Torah Reading
Yitro: Exodus 18: 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.
(ii) 13 The following day Moshe sat to settle disputes for the people, while the people stood around Moshe from morning till evening. 14 When Moshe’s father-in-law saw all that he was doing to the people, he said, “What is this that you are doing to the people? Why do you sit there alone, with all the people standing around you from morning till evening?” 15 Moshe answered his father-in-law, “It’s because the people come to me seeking God’s guidance. 16 Whenever they have a dispute, it comes to me; I judge between one person and another, and I explain to them God’s laws and teachings.”
17 Moshe’s father-in-law said to him, “What you are doing isn’t good. 18 You will certainly wear yourself out — and not only yourself, but these people here with you as well. It’s too much for you — you can’t do it alone, by yourself. 19 So listen now to what I have to say. I will give you some advice, and God will be with you. You should represent the people before God, and you should bring their cases to God. 20 You should also teach them the laws and the teachings, and show them how to live their lives and what work they should do. 21 But you should choose from among all the people competent men who are God-fearing, honest and incorruptible to be their leaders, in charge of thousands, hundreds, fifties and tens. 22 Normally, they will settle the people’s disputes. They should bring you the difficult cases; but ordinary matters they should decide themselves. In this way, they will make it easier for you and share the load with you. 23 If you do this — and God is directing you to do it — you will be able to endure; and all these people too will arrive at their destination peacefully.”
(iii) 24 Moshe paid attention to his father-in-law’s counsel and did everything he said. 25 Moshe chose competent men from all Isra’el and made them heads over the people, in charge of thousands, hundreds, fifties and tens. 26 As a general rule, they settled the people’s disputes — the difficult cases they brought to Moshe, but every simple matter they decided themselves.
27 Then Moshe let his father-in-law leave, and he went off to his own country.
19:1 (iv) In the third month after the people of Isra’el had left the land of Egypt, the same day they came to the Sinai Desert. 2 After setting out from Refidim and arriving at the Sinai Desert, they set up camp in the desert; there in front of the mountain, Isra’el set up camp.
3 Moshe went up to God, and Adonai called to him from the mountain: “Here is what you are to say to the household of Ya‘akov, to tell the people of Isra’el: 4 ‘You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself. 5 Now if you will pay careful attention to what I say and keep my covenant, then you will be my own treasure from among all the peoples, for all the earth is mine; 6 and you will be a kingdom of cohanim for me, a nation set apart.’ These are the words you are to speak to the people of Isra’el.”
(v) 7 Moshe came, summoned the leaders of the people and presented them with all these words which Adonai had ordered him to say. 8 All the people answered as one, “Everything Adonai has said, we will do.” Moshe reported the words of the people to Adonai. 9 Adonai said to Moshe, “See, I am coming to you in a thick cloud, so that the people will be able to hear when I speak with you and also to trust in you forever.” Moshe had told Adonai what the people had said; 10 so Adonai said to Moshe, “Go to the people; today and tomorrow separate them for me by having them wash their clothing; 11 and prepare for the third day. For on the third day, Adonai will come down on Mount Sinai before the eyes of all the people. 12 You are to set limits for the people all around; and say, ‘Be careful not to go up on the mountain or even touch its base; whoever touches the mountain will surely be put to death. 13 No hand is to touch him; for he must be stoned or shot by arrows; neither animal nor human will be allowed to live.’ When the shofar sounds, they may go up on the mountain.”
(S: vi) 14 Moshe went down from the mountain to the people and separated the people for God, and they washed their clothing. 15 He said to the people, “Prepare for the third day; don’t approach a woman.”
16 On the morning of the third day, there was thunder, lightning and a thick cloud on the mountain. Then a shofar blast sounded so loudly that all the people in the camp trembled. 17 Moshe brought the people out of the camp to meet God; they stood near the base of the mountain. 18 Mount Sinai was enveloped in smoke, because Adonai descended onto it in fire — its smoke went up like the smoke from a furnace, and the whole mountain shook violently. 19 As the sound of the shofar grew louder and louder, Moshe spoke; and God answered him with a voice.
(A: vi, S: vii) 20 Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up. 21 Adonai said to Moshe, “Go down and warn the people not to force their way through to Adonai to see him; if they do, many of them will perish. 22 Even the cohanim, who are allowed to approach Adonai, must keep themselves holy; otherwise, Adonai may break out against them.” 23 Moshe said to Adonai, “The people can’t come up to Mount Sinai, because you ordered us to set limits around the mountain and separate it.” 24 But Adonai answered him, “Go, get down! Then come back up, you and Aharon with you. But don’t let the cohanim and the people force their way through to come up to Adonai, or he will break out against them.”
25 So Moshe went down to the people and told them.
20:1 Then God said all these words:
א 2 “I am Adonai your God, who brought you out of the land of Egypt, out of the abode of slavery.
ב 3 “You are to have no other gods before me. 4 You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline. 5 You are not to bow down to them or serve them; for I, Adonai your God, am a jealous God, punishing the children for the sins of the parents to the third and fourth generation of those who hate me, 6 but displaying grace to the thousandth generation of those who love me and obey my mitzvot.
ג 7 “You are not to use lightly the name of Adonai your God, because Adonai will not leave unpunished someone who uses his name lightly.
ד 8 “Remember the day, Shabbat, to set it apart for God. 9 You have six days to labor and do all your work, 10 but the seventh day is a Shabbat for Adonai your God. On it, you are not to do any kind of work — not you, your son or your daughter, not your male or female slave, not your livestock, and not the foreigner staying with you inside the gates to your property. 11 For in six days, Adonai made heaven and earth, the sea and everything in them; but on the seventh day he rested. This is why Adonai blessed the day, Shabbat, and separated it for himself.
ה 12 “Honor your father and mother, so that you may live long in the land which Adonai your God is giving you.
ו 13 “Do not murder.
ז (14) “Do not commit adultery.
ח (15) “Do not steal.
ט (16) “Do not give false evidence against your neighbor.
י 14 (17) “Do not covet your neighbor’s house; do not covet your neighbor’s wife, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.”
(A: vii) 15 (18) All the people experienced the thunder, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled. Standing at a distance, 16 (19) they said to Moshe, “You, speak with us; and we will listen. But don’t let God speak with us, or we will die.” 17 (20) Moshe answered the people, “Don’t be afraid, because God has come only to test you and make you fear him, so that you won’t commit sins.” 18 (21) So the people stood at a distance, but Moshe approached the thick darkness where God was.
(A: Maftir) 19 (22) Adonai said to Moshe, “Here is what you are to say to the people of Isra’el: ‘You yourselves have seen that I spoke with you from heaven. 20 (23) You are not to make with me gods of silver, nor are you to make gods of gold for yourselves. (S: Maftir) 21 (24) For me you need make only an altar of earth; on it you will sacrifice your burnt offerings, peace offerings, sheep, goats and cattle. In every place where I cause my name to be mentioned, I will come to you and bless you. 22 (25) If you do make me an altar of stone, you are not to build it of cut stones; for if you use a tool on it, you profane it. 23 (26) Likewise, you are not to use steps to go up to my altar; so that you won’t be indecently uncovered.’”
Isaiah 6:16 In the year of King ‘Uziyahu’s death I saw Adonai sitting on a high, lofty throne! The hem of his robe filled the temple. 2 S’rafim stood over him, each with six wings — two for covering his face, two for covering his feet and two for flying. 3 They were crying out to each other,
“More holy than the holiest holiness
is Adonai-Tzva’ot!
The whole earth is filled
with his glory!”
4 The doorposts shook at the sound of their shouting, and the house was filled with smoke. 5 Then I said,
“Woe to me! I [too] am doomed! —
because I, a man with unclean lips,
living among a people with unclean lips,
have seen with my own eyes
the King, Adonai-Tzva’ot!”
6 One of the s’rafim flew to me with a glowing coal in his hand, which he had taken with tongs from the altar. 7 He touched my mouth with it and said,
“Here! This has touched your lips.
Your iniquity is gone,
your sin is atoned for.”
8 Then I heard the voice of Adonai saying,
“Whom should I send?
Who will go for us?”
I answered, “I’m here, send me!” 9 He said, “Go and tell this people:
‘Yes, you hear, but you don’t understand.
You certainly see, but you don’t get the point!’
10 “Make the heart of this people [sluggish with] fat,
stop up their ears, and shut their eyes.
Otherwise, seeing with their eyes,
and hearing with their ears,
then understanding with their hearts,
they might repent and be healed!”
11 I asked, “Adonai, how long?” and he answered,
“Until cities become uninhabited ruins,
houses without human presence,
the land utterly wasted;
12 until Adonai drives the people far away,
and the land is one vast desolation.
13 If even a tenth [of the people] remain,
it will again be devoured.
“But like a pistachio tree or an oak,
whose trunk remains alive
after its leaves fall off,
the holy seed will be its trunk.”
Today in Jewish History:
• Passing of Kotzker Rebbe (1859)
Passing of Rabbi Menachem Mendel of Kotzk (1787-1859), renowned Chassidic leader, and forerunner of the "Ger" Chassidic dynasty.
• Rebbetzin Chaya Mushka Schneerson's Yahrtzeit (1988)
Rebbetzin Chaya Mushkah Schneerson (b. 1901), wife of the Lubavitcher Rebbe, passed away on the 22nd of Shevat of the year 5748 (1988). For more on the Rebbetzin, see link below. Chabad's annual international conference of sheluchot (woman "emissaries") is held on or near this date.
Links: An on-line biography; more on the Rebbetzin
Today's Study:
Yitro: Exodus 18: 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.
(ii) 13 The following day Moshe sat to settle disputes for the people, while the people stood around Moshe from morning till evening. 14 When Moshe’s father-in-law saw all that he was doing to the people, he said, “What is this that you are doing to the people? Why do you sit there alone, with all the people standing around you from morning till evening?” 15 Moshe answered his father-in-law, “It’s because the people come to me seeking God’s guidance. 16 Whenever they have a dispute, it comes to me; I judge between one person and another, and I explain to them God’s laws and teachings.”
17 Moshe’s father-in-law said to him, “What you are doing isn’t good. 18 You will certainly wear yourself out — and not only yourself, but these people here with you as well. It’s too much for you — you can’t do it alone, by yourself. 19 So listen now to what I have to say. I will give you some advice, and God will be with you. You should represent the people before God, and you should bring their cases to God. 20 You should also teach them the laws and the teachings, and show them how to live their lives and what work they should do. 21 But you should choose from among all the people competent men who are God-fearing, honest and incorruptible to be their leaders, in charge of thousands, hundreds, fifties and tens. 22 Normally, they will settle the people’s disputes. They should bring you the difficult cases; but ordinary matters they should decide themselves. In this way, they will make it easier for you and share the load with you. 23 If you do this — and God is directing you to do it — you will be able to endure; and all these people too will arrive at their destination peacefully.”
(iii) 24 Moshe paid attention to his father-in-law’s counsel and did everything he said. 25 Moshe chose competent men from all Isra’el and made them heads over the people, in charge of thousands, hundreds, fifties and tens. 26 As a general rule, they settled the people’s disputes — the difficult cases they brought to Moshe, but every simple matter they decided themselves.
27 Then Moshe let his father-in-law leave, and he went off to his own country.
19:1 (iv) In the third month after the people of Isra’el had left the land of Egypt, the same day they came to the Sinai Desert. 2 After setting out from Refidim and arriving at the Sinai Desert, they set up camp in the desert; there in front of the mountain, Isra’el set up camp.
3 Moshe went up to God, and Adonai called to him from the mountain: “Here is what you are to say to the household of Ya‘akov, to tell the people of Isra’el: 4 ‘You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself. 5 Now if you will pay careful attention to what I say and keep my covenant, then you will be my own treasure from among all the peoples, for all the earth is mine; 6 and you will be a kingdom of cohanim for me, a nation set apart.’ These are the words you are to speak to the people of Isra’el.”
(v) 7 Moshe came, summoned the leaders of the people and presented them with all these words which Adonai had ordered him to say. 8 All the people answered as one, “Everything Adonai has said, we will do.” Moshe reported the words of the people to Adonai. 9 Adonai said to Moshe, “See, I am coming to you in a thick cloud, so that the people will be able to hear when I speak with you and also to trust in you forever.” Moshe had told Adonai what the people had said; 10 so Adonai said to Moshe, “Go to the people; today and tomorrow separate them for me by having them wash their clothing; 11 and prepare for the third day. For on the third day, Adonai will come down on Mount Sinai before the eyes of all the people. 12 You are to set limits for the people all around; and say, ‘Be careful not to go up on the mountain or even touch its base; whoever touches the mountain will surely be put to death. 13 No hand is to touch him; for he must be stoned or shot by arrows; neither animal nor human will be allowed to live.’ When the shofar sounds, they may go up on the mountain.”
(S: vi) 14 Moshe went down from the mountain to the people and separated the people for God, and they washed their clothing. 15 He said to the people, “Prepare for the third day; don’t approach a woman.”
16 On the morning of the third day, there was thunder, lightning and a thick cloud on the mountain. Then a shofar blast sounded so loudly that all the people in the camp trembled. 17 Moshe brought the people out of the camp to meet God; they stood near the base of the mountain. 18 Mount Sinai was enveloped in smoke, because Adonai descended onto it in fire — its smoke went up like the smoke from a furnace, and the whole mountain shook violently. 19 As the sound of the shofar grew louder and louder, Moshe spoke; and God answered him with a voice.
(A: vi, S: vii) 20 Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up. 21 Adonai said to Moshe, “Go down and warn the people not to force their way through to Adonai to see him; if they do, many of them will perish. 22 Even the cohanim, who are allowed to approach Adonai, must keep themselves holy; otherwise, Adonai may break out against them.” 23 Moshe said to Adonai, “The people can’t come up to Mount Sinai, because you ordered us to set limits around the mountain and separate it.” 24 But Adonai answered him, “Go, get down! Then come back up, you and Aharon with you. But don’t let the cohanim and the people force their way through to come up to Adonai, or he will break out against them.”
25 So Moshe went down to the people and told them.
20:1 Then God said all these words:
א 2 “I am Adonai your God, who brought you out of the land of Egypt, out of the abode of slavery.
ב 3 “You are to have no other gods before me. 4 You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline. 5 You are not to bow down to them or serve them; for I, Adonai your God, am a jealous God, punishing the children for the sins of the parents to the third and fourth generation of those who hate me, 6 but displaying grace to the thousandth generation of those who love me and obey my mitzvot.
ג 7 “You are not to use lightly the name of Adonai your God, because Adonai will not leave unpunished someone who uses his name lightly.
ד 8 “Remember the day, Shabbat, to set it apart for God. 9 You have six days to labor and do all your work, 10 but the seventh day is a Shabbat for Adonai your God. On it, you are not to do any kind of work — not you, your son or your daughter, not your male or female slave, not your livestock, and not the foreigner staying with you inside the gates to your property. 11 For in six days, Adonai made heaven and earth, the sea and everything in them; but on the seventh day he rested. This is why Adonai blessed the day, Shabbat, and separated it for himself.
ה 12 “Honor your father and mother, so that you may live long in the land which Adonai your God is giving you.
ו 13 “Do not murder.
ז (14) “Do not commit adultery.
ח (15) “Do not steal.
ט (16) “Do not give false evidence against your neighbor.
י 14 (17) “Do not covet your neighbor’s house; do not covet your neighbor’s wife, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.”
(A: vii) 15 (18) All the people experienced the thunder, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled. Standing at a distance, 16 (19) they said to Moshe, “You, speak with us; and we will listen. But don’t let God speak with us, or we will die.” 17 (20) Moshe answered the people, “Don’t be afraid, because God has come only to test you and make you fear him, so that you won’t commit sins.” 18 (21) So the people stood at a distance, but Moshe approached the thick darkness where God was.
(A: Maftir) 19 (22) Adonai said to Moshe, “Here is what you are to say to the people of Isra’el: ‘You yourselves have seen that I spoke with you from heaven. 20 (23) You are not to make with me gods of silver, nor are you to make gods of gold for yourselves. (S: Maftir) 21 (24) For me you need make only an altar of earth; on it you will sacrifice your burnt offerings, peace offerings, sheep, goats and cattle. In every place where I cause my name to be mentioned, I will come to you and bless you. 22 (25) If you do make me an altar of stone, you are not to build it of cut stones; for if you use a tool on it, you profane it. 23 (26) Likewise, you are not to use steps to go up to my altar; so that you won’t be indecently uncovered.’”
Isaiah 6:16 In the year of King ‘Uziyahu’s death I saw Adonai sitting on a high, lofty throne! The hem of his robe filled the temple. 2 S’rafim stood over him, each with six wings — two for covering his face, two for covering his feet and two for flying. 3 They were crying out to each other,
“More holy than the holiest holiness
is Adonai-Tzva’ot!
