woman brings her husband a promissory note as part of her dowry, she cannot waive payment of it without his approval, because her domain has become his.
יג
האשה שהכניסה שטר חוב לבעלה אינה יכולה למחול אלא מדעת בעלה מפני שידה כידו:
14
When a person transfers ownership of even the smallest amount of property to a colleague and by virtue of its transfer also transfers the ownership of a promissory note, the purchaser acquires the note regardless of where it was located, although a written statement was not made and the document was not transferred to the purchaser.It appears to me that in this instance as well, the original creditor has the right to waive payment after selling it.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located.
יד
המקנה לחבירו קרקע כל שהוא והקנה לו על גבה שטר חוב הרי זה קנה השטר בכ"מ שהוא בלא כתיבה ובלא מסירה ונראה לי שגם זה יכול למחול אחר שמכרו וכן המוכר קרקע וכתב השטר ואין הלוקח עמו כיון שהחזיק הלוקח בקרקע נקנה השטר בכל מקום שהוא:
15
The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.
טו
האומר זכו בשדה זו לפלוני וכתבו לו את השטר והחזיק הזוכה לו בקרקע יש לנותן לחזור בשטר עד שיגיע ליד בעל המתנה ואף על פי שאינו יכול לחזור בשדה:
16
If, however, the giver told the agent: "Take possession of the field with the stipulation that you write the deed of title," even though the agent manifests ownership over the land on behalf of the recipient, the original owner can retract both with regard to the deed and with regard to the field until the deed of title reaches the hand of the recipient of the gift.
טז
אמר להם זכו לו בשדה על מנת שתכתבו לו את השטר אע"פ שהחזיקו לו בשדה חוזר מזה ומזה עד שיגיע שטר המתנה לידי מקבל המתנה:
• Nezirut - Chapter 3
1
If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.1 Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.2
א
סתם נזירות שלשים יום כיצד מי שאמר הריני נזיר אין פחות משלשים יום ואפילו אמר הריני נזיר נזירות גדולה עד מאד הרבה הרי זה נזיר שלשים יום שהרי לא פירש זמן:
2
If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.
ב
פירש זמן פחות משלשים כגון שאמר הריני נזיר יום אחד או עשרה ימים או עשרים יום הרי זה נזיר שלשים יום שאין נזירות פחותה משלשים יום ודבר זה הלכה מפי הקבלה:
3
If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.
ג
פירש זמן יותר משלשים יום כגון שאמר אחד ושלשים יום או ארבעים או מאה יום או מאה שנה הרי זה נזיר כזמן שפירש לא פחות ולא יותר:
4
When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.3
ד
האומר הריני נזיר שעה אחת הרי זה נזיר שלשים יום אמר הריני נזיר שלשים יום ושעה אחת הרי זה נזיר אחד ושלשים יום שאין נוזרין שעות:
5
[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,4 [as evident from the fact that] he did not specify a time.
ה
האומר הריני נזיר מכאן עד מקום פלוני אם לא החזיק בדרך הרי זה נזיר שלשים יום בלבד שלא נתכוון זה אלא לנזירות גדולה והרי לא פירש זמן ואם החזיק בדרך אם היה מהלך פחות משלשים יום הרי זה נזיר שלשים יום ואם היה יותר משלשים יום הרי זה נזיר נזירות אחת כמנין הימים:
6
When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one7 until he concludes the amount of nazirite vows he took.
ו
מי שאמר הריני נזיר שתי נזירות או שלש או ארבע הרי זה נזיר כמנין שאמר כל נזירות מהן שלשים יום ובסוף כל שלשים ושלשים מגלח ומביא קרבנותיו ומתחיל למנות נזירות שניה אפילו אמר הריני נזיר מאה אלף נזיריות שאי אפשר שיחיה כזמן הזה הרי זה מונה אחת אחר אחת עד שימות או עד שישלים מנין נזירותיו:
7
When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,8 with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.
ז
האומר הריני נזיר כמנין ימות השנה מונה נזירותיו כמנין ימות השנה אם פירש שנות החמה מונה שלש מאות וששים וחמש נזירות כל אחד מהן שלשים יום ואם פירש שנת לבנה מונה שלש מאות ארבע וחמשים נזירות ואם סתם מונה שלש מאות וארבע וחמשים נזירות שהרי בארנו שכל הנדרים הולכין אחר לשון בני אדם ורוב שני החמה שלש מאות וחמשה וששים יום מונין לה ורוב שני הלבנה שלש מאות וארבע וחמשים יום מונין לה ואין קורין כל העם שנה סתם אלא לשנת הלבנה:
8
When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.9 When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows.
If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.10
[If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.11
ח
האומר הריני נזיר אחת ומחצה הרי זה נזיר שתי נזירות אמר הריני נזיר ויום אחד או שאמר הריני נזיר ושעה אחת הרי זה נזיר שתי נזירות אמר הריני נזיר ואחת הרי זה נזיר שתים הריני נזיר ואחת ועוד הרי זה נזיר שלש נזירות הריני נזיר ואחת ועוד ושוב הרי זה נזיר ארבע נזירות הריני נזיר שלשים יום ויום אחד הרי זה נזיר נזירות אחת של שלשים ואחד יום:
9
[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.12 He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.13
ט
מי שהיו שתי כתי עדים מעידין אותו אלו מעידין שנזר שתים ואלו מעידין שנזר חמש הרי זה נזיר שתים שבכלל חמש שתים והרי כולן מעידים בשתים:
10
[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"14and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices15 and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation.
[Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.16 And since the first vow was released, it is as if it did not exist initially.17
י
מי שנזר שתי נזירות בין שנדר שתיהן בבת אחת בין שנדר זו אחר זו כגון שאמר הריני נזיר יום הריני נזיר יום ומנה את הראשונה והפריש קרבן ואחר כך נשאל על הראשונה והתיר נדרו עלתה לו ראשונה בשניה ומביא זה הקרבן ונפטר ואפילו הביא כפרתו ואפילו גלח שערו ואח"כ נשאל עליה עלתה לו ראשונה בשניה שהרי אין השניה חלה אלא לאחר הראשונה והראשונה כיון שהתירה כאילו אינה מעיקרה:
11
When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,18 even though it is impossible for a person to live for a 1000 years.
