Today in Jewish History:
• Warsaw Ghetto Insurgency Begins (1943) On January 18, 1943, the Germans began their second deportation of Jews from the Warsaw Ghetto, which led to the first instance of armed resistance. The deportation was halted within a few days; only 5,000 Jews were removed instead of 8,000 as planned. The Nazis retreated, only to return three months later, at which time the Warsaw uprising started in earnest.
Link: Warsaw Ghetto UprisingDaily Quote:
Poverty follows the poor[Talmud, Erachin 23a]
Today's Study:
• Warsaw Ghetto Insurgency Begins (1943) On January 18, 1943, the Germans began their second deportation of Jews from the Warsaw Ghetto, which led to the first instance of armed resistance. The deportation was halted within a few days; only 5,000 Jews were removed instead of 8,000 as planned. The Nazis retreated, only to return three months later, at which time the Warsaw uprising started in earnest.
Link: Warsaw Ghetto UprisingDaily Quote:
Poverty follows the poor[Talmud, Erachin 23a]
Today's Study:
Chitas and Rambam for today:
Chumash: Beshalach, 4th Portion Exodus 14:26-15:26 with Rashi
• Exodus Chapter 14
26Thereupon, the Lord said to Moses, Stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen כווַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה נְטֵ֥ה אֶת־יָֽדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֨יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּֽרָשָֽׁיו:
and let the water return: [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians. וישבו המים: שזקופים ועומדים כחומה, ישובו למקומם ויכסו על מצרים:
27So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and the Lord stirred the Egyptians into the sea. כזוַיֵּט֩ משֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שָׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֨קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְהֹוָ֛ה אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם:
toward morning: Heb. לִפְנוֹתבֹּקֶר, at the time the morning approaches [lit., turns (פּוֹנֶה) to come]. לפנות בקר: לעת שהבוקר פונה לבא:
to its strength: Heb. לְאֵיתָנוֹ. To its original strength. — [from Mechilta] לאיתנו: לתקפו הראשון:
were fleeing toward it: Because they were confused and crazed and running toward the water. נסים לקראתו: שהיו מהוממים ומטורפים ורצין לקראת המים:
and the Lord stirred: Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures. — [from Mechilta] וינער ה': כאדם שמנער את הקדירה והופך העליון למטה והתחתון למעלה, כך היו עולין ויורדין ומשתברין בים, ונתן הקב"ה בהם חיות לקבל היסורין:
stirred: Heb. וַיְנַעֵר. [Onkelos renders it] וְֹשַנִּיק, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim. וינער: ושניק, והוא לשון טרוף בלשון ארמי והרבה יש במדרשי אגדה:
28And the waters returned and covered the chariots and the horsemen, the entire force of Pharaoh coming after them into the sea; not even one of them survived. כחוַיָּשֻׁ֣בוּ הַמַּ֗יִם וַיְכַסּ֤וּ אֶת־הָרֶ֨כֶב֙ וְאֶת־הַפָּ֣רָשִׁ֔ים לְכֹל֙ חֵ֣יל פַּרְעֹ֔ה הבָּאִ֥ים אַֽחֲרֵיהֶ֖ם בַּיָּ֑ם לֹֽא־נִשְׁאַ֥ר בָּהֶ֖ם עַד־אֶחָֽד:
and covered the chariots…the entire force of Pharaoh: Heb. לְכֹל חֵיל פַּרְעֹה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֹל) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language. ויכסו את הרכב וגו' לכל חיל פרעה: כך דרך המקראות לכתוב למ"ד יתירה, כמו (להלן כג) לכל כליו תעשה נחשת, וכן (שם יט) לכל כלי המשכן בכל עבודתו, (במדבר ד לב) ויתדותם ומיתריהם לכל כליהם, ואינה אלא תיקון לשון:
29But the children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left. כטוּבְנֵ֧י יִשְׂרָאֵ֛ל הָֽלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֣וֹךְ הַיָּ֑ם וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם:
30On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore. לוַיּ֨וֹשַׁע יְהֹוָ֜ה בַּיּ֥וֹם הַה֛וּא אֶת־יִשְׂרָאֵ֖ל מִיַּ֣ד מִצְרָ֑יִם וַיַּ֤רְא יִשְׂרָאֵל֙ אֶת־מִצְרַ֔יִם מֵ֖ת עַל־שְׂפַ֥ת הַיָּֽם:
and Israel saw the Egyptians dying on the seashore: For the sea spewed them out on its shore, so that the Israelites would not say, "Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and Pes. 118b] וירא ישראל את מצרים מת: שפלטן הים על שפתו, כדי שלא יאמרו ישראל כשם שאנו עולים מצד זה כך הם עולין מצד אחר רחוק ממנו וירדפו אחרינו:
31And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant. לאוַיַּ֨רְא יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהֹוָה֙ בְּמִצְרַ֔יִם וַיִּֽירְא֥וּ הָעָ֖ם אֶת־יְהֹוָ֑ה וַיַּֽאֲמִ֨ינוּ֙ בַּֽיהֹוָ֔ה וּבְמשֶׁ֖ה עַבְדּֽוֹ:
the great hand: The great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context. את היד הגדלה: את הגבורה הגדולה שעשתה ידו של הקב"ה. והרבה לשונות נופלין על לשון יד, וכולן לשון יד ממש הן, והמפרשו יתקן הלשון אחר ענין הדבור:
Exodus Chapter 15
1Then Moses and the children of Israel sang this song to the Lord, and they spoke, saying, I will sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea. אאָ֣ז יָשִֽׁיר־משֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהֹוָ֔ה וַיֹּֽאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַּֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹֽכְב֖וֹ רָמָ֥ה בַיָּֽם:
Then…sang: Heb. אָז יָשִׁיר. [The future tense presents a problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז יְדַבֵּר יְהוֹשֻׁעַ)” (Josh. 10:12); and similarly, “and the house [which] he would make (יַעֲשֶׂה) for Pharaoh’s daughter” (I Kings 7: 8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense means that] his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the Amorite kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God], and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise, the song of the well, with which [Scripture] commences: “Then Israel sang (אָז יָשִׁיר)” (Num. 21:17), it explains after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture continues that the thought was brought to fruition.] “Then did Solomon build (אָז יִבְנֶה) a high place” (I Kings 11:7); the Sages of Israel explain that he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought. This is to explain its simple meaning, but the midrashic interpretation is [as follows]: Our Rabbis of blessed memory stated: From here is an allusion from the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the future tense is used] with them all, except that of Solomon, which they explained as [implying] “he sought to build but did not build.” One cannot say and explain this form like other words written in the future, but which mean [that they occurred] immediately, such as “So would Job do (וָעִשֶׂה)” (Job 1:5); “by the command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because that is [an example of] something that occurs continually, and either the future or the past is appropriate for it, but that which occurred only once [i.e., the song that was sung], cannot be explained in this manner. — אז ישיר משה: אז כשראה הנס עלה בלבו שישיר שירה, וכן (יהושע י יב) אז ידבר יהושע, וכן (מלכים א' ז ח) ובית יעשה לבת פרעה, חשב בלבו שיעשה לה, אף כאן ישיר, אמר לו לבו שישיר, וכן עשה, ויאמרו לאמר אשירה לה'. וכן ביהושע, כשראה הנס אמר לו לבו שידבר וכן עשה (יהושע י יב) ויאמר לעיני ישראל, וכן שירת הבאר שפתח בה (במדבר כא יז) אז ישיר ישראל, פירש אחריו עלי באר ענו לה. (מלכים יא ז) אז יבנה שלמה במה, פירשו בו חכמי ישראל שבקש לבנות ולא בנה. למדנו שהיו"ד על שם המחשבה נאמרה, זהו ליישב פשוטו. אבל מדרשו אמרו רבותינו זכרונם לברכה, מכאן רמז לתחיית המתים מן התורה, וכן בכולן חוץ משל שלמה, שפירשוהו, בקש לבנות ולא בנה. ואין לומר וליישב הלשון הזה כשאר דברים הנכתבים בלשון עתיד והן מיד, כגון (איוב א ה) ככה יעשה איוב, (במדבר ט כג) על פי ה' יחנו, (שם כ) ויש אשר יהיה הענן, לפי שהן דבר ההוה תמיד, ונופל בו בין לשון עתיד בין לשון עבר, אבל זה שלא היה אלא לשעה אינו יכול ליישבו בלשון הזה:
for very exalted is He: Heb. גָאֹה גָאָה, [to be interpreted] according to the Targum [He was exalted over the exalted, and the exaltation is His]. Another explanation: [The] doubling [of the verb] comes to say that He did something impossible for a flesh and blood [person] to do. When he fights with his fellow and overwhelms him, he throws him off the horse, but here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on the horse]. Anything that cannot be done by anyone else is described as exaltation (גֵּאוּת), like “for He has performed an exalted act (גֵּאוּת)” (Isa. 12:5). Similarly, [throughout] the entire song you will find the repetitive pattern, such as: “My strength and my praise are the Eternal, and He was my salvation” (verse 2); “The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all of them (in an old Rashi). Another explanation: גָאֹה גָאָה means for He is exalted beyond all songs, [i.e.,] for however I will praise Him, He still has more [praise]. [This is] unlike the manner of a human king, who is praised for something he does not possess. — [from Mechilta] כי גאה גאה: שנתגאה על כל גאה כתרגומו. דבר אחר בא הכפל לומר שעשה דבר שאי אפשר לבשר ודם לעשות, כשהוא נלחם בחבירו ומתגבר עליו מפילו מן הסוס וכאן סוס ורוכבו רמה בים וכל שאי אפשר לעשות על ידי זולתו נופל בו לשון גאות, כמו (ישעיהו יב ה) כי גאות עשה, וכן כל השירה תמצא כפולה (פסוק ב) עזי וזמרת יה ויהי לי לישועה (פסוק ג) ה' איש מלחמה ה' שמו, וכן כולם. דבר אחר כי גאה גאה על כל השירות, וכל מה שאקלס בו עוד יש בו תוספת, ולא כמדת מלך בשר ודם שמקלסין אותו ואין בו:
a horse and its rider: Both bound to one another, and the water lifted them up high and brought them down into the depths, and [still] they did not separate. — [from Mechilta] סוס ורכבו: שניהם קשורין זה בזה והמים מעלין אותם לרום ומורידין אותם לעומק ואינן נפרדין:
He cast: Heb. רָמָה, [meaning] He cast, and similarly, “and they were cast (וּרְמִיו) into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One verse (verse 1) says: רָמָה בַיָם, [derived from רוּם, meaning “to cast up,”] and one verse (verse 4) says: יָרָה בַיָם [meaning “to cast down”]. [This] teaches us that they [the horse and rider] went up and [then] descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to: “who laid (יָרָה) its cornerstone” (Job 38:6), [which signifies laying the stone] from above, downward. — [from Mechilta, Tanchuma, Beshallach 13] רמה: השליך וכן (דניאל ג ו) יתרמא לגוא אתון נורא. ומדרש אגדה כתוב אחד אומר רמה, וכתוב אחד אומר (פסוק ד) ירה, מלמד שהיו עולין לרום ויורדין לתהום, כמו (איוב לח ו) מי ירה אבן פנתה, מלמעלה למטה:
2The Eternal's strength and His vengeance were my salvation; this is my God, and I will make Him a habitation, the God of my father, and I will ascribe to Him exaltation. בעָזִּ֤י וְזִמְרָת֙ יָ֔הּ וַֽיְהִי־לִ֖י לִֽישׁוּעָ֑ה זֶ֤ה אֵלִי֙ וְאַנְוֵ֔הוּ אֱלֹהֵ֥י אָבִ֖י וַֽאֲרֹֽמְמֶֽנְהוּ:
The Eternal’s strength and His vengeance were my salvation: Heb. וְזִמְרָתיָ-ה עָזִי. Onkelos renders: My strength and my praise, [thus interpreting] עָזִי like עֻזִי [my strength] with a “shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder about the language of the text, for there is nothing like it [the word עָזִי] in Scripture with its vowelization except in three places [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to וְזִמְרָת, but [in] all other places,it is vowelized with a “shuruk" [now called a "kubutz"], [e.g., in the phrase] "O Lord, Who are my power (עֻזִי) and my strength” (Jer. 16:19); “[Because of] his strength (עֻזוֹ), I hope for You” (Ps. 59:10). Likewise, any word [noun] consisting of two letters, vowelized with a “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a third letter, and the second letter is not punctuated with a “sheva” the first [letter] is vowelized with a “shuruk,” e.g., עֹז strength, becomes עֻזִי, my strength, spittle (Job 30:10), רֹק becomes רֹקִי, my spittle (Job 7:19). allotment (Gen. 47:22), חֹק becomes חֹקִי, my allotment (Prov. 30:8). עֹל, yoke (Deut. 28:48), becomes עֻלוֹ, his yoke, “shall be removed…his yoke עֻלוֹ” (Isa. 10:27). כֹּל, all (Gen. 21:12), becomes כֻּלוֹ, all of it, “with officers over them all כֻּלוֹ” (Exod. 14:7). But these three [examples of the phrase], עָזִי וְזִמְרָת, [namely] the one [written] here, the one [written in] Isaiah (12: 2), and the one [written in] Psalms (118:14) [all examples of the word עָזִי are vowelized with a short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי but וְזִמְרָת, and next to each of them it says וַיְהִי-לִי לִיֹשוּעָה, were my salvation. Therefore, in order to reconcile the language of the text, I say that עָזִי is not like עֻזִי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִי is a noun [and the final “yud” is only stylistic], like [the final “yud” in these examples:] “You Who dwell (הַישְׁבִי) in heaven” (Ps. 123:1); “who dwell (שֹׁכְנִי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שֹׁכְנִי) in the thorn bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites sing to God]: The strength and the vengeance of the Eternal--that was my salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, which has no bearing on the meaning.] And the word וְזִמְרָת is connected to the word denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23); [and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18); [and the word דִבְרַת in:] “concerning the matter of (דִבְרַת)” (Eccl. 3:18). [In brief, the ַת or, ָת denotes the construct state of a feminine noun.] The expression וְזִמְרָת is an expression related to “and your vineyard you shall not prune (לֹא תִזְמֹר)” (Lev. 25:4); “the downfall of (זְמִיר) the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting off. [Thus the phrase means:] The strength and the vengeance of our God was our salvation. Now [since this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does not say הָיָה [without a “vav” since this is the verb following עָזִי וְזִמְרָת and does not begin a clause as the conversive “vav” usually does], for there are verses worded this way, and this is an example: “[against] the walls of the house around [both] the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I Kings 6:5). It should have said עָשָׂה, “chambers around [it]” [instead of וַיַּעַשׂ]. Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt in the cities of Judah-Rehoboam reigned (וַיִמְלֹ) over them.” It should have said: “Rehoboam (מָלַ) over them.” [Similarly,] “Because the Lord was unable…He slaughtered them (וַיִשְׁחָטֵם) in the desert” (Num. 14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men whom Moses sent…died (וַיָמוּתוּ)” (Num 14:36, 37). It should have said: מֵתוּ. [Similarly,] “But he who did not pay attention to the word of the Lord left (וַיַעִזֹב)” (Exod. 9:21). It should have said: עָזַב. עזי וזמרת יה: אונקלום תרגם תוקפי ותושבחתי. עזי כמו עזי בשור"ק, וזמרת כמו וזמרתי. ואני תמה על לשון המקרא שאין לך כמוהו בנקודתו במקרא אלא בשלושה מקומות שהוא סמוך אצל וזמרת, וכל שאר מקומות נקוד שור"ק, (ירמיה טז יט) ה' עזי ומעזי, (תהלים נט י) עזו אליך אשמורה. וכן כל תיבה בת שתי אותיות הנקודה מלאפו"ם כשהיא מארכת באות שלישית ואין השניה בשו"א בחטף, הראשונה נקודה בשור"ק כגון עז עזי, רוק רוקי, חק חקי, עול עולו, יסור עולו (ישעיהו י כז), כל כלו ושלישים על כלו (לעיל יד ז). ואלו שלושה עזי וזמרת של כאן, ושל ישעיה (ישעיהו יב ב) ושל תהלים (תהלים קיח יד) נקודים בחטף קמ"ץ, ועוד אין באחד מהם כתוב וזמרתי אלא וזמרת, וכולם סמוך להם ויהי לי לישועה, לכך אני אומר ליישב לשון המקרא, שאין עזי כמו עזי, ולא וזמרת כמו וזמרתי, אלא עזי שם דבר הוא, כמו (שם קכג א) היושבי בשמים, (עובדיה א ג) שוכני בחגוי סלע, (דברים לג טז) שוכני סנה. וזהו השבח עזי וזמרת יה הוא היה לי לישועה, וזמרת דבוק הוא לתיבת ה', כמו (שופטים ה כג) לעזרת ה', (ישעיה ט יח) בעברת ה', (קהלת ג יח) על דברת בני האדם. ולשון וזמרת לשון (ויקרא כה ד) לא תזמור, (ישעיה כה ה) זמיר עריצים, לשון כסוח וכריתה. עוזו ונקמתו של אלהינו היה לנו לישועה. ואל תתמה על לשון ויהי שלא נאמר היה, שיש לנו כמה מקראות מדברים בלשון זה, וזה דוגמתו (מלכים א ו ה) את קירות הבית סביב להיכל ולדביר ויעש צלעות סביב, היה לו לומר עשה צלעות סביב, וכן בדברי הימים (דברי הימים ב' י יז) ובני ישראל היושבים בערי יהודה וימלוך עליהם רחבעם, היה לו לומר מלך עליהם רחבעם, (במדבר יד טז) מבלתי יכולת ה' וגו' וישחטם, היה לו לומר שחטם, (שם לו - לז) והאנשים אשר שלח משה וגו' וימותו, מתו היה לו לומר, (שמות ט כא) ואשר לא שם לבו אל דבר ה' ויעזוב, היה לו לומר עזב:
this is my God: He revealed Himself in His glory to them [the Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea, [even] a maidservant perceived what prophets did not perceive. — [from Mechilta] זה אלי: בכבודו נגלה עליהם והיו מראין אותו באצבע, ראתה שפחה על הים מה שלא ראו נביאים:
and I will make Him a habitation: Heb. וְאַנְוֵה. Onkelos rendered it as an expression of habitation (נָוֶה) [as in the following phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33:20); “a sheepfold (נְוֵה)” (Isa. 65:10). Another explanation: וְאַנְוֵהוּ is an expression of beauty (נוּ). [Thus the phrase means] I will tell of His beauty and His praise to those who enter the world, such as: [When Israel is asked:] "How is your beloved more than another beloved…? [Israel will say] My beloved is white and ruddy…" and the entire section [of Song of Songs] (Song of Songs 5:9, 10). — [from Mechilta] ואנוהו: אונקלוס תרגם לשון נוה, (ישעיה לג כ) נוה שאנן, (שם סה י) לנוה צאן. דבר אחר ואנוהו לשון נוי, אספר נויו ושבחו לבאי עולם, כגון (שיר השירים ה ט - י) מה דודך מדוד דודי צח ואדום, וכל הענין:
the God of my father: is this One, and I will exalt Him. אלהי אבי: הוא זה וארוממנהו.:
the God of my father: I am not the beginning of the sanctity [i.e., I am not the first to recognize His sanctity], but the sanctity has been established and has remained with me, and His Divinity has been upon me since the days of my forefathers. — [from Mechilta] אלהי אבי: לא אני תחלת הקדושה, אלא מוחזקת ועומדת לי הקדושה ואלהותו עלי מימי אבותי:
3The Lord is a Master of war; the Lord is His Name. גיְהֹוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהֹוָ֖ה שְׁמֽוֹ:
The Lord is a Master of war: Heb. אִישׁ מִלְחָמָה, lit., a man of war, [which is inappropriate in reference to the Deity. Therefore,] Rashi renders: Master of war, like “Naomi’s husband (אִישׁ נָעֳמִי)” (Ruth 1:3) and so, every [instance in the Torah of] אִישׁ, husband, and אִישֵׁ, your husband, is rendered: בַּעַל, master. Similarly, “You shall be strong and become a man (לְאִישׁ)” (I Kings 2:2), [meaning] a strong man. — ה' איש מלחמה: בעל מלחמות, כמו (רות א ג) איש נעמי, וכל איש ואישך מתורגמין בעל, וכן (מלכים א' ב ב) וחזקת והיית לאיש - לגבור:
the Lord is His Name: His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him], “[You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The Lord י-ה-ו-ה, denoting the Divine Standard of Clemency,] is His Name--Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things]. — [from Mechilta] ה' שמו: מלחמותיו לא בכלי זיין, אלא בשמו הוא נלחם, כמו שאמר דוד (שמואל א' יז מה) ואנכי בא אליך בשם ה' צבאות. דבר אחר ה' שמו אף בשעה שהוא נלחם ונוקם מאויביו, אוחז הוא במדתו לרחם על ברואיו ולזון את כל באי עולם, ולא כמדת מלכי אדמה כשהוא עוסק במלחמה פונה עצמו מכל עסקים, ואין בו כח לעשות זו וזו:
4Pharaoh's chariots and his army He cast into the sea, and the elite of his officers sank in the Red Sea. דמַרְכְּבֹ֥ת פַּרְעֹ֛ה וְחֵיל֖וֹ יָרָ֣ה בַיָּ֑ם וּמִבְחַ֥ר שָֽׁלִשָׁ֖יו טֻבְּע֥וּ בְיַם־סֽוּף:
He cast into the sea: Heb. יָרָה בַיָם. [Onkelos renders:] שְׁדִי שְׁדִי בְיַמָּא is an expression of casting down (יָרָה), as [Scripture] says: “or shall surely be cast down (יָרֹה יִיָָּרֶה)” (Exod. 19:13), which Onkelos renders: יִשְׁךְתְּדִי אִשְׁךְתְּדָאָה. The “tav” serves in these [forms] in the hithpa’el form. ירה בים: שדי בימא. שדי לשון ירייה, וכן הוא אומר (שמות יט יג) או ירה יירה או אשתדאה אישתדי, והתי"ו משמשת באלו במקום התפעל:
and the elite of: Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev. 15:9); מִשְׁכָּב, bed (Lev. 15:23); מִקְרָא קֹדֶשׁ, holy convocation (Exod. 12:16, Lev. 23:3). ומבחר: שם דבר, כמו (ויקרא טו ט) מרכב, (שם ד) משכב, (שמות יב טז) מקרא קדש:
sank: Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used [in the Tanach] only [when referring] to a place where there is mud, like “I have sunk (טָבַעְךְתִּי) in muddy depths” (Ps. 69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer. 38: 6). This informs [us] that the sea became mud, to recompense them [the Egyptians] according to their behavior, [namely] that they enslaved the Israelites with [work that entailed] clay and bricks. — [from Mechilta] טבעו: אין טביעה אלא במקום טיט, כמו (תהלים סט ג) טבעתי ביון מצולה, (ירמיה לח ו) ויטבע ירמיהו בטיט, מלמד שנעשה הים טיט לגמול להם כמדתם, ששיעבדו את ישראל בחומר ובלבנים:
5The depths covered them; they descended into the depths like a stone. התְּהֹמֹ֖ת יְכַסְיֻ֑מוּ יָֽרְד֥וּ בִמְצוֹלֹ֖ת כְּמוֹ־אָֽבֶן:
covered them: Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle of it is superfluous. This is, however, a common biblical style [to add an additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They will be sated (יִרְוְיֻן) from the fat of Your house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would return and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here too it is obvious that Rashi means a “cholam,” as I explained above (Exod. 14:12).] יכסימו: כמו יכסום, והיו"ד האמצעית יתירה בו, ודרך המקראות בכך, כמו (דברים ח יג) ובקרך וצאנך ירביון, (תהלים לו ט) ירוין מדשן ביתך, והיו"ד ראשונה שמשמעה לשון עתיד כך פרשהו, טבעו בים סוף כדי שיחזרו המים ויכסו אותן. יכסימו אין דומה לו במקרא בנקודתו, ודרכו להיות נקוד יכסימו במלאפו"ם:
like a stone: Elsewhere (verse 10), it says, “they sank like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is that] the [most] wicked were [treated] like straw, constantly tossed, rising and falling; the average ones like stone; and the best like lead-[i.e.,] they sank immediately [and thus were spared suffering]. — [from Mechilta] כמו אבן: ובמקום אחר (פסוק י) צללו כעופרת, ובמקום אחר (פסוק ז) יאכלמו כקש, הרשעים כקש הולכים ומטרפין עולין ויורדין, בינונים כאבן, והכשרים כעופרת, שנחו מיד:
6Your right hand, O Lord, is most powerful; Your right hand, O Lord, crushes the foe. ויְמִֽינְךָ֣ יְהֹוָ֔ה נֶאְדָּרִ֖י בַּכֹּ֑חַ יְמִֽינְךָ֥ יְהֹוָ֖ה תִּרְעַ֥ץ אוֹיֵֽב:
Your right hand…Your right hand: twice. When the Israelites perform the will of the Omnipresent, [even] the left hand becomes a right hand. — [Rashi from Mechilta] ימינך ימינך: שתי פעמים, כשישראל עושין את רצונו של מקום השמאל נעשית ימין:
Your right hand, O Lord, is most powerful: to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very right hand [also] crushes the foe, unlike a human being, who cannot perform two kinds of work with the same hand. The simple meaning of the verse is: Your right hand, which is strengthened with might--what is its work? Your right hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos. 2:23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud. 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26:6); “And He gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12). ימינך ה' נאדרי בכח: להציל את ישראל וימינך השנית תרעץ אויב. ולי נראה אותה ימין עצמה תרעץ אויב, מה שאי אפשר לאדם לעשות שתי מלאכות ביד אחת. ופשוטו של מקרא ימינך הנאדרת בכח מה מלאכתה, ימינך היא תרעץ אויב, וכמה מקראות דוגמתו (תהלים צב י) כי הנה אויביך ה' כי הנה אויביך יאבדו, (תהלים צד ג) עד מתי רשעים ה' עד מתי רשעים יעלוזו, (תהלים צג ג) נשאו נהרות ה' נשאו נהרות קולם, (תהלים קטו א) לא לנו ה' לא לנו, (הושע ב כג) אענה נאום ה' אענה את השמים, (שופטים ה ג) אנכי לה' אנכי אשירה, (תהלים קכד א - ב) לולי ה' וכו' לולי ה' שהיה לנו בקום עלינו אדם, (שופטים ה יב) עורי עורי דבורה עורי עורי דברי שיר, (ישעי' כו ו) תרמסנה רגל רגלי עני, (תהלים קלו כא - כב) ונתן ארצם לנחלה וכו' נחלה לישראל:
is most powerful: Heb. נֶאְדָּרִי The “yud” is superfluous, like “populous (רַבָּתִי עָם) …princess (שָׂרָתִי) among the provinces” (Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31:39). נאדרי: היו"ד יתירה, כמו (איכה א א) רבתי עם שרתי במדינות, (בראשית לא לט) גנובתי יום:
crushes the foe: Heb. ךְתִּרְעַץ, [which means] it constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִרְעִצוּ) and broke the children of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is strengthened with might-it breaks and strikes the foe.) תרעץ אויב: תמיד היא רועצת ומשברת האויב, ודומה לו וירעצו וירוצצו את בני ישראל בשופטים (שופטים י ח). דבר אחר ימינך הנאדרת בכח היא משברת ומלקה אויב:
7And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw. זוּבְרֹ֥ב גְּאֽוֹנְךָ֖ תַּֽהֲרֹ֣ס קָמֶ֑יךָ תְּשַׁלַּח֙ חֲרֹ֣נְךָ֔ יֹֽאכְלֵ֖מוֹ כַּקַּֽשׁ:
And with Your great pride: (If the hand alone crushes the foe, then when it is raised with its great pride, it will [definitely] tear down those who rise up against Him. And if with His great pride alone His foes are torn down, how much more so, when He sends upon them His burning wrath, will it consume them.) וברב גאונך: אם היד בלבד רועצת האויב, כשהוא מרומם ברוב גאונו, אז יהרס קמיו, ואם ברוב גאונו לבד אויביו נהרסים, קל וחומר כששלח בם חרון אף יאכלמו:
You tear down: You always tear down those who rise up against You. And who are those who rise up against Him? These are the ones who rise up against Israel, and so does he [the Psalmist] say, “For behold, Your enemies stir.” And what is that stirring? “Against Your people they plot cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent. — [from Mechilta] תהרס: תמיד אתה הורס קמיך הקמים נגדך, ומי הם הקמים כנגדו, אלו הקמים על ישראל, וכן הוא אומר (תהלים פג ג) כי הנה אויביך יהמיון, ומה היא ההמיה, (שם ב) על עמך יערימו סוד, ועל זה קורא אותם אויביו של מקום:
8And with the breath of Your nostrils the waters were heaped up; the running water stood erect like a wall; the depths congealed in the heart of the sea. חוּבְר֤וּחַ אַפֶּ֨יךָ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־נֵ֖ד נֹֽזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּלֶב־יָֽם:
And with the breath of Your nostrils: Breath which comes out of the two nostrils of the nose. Scripture speaks anthropomorphically about the Shechinah, on the model of a mortal king, in order to enable the ears of the people to hear it [to understand God’s anger] as it usually occurs [in humans], so that they should be able to understand the matter. [Namely that] when a person becomes angry, wind comes out of his nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9). And this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] when his [a person’s] anger subsides, his breath becomes longer, and when he becomes angry, his breath becomes shorter; [the verse continues:] “and for My praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48: 9). [I.e.,] I put a ring (חִטָם) into My nostrils in front of the anger and the wind, [so] that they should not come out. “For you” means “for your sake.” [The word] אֶחֱטָם is like [the expression in the Mishnah:] “a dromedary with a nose ring” (בַּחִטָם) in tractate Shabbath (51b). This is how it appears to me. And concerning every [expression of] אַף and חָרוֹן in the Bible [which are expressions of anger] I say this: [The expression] חָרָה אַף, anger was kindled, is like [the word חָרָה in:] “and my bones dried out (חָרָה) from the heat” (Job 30:30); חָרָה is an expression of fire and burning, for the nostrils heat up and burn at the time of anger. חָרוֹן (burning) is from the root חרה (to burn) just as רָצוֹן (will) is from the root רצה (to desire). And likewise, חֵמָה is an expression of heat (חֲמִימוּת). Therefore, it [Scripture] says: “and his anger (וַחִמָתוֹ) burnt within him” (Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (נִתְקָרְרָה דַעְךְתּוֹ).” וברוח אפיך: היוצא משני נחירים של אף. דבר הכתוב כביכול בשכינה דוגמת מלך בשר ודם, כדי להשמיע אוזן הבריות כפי ההוה שיוכלו להבין דבר. כשאדם כועס יוצא רוח מנחיריו, וכן (תהלים יח ט) עלה עשן באפו, וכן (איוב ד ט) ומרוח אפו יכלו, וזהו שאמר (ישעיהו מח ט) למען שמי אאריך אפי, כשזעפו נח נשימתו ארוכה, וכשהוא כועס, נשימתו קצרה, (שם) ותהלתי אחטם לך, ולמען תהלתי אשים חטם באפי לסתום נחירי בפני האף והרוח שלא יצאו, לך בשבילך. אחטם כמו נאקה בחטם במסכת שבת (דף נא ב) כך נראה בעיני. וכל אף וחרון שבמקרא אני אומר כן, (דברים ז ד) חרה אף, כמו (איוב ל ל) ועצמי חרה מני חורב, לשון שריפה ומוקד, שהנחירים מתחממים ונחרים בעת הקצף, וחרון מגזרת חרה, כמו רצון מגזרת רצה, וכן חמה לשון חמימות, על כן הוא אומר (אסתר א יב) וחמתו בערה בו, ובנוח החמה אומר נתקררה דעתו:
the waters were heaped up: Heb. נֶעֶרְמוּ. Onkelos rendered [this word] as an expression of cunning (עַרְמִימוּת). According to the clarity of Scripture, however, it is an expression related to “a stack (עִרֵמַת) of wheat” (Song of Songs 7:3), and [the phrase that follows:] “the running water stood erect like a wall” proves this. נערמו מים: אונקלוס תרגם לשון ערמימות ולשון צחות המקרא, כמו (שיר השירים ז ג) ערמת חטים, ונצבו כמו נד יוכיח. ממוקד רוח שיצא מאפיך יבשו המים והם נעשו כמין גלים וכריות של ערימה שהם גבוהים:
the waters were heaped up: From the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain stacks, which are tall. נערמו מים: ממוקד רוח שיצא מאפיך יבשו המים והם נעשו כמין גלים וכריות של ערימה שהם גבוהים
like a wall: Heb. כְמוֹ-נֵד, as the Targum [Onkelos] renders: כְּשׁוּר, like a wall. — כמו נד: כתרגומו כשור, כחומה:
wall: Heb. נֵד, an expression of heaping and gathering, like “a heap (נֵד) of harvest on a day of sickness” (Isa. 17:11); “He gathers (כֹּנֵס) as a mound כַּנֵד” (Ps. 33:7). It does not say, “He brings in as a flask כַּנֹּאד,” but כַּנַּד. Now if כַּנַּד were the same as כַּנֹּאד, and כֹּנֵס were an expression of bringing in, it should have said, “He brings in as into a flask כִּבְנֹאד) (מַכְנִיס the waters of the sea.” Rather, כֹּנֵס is an expression of gathering and heaping, and so, “shall stand in one heap (נֵד)” ; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the expression of rising and standing does not apply to flasks, but to walls and heaps. Moreover, we do not find נֹּאד, meaning a flask, vowelized [with any vowel] but with a “melupum,” (meaning a “cholam,” ) like [in the phrases:] “place my tears into Your flask (בְּנֹּאדֶ)” (Ps. 56:9); “the flask of נֹּאד milk” (Jud. 4:19). נד: לשון צבור וכנוס, כמו (ישעיהו יז יא) נד קציר ביום נחלה, (תהלים לג ז) כונס כנד, לא כתיב כנאד אלא כנד, ואלו היה כנד כמו כנאד. וכונס לשון הכנסה, היה לו לכתוב מכניס כבנאד מי הים, אלא כונס לשון אוסף וצובר הוא, וכן (יהושע ג טז) קמו נד אחד, (שם יג) ויעמדו נד אחד, ואין לשון קימה ועמידה בנאדות אלא בחומות וצבורים, ולא מצינו נאד נקוד אלא במלאפו"ם, כמו (תהלים נו ט) שימה דמעתי בנאדך, (שופטים ד יט) את נאד החלב:
congealed: Heb. קָפְאוּ, like “and curdle me (ךְתַּקְפִּיאֵנִי) like cheese” (Job 10:10). [I.e.,] that they [the depths] hardened and became like stones, and the water hurled the Egyptians against the stone with [all its] might and fought with them [the Egyptians] with all kinds of harshness. קפאו: כמו (איוב י י) וכגבינה תקפיאני, שהוקשו ונעשו כאבנים והמים זורקים את המצרים על האבן בכח ונלחמים בם בכל מיני קושי:
in the heart of the sea: Heb. בְּלֶב יָם, in the strongest part of the sea. It is customary for the Scriptures to speak in this manner, [for instance:] “until the heart of (לֵב) the heavens” (Deut. 4:11); in the heart of (בְּלֵב) the terebinth" (II Sam. 18:14). [The heart in these examples is] an expression denoting the root and the strength of anything. — בלב ים: בחוזק הים, ודרך המקראות לדבר כן (דברים ד יא) עד לב השמים, (שמואל ב' יח יד) בלב האלה, לשון עקרו ותקפו של דבר:
9[Because] the enemy said, I will pursue, I will overtake, I will share the booty; my desire will be filled from them; I will draw my sword, my hand will impoverish them. טאָמַ֥ר אוֹיֵ֛ב אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣מוֹ נַפְשִׁ֔י אָרִ֣יק חַרְבִּ֔י תּֽוֹרִישֵׁ֖מוֹ יָדִֽי:
[Because] the enemy said: to his people, when he enticed them with [his] words, "I will pursue, and I will overtake them, and I will share the plunder with my officers and my servants." אמר אויב: לעמו כשפיתם בדברים, ארדוף ואשיגם ואחלק שלל עם שרי ועבדי:
will be filled from them: Heb. ךְתִּמְלָאֵמוֹ, equivalent to ךְתִּמְלָא מֵהֶם, will be filled from them. תמלאמו: תתמלא מהם:
my desire: Heb. נַפְשִׁי, lit., my soul, my spirit, and my will. Do not be surprised at [one] word speaking for two [words]; i.e., ךְתִּמְלָאֵמוֹ, instead of ךְתִּמְלָא מֵהֶם, because there are many such words [in Tanach like this], e.g., “you have given me (נְתַךְתָּנִי) dry land” (Jud. 1:15), [which is] like נָתַךְתָּ לִי “and they could not speak with him (דַּבְּרוּ) peacefully” (Gen. 37:4), [which is] like דַּבֵּר עִמוֹ“my children have left me (יְצָאוּנִי) ” (Jer. 10:20), [which is] like יָצְאוּ מִמֶנִי “I will tell him (אַגִּידֶנּוּ) ” (Job 31:37), [which is] like אַגִיד לוֹ. Here too, ךְתִּמְלָאֵמוֹ is equivalent to ךְתִִִּמְלָאֵמוֹ נַפְשִׁי מֵהֶם. נפשי: רוחי ורצוני. ואל תתמה על תיבה המדברת בשתים - תמלאמו תמלא מהם, יש הרבה כלשון הזה (שופטים א טו) כי ארץ הנגב נתתני, כמו נתת לי. (בראשית לז ד) ולא יכלו דברו לשלום, כמו דבר עמו. (ירמיה י כ) בני יצאוני, כמו יצאו ממני. (איוב לא לז) מספר צעדי אגידנו, כמו אגיד לו, אף כאן תמלאמו - תמלא נפשי מהם:
I will draw my sword: Heb. חַרְבִּי אָרִיק, lit., I will empty my sword. I will draw, and because one empties the sheath by drawing it [the sword], and it remains empty, an expression of emptying is appropriate, like “And it came to pass that they were emptying (מְרִיקִים) their sacks” (Gen. 42:35); “and they shall empty (יָרִיקוּ) his vessels” (Jer. 48:12). Do not say that the expression of emptiness [in these examples] does not apply to what comes out [of its container] but [instead applies] to the sheath, the sack, or the vessel from which it came out, but not to the sword or the wine, and [thus] to force an interpretation of אָרִיק חַרְבִּי like the language of “and he armed (וַיָרֶק) his trained men” (Gen. 14:14), [claiming that its] meaning [is] "I will arm myself with my sword.” [To this I answer that] we find the expression [of emptying] also applied to that which comes out, e.g., “oil poured forth (ךְתּוּרַק) ” (Song of Songs 1:3); “and he has not been poured (הוּרַק) from one vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]-[following Onkelos, Jonathan]. אריק חרבי: אשלוף, ועל שם שהוא מריק את התער בשליפתו ונשאר ריק נופל בו לשון הרקה, כמו (בראשית מב לה) מריקים שקיהם, (ירמיה מח יב) וכליו יריקו. ואם תאמר אין לשון ריקות נופל על היוצא, אלא על התיק ועל השק ועל הכלי שיצא ממנה, אבל לא על החרב ועל היין, ולדחוק ולפרש אריק חרבי, כלשון (בראשית יד יד) וירק את חניכיו - אזדיין בחרבי, מצינו הלשון מוסב אף על היוצא (שיר השירים א ג) שמן תורק, (ירמיהו מח יא) ולא הורק מכלי אל כלי, לא הורק הכלי אין כתיב כאן אלא לא הורק היין מכלי אל כלי, מצינו הלשון מוסב על היין. וכן (יחזקאל כח ז) והריקו חרבותם על יפי חכמתך, דחירם:
my hand will impoverish them: Heb. ךְתּוֹרִישֵׁמוֹ, an expression of poverty (רֵישׁוּת) and destitution, like “The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7). תורישמו: לשון רישות ודלות, כמו (שמואל א' ב ז) מוריש ומעשיר:
10You blew with Your wind, the sea covered them; they sank like lead in the powerful waters. ינָשַׁ֥פְתָּ בְרֽוּחֲךָ֖ כִּסָּ֣מוֹ יָ֑ם צָֽלֲלוּ֙ כַּֽעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים:
You blew: Heb. נָשַׁפְךְתָּ, an expression of blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24). נשפת: לשון הפחה, וכן (ישעיהו מ כד) וגם נשף בהם:
they sank: Heb. צָלִלוּ, [which means] they sank; they went down to the depths, an expression of מְצוּלָה, deep. צללו: שקעו, עמקו, לשון (תהלים סט ג) מצולה:
like lead: Heb. כַּעוֹפֶרֶת, plomb in French, lead. כעופרת: אבר פלו"ם [עופרת] בלעז:
11Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders! יאמִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהֹוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא:
among the powerful: Heb. בָּאֵלִם, among the strong, like “and the powerful (אֵילֵי) of the land he took away” (Ezek. 17:13); “my strength איָלוּתִי, hasten to my assistance” (Ps. 22:20). באלם: בחזקים, כמו (יחזקאל יז יג) ואת אילי הארץ לקח, (תהלים כב כ) אילותי לעזרתי חושה:
Too awesome for praises: [You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. 65:2). נורא תהלות: יראוי מלהגיד תהלותיו פן ימעטו, כמו שכתוב (שם סה ב) לך דומיה תהלה:
12You inclined Your right hand; the earth swallowed them up. יבנָטִ֨יתָ֙ יְמִ֣ינְךָ֔ תִּבְלָעֵ֖מוֹ אָֽרֶץ:
You inclined Your right hand: When the Holy One, blessed be He, inclines His hand, the wicked perish and fall, because all are placed in His hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and the Lord shall turn His hand, and the helper shall stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break. — [based on Mechilta] נטית ימינך: כשהקב"ה נוטה ידו הרשעים כלים ונופלים, לפי שהכל נתון בידו ונופלים בהטייתה וכן הוא אומר (ישעיה לא ג) וה' יטה ידו וכשל עוזר ונפל עזור. משל לכלי זכוכית הנתונים בידי אדם, מטה ידו מעט והן נופלין ומשתברין:
the earth swallowed them up: From here [we deduce] that they merited to be buried as a reward for saying, “The Lord is the righteous One” (Exod. 9:27). — [from Mechilta] תבלעמו ארץ: מכאן שזכו לקבורה בשכר שאמרו (לעיל ט כז) ה' הצדיק:
13With Your loving kindness You led the people You redeemed; You led [them] with Your might to Your holy abode. יגנָחִ֥יתָ בְחַסְדְּךָ֖ עַם־ז֣וּ גּאָ֑לְתָּ נֵהַ֥לְתָּ בְעָזְּךָ֖ אֶל־נְוֵ֥ה קָדְשֶֽׁךָ:
You led: Heb. נֵהַלְךְתָּ, an expression of leading. Onkelos, however, rendered [it as] an expression of carrying and bearing, but he was not exact in explaining it in accordance with the Hebrew. [I.e., he explained the sense of the verse, but he did not translate the word literally.] נהלת: לשון מנהל, ואונקלוס תרגם לשון נושא וסובל, ולא דקדק לפרש אחר לשון העברית:
14Peoples heard, they trembled; a shudder seized the inhabitants of Philistia. ידשָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן חִ֣יל אָחַ֔ז יֽשְׁבֵ֖י פְּלָֽשֶׁת:
they trembled: Heb. יִרְגָזוּן, [which means] they tremble. ירגזון: מתרגזין:
the inhabitants of Philistia: [They trembled] since they slew the children of Ephraim, who hastened the end [of their exile] and went out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the town of] Gath slew them [the children of Ephraim]. — [from Mechilta] ישבי פלשת: מפני שהרגו את בני אפרים שמיהרו את הקץ ויצאו בחזקה, כמפורש בדברי הימים (דברי הימים א' ז כא) והרגום אנשי גת:
15Then the chieftains of Edom were startled; [as for] the powerful men of Moab, trembling seized them; all the inhabitants of Canaan melted. טואָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֽשְׁבֵ֥י כְנָֽעַן:
the chieftains of Edom…the powerful men of Moab: Now they had nothing to fear at all, because they [the Israelites] were not advancing upon them. Rather, [they trembled] because of grief, that they were grieving and suffering because of the glory of Israel. אלופי אדום אילי מואב: והלא לא היה להם לירא כלום, שהרי לא עליהם הולכים, אלא מפני אנינות שהיו מתאוננים ומצטערים על כבודם של ישראל:
melted: Heb. נָמֹגוּ, [as in the phrase] “with raindrops You dissolve it (ךְתְּמֹגְגֶנָּה)” (Ps. 65:11). They [the inhabitants of Canaan] said, “They are coming upon us to annihilate us and possess our land.” -[from Mechilta] נמגו: נמסו, כמו (תהלים סה יא) ברביבים תמוגגנה. אמרו עלינו הם באים לכלותינו ולירש את ארצנו:
16May dread and fright fall upon them; with the arm of Your greatness may they become as still as a stone, until Your people cross over, O Lord, until this nation that You have acquired crosses over. טזתִּפֹּ֨ל עֲלֵיהֶ֤ם אֵימָ֨תָה֙ וָפַ֔חַד בִּגְדֹ֥ל זְרֽוֹעֲךָ֖ יִדְּמ֣וּ כָּאָ֑בֶן עַד־יַֽעֲבֹ֤ר עַמְּךָ֙ יְהֹוָ֔ה עַד־יַֽעֲבֹ֖ר עַם־ז֥וּ קָנִֽיתָ:
May dread…fall upon them: Heb. אֵימָתָה, upon the distant ones. — [from Mechilta] תפל עליהם אימתה: על הרחוקים:
and fright: Heb. וָפַחַד. Upon the nearby ones, as the matter that is stated: “For we have heard how the Lord dried up [the water of the Red Sea for you, etc.]” (Josh. 2:10).[from Mechilta] ופחד: על הקרובים, כענין שנאמר (יהושע ב י) כי שמענו את אשר הוביש וגו':
until…cross over, until…crosses over: As the Targum [Onkelos] renders. עד יעבר עד יעבר: כתרגומו:
You have acquired: Heb. קָנִיתָ. [I.e., whom] You loved more than other nations, similar to an article purchased for a high price, which is dear to the person [who purchased it]. קנית: חבבת משאר אומות, כחפץ הקנוי בדמים יקרים, שחביב על האדם:
17You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded. יזתְּבִאֵ֗מוֹ וְתִטָּעֵ֨מוֹ֙ בְּהַ֣ר נַֽחֲלָֽתְךָ֔ מָכ֧וֹן לְשִׁבְתְּךָ֛ פָּעַ֖לְתָּ יְהֹוָ֑ה מִקְּדָ֕שׁ אֲדֹנָ֖י כּֽוֹנְנ֥וּ יָדֶֽיךָ:
You shall bring them: Moses prophesied that he would not enter the land [of Israel]. Therefore, it does not say: “You shall bring us.” (It appears that it should read “that they would not enter the land, etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he was prophesying. — [Maharshal]) תבאמו: נתנבא משה שלא יכנס לארץ לכך לא נאמר תביאנו:
directed toward Your habitation: The Temple below is directly opposite the Temple above, which You made. — [from Mechilta] מכון לשבתך: מקדש של מטה מכוון כנגד כסא של מעלה אשר פעלת:
the sanctuary: Heb. מִקְּדָשׁ. The cantillation sign over it is a “zakef gadol,” to separate it from the word ה following it. [The verse thus means:] the sanctuary which Your hands founded, O Lord. The Temple is beloved, since, whereas the world was created with “one hand,” as it is said: “Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will be built] with “two hands.” When will it be built with "two hands"? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, when the entire ruling power is His. — [from Mechilta and Keth. 5a] מקדש: הטעם עליו זקף גדול להפרידו מתיבת השם שלאחריו המקדש אשר כוננו ידיך ה'. חביב בית המקדש שהעולם נברא ביד אחת, שנאמר (ישעיהו מח יג) אף ידי יסדה ארץ, ומקדש בשתי ידים. ואימתי יבנה בשתי ידים, בזמן שה' ימלוך לעולם ועד, לעתיד לבא שכל המלוכה שלו:
18The Lord will reign to all eternity יחיְהֹוָ֥ה | יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד:
to all eternity: Heb. לְעֹלָם וָעֶד. [This is] an expression of eternity, and the “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which the “vav” is a prefix, it is punctuated with a “kamatz.” לעלם ועד: לשון עולמות הוא והוי"ו בו יסוד לפיכך היא פתוחה, אבל (ירמיהו כט כג) ואנכי היודע ועד, שהוי"ו בו שימוש, קמוצה היא:
19When Pharaoh's horses came with his chariots and his horsemen into the sea, and the Lord brought the waters of the sea back upon them, and the children of Israel walked on dry land in the midst of the sea, יטכִּ֣י בָא֩ ס֨וּס פַּרְעֹ֜ה בְּרִכְבּ֤וֹ וּבְפָֽרָשָׁיו֙ בַּיָּ֔ם וַיָּ֧שֶׁב יְהֹוָ֛ה עֲלֵהֶ֖ם אֶת־מֵ֣י הַיָּ֑ם וּבְנֵ֧י יִשְׂרָאֵ֛ל הָֽלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֥וֹךְ הַיָּֽם:
When Pharaoh’s horses came: Heb. כִּי בָא When they came. כי בא סוס פרעה: כאשר בא:
20Miriam, the prophetess, Aaron's sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances. כוַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַֽהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כָל־הַנָּשִׁים֙ אַֽחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת:
Miriam, the prophetess, Aaron’s sister, took: When did she prophesy? When she was [known only as] “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] Aaron’s sister since he [Aaron] risked his life for her when she was afflicted with zara’ath; [thus] she is called by his name (Mechilta). ותקח מרים הנביאה: היכן נתנבאה כשהיתה אחות אהרן, קודם שנולד משה, אמרה עתידה אמי שתלד בן וכו', כדאיתא בסוטה (דף יג א). דבר אחר אחות אהרן לפי שמסר נפשו עליה כשנצטרעה, נקראת על שמו:
a timbrel: Heb. הַךְתֹּף, a type of musical instrument. את התף: כלי של מיני זמר:
with timbrels and with dances: The righteous women of that generation were [so] certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt. — [from Mechilta] בתפים ובמחלת: מובטחות היו צדקניות שבדור שהקדוש ברוך הוא עושה להם נסים והוציאו תופים ממצרים:
21And Miriam called out to them, Sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea כאוַתַּ֥עַן לָהֶ֖ם מִרְיָ֑ם שִׁ֤ירוּ לַֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹֽכְב֖וֹ רָמָ֥ה בַיָּֽם:
And Miriam called out to them: Moses said the Song to the men, and they answered after him, and Miriam said the song to the women [and they too repeated it]. — [from Mechilta] ותען להם מרים: משה אמר שירה לאנשים, הוא אומר והם עונין אחריו, ומרים אמרה שירה לנשים:
22Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water. כבוַיַּסַּ֨ע משֶׁ֤ה אֶת־יִשְׂרָאֵל֙ מִיַּם־ס֔וּף וַיֵּֽצְא֖וּ אֶל־מִדְבַּר־שׁ֑וּר וַיֵּֽלְכ֧וּ שְׁלֽשֶׁת־יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא־מָ֥צְאוּ מָֽיִם:
Moses led Israel away: lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will. — [from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song Rabbah 1:11] ויסע משה: הסיען בעל כרחם שעטרו מצרים סוסיהם בתכשיטי זהב וכסף ואבנים טובות, והיו ישראל מוצאין אותם בים, וגדולה היתה ביזת הים מביזת מצרים, שנאמר (שיר השירים א יא) תורי זהב נעשה לך עם נקודות הכסף, לפיכך הוצרך להסיען בעל כרחם:
23They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah. כגוַיָּבֹ֣אוּ מָרָ֔תָה וְלֹ֣א יָֽכְל֗וּ לִשְׁתֹּ֥ת מַ֨יִם֙ מִמָּרָ֔ה כִּ֥י מָרִ֖ים הֵ֑ם עַל־כֵּ֥ן קָֽרָא־שְׁמָ֖הּ מָרָֽה:
They came to Marah: Heb. מָרָתָה, like לְמָרָָה. The “hey” at the end מָרָתָה is instead of a “lammed” [prefix] at the beginning [of the word], and the “thav” is instead of the “hey” [that is part] of the root in the word מָרָָה. But when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “thav.” Similarly, every “hey” that is part of the root of the word is transformed into a “thav” when a suffix is added, like “I have no wrath (חֵמָה) ” (Isa. 27:4), [becomes] “and his wrath (וַחִמָתוֹ) burnt within him” (Esther 1:12). Note that the “hey” of the root is transformed into a “thav” when it is placed next to the added “vav.” Likewise,"bond servants and handmaids (וְאָמָה) “ (Lev. 25:44), [becomes] and "Here is my handmaid (אִמָתִי) Bilhah” (Gen. 30:3); “a living (חַיָה) soul” (Gen. 2:7), [becomes] “and his living spirit (חַיָתוֹ) causes him to abhor food” (Job 33:20); “between Ramah (הָרָמָה)” (Jud. 4:5), [becomes] “And his return was to Ramah (הָרָמָתָה)” (I Sam. 7:17). ויבאו מרתה: כמו למרה, ה"א בסוף תיבה במקום למ"ד בתחילתה, והתי"ו היא במקום ה"א הנשרשת בתיבת מרה, ובסמיכתה כשהיא נדבקת לה"א, שהוא מוסיף במקום הלמ"ד, תהפך הה"א של שרש לתי"ו, וכן כל ה"א שהיא שרש בתיבה, תתהפך לתי"ו בסמיכתה, כמו (ישעיהו כז ד) חמה אין לי, (אסתר א יב) וחמתו בערה בו, הרי ה"א של שורש נהפכת לתי"ו, מפני שנסמכת אל הו"ו הנוספת, וכן (ויקרא כה מד) עבד ואמה, (בראשית ל ג) הנה אמתי בלהה, (שם ב ז) לנפש חיה, (איוב לג כ) וזהמתו חיתו לחם, (שופטים ד ה) בין הרמה, (שמואל א' ז יז) ותשובתו הרמתה:
24The people complained against Moses, saying, What shall we drink? כדוַיִּלֹּ֧נוּ הָעָ֛ם עַל־משֶׁ֥ה לֵּאמֹ֖ר מַה־נִּשְׁתֶּֽה:
complained: Heb. וַיִלֹנוּ. This is in the niph’al conjugation. [In this case, the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al expression: וְאִתְרַעִמוּ. The nature of the term denoting complaint ךְתְּלוּנָה [is that it] reverts to the person [complaining], מִתְלוֹנֵן [complains] or מִתְרוֹעֵם [storms], but one does not say לוֹנֵן or רוֹעֵם [Hebrew]. The Frenchman also says, “Decomplenst sey.” He reverts the statement to himself when he says, “Sey.” וילנו: לשון נפעל הוא וכן התרגום לשון נפעל הוא ואתרעמו. כן דרך לשון תלונה להסב הדבור אל האדם מתלונן מתרועם, ולא אמר, לונן, רועם, וכן יאמר הלועז דיקומפליינש"ט שי"י [התלונן], מוסב הדבור אליו באמרו שי"י [עצמו]:
25So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them. כהוַיִּצְעַ֣ק אֶל־יְהֹוָ֗ה וַיּוֹרֵ֤הוּ יְהֹוָה֙ עֵ֔ץ וַיַּשְׁלֵךְ֙ אֶל־הַמַּ֔יִם וַיִּמְתְּק֖וּ הַמָּ֑יִם שָׁ֣ם שָׂ֥ם ל֛וֹ חֹ֥ק וּמִשְׁפָּ֖ט וְשָׁ֥ם נִסָּֽהוּ:
There He gave them: In Marah, He gave them some sections of the Torah so that they would busy themselves with them, namely [they were given the laws governing] the Sabbath, the red cow, and laws of jurisprudence. — [from Mechilta and Sanh. 56b] שם שם לו: במרה נתן להם מקצת פרשיות של תורה שיתעסקו בהם, שבת ופרה אדומה ודינין:
and there He tested them: [He tested] the people and saw how stiff-necked they were, that they did not consult Moses with respectful language, “Entreat [God to have] mercy upon us that we should have water to drink,” but they complained. — [from Mechilta] ושם נסהו: לעם, וראה קשי ערפן שלא נמלכו במשה בלשון יפה, בקש עלינו רחמים שיהיה לנו מים לשתות, אלא נתלוננו:
26And He said, If you hearken to the voice of the Lord, your God, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you כווַיֹּ֩אמֶר֩ אִם־שָׁמ֨וֹעַ תִּשְׁמַ֜ע לְק֣וֹל | יְהֹוָ֣ה אֱלֹהֶ֗יךָ וְהַיָּשָׁ֤ר בְּעֵינָיו֙ תַּֽעֲשֶׂ֔ה וְהַֽאֲזַנְתָּ֙ לְמִצְוֹתָ֔יו וְשָֽׁמַרְתָּ֖ כָּל־חֻקָּ֑יו כָּל־הַמַּֽחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְמִצְרַ֨יִם֙ לֹֽא־אָשִׂ֣ים עָלֶ֔יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה רֹֽפְאֶֽךָ:
If you hearken: This is the acceptance [of the law] that they should accept upon themselves. אם שמוע תשמע: זו קבלה שיקבלו עליהם:
and you do: This means the performance [of the commandments]. תעשה: היא עשייה:
and you listen closely: [This means that] you [should] incline your ears to be meticulous in [fulfilling] them. והאזנת: תטה אזנים לדקדק בהם:
all His statutes: Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like. — [based on Yoma 67b] כל חקיו: דברים שאינן אלא גזירת מלך בלא שום טעם, ויצר הרע מקנטר עליהם מה איסור באלו, למה נאסרו, כגון לבישת כלאים ואכילת חזיר ופרה אדומה וכיוצא בהם:
I will not visit upon you: And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8). — [from Mechilta] לא אשים עליך: ואם אשים הרי היא כלא הושמה, כי אני ה' רופאך, זהו מדרשו. ולפי פשוטו כי אני ה' רופאך ומלמדך תורה ומצות למען תנצל מהם, כרופא הזה האומר לאדם אל תאכל [דבר זה פן יביאך לידי חולי זה] וכן הוא אומר (משלי ג ח) רפאות תהי לשרך:
• Daily Tehillim: Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 23
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 12 Shevat, 5777 · 8 February 2017
• Likutei Amarim, middle of Chapter 23
• The Alter Rebbe has thus far discussed two levels of union with the Divine Will, one analogous to the chariot and its rider, and the second, to the unity of body and soul. Both these levels of unity are achieved by performing the mitzvot. He now goes on to describe a third and higher level of unity, that is achieved through the study of the Torah.
• Rambam - Wednesday, 12 Shevat, 5777 · 8 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 94
Fulfilling Verbal Obligations
"That which issues from your lips you shall keep and perform"—Deuteronomy 23:24.
We are commanded to carry through that which we pledge to do [or not to do].
Full text of this Mitzvah »
• Fulfilling Verbal Obligations
Positive Commandment 94
Translated by Berel Bell
The 94th mitzvah is that we are commanded to fulfill every verbal obligation we have taken upon ourselves, whether an oath, a vow, a korban,1 etc.
The source of this commandment is G‑d's statement,2 "You shall be careful to carry out whatever you say."
Although our Sages have split up this verse and explained each word separately as referring to something different, the general meaning of everything they say is: it is a positive commandment for a person to fulfill every verbal obligation he has taken upon himself, and a prohibition not to do so. This will be explained in our discussion of the prohibitions.3
The Sifri says, "The verse, 'Whatever you say,' constitutes a positive commandment." You find it obvious that the words, "whatever you say" by themselves have no meaning whatsoever. The intention [of the Sifri] is therefore as I explained above — that the plain meaning of the verse is that a person is obligated to carry out his verbal commitments.
This commandment is stated a second time in G‑d's statement,4 "A person must fulfill all he has verbally said."
The details of this mitzvah — i.e. how exactly the person must fulfill his obligation, and how he can be released [from his obligation] when in doubt regarding his statement — are explained in a number of passages in Sh'vuos, Nedarim, the end of Menachos, as well as in Kinim.
FOOTNOTES
1.Literally, a sacrifice. When a person says, "a sacrifice that I won't eat something of yours," he means to say that he considers that person's food to be forbidden for him to eat just as a sacrifice is forbidden to him. This constitutes a vow not to eat that person's food.
2.Deut. 23:24.
3.N157.
4.Num. 30:3.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter One
• Mechirah - Chapter One
• Nedarim - Chapter 1
• Wednesday, 12 Shevat, 5777 · 8 February 2017
• "Today's Day"
• Monday, Sh'vat 12, 5703
Torah lessons: Chumash: B'shalach, Sheini with Rashi.
Tehillim: 66-68.
Tanya: For the coming (p. 85)...more spiritual and refined. (p. 85).
Intellect and excitement are two separate worlds. Intellect - a world cold and settled; excitement - a world seething and impetuous. Man's avoda is to combine them, unite them. The impetuousness then becomes transformed into a longing, and the intellect into the guide in a life of avoda and action.
• Daily Thought:
Being Paradox(Splitting the Sea)
“And the Israelites walked on the dry land within the sea, and the water was a wall for them, to their right and to their left.”[Exodus 14:29]
Always be leaving the slavery of Egypt. Never say, “I am this.”
If you catch yourself fitting into a definition, contradict it. If you have have found your comfort zone, go beyond it. Don’t let anything define you—neither to the left, nor to the right.
All single roads lead back to bondage. Only by walking two opposite roads at once can you be free.
Yes, it demands a miracle. So be it. Always be walking through the splitting of the sea.[Likutei Sichot volume 3, page 969.]
Chumash: Beshalach, 4th Portion Exodus 14:26-15:26 with Rashi
• Exodus Chapter 14
26Thereupon, the Lord said to Moses, Stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen כווַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה נְטֵ֥ה אֶת־יָֽדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֨יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּֽרָשָֽׁיו:
and let the water return: [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians. וישבו המים: שזקופים ועומדים כחומה, ישובו למקומם ויכסו על מצרים:
27So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and the Lord stirred the Egyptians into the sea. כזוַיֵּט֩ משֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שָׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֨קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְהֹוָ֛ה אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם:
toward morning: Heb. לִפְנוֹתבֹּקֶר, at the time the morning approaches [lit., turns (פּוֹנֶה) to come]. לפנות בקר: לעת שהבוקר פונה לבא:
to its strength: Heb. לְאֵיתָנוֹ. To its original strength. — [from Mechilta] לאיתנו: לתקפו הראשון:
were fleeing toward it: Because they were confused and crazed and running toward the water. נסים לקראתו: שהיו מהוממים ומטורפים ורצין לקראת המים:
and the Lord stirred: Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures. — [from Mechilta] וינער ה': כאדם שמנער את הקדירה והופך העליון למטה והתחתון למעלה, כך היו עולין ויורדין ומשתברין בים, ונתן הקב"ה בהם חיות לקבל היסורין:
stirred: Heb. וַיְנַעֵר. [Onkelos renders it] וְֹשַנִּיק, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim. וינער: ושניק, והוא לשון טרוף בלשון ארמי והרבה יש במדרשי אגדה:
28And the waters returned and covered the chariots and the horsemen, the entire force of Pharaoh coming after them into the sea; not even one of them survived. כחוַיָּשֻׁ֣בוּ הַמַּ֗יִם וַיְכַסּ֤וּ אֶת־הָרֶ֨כֶב֙ וְאֶת־הַפָּ֣רָשִׁ֔ים לְכֹל֙ חֵ֣יל פַּרְעֹ֔ה הבָּאִ֥ים אַֽחֲרֵיהֶ֖ם בַּיָּ֑ם לֹֽא־נִשְׁאַ֥ר בָּהֶ֖ם עַד־אֶחָֽד:
and covered the chariots…the entire force of Pharaoh: Heb. לְכֹל חֵיל פַּרְעֹה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֹל) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language. ויכסו את הרכב וגו' לכל חיל פרעה: כך דרך המקראות לכתוב למ"ד יתירה, כמו (להלן כג) לכל כליו תעשה נחשת, וכן (שם יט) לכל כלי המשכן בכל עבודתו, (במדבר ד לב) ויתדותם ומיתריהם לכל כליהם, ואינה אלא תיקון לשון:
29But the children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left. כטוּבְנֵ֧י יִשְׂרָאֵ֛ל הָֽלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֣וֹךְ הַיָּ֑ם וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם:
30On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore. לוַיּ֨וֹשַׁע יְהֹוָ֜ה בַּיּ֥וֹם הַה֛וּא אֶת־יִשְׂרָאֵ֖ל מִיַּ֣ד מִצְרָ֑יִם וַיַּ֤רְא יִשְׂרָאֵל֙ אֶת־מִצְרַ֔יִם מֵ֖ת עַל־שְׂפַ֥ת הַיָּֽם:
and Israel saw the Egyptians dying on the seashore: For the sea spewed them out on its shore, so that the Israelites would not say, "Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and Pes. 118b] וירא ישראל את מצרים מת: שפלטן הים על שפתו, כדי שלא יאמרו ישראל כשם שאנו עולים מצד זה כך הם עולין מצד אחר רחוק ממנו וירדפו אחרינו:
31And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant. לאוַיַּ֨רְא יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהֹוָה֙ בְּמִצְרַ֔יִם וַיִּֽירְא֥וּ הָעָ֖ם אֶת־יְהֹוָ֑ה וַיַּֽאֲמִ֨ינוּ֙ בַּֽיהֹוָ֔ה וּבְמשֶׁ֖ה עַבְדּֽוֹ:
the great hand: The great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context. את היד הגדלה: את הגבורה הגדולה שעשתה ידו של הקב"ה. והרבה לשונות נופלין על לשון יד, וכולן לשון יד ממש הן, והמפרשו יתקן הלשון אחר ענין הדבור:
Exodus Chapter 15
1Then Moses and the children of Israel sang this song to the Lord, and they spoke, saying, I will sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea. אאָ֣ז יָשִֽׁיר־משֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהֹוָ֔ה וַיֹּֽאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַּֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹֽכְב֖וֹ רָמָ֥ה בַיָּֽם:
Then…sang: Heb. אָז יָשִׁיר. [The future tense presents a problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז יְדַבֵּר יְהוֹשֻׁעַ)” (Josh. 10:12); and similarly, “and the house [which] he would make (יַעֲשֶׂה) for Pharaoh’s daughter” (I Kings 7: 8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense means that] his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the Amorite kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God], and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise, the song of the well, with which [Scripture] commences: “Then Israel sang (אָז יָשִׁיר)” (Num. 21:17), it explains after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture continues that the thought was brought to fruition.] “Then did Solomon build (אָז יִבְנֶה) a high place” (I Kings 11:7); the Sages of Israel explain that he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought. This is to explain its simple meaning, but the midrashic interpretation is [as follows]: Our Rabbis of blessed memory stated: From here is an allusion from the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the future tense is used] with them all, except that of Solomon, which they explained as [implying] “he sought to build but did not build.” One cannot say and explain this form like other words written in the future, but which mean [that they occurred] immediately, such as “So would Job do (וָעִשֶׂה)” (Job 1:5); “by the command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because that is [an example of] something that occurs continually, and either the future or the past is appropriate for it, but that which occurred only once [i.e., the song that was sung], cannot be explained in this manner. — אז ישיר משה: אז כשראה הנס עלה בלבו שישיר שירה, וכן (יהושע י יב) אז ידבר יהושע, וכן (מלכים א' ז ח) ובית יעשה לבת פרעה, חשב בלבו שיעשה לה, אף כאן ישיר, אמר לו לבו שישיר, וכן עשה, ויאמרו לאמר אשירה לה'. וכן ביהושע, כשראה הנס אמר לו לבו שידבר וכן עשה (יהושע י יב) ויאמר לעיני ישראל, וכן שירת הבאר שפתח בה (במדבר כא יז) אז ישיר ישראל, פירש אחריו עלי באר ענו לה. (מלכים יא ז) אז יבנה שלמה במה, פירשו בו חכמי ישראל שבקש לבנות ולא בנה. למדנו שהיו"ד על שם המחשבה נאמרה, זהו ליישב פשוטו. אבל מדרשו אמרו רבותינו זכרונם לברכה, מכאן רמז לתחיית המתים מן התורה, וכן בכולן חוץ משל שלמה, שפירשוהו, בקש לבנות ולא בנה. ואין לומר וליישב הלשון הזה כשאר דברים הנכתבים בלשון עתיד והן מיד, כגון (איוב א ה) ככה יעשה איוב, (במדבר ט כג) על פי ה' יחנו, (שם כ) ויש אשר יהיה הענן, לפי שהן דבר ההוה תמיד, ונופל בו בין לשון עתיד בין לשון עבר, אבל זה שלא היה אלא לשעה אינו יכול ליישבו בלשון הזה:
for very exalted is He: Heb. גָאֹה גָאָה, [to be interpreted] according to the Targum [He was exalted over the exalted, and the exaltation is His]. Another explanation: [The] doubling [of the verb] comes to say that He did something impossible for a flesh and blood [person] to do. When he fights with his fellow and overwhelms him, he throws him off the horse, but here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on the horse]. Anything that cannot be done by anyone else is described as exaltation (גֵּאוּת), like “for He has performed an exalted act (גֵּאוּת)” (Isa. 12:5). Similarly, [throughout] the entire song you will find the repetitive pattern, such as: “My strength and my praise are the Eternal, and He was my salvation” (verse 2); “The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all of them (in an old Rashi). Another explanation: גָאֹה גָאָה means for He is exalted beyond all songs, [i.e.,] for however I will praise Him, He still has more [praise]. [This is] unlike the manner of a human king, who is praised for something he does not possess. — [from Mechilta] כי גאה גאה: שנתגאה על כל גאה כתרגומו. דבר אחר בא הכפל לומר שעשה דבר שאי אפשר לבשר ודם לעשות, כשהוא נלחם בחבירו ומתגבר עליו מפילו מן הסוס וכאן סוס ורוכבו רמה בים וכל שאי אפשר לעשות על ידי זולתו נופל בו לשון גאות, כמו (ישעיהו יב ה) כי גאות עשה, וכן כל השירה תמצא כפולה (פסוק ב) עזי וזמרת יה ויהי לי לישועה (פסוק ג) ה' איש מלחמה ה' שמו, וכן כולם. דבר אחר כי גאה גאה על כל השירות, וכל מה שאקלס בו עוד יש בו תוספת, ולא כמדת מלך בשר ודם שמקלסין אותו ואין בו:
a horse and its rider: Both bound to one another, and the water lifted them up high and brought them down into the depths, and [still] they did not separate. — [from Mechilta] סוס ורכבו: שניהם קשורין זה בזה והמים מעלין אותם לרום ומורידין אותם לעומק ואינן נפרדין:
He cast: Heb. רָמָה, [meaning] He cast, and similarly, “and they were cast (וּרְמִיו) into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One verse (verse 1) says: רָמָה בַיָם, [derived from רוּם, meaning “to cast up,”] and one verse (verse 4) says: יָרָה בַיָם [meaning “to cast down”]. [This] teaches us that they [the horse and rider] went up and [then] descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to: “who laid (יָרָה) its cornerstone” (Job 38:6), [which signifies laying the stone] from above, downward. — [from Mechilta, Tanchuma, Beshallach 13] רמה: השליך וכן (דניאל ג ו) יתרמא לגוא אתון נורא. ומדרש אגדה כתוב אחד אומר רמה, וכתוב אחד אומר (פסוק ד) ירה, מלמד שהיו עולין לרום ויורדין לתהום, כמו (איוב לח ו) מי ירה אבן פנתה, מלמעלה למטה:
2The Eternal's strength and His vengeance were my salvation; this is my God, and I will make Him a habitation, the God of my father, and I will ascribe to Him exaltation. בעָזִּ֤י וְזִמְרָת֙ יָ֔הּ וַֽיְהִי־לִ֖י לִֽישׁוּעָ֑ה זֶ֤ה אֵלִי֙ וְאַנְוֵ֔הוּ אֱלֹהֵ֥י אָבִ֖י וַֽאֲרֹֽמְמֶֽנְהוּ:
The Eternal’s strength and His vengeance were my salvation: Heb. וְזִמְרָתיָ-ה עָזִי. Onkelos renders: My strength and my praise, [thus interpreting] עָזִי like עֻזִי [my strength] with a “shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder about the language of the text, for there is nothing like it [the word עָזִי] in Scripture with its vowelization except in three places [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to וְזִמְרָת, but [in] all other places,it is vowelized with a “shuruk" [now called a "kubutz"], [e.g., in the phrase] "O Lord, Who are my power (עֻזִי) and my strength” (Jer. 16:19); “[Because of] his strength (עֻזוֹ), I hope for You” (Ps. 59:10). Likewise, any word [noun] consisting of two letters, vowelized with a “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a third letter, and the second letter is not punctuated with a “sheva” the first [letter] is vowelized with a “shuruk,” e.g., עֹז strength, becomes עֻזִי, my strength, spittle (Job 30:10), רֹק becomes רֹקִי, my spittle (Job 7:19). allotment (Gen. 47:22), חֹק becomes חֹקִי, my allotment (Prov. 30:8). עֹל, yoke (Deut. 28:48), becomes עֻלוֹ, his yoke, “shall be removed…his yoke עֻלוֹ” (Isa. 10:27). כֹּל, all (Gen. 21:12), becomes כֻּלוֹ, all of it, “with officers over them all כֻּלוֹ” (Exod. 14:7). But these three [examples of the phrase], עָזִי וְזִמְרָת, [namely] the one [written] here, the one [written in] Isaiah (12: 2), and the one [written in] Psalms (118:14) [all examples of the word עָזִי are vowelized with a short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי but וְזִמְרָת, and next to each of them it says וַיְהִי-לִי לִיֹשוּעָה, were my salvation. Therefore, in order to reconcile the language of the text, I say that עָזִי is not like עֻזִי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִי is a noun [and the final “yud” is only stylistic], like [the final “yud” in these examples:] “You Who dwell (הַישְׁבִי) in heaven” (Ps. 123:1); “who dwell (שֹׁכְנִי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שֹׁכְנִי) in the thorn bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites sing to God]: The strength and the vengeance of the Eternal--that was my salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, which has no bearing on the meaning.] And the word וְזִמְרָת is connected to the word denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23); [and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18); [and the word דִבְרַת in:] “concerning the matter of (דִבְרַת)” (Eccl. 3:18). [In brief, the ַת or, ָת denotes the construct state of a feminine noun.] The expression וְזִמְרָת is an expression related to “and your vineyard you shall not prune (לֹא תִזְמֹר)” (Lev. 25:4); “the downfall of (זְמִיר) the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting off. [Thus the phrase means:] The strength and the vengeance of our God was our salvation. Now [since this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does not say הָיָה [without a “vav” since this is the verb following עָזִי וְזִמְרָת and does not begin a clause as the conversive “vav” usually does], for there are verses worded this way, and this is an example: “[against] the walls of the house around [both] the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I Kings 6:5). It should have said עָשָׂה, “chambers around [it]” [instead of וַיַּעַשׂ]. Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt in the cities of Judah-Rehoboam reigned (וַיִמְלֹ) over them.” It should have said: “Rehoboam (מָלַ) over them.” [Similarly,] “Because the Lord was unable…He slaughtered them (וַיִשְׁחָטֵם) in the desert” (Num. 14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men whom Moses sent…died (וַיָמוּתוּ)” (Num 14:36, 37). It should have said: מֵתוּ. [Similarly,] “But he who did not pay attention to the word of the Lord left (וַיַעִזֹב)” (Exod. 9:21). It should have said: עָזַב. עזי וזמרת יה: אונקלום תרגם תוקפי ותושבחתי. עזי כמו עזי בשור"ק, וזמרת כמו וזמרתי. ואני תמה על לשון המקרא שאין לך כמוהו בנקודתו במקרא אלא בשלושה מקומות שהוא סמוך אצל וזמרת, וכל שאר מקומות נקוד שור"ק, (ירמיה טז יט) ה' עזי ומעזי, (תהלים נט י) עזו אליך אשמורה. וכן כל תיבה בת שתי אותיות הנקודה מלאפו"ם כשהיא מארכת באות שלישית ואין השניה בשו"א בחטף, הראשונה נקודה בשור"ק כגון עז עזי, רוק רוקי, חק חקי, עול עולו, יסור עולו (ישעיהו י כז), כל כלו ושלישים על כלו (לעיל יד ז). ואלו שלושה עזי וזמרת של כאן, ושל ישעיה (ישעיהו יב ב) ושל תהלים (תהלים קיח יד) נקודים בחטף קמ"ץ, ועוד אין באחד מהם כתוב וזמרתי אלא וזמרת, וכולם סמוך להם ויהי לי לישועה, לכך אני אומר ליישב לשון המקרא, שאין עזי כמו עזי, ולא וזמרת כמו וזמרתי, אלא עזי שם דבר הוא, כמו (שם קכג א) היושבי בשמים, (עובדיה א ג) שוכני בחגוי סלע, (דברים לג טז) שוכני סנה. וזהו השבח עזי וזמרת יה הוא היה לי לישועה, וזמרת דבוק הוא לתיבת ה', כמו (שופטים ה כג) לעזרת ה', (ישעיה ט יח) בעברת ה', (קהלת ג יח) על דברת בני האדם. ולשון וזמרת לשון (ויקרא כה ד) לא תזמור, (ישעיה כה ה) זמיר עריצים, לשון כסוח וכריתה. עוזו ונקמתו של אלהינו היה לנו לישועה. ואל תתמה על לשון ויהי שלא נאמר היה, שיש לנו כמה מקראות מדברים בלשון זה, וזה דוגמתו (מלכים א ו ה) את קירות הבית סביב להיכל ולדביר ויעש צלעות סביב, היה לו לומר עשה צלעות סביב, וכן בדברי הימים (דברי הימים ב' י יז) ובני ישראל היושבים בערי יהודה וימלוך עליהם רחבעם, היה לו לומר מלך עליהם רחבעם, (במדבר יד טז) מבלתי יכולת ה' וגו' וישחטם, היה לו לומר שחטם, (שם לו - לז) והאנשים אשר שלח משה וגו' וימותו, מתו היה לו לומר, (שמות ט כא) ואשר לא שם לבו אל דבר ה' ויעזוב, היה לו לומר עזב:
this is my God: He revealed Himself in His glory to them [the Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea, [even] a maidservant perceived what prophets did not perceive. — [from Mechilta] זה אלי: בכבודו נגלה עליהם והיו מראין אותו באצבע, ראתה שפחה על הים מה שלא ראו נביאים:
and I will make Him a habitation: Heb. וְאַנְוֵה. Onkelos rendered it as an expression of habitation (נָוֶה) [as in the following phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33:20); “a sheepfold (נְוֵה)” (Isa. 65:10). Another explanation: וְאַנְוֵהוּ is an expression of beauty (נוּ). [Thus the phrase means] I will tell of His beauty and His praise to those who enter the world, such as: [When Israel is asked:] "How is your beloved more than another beloved…? [Israel will say] My beloved is white and ruddy…" and the entire section [of Song of Songs] (Song of Songs 5:9, 10). — [from Mechilta] ואנוהו: אונקלוס תרגם לשון נוה, (ישעיה לג כ) נוה שאנן, (שם סה י) לנוה צאן. דבר אחר ואנוהו לשון נוי, אספר נויו ושבחו לבאי עולם, כגון (שיר השירים ה ט - י) מה דודך מדוד דודי צח ואדום, וכל הענין:
the God of my father: is this One, and I will exalt Him. אלהי אבי: הוא זה וארוממנהו.:
the God of my father: I am not the beginning of the sanctity [i.e., I am not the first to recognize His sanctity], but the sanctity has been established and has remained with me, and His Divinity has been upon me since the days of my forefathers. — [from Mechilta] אלהי אבי: לא אני תחלת הקדושה, אלא מוחזקת ועומדת לי הקדושה ואלהותו עלי מימי אבותי:
3The Lord is a Master of war; the Lord is His Name. גיְהֹוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהֹוָ֖ה שְׁמֽוֹ:
The Lord is a Master of war: Heb. אִישׁ מִלְחָמָה, lit., a man of war, [which is inappropriate in reference to the Deity. Therefore,] Rashi renders: Master of war, like “Naomi’s husband (אִישׁ נָעֳמִי)” (Ruth 1:3) and so, every [instance in the Torah of] אִישׁ, husband, and אִישֵׁ, your husband, is rendered: בַּעַל, master. Similarly, “You shall be strong and become a man (לְאִישׁ)” (I Kings 2:2), [meaning] a strong man. — ה' איש מלחמה: בעל מלחמות, כמו (רות א ג) איש נעמי, וכל איש ואישך מתורגמין בעל, וכן (מלכים א' ב ב) וחזקת והיית לאיש - לגבור:
the Lord is His Name: His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him], “[You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The Lord י-ה-ו-ה, denoting the Divine Standard of Clemency,] is His Name--Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things]. — [from Mechilta] ה' שמו: מלחמותיו לא בכלי זיין, אלא בשמו הוא נלחם, כמו שאמר דוד (שמואל א' יז מה) ואנכי בא אליך בשם ה' צבאות. דבר אחר ה' שמו אף בשעה שהוא נלחם ונוקם מאויביו, אוחז הוא במדתו לרחם על ברואיו ולזון את כל באי עולם, ולא כמדת מלכי אדמה כשהוא עוסק במלחמה פונה עצמו מכל עסקים, ואין בו כח לעשות זו וזו:
4Pharaoh's chariots and his army He cast into the sea, and the elite of his officers sank in the Red Sea. דמַרְכְּבֹ֥ת פַּרְעֹ֛ה וְחֵיל֖וֹ יָרָ֣ה בַיָּ֑ם וּמִבְחַ֥ר שָֽׁלִשָׁ֖יו טֻבְּע֥וּ בְיַם־סֽוּף:
He cast into the sea: Heb. יָרָה בַיָם. [Onkelos renders:] שְׁדִי שְׁדִי בְיַמָּא is an expression of casting down (יָרָה), as [Scripture] says: “or shall surely be cast down (יָרֹה יִיָָּרֶה)” (Exod. 19:13), which Onkelos renders: יִשְׁךְתְּדִי אִשְׁךְתְּדָאָה. The “tav” serves in these [forms] in the hithpa’el form. ירה בים: שדי בימא. שדי לשון ירייה, וכן הוא אומר (שמות יט יג) או ירה יירה או אשתדאה אישתדי, והתי"ו משמשת באלו במקום התפעל:
and the elite of: Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev. 15:9); מִשְׁכָּב, bed (Lev. 15:23); מִקְרָא קֹדֶשׁ, holy convocation (Exod. 12:16, Lev. 23:3). ומבחר: שם דבר, כמו (ויקרא טו ט) מרכב, (שם ד) משכב, (שמות יב טז) מקרא קדש:
sank: Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used [in the Tanach] only [when referring] to a place where there is mud, like “I have sunk (טָבַעְךְתִּי) in muddy depths” (Ps. 69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer. 38: 6). This informs [us] that the sea became mud, to recompense them [the Egyptians] according to their behavior, [namely] that they enslaved the Israelites with [work that entailed] clay and bricks. — [from Mechilta] טבעו: אין טביעה אלא במקום טיט, כמו (תהלים סט ג) טבעתי ביון מצולה, (ירמיה לח ו) ויטבע ירמיהו בטיט, מלמד שנעשה הים טיט לגמול להם כמדתם, ששיעבדו את ישראל בחומר ובלבנים:
5The depths covered them; they descended into the depths like a stone. התְּהֹמֹ֖ת יְכַסְיֻ֑מוּ יָֽרְד֥וּ בִמְצוֹלֹ֖ת כְּמוֹ־אָֽבֶן:
covered them: Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle of it is superfluous. This is, however, a common biblical style [to add an additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They will be sated (יִרְוְיֻן) from the fat of Your house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would return and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here too it is obvious that Rashi means a “cholam,” as I explained above (Exod. 14:12).] יכסימו: כמו יכסום, והיו"ד האמצעית יתירה בו, ודרך המקראות בכך, כמו (דברים ח יג) ובקרך וצאנך ירביון, (תהלים לו ט) ירוין מדשן ביתך, והיו"ד ראשונה שמשמעה לשון עתיד כך פרשהו, טבעו בים סוף כדי שיחזרו המים ויכסו אותן. יכסימו אין דומה לו במקרא בנקודתו, ודרכו להיות נקוד יכסימו במלאפו"ם:
like a stone: Elsewhere (verse 10), it says, “they sank like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is that] the [most] wicked were [treated] like straw, constantly tossed, rising and falling; the average ones like stone; and the best like lead-[i.e.,] they sank immediately [and thus were spared suffering]. — [from Mechilta] כמו אבן: ובמקום אחר (פסוק י) צללו כעופרת, ובמקום אחר (פסוק ז) יאכלמו כקש, הרשעים כקש הולכים ומטרפין עולין ויורדין, בינונים כאבן, והכשרים כעופרת, שנחו מיד:
6Your right hand, O Lord, is most powerful; Your right hand, O Lord, crushes the foe. ויְמִֽינְךָ֣ יְהֹוָ֔ה נֶאְדָּרִ֖י בַּכֹּ֑חַ יְמִֽינְךָ֥ יְהֹוָ֖ה תִּרְעַ֥ץ אוֹיֵֽב:
Your right hand…Your right hand: twice. When the Israelites perform the will of the Omnipresent, [even] the left hand becomes a right hand. — [Rashi from Mechilta] ימינך ימינך: שתי פעמים, כשישראל עושין את רצונו של מקום השמאל נעשית ימין:
Your right hand, O Lord, is most powerful: to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very right hand [also] crushes the foe, unlike a human being, who cannot perform two kinds of work with the same hand. The simple meaning of the verse is: Your right hand, which is strengthened with might--what is its work? Your right hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos. 2:23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud. 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26:6); “And He gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12). ימינך ה' נאדרי בכח: להציל את ישראל וימינך השנית תרעץ אויב. ולי נראה אותה ימין עצמה תרעץ אויב, מה שאי אפשר לאדם לעשות שתי מלאכות ביד אחת. ופשוטו של מקרא ימינך הנאדרת בכח מה מלאכתה, ימינך היא תרעץ אויב, וכמה מקראות דוגמתו (תהלים צב י) כי הנה אויביך ה' כי הנה אויביך יאבדו, (תהלים צד ג) עד מתי רשעים ה' עד מתי רשעים יעלוזו, (תהלים צג ג) נשאו נהרות ה' נשאו נהרות קולם, (תהלים קטו א) לא לנו ה' לא לנו, (הושע ב כג) אענה נאום ה' אענה את השמים, (שופטים ה ג) אנכי לה' אנכי אשירה, (תהלים קכד א - ב) לולי ה' וכו' לולי ה' שהיה לנו בקום עלינו אדם, (שופטים ה יב) עורי עורי דבורה עורי עורי דברי שיר, (ישעי' כו ו) תרמסנה רגל רגלי עני, (תהלים קלו כא - כב) ונתן ארצם לנחלה וכו' נחלה לישראל:
is most powerful: Heb. נֶאְדָּרִי The “yud” is superfluous, like “populous (רַבָּתִי עָם) …princess (שָׂרָתִי) among the provinces” (Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31:39). נאדרי: היו"ד יתירה, כמו (איכה א א) רבתי עם שרתי במדינות, (בראשית לא לט) גנובתי יום:
crushes the foe: Heb. ךְתִּרְעַץ, [which means] it constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִרְעִצוּ) and broke the children of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is strengthened with might-it breaks and strikes the foe.) תרעץ אויב: תמיד היא רועצת ומשברת האויב, ודומה לו וירעצו וירוצצו את בני ישראל בשופטים (שופטים י ח). דבר אחר ימינך הנאדרת בכח היא משברת ומלקה אויב:
7And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw. זוּבְרֹ֥ב גְּאֽוֹנְךָ֖ תַּֽהֲרֹ֣ס קָמֶ֑יךָ תְּשַׁלַּח֙ חֲרֹ֣נְךָ֔ יֹֽאכְלֵ֖מוֹ כַּקַּֽשׁ:
And with Your great pride: (If the hand alone crushes the foe, then when it is raised with its great pride, it will [definitely] tear down those who rise up against Him. And if with His great pride alone His foes are torn down, how much more so, when He sends upon them His burning wrath, will it consume them.) וברב גאונך: אם היד בלבד רועצת האויב, כשהוא מרומם ברוב גאונו, אז יהרס קמיו, ואם ברוב גאונו לבד אויביו נהרסים, קל וחומר כששלח בם חרון אף יאכלמו:
You tear down: You always tear down those who rise up against You. And who are those who rise up against Him? These are the ones who rise up against Israel, and so does he [the Psalmist] say, “For behold, Your enemies stir.” And what is that stirring? “Against Your people they plot cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent. — [from Mechilta] תהרס: תמיד אתה הורס קמיך הקמים נגדך, ומי הם הקמים כנגדו, אלו הקמים על ישראל, וכן הוא אומר (תהלים פג ג) כי הנה אויביך יהמיון, ומה היא ההמיה, (שם ב) על עמך יערימו סוד, ועל זה קורא אותם אויביו של מקום:
8And with the breath of Your nostrils the waters were heaped up; the running water stood erect like a wall; the depths congealed in the heart of the sea. חוּבְר֤וּחַ אַפֶּ֨יךָ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־נֵ֖ד נֹֽזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּלֶב־יָֽם:
And with the breath of Your nostrils: Breath which comes out of the two nostrils of the nose. Scripture speaks anthropomorphically about the Shechinah, on the model of a mortal king, in order to enable the ears of the people to hear it [to understand God’s anger] as it usually occurs [in humans], so that they should be able to understand the matter. [Namely that] when a person becomes angry, wind comes out of his nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9). And this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] when his [a person’s] anger subsides, his breath becomes longer, and when he becomes angry, his breath becomes shorter; [the verse continues:] “and for My praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48: 9). [I.e.,] I put a ring (חִטָם) into My nostrils in front of the anger and the wind, [so] that they should not come out. “For you” means “for your sake.” [The word] אֶחֱטָם is like [the expression in the Mishnah:] “a dromedary with a nose ring” (בַּחִטָם) in tractate Shabbath (51b). This is how it appears to me. And concerning every [expression of] אַף and חָרוֹן in the Bible [which are expressions of anger] I say this: [The expression] חָרָה אַף, anger was kindled, is like [the word חָרָה in:] “and my bones dried out (חָרָה) from the heat” (Job 30:30); חָרָה is an expression of fire and burning, for the nostrils heat up and burn at the time of anger. חָרוֹן (burning) is from the root חרה (to burn) just as רָצוֹן (will) is from the root רצה (to desire). And likewise, חֵמָה is an expression of heat (חֲמִימוּת). Therefore, it [Scripture] says: “and his anger (וַחִמָתוֹ) burnt within him” (Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (נִתְקָרְרָה דַעְךְתּוֹ).” וברוח אפיך: היוצא משני נחירים של אף. דבר הכתוב כביכול בשכינה דוגמת מלך בשר ודם, כדי להשמיע אוזן הבריות כפי ההוה שיוכלו להבין דבר. כשאדם כועס יוצא רוח מנחיריו, וכן (תהלים יח ט) עלה עשן באפו, וכן (איוב ד ט) ומרוח אפו יכלו, וזהו שאמר (ישעיהו מח ט) למען שמי אאריך אפי, כשזעפו נח נשימתו ארוכה, וכשהוא כועס, נשימתו קצרה, (שם) ותהלתי אחטם לך, ולמען תהלתי אשים חטם באפי לסתום נחירי בפני האף והרוח שלא יצאו, לך בשבילך. אחטם כמו נאקה בחטם במסכת שבת (דף נא ב) כך נראה בעיני. וכל אף וחרון שבמקרא אני אומר כן, (דברים ז ד) חרה אף, כמו (איוב ל ל) ועצמי חרה מני חורב, לשון שריפה ומוקד, שהנחירים מתחממים ונחרים בעת הקצף, וחרון מגזרת חרה, כמו רצון מגזרת רצה, וכן חמה לשון חמימות, על כן הוא אומר (אסתר א יב) וחמתו בערה בו, ובנוח החמה אומר נתקררה דעתו:
the waters were heaped up: Heb. נֶעֶרְמוּ. Onkelos rendered [this word] as an expression of cunning (עַרְמִימוּת). According to the clarity of Scripture, however, it is an expression related to “a stack (עִרֵמַת) of wheat” (Song of Songs 7:3), and [the phrase that follows:] “the running water stood erect like a wall” proves this. נערמו מים: אונקלוס תרגם לשון ערמימות ולשון צחות המקרא, כמו (שיר השירים ז ג) ערמת חטים, ונצבו כמו נד יוכיח. ממוקד רוח שיצא מאפיך יבשו המים והם נעשו כמין גלים וכריות של ערימה שהם גבוהים:
the waters were heaped up: From the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain stacks, which are tall. נערמו מים: ממוקד רוח שיצא מאפיך יבשו המים והם נעשו כמין גלים וכריות של ערימה שהם גבוהים
like a wall: Heb. כְמוֹ-נֵד, as the Targum [Onkelos] renders: כְּשׁוּר, like a wall. — כמו נד: כתרגומו כשור, כחומה:
wall: Heb. נֵד, an expression of heaping and gathering, like “a heap (נֵד) of harvest on a day of sickness” (Isa. 17:11); “He gathers (כֹּנֵס) as a mound כַּנֵד” (Ps. 33:7). It does not say, “He brings in as a flask כַּנֹּאד,” but כַּנַּד. Now if כַּנַּד were the same as כַּנֹּאד, and כֹּנֵס were an expression of bringing in, it should have said, “He brings in as into a flask כִּבְנֹאד) (מַכְנִיס the waters of the sea.” Rather, כֹּנֵס is an expression of gathering and heaping, and so, “shall stand in one heap (נֵד)” ; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the expression of rising and standing does not apply to flasks, but to walls and heaps. Moreover, we do not find נֹּאד, meaning a flask, vowelized [with any vowel] but with a “melupum,” (meaning a “cholam,” ) like [in the phrases:] “place my tears into Your flask (בְּנֹּאדֶ)” (Ps. 56:9); “the flask of נֹּאד milk” (Jud. 4:19). נד: לשון צבור וכנוס, כמו (ישעיהו יז יא) נד קציר ביום נחלה, (תהלים לג ז) כונס כנד, לא כתיב כנאד אלא כנד, ואלו היה כנד כמו כנאד. וכונס לשון הכנסה, היה לו לכתוב מכניס כבנאד מי הים, אלא כונס לשון אוסף וצובר הוא, וכן (יהושע ג טז) קמו נד אחד, (שם יג) ויעמדו נד אחד, ואין לשון קימה ועמידה בנאדות אלא בחומות וצבורים, ולא מצינו נאד נקוד אלא במלאפו"ם, כמו (תהלים נו ט) שימה דמעתי בנאדך, (שופטים ד יט) את נאד החלב:
congealed: Heb. קָפְאוּ, like “and curdle me (ךְתַּקְפִּיאֵנִי) like cheese” (Job 10:10). [I.e.,] that they [the depths] hardened and became like stones, and the water hurled the Egyptians against the stone with [all its] might and fought with them [the Egyptians] with all kinds of harshness. קפאו: כמו (איוב י י) וכגבינה תקפיאני, שהוקשו ונעשו כאבנים והמים זורקים את המצרים על האבן בכח ונלחמים בם בכל מיני קושי:
in the heart of the sea: Heb. בְּלֶב יָם, in the strongest part of the sea. It is customary for the Scriptures to speak in this manner, [for instance:] “until the heart of (לֵב) the heavens” (Deut. 4:11); in the heart of (בְּלֵב) the terebinth" (II Sam. 18:14). [The heart in these examples is] an expression denoting the root and the strength of anything. — בלב ים: בחוזק הים, ודרך המקראות לדבר כן (דברים ד יא) עד לב השמים, (שמואל ב' יח יד) בלב האלה, לשון עקרו ותקפו של דבר:
9[Because] the enemy said, I will pursue, I will overtake, I will share the booty; my desire will be filled from them; I will draw my sword, my hand will impoverish them. טאָמַ֥ר אוֹיֵ֛ב אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣מוֹ נַפְשִׁ֔י אָרִ֣יק חַרְבִּ֔י תּֽוֹרִישֵׁ֖מוֹ יָדִֽי:
[Because] the enemy said: to his people, when he enticed them with [his] words, "I will pursue, and I will overtake them, and I will share the plunder with my officers and my servants." אמר אויב: לעמו כשפיתם בדברים, ארדוף ואשיגם ואחלק שלל עם שרי ועבדי:
will be filled from them: Heb. ךְתִּמְלָאֵמוֹ, equivalent to ךְתִּמְלָא מֵהֶם, will be filled from them. תמלאמו: תתמלא מהם:
my desire: Heb. נַפְשִׁי, lit., my soul, my spirit, and my will. Do not be surprised at [one] word speaking for two [words]; i.e., ךְתִּמְלָאֵמוֹ, instead of ךְתִּמְלָא מֵהֶם, because there are many such words [in Tanach like this], e.g., “you have given me (נְתַךְתָּנִי) dry land” (Jud. 1:15), [which is] like נָתַךְתָּ לִי “and they could not speak with him (דַּבְּרוּ) peacefully” (Gen. 37:4), [which is] like דַּבֵּר עִמוֹ“my children have left me (יְצָאוּנִי) ” (Jer. 10:20), [which is] like יָצְאוּ מִמֶנִי “I will tell him (אַגִּידֶנּוּ) ” (Job 31:37), [which is] like אַגִיד לוֹ. Here too, ךְתִּמְלָאֵמוֹ is equivalent to ךְתִִִּמְלָאֵמוֹ נַפְשִׁי מֵהֶם. נפשי: רוחי ורצוני. ואל תתמה על תיבה המדברת בשתים - תמלאמו תמלא מהם, יש הרבה כלשון הזה (שופטים א טו) כי ארץ הנגב נתתני, כמו נתת לי. (בראשית לז ד) ולא יכלו דברו לשלום, כמו דבר עמו. (ירמיה י כ) בני יצאוני, כמו יצאו ממני. (איוב לא לז) מספר צעדי אגידנו, כמו אגיד לו, אף כאן תמלאמו - תמלא נפשי מהם:
I will draw my sword: Heb. חַרְבִּי אָרִיק, lit., I will empty my sword. I will draw, and because one empties the sheath by drawing it [the sword], and it remains empty, an expression of emptying is appropriate, like “And it came to pass that they were emptying (מְרִיקִים) their sacks” (Gen. 42:35); “and they shall empty (יָרִיקוּ) his vessels” (Jer. 48:12). Do not say that the expression of emptiness [in these examples] does not apply to what comes out [of its container] but [instead applies] to the sheath, the sack, or the vessel from which it came out, but not to the sword or the wine, and [thus] to force an interpretation of אָרִיק חַרְבִּי like the language of “and he armed (וַיָרֶק) his trained men” (Gen. 14:14), [claiming that its] meaning [is] "I will arm myself with my sword.” [To this I answer that] we find the expression [of emptying] also applied to that which comes out, e.g., “oil poured forth (ךְתּוּרַק) ” (Song of Songs 1:3); “and he has not been poured (הוּרַק) from one vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]-[following Onkelos, Jonathan]. אריק חרבי: אשלוף, ועל שם שהוא מריק את התער בשליפתו ונשאר ריק נופל בו לשון הרקה, כמו (בראשית מב לה) מריקים שקיהם, (ירמיה מח יב) וכליו יריקו. ואם תאמר אין לשון ריקות נופל על היוצא, אלא על התיק ועל השק ועל הכלי שיצא ממנה, אבל לא על החרב ועל היין, ולדחוק ולפרש אריק חרבי, כלשון (בראשית יד יד) וירק את חניכיו - אזדיין בחרבי, מצינו הלשון מוסב אף על היוצא (שיר השירים א ג) שמן תורק, (ירמיהו מח יא) ולא הורק מכלי אל כלי, לא הורק הכלי אין כתיב כאן אלא לא הורק היין מכלי אל כלי, מצינו הלשון מוסב על היין. וכן (יחזקאל כח ז) והריקו חרבותם על יפי חכמתך, דחירם:
my hand will impoverish them: Heb. ךְתּוֹרִישֵׁמוֹ, an expression of poverty (רֵישׁוּת) and destitution, like “The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7). תורישמו: לשון רישות ודלות, כמו (שמואל א' ב ז) מוריש ומעשיר:
10You blew with Your wind, the sea covered them; they sank like lead in the powerful waters. ינָשַׁ֥פְתָּ בְרֽוּחֲךָ֖ כִּסָּ֣מוֹ יָ֑ם צָֽלֲלוּ֙ כַּֽעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים:
You blew: Heb. נָשַׁפְךְתָּ, an expression of blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24). נשפת: לשון הפחה, וכן (ישעיהו מ כד) וגם נשף בהם:
they sank: Heb. צָלִלוּ, [which means] they sank; they went down to the depths, an expression of מְצוּלָה, deep. צללו: שקעו, עמקו, לשון (תהלים סט ג) מצולה:
like lead: Heb. כַּעוֹפֶרֶת, plomb in French, lead. כעופרת: אבר פלו"ם [עופרת] בלעז:
11Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders! יאמִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהֹוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא:
among the powerful: Heb. בָּאֵלִם, among the strong, like “and the powerful (אֵילֵי) of the land he took away” (Ezek. 17:13); “my strength איָלוּתִי, hasten to my assistance” (Ps. 22:20). באלם: בחזקים, כמו (יחזקאל יז יג) ואת אילי הארץ לקח, (תהלים כב כ) אילותי לעזרתי חושה:
Too awesome for praises: [You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. 65:2). נורא תהלות: יראוי מלהגיד תהלותיו פן ימעטו, כמו שכתוב (שם סה ב) לך דומיה תהלה:
12You inclined Your right hand; the earth swallowed them up. יבנָטִ֨יתָ֙ יְמִ֣ינְךָ֔ תִּבְלָעֵ֖מוֹ אָֽרֶץ:
You inclined Your right hand: When the Holy One, blessed be He, inclines His hand, the wicked perish and fall, because all are placed in His hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and the Lord shall turn His hand, and the helper shall stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break. — [based on Mechilta] נטית ימינך: כשהקב"ה נוטה ידו הרשעים כלים ונופלים, לפי שהכל נתון בידו ונופלים בהטייתה וכן הוא אומר (ישעיה לא ג) וה' יטה ידו וכשל עוזר ונפל עזור. משל לכלי זכוכית הנתונים בידי אדם, מטה ידו מעט והן נופלין ומשתברין:
the earth swallowed them up: From here [we deduce] that they merited to be buried as a reward for saying, “The Lord is the righteous One” (Exod. 9:27). — [from Mechilta] תבלעמו ארץ: מכאן שזכו לקבורה בשכר שאמרו (לעיל ט כז) ה' הצדיק:
13With Your loving kindness You led the people You redeemed; You led [them] with Your might to Your holy abode. יגנָחִ֥יתָ בְחַסְדְּךָ֖ עַם־ז֣וּ גּאָ֑לְתָּ נֵהַ֥לְתָּ בְעָזְּךָ֖ אֶל־נְוֵ֥ה קָדְשֶֽׁךָ:
You led: Heb. נֵהַלְךְתָּ, an expression of leading. Onkelos, however, rendered [it as] an expression of carrying and bearing, but he was not exact in explaining it in accordance with the Hebrew. [I.e., he explained the sense of the verse, but he did not translate the word literally.] נהלת: לשון מנהל, ואונקלוס תרגם לשון נושא וסובל, ולא דקדק לפרש אחר לשון העברית:
14Peoples heard, they trembled; a shudder seized the inhabitants of Philistia. ידשָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן חִ֣יל אָחַ֔ז יֽשְׁבֵ֖י פְּלָֽשֶׁת:
they trembled: Heb. יִרְגָזוּן, [which means] they tremble. ירגזון: מתרגזין:
the inhabitants of Philistia: [They trembled] since they slew the children of Ephraim, who hastened the end [of their exile] and went out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the town of] Gath slew them [the children of Ephraim]. — [from Mechilta] ישבי פלשת: מפני שהרגו את בני אפרים שמיהרו את הקץ ויצאו בחזקה, כמפורש בדברי הימים (דברי הימים א' ז כא) והרגום אנשי גת:
15Then the chieftains of Edom were startled; [as for] the powerful men of Moab, trembling seized them; all the inhabitants of Canaan melted. טואָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֽשְׁבֵ֥י כְנָֽעַן:
the chieftains of Edom…the powerful men of Moab: Now they had nothing to fear at all, because they [the Israelites] were not advancing upon them. Rather, [they trembled] because of grief, that they were grieving and suffering because of the glory of Israel. אלופי אדום אילי מואב: והלא לא היה להם לירא כלום, שהרי לא עליהם הולכים, אלא מפני אנינות שהיו מתאוננים ומצטערים על כבודם של ישראל:
melted: Heb. נָמֹגוּ, [as in the phrase] “with raindrops You dissolve it (ךְתְּמֹגְגֶנָּה)” (Ps. 65:11). They [the inhabitants of Canaan] said, “They are coming upon us to annihilate us and possess our land.” -[from Mechilta] נמגו: נמסו, כמו (תהלים סה יא) ברביבים תמוגגנה. אמרו עלינו הם באים לכלותינו ולירש את ארצנו:
16May dread and fright fall upon them; with the arm of Your greatness may they become as still as a stone, until Your people cross over, O Lord, until this nation that You have acquired crosses over. טזתִּפֹּ֨ל עֲלֵיהֶ֤ם אֵימָ֨תָה֙ וָפַ֔חַד בִּגְדֹ֥ל זְרֽוֹעֲךָ֖ יִדְּמ֣וּ כָּאָ֑בֶן עַד־יַֽעֲבֹ֤ר עַמְּךָ֙ יְהֹוָ֔ה עַד־יַֽעֲבֹ֖ר עַם־ז֥וּ קָנִֽיתָ:
May dread…fall upon them: Heb. אֵימָתָה, upon the distant ones. — [from Mechilta] תפל עליהם אימתה: על הרחוקים:
and fright: Heb. וָפַחַד. Upon the nearby ones, as the matter that is stated: “For we have heard how the Lord dried up [the water of the Red Sea for you, etc.]” (Josh. 2:10).[from Mechilta] ופחד: על הקרובים, כענין שנאמר (יהושע ב י) כי שמענו את אשר הוביש וגו':
until…cross over, until…crosses over: As the Targum [Onkelos] renders. עד יעבר עד יעבר: כתרגומו:
You have acquired: Heb. קָנִיתָ. [I.e., whom] You loved more than other nations, similar to an article purchased for a high price, which is dear to the person [who purchased it]. קנית: חבבת משאר אומות, כחפץ הקנוי בדמים יקרים, שחביב על האדם:
17You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded. יזתְּבִאֵ֗מוֹ וְתִטָּעֵ֨מוֹ֙ בְּהַ֣ר נַֽחֲלָֽתְךָ֔ מָכ֧וֹן לְשִׁבְתְּךָ֛ פָּעַ֖לְתָּ יְהֹוָ֑ה מִקְּדָ֕שׁ אֲדֹנָ֖י כּֽוֹנְנ֥וּ יָדֶֽיךָ:
You shall bring them: Moses prophesied that he would not enter the land [of Israel]. Therefore, it does not say: “You shall bring us.” (It appears that it should read “that they would not enter the land, etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he was prophesying. — [Maharshal]) תבאמו: נתנבא משה שלא יכנס לארץ לכך לא נאמר תביאנו:
directed toward Your habitation: The Temple below is directly opposite the Temple above, which You made. — [from Mechilta] מכון לשבתך: מקדש של מטה מכוון כנגד כסא של מעלה אשר פעלת:
the sanctuary: Heb. מִקְּדָשׁ. The cantillation sign over it is a “zakef gadol,” to separate it from the word ה following it. [The verse thus means:] the sanctuary which Your hands founded, O Lord. The Temple is beloved, since, whereas the world was created with “one hand,” as it is said: “Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will be built] with “two hands.” When will it be built with "two hands"? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, when the entire ruling power is His. — [from Mechilta and Keth. 5a] מקדש: הטעם עליו זקף גדול להפרידו מתיבת השם שלאחריו המקדש אשר כוננו ידיך ה'. חביב בית המקדש שהעולם נברא ביד אחת, שנאמר (ישעיהו מח יג) אף ידי יסדה ארץ, ומקדש בשתי ידים. ואימתי יבנה בשתי ידים, בזמן שה' ימלוך לעולם ועד, לעתיד לבא שכל המלוכה שלו:
18The Lord will reign to all eternity יחיְהֹוָ֥ה | יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד:
to all eternity: Heb. לְעֹלָם וָעֶד. [This is] an expression of eternity, and the “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which the “vav” is a prefix, it is punctuated with a “kamatz.” לעלם ועד: לשון עולמות הוא והוי"ו בו יסוד לפיכך היא פתוחה, אבל (ירמיהו כט כג) ואנכי היודע ועד, שהוי"ו בו שימוש, קמוצה היא:
19When Pharaoh's horses came with his chariots and his horsemen into the sea, and the Lord brought the waters of the sea back upon them, and the children of Israel walked on dry land in the midst of the sea, יטכִּ֣י בָא֩ ס֨וּס פַּרְעֹ֜ה בְּרִכְבּ֤וֹ וּבְפָֽרָשָׁיו֙ בַּיָּ֔ם וַיָּ֧שֶׁב יְהֹוָ֛ה עֲלֵהֶ֖ם אֶת־מֵ֣י הַיָּ֑ם וּבְנֵ֧י יִשְׂרָאֵ֛ל הָֽלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֥וֹךְ הַיָּֽם:
When Pharaoh’s horses came: Heb. כִּי בָא When they came. כי בא סוס פרעה: כאשר בא:
20Miriam, the prophetess, Aaron's sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances. כוַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַֽהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כָל־הַנָּשִׁים֙ אַֽחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת:
Miriam, the prophetess, Aaron’s sister, took: When did she prophesy? When she was [known only as] “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] Aaron’s sister since he [Aaron] risked his life for her when she was afflicted with zara’ath; [thus] she is called by his name (Mechilta). ותקח מרים הנביאה: היכן נתנבאה כשהיתה אחות אהרן, קודם שנולד משה, אמרה עתידה אמי שתלד בן וכו', כדאיתא בסוטה (דף יג א). דבר אחר אחות אהרן לפי שמסר נפשו עליה כשנצטרעה, נקראת על שמו:
a timbrel: Heb. הַךְתֹּף, a type of musical instrument. את התף: כלי של מיני זמר:
with timbrels and with dances: The righteous women of that generation were [so] certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt. — [from Mechilta] בתפים ובמחלת: מובטחות היו צדקניות שבדור שהקדוש ברוך הוא עושה להם נסים והוציאו תופים ממצרים:
21And Miriam called out to them, Sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea כאוַתַּ֥עַן לָהֶ֖ם מִרְיָ֑ם שִׁ֤ירוּ לַֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹֽכְב֖וֹ רָמָ֥ה בַיָּֽם:
And Miriam called out to them: Moses said the Song to the men, and they answered after him, and Miriam said the song to the women [and they too repeated it]. — [from Mechilta] ותען להם מרים: משה אמר שירה לאנשים, הוא אומר והם עונין אחריו, ומרים אמרה שירה לנשים:
22Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water. כבוַיַּסַּ֨ע משֶׁ֤ה אֶת־יִשְׂרָאֵל֙ מִיַּם־ס֔וּף וַיֵּֽצְא֖וּ אֶל־מִדְבַּר־שׁ֑וּר וַיֵּֽלְכ֧וּ שְׁלֽשֶׁת־יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא־מָ֥צְאוּ מָֽיִם:
Moses led Israel away: lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will. — [from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song Rabbah 1:11] ויסע משה: הסיען בעל כרחם שעטרו מצרים סוסיהם בתכשיטי זהב וכסף ואבנים טובות, והיו ישראל מוצאין אותם בים, וגדולה היתה ביזת הים מביזת מצרים, שנאמר (שיר השירים א יא) תורי זהב נעשה לך עם נקודות הכסף, לפיכך הוצרך להסיען בעל כרחם:
23They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah. כגוַיָּבֹ֣אוּ מָרָ֔תָה וְלֹ֣א יָֽכְל֗וּ לִשְׁתֹּ֥ת מַ֨יִם֙ מִמָּרָ֔ה כִּ֥י מָרִ֖ים הֵ֑ם עַל־כֵּ֥ן קָֽרָא־שְׁמָ֖הּ מָרָֽה:
They came to Marah: Heb. מָרָתָה, like לְמָרָָה. The “hey” at the end מָרָתָה is instead of a “lammed” [prefix] at the beginning [of the word], and the “thav” is instead of the “hey” [that is part] of the root in the word מָרָָה. But when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “thav.” Similarly, every “hey” that is part of the root of the word is transformed into a “thav” when a suffix is added, like “I have no wrath (חֵמָה) ” (Isa. 27:4), [becomes] “and his wrath (וַחִמָתוֹ) burnt within him” (Esther 1:12). Note that the “hey” of the root is transformed into a “thav” when it is placed next to the added “vav.” Likewise,"bond servants and handmaids (וְאָמָה) “ (Lev. 25:44), [becomes] and "Here is my handmaid (אִמָתִי) Bilhah” (Gen. 30:3); “a living (חַיָה) soul” (Gen. 2:7), [becomes] “and his living spirit (חַיָתוֹ) causes him to abhor food” (Job 33:20); “between Ramah (הָרָמָה)” (Jud. 4:5), [becomes] “And his return was to Ramah (הָרָמָתָה)” (I Sam. 7:17). ויבאו מרתה: כמו למרה, ה"א בסוף תיבה במקום למ"ד בתחילתה, והתי"ו היא במקום ה"א הנשרשת בתיבת מרה, ובסמיכתה כשהיא נדבקת לה"א, שהוא מוסיף במקום הלמ"ד, תהפך הה"א של שרש לתי"ו, וכן כל ה"א שהיא שרש בתיבה, תתהפך לתי"ו בסמיכתה, כמו (ישעיהו כז ד) חמה אין לי, (אסתר א יב) וחמתו בערה בו, הרי ה"א של שורש נהפכת לתי"ו, מפני שנסמכת אל הו"ו הנוספת, וכן (ויקרא כה מד) עבד ואמה, (בראשית ל ג) הנה אמתי בלהה, (שם ב ז) לנפש חיה, (איוב לג כ) וזהמתו חיתו לחם, (שופטים ד ה) בין הרמה, (שמואל א' ז יז) ותשובתו הרמתה:
24The people complained against Moses, saying, What shall we drink? כדוַיִּלֹּ֧נוּ הָעָ֛ם עַל־משֶׁ֥ה לֵּאמֹ֖ר מַה־נִּשְׁתֶּֽה:
complained: Heb. וַיִלֹנוּ. This is in the niph’al conjugation. [In this case, the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al expression: וְאִתְרַעִמוּ. The nature of the term denoting complaint ךְתְּלוּנָה [is that it] reverts to the person [complaining], מִתְלוֹנֵן [complains] or מִתְרוֹעֵם [storms], but one does not say לוֹנֵן or רוֹעֵם [Hebrew]. The Frenchman also says, “Decomplenst sey.” He reverts the statement to himself when he says, “Sey.” וילנו: לשון נפעל הוא וכן התרגום לשון נפעל הוא ואתרעמו. כן דרך לשון תלונה להסב הדבור אל האדם מתלונן מתרועם, ולא אמר, לונן, רועם, וכן יאמר הלועז דיקומפליינש"ט שי"י [התלונן], מוסב הדבור אליו באמרו שי"י [עצמו]:
25So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them. כהוַיִּצְעַ֣ק אֶל־יְהֹוָ֗ה וַיּוֹרֵ֤הוּ יְהֹוָה֙ עֵ֔ץ וַיַּשְׁלֵךְ֙ אֶל־הַמַּ֔יִם וַיִּמְתְּק֖וּ הַמָּ֑יִם שָׁ֣ם שָׂ֥ם ל֛וֹ חֹ֥ק וּמִשְׁפָּ֖ט וְשָׁ֥ם נִסָּֽהוּ:
There He gave them: In Marah, He gave them some sections of the Torah so that they would busy themselves with them, namely [they were given the laws governing] the Sabbath, the red cow, and laws of jurisprudence. — [from Mechilta and Sanh. 56b] שם שם לו: במרה נתן להם מקצת פרשיות של תורה שיתעסקו בהם, שבת ופרה אדומה ודינין:
and there He tested them: [He tested] the people and saw how stiff-necked they were, that they did not consult Moses with respectful language, “Entreat [God to have] mercy upon us that we should have water to drink,” but they complained. — [from Mechilta] ושם נסהו: לעם, וראה קשי ערפן שלא נמלכו במשה בלשון יפה, בקש עלינו רחמים שיהיה לנו מים לשתות, אלא נתלוננו:
26And He said, If you hearken to the voice of the Lord, your God, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you כווַיֹּ֩אמֶר֩ אִם־שָׁמ֨וֹעַ תִּשְׁמַ֜ע לְק֣וֹל | יְהֹוָ֣ה אֱלֹהֶ֗יךָ וְהַיָּשָׁ֤ר בְּעֵינָיו֙ תַּֽעֲשֶׂ֔ה וְהַֽאֲזַנְתָּ֙ לְמִצְוֹתָ֔יו וְשָֽׁמַרְתָּ֖ כָּל־חֻקָּ֑יו כָּל־הַמַּֽחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְמִצְרַ֨יִם֙ לֹֽא־אָשִׂ֣ים עָלֶ֔יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה רֹֽפְאֶֽךָ:
If you hearken: This is the acceptance [of the law] that they should accept upon themselves. אם שמוע תשמע: זו קבלה שיקבלו עליהם:
and you do: This means the performance [of the commandments]. תעשה: היא עשייה:
and you listen closely: [This means that] you [should] incline your ears to be meticulous in [fulfilling] them. והאזנת: תטה אזנים לדקדק בהם:
all His statutes: Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like. — [based on Yoma 67b] כל חקיו: דברים שאינן אלא גזירת מלך בלא שום טעם, ויצר הרע מקנטר עליהם מה איסור באלו, למה נאסרו, כגון לבישת כלאים ואכילת חזיר ופרה אדומה וכיוצא בהם:
I will not visit upon you: And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8). — [from Mechilta] לא אשים עליך: ואם אשים הרי היא כלא הושמה, כי אני ה' רופאך, זהו מדרשו. ולפי פשוטו כי אני ה' רופאך ומלמדך תורה ומצות למען תנצל מהם, כרופא הזה האומר לאדם אל תאכל [דבר זה פן יביאך לידי חולי זה] וכן הוא אומר (משלי ג ח) רפאות תהי לשרך:
• Daily Tehillim: Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 23
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 12 Shevat, 5777 · 8 February 2017
• Likutei Amarim, middle of Chapter 23
• The Alter Rebbe has thus far discussed two levels of union with the Divine Will, one analogous to the chariot and its rider, and the second, to the unity of body and soul. Both these levels of unity are achieved by performing the mitzvot. He now goes on to describe a third and higher level of unity, that is achieved through the study of the Torah.
אך המחשבה וההרהור בדברי תורה שבמוח, וכח הדבור בדברי תורה שבפה, שהם לבושים הפנימים של נפש האלקית
But the thought and meditation on the words of Torah, which is accomplished in the brain, and the power of speech engaged in the words of Torah, which is in the mouth — these being the innermost garments of the divine soul, and thus closer to the soul itself than the faculty of action, the “external” garment,
וכל שכן נפש האלקית עצמה המלובשת בהם
and surely the divine soul itself which is clothed in them i.e., in the thought and speech engaged in Torah study,
כולם מיוחדים ממש ביחוד גמור ברצון העליון, ולא מרכבה לבד
all of them are fused in perfect unity with the Divine Will, and are not merely a vehicle, a “chariot” for it1, as are the mouth and brain in which the thought and speech of Torah study take place.
The term “perfect unity” indicates that the two become one and the same; unlike, for example, the unity of body and soul, which retain their separate identities even when they are joined together and form one unit. An example of a “perfect” unity can be found in the unity of the soul with its faculties, which are a part of it, and are thus completely united with it. In the same way the divine soul and its faculties of speech and thought are united with the Divine Will, when one thinks or speaks of matters of Torah.
The Alter Rebbe now goes on to explain how Torah study is able to effect this level of unity.
כי רצון העליון הוא הוא הדבר הלכה עצמה שמהרהר ומדבר בה, שכל ההלכות הן פרטי המשכות פנימיות רצון העליון עצמו
For the Divine Will is identical with the halachic subject of which one thinks and speaks, inasmuch as all the laws of the Halachah are particular expressions of the innermost Divine Will itself;
שכך עלה ברצונו יתברך, שדבר זה מותר או כשר, או פטור או זכאי, או להפך
for G‑d willed it thus — that a particular thing be deemed permissible or kosher, or that this person be found exempt and another innocent, or the reverse.
Since every halachah expresses the Divine Will, the unity which the study of the Halachah effects between the soul and the Divine Will surpasses even the unity of body and soul.
וכן כל צרופי אותיות תנ״ך הן המשכת רצונו וחכמתו המיוחדות באין סוף ברוך הוא בתכלית היחוד, שהוא היודע והוא המדע כו’
Similarly, all the letter combinations of the Pentateuch, Prophets and the Holy Writings (Ketuvim), are also expressions of G‑d’s Will and wisdom which are united with the blessed Ein Sof in a perfect unity — since He is the Knower, the Knowledge, and the [subject] Known.
Thus, when one studies the Torah, Prophets, and the Writings, he becomes united with the Divine Will and wisdom, which are absolutely one with G‑d Himself.