The whole earth is filled
with his glory!”
4 The doorposts shook at the sound of their shouting, and the house was filled with smoke. 5 Then I said,
“Woe to me! I [too] am doomed! —
because I, a man with unclean lips,
living among a people with unclean lips,
have seen with my own eyes
the King, Adonai-Tzva’ot!”
6 One of the s’rafim flew to me with a glowing coal in his hand, which he had taken with tongs from the altar. 7 He touched my mouth with it and said,
“Here! This has touched your lips.
Your iniquity is gone,
your sin is atoned for.”
8 Then I heard the voice of Adonai saying,
“Whom should I send?
Who will go for us?”
I answered, “I’m here, send me!” 9 He said, “Go and tell this people:
‘Yes, you hear, but you don’t understand.
You certainly see, but you don’t get the point!’
10 “Make the heart of this people [sluggish with] fat,
stop up their ears, and shut their eyes.
Otherwise, seeing with their eyes,
and hearing with their ears,
then understanding with their hearts,
they might repent and be healed!”
11 I asked, “Adonai, how long?” and he answered,
“Until cities become uninhabited ruins,
houses without human presence,
the land utterly wasted;
12 until Adonai drives the people far away,
and the land is one vast desolation.
13 If even a tenth [of the people] remain,
it will again be devoured.
“But like a pistachio tree or an oak,
whose trunk remains alive
after its leaves fall off,
the holy seed will be its trunk.”
Today in Jewish History:
• Passing of Kotzker Rebbe (1859)
Passing of Rabbi Menachem Mendel of Kotzk (1787-1859), renowned Chassidic leader, and forerunner of the "Ger" Chassidic dynasty.
• Rebbetzin Chaya Mushka Schneerson's Yahrtzeit (1988)
Rebbetzin Chaya Mushkah Schneerson (b. 1901), wife of the Lubavitcher Rebbe, passed away on the 22nd of Shevat of the year 5748 (1988). For more on the Rebbetzin, see link below. Chabad's annual international conference of sheluchot (woman "emissaries") is held on or near this date.
Links: An on-line biography; more on the Rebbetzin
Today's Study:
Chitas and Rambam for today:
Chumash: Yitro, 7th Portion Exodus 20:15-20:23 with Rashi
• Exodus Chapter 20
15And all the people saw the voices and the torches, the sound of the shofar, and the smoking mountain, and the people saw and trembled; so they stood from afar. טווְכָל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק:
And all the people saw: [This] teaches [us] that there was not one blind person among them. From where do we know that [there was] no mute person among them? The Torah states: “And all the people replied” (Exod. 19:8). From where do we know that there was no deaf person among them? The Torah states: “We will do and hear” (Exod. 24:7). [from Mechilta] וכל העם ראים: מלמד שלא היה בהם אחד סומא. ומנין שלא היה בהם אלם, תלמוד לומר (שמות יט ח) ויענו כל העם. ומנין שלא היה בהם חרש, תלמוד לומר נעשה ונשמע (שמות כד ז):
the voices: They saw what was audible, which is impossible to see elsewhere. — [from Mechilta d’Rabbi Shimon ben Yochai] ראים את הקולות: רואין את הנשמע, שאי אפשר לראות במקום אחר:
the voices: Emanating from the mouth of the Almighty. Many voices, voices coming from every direction, and from the heavens, and from the earth. — [Rashi above, verse 2] את הקולת: היוצאין מפי הגבורה:
and trembled: Heb. וַיָנֻעוּ נוֹעַ means only trembling. — [from Mechilta] וינעו: (שם) אין נוע אלא זיע:
so they stood from afar: They were drawing backwards twelve mil, as far as the length of their camp. The ministering angels came and assisted them [in order] to bring them back, as it is said: “Kings of hosts wander; yea they wander” (Ps. 68:13). [from Shab. 88b] ויעמדו מרחק: היו נרתעין לאחוריהם שנים עשר מיל כאורך מחניהם ומלאכי השרת באין ומסייעין אותן להחזירם, שנאמר (תהלים סח יג) מלכי צבאות ידודון ידודון:
16They said to Moses, "You speak with us, and we will hear, but let God not speak with us lest we die." טזוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה דַּבֶּר־אַתָּ֥ה עִמָּ֖נוּ וְנִשְׁמָ֑עָה וְאַל־יְדַבֵּ֥ר עִמָּ֛נוּ אֱלֹהִ֖ים פֶּן־נָמֽוּת:
17But Moses said to the people, "Fear not, for God has come in order to exalt you, and in order that His awe shall be upon your faces, so that you shall not sin." יזוַיֹּ֨אמֶר משֶׁ֣ה אֶל־הָעָם֘ אַל־תִּירָ֒אוּ֒ כִּ֗י לְבַֽעֲבוּר֙ נַסּ֣וֹת אֶתְכֶ֔ם בָּ֖א הָֽאֱלֹהִ֑ים וּבַֽעֲב֗וּר תִּֽהְיֶ֧ה יִרְאָת֛וֹ עַל־פְּנֵיכֶ֖ם לְבִלְתִּ֥י תֶֽחֱטָֽאוּ:
in order to exalt you: To magnify you in the world, so that your name should circulate among the nations, that He in His glory revealed Himself to you. — [from Mechilta] לבעבור נסות אתכם: לגדל אתכם בעולם שיצא לכם שם באומות שהוא בכבודו נגלה עליכם:
to exalt: נַסוֹת, an expression of exaltation and greatness, similar to “lift up a banner (נֵס)” (Isa. 62:10); “will I raise My standard (נִסִי)” (Isa. 49:22); “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17), which is upright. [Thus all these words signify “raising up.”] נסות: לשון הרמה וגדולה, כמו (ישעיה סב י) הרימו נס, ארים נסי (ישעיהו מט כב), וכנס על הגבעה (ישעיהו ל, יז), שהוא זקוף:
and in order that His awe: By way of the fact that you saw that He is feared and dreaded, you will know that there is none beside Him and you will fear him. ובעבור תהיה יראתו: על ידי שראיתם אותו יראוי ומאוים, תדעו כי אין זולתו ותיראו מפניו:
18The people remained far off, but Moses drew near to the opaque darkness, where God was. יחוַיַּֽעֲמֹ֥ד הָעָ֖ם מֵֽרָחֹ֑ק וּמשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָֽאֱלֹהִֽים:
drew near to the opaque darkness: Within three partitions: darkness, cloud, and opaque darkness, as it is said: “And the mountain was burning with fire unto the heart of the heavens, darkness, cloud, and opaque darkness” (Deut. 4:11). Opaque darkness is [synonymous with] “the thickness of the cloud,” [concerning] which He [God] had said to him [Moses], “Behold, I am coming to you in the thickness of the cloud” (Exod. 19:9). [from Mechilta] נגש אל הערפל: לפנים משלש מחיצות, חשך ענן וערפל שנאמר (דברים ד יא) וההר בוער באש עד לב השמים חשך ענן וערפל, ערפל הוא עב הענן, שנאמר לו (שמות יט ט) הנה אנכי בא אליך בעב הענן:
19The Lord said to Moses, "So shall you say to the children of Israel, You have seen that from the heavens I have spoken with you. יטוַיֹּ֤אמֶר יְהוָֹה֙ אֶל־משֶׁ֔ה כֹּ֥ה תֹאמַ֖ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל אַתֶּ֣ם רְאִיתֶ֔ם כִּ֚י מִן־הַשָּׁמַ֔יִם דִּבַּ֖רְתִּי עִמָּכֶֽם:
So shall you say: with this language. — [from Mechilta] I.e., with this exact wording and in Hebrew. — [Mechilta] כה תאמר: בלשון הזה:
You have seen: There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not]. — [from Mechilta] אתם ראיתם: יש הפרש בין מה שאדם רואה למה שאחרים משיחין לו, שמה שאחרים משיחין לו פעמים שלבו חלוק מלהאמין:
from the heavens I have spoken: But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta] כי מן השמים דברתי: וכתוב אחד אומר וירד ה' על הר סיני, בא הכתוב השלישי והכריע ביניהם (דברים ד לו) מן השמים השמיעך את קולו ליסרך ועל הארץ הראך את אשו הגדולה, כבודו בשמים ואשו וגבורתו על הארץ. דבר אחר הרכין שמים ושמי השמים והציען על ההר, וכן הוא אומר (תהלים יח י) ויט שמים וירד:
20You shall not make [images of anything that is] with Me. Gods of silver or gods of gold you shall not make for yourselves. כלֹ֥א תַֽעֲשׂ֖וּן אִתִּ֑י אֱלֹ֤הֵי כֶ֨סֶף֙ וֵֽאלֹהֵ֣י זָהָ֔ב לֹ֥א תַֽעֲשׂ֖וּ לָכֶֽם:
You shall not make [images of anything that is] with Me: You shall not make a likeness of my servants who serve Me on high. — [from Mechilta, R.H. 24] לא תעשון אתי: לא תעשון דמות שמשי המשמשים לפני במרום:
Gods of silver: This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods. — [from Mechilta] אלהי כסף: בא להזהיר על הכרובים, שאתה עושה לעמוד אתי, שלא יהיו של כסף, שאם שניתם לעשותם של כסף הרי הן לפני כאלהות:
or gods of gold: This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold. — [from Mechilta] ואלהי זהב: בא להזהיר שלא יוסיף על שנים, שאם עשית ארבעה, הרי הן לפני כאלהי זהב:
you shall not make for yourselves: You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.” -[from Mechilta] לא תעשו לכם: לא תאמר הריני עושה כרובים בבתי כנסיות ובבתי מדרשות כדרך שאני עושה בבית עולמים, לכך נאמר לא תעשו לכם:
21An altar of earth you shall make for Me, and you shall slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you. כאמִזְבַּ֣ח אֲדָמָה֘ תַּֽעֲשֶׂה־לִּי֒ וְזָֽבַחְתָּ֣ עָלָ֗יו אֶת־עֹֽלֹתֶ֨יךָ֙ וְאֶת־שְׁלָמֶ֔יךָ אֶת־צֹֽאנְךָ֖ וְאֶת־בְּקָרֶ֑ךָ בְּכָל־הַמָּקוֹם֙ אֲשֶׁ֣ר אַזְכִּ֣יר אֶת־שְׁמִ֔י אָב֥וֹא אֵלֶ֖יךָ וּבֵֽרַכְתִּֽיךָ:
An altar of earth: Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [מִזְבַָּח אִדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta] מזבח אדמה: מחובר באדמה, שלא יבננו על גבי עמודים או על גבי כיפים. דבר אחר שהיה ממלא את חלל מזבח הנחשת אדמה בשעת חנייתן:
you shall make for Me: That from the beginning, it shall be made in My name. [I.e., it should not be made for another purpose and then later used as an altar.]-[from Mechilta] תעשה לי: שתהא תחילת עשייתו לשמי:
and you shall slaughter beside it: Heb. עָלָיו, like “And beside it (וְעָלָיו) was the tribe of Manasseh” (Num. 2:20). Or perhaps עָלָיו means literally “upon it.” Therefore, Scripture says: “the flesh and the blood on the altar of the Lord, your God” (Deut. 12:27), [meaning that only the flesh and blood are to be put on the altar] but the slaughtering is not [to be performed] on top of the altar. — [from Mechilta] וזבחת עליו: אצלו, כמו (במדבר ב כ) ועליו מטה מנשה. או אינו אלא עליו ממש, תלמוד לומר (דברים יב כז) הבשר והדם על מזבח ה' אלהיך, ואין שחיטה בראש המזבח:
your burnt offerings and your peace offerings: which are from your sheep and your cattle. “Your sheep and your cattle” is the explanation of “your burnt offerings and your peace offerings.” את עלתיך ואת שלמיך: אשר מצאנך ומבקרך. את צאנך ואת בקרך, פירוש לאת עולתיך ואת שלמיך:
Wherever I allow My name to be mentioned, I will come to you and bless you: Heb. אַזְכִּיר, lit., I will mention. [This should apparently read ךְתַּזְכִּיר, you will mention. Therefore, Rashi explains that it means: whenever] I will permit you to mention My Explicit Name, there I will come to you and bless you. I will cause My Shechinah to rest upon you. From here you learn that permission was given to mention the Explicit Name only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people. — [from Mechilta, Sifrei, Num. 6:23, Sotah 38a] בכל המקום אשר אזכיר את שמי: אשר אתן לך רשות להזכיר שם המפורש שלי, שם אבוא אליך וברכתיך אשרה שכינתי עליך מכאן אתה למד שלא ניתן רשות להזכיר שם המפורש אלא במקום שהשכינה באה שם, וזהו בית הבחירה. שם נתן רשות לכהנים להזכיר שם המפורש בנשיאת כפים לברך את העם:
22And when you make for Me an altar of stones, you shall not build them of hewn stones, lest you wield your sword upon it and desecrate it. כבוְאִם־מִזְבַּ֤ח אֲבָנִים֙ תַּֽעֲשֶׂה־לִּ֔י לֹֽא־תִבְנֶ֥ה אֶתְהֶ֖ן גָּזִ֑ית כִּ֧י חַרְבְּךָ֛ הֵנַ֥פְתָּ עָלֶ֖יהָ וַתְּחַֽלֲלֶֽהָ:
And when you make for Me an altar of stones: Heb. אִם. Rabbi Ishmael says: Every [mention of] אִם in the Torah is optional except [for] three. [One of them is in this verse:] “And when (אִם) you make Me an altar of stones.” Behold, this אִם serves as an expression of כַּאִשֶׁר, when, [meaning] and “when you make Me an altar of stones, you shall not build them of hewn stones.” [This אִם cannot mean “if,”] for it is incumbent upon you to build an altar of stones, for it is said: “[Of] whole stones shall you build” (Deut. 27:6). Similarly, “When (אִם) you lend money” (Exod. 22:24) is obligatory, for it is said: “and you shall lend him” (Deut. 15:8). This one, too, serves as an expression of כַּאִשֶׁר, when. Similarly, “And when (אִם) you offer up a first fruits offering” (Lev. 2:14). This is the omer offering, which is [also] obligatory. Thus [all] these instances of אִם are not conditional but are definite and serve as an expression of כַּאִשֶׁר, when. — [from Mechilta] ואם מזבח אבנים: רבי ישמעאל אומר כל אם ואם שבתורה רשות, חוץ משלשה ואם מזבח אבנים תעשה לי, הרי אם זה משמש בלשון כאשר, כאשר תעשה לי מזבח אבנים לא תבנה אתהן גזית שהרי חובה עליך לבנות מזבח אבנים, שנאמר (דברים כז ו) אבנים שלמות תבנה, וכן (שמות כב כד) אם כסף תלוה, חובה הוא, שנאמר (דברים טו ח) והעבט תעביטנו. ואף זה משמש בלשון כאשר וכן (ויקרא ב יד) ואם תקריב מנחת בכורים זו מנחת העומר, שהיא חובה, ועל כרחך אין אם הללו תלוין, אלא ודאין, ובלשון כאשר הם משמשים:
hewn stones: Heb. גָזִית, an expression of shearing (גְּזִיזָה), [meaning] that [the stone-cutter] hews them and cuts them (וַּמְסַךְתְּתָן) with iron [tools]. גזית: לשון גזיזה שפוסלן ומסתתן בברזל:
lest you wield your sword upon it: Heb. כִּי. This [instance of] כִּי serves as an expression of פֶּן, lest, which is the same as “perhaps.” Perhaps you will wield your sword upon it. כי חרבך הנפת עליה: הרי כי זה משמש בלשון פן, שהוא דילמא, פן תניף חרבך עליה:
and desecrate it: Thus you have learned that if you wield iron upon it, you have desecrated it, for the altar was created to lengthen man’s days, and iron was created to shorten man’s days [because it is used to make swords]. It is improper that the “shortener” be wielded over the “lengthener” (Middoth 3:4). Moreover, the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion-if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them” (Deut. 27:5), how much more [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!-[from Mechilta] ותחללה: הא למדת, שאם הנפת עליה ברזל חללת, שהמזבח נברא להאריך ימיו של אדם, והברזל נברא לקצר ימיו של אדם, אין זה בדין, שיונף המקצר על המאריך. ועוד, שהמזבח מטיל שלום בין ישראל לאביהם שבשמים, לפיכך לא יבא עליו כורת ומחבל. והרי דברים קל וחומר ומה אבנים שאינם רואות ולא שומעות ולא מדברות על ידי שמטילות שלום אמרה תורה לא תניף עליהם ברזל, המטיל שלום בין איש לאשתו, בין משפחה למשפחה, בין אדם לחבירו, על אחת כמה וכמה שלא תבואהו פורענות:
23And you shall not ascend with steps upon My altar, so that your nakedness shall not be exposed upon it.' " כגוְלֹא־תַֽעֲלֶ֥ה בְמַֽעֲלֹ֖ת עַל־מִזְבְּחִ֑י אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָֽתְךָ֖ עָלָֽיו:
And you shall not ascend with steps: When you build a ramp for the altar, do not make it with steps, eschalons in Old French, but it must be smooth and slanting. — [from Mechilta]. ולא תעלה במעלות: כשאתה בונה כבש למזבח, לא תעשהו מעלות מעלות אישיקלונ"ש בלעז [מדרגות] אלא חלק יהא ומשופע:
so that your nakedness shall not be exposed: Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants” (Exod. 28:42). Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. Now these matters are a kal vachomer [a fortiori] conclusion, that if [concerning] these stones-which have no intelligence to object to their humiliation-the Torah said that because they are necessary, you shall not behave toward them in a humiliating manner. [In contrast,] your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, how much more [must you be careful not to embarrass him]!-[from Mechilta] אשר לא תגלה ערותך: שעל ידי המעלות אתה צריך להרחיב פסיעותיך, ואף על פי שאינו גלוי ערוה ממש, שהרי כתיב (שמות כח מב) ועשה להם מכנסי בד, מכל מקום הרחבת הפסיעות קרוב לגלוי ערוה הוא, ואתה נוהג בהם מנהג בזיון. והרי דברים קל וחומר ומה אבנים הללו שאין בהם דעת להקפיד על בזיונן אמרה תורה הואיל ויש בהם צורך, לא תנהג בהם מנהג בזיון, חבירך שהוא בדמות יוצרך, ומקפיד על בזיונו, על אחת כמה וכמה:
• Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Likutei Amarim, end of Chapter 26
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 22 Shevat, 5777 · 18 February 2017
• Likutei Amarim, end of Chapter 26
• The Alter Rebbe now goes on to discuss a different type of sadness, that caused by one’s failings in matters of the spirit.