יא
מי שאמר הריני נזיר לעולם או הריני נזיר כל ימי חיי הרי זה נזיר לעולם ואם אמר הריני נזיר אלף שנה הרי זה נזיר לזמן קצוב ואף על פי שאי אפשר שיחיה האדם אלף שנה:
12
What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]19with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,20 as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.21
When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.
יב
ומה בין נזיר עולם לנזיר לזמן קצוב שהנזיר לזמן אסור לגלח עד סוף ימי נזירו שנאמר כל ימי נדר נזרו תער לא יעבור על ראשו עד מלאת הימים ונזיר עולם אם הכביד שערו מקל בתער משנים עשר חדש עד שנים עשר חדש ומביא קרבנו שלש בהמות כשיגלח שנאמר ויהי מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו ואבשלום נזיר עולם היה ודבר זה הלכה היא מפי הקבלה ונזיר עולם שנטמא הרי זה מביא קרבן טומאה ומגלח תגלחת טומאה כמו נזיר לזמן קצוב:
13
יג
שמשון לא היה נזיר גמור שהרי לא נדר בנזיר אלא המלאך הפרישו מן הטומאה וכיצד היה דינו היה אסור ביין ואסור בתגלחת ומותר להטמא למתים ודבר זה הלכה מפי הקבלה:
14
Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.26 He is, however, permitted to become impure because of contact with the dead.27
יד
לפיכך מי שאמר הריני נזיר כשמשון הרי זה נזיר מן התגלחת ומן היין לעולם ואינו מגלח כל שנים עשר חדש כשאר נזירי עולם ומותר להטמא למתים ואם אמר לא נתכוונתי אלא לאיש אחר ששמו שמשון אינו נזיר ומי שנדר נזיר כשמשון אינו יכול להשאל על נדרו שנזירות שמשון לעולם היתה:
15
When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.30
טו
האומר הריני כשמשון כבן מנוח כבעל דלילה כמי שעקר דלתות עזה כמי שנקרו פלשתים את עיניו הרי זה נזיר כנזירות שמשון ואע"פשאפשר שנעשו מעשים אלו לאיש אחר:
16
[The prophet] Samuel of Rama was a nazirite forever.31Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.32
טז
שמואל הרמתי נזיר עולם היה לפיכך האומר הריני כשמואל הרמתי כבן חנה כבן אלקנה כמי ששסף את אגג בגלגל וכיוצא באלו הרי זה נזיר עולם ואין אומרין שמא לאיש אחר שמעשיו כאלה נתכוון:
17
When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.33
If he said: "I made this vow without any specific intent,"34 we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.35
יז
האומר הריני נזיר מלא הבית או מלא הקופה בודקין אותו אם אמר לא היה בדעתי שאהיה נזיר כל ימי ולא נתכוונתי אלא להאריך זמן הנזירות זמן מרובה הרי זה נזיר שלשים יום בלבד ואם אמר סתם נדרתי רואים את הקופה כאילו היא מלאה חרדל ויהיה נזיר כל ימיו ויש לו לגלח משנים עשר חדש לשנים עשר חדש ויביא קרבנותיו כשאר נזירי עולם:
18
When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair36every 30 days and begin observing a second nazirite vow for 30 days, cut his hair37 and [continue this pattern] until he dies.38Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.39 If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.
יח
האומר הריני נזיר כשער ראשי או כעפר הארץ או כחול הים הרי זה כמי שאמר הרי נזירות עלי כמנין שער ראשי או כמנין עפר הארץ או כמנין חול הים לפיכך יגלח כל שלשים יום ויתחיל למנות נזירות שניה שלשים יום ויגלח וכן עד שימות ובכל תגלחת ותגלחת אינו שותה יין ולא מיטמא למתים ואם שתה או נטמא אפילו ביום התגלחת הרי זה לוקה:
19
When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"40 if he eats it, he is obligated to observe as many nazirite vows as he took.41 He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.
יט
האומר הריני נזיר אם אוכל ככר זו הריני נזיר אם אוכלנה הריני נזיר אם אוכלנה ואכלה הרי זה חייב בנזירות כמנין שאמר ומונה אחת אחר אחת כל אחת מהן שלשים ומגלח בסוף כל שלשים ומביא קרבנו:
FOOTNOTES
1.
Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition.
2.
And 30 days can be considered "an excessively long and protracted time."
3.
Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.
4.
Which is 30 days as explained above.
5.
For as above, there is no conception of observing a nazirite vow for a shorter time.
6.
I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir 7a).
7.
I.e., he is not considered a nazirite for life as mentioned in Halachah 12.
8.
Hilchot Nedarim 9:1.
9.
Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two.
10.
Each of the extra statements is considered as adding a nazirite vow.
11.
For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text of Nazir 7b. Nevertheless, they offer several possible resolutions to the issue.
12.
The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir 20a and commentaries).
13.
I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.
14.
In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2).
15.
See Chapter 8, Halachah 2.
16.
In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second.
17.
See Hilchot Sh'vuot 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.
18.
The differences between these two categories are discussed in the following halachah.
The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted.
19.
He should not, however, shave his head entirely.
20.
As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1.
21.
Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh).
22.
Although the angel gave instructions (Judges 13:5): "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot, Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them.
23.
See Judges 13:4.
24.
As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb."
25.
Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir 4b).
26.
For Samson was not allowed to cut his hair at all, as indicated by the verse cited above.
27.
This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir 1:2).
28.
See Hilchot Nedarim 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was.
29.
Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot 22a).
30.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
31.
Nazir 66a derives this concept through the principles of Biblical exegesis.
32.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
33.
See Halachah 1.
34.
I.e., with the intent that my words be interpreted by the sages according to their principles.
35.
For he did not specify a time at which point his vow is concluded. See Halachah 12.
36.
And bring the required sacrifices.