* * *
The difference between the two levels of unity with G‑d achieved through Torah and mitzvot respectively, may be clarified by the following analogy:
A king orders his servants to build a palace for him, and draws up a detailed blueprint for it. When they carry out his wishes, they are united with his desire as expressed in the palace. However, the palace walls themselves do not represent the king’s will and wisdom. But the blueprint does, and the architects who study it are actually involved in the study of the king’s will and wisdom.
So too in our case. The actual performance of the mitzvot, although dictated by G‑d’s Will, does not actually constitute this Will. Not so the wisdom of Torah, which is itself G‑d’s wisdom, and the halachic rulings are actually expressions of His Will; and thus, when one speaks or thinks words of Torah, he attains the greatest possible level of union with G‑d, Who is one with His Will and wisdom.
וזהו שכתוב דאורייתא וקודשא בריך הוא כולא חד, ולא אברין דמלכא לחוד כפיקודין
This is what is meant by the statement that “The Torah and G‑d are absolutely one” — they are not merely “organs” of the King, as are the mitzvot.
For, as explained above, the unity of the mitzvot with G‑d is like that of body and soul, where two separate entities are joined, whereas Torah is entirely one with G‑d.
ומאחר שרצון העליון המיוחד באין סוף ברוך הוא בתכלית היחוד, הוא בגילוי לגמרי ולא בהסתר פנים כלל וכלל בנפש האלקית ולבושיה הפנימים, שהם מחשבתה ודבורה, באותה שעה שהאדם עוסק בדברי תורה
Now, since the Divine Will, which is in perfect unity with G‑d Himself, stands completely revealed in the divine soul and in its inner garments — i.e., its thought and speech — while a person occupies himself with words of Torah, and there is nothing obscuring the Divine Will at that time, for when one studies Torah, the Divine Will and wisdom contained in it come into full expression in one’s soul and its faculties of thought and speech,
הרי גם הנפש ולבושיה אלו מיוחדים ממש באין סוף ברוך הוא באותה שעה בתכלית היחוד
it follows that at that time, the soul and these garments of thought and speech are also truly united with G‑d,
כיחוד דבורו ומחשבתו של הקב״ה במהותו ועצמותו כנ״ל
with a unity comparable to that of G‑d’s speech and thought with His essence and being as explained above. 2
כי אין שום דבר נפרד כי אם בהסתר פנים כנ״ל
For nothing is separate from G‑d, except insofar as His Countenance is concealed.
Only then can created beings perceive themselves as distinct entities (as explained in ch. 22). Since there is no such concealment when one studies the Torah, one attains thereby a perfect unity with G‑d — a unity comparable to that of G‑d’s speech and thought with Himself prior to their revelation as “speech” and “thought”, but as they are contained within Himself.
ולא עוד אלא שיחודם הוא ביתר שאת ויתר עז מיחוד אור אין סוף ברוך הוא בעולמות עליונים
Moreover, their unity i.e., the unity of the divine soul and its faculties with G‑d, that is attained through Torah study is even more exalted and more powerful than the unity of G‑d’s infinite light with the upper (spiritual) worlds.
מאחר שרצון העליון הוא בגילוי ממש בנפש ולבושיה העוסקים בתורה, שהרי הוא הוא התורה עצמה
For the Divine Will is actually manifest in the soul and its garments that are engaged in Torah study, since it is identical with the Torah being studied.
וכל העולמות העליונים מקבלים חיותם מאור וחיות הנמשך מהתורה שהיא רצונו וחכמתו יתברך, כדכתיב: כולם בחכמה עשית
All the worlds receive their vitality by way of the light and life derived from the Torah which is G‑d’s Will and wisdom; as it is written, 3 “Through wisdom You have made them all.”
G‑d’s wisdom is thus the source of vitality for all the worlds.
ואם כן החכמה, שהיא התורה, למעלה מכולם
Thus it follows that G‑d’s wisdom, i.e., the Torah, transcends them all.
It must be above all the worlds, since it is their source.
והיא היא רצונו יתברך הנקרא סובב כל עלמין, שהיא בחינת מה שאינו יכול להתלבש בתוך עלמין, רק מחיה ומאיר למעלה בבחינת מקיף
In fact the Torah, G‑d’s Will, is described as “encompassing” all the worlds, meaning that it is at a level that cannot become clothed within the worlds, but rather animates and illuminates them as if from a distance, from above, in a transcending and “encompassing” manner, 4
והיא היא המתלבשת בנפש ולבושיה בבחינת גילוי ממש כשעוסקים בדברי תורה
and it is this level which transcends all the worlds that is clothed in a truly revealed form in one’s soul and his soul-garments, when he studies Torah,
ואף על גב דאיהו לא חזי כו‘ ומשום הכי יכול לסבול משום דלא חזי, מה שאין כן בעליונים
even although he does not see it. 5 I.e., when one studies Torah he is unable to consciously experience the unity of his soul with G‑d which is attained thereby, yet his soul feels it.(6In fact, this is precisely why he can endure such a unity with G‑d, precisely because he cannot feel it — unlike the supernal worlds where G‑dliness is not obscured as it is in this world, and they cannot therefore endure such a unity with G‑d without becoming completely nullified and losing their identities entirely.)
| FOOTNOTES | |
| 1. | In saying "and not merely a `chariot' for it," the Alter Rebbe contrasts the thought and the power of speech engaged in Torah with the brain and mouth which do the thinking and speaking. The latter become (merely) a "chariot" for G-d's Will, while the former are "fused in perfect unity" with it. If we were to contrast the faculty of speech engaged in Torah study with that same faculty as it engages in observing a mitzvah (reciting the grace after meals, for example), we would say that in the act of Torah study the faculty of speech is fused in perfect unity with the Divine Will; it is not merely as an organ of the body is to the soul in relation to this Will, as the Alter Rebbe indeed states shortly. ( - Based on a comment by the Rebbe.) |
| 2. | Ch. 21. |
| 3. | Tehillim 104:24. |
| 4. | See below, chs. 41, 46, 48 and 51. |
| 5. | Cf. Megillah 3a. |
| 6. | Parentheses are in the original text. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 94
Fulfilling Verbal Obligations
"That which issues from your lips you shall keep and perform"—Deuteronomy 23:24.
We are commanded to carry through that which we pledge to do [or not to do].
Full text of this Mitzvah »
• Fulfilling Verbal Obligations
Positive Commandment 94
Translated by Berel Bell
The 94th mitzvah is that we are commanded to fulfill every verbal obligation we have taken upon ourselves, whether an oath, a vow, a korban,1 etc.
The source of this commandment is G‑d's statement,2 "You shall be careful to carry out whatever you say."
Although our Sages have split up this verse and explained each word separately as referring to something different, the general meaning of everything they say is: it is a positive commandment for a person to fulfill every verbal obligation he has taken upon himself, and a prohibition not to do so. This will be explained in our discussion of the prohibitions.3
The Sifri says, "The verse, 'Whatever you say,' constitutes a positive commandment." You find it obvious that the words, "whatever you say" by themselves have no meaning whatsoever. The intention [of the Sifri] is therefore as I explained above — that the plain meaning of the verse is that a person is obligated to carry out his verbal commitments.
This commandment is stated a second time in G‑d's statement,4 "A person must fulfill all he has verbally said."
The details of this mitzvah — i.e. how exactly the person must fulfill his obligation, and how he can be released [from his obligation] when in doubt regarding his statement — are explained in a number of passages in Sh'vuos, Nedarim, the end of Menachos, as well as in Kinim.
FOOTNOTES
1.Literally, a sacrifice. When a person says, "a sacrifice that I won't eat something of yours," he means to say that he considers that person's food to be forbidden for him to eat just as a sacrifice is forbidden to him. This constitutes a vow not to eat that person's food.
2.Deut. 23:24.
3.N157.
4.Num. 30:3.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter One
• Mechirah - Chapter One
'In the name of the Lord, eternal God'
"The beginning of wisdom: Acquire wisdom; with all your resources, gain understanding" (Proverbs 4:7)
THE TWELFTH BOOK
SEFER KINYAN The Book of Acquisition
This book contains five halachot, which are arranged in the following order:
Hilchot Mechirah - The Laws of Selling
Hilchot Zechiyah UMatanah - The Laws of Acquisition and Gifts
Hilchot Sh'chenim - The Laws Governing Relations Between Neighbors
Hilchot Sh'luchin V'Shutafin - The Laws Governing Relations with Agents
and Partners
Hilchot Avadim - The Laws Governing Servants
Introduction to Hilchos Mechirah
These laws contain five mitzvot: one positive mitzvah and four negative mitzvot. They are:
1) The laws of buying and selling;
2) Not to cheat when buying and selling;
3) Not to cause discomfort through words;
4) Not to cheat a convert financially;
5) Not to cause a convert discomfort through words.
2) Not to cheat when buying and selling;
3) Not to cause discomfort through words;
4) Not to cheat a convert financially;
5) Not to cause a convert discomfort through words.
These mitzvot are explained in the chapters that follow.
הלכות מכירה פרק ראשון - הקדמה
הלכות מכירה יש בכללן חמש מצות אחת מצות עשה וארבע מצות לא תעשה וזה הוא פרטן:
א) דין מקח וממכר.
ב) שלא יונה במקח וממכר.
ג) שלא יונה בדברים.
ד) שלא יונה גר צדק בממונו.
ה) שלא יונהו בדברים.
ב) שלא יונה במקח וממכר.
ג) שלא יונה בדברים.
ד) שלא יונה גר צדק בממונו.
ה) שלא יונהו בדברים.
וביאור מצות אלו בפרקים אלו:
1
An article is not acquired merely through a verbal agreement. This applies even when witnesses testify that the principals have reached an agreement.
What is implied? A person says: "I am selling you this house," "I am selling you this wine," or "I am selling you this servant," and a price is fixed. The purchaser agrees and says: "I have purchased it," the seller says: "I have sold it," and they tell witnesses: "Serve as witnesses that so and so has sold and so and so has purchased", their words are of no consequence. It is as if they had never spoken to each other at all. The same applies with regard to a person who gives a gift and its recipient.
א
המקח אינו נקנה בדברים ואפילו העידו עליהם עדים כיצד בית זה אני מוכר לך יין זה אני מוכר לך עבד זה אני מוכר לך ופסקו הדמים ורצה הלוקח ואמר קניתי ורצה המוכר ואמר מכרתי ואמרו לעדים הוו עלינו עדים שמכר זה ושלקח זה הרי זה אינו כלום וכאילו לא היו ביניהם דברים מעולם וכן בנותן מתנה ומקבלה:
2
If, however, the purchase is completed through one of the media by which property is transferred, the purchaser acquires the object. There is no need for witnesses; neither the seller or the purchaser may retract.
ב
אבל אם נקנה המקח באחד מהדברים שהוא נקנה בהם קנה הלוקח ואינן צריכין לעדים כלל ואין אחד מהן יכול לחזור בו:
3
How is an acquisition made? Landed property can be acquired in one of three ways: a) through the transfer of money, b) through the transfer of a deed of sale, or c) through chazakah (manifesting one's ownership).
ג
ובמה יקנה המקח הקרקעות באחד משלשה דברים בכסף או בשטר או בחזקה:
4
How is property acquired through the transfer of money? If one person sold another person a house or a field, and the purchaser gave him the money agreed upon, he acquires it. When does the above apply? In a place where it is not customary to write a deed of sale. In a place where it is customary to write a deed of sale, however, the purchaser does not acquire the property until a deed is composed.
Landed property cannot be acquired for less than a p'rutah's worth.
ד
כיצד בכסף מכר לו בית מכר לו שדה ונתן לו הדמים קנה בד"א במקום שאין כותבין את השטר אבל במקום שדרכן לכתוב שטר מכר לא קנה עד שיכתוב את השטר ואין קרקע נקנית בפחות משוה פרוטה:
5
If the purchaser makes the following stipulation: "If I desire, I will acquire it through the transfer of money, or if I desire I will acquire it through the transfer of a deed of sale," and gives money on the basis of this stipulation, it is established as a binding condition. Once the money has been paid, the seller cannot retract, because of the stipulation. The purchaser can, however, retract until the deed of sale is written.
Similar laws apply if the seller makes such a condition.
ה
התנה הלוקח ואמר אם רציתי אקנה בכסף או אקנה בשטר ונתן הכסף על תנאי זה הרי זה קיים ואין המוכר יכול לחזור בו מפני התנאי והלוקח יכול לחזור בו עד שיכתוב את השטר וכן אם התנה המוכר כזה:
6
When a person tells a colleague: "Give so and so a maneh and you will acquire my house," once the colleague makes the payment, he acquires the house. This is an extension of the laws applying to a guarantor.
ו
האומר לחבירו תן מנה לפלוני ויקנה ביתי לך כיון שנתן קנה הבית מדין ערב:
7
How is property acquired through the transfer of a deed of sale? The seller writes for the purchaser on a piece of paper, on a shard or on a leaf. "My field is given to you," or "My field is sold to you." Once the deed reaches the purchaser's hand, he acquires the field, even though there are no witnesses at all, and despite the fact that the document itself is of no financial value. When does the above apply? When a person sells his field because it is undesirable. With regard to other landed property, by contrast, even though the deed of sale reaches the purchaser's hand and is signed by witnesses, the purchaser does not acquire the property until he pays its price.
ז
כיצד בשטר כתב לו על הנייר או על החרס או על העלה שדי נתונה לך שדי מכורה לך כיון שהגיע השטר לידו קנה אע"פ שאין שם עדים כלל ואף על פי שאין השטר שוה כלום במה דברים אמורים במוכר שדה מפני רעתה אבל בשאר קרקעות אע"פ שהגיע שטר של מכר לידו ואפילו היו בו עדים לא קנה עד שיתן את הדמים:
8
How is property acquired through the manifestation of ownership? If a person sold a colleague a house or a field or gave him such properties as a gift, the purchaser or the recipient acquires the property when he locks the entrance to the property, encloses the property with even the slightest portion of a fence or breaks through even the slightest portion of one of the walls surrounding the property, provided his deeds bring him benefit.
When does the above apply? When the person manifests his ownership in the presence of the seller or the one who gives the gift. If, however, he does so outside the presence of the seller or the one who gives the gift, the seller or the giver must tell him: "Go, manifest possession over it and acquire it." If this statement is made, and afterwards the purchaser or the recipient manifests possession, he acquires the property even if he acts outside the presence of the previous owner.
ח
כיצד בחזקה מכר לו בית מכר לו שדה או שנתן אותה במתנה כיון שנעל או גדר או פרץ כל שהוא והוא שיועיל במעשיו הרי זה קנה בד"א כשהחזיק בפני המוכר או הנותן אבל שלא בפני המוכר או הנותן צריך שיאמר לו לך חזק וקנה ואח"כ אם החזיק קנה אף על פי שאינו בפני הבעלים:
9
When a person sells a house to a colleague and gives him the key, it is as if he told him: "Go, manifest possession over it and acquire it." Similarly, if a person sells a colleague a cistern, once he gives him its bucket it is as if he told him: "Go, manifest possession over it and acquire it." When he manifests his possession, he acquires it.
ט
המוכר בית לחבירו ומסר לו את המפתח הרי זה כמי שאמר לו לך חזק וקנה וכן המוכר את הבור כיון שמסר לו דליו הרי זה כמי שאמר לו לך חזק וקנה וכשהחזיק יקנה:
10
What is meant by saying that one who locks a property acquires it? For example, when a person sells a house or a courtyard whose entrance was open, and the purchaser locked the entrance and then opened it; the purchaser is considered to have acquired it, for he used it in a way that brings benefit.'
י
כיצד המחזיק בנעילה קנה כגון שמכר בית או חצר והיה הפתח פתוח ונעל הלוקח את הפתח וחזר ופתחו הרי זה החזיק וקנה שהרי נשתמש בה שימוש המועיל:
11
What is meant by saying that one who encloses the property with even the slightest portion of a fence acquires it? For example, there was a fence that people could climb over easily, and the purchaser added a small portion to its height, making it ten handbreadths high thus causing it to be difficult to climb over. His deeds are of benefit and he acquires the property.
Similarly, if there was an opening in the fence that allowed people to enter only with difficulty, and the purchaser widened it even slightly, allowing people to enter easily, his deeds are of benefit and he acquires the property.
יא
כיצד המחזיק בגדירה כל שהוא קנה כגון שהיה שם גדר והיו עולין בנחת והוסיף עליו כל שהוא והשלימו לעשרה ונמצא שאין עולין אלא בדוחק הרי זה הועיל וקנה וכן אם היתה שם פרצה והיו נכנסים בה בדוחק והרחיב הוא בה כל שהוא עד שנמצא נכנס בריוח הרי הועיל וקנה:
12
If the purchaser placed down a rock in a way that causes benefit - e.g., he completed an irrigation channel that brought water to the field - or he removed a rock in a way that causes benefit - e.g., he opened a dammed irrigation ditch and let water flow into the field - he acquires it. The same applies in all analogous situations.
יב
נתן צרור והועיל כגון שחבר בו המים לשדה או נטל צרור והועיל כגון שפתח בנטילתו המים לשדה הרי זה קנה וכן כל כיוצא בזה:
13
The following rules apply when a person sells a colleague a field that is located next to one of that colleague's fields, or gives him such a field as a gift. Once the colleague breaks down the partition that separates the two fields from each other and makes them one large field, he acquires it.
If, however, he merely walks the length and breadth of the new property, this walking serves no benefit and it therefore does not serve as a manifestation of his ownership. When he sells him a path for vineyards, however, the purchaser does acquire it by walking, for that is its purpose.
יג
המוכר שדה לחבירו בצד שדהו או שנתנה לו במתנה כיון שדש את המצר שבין שתי השדות ונעשו שתיהן