• Rambam - Shabbat, 22 Shevat, 5777 · 18 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 111
Redeeming Sanctified Property ("Cherem")
"No cherem...shall be redeemed"—Leviticus 27:28.
It id forbidden to redeem an object that is sanctified as cherem, exchanging it for its monetary value. Rather, the cherem itself must be given to the priest.
Full text of this Mitzvah »• Redeeming Sanctified Property ("Cherem")
Negative Commandment 111
Translated by Berel Bell
The 111th prohibition is that we are also forbidden from redeeming land which has been declared to be cherem without specification.
The source of this commandment is G‑d's statement,1 "Any cherem...cannot be sold or redeemed."
In the words of the Sifra, "The verse 'It cannot be redeemed' refers to the owner. What, then, is done with it? [Regarding a field that is released in the jubilee year, the verse2 says,] 'Like a field that has been made cherem, it becomes the property of the kohanim.' [Therefore, it may not be redeemed, but remains in the possession of the kohanim.] I might think this applies even if the person said explicitly that it is for G‑d — therefore the Torah says,3 ["Any cherem...cannot be sold or redeemed. Any cherem —] it (hu) [is holy of holies to G‑d]."4
The details of this mitzvah — regarding the field which has been declared cherem — are explained in tractate Erachin.
There it is also explained that a statement of cherem which is unspecified goes to the kohanim; and that a cherem which is designated for the kohen cannot be redeemed, but must be given to them, just like terumah.
FOOTNOTES
1.Ibid. 27:28.
2.Ibid. 27:21.
3.Ibid. 27:28.
4.From the extra word "it," we learn that only "it" (i.e. that which is dedicated to the kohen) cannot be redeemed. This implies that another type of cherem, i.e. one dedicated explicitly to G‑d, can be redeemed.
• Negative Commandment 215
Planting a Mixture of Seeds
"You shall not sow your field with mingled seeds"—Leviticus 19:19.
It is forbidden – in the Land of Israel – to plant together a mixture of different types of seeds.
Included in this precept is the universal prohibition against grafting together different species.
Full text of this Mitzvah »
• Planting a Mixture of Seeds
Negative Commandment 215
Translated by Berel Bell
The 215th prohibition is that we are forbidden from planting a combination of species of seeds (kilai z'raim).
The source of this commandment is G‑d's statement,1 "Do not plant your field with kilayim."
This prohibition of planting a mixture of seeds applies only in Eretz Yisroel, where one is punished by lashes for violating this Biblical prohibition. Outside Eretz Yisroel, however, it is permissible.
The details of this mitzvah are explained in tractate Kilayim.
FOOTNOTES
1.Lev. 19:19.
• Arachim Vacharamim - Chapter 8
• Shabbat, 22 Shevat, 5777 · 18 February 2017
• "Today's Day"
• Thursday, Sh'vat 22*, 5703
Torah lessons: Chumash: Yitro, Chamishi with Rashi.
Tehillim: 106-107.
Tanya: Now, since at (p. 97)...his studies anyway). (p. 97).
There are two sorts of statutes: a) statutes that create life, and b) statutes created by life. Human laws are created by life so they vary from land to land according to circumstances. The A-lmighty's Torah is a G-dly law that creates life. G-d's Torah is the Torah of truth, the same in all places, at all times. Torah is eternal.
FOOTNOTES
*.This day marks the passing, in 5748 (1988) of the Rebbetzin Chaya Mushka o.b.m., daughter of the Previous Rebbe o.b.m. She was the wife, for sixty years, of the Rebbe of righteous memory.
• Daily Thought:
All Teachers
In our times, it is crucial that every Jew who knows anything must be a teacher to others.
If you know alef-bet, teach alef-bet.
If you know only alef, find someone to teach alef.
But all must teach.[12 Tammuz 5736.]
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Chumash: Yitro, 7th Portion Exodus 20:15-20:23 with Rashi
• Exodus Chapter 20
15And all the people saw the voices and the torches, the sound of the shofar, and the smoking mountain, and the people saw and trembled; so they stood from afar. טווְכָל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק:
And all the people saw: [This] teaches [us] that there was not one blind person among them. From where do we know that [there was] no mute person among them? The Torah states: “And all the people replied” (Exod. 19:8). From where do we know that there was no deaf person among them? The Torah states: “We will do and hear” (Exod. 24:7). [from Mechilta] וכל העם ראים: מלמד שלא היה בהם אחד סומא. ומנין שלא היה בהם אלם, תלמוד לומר (שמות יט ח) ויענו כל העם. ומנין שלא היה בהם חרש, תלמוד לומר נעשה ונשמע (שמות כד ז):
the voices: They saw what was audible, which is impossible to see elsewhere. — [from Mechilta d’Rabbi Shimon ben Yochai] ראים את הקולות: רואין את הנשמע, שאי אפשר לראות במקום אחר:
the voices: Emanating from the mouth of the Almighty. Many voices, voices coming from every direction, and from the heavens, and from the earth. — [Rashi above, verse 2] את הקולת: היוצאין מפי הגבורה:
and trembled: Heb. וַיָנֻעוּ נוֹעַ means only trembling. — [from Mechilta] וינעו: (שם) אין נוע אלא זיע:
so they stood from afar: They were drawing backwards twelve mil, as far as the length of their camp. The ministering angels came and assisted them [in order] to bring them back, as it is said: “Kings of hosts wander; yea they wander” (Ps. 68:13). [from Shab. 88b] ויעמדו מרחק: היו נרתעין לאחוריהם שנים עשר מיל כאורך מחניהם ומלאכי השרת באין ומסייעין אותן להחזירם, שנאמר (תהלים סח יג) מלכי צבאות ידודון ידודון:
16They said to Moses, "You speak with us, and we will hear, but let God not speak with us lest we die." טזוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה דַּבֶּר־אַתָּ֥ה עִמָּ֖נוּ וְנִשְׁמָ֑עָה וְאַל־יְדַבֵּ֥ר עִמָּ֛נוּ אֱלֹהִ֖ים פֶּן־נָמֽוּת:
17But Moses said to the people, "Fear not, for God has come in order to exalt you, and in order that His awe shall be upon your faces, so that you shall not sin." יזוַיֹּ֨אמֶר משֶׁ֣ה אֶל־הָעָם֘ אַל־תִּירָ֒אוּ֒ כִּ֗י לְבַֽעֲבוּר֙ נַסּ֣וֹת אֶתְכֶ֔ם בָּ֖א הָֽאֱלֹהִ֑ים וּבַֽעֲב֗וּר תִּֽהְיֶ֧ה יִרְאָת֛וֹ עַל־פְּנֵיכֶ֖ם לְבִלְתִּ֥י תֶֽחֱטָֽאוּ:
in order to exalt you: To magnify you in the world, so that your name should circulate among the nations, that He in His glory revealed Himself to you. — [from Mechilta] לבעבור נסות אתכם: לגדל אתכם בעולם שיצא לכם שם באומות שהוא בכבודו נגלה עליכם:
to exalt: נַסוֹת, an expression of exaltation and greatness, similar to “lift up a banner (נֵס)” (Isa. 62:10); “will I raise My standard (נִסִי)” (Isa. 49:22); “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17), which is upright. [Thus all these words signify “raising up.”] נסות: לשון הרמה וגדולה, כמו (ישעיה סב י) הרימו נס, ארים נסי (ישעיהו מט כב), וכנס על הגבעה (ישעיהו ל, יז), שהוא זקוף:
and in order that His awe: By way of the fact that you saw that He is feared and dreaded, you will know that there is none beside Him and you will fear him. ובעבור תהיה יראתו: על ידי שראיתם אותו יראוי ומאוים, תדעו כי אין זולתו ותיראו מפניו:
18The people remained far off, but Moses drew near to the opaque darkness, where God was. יחוַיַּֽעֲמֹ֥ד הָעָ֖ם מֵֽרָחֹ֑ק וּמשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָֽאֱלֹהִֽים:
drew near to the opaque darkness: Within three partitions: darkness, cloud, and opaque darkness, as it is said: “And the mountain was burning with fire unto the heart of the heavens, darkness, cloud, and opaque darkness” (Deut. 4:11). Opaque darkness is [synonymous with] “the thickness of the cloud,” [concerning] which He [God] had said to him [Moses], “Behold, I am coming to you in the thickness of the cloud” (Exod. 19:9). [from Mechilta] נגש אל הערפל: לפנים משלש מחיצות, חשך ענן וערפל שנאמר (דברים ד יא) וההר בוער באש עד לב השמים חשך ענן וערפל, ערפל הוא עב הענן, שנאמר לו (שמות יט ט) הנה אנכי בא אליך בעב הענן:
19The Lord said to Moses, "So shall you say to the children of Israel, You have seen that from the heavens I have spoken with you. יטוַיֹּ֤אמֶר יְהוָֹה֙ אֶל־משֶׁ֔ה כֹּ֥ה תֹאמַ֖ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל אַתֶּ֣ם רְאִיתֶ֔ם כִּ֚י מִן־הַשָּׁמַ֔יִם דִּבַּ֖רְתִּי עִמָּכֶֽם:
So shall you say: with this language. — [from Mechilta] I.e., with this exact wording and in Hebrew. — [Mechilta] כה תאמר: בלשון הזה:
You have seen: There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not]. — [from Mechilta] אתם ראיתם: יש הפרש בין מה שאדם רואה למה שאחרים משיחין לו, שמה שאחרים משיחין לו פעמים שלבו חלוק מלהאמין:
from the heavens I have spoken: But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta] כי מן השמים דברתי: וכתוב אחד אומר וירד ה' על הר סיני, בא הכתוב השלישי והכריע ביניהם (דברים ד לו) מן השמים השמיעך את קולו ליסרך ועל הארץ הראך את אשו הגדולה, כבודו בשמים ואשו וגבורתו על הארץ. דבר אחר הרכין שמים ושמי השמים והציען על ההר, וכן הוא אומר (תהלים יח י) ויט שמים וירד:
20You shall not make [images of anything that is] with Me. Gods of silver or gods of gold you shall not make for yourselves. כלֹ֥א תַֽעֲשׂ֖וּן אִתִּ֑י אֱלֹ֤הֵי כֶ֨סֶף֙ וֵֽאלֹהֵ֣י זָהָ֔ב לֹ֥א תַֽעֲשׂ֖וּ לָכֶֽם:
You shall not make [images of anything that is] with Me: You shall not make a likeness of my servants who serve Me on high. — [from Mechilta, R.H. 24] לא תעשון אתי: לא תעשון דמות שמשי המשמשים לפני במרום:
Gods of silver: This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods. — [from Mechilta] אלהי כסף: בא להזהיר על הכרובים, שאתה עושה לעמוד אתי, שלא יהיו של כסף, שאם שניתם לעשותם של כסף הרי הן לפני כאלהות:
or gods of gold: This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold. — [from Mechilta] ואלהי זהב: בא להזהיר שלא יוסיף על שנים, שאם עשית ארבעה, הרי הן לפני כאלהי זהב:
you shall not make for yourselves: You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.” -[from Mechilta] לא תעשו לכם: לא תאמר הריני עושה כרובים בבתי כנסיות ובבתי מדרשות כדרך שאני עושה בבית עולמים, לכך נאמר לא תעשו לכם:
21An altar of earth you shall make for Me, and you shall slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you. כאמִזְבַּ֣ח אֲדָמָה֘ תַּֽעֲשֶׂה־לִּי֒ וְזָֽבַחְתָּ֣ עָלָ֗יו אֶת־עֹֽלֹתֶ֨יךָ֙ וְאֶת־שְׁלָמֶ֔יךָ אֶת־צֹֽאנְךָ֖ וְאֶת־בְּקָרֶ֑ךָ בְּכָל־הַמָּקוֹם֙ אֲשֶׁ֣ר אַזְכִּ֣יר אֶת־שְׁמִ֔י אָב֥וֹא אֵלֶ֖יךָ וּבֵֽרַכְתִּֽיךָ:
An altar of earth: Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [מִזְבַָּח אִדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta] מזבח אדמה: מחובר באדמה, שלא יבננו על גבי עמודים או על גבי כיפים. דבר אחר שהיה ממלא את חלל מזבח הנחשת אדמה בשעת חנייתן:
you shall make for Me: That from the beginning, it shall be made in My name. [I.e., it should not be made for another purpose and then later used as an altar.]-[from Mechilta] תעשה לי: שתהא תחילת עשייתו לשמי:
and you shall slaughter beside it: Heb. עָלָיו, like “And beside it (וְעָלָיו) was the tribe of Manasseh” (Num. 2:20). Or perhaps עָלָיו means literally “upon it.” Therefore, Scripture says: “the flesh and the blood on the altar of the Lord, your God” (Deut. 12:27), [meaning that only the flesh and blood are to be put on the altar] but the slaughtering is not [to be performed] on top of the altar. — [from Mechilta] וזבחת עליו: אצלו, כמו (במדבר ב כ) ועליו מטה מנשה. או אינו אלא עליו ממש, תלמוד לומר (דברים יב כז) הבשר והדם על מזבח ה' אלהיך, ואין שחיטה בראש המזבח:
your burnt offerings and your peace offerings: which are from your sheep and your cattle. “Your sheep and your cattle” is the explanation of “your burnt offerings and your peace offerings.” את עלתיך ואת שלמיך: אשר מצאנך ומבקרך. את צאנך ואת בקרך, פירוש לאת עולתיך ואת שלמיך:
Wherever I allow My name to be mentioned, I will come to you and bless you: Heb. אַזְכִּיר, lit., I will mention. [This should apparently read ךְתַּזְכִּיר, you will mention. Therefore, Rashi explains that it means: whenever] I will permit you to mention My Explicit Name, there I will come to you and bless you. I will cause My Shechinah to rest upon you. From here you learn that permission was given to mention the Explicit Name only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people. — [from Mechilta, Sifrei, Num. 6:23, Sotah 38a] בכל המקום אשר אזכיר את שמי: אשר אתן לך רשות להזכיר שם המפורש שלי, שם אבוא אליך וברכתיך אשרה שכינתי עליך מכאן אתה למד שלא ניתן רשות להזכיר שם המפורש אלא במקום שהשכינה באה שם, וזהו בית הבחירה. שם נתן רשות לכהנים להזכיר שם המפורש בנשיאת כפים לברך את העם:
22And when you make for Me an altar of stones, you shall not build them of hewn stones, lest you wield your sword upon it and desecrate it. כבוְאִם־מִזְבַּ֤ח אֲבָנִים֙ תַּֽעֲשֶׂה־לִּ֔י לֹֽא־תִבְנֶ֥ה אֶתְהֶ֖ן גָּזִ֑ית כִּ֧י חַרְבְּךָ֛ הֵנַ֥פְתָּ עָלֶ֖יהָ וַתְּחַֽלֲלֶֽהָ:
And when you make for Me an altar of stones: Heb. אִם. Rabbi Ishmael says: Every [mention of] אִם in the Torah is optional except [for] three. [One of them is in this verse:] “And when (אִם) you make Me an altar of stones.” Behold, this אִם serves as an expression of כַּאִשֶׁר, when, [meaning] and “when you make Me an altar of stones, you shall not build them of hewn stones.” [This אִם cannot mean “if,”] for it is incumbent upon you to build an altar of stones, for it is said: “[Of] whole stones shall you build” (Deut. 27:6). Similarly, “When (אִם) you lend money” (Exod. 22:24) is obligatory, for it is said: “and you shall lend him” (Deut. 15:8). This one, too, serves as an expression of כַּאִשֶׁר, when. Similarly, “And when (אִם) you offer up a first fruits offering” (Lev. 2:14). This is the omer offering, which is [also] obligatory. Thus [all] these instances of אִם are not conditional but are definite and serve as an expression of כַּאִשֶׁר, when. — [from Mechilta] ואם מזבח אבנים: רבי ישמעאל אומר כל אם ואם שבתורה רשות, חוץ משלשה ואם מזבח אבנים תעשה לי, הרי אם זה משמש בלשון כאשר, כאשר תעשה לי מזבח אבנים לא תבנה אתהן גזית שהרי חובה עליך לבנות מזבח אבנים, שנאמר (דברים כז ו) אבנים שלמות תבנה, וכן (שמות כב כד) אם כסף תלוה, חובה הוא, שנאמר (דברים טו ח) והעבט תעביטנו. ואף זה משמש בלשון כאשר וכן (ויקרא ב יד) ואם תקריב מנחת בכורים זו מנחת העומר, שהיא חובה, ועל כרחך אין אם הללו תלוין, אלא ודאין, ובלשון כאשר הם משמשים:
hewn stones: Heb. גָזִית, an expression of shearing (גְּזִיזָה), [meaning] that [the stone-cutter] hews them and cuts them (וַּמְסַךְתְּתָן) with iron [tools]. גזית: לשון גזיזה שפוסלן ומסתתן בברזל:
lest you wield your sword upon it: Heb. כִּי. This [instance of] כִּי serves as an expression of פֶּן, lest, which is the same as “perhaps.” Perhaps you will wield your sword upon it. כי חרבך הנפת עליה: הרי כי זה משמש בלשון פן, שהוא דילמא, פן תניף חרבך עליה:
and desecrate it: Thus you have learned that if you wield iron upon it, you have desecrated it, for the altar was created to lengthen man’s days, and iron was created to shorten man’s days [because it is used to make swords]. It is improper that the “shortener” be wielded over the “lengthener” (Middoth 3:4). Moreover, the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion-if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them” (Deut. 27:5), how much more [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!-[from Mechilta] ותחללה: הא למדת, שאם הנפת עליה ברזל חללת, שהמזבח נברא להאריך ימיו של אדם, והברזל נברא לקצר ימיו של אדם, אין זה בדין, שיונף המקצר על המאריך. ועוד, שהמזבח מטיל שלום בין ישראל לאביהם שבשמים, לפיכך לא יבא עליו כורת ומחבל. והרי דברים קל וחומר ומה אבנים שאינם רואות ולא שומעות ולא מדברות על ידי שמטילות שלום אמרה תורה לא תניף עליהם ברזל, המטיל שלום בין איש לאשתו, בין משפחה למשפחה, בין אדם לחבירו, על אחת כמה וכמה שלא תבואהו פורענות:
23And you shall not ascend with steps upon My altar, so that your nakedness shall not be exposed upon it.' " כגוְלֹא־תַֽעֲלֶ֥ה בְמַֽעֲלֹ֖ת עַל־מִזְבְּחִ֑י אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָֽתְךָ֖ עָלָֽיו:
And you shall not ascend with steps: When you build a ramp for the altar, do not make it with steps, eschalons in Old French, but it must be smooth and slanting. — [from Mechilta]. ולא תעלה במעלות: כשאתה בונה כבש למזבח, לא תעשהו מעלות מעלות אישיקלונ"ש בלעז [מדרגות] אלא חלק יהא ומשופע:
so that your nakedness shall not be exposed: Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants” (Exod. 28:42). Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. Now these matters are a kal vachomer [a fortiori] conclusion, that if [concerning] these stones-which have no intelligence to object to their humiliation-the Torah said that because they are necessary, you shall not behave toward them in a humiliating manner. [In contrast,] your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, how much more [must you be careful not to embarrass him]!-[from Mechilta] אשר לא תגלה ערותך: שעל ידי המעלות אתה צריך להרחיב פסיעותיך, ואף על פי שאינו גלוי ערוה ממש, שהרי כתיב (שמות כח מב) ועשה להם מכנסי בד, מכל מקום הרחבת הפסיעות קרוב לגלוי ערוה הוא, ואתה נוהג בהם מנהג בזיון. והרי דברים קל וחומר ומה אבנים הללו שאין בהם דעת להקפיד על בזיונן אמרה תורה הואיל ויש בהם צורך, לא תנהג בהם מנהג בזיון, חבירך שהוא בדמות יוצרך, ומקפיד על בזיונו, על אחת כמה וכמה:
• Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Likutei Amarim, end of Chapter 26
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 22 Shevat, 5777 · 18 February 2017
• Likutei Amarim, end of Chapter 26
• The Alter Rebbe now goes on to discuss a different type of sadness, that caused by one’s failings in matters of the spirit.
אך העצבות ממילי דשמיא, צריך לשית עצות בנפשו ליפטר ממנה
As for sadness connected with heavenly matters, one must seek ways and means of freeing oneself from it.
אין צריך לומר בשעת עבודה, שצריך לעבוד ה‘ בשמחה ובטוב לבב
That this applies to the time of one’s divine service, is self-evident, for one must serve G‑d with joy and gladness of heart.
אלא אפילו מי שהוא בעל עסקים ודרך אר’, אם נופל לו עצב ודאגה ממילי דשמיא בשעת עסקיו
But even one who is occupied in business and worldly affairs, should there descend upon him any sadness or anxiety about heavenly matters during his business affairs,
בידוע שהוא תחבולת היצר, כדי להפילו אחר כך בתאוות, חס ושלום, כנודע
it is certainly a trick of the Evil Inclination which saddens him, ostensibly for spiritual reasons, in order to lure him afterwards into lusts, G‑d forbid, as is well known.
It is man’s nature to seek pleasure and not to remain depressed. If his feeling of spiritual failure distresses him, he will seek his pleasure in physical gratification. The Evil Inclination therefore wishes that one be depressed, be it even over spiritual matters, so that he will later succumb to temptation.
שאם לא כן, מאין באה לו עצבות אמיתית, מחמת אהבת ה‘ או יראתו, באמצע עסקיו
For if it were not so, that this depression is the doing of the Yetzer Hara, whence would a genuine sadness, one that is derived from love or fear of G‑d, come to him in the midst of his business affairs?
Since a genuine sadness is an expression of love or fear of G‑d, it should express itself at a time when these emotions are active — during prayer, Torah study and the like, but not during one’s business. Clearly, then, the sadness is artificial, created by the Yetzer Hara for its own purposes, and one must therefore rid himself of it. The next paragraph provides the means:
והנה, בין שנפלה לו העצבות בשעת עבודה בתלמוד תורה או בתפלה, ובין שנפלה לו שלא בשעת עבודה, זאת ישים אל לבו
Whether the depression settles upon him during his service of G‑d in Torah study or prayer, or when he is not engaged thus, but with his material affairs, this is what he should consider:
כי אין הזמן גרמא כעת לעצבות אמיתית, אפילו לדאגת עונות חמורים, חס ושלום
“Now is not the proper time for genuine sadness, nor even for worry over grave sins, G‑d forbid.
רק לזאת צריך קביעות עתים ושעת הכושר בישוב הדעת, להתבונן בגדולת ה’ אשר חטא לו
For this one must set aside opportune times, when the mind is calm, to reflect on the greatness of G‑d against Whom he has sinned,
כדי שעל ידי זה יהיה לבו נשבר באמת במרירות אמיתית, וכמבואר עת זו במקום אחר
so that thereby his heart will truly be rent with genuine bitterness i.e., bitterness — remorse — as opposed to depression; the former is alive and active, while the latter is resigned and ”dead“. It is explained elsewhere when this time should be.1
ושם נתבאר גם כן כי מיד אחר שנשבר לבו בעתים קבועים ההם, אז יסיר העצב מלבו לגמרי
There it is also explained that immediately after his heart has been broken during those appointed times, he should completely remove the sorrow from his heart,
ויאמין אמונה שלימה כי ה‘ העביר חטאתו, ורב לסלוח
and he should believe with perfect faith that G‑d has erased his sin, and that ”He pardons abundantly.“
Thus, even if one has sinned repeatedly against Him, G‑d will readily forgive him as though he had sinned for the first time; unlike man, who easily forgives a first offense but finds it difficult to do so when the offense is oft repeated.
וזו היא השמחה האמיתית בה’ הבאה אחר העצב, כנ״ל
This knowledge that G‑d has surely cleansed him of his sins is the true joy in G‑d which follows the sadness, as explained above —that the advantage of sadness lies in the joy to which it gives rise.
| FOOTNOTES | |
| 1. | See Iggeret HaTeshuvah, chs. 7, 11. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 111
Redeeming Sanctified Property ("Cherem")
"No cherem...shall be redeemed"—Leviticus 27:28.
It id forbidden to redeem an object that is sanctified as cherem, exchanging it for its monetary value. Rather, the cherem itself must be given to the priest.
Full text of this Mitzvah »• Redeeming Sanctified Property ("Cherem")
Negative Commandment 111
Translated by Berel Bell
The 111th prohibition is that we are also forbidden from redeeming land which has been declared to be cherem without specification.
The source of this commandment is G‑d's statement,1 "Any cherem...cannot be sold or redeemed."
In the words of the Sifra, "The verse 'It cannot be redeemed' refers to the owner. What, then, is done with it? [Regarding a field that is released in the jubilee year, the verse2 says,] 'Like a field that has been made cherem, it becomes the property of the kohanim.' [Therefore, it may not be redeemed, but remains in the possession of the kohanim.] I might think this applies even if the person said explicitly that it is for G‑d — therefore the Torah says,3 ["Any cherem...cannot be sold or redeemed. Any cherem —] it (hu) [is holy of holies to G‑d]."4
The details of this mitzvah — regarding the field which has been declared cherem — are explained in tractate Erachin.
There it is also explained that a statement of cherem which is unspecified goes to the kohanim; and that a cherem which is designated for the kohen cannot be redeemed, but must be given to them, just like terumah.
FOOTNOTES
1.Ibid. 27:28.
2.Ibid. 27:21.
3.Ibid. 27:28.
4.From the extra word "it," we learn that only "it" (i.e. that which is dedicated to the kohen) cannot be redeemed. This implies that another type of cherem, i.e. one dedicated explicitly to G‑d, can be redeemed.
• Negative Commandment 215
Planting a Mixture of Seeds
"You shall not sow your field with mingled seeds"—Leviticus 19:19.
It is forbidden – in the Land of Israel – to plant together a mixture of different types of seeds.
Included in this precept is the universal prohibition against grafting together different species.
Full text of this Mitzvah »
• Planting a Mixture of Seeds
Negative Commandment 215
Translated by Berel Bell
The 215th prohibition is that we are forbidden from planting a combination of species of seeds (kilai z'raim).
The source of this commandment is G‑d's statement,1 "Do not plant your field with kilayim."
This prohibition of planting a mixture of seeds applies only in Eretz Yisroel, where one is punished by lashes for violating this Biblical prohibition. Outside Eretz Yisroel, however, it is permissible.
The details of this mitzvah are explained in tractate Kilayim.
FOOTNOTES
1.Lev. 19:19.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Eleven
• Mechirah - Chapter Eleven
1
When a person transfers ownership of an article - whether landed property or movable property - and establishes conditions that can be fulfilled the conditions are binding - whether established by the seller or the purchaser. If the conditions are fulfilled, then the ownership of the object is transferred. If the conditions are not fulfilled, the ownership of the object is not transferred.
We have already described the laws governing conditional agreements in Hilchot Ishut.
א
המקנה בין קרקע בין מטלטלין והתנה תנאין שאפשר לקיימן בין שהתנה המקנה בין שהתנה הקונה אם נתקיימו התנאין נקנה הדבר שהוקנה ואם לא נתקיים התנאי לא קנה וכבר ביארנו משפטי התנאים בהלכות אישות:
2
When does the above apply? When a person stated a condition and then carried out a kinyan transferring ownership of the article through one of the accepted procedures. For then, he is obligated to fulfill the condition.
If, however, the person did not perform a kinyan, but merely entered into a conditional agreement stating that if this condition is fulfilled he will transfer ownership, and if it is not fulfilled he will not transfer ownership, the transfer of ownership is not effected even if the condition is fulfilled.
This is considered an asmachta - i.e., he made his transfer of ownership dependent on the performance of certain deeds. An asmachta is never binding, for the person transferring ownership did not make a firm decision in his heart to transfer ownership.
ב
בד"א בשקנה בדרך מן הדרכים שקונין בהן והרי יש עליו לקיים את התנאי אבל אם לא קנה עתה והתנה עמו שאם נתקיים התנאי זה יקנה ואם לא נתקיים לא יקנה אף על פי שנתקיים התנאי לא קנה שזו אסמכתא היא שהרי סמך קנייתו לעשות כך וכך וכל אסמכתא אינה קונה שהרי לא גמר בלבו להקנותו:
3
What is implied? A person sold a house to a colleague or gave it to him as a present, on condition that the recipient travel to Jerusalem with the seller on a given day. If the recipient manifests ownership over the house, he acquires it when he travels to Jerusalem with the seller on the date stated. If that day passes and he does not make the journey, he does not acquire it.
If, however, the owner made a condition and told the potential purchaser: "If you go with me to Jerusalem on this and this day...," or "If you bring me this article, I will give you this house," or "...I will sell it to you at such and such a price," although the person travels with him on that day or brings him the article, he does not acquire the house. This applies even if the potential purchaser manifests his ownership over the house after he fulfills the condition, for this is an asmachta. The same laws apply in all analogous situations.
ג
כיצד המוכר בית לחבירו או נתנו לו במתנה על מנת שילך עמו לירושלים ביום פלוני והחזיק זה בבית הרי זה קנה כשילך עמו לירושלים באותו היום ואם עבר אותו היום ולא הלך לא קנה אבל אם התנה ואמר לו אם תלך עמי לירושלים ביום פלוני או אם תביא לי דבר פלוני אתן לך בית זה או אמכרנו לך בכך וכך והלך עמו באותו היום או שהביא לו אע"פ שהחזיק בבית אחר שקיים התנאי לא קנה שזו היא אסמכתא וכן כל כיוצא בזה:
4
For this reason, the following rules apply if a purchaser gives security to a colleague and tells him: "If I retract, I waive ownership of the security in your favor," and the seller says: "If I retract, I will double your security." If the purchaser retracts, the seller acquires the security, because it is in his possession. But if the seller retracts, we do not require him to double the security. For his promise was an asmachta and is not binding.
ד
לפיכך הנותן ערבון לחבירו ואמר לו אם אני חוזר בי ערבוני מחול לך והלה אומר ואם אני חוזר בי אכפול לך ערבונך אם חזר בו הלוקח קנה זה הערבון שהרי הוא תחת ידו ואם חזר בו המוכר אין מחייבין אותו לכפול הערבון שזו אסמכתא היא ואסמכתא לא קנה:
5
A similar principle applies if a debtor paid a portion of a debt and the creditor entrusted the promissory note to a third party after the debtor made the following statement: "If I do not pay the remainder until such and such a date, return the promissory note." If the date arrived and the debtor did not pay, the third party should not give the promissory note to the creditor. For this agreement is an asmachta.
ה
וכן מי שפרע מקצת חובו והשליש את השטר ואמר לו אם לא נתתי לך עד יום פלוני תן לו שטרו והגיע זמן ולא נתן לו לא יתן השליש את השטר שזו אסמכתא היא:
6
Similarly, all the conditions that people establish between themselves, even when confirmed by witnesses and a legal document - e.g., "If such and such will take place..." or "If you do such and such, I will give you a maneh" or "...I will transfer ownership of this house to you, but if this does not take place..." or "if you do not do such and such, I will not transfer ownership," or "...I will not give you," are considered asmachta'ot. Even though the potential recipient performs the desired action, or the event occurs, he does not acquire the promised article. For his intent is undefined, being dependent on whether or not the stipulation will be met.