37.
And bring the required sacrifices.
38.
For there are more hairs on one's head than 30 day periods in a person's life.
39.
Because the second nazirite vow begins as soon as the first one is concluded.
40.
I.e., he makes three successive vows concerning the same loaf of bread.
41.
I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.
Nezirut - Chapter 4
1
When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity1 on the thirty-first day.2 If he performed this shaving on the thirtieth day, he fulfills his obligation.3 If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.4
א
האומר הריני נזיר הרי זה מגלח תגלחת טהרה יום אחד ושלשים ואם גלח ביום שלשים יצא אמר הריני נזיר שלשים יום אינו מגלח אלא ביום אחד ושלשים:
2
When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day.5 If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth.6 If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.7
ב
מי שנזר שתי נזיריות מגלח את הראשונה ביום אחד ושלשים ואת השניה ביום אחד וששים ואם גלח את הראשונה יום שלשים מגלח את השניה יום ששים ואם גלח יום תשעה וחמשים יצא שיום שלשים עולה לו אף למנין נזירות שניה:
3
When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me,"8 if he began9 observing his nazirite vow10 and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son.
[The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow.11 They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son.12
For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow?13 If there remained 30 days or more [from the days he was required to observe for] his nazirite vow14 after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.
ג
האומר הריני נזיר ונזיר כשיהיה לי בן והתחיל נזירות שלו ואחר כך נולד לו בן משלים את שלו ואח"כ מונה את של בנו אמר הריני נזיר כשיהיה לי בן והריני נזיר כך וכך יום והתחיל בנזירות שלו ואחר כך נולד לו בן פוסק נזירות שלו ומונה את של בנו ואח"כ חוזר ומשלים את שלו והרי שתיהן כנזירות אחת לפיכך אם נטמא בתוך נזירות של בנו סותר הכל נטמא אחר נזירות בנו כשהתחיל להשלים נזירותו אינו סותר אלא עד נזירות בנו ובכמה ימים משלים את שלו אם נשאר מנזירותו כשנולד הבן שלשים או יותר מונה נזירות בנו ומשלים הימים שנשארו מנזירותו ואם נשארו מנזירותו פחות משלשים מונה שלשים אחר נזירות בנו שאין בין תגלחת לתגלחת פחות משלשים יום:
4
What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].
ד
כיצד האומר הריני נזיר כשיהיה לי בן והריני נזיר מאה יום והתחיל בנזירות שלו ונולד לו בן אם נשאר מן המאה שנדר שלשים יום או יתר כשנולד הבן לא הפסיד כלום שהרי פוסק נזירות שלו ומתחיל ומונה של בנו ומגלח ומביא קרבנותיו ומשלים השלשים או יתר שנשארו מנזירותו ומגלח לנזירותו ואם נשאר מן המאה פחות משלשים סותר עד שבעים:
5
What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.
ה
כיצד נולד הבן ביום שמונים מונה של בנו ומשלים את של בנו ומגלח ומתחיל למנות מאחר התגלחת שלשים יום ונמצא מפסיד מקודם הולד עשרה ימים שהם מיום שבעים עד הולד וכן כל כיוצא בזה:
6
When a person says: "Behold I will be a nazirite15 after twenty days pass," and then says: "I am a nazirite beginning now for 100 days,"16 he should observe his nazirite vow for twenty days17and interrupts [his counting].18 He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.
ו
האומר הריני נזיר לאחר עשרים יום וחזר ואמר הריני נזיר מעתה מאה יום מונה עשרים יום ופוסק ומתחיל למנות שלשים שהיא הנזירות שנדר לאחר עשרים ואחר השלשים מגלח תגלחת טהרה ומביא קרבנותיו וחוזר ומונה שמונים יום כדי להשלים המאה שנדר בסוף ומגלח ומביא קרבנותיו:
7
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity,19 and count another 30 days. This is for the vow he took that would begin after 20 days.
One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving.20 Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.
ז
אמר הריני נזיר לאחר עשרים יום והריני נזיר מעתה מונה שלשים יום ומגלח תגלחת טהרה וחוזר ומונה שלשים יום אחרים והיא הנזירות שנדר לאחר עשרים שאם תאמר מונה עשרים ופוסק מונה שלשים ומגלח נשארו מנזירות שהתחיל בה עשרה יום בלבד ואין בין תגלחת טהרה לתגלחת טהרה לעולם פחות משלשים יום:
8
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.21
ח
אמר הריני נזיר לאחר עשרים יום וחזר ואמר הריני נזיר עולם מעתה לא חלה עליו נזירות שנדר בראשונה:
9
ט
וכן אם אמר הריני נזיר שמשון לאחר עשרים יום וחזר ואמר הריני נזיר מעתה אינו מגלח לנזירות זו שנדר באחרונה:
10
When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.24
י
מי שאמר הרי אני נזיר יום אחד לפני מיתתי הרי זה אסור לשתות יין ולהטמא ולגלח לעולם:
11
[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David25 comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever.26If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever.
[The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not.27 Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently.28 On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.
יא
האומר הריני נזיר ביום שבן דוד בא בו אם בחול נדר הרי זה אסור לעולם ואם בשבת או ביום טוב נדר אותה שבת או אותו יום טוב מותר מכאן ואילך אסור לעולם שהדבר ספק אם יבא בשבת או ביום טוב או לא יבוא והואיל והוא ספק ביום שנדר לא חלה עליו נזירות שספק נזירות להקל מכאן ואילך חלה עליו נזירות ושבת הבאה שהיא ספק אינה מפקעת נזירות שחלה עליו:
12
When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity,29 he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes.30
יב
נזיר ששלמו ימי נזירותו ולא גלח תגלחת טהרה הרי זה אסור לגלח ולשתות יין ולהטמא למתים כשהיה מקודם וכל דקדוקי נזירות עליו ואם גלח או שתה יין או נטמא לוקה:
13
[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine.31 Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow.32 According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.
יג
מי שנדר בנזיר ודמה שאינו נדר והיה נוהג היתר בנדרו ושתה יין ולאחר זמן שאל לחכם והורהו שהוא נדר ושהוא חייב בנזירות הרי זה מונה משעה שנדר ומדברי סופרים שינהוג איסור כימים שנהג בהן היתר:
14
What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.33
יד
כיצד הרי שנדר שלשים יום ונהג היתר בנדרו עשרה ימים ונהג איסור עשרים יום ולאחר השלשים שאל לחכם ואסר לו הרי זה מונה עשרה ימים מיום ששאל כנגד העשרה שנהג בהן היתר ואם שתה או גלח או נטמא בעשרת ימים האלו מכין אותו מכת מרדות:
15
When does the above apply? With regard to a nazirite vow for a short time.34 If, by contrast, he took a prolonged nazirite vow,35 it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.36
טו
במה דברים אמורים בנזירות מועטת אבל בנזירות מרובה דיו שינהוג שלשים יום בנזירות אף על פי שעבר על נזירותו המרובה כל ימיו ואם לא נהג איסור בעצמו אין נזקקין לו כלל:
16
Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.
טז
כל בית דין שנזקקין לזה וכיוצא בו ומודיעין לאלו שמזלזלין בנדרים שאין חייבין מן התורה או שיורו להן להקל או שיפתחו להן פתח מנדין אותו בית דין ההדיוט:
17
When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow.37
When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.38
יז
האשה שנדרה בנזירות ושלמו ימי הנזירות והביאה קרבנותיה ונשחטה אחת מן הבהמות ונזרק דמה ואחר כך שמע בעלה אע"פ שעדיין לא גלחה אינו יכול להפר ואם קודם זריקה הרי זה יפר בד"א בתגלחת טהרה אבל בתגלחת טומאה יפר אף על פי שקרבו הקרבנות של תגלחת טומאה מפני שהיא עדיין צריכה למנות נזירות אחרת:
FOOTNOTES
1.
See Chapter 8, Halachah 1. As mentioned there, he also brings the appropriate sacrifices.
2.
For unless he specifies otherwise, a nazirite vow must be upheld for 30 days.
3.
This leniency is granted based on the principle that a portion of a day is considered as the entire day. Hence it is considered as if he observed his vow for 30 days (see Nazir 5b and notes).
4.
Since he explicitly mentioned 30 days, we assume that he meant thirty complete days.
5.
For the thirty-first day is considered as the first day of the second vow.
6.
In this instance, the thirtieth day is considered as the first day of the second vow.
7.
For a portion of the day is considered as the entire day.
8.
I.e., he is vowing to observe two nazirite vows. One is unconditional and the other is dependent on whether or not a son is born to him.
9.
The Radbaz emphasizes that these laws apply when he began observing his own nazirite vow before his son was born. If his son was born before he began observing his own nazirite vow, he may observe whichever vow he desires first.
10.
I.e., the vow he took without making it conditional on the birth of a son.
11.
As illustrated in the conclusion of the halachah.
12.
Because he has already observed the rites marking the completion of the nazirite vow associated with his son.
According to the Rambam, in such an instance, the person's observance of the days of his vow that preceded the vow associated with his son is considered significant. The rationale is that if the observance of the vow associated with his son is considered significant, the days that preceded it are likewise significant. The Ra'avad differs and maintains that although the observance of the vow associated with his son is significant, none of the days associated with his own vow should be counted. For his own vow is an integral unit and should be considered as such.
13.
I.e., in a situation where he does not become impure and must complete his own vow after completing the vow associated with the birth of his son. See the illustrations in the following halachot.
14.
I.e., his own nazirite vow was prolonged, extending more than the required 30 days.
15.
I.e., he takes an ordinary nazirite vow which extends 30 days.
16.
And thus the two vows clash.
17.
Thus he will have observed 20 of the 100 days of his longer vow.
18.
He does not, however, perform a shaving or bring sacrifices.
19.
Completing the observance of that vow.
20.
Completing the observance of that vow.
21.
Because it is superceded by the second vow which is binding for life. The observance of that vow prevents the observance of the original vow.
22.
See Chapter 3, Halachot 13-14.
23.
The rationale is that he is not allowed to shave because of his first vow. He must, however, observe the stringencies of an ordinary nazirite vow for the first 20 days and perhaps, even for the first 30 days (Radbaz).
24.
For that day might be the day of his death in which instance retroactively the vow he took would take effect. See the notes to the following halachah.
25.
I.e., the Mashiach.
26.
For perhaps the Mashiach will come that day. As we say in the popular restatement of the Rambam's Thirteen Principles of Faith, "I await his coming every day."
27.
The Rambam's ruling is based on Eruvin 43b. The Kessef Mishneh interprets the Rambam's understanding of that passage as follows: There is a question whether the prohibition against going beyond one's Sabbath boundaries (see Hilchot Shabbat, ch. 27) applies ten handbreadths above the ground or not. Thus there is a question whether Mashiach - who obviously will observe the Sabbath laws - can come on the Sabbath for that will require him descending from heaven and thus going beyond his Sabbath boundaries.
(Kin'at Eliyahu questions the entire issue, noting that according to the Rambam, Mashiach will be a flesh and blood human being who will "wage the wars of G‑d... build the Temple" (see Hilchot Melachim 11:1). No where does the Rambam make mention of him descending from heaven.
28.
Seemingly, every day, there is a question whether the Mashiach will come and hence, we should rule leniently every day. The Radbaz explains that since we are certain that it is possible for Mashiach to come that day, he must observe the nazirite restrictions. For if Mashiach would actually come that day, retroactively the vow he took would take effect.
29.
As evident from Chapter 8, Halachah 5, more precisely, it is the nazirite's offering of his sacrifices and not his shaving which completes his nazirite vow.
30.
Nazir 15a derives this concept from the exegesis of Numbers 6:6.
31.
The laws mentioned here apply only to drinking wine. Shaving or becoming impure nullify his nazirite vow and require him to begin counting again anew. See Chapter 6, Halachot 1-3.
32.