ו
וכן כל תנאין שמתנין בני אדם ביניהן אף על פי שהן בעדים ובשטר אם יהיה כך או אם תעשה כך אתן לך מנה או אקנה לך בית זה ואם לא יהיה או לא תעשה לא אקנה לך ולא אתן לך אע"פ שעשה או שהיה הדבר לא קנה שכל האומר אם יהיה אם לא יהיה לא גמר והקנה שהרי דעתו עדיין סומכת שמא יהיה או שמא לא יהיה:
7
Whenever a person says: "Acquire an entity upon fulfillment of a condition, retroactive to the present time," it is not considered an asmachta at all, and the transaction is binding. For if the person had not made a definite commitment to transfer ownership, he would not have transferred ownership retroactively to the time of the agreement.
What is implied? If a person says: "If I return between now and such and such a date, you acquire this house retroactively to the present time," and his commitment is affirmed by a kinyan the transaction is binding if he returns within the set time. The same applies with regard to all similar situations.
ז
כל האומר קנה מעכשיו אין כאן אסמכתא כלל וקנה שאילו לא גמר להקנותו לא הקנהו מעכשיו כיצד אם באתי מכאן ועד יום פלוני קנה בית זה מעכשיו וקנו מידו על כך הרי זה קנה אם בא בתוך הזמן שקבע וכן כל כיוצא בזה:
8
When a person sells a courtyard or a field and specifies at the time of the sale that he is selling the property in order to travel to a particular place, or because there has been a drought and he desires to buy wheat with the money he receives for his courtyard, it is considered as if he sold the property conditionally.
Therefore, if it rained after he made the sale, or wheat was imported and sold at a lower price, or he was prevented from travelling to that land, or factors did not facilitate his journey or his purchase of wheat, the seller may return the money he received and have the land returned to him. For he stated that he was selling the property only for the sake of performing a specific act - and that act was not performed. Similar principles apply in all analogous situations.
ח
מי שמכר חצירו או שדהו ופירש בשעת המכירה שהוא מוכר כדי לילך למקום פלוני או מפני המטר שנמנע כדי לקנות חטים בדמי חצירו הרי זה כמוכר על תנאי לפיכך אם ירד המטר אחר שמכר או באו חטין והוזלו או נמנע הדרך לילך לאותה הארץ או שלא נסתייע לו להעלות או לקנות חטים הרי זה מחזיר אותן הדמים ותחזור לו קרקע שהרי פירש שאינו מוכר אלא לעשות דבר פלוני והרי לא נעשה וכן כל כיוצא בהן:
9
If, however, a person sells landed property without making any explicit statement, the sale is final even though he had the intent in his heart that he was selling the property for a particular reason, and even if it is apparent that he is selling the property for that reason. The rationale is that he did not make an explicit statement, and thoughts in a person's heart are of no consequence in business transactions.
ט
אבל המוכר סתם אף על פי שהיה בלבו שמפני כך וכך הוא מוכר ואע"פ שמראי הדברים שאינו מוכר אלא לעשות כך וכך ולא נעשה אינו חוזר שהרי לא פירש ודברים שבלב אינן דברים:
10
The following rules apply if one transferred ownership of an entity to a colleague and stipulated that he acquire it on the condition that he give or sell that entity to another person. If the person gives or sells the entity to that person, the transaction is binding. If he does not fulfill the stipulation and sells it to another person, or does not give or sell it to the person intended within the time frame established, the original transaction is not binding.
Similarly, if the seller or the purchaser of an article establishes a condition that the article be returned at a specific time or returned at that time in exchange for money, the transaction is binding, and the article must be returned as stipulated.
י
מי שהקנה לחבירו והתנה עליו על מנת שתתן מקח זה או תמכרנו לפלוני אם נתנו או מכרו לאותו פלוני קנה ואם לא קיים התנאי ומכרו לאחר או שלא מכרו ולא נתנו בזמן שקבע לו לא קנה וכן המוכר או הלוקח שהתנו שיחזיר לו המקח בזמן פלוני או כשיתן לו המעות הרי המכר קיים ויחזיר כשהתנה:
11
Different rules apply in the following situation. A person sold landed property to a colleague. The seller made a stipulation, saying: "When I acquire money, return this land to me." The produce of the land belongs to the seller.)
If the seller made the sale without stipulating a condition, and the purchaser said on his own volition: "When you acquire funds, bring them to me, and I will return this property," the stipulation is binding. The purchaser can derive benefit from the property; doing so is not considered "a shade of interest," because the purchaser voluntarily obligated himself by this condition.
יא
מכר קרקע לחבירו והתנה המוכר ואמר ללוקח כשיהיו לי מעות תחזיר לי הקרקע זו הרי הפירות של מוכר מכר לו סתם ואמר לו הלוקח מדעתו כשיהיו לך מעות תביאם לי ואני אחזיר לך קרקע זו הרי התנאי קיים והלוקח אוכל פירות ואין בזה אבק רבית שהרי מדעתו חייב עצמו בתנאי זה:
12
An incident occurred concerning a woman who sent an agent, Reuven, to purchase a courtyard for her from one of her relatives, Shimon. Shimon, the seller, said to Reuven, the agent: "If I acquire funds, so and so, my relative, should return this property to me."
Reuven answered him: "You and so and so are relatives. You are so close, you are like brother and sister" - i.e., it is as if he were saying, "It is very likely that she will return it to you, and that she will not show concern about such a matter."
Afterwards, the matter was brought to the Sages, and they ruled that the agent did not purchase anything. For the relative selling the field did not rely on the agent's words, since they were not a clear reply. Therefore, the seller did not make a final decision to transfer ownership. Similar principles apply in other analogous situations.
יב
מעשה באשה ששלחה ראובן לקנות לה חצר משמעון שהיה קרובו ואמר שמעון המוכר לראובן השליח אם יהיו לי מעות תחזיר לי פלונית קרובתי קרקע זו והשיבו ראובן ואמר לו אתה ופלונית קרובים כמו אחים כלומר הדבר קרוב שהיא תחזיר לך ואינה מקפדת על זו ובא מעשה לפני חכמים ואמרו הרי זה השליח לא קנה כלום שהרי לא סמכה דעתו של קרוב זה על דברי השליח מפני שלא השיבו תשובה ברורה ונמצא שלא גמר ולא הקנה וכן כל כיוצא בזה:
13
When a kinyan confirming an asmachta is made in a prominent court, it is considered as binding. This applies, provided the person involved entrusts the legal documents involved to the court, and provided he is not acting under duress.
יג
אסמכתא שקנו מידו עליה בבית דין חשוב הרי זה קנה והוא שיתפוס זכיותיו בבית דין והוא שלא יהיה אנוס:
14
What is implied? A person entrusted his promissory note or his receipt to the court and engages in a kinyan, stating that if he does not come by such and such a date, the promissory note should be given to the other litigant. If the date arrives without the person's coming, the note should be given. If he was prevented from coming by a river or by illness, the promissory note should not be given to the other litigant. Similar principles apply in all analogous situations, provided that this is done in the presence of a prominent court.
יד
כיצד הרי שהתפיס שטרו או שוברו בבית דין וקנו מידו שאם לא בא ביום פלוני ינתן שטר זה לבעל דינו והגיע היום ולא בא הרי אלו נותנים ואם עכבו נהר או חולי מלבא לא יתנו וכן כל כיוצא בזה והוא שיהיה בבית דין חשוב:
15
When a person undertakes a financial obligation to another person without making any stipulation, he becomes liable although he did not owe that person anything previously. He is giving him a present; this is not an asmachta.
What is implied? A person tells witnesses: "Serve as witnesses that I owe so and so a maneh," he composes a legal document that states that he owes the other person a maneh even though it is not observed by witnesses, or he told the other person in the presence of witnesses: "I owe you a maneh as recorded in a legal document." In the latter circumstance, even though he did not tell the witnesses to serve as witnesses, since he said "as recorded in a legal document," it is as if he told them: "Serve as witnesses that I am obligated."
Even though both parties admit - and the witnesses know - that the giver did not owe the recipient anything, he accepted an obligation on himself and becomes liable, as a guarantor does. The majority of the geonim ruled in this manner.
טו
המחייב עצמו בממון לאחר בלא תנאי כלל אע"פשלא היה חייב לו כלום הרי זה חייב שדבר זה מתנה היא ואינה אסמכתא כיצד האומר לעדים הוו עלי עדים שאני חייב לפלוני מנה או שכתב לו בשטר הריני חייב לך מנה אף על פי שאין שם עדים או שאמר לו בפני עדים הריני חייב לך מנה בשטר אע"פ שלא אמר אתם עדי הואיל ואמר בשטר הרי זה כמי שאמר הוו עלי עדים וחייב לשלם אף על פי ששניהם מודים והעדים יודעים שלא היה לו אצלו כלום שהרי חייב עצמו כמו שישתעבד הערב וכזה הורו רוב הגאונים:
16
The following rules apply when a person accepts an obligation on himself that is unlimited in nature - e.g., he says: "I obligate myself to feed you..." or "...to clothe you for five years." Even though he affirms his commitment to the recipient with a kinyan, he is not liable. For this resembles a present, and yet there is no specific and known entity that is being given as a present. My masters ruled in this manner.
טז
חייב עצמו בדבר שאינו קצוב כגון שאמר הריני חייב לזון אותך או לכסות חמש שנים אע"פ שקנו מידו לא נשתעבד שזו כמו מתנה היא ואין כאן דבר ידוע ומצוי שנתנו במתנה וכן הורו רבותי:
17
If so, why is a person who makes a commitment to his wife to provide food for her daughter from a previous marriage obligated to provide for her? Because he made this commitment at the time of their marriage. And the matter resembles entities that are acquired although only a verbal commitment is made.
יז
ומפני מה הפוסק עם אשתו שיהיה זן את בתה חייב לזונה מפני שפסק בשעת נשואין והדבר דומה לדברים הנקנין באמירה:
18
When the sages of Spain desired to make a kinyan with regard to an asmachta, they would adhere to the following guidelines: They would establish a kinyan with one party that he is obligated to the other party one hundred zuz. After he has undertaken such an obligation, a kinyan is made with the person to whom he indebted himself, that as long as this and this condition prevails or if he does such and such, the obligation is waived, effective retroactively to the time of the agreement, but that if this condition does not prevail or if he does not do such and such, he will sue him for the payment of the money for which he obligated himself.
This is the procedure that is followed in all stipulations that are made between a man and his wife with regard to engagements and other similar matters.
יח
כשהיו חכמי ספרד רוצים להקנות באסמכתא כך היו עושין קונין מזה שהוא חייב לחבירו מאה דינרין ואחר שחייב עצמו קונין מבעל חובו שכל זמן שיהיה כך או שיעשה כך הרי החוב זה מחול לו מעכשיו ואם לא יהיה או לא יעשה הריני תובעו בממון שחייב עצמו בו ועל דרך זו היינו עושין בכל התנאין שבין אדם לאשתו בשדוכין ובכל הדברים הדומין להם:
• Arachim Vacharamim - Chapter 8
1
On the fifthteenth of Adar, the court1 diverts their attention [from other concerns] and examines and investigates matters involving the needs of the community and consecrated property. They check the matter and research the [cases involved], so that consecrated property and dedication offerings will be redeemed and arachim and pledges of worth are collected from all those who are liable for them so that the entire nation will be prepared to give the gift of shekalim to maintain the House of our God.2
א
בחמישה עשר באדר, בית דין נפנין לחפש ולבדוק על צורכי ציבור ועל ענייני הקדשות; ובודקין עליהן ודורשין וחוקרין, ופודין את ההקדשות ואת החרמים, וגובין את הערכים ואת הדמים מכל החייב בהן--כדי שיהיה הכול עתיד עם תרומת שקלים, לחזק את בית אלוהינו.
2
Consecrated articles are redeemed only on the basis of [evaluation by] three experts. Similarly, when movable property is being taken as security when one is liable for arachim,3it should be evaluated by three people.4 And when an animal or the like is designated as an airech, it should be evaluated by three people.
When, however, land is designated as an airech or if arachin for humans must be collected from landed property, it is evaluated only by ten people5 and one of them must be a priest. For the passage [that speaks about redemption] mentions a priest.6 Similarly, if a person says: "I pledge my worth," "...the worth of so-and-so," "...the worth of my hand," or "...the worth of my foot," when an evaluation of his worth, that of his hand, or that of his foot is made, it is made by ten people and one of them is a priest.7
ב
אין פודין את ההקדשות, אלא בשלושה בקיאין; וכן כשגובין מיטלטלין שממשכנין מחייבי ערכים, שמין אותן בשלושה. וכשמעריכין בהמה וכיוצא בה משאר מיטלטלין, שמין אותה בשלושה. אבל כשמעריכין את הקרקעות, או אם הוזקקו לגבות ערכי אדם מן הקרקע שלו--אין מעריכין אותן אלא בעשרה, ואחד מהן כוהן: שהרי "כוהן" (ויקרא כז,ח; ועוד שש פעמים בהמשך הפרק) כתוב בפרשה. וכן האומר דמיי עליי, או דמי פלוני עליי, או דמי ידי, או דמי רגלי--כששמין אותו כמה הוא שווה, או כמה דמי ידו או רגלו--שמין בעשרה, ואחד מהן כוהן.
3
When consecrated property - whether landed property or movable property - is redeemed from the Temple treasury, an announcement is made before all those who might seek to redeem it.8 [The following rule applies if] one says: "I will [redeem] them for ten selaim," another says: "...for twenty," a third "...for thirty," a fourth "...for forty," and a fifth "...for fifty," and then the one who pledged fifty alone retracts. We expropriate ten [selaim] from the property [of the latter]9 and give the consecrated article to the one [who pledged to] give forty. Thus the Temple treasury receives fifty: Ten from one and forty from the other.
If the one who pledged forty also retracts, we expropriate ten [selaim] from his property and give the consecrated article to the one who pledged thirty. [If he and the others also retract,] we follow the same process until [the option is given to] the first. If the first who pledged ten also retracts, we announce the redemption of the consecrated article a second time and sell it. If it is redeemed for less than ten, we collect the difference from the person who [originally] pledged ten.
ג
כשפודין את ההקדשות מידי ההקדש, בין שהיו קרקעות או מיטלטלין--מכריזין עליהן בפני כל הבאין לפדות. אמר אחד הרי הן שלי בעשר סלעים, ואמר אחד בעשרים, ואמר אחד בשלושים, ואמר אחד בארבעים, ואמר אחד בחמישים, חזר בו של חמישים לבדו--ממשכנין מנכסיו עשר, ונותנין אותן ההקדשות לזה שנתן ארבעים; ונמצא ההקדש נוטל חמישים, עשר מזה וארבעים מזה. חזר בו אחרי כן של ארבעים--ממשכנין מנכסיו עשר, ונותנין את ההקדש לבעל השלושים; וכן עד הראשון. חזר בו הראשון שנתן עשר--מכריזין על ההקדש פעם שנייה, ומוכרין אותו: אם נפדה בפחות מעשר, נפרעין משל עשר את המותר.
4
When does the above apply? When they retracted one after the other. If, however, they all retracted at the same time, we divide the sum among them.
What is implied? The first one says: "I will [redeem] it for ten selaim," the second: "...for twenty," and a third "...for 24," and the second and third retract at the same time, we enable the first to redeem it for ten and we expropriate seven from the property of both the second and the third.10 Thus the Temple treasury collects 24. Similarly, if all three of them retract and the consecrated article is [ultimately] sold for three, we expropriate seven selaim from the property of all of them. These principles are followed in all instances.
ד
במה דברים אמורים, בשחזרו זה אחר זה; אבל אם חזרו כולן כאחת, משלשין ביניהם בשווה. כיצד: אמר הראשון הרי הוא שלי בעשר, ואמר השני בעשרים, ואמר השלישי בארבע ועשרים, וחזר בו השלישי והשני כאחד--נותנין אותו לראשון בעשר, וממשכנים מנכסי שני בשבע ומנכסי שלישי בשבע; ונמצא ההקדש גובה ארבע ועשרים. וכן אם חזרו שלושתן כאחת, ונמכר ההקדש בשלוש--ממשכנין מנכסי כל אחד משלושתן שבע סלעים. וכן על דרך זו לעולם.
5
The [original] owners [of the consecrated article] are [given the opportunity to redeem the consecrated article] before all others, because they [are required to] add a fifth.11 They are not, however, required to add a fifth to the sum that they bid above other [potential] redeemers, only to what they initially pledged.