When these days are completed, according to Scriptural law, he is no longer obligated to observe his nazirite vow even though he did not observe it for the full amount of time that he vowed.
33.
This is the punishment given for breaking a Rabbinic decree.
34.
A nazirite vow of 30 days.
35.
A vow for a longer period.
36.
The sages pay no attention to him. Even if there is legitimate reason for him to ask for his vow to be released, his request is not heeded (Ra'avad).
37.
For he has the right to nullify a nazirite vow which his wife takes (Chapter 2, Halachah 17).
38.
For the impurity nullifies the observance of the nazirite vow entirely.
Nezirut - Chapter 5
1
There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse],1 b) shaving [his hair],2and c) [partaking of] products of the vine. [This applies] both to the fruit3or the waste products of the fruit.4Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah5 is an alcoholic beverage made from a mixture of wine.6
א
שלשה מינין אסורין לנזיר הטומאה והתגלחת והיוצא מן הגפן בין פרי בין פסולת פרי אבל השכר של תמרים או של גרוגרות וכיוצא בהן מותר לנזיר ושכר זה שנאסר עליו בתורה הוא השכר של תערובת היין:
2
What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drank revi'it7 of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a revi'it of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree.
ב
היוצא מן הגפן כיצד נזיר שאכל כזית מן הפרי שהוא ענבים לחים או יבשים או בוסר או שאכל כזית מפסולת הפרי שהיא הזגין והם הקליפה החיצונה או החרצנים והם הזגין הפנימין שזורעים אותן הרי זה לוקה וכן אם שתה רביעית יין או אכל כזית מיין קרוש שהוא הפרי או שתה רביעית חומץ שהוא פסולת הפרי הרי זה לוקה אבל העלין והלולבים ומי גפנים והסמדר הרי אלו מותרין לנזיר שאינן לא פרי ולא פסולת פרי אלא מן העץ הן נחשבין:
3
All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes].8
What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other9 until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a revi'it of a mixture of wine and vinegar.10
ג
כל איסורי גפן מצטרפין זה עם זה כיצד הרי שצירף ענבים לחים עם יבשים או עם בוסר וחרצן וזג ואכל מן התערובת כזית לוקה וכן אם אכלם זה אחר זה עד שאכל מן הכל כזית לוקה וכן אם שתה רביעית תערובת יין וחומץ לוקה:
4
A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes].11
What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs as is the law with regard to other prohibitions that are forbidden universally, as we explained in Hilchot Ma'achalot Assurot.12
ד
דבר המותר אינו מצטרף לדבר האסור בנזיר כיצד יין שנתערב בדבש אף על פי שטעם הכל טעם יין ושתה מן התערובת וכן הצמוקין שדרסן עם הגרוגרות וטעם הכל טעם צמוקין ואכל מן התערובת אינו לוקה עד שיהיה מדבר האסור בתערובת כזית בכדי שלש ביצים ואכל כשלש ביצים כשאר האיסורין השוים בכל אדם כמו שבארנו בהלכות מאכלות אסורות:
5
Similarly, if a person soaked his bread in wine and there was a revi'it of wine within k'dei [achilat] p'ras13 of the bread and he ate a p'ras [of the bread], he will have consumed a revi'it of wine.14[Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake."15 This forbids an entity in which wine has been mixed and its flavor is the flavor of wine.16 [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods.17
ה
וכן אם שרה פתו ביין והיה הרביעית יין בכדי פרס מן הפת ואכל כדי פרס שנמצא שאכל רביעית יין הרי זה לוקה ועל זה וכיוצא בו נאמר בתורה וכל משרת ענבים לאסור דבר שנתערב בו היין וטעמו כטעם היין והוא שיהיה טעמו וממשו כשאר איסורי מאכלות:
6
If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood.18
ו
נתערב יין וכיוצא בו בדבש ואין שם טעם יין הרי זה מותר לנזיר לא יהיה זה חמור מחלב ודם:
7
If the mixture had the flavor of wine, but there is not a revi'it of wine within k'dei [achilat] p'ras, [the mixture] is prohibited according to Rabbinic decree, as we explained in Hilchot Ma'achalot Assurot.19 If [a nazirite] partakes of it, he is given stripes for rebellious conduct.
ז
היה בו טעם יין ואין שם רביעית בכדי אכילת פרס הרי זה אסור מדברי סופרים כמו שבארנו בהלכות מאכלות אסורות ומכין אותו אם אכל מכת מרדות:
8
When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice]20 - receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word"21 that applies to all vows.
Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word."
ח
נזיר שאכל כזית ענבים וכזית חרצן וכזית זג וכזית צמוקים ושתה רביעית יין ואפילו סחט אשכול ושתה ממנו רביעית הרי זה לוקה חמש מלקיות שכל אחד מהן בלאו אחד הוא ולוקה מלקות ששית משום לא יחל דברו שהוא שוה בכל הנדרים וכן אם אכל כזית זג או כזית ענבים לוקה שתים אחת משום זג או משום ענבים ואחת משום לא יחל דברו והוא הדין לנזיר שגלח או נטמא שהוא לוקה שתים אחת על האסור המיוחד בו ואחת על האסור השוה בכל הנדרים שהוא לא יחל דברו:
9
When a nazirite drank a revi'it of wine and a revi'it of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar.22 Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently.
ט
נזיר ששתה רביעית יין ורביעית חומץ אינו לוקה אלא אחת שאינו חייב על היין בפני עצמו ועל החומץ בפני עצמו שאין כתוב יין לא ישתה וחומץ לא ישתה אלא כך חומץ יין וחומץ שכר לא ישתה כלומר לא ישתה יין ולא דבר שנתערב בו היין והוא השכר ואפילו החמיצו והואיל ולא כפל אלא החומץ שהוא שם אחד אינו לוקה על זה בפני עצמו ועל זה בפני עצמו:
10
When a nazirite is drinking wine for the entire day, even though he is liable in God's eyes23 for every revi'it, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained.24If he was given a warning for every revi'it, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [revi'it].25
י
נזיר שהיה שותה ביין כל היום כולו אע"פ שהוא חייב לשמים על כל רביעית ורביעית אינו לוקה אלא אחת משום יין ואחת דלא יחל דברו כמו שבארנו ואם התרו בו על כל רביעית ורביעית ואמרו לו אל תשתה אל תשתה והוא שותה חייב על כל אחד ואחד מדברי סופרים שאסור לנזיר לעמוד במושב שותי יין ויתרחק ממנו הרבה שהרי מכשול לפניו אמרו חכמים סביב לכרם לא יקרב:
11
When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would.28 Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut29 and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes,30 because [cutting in this manner] is not [equivalent to shaving it] with a razor.