What is implied? The owners said: "We will [redeem] it for 20 [selaim]," and another person says: "I will redeem it for 20," the owners are given the option, because they add a fifth and pay 25." If another person comes and says: "I will redeem it for 21," and the [original] owners remain silent and do not add anything, we sell it to them for 25.12
If the owners increased [the bid of] 21, adding even a p'rutah,13they are required to pay 26 [selaim] and a p'rutah: the 21 and a p'rutah which they pledged on their own initiative and the five which are the fifth from their original bid.
Similarly, if the second person said: "I will redeem it for 22," a third said, "...for 23," a fourth said, "...for 24," a fifth said, "...for 25," and [the original owner] added even a p'rutah to the sum of 25, they are compelled to give 30 and a p'rutah: the 25 and a p'rutah which they pledged on their own initiative and the five which are the fifth that they are obligated. For the owner is not required to add a fifth to the additions of the others. Instead, they must add the fifth from their original pledge to the final sum that they pledged.
ה
הבעלים קודמין לכל אדם, מפני שהן מוסיפין חומש; ואין מוסיפין חומש על עילויין של שאר הפודים, אלא על מה שנותנין הן תחילה. כיצד: אמרו הבעלים הרי זה שלנו בעשרים, ובא אחר ואמר הרי הוא שלי בעשרים--הבעלים קודמין, מפני שהן מוסיפין חומש ונותנין חמש ועשרים. בא אחר ואמר הרי הוא שלי באחד ועשרים--אם שתקו הבעלים ולא הוסיפו כלום, מוכרין אותו להם בחמש ועשרים. ואם הוסיפו הבעלים על העשרים ואחד, אפילו פרוטה אחת--הרי אלו נותנין שש ועשרים ופרוטה: אחד ועשרים שנתנו מעצמן, וחמש שהן חייבין בו משום חומש המתן שנתנו תחילה. וכן אם בא השני ואמר הרי הוא שלי בעשרים ושניים, ובא שלישי ואמר בעשרים ושלוש, ובא רביעי ואמר בעשרים וארבע, ובא חמישי ואמר בעשרים וחמש, והוסיפו הן על העשרים וחמש אפילו פרוטה אחת--כופין אותן ליתן שלושים ופרוטה: חמש ועשרים ופרוטה שנתנו מעצמן, וחמש של חומש שהן חייבין בו--לפי שאין הבעלים מוסיפין חומש על עילוייו של זה, אלא חומש מה שנתנו תחילה מוסיפין על מה שנתן האחרון אם רצו.
6
When does the above apply? When the consecrated property was not evaluated by three experts. If, however, three experts evaluated the consecrated property and said that it was worth what the last [bidder] pledged and the original owners then increased his bid by even a p'rutah, the additional fifth they must give [is calculated based on] the latter bid.14 They must, therefore, give 31 [selaim], a dinar,15 and a p'rutah.
ו
במה דברים אמורים, בשלא שמו ההקדש שלושה מומחין; אבל אם שמו אותו שלושה מומחין, ואמרו שהוא שווה מה שנתן האחרון, והוסיפו הבעלים על עילוייו, אפילו פרוטה אחת--הרי הן מוסיפין חומש על עילוייו של אחרון, ונותנין אחד ושלושים ודינר ופרוטה.
7
[The following rules apply when] the consecrated property was not evaluated, the owner pledged 20, someone else came and pledged 25, and the owner remained silent and did not add anything. The owner is still given priority, for he is also required to pay 25 because of the additional fifth. If another person came and pledged 26,16 he is given priority. If the owner desires to add even a p'rutah he must give 31 [selaim] and a p'rutah as we explained.17This pattern is followed in all instances.
ז
הרי שלא נישום ההקדש, ונתנו הבעלים תחילה עשרים, ובא אחרון ונתן חמש ועשרים, ושתקו הבעלים ולא הוסיפו כלום--הבעלים קודמין: שאף הן חייבין ליתן חמש ועשרים, מפני החומש. בא אחרון ונתן שש ועשרים, הוא קודם; ואם רצו הבעלים והוסיפו אפילו פרוטה, נותנין אחת ושלושים ופרוטה כמו שביארנו. ועל דרך זו לעולם.
8
In the present era, we do not consecrate property, nor make evaluation offerings or dedication offerings,18 for there is no Temple to make improvements upon. [The following laws apply] if one did consecrate property or make an evaluation offering or a dedication offering:19 If it was an animal, he should lock it in [a closed room] until it dies naturally. If it was produce, a garment, or a utensil, it should be set aside until it rots. If it was coins or metal utensils, they should be taken to the Dead Sea or the Mediterranean Sea20 to be destroyed.
ח
אין מקדישין ולא מעריכין ולא מחרימין בזמן הזה--שאין שם מקדש בחטאינו, כדי לחזק את בדקו. ואם הקדיש או העריך או החרים--אם הייתה בהמה, נועל דלת בפניה עד שתמות מאליה; ואם היו פירות או כסות או כלים, מניחן עד שיירקבו; ואם היו מעות או כלי מתכות, ישליכן לים הגדול ים המלח כדי לאבדן.
9
If a person consecrated a servant who accepted the mitzvot21[incumbent on servants] or designates him as a dedication offering, he should redeem him and bring the money to the Dead Sea as is the law with regard to other pledges of the worth of an article or arachim in the present age.22 If the servant was a gentile,23 he may not be cast into a pit, nor may he be raised up from one.24
ט
הקדיש או החרים עבד שנכנס למצוות, פודהו וילכו הדמים לים המלח כשאר דמים וערכים של זמן הזה; ואם היה עבד גוי, לא מעלין ולא מורידין.
10
It is permissible to redeem consecrated property for a p'rutah in the present age even as an initial and preferable option.25 Our Sages, however, ruled that it be redeemed for four zuzim or close to that sum to publicize the matter. In the era of the Temple, as an initial preference, it should be redeemed for its worth, as we explained.26
י
מותר לפדות ההקדשות בזמן הזה לכתחילה, ואפילו בפרוטה; ומשליך את הפרוטה לים המלח. וחכמים דנו שיפדה בארבעה זוזים או קרוב לזה, כדי לפרסם הדבר. אבל בזמן המקדש, לא יפדה לכתחילה אלא בשווייו כמו שביארנו.
11
In the present age, if a person made a dedication offering of movable property without specifying his intent, it should be given to the priests27 in that locale. If, however, he designated a field in Eretz Yisrael as a dedication offering without specifying his intent or designated it as a dedication offering to the priests, it is not a dedication offering.28 For [the laws of] a dedication offering of a field apply in the era that the Jubilee year is observed.29
If one designated landed property as a dedication offering for the priests in the Diaspora even in the present era, it is considered like movable property in Eretz Yisrael30 and should be given to the priests.
יא
מי שהחרים בזמן הזה מיטלטלין סתם, הרי אלו ניתנין לכוהנים הנמצאים באותו מקום. אבל אם החרים שדה בארץ ישראל סתם, או שהחרימה לכוהנים--אינה חרם: שאין שדה חרמים נוהגת, אלא בזמן שהיובל נוהג. החרים לכוהנים קרקע בחוצה לארץ, ואפילו בזמן הזה--הרי היא כמיטלטלין בארץ ישראל, ותינתן לכוהנים.
12
It is a mitzvah to consecrate property and designate dedication and evaluation offerings31 and it is appropriate for a person to observe these practices to subjugate his natural inclination32 so that he will not be parsimonious and to fulfill the charge of the prophets [Proverbs 3:9]: "Honor God with your wealth." Nevertheless, if a person never consecrated property nor designated a dedication or evaluation offering, it is of no consequence.33 For the Torah has given testimony, saying [Deuteronomy 23:23]: "If you will refrain from [uttering] a vow, you will not have sinned."
יב
אף על פי שההקדשות והערכים והחרמים מצוות, וראוי לו לאדם להנהיג עצמו בדברים אלו, כדי לכוף יצרו ולא יהיה כיליי, ויקיים מה שציוו נביאים "כבד את ה', מהונך" (משלי ג,ט)--אף על פי כן, אם לא הקדיש ולא העריך מעולם, אין בכך כלום: הרי התורה העידה ואמרה "וכי תחדל, לנדור--לא יהיה בך, חטא" (דברים כג,כג).
13
A person should never consecrate all of his property or designate it as a dedication offering. A person who does so violates the Torah's guidance, for [Leviticus 27:28] speaks [of a person designating a dedication offering] "from all that is his." [Implied is that he should not give] "all that is his," as our Sages explained.34This is not piety, but foolishness, for he will lose all his money and become dependent on others.35 We should not show mercy to such a person. In a similar vein, our Sages said:36 "A man of foolish piety is among those who destroy the world." Instead, a person who distributes his money for mitzvot should not distribute more than a fifth,37 and he should conduct himself as our Prophets advised [cf. Psalms 112:5]: "He arranges his affairs with judgment," both with regard to matters involving Torah and worldly concerns.38Even with regard to the sacrifices for which a person is liable, the Torah showed compassion for [a person's] resources and dictated that the type of sacrifice be offered according to a person's financial capacity.39 How much more so should this approach be followed with regard to matters which a person is obligated only because of his vows. He should take such vows only in a manner appropriate for him, as [implied by Deuteronomy 16:17]: "Each man according to his generosity, according to the blessings of God, your Lord, which He has granted you."40
יג
לעולם לא יקדיש אדם ולא יעריך ולא יחרים, כל נכסיו; והעושה זה, עבר על דעת הכתוב--שהרי הוא אומר "מכל אשר לו" (ויקרא כז,כח), לא כל אשר לו, כמו שביארו חכמים. ואין זו חסידות, אלא שטות--שהרי זה מאבד כל ממונו, ויצטרך לברייות; ואין מרחמין עליו. ובזה וכיוצא בו אמרו חכמים, חסיד שוטה מכלל מכלי עולם. אלא כל המפזר ממונו במצוות, אל יפזר יותר מחומש; ויהיה כמו שציוו נביאים "מכלכל דבריו, במשפט" (ראה תהילים קיב,ה)--בין בדברי עולם בין בדברי תורה. אפילו בקרבנות שאדם חייב בהן--הרי חסה תורה על הממון ואמרה, שיביא כפי מיסת ידו; קל וחומר לדברים שלא נתחייב בהן, אלא מחמת נדרו--שלא ינדור אלא כראוי לו. שנאמר "איש, כמתנת ידו, כברכת ה' אלוהיך, אשר נתן לך" (דברים טז,יז).
Blessed be God who grants assistance.
This concludes the sixth book with the help of the Omnipotent.
There are 43 chapters in this book.
In Hilchot Sh'vuot, there are 12 chapters.
In Hilchot Nedarim, there are 13 chapters.
In Hilchot Nizirut, there are 10 chapters.
In Hilchot Arachim Vacharamim, there are 8 chapters.
בריך רחמנא דסייען. נגמר ספר שישי, בעזרת שדיי. ומניין פרקים של ספר זה, שלושה וארבעים: הלכות שבועות, שנים עשר פרקים; הלכות נדרים, שלושה עשר פרקים; הלכות נזירות, עשרה פרקים; הלכות ערכים וחרמים, שמונה פרקים.
FOOTNOTES
1.
I.e., the Sanhedrin, Israel's highest court.
2.
There is a certain lack of clarity in the Rambam's words. For the donation of the half-shekel that was announced and collected in the month of Adar was for the sake of the communal offerings (Hilchot Shekalim 4:10).
3.
See Chapter 3, Halachah 14.
4.
A second opinion is always valuable lest one person err and a third is necessary, lest the two differ. None of the three is required to be a priest (Radbaz).
5.
Megilah 23b derives this from the fact that Leviticus, ch. 27, mentions the word "priest" ten times when speaking of all of these types of evaluations.
6.
It is not, however, necessary that all ten be priests (Megilah, loc. cit.).
7.
In such an instance, the person - or his limb's - worth is evaluated like a servant being sold in the marketplace. Based on Leviticus 25:46, an equation is established between landed property and servants. Hence, the same evaluation process is used (Megilah, loc. cit.).
8.
Note the contrast to Chapter 3, Halachot 19-20.
9.
I.e., although he merely pledged the fifty, we follow the principle (Kiddushin 28b, et al): "A pledge to the Temple treasury is like transferring the article to an ordinary person." Nevertheless, he is only required to pay ten, since the Temple treasury can collect the forty from the other person.
10.
I.e., since they retracted at the same time, the loss suffered by the Temple treasury is divided equally between them. The Ra'avad and Rashi (Arachin 27b) offer a different interpretation of how the sum is divided between the two. The Radbaz and the Kessef Mishneh, however, justify the Rambam's view.
11.
And thus if the original owner and another person pledge the same amount, the Temple treasury will receive more if the original owner is allowed to redeem it.
12.
They are given the opportunity to redeem it, because the Temple treasury will benefit more from their redemption than that of the other person.
13.
A copper coin of minimal value.
The Ra'avad and Rashi (Arachin 27b) maintain that even if the original owners do not raise the bid, they are liable for 26 selaim for they are liable for the sela added by the other bidder. The Radbaz and the Kessef Mishneh justify the Rambam's approach.
14.
Since this is the article's worth, it is appropriate that the fifth be calculated accordingly.
15.
I.e., a fourth of 25 selaim is six selaim and a dinar. This is the additional fifth that the original owner is required to pay.
16.
More precisely, anything above 25, so that his increase benefits the Temple treasury.
17.
In Halachah 5.
18.
This refers to dedication offerings for the sake of the Temple. With regard to dedication offerings to the priests, see Halachah 11.
19.
Since the property was consecrated, it is forbidden to benefit from it. Hence, it must be disposed of in a manner in which no one will benefit. The Ra'avad emphasizes that the advice given by the Rambam applies in an instance when one does not desire to redeem the consecrated property. If one desires to redeem it, it is preferable to do so, following the guidelines set down in Halachah 10. The Kessef Mishneh states that the Rambam would not differ with this concept. See also the Rama (Yoreh De'ah 258:1) who suggests that if a person consecrates an article in the present age, he should ask a sage to repeal his vow.
20.
I.e., a place where the money will be lost to human hands forever.
21.
I.e., a gentile servant who is circumcised and immersed in the mikveh and then required to observe all the mitzvot incumbent upon women. See Hilchot Issurei Bi'ah 13:11.
22.
In this way, the holiness associated with the servant will be transferred to the article and the article left in a place where no one will benefit from it.
23.
As the Rambam states in Hilchot Issurei Bi'ah 14:9, after being purchased by a Jew, a gentile servant is given a year in which to decide whether he wishes to observe the mitzvot. The Rambam is speaking about the laws that apply in the midst of that year.
24.
The Rambam makes similar statements with regard to idol-worshiping gentiles in Hilchot Avodat Kochavim 10:1; Hilchot Rotzeach 4:11. The Radbaz interprets the Rambam's intent in citing these concepts here as implying that the owner should not redeem the servant. Since he remains consecrated, it is forbidden to benefit from his labor.
25.
In the present era, since nothing can be done with the money, our Sages allowed the consecrated property to be redeemed in this manner. Note the Rama (Yoreh De'ah 258:1) who rules that consecrated property cannot be redeemed in the present age. The Siftei Cohen 258:3, however, cites the Rambam's view.
26.
Chapter 7, Halachah 8.
27.
See Chapter 6, Halachah 1.
28.
The Ra'avad cites a view that maintains that even though the field is not given to the priests, it becomes consecrated and can no longer be used by the person for his individual concerns.
29.
See Hilchot Shemitah ViYovel 10:9.
30.
See the Tur (Choshen Mishpat 95) and commentaries which debate whether this principle applies in all matters or only in this limited context.
31.
As listed at the beginning of this set of halachot.
32.
See The Guide to the Perplexed, Vol. III, ch. 39, which states that the purpose for these mitzvot is to cultivate the trait of generosity. Also by consecrating his property, one uses his wealth for a holy purpose rather than his own indulgence.
33.
Compare to the conclusion of Hilchot Nedarim.
34.
Arachin 28a.
35.
The Rambam is very critical of those who can support themselves on their own, but instead, make wrong choices in the name of piety and thus, require others to support them. See for example, Hilchot Matanot Aniyim 10:18 which states:
Even a dignified sage who becomes poor should work in a profession, even a degrading profession, rather than seek public assistance. It is better to skin the hides of dead animals rather than tell people: "I am a sage, support me."
36.
Sotah 20a.
37.
Ketubot 50a derives this concept from Jacob's vow to tithe (Genesis 28:22). There the verb which conveys the promise to tithe is repeated, allowing for the concept of giving two tithes. See also Hilchot Matanot Aniyim 7:5.