יא
נזיר שגלח שערה אחת לוקה בין בתער בין בזוג והוא שקצצה מעיקרה כעין תער וכן אם תלשה בידו לוקה אחד המגלח ואחד המתגלח שנאמר תער לא יעבור על ראשו ואם הניח ממנו כדי לכוף ראשה לעיקרה אינו לוקה שאין זה כעין תער:
12
If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes.31 He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow."
יב
העביר על ראשו סם שמשיר את השער והשיר את השער אינו לוקה אלא ביטל מצות עשה שנאמר גדל פרע שער ראשו:
13
When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair.
יג
נזיר שגלח כל ראשו אינו לוקה משום התגלחת אלא אחת ואם התרו בו על כל שער ושער ואמרו לו אל תגלח אל תגלח והוא מגלח לוקה על כל אחת ואחת:
14
When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any.32 He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes.33
יד
נזיר חופף על שערו בידו וחוכך בצפרניו ואם נפל שער אינו חושש שהרי אין כוונתו להשיר ואפשר שלא ישיר אבל לא יסרוק במסרק ולא יחוף באדמה מפני שמשרת את השער ודאי ואם עשה כן אינו לוקה:
15
When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days,34 he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained,35 and for ritual impurity for which he is not required to shave.36
טו
נזיר שנטמא למת טומאת שבעה בין בטומאות שהוא מגלח עליהן כמו שיתבאר בין בטומאות שאינו מגלח עליהן הרי זה לוקה:
16
[When a nazirite] becomes impure through contact with a human corpse many times, even though in God's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure].
טז
נטמא למת פעמים הרבה אף על פי שהוא חייב מלקות על כל אחת ואחת לשמים אין בית דין מלקין אותו אלא אחת ואם התרו בו על כל פעם ופעם והוא מטמא לוקה כל אחת ואחת:
17
When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated.37
יז
במה דברים אמורים בשנטמא ופירש וחזר ונגע או נשא או האהיל אבל אם היה נוגע במת ועדיין המת בידו ונגע במת אחר אינו חייב אלא אחת אע"פ שהתרו בו על כל נגיעה ונגיעה שהרי מחולל ועומד:
18
When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet38 and a colleague came and opened the top of the chest with his consent,39he is liable for two sets of lashes:40 one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [ibid.:7]: "He shall not become impure," for his impurity and his entry come about at the same time.41 If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure42 and he does not become liable for entering [the shelter] until his entire [body] enters.43
יח
נזיר שנכנס לבית ושהה שם עד שמת שם המת או שנכנס לאהל המת בשידה תיבה ומגדל ובא חבירו ופרע גג התיבה מעליו מדעתו הרי זה לוקה שתים אחת משום לא יבא ואחת משום לא יטמא שהרי טומאה וביאה באין כאחת אבל אם נכנס כדרכו טומאתו קודמת לביאתו שמעת שיכניס חוטמו או אצבעות רגליו נטמא ואינו חייב משום ביאה עד שיבוא כולו:
19
When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally44 and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.45[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple.46
יט
נכנס לאהל המת או לבית הקברות בשגגה ואחר שנודע לו התרו בו ולא קפץ ויצא אלא עמד שם הרי זה לוקה והוא שישהא שם כדי השתחויה כמו טמא שנכנס למקדש:
20
[The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind.47 If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes.48
Why is the person who caused the nazirite to contract impurity not liable for lashes?49 Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity.50
כ
המטמא את הנזיר אם היה הנזיר מזיד הנזיר לוקה וזה שטמאו עובר משום ולפני עור לא תתן מכשול ואם היה הנזיר שוגג וזה שטמאו מזיד אין אחד מהם לוקה ולמה לא ילקה המטמא את הנזיר לפי שנאמר וטמא את ראש נזרו אינו לוקה עד שיטמא עצמו מדעתו:
21
When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it."51 For he delayed the fulfillment of his nazirite vow in purity and performed a deed.52 Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it."53
From this we learn, that a nazirite who made himself impure receives four sets of lashes:
a) because of the prohibition: "He shall not become impure,"
b) because of the prohibition: "He shall not desecrate his word,"
c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.54
כא
נזיר טהור שטמא עצמו לוקה אף משום לא תאחר לשלמו שהרי איחר נזירות טהרה ועשה מעשה וכן אם נדר בבית הקברות לוקה אף משום לא תאחר הא למדת שהנזיר שטמא עצמו לוקה ארבע מלקיות משום לא יטמא ומשום לא יחל דברו ומשום לא תאחר לשלמו ומשום לא יבוא אם היתה ביאה וטומאה כאחת כמו שבארנו:
FOOTNOTES
1.
See Halachah 15 and onward.
2.
See Halachah 11.
3.
Whether grapes or wine.
4.
E.g., peels or pits. See the following halachah.
6.
E.g., a brandy, vermouth, or the like.
7.
I.e., a quarter of a larger measure called a log. A revi'it is 86 cc according to Shiurei Torah and 150 cc according to Chazon Ish.
8.
This represents a contrast to other Torah prohibitions. As stated in Hilchot Ma'achalot Assurot 4:16, "when a person takes a small amount of fat, a small amount of blood, a small amount of the meat of a non-kosher animal, a small amount of the meat of a nevelah, a small amount of the meat of a non-kosher fish, a small amount of the meat of a non-kosher fowl, or the like from other prohibited substances, although he collects an olive-sized portion from the entire mixture and partakes of it, he is not liable for lashes."