Yayin Malchut notes that in his Commentary to the Mishnah (Pe'ah 1:1), the Rambam writes that as an act of piety, a person may give more than a fifth. Nevertheless, there is not necessarily a contradiction between the two. In his Commentary to the Mishnah, the Rambam is speaking about giving to a needy who asks for alms. In response to that acute need, one may give more that a fifth. Here the Rambam is speaking about giving to charity when there is no acute need. Hence the limit should be adhered to.
In Iggeret HaTeshuvah, Rav Shneur Zalman of Liadi states that one may give more than a fifth of his resources to charity to atone for his sins, for just as one is not concerned with the amount one gives when it comes to healing a physical wound or blemish, so too, one should not be worried about cost when healing a spiritual blemish.
38.
See Hilchot De'ot 5:10.
39.
I.e., there are different obligations for certain sacrifices, e.g., the adjustable guilt offering (Leviticus 5:6-11), depending on one's means.
40.
This verse specifically applies to the festive sacrifices a person brings for the pilgrimage festivals (see Hilchot Chagigah 1:2), but in an expanded sense, it applies to all offerings to the Temple.
Kilaayim - Chapter 1
Introduction to Hilchos Kilaayim
They contain five negative commandments. They are:
1. Not to sow different species of produce;
2. Not to sow grain or vegetables in a vineyard;
3. Not to crossbreed different species of animals;
4. Not to work with two different species of animals together;
5. Not to wear [a garment made from] a forbidden mixture of fabrics.
2. Not to sow grain or vegetables in a vineyard;
3. Not to crossbreed different species of animals;
4. Not to work with two different species of animals together;
5. Not to wear [a garment made from] a forbidden mixture of fabrics.
These mitzvot are explained in the ensuing chapters.
הלכות כלאים - הקדמה
הלכות כלאים יש בכללן חמש מצות לא תעשה וזה הוא פרטן
(א) שלא לזרוע זרעים כלאים
(ב) שלא לזרוע תבואה או ירק בכרם
(ג) שלא להרביע בהמה כלאים
(ד) שלא לעשות מלאכה בכלאי בהמה כאחד
(ה) שלא ללבוש כלאים
(ב) שלא לזרוע תבואה או ירק בכרם
(ג) שלא להרביע בהמה כלאים
(ד) שלא לעשות מלאכה בכלאי בהמה כאחד
(ה) שלא ללבוש כלאים
וביאור מצות אלו בפרקים אלו:
1
A person who sows two species of seeds together in Eretz Yisrael1 is liable for lashes,2 as [Leviticus 19:19] states: "You shall not sow your field with mixed species."3
א
הזורע שני מיני זרעים כאחד בארץ ישראל לוקה שנאמר שדך לא תזרע כלאים:
2
[This prohibition, referred to as kilayim, applies whether one] sows, weeds,4 or covers seeds with earth, e.g., there was a kernel of wheat and a kernel of barley or a fava bean and a lentil, lying on the earth and one covered them with earth, whether with his hand, his foot, or with a utensil, he is liable for lashes. [This applies] whether he sows them in the earth or in a pot with a hole.5When, by contrast, one sows them in a pot without a hole, he is liable only for stripes for rebellious conduct.6
ב
ואחד הזורע או המנכש או המחפה כגון שהיתה חטה אחת ושעורה אחת או פול אחד ועדשה אחת מונחין על הארץ וחיפה אותן בעפר בין בידו בין ברגלו בין בכלי הרי זה לוקה ואחד הזורע בארץ או בעציץ נקוב אבל הזורע בעציץ שאינו נקוב מכין אותו מכת מרדות:
3
It is forbidden to sow kilayim7 for a gentile.8 It is, by contrast, permitted to tell a gentile to sow mixed species of seeds for his own sake.9
It is forbidden for a person to maintain mixed species of seeds in his field. Instead, he must uproot them. If he maintains them, he is not liable for lashes.10 It is permitted for a Jew to sow mixed species of seeds by hand in the Diaspora.11 It is even permitted to mix seeds at the outset and then sow them. These concepts [have been communicated] by the Oral Tradition.
ג
אסור לזרוע כלאים לנכרי ומותר לומר לנכרי לזרוע לו כלאי זרעים ואסור לאדם לקיים כלאי זרעים בשדהו אלא עוקרן ואם קיימן אינו לוקה ומותר לישראל לזרוע כלאי זרעים בידו בחוצה לארץ ואפילו לערב הזרעים לכתחלה ולזורען בחוצה לארץ מותר ודברים אלו דברי קבלה:
4
The prohibition against mixed species of seeds involves only plants that are fit for human consumption.12 Grasses that are bitter and similar roots that are fit only for medicinal purposes and the like are not included in the prohibition against mixtures of seeds.
ד
אין אסור משום כלאי זרעים אלא הזרעים הראויין למאכל אדם אבל עשבים המרים וכיוצא בהן מן העיקרין שאינן ראויין אלא לרפואה וכיוצא בהן אין בהן משום כלאי זרעים:
5
[Grafting] a mixture of trees is including in the prohibition: "You shall not sow your field with mixed species." What is implied? When a person grafts a tree [of one species] unto a tree [of another species], e.g., he grafted a branch of an apple tree to an esrog tree or one from an esrog tree to an apple tree, he is liable for lashes according to Scriptural Law in any place, whether in Eretz Yisrael or in the Diaspora.13 Similarly, if a person grafts a vegetable to a tree or a tree to a vegetable, he is liable for lashes in every place.14
ה
כלאי האילנות הרי הם בכלל מה שנאמר שדך לא תזרע כלאים כיצד המרכיב אילן באילן כגון שהרכיב ייחור של תפוח באתרוג או אתרוג בתפוח הרי זה לוקה מן התורה בכ"מ בין בארץ בין בחוצה לארץ וכן המרכיב ירק באילן או אילן בירק לוקה בכל מקום:
6
It is forbidden for a Jew to allow a gentile to graft different species of trees together for [the Jew].15
It is permitted to sow the seeds of produce and the seeds of a tree together.16 Similarly, it is permitted to mix seeds from different species of trees and sow them together. [The rationale is that] the only prohibition against mixed species that applies to trees is the prohibition against grafting [different species together].
ו
ואסור לישראל להניח לנכרי שירכיב לו אילנות כלאים ומותר לזרוע זרעים וזרע אילן כאחד וכן מותר לערב זרעי אילנות ולזורען כאחד שאין לך כלאים באילנות אלא הרכבה בלבד:
7
Although he is liable for lashes, when a person sows forbidden species together or grafts forbidden species of trees together, the produce that grows is permitted to be eaten, even by the person who transgressed and sowed it.17 For it is only sowing that is forbidden.18
It is permitted to plant a branch from the grafted tree or plant the seeds from a vegetable that was planted together with mixed species.19
ז
הזורע זרעים כלאים וכן המרכיב אילנות כלאים אף על פי שהוא לוקה הרי אלו מותרין באכילה ואפילו לזה שעבר וזרען שלא נאסר אלא זריעתן בלבד ומותר ליטע ייחור מן האילן שהורכב כלאים ולזרוע מזרע הירק שנזרע כלאים:
8
Edible plants are divided into three categories:20
a) the first is called grain; it includes wheat, wild wheat, barley, oats, and spelt;
b) the second is called kitniot; it includes all the types of seeds eaten by men other than grain, e.g., beans, peas, lentils, millet, and rice, sesame seeds, poppy seed, white peas, and the like. c) the third is called garden seeds, i.e., seeds which are not fit for human consumption, but whose fruit is fit for human consumption, e.g., onion seeds, garlic [seeds], leek seeds, ketzach [seeds], cabbage seeds, and the like. Flax seed is considered in this category. When these seeds are sown and grow, before the seeds are recognizable, the entire plant is called herbage and it is called vegetables.
ח
הזרעונין נחלקין לשלשה חלקים האחד מהם הוא הנקרא תבואה והיא חמשה מינין החטים והכוסמין והשעורין ושבולת שועל והשיפון והשני מהן הוא הנקרא קטנית והן כל זרעים הנאכל לאדם חוץ מן התבואה כגון הפול והאפונים והעדשים והדוחן והאורז והשומשמין והפרגין והספיר וכיוצא בהן והשלישי מהן הוא הנקרא זרעוני גינה והן שאר זרעונין שאינן ראויין למאכל אדם והפרי של אותו הזרע מאכל אדם כגון זרע הבצלים והשומין וזרע החציר והקצח וזרע לפת וכיוצא בהן וזרע פשתן הרי הוא בכלל זרעוני גינה כשיזרעו כל מיני זרעונים אלו ויצמחו נקרא הצמח כולו כל זמן שלא ניכר הזרע דשא ונקרא ירק:
9
There are some garden plants that that are sown in [large] fields, e.g., flax and mustard seed21 and they are called "types of seeds." And there are other garden plants which people customarily sow only in small rows,22 e.g., turnips, radishes, spinach, onions, coriander, parsley, horse radish, and the like. These are called vegetables.
ט
ויש מזרעוני גינה זרעונים שדרכן לזרוע מהן שדות כגון הפשתן והחרדל ואלו הן הנקראים מיני זרעים ויש מזרעוני גינה זרעונים שאין דרך בני אדם לזרוע מהם אלא ערוגות ערוגות קטנות כגון הלפת והצנון והתרדים והבצלים והכסבר והכרפס והמרור וכיוצא בהן ואלו הן הנקראים מיני ירקות:
FOOTNOTES
1.
But not in the Diaspora. See Halachah 3.
2.
I.e., he transgresses a negative commandment, included as one of the 365 negative commandments by Sefer HaMitzvot (negative commandment 215) and Sefer HaChinuch (mitzvah 245).
3.
The Radbaz states that the Rambam begins Sefer Zeraim with the laws of mixed substances - although the Mishnaic order of Zeraim begins with Pe'ah because he concludes Sefer Hafla'ah (Hilchot Arachin 8:1) with the teaching that the High Court would concern itself with consecrated articles from the first of Adar onward. At that same time, they would also concern themselves with fields containing mixed substances (Shekalim 1:1). Hence, the Rambam mentions these subjects in sequence.
The Radbaz notes that this prooftext is also used to derive the prohibition against grafting two species of trees together and that this prohibition applies in the Diaspora as well as in Eretz Yisrael (see Halachah 5). He explains that although the prohibition against grafting trees is derived from this verse, since an equation is established between the prohibition against grafting and the prohibition against crossbreeding animals, there are certain dimensions of that prohibition that do not apply with regard to the prohibition against planting two species of produce together.
4.
For by weeding a field, one stimulates the growth of crops. Although the Rambam considers weeding a derivative of plowing and not of sowing with regard to the forbidden Sabbath labors (Hilchot Shabbat 8:1), the Kessef Mishneh (to Hilchot Shabbat) explains that, in fact, it is a derivative of both forbidden labors, because one can weed for two intents:
a) to improve the appearance of the field, in which instance, it is a derivative of plowing, and
b) to cause the crops to grow better, in which instance, it is a derivative of sowing.
5.
I.e., since the pot has a hole, the earth within it is considered to derive nurture from the earth and thus sowing within it is considered equivalent to sowing within the earth (Kilayim 7:8). This principle applies, not only in this context, but in many other situations involving agricultural laws. The hole must be large enough to allow a small root to pass through (Kessef Mishneh).
6.
The punishment given for transgressing Rabbinic prohibitions. Since the pot did not have a hole, the person is not liable for the violation of a Scriptural commandment. Nevertheless, our Sages prohibited sowing seeds in this manner (see Menachot 70a) and hence, doing so incurs this liability.
7.
This applies to mixed species of seeds. With regard to mixed species in a vineyard, see Chapter 5, Halachah 5.
8.
I.e., even in a field belonging to a gentile. For a gentile's acquisition of property in Eretz Yisrael does not nullify the holiness of the land (see Hilchot Terumah 1:10). Hence, all of the mitzvot and prohibitions that apply previously continue to apply. See Turei Zahav 297:1.
9.
We find several instances where a prohibition exists in telling a gentile to perform a forbidden act (Hilchot Shabbat 6:1; Hilchot Issurei Bi'ah 16:13; Hilchot Sechirut 13:3; see also Halachah 6). Thus the Ra'avad differs concerning this issue and maintains that making such statements to a gentile is forbidden. Both the Radbaz and the Kessef Mishneh explain that, we are speaking about an instance where the gentile is planting the mixed species in his own field. Hence, in this instance, since the gentile is acting for his own sake, there is no prohibition involved in the Jew telling the gentile to plant the mixed species. The Tur (Yoreh De'ah 296), however, interprets the Rambam as granting permission to tell a gentile to sow mixed species in the Jew's field, but differs with that ruling himself.
10.
If, however, he performs a deed that maintains the forbidden produce, he is liable for lashes (Jerusalem Talmud, Kilayim 8:1). This is the manner in which the Kessef Mishneh resolves the Ra'avad's objections to the Rambam's ruling.
11.
There is not even a Rabbinic prohibition against doing so.
12.
The Kessef Mishneh cites sources (including Chapter 5, Halachah 18) which indicate the intent is not that the produce is not fit for human consumption, but rather that it is not fit for human use. Even if it is ordinarily used as animal fodder, it is still fit to be considered as a mixed substance. This interpretation is cited by the Turei Zahav 297:2.
13.
For, as mentioned above, this restriction is derived from an association with the prohibition against cross-breeding different species of animals.
14.
The Radbaz maintains that it is, however, permitted to graft a vegetable to a vegetable in the Diaspora, but not in Eretz Yisrael. The Tur and the Shulchan Aruch (Yoreh De'ah 295:3), however, also forbid grafting two species of vegetables together. Similarly, they forbid grafting a fruit-bearing tree onto a non-fruit-bearing tree.
15.
Two explanations are given for this prohibition:
a) a gentile is forbidden to graft different species of trees together (Hilchot Melachim 10:6). Hence, having him perform the act is "placing a stumbling block in the path of the blind."
b) Since it is forbidden to do anything to maintain a forbidden graft, it is also forbidden to give instructions for such a graft to be made.
16.
The Beit Yosef (Yoreh De'ah 295) emphasizes that, according to the Rambam, this leniency applies even in Eretz Yisrael. This runs contrary to the view of the Tur who maintains that this is forbidden in Eretz Yisrael. The Tur's view is supported by the Ra'avad who differs with the Rambam and forbids such a practice. The Kessef Mishneh and the Radbaz support the Rambam's view.
17.
With regard to the prohibitions against forbidden labor on the Sabbath, by contrast, greater stringencies apply to a person who performed a forbidden labor benefiting from his actions than to others (Hilchot Shabbat 6:23).
18.
The Radbaz states that here, the Rambam is speaking about the status of the produce according to law. As stated in the conclusion of the following chapter, as a punishment for violating the law, our Sages decreed that the entire field should be designated as ownerless.
19.
Therefore it is permitted to plant nectarines and other mixed species.
20.
From here to the conclusion of the chapter, the Rambam is outlining general principles that will be relevant in the coming chapters (Kessef Mishneh).
21.
The commentaries note that the Rambam's statements here appear to contradict his statement in Chapter 3, Halachah 18, and Hilchot Matnot Aniyim 3:11, where the Rambam states that it is customary to sow mustard seed in individual rows.
22.
I.e., it is not customary to grow an entire field of them.
Kilaayim - Chapter 2
1
[The following rules apply when] seeds [of one species] are mixed together1 with seed of another [species]. If the smaller quantity was one twenty-fourth [or more of the entire mixture], e.g., a se'ah of wheat became mixed with 23 se'ah of barley,2 it is forbidden to sow the mixture unless one reduces the amount of wheat3or add to the amount of barley.4 If he sowed [the mixture as is], he is liable for lashes.5
א
זרע שנתערב בו זרע אחר אם היו אחד מעשרים וארבעה כגון סאה של חטים שנתערבה בעשרים ושלש סאה של שעורים הרי זה אסור לזרוע את המעורב עד שימעט את החטין או יוסיף על השעורים ואם זרע לוקה:
2
Any [species of seed] that is considered a forbidden substance with the seeds [that are mixed in] is included in the sum of one twenty-fourth. What is implied? 23 se'ah of wheat were mixed together with two kabbin of barley, two kabbin of lentils, and two kabbin of beans.6 He should not sow the entire mixture until he reduces the se'ah of mixed substances by removing part of it or adding to the wheat, for barley, lentils, and beans are all considered as kilayim with wheat.
ב
וכל שהוא כלאים עם הזרע מצטרף לאחד מעשרים וארבע כיצד עשרים ושלש סאה של חטים שנתערב בה שני קבין שעורים ושני קבין עדשים ושני קבין פולים הרי זה לא יזרע הכל עד שימעט סאה של תערובת ויבור מקצתה או יוסיף על החטים שהשעורים והעדשים והפול כולם כלאים עם החטים:
3
When does the above apply? When the different types of grain are mixed together, the different legumes are mixed together or grain is mixed with legumes or legumes mixed with grain. If, however, species of garden seeds are mixed with grain or beans, the measure [which is considered significant] is one twenty-fourth of what would be sown of that species7 in the area necessary to sow a se'ah [of grain].8 If [this amount] is mixed with a se'ah9of grain or legumes, one should not sow the mixture unless he reduces [the garden seeds] or adds to the grain.