9.
He must, however, eat the olived-sized portion within the time it takes to eat three eggs, as explained in Hilchot Ma'achalot Assurot 14:8.
10.
From the Rambam's wording, it appears that eating and drinking are not combined to reach a single measure.
11.
This ruling is the subject of a difference of opinion among our Sages (Nazir 35b-37b). Although there is an opinion which maintains that with regard to a nazirite - in contrast to all the other prohibitions of the Torah - the permitted food should be counted as part of the forbidden measure, the Rambam does not accept this view as Halachah.
12.
Hilchot Ma'achalot Assurot 15:3.
13.
The measure described in the previous halachah.
14.
See Hilchot Ma'achalot Assurot 14:9 where the Rambam states that to be liable for lashes, one must drink a prohibited substance in the time it takes to drink a revi'it. Here, however, he mentions the time it takes to eat k'dei achilat p'ras. It is possible to explain that here, the person is "eating" the wine, i.e., ingesting it as it is absorbed in solid food. Hence, he uses a measure of time that involves eating. In Hilchot Ma'achalot Assurot, he speaks about drinking. Hence, he uses a measure of time that involves drinking.
15.
We have translated the verse according to its halachic interpretation. Its literal meaning is somewhat different.
16.
Nazir 37a exemplifies this concept as follows: One soaked grapes in water and the flavor of the water became that of grape juice.
17.
See Hilchot Ma'achalot Assurot 15:3.
18.
I.e., as stated in Hilchot Ma'achalot Assurot 15:1-2, if a prohibited substance becomes mixed into another entity, its presence is nullified if there is so much of the permitted entity that the flavor of the prohibited substance cannot be detected. (When it is impossible to have someone taste the mixture, we require 60 times the amount of the forbidden substance.)
19.
See Hilchot Ma'achalot Assurot 15:2-3. There the Rambam states that if there was less than an olive-sized portion of forbidden fat in a portion the size of three eggs, it is considered as if the substance of the prohibited substance is not present. Hence, according to Scriptural Law, there is no prohibition, even if the flavor of the forbidden fat is detectable.
The Ra'avad differs and quotes authorities who maintain that although lashes are not given in such an instance, the prohibition is of Scriptural origin.
20.
The Rambam is indicating that grape juice and wine are governed by the same laws. Alternatively, that grapes and grape juice are not considered as part of the same prohibition.
21.
See Hilchot Nedarim 1:5; see also Chapter 1, Halachah 2.
22.
I.e., the verse uses vinegar as an adjective for wine and mentions only prohibition. Thus the prohibition is against drinking wine, even wine that has become vinegar. Even though two separate adjurations are mentioned in the prooftext, there is no separate prohibition for drinking vinegar from wine and vinegar from alcoholic beverages coming from wine, because the end product, vinegar, is the same in both instances.
The Ra'avad differs and maintains that there is a separate prohibition against drinking vinegar, just like there are separate prohibitions against eating grapes and eating raisins. See the gloss of the Radbaz for a discussion of this matter.
23.
And God will mete out punishment to him for every violation [the Rambam's Commentary to the Mishnah (Nazir 6:4)].
24.
See Halachah 8.
25.
The warning causes every violation to be considered independently (Radbaz).
26.
Avodah Zarah 59a.
27.
For if he comes close, he might be tempted to partake of the grapes.
28.
The prooftext cited below indicates that the hair must be removed as effectively as a razor does. It does not, however, indicate that only cutting it with a razor makes a person liable. Note the contrast to the prohibition against cutting the hairs of one's beard. As mentioned in Hilchot Avodat Kochavim 12:1, that prohibition applies only to removal of one's hair with a razor.
29.
From a comparison to the laws governing the prohibition against shaving the corners of one's head (Ibid.:1), it would appear that the person whose hair is cut is not liable for lashes unless he assists the person doing the shaving by moving his head or the like. Otherwise, he will not performed a deed and one is liable for lashes only when his violation involves a deed.
30.
Nor are the days of one's nazirite vow nullified by such an act (Nazir 39b).
31.
The Radbaz explains the rationale for this leniency: When applying the potion, the person is not removing the hair with his own hands.
32.
Even though he had no intention of removing hairs, were it impossible to scrape his head with his nails without removing hair, it would be forbidden for him, because doing so would be tantamount to willfully removing hairs, as the Rambam continues. Compare to Hilchot Shabbat 1:6.
33.
For he did not intentionally remove the hairs (Kessef Mishneh). The Shiurei HaKorban explains that since these activities do not produce a razor-clean shave, he is not liable for the violation of a negative commandment. According to the Radbaz who maintains that such a commandment is in fact involved, the question arises: Since it is inevitable (a p'sik reishah) that the hairs will be removed, why is he not liable.
34.
I.e., the ritual impurity incurred when he touches or carries a corpse or is located under the same covering as it.
35.
See Chapter 7, where this subject is discussed in detail.
36.
The Mishneh LiMelech and other commentaries question the Rambam's ruling, noting that in Hilchot Tumat Meit 3:3, he writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If the impurity does not stem from Scriptural Law, why is the nazirite punished by lashes?
The Ma'aseh Rokeach explains that there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. See also Chapter 7, Halachah 1, where this issue is discussed.
37.
The Rambam's ruling can be explained based on the following concept: When a person is in contact with a corpse, a person he touches is impure for seven days. When, however, he is not in contact with a corpse, a person he touches is impure only until the evening.
Thus if he is in contact with a corpse, there is no difference halachically if he touches another corpse. If, however, he is not in contact with a corpse, it is halachically significant if he touches another corpse, because the impurity resulting from touching him is more severe. And since touching the corpse is halachically significant for others, it is also halachically significant for him. Hence he is liable for lashes for such contact.
38.
I.e., while he is in a closed container, it is as if he is not under the same shelter as the corpse and he does not contract ritual impurity.
39.
If the container is opened without his consent, he is not liable, for he is considered to have transgressed due to forces beyond his control. See Hilchot Evel 3:5.
40.
For as mentioned in the mitzvot cited in the introduction to these halachot and in Chapter 1, Halachah 1, there are two prohibitions involved in this instance as the Rambam continues to explain.
41.
The removal of the top of the container brings about his "entry" into the place where the corpse is located and, at that same time, he becomes impure.
42.
See Hilchot Tuma'at Meit 1:11.
43.
Compare to Hilchot Bi'at HaMikdash 3:18.
In this instance, since he is already ritually impure, the prohibition against entering a place of ritual impurity does not apply to him (Nazir 43a).
44.
I.e., he was not aware that a corpse was located in this place or that it was a cemetery.
45.
The commentaries question why the person is liable for lashes. Although he is performing a transgression by remaining in the cemetery, seemingly, the performance of that transgression does not involve a deed and hence, he should not be liable for lashes. The Lechem Mishneh explains that since he performed a deed when he entered in violation of the prohibition, he is liable when he remained afterwards in conscious violation of the prohibition. Others cite the gloss of the Maggid Mishneh to Hilchot Sechirut 13:2 which explains that whenever a transgression usually involves a deed - as a nazirite would usually perform a deed to contract ritual impurity - one is liable for lashes even when one violates the transgression without performing a deed. See also Hilchot Evel 3:4.
46.
See Hilchot Bi'at HaMikdash 3:21-24.
47.
See Hilchot Rotzeach 12:14 which interprets this as a general prohibition, warning a person against causing a colleague to transgress.
48.
The nazirite is not liable because he did not transgress intentionally. The other person is not liable for the reasons the Rambam proceeds to explain.
49.
See Hilchot Evel 3:5 which states that in a parallel situation when a person causes a priest to become ritually impure, the person who causes him to incur the impurity is indeed, liable. For it is the person who causes him to incur impurity who violates the prohibition. And similarly, one who shaves a nazirite's head is liable (Halachah 11).
50.
See the gloss of the Radbaz to Hilchot Kilayim 10:31 which comments on the apparent contradiction between that halachah and the ruling here.
51.
See Chapter 1, Halachah 4; Hilchot Arachin VaCharamim 1:1; Hilchot Ma'aseh HaKorbanot 14:13, with regard to the nature of this prohibition.
52.
By incurring ritual impurity.
53.
The commentaries question: Since he was in the cemetery at the time he took the vow, seemingly, his violation of the prohibition does not involve a deed. Generally, when a transgression does not involve a deed, lashes are not given. Why then is he liable? Among the resolutions offered is that failing to depart is also considered a deed (Tosafot, Nazir 17a).
54.
See Halachah 18.
• Monday, 17 Shevat, 5777 · 13 February 2017
• "Today's Day"
• Shabbat, Sh'vat 17, 5703
During the reading of the Song of the Red Sea, we stand. Haftora: U'Devora isha nevee'a.
Torah lessons: Chumash: B'shalach, Shevi'i with Rashi.
Tehillim: 83-87.
Tanya: Ch. 22. Yet since (p. 89)...out of nothing. (p. 93).
There is a custom of eating black buckwheat on this Shabbat.
On Shabbat B'shalach 5621 (1861) the Tzemach Tzedek said the maamar R'u ki Hashem printed in Likutei Torah. Shortly afterward he said to his son, my grandfather: On Shabbat B'shalach 5565 (1805) my grandfather said this maamar. Afterwards he sent for me and told me that in 5529 (1769) when he was in Mezritch the Maggid had summoned him to his room and had said:
On Shabbat B'shalach 5516 (1756) the Baal Shem Tov said a Maamar on Vayashav hayam...l'eitano,1 "The Red Sea returned to its strength," quoting the Rabbinic play on the last word, l'eitano - litnao, meaning to its condition or agreement.2 In 5521 (1761), a year after the Baal Shem Tov's passing, my Rebbe (the Baal Shem Tov) came to me, said the maamar, and added an explanation of the subject "doing His will" in contrast to "doing His word." And today my Rebbe again came to me to repeat the maamar.
Then the Maggid repeated the maamar to the Alter Rebbe, adding an interpretation of "River Ginai, part for me,"3 which is similar to k'riat yam suf, the splitting of the Red Sea.
The Tzemach Tzedek concluded: Today the Baal Shem Tov, the Maggid and the Alter Rebbe came to me, each repeating the maamar in his own style.
Several hours later the Tzemach Tzedek called my grandfather again and told him an interpretation of the maamar.
FOOTNOTES
1.Sh'mot 14:27.
2.At creation G-d made an agreement, or condition, with the Red Sea that it would part for Israel.
3.Chulin 7a, where R. Pinchas ben Yair asked the river to part and let him pass to perform a mitzva.
• Daily Thought:
Truth Concentrate
This Torah we were given is not of the world, neither is it something extraneous to it. Rather, it is the hidden essence, the primal thought from which all the cosmos and each thing within it extends. It is not about the world, it is the world—the world as its Creator sees it and knows it to be.
The sages of the Talmud told us that the Torah is the blueprint G‑d used to design His creation. There is not a thing that cannot be found there.
Even more, they told us, the Torah is far beyond the world, beyond time, beyond any sort of being. G‑d and His Torah are one, for His thoughts are not extraneous to Him, nor do they effect any change in Him, as do our thoughts. Rather, His thoughts, His wisdom, His desire—all are a simple oneness that does not change.
But He took that infinite wisdom and condensed it a thousandfold, a billionfold, and more, into finite, earthly terms that we could grasp—yet without losing a drop of its purity, of its intimate bond with Him. Then He put it into our hands to learn, to explore and to extend.
So now, when our mind grasps a thought of Torah, thoroughly, with utter clarity, we grasp that inner wisdom. And when we are completely absorbed in the process of thought, comprehension and application, our self and being is grasped by that infinite wisdom which is the essence of all things.
We have grasped it, and it grasps us. In truth, we become that essence.[Rabbi Schneur Zalman of Liadi, Tanya, chapters 4 and 5.]
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