ג
במה דברים אמורים בשנתערבו מיני תבואה זה בזה או מיני קטניות זה בזה או שנתערבה תבואה בקטניות או קטניות בתבואה אבל זרעוני גינה שנתערב אחד מהן בתבואה או בקטניות שיעורן אחד מעשרים וארבעה ממה שזורעין בבית סאה מאותו המין אם נתערב בסאה של תבואה או קטנית לא יזרע עד שימעט או יוסיף על התבואה:
4
What is implied? [For example,] mustard seed was mixed with grain. Now a kav10 of mustard seed is sown in the area fit for a se'ah of grain. If one twenty-fourth of a kav of mustard seed is mixed with a se'ah11 of grain or legumes, one must reduce [the mustard seed]. Similarly, if it was customary to sow two se'ah of a species of garden seeds in an area where a se'ah of grain would ordinarily be sown,12 should a half a kav13 be mixed in a se'ah of grain or legumes, it must be reduced.
ד
כיצד חרדל שנתערב בתבואה והרי החרדל זורעין ממנו קב בכל בית סאה אם נתערב ממנו אחד מעשרים וארבעה מן הקב בסאה של תבואה או של קטנית חייב למעט וכן אם היה מין זה מזרעוני גינה זורעין ממנו סאתים בכל בית סאה אם נתערב ממנו חצי קב בכל סאה של תבואה או של קטנית ימעט:
5
Therefore, [the following laws apply if] grain becomes mixed with flax seed. If there were three quarters [of a kav] in every se'ah [of grain], it is necessary to reduce the amount [of flax]. If there is less than that [amount], it is not necessary to make such a reduction. [The rationale is that] in an area fit to sow a se'ah [of grain], it is customary to sow three se'ah of flax seeds. This pattern is followed with regard to all other types of seeds.
ה
לפיכך תבואה שנתערב בה זרע פשתן אם היה שלשת רביעים בכל סאה הרי זה ימעט ואם לאו אינו צריך למעט לפי שבית סאה זורעין בו שלש סאים זרע פשתן ועל דרך זה משערים בכל הזרעים האחרים:
6
When does the above apply? When one did not intend to mix the two species and one did not intend to sow a mixture of the two species. If, however, one intended to mix one species of seed with another species or to sow two species,14it is forbidden to sow even one kernel of wheat with an entire grainheap of barley. Similar laws apply in all analogous situations.
ו
בד"א בשלא נתכוון לערב ובשלא נתכוון לזרוע השני מינין שנתערבו אבל אם נתכוון לערב זרע בזרע אחר או לזרוע השני מינין אפילו היתה חטה אחת בתוך כרי של שעורים אסורה לזורעה וכן כל כיוצא בזה:
7
[The following rules apply when] a person sowed a particular species in his field,15 but when the crops grow, he saw that there are intermingled species there.16 If the [intermingled] species covered one twenty-fourth of the area in the field, he should gather it until he reduces the amount because of the impression that might be created.17 [An onlooker might think that] perhaps he sowed mixed substances intentionally. [This applies] whether the [intermingled] species that grew was grain and legumes amid grain and legumes or garden seeds amid grain, legumes, and garden seed. If the amount that grew was less than this, he does not need to reduce it.
ז
הזורע שדהו מין מן המינין וכשיצמח ראה בו כלאים אם היה המין האחד אחד מעשרים וארבעה בשדה הרי זה ילקט עד שימעטנו מפני מראית העין שמא יאמרו כלאים זרע בכוונה בין שהיה המין האחד שצמח תבואה וקטנית בתבואה וקטנית או זרעוני גינה בתבואה וקטנית ובזרעוני גינה ואם היה הצומח פחות מיכן אינו צריך למעטו:
8
When does the above apply? When there is a reason to suspect [that he did so intentionally]. When, however, it is apparent from the situation that this was not the owner's intent, but the [intermingled species] grew on their own accord, we do not require him to reduce their amount.
ח
במה דברים אמורים בזמן שיש מקום לחשד אבל בזמן שהדברים מראין שאין זה מדעתו של בעל השדה אלא מאליהן עלו אין מחייבין אותו למעט:
9
ט
כיצד כגון תבואה שעלו בה ספיחי אסטיס ותלתן שזרעה למאכל אדם שעלו בה מיני עשבים שזה מפסיד הוא וכן כל כיוצא בזה:
10
How is it possible to know whether the chilbah is planted for human consumption? When it is sown in a series of rows and there is a border around it.20
Similarly, if different species grew in the place of the grainheap, we do not require him to uproot them, for it is known that he does not desire plants to grow in the place of the grainheap.21 If he removed some of the growths - which indicates that he desires to maintain [the plants] that remain - we tell him to uproot everything except one species.22
י
ובמה יודע שהתלתן זרועה למאכל אדם כשהיתה זרועה ערוגות ערוגות ולה גבול סביב וכן מקום הגרנות שעלו בה מינין הרבה אין מחייבין אותו לעקור שהרי הדבר ידוע שאינו רוצה שיצמח צמח במקום הגרנות ואם הסיר מקצתן אומרין לו עקור הכל חוץ ממין אחד שהרי גילה דעתו שרוצה בקיום השאר:
11
We may not plant vegetables in a stump of a wild fig tree or the like.23
[The following laws apply when a person] buries a bundle24of turnips, radishes, or the like under a tree, or even under a vine.25 If some of the leaves were revealed, he need not be concerned [about the prohibition against kilayim],26 since he does not desire that [the buried vegetables] take root. If they were not [tied in] a bundle or their leaves were not revealed,27 he must show concern for that prohibition.
יא
אין נוטעין ירקות בתוך סדן של שקמה וכיוצא בה הטומן אגודת לפת וצנון וכיוצא בה תחת האילן אפילו תחת הגפן אם היו מקצת העלין מגולין אינו חושש שהרי אינו רוצה בהשרשתן ואם אינן אגודה או שלא היו העלין מגולין חושש משום כלאים:
12
When a field had been sown and the produce [that grew] was harvested, but the roots were left in the earth, one should not sow another type of produce in that field until the roots are removed. [This applies] even if [these roots] will not produce a plant for several years.28
יב
שדה שהיתה זרועה וקצר הזרע ונשארו העיקרין בארץ אף ע"פ שאין מוציאין צמח אלא אחר כמה שנים לא יהיה זורע באותה שדה מן אחר עד שיעקר העיקרין:
13
When a person had sown wheat in his field and then changed his mind and decided to sow barley before the wheat grew, he must wait until the wheat seeds rot and decompose in the earth - i.e., three days if the field is well irrigated. Afterwards, he should turn the land upside down with a plow29 and sow the other species. He does not have to turn the entire field upside down until there is not one kernel of wheat that has not been uprooted. Instead, he should plow the field like he would plow it before rainfall so that it would be watered thoroughly.
יג
היתה שדהו זרועה חטים ונמלך לזורעה שעורים קודם שיצמחו החטים ימתין לה עד שיפסדו החטים ויתליעו בארץ כמו שלשה ימים אם היתה שדהו רוה ואח"כ יהפכה במחרישה ויזרע המין האחר ואינו צריך להפך את כולה עד שלא תשאר חטה שלא נעקרה אלא חורש את השדה כדרך שחורשין אותה קודם המטר כדי שתרוה:
14
If the wheat grew and then he changed his mind and decided to sow barley, he should turn over the field30 and then sow it. If he let his animal into the field and it ate the growths, it is permitted to sow the other species.
יד
צמחו החטים ואחר כך נמלך לזורעה שעורים יהפך ואח"כ יזרע ואם הוריד בהמתו לתוכה וקרסמה את הצמח הרי זה מותר לזרוע שם מין אחר:
15
On the first of Adar, a pronouncement is made regarding [the need for concern for] kilayim.31 Every person should go out to his garden and his field and clean it from mixed species. On the fifteenth of [Adar], the agents of the courts go out and spread out [throughout the land] to check.
טו
באחד באדר משמיעין על הכלאים וכל אדם יוצא לגינתו ולשדהו ומנקין אותו מן הכלאים ובחמשה עשר בו יוצאים שלוחי בית דין ומסבבים לבדוק:
16
Originally, [the agents of the court] would uproot [the mixed species] and cast them out and the owners of the fields would be happy that [the court's agents] would be cleaning their fields.32 [As a safeguard against indolence, the court ordained] that they would declare ownerless33 any field where mixed species were found, provided the [additional] species was one twenty-fourth [of the entire crop]. If it is less than that, they should not touch it.
טז
בראשונה היו עוקרין ומשליכין והיו בעלי בתים שמחים שמנקין להן שדותיהן התקינו שיהיו מפקירין את כל השדה שימצאו בו כלאים והוא שימצאו בה מין אחר אחד מארבעה ועשרים אבל פחות מיכן לא יגעו בה:
17
The agents of the court return during the intermediate days of Pesach to look at the crop that were late in ripening. If mixed species have budded, we do not wait. Instead, [the agents] go out immediately and declare the entire field ownerless if one twenty-fourth of it is from a second species.
יז
וחוזרין שלוחי בית דין בחולו של מועד הפסח לראות האפיל שיצא וכלאים שהנצו אין ממתינים להן אלא יוצאין עליהן מיד ומפקירין את כל השדה אם יש בה אחד מעשרים וארבעה:
FOOTNOTES
1.
As stated in Halachah 6, this and the following halachot apply when the mixture came about unintentionally. If the mixture was made intentionally, even the slightest amount is forbidden.
2.
When quoting this law, the Shulchan Aruch (Yoreh De'ah 297:5) speaks of 24 se'ah of barley.
3.
By removing the kernels.
4.
So that the amount of wheat will no longer be considered significant.
The Jerusalem Talmud (Kilayim 2:1) refers to the general principle (Beitzah 4b) that we do not nullify the existence of a prohibited substance. Why then are we allowed to add more barley and thus nullify the presence of the wheat?
It explains that the mixture is forbidden only because of the appearance created, i.e., as stated in Chapter 3, Halachah 5, mixed substances are forbidden only if the mixture is noticeable to the eye. Hence, if the barley is added before the mixture is sown, when the crops grow, the mixture will not be noticeable. Hence, there is no prohibition involved (Rambam LeAm).
5.
There are those who interpret the Jerusalem Talmud as implying that in this instance, the prohibition is merely Rabbinic in origin. Hence, they question this ruling. According to the explanation in the previous note, however, there is no difficulty.
6.
There are six kab in a se'ah. Thus there is not enough of any one different species for it to be considered as a forbidden mixture on its own. Nevertheless, since when combined, there is a significant amount of seeds of other species, the mixture is forbidden.
7.
The seeds of garden vegetables are far smaller than those of grains and legumes. Thus a far lesser amount is necessary to produce a crop. We must take this factor into consideration in these calculations [Rav Ovadiah of Bartenura (Kilayim 2:2)].
8.
I.e., a square 50 cubits by 50 cubits, or any area of 2500 sq. cubits.
9.
According to the Rambam's statement in Halachah 1, the intent is not a se'ah, but one-twenty-fourth less.
10.
One sixth of a se'ah.
11.
I.e., a square 50 cubits by 50 cubits, or any area of 2500 sq. cubits.
12.
I.e., we are speaking about sowing seeds that are bulkier than the seeds of grain and a larger amount is necessary to be sown in the area in which a se'ah of grain seeds would be sown.
13.
I.e., one twenty-fourth of two se'ah, double the ordinary amount.
14.
I.e., after the two species were mixed together accidentally, the person sowed the mixture with the intent of benefiting from both species (Kessef Mishneh).
15.
I.e., with the intent that each one grow in a separate place.
16.
And he does not desire to benefit from the intermingled species (Turei Zahav 297:3).
17.
In the initial halachot of this chapter, a Scriptural prohibition was involved, as evident from the fact that the person was punished by lashes. For those halachot were speaking about instances where the person desired to benefit from the forbidden mixture. In this instance, we are speaking about an instance where he did not desire to benefit. Hence there is only a Rabbinic prohibition involved (Turei Zahav 297:4). Alternatively, the explanation given in note 3 can be employed here as well.
18.
A pungent herb also known as fenugreek.
19.
Instead of for animal fodder, as is also done on occasion.
20.
And not in a haphazard manner [the Rambam's Commentary to the Mishnah (Kilayim 2:5) based on Bava Kama 81a].
21.
That place has to be flat and smooth so that the grain can be threshed (ibid.).
22.
For anything more than one species would be considered kilayim.
23.
I.e., grafting vegetables onto any other tree is also forbidden, as stated in Chapter 1, Halachah 5.
The Radbaz states by using the term "wild fig tree," instead of fig tree, the Rambam - and his source, Kilayim 1:9 - are emphasizing that even though one might think that a wild fig tree resembles a non-fruitbearing tree, that is not so. From this statement, we learn that the Radbaz maintains that there is no prohibition against grafting a vegetable onto a non-fruitbearing tree. This point is a matter of discussion among the commentaries.
24.
If, however, they are not tied as a bundle, more stringent laws apply as indicated in the conclusion of the halachah. The rationale is that the fact that the vegetables are tied in a bundle indicates that they were placed in the earth for storage - in that era, there was no refrigeration - and not so that they would grow.
25.
The Rambam mentions a vine, because that is the wording used in his source (ibid.), but it applies to other trees as well.
From the connection to the initial clause of the halachah and from the fact that other trees aside from a vine are mentioned, we can conclude that this clause also focuses on grafting. For there is no prohibition against planting vegetables in an orchard of trees other than a vineyard. What grafting is involved? It is possible to explain that the intermingling of the roots of the vegetable and the roots of the tree or vine could be considered as grafting (Rambam LeAm).
26.
Nor those involving the Sabbatical year, the tithes, or the Sabbath labors (ibid.).
27.
For this is not the ordinary way to plant these vegetable. The Ra'avad rules that the prohibition against kilayim does not apply even when the leaves are not revealed. The Radbaz and the Kessef Mishneh, however, justify the Rambam's view. The Shulchan Aruch (Yoreh De'ah 297:11) quotes the Rambam's ruling.
28.
The Rambam's ruling is based on his interpretation of Kilayim 2:5. The Ra'avad objects, offering a different understanding of that mishnah. The Shulchan Aruch (Yoreh De'ah 297:12) follows the Rambam's understanding.
29.
For after these steps, the seeds that were planted initially will no longer grow [the Rambam's Commentary to the Mishnah (Kilayim 2:3)]. The Ra'avad differs and maintains that even one of these steps is sufficient. There is no need to both wait and plow. The Radbaz and the Kessef Mishneh justify the Rambam's view. The Shulchan Aruch (Yoreh De'ah 297:13) follows the Rambam's understanding.
30.
For the plowing will destroy the plants that have grown. In contrast to the previous halachah, in this instance, he does not have to wait three days, because we do not think that the seeds will produce another plant.
31.
This is the time when plants first begin to grow and it is able to see whether one's fields and orchards have mixed species growing in them or not.
32.
And hence, they would be lax in doing so themselves.
33.
See the Sefer Meirat Einayim 273:27 which states that according to the Shulchan Aruch (and the Rambam) the court's agents must declare the field ownerless. According to the Tur, by contrast, if a person sees mixed species are growing in a field, he may take possession of it, for it is considered ownerless even though the court has not made a declaration to that effect as of yet.
• Shabbat, 22 Shevat, 5777 · 18 February 2017
• "Today's Day"
• Thursday, Sh'vat 22*, 5703
Torah lessons: Chumash: Yitro, Chamishi with Rashi.
Tehillim: 106-107.
Tanya: Now, since at (p. 97)...his studies anyway). (p. 97).
There are two sorts of statutes: a) statutes that create life, and b) statutes created by life. Human laws are created by life so they vary from land to land according to circumstances. The A-lmighty's Torah is a G-dly law that creates life. G-d's Torah is the Torah of truth, the same in all places, at all times. Torah is eternal.
FOOTNOTES
*.This day marks the passing, in 5748 (1988) of the Rebbetzin Chaya Mushka o.b.m., daughter of the Previous Rebbe o.b.m. She was the wife, for sixty years, of the Rebbe of righteous memory.
• Daily Thought:
All Teachers
In our times, it is crucial that every Jew who knows anything must be a teacher to others.
If you know alef-bet, teach alef-bet.
If you know only alef, find someone to teach alef.
But all must teach.[12 Tammuz 5736.]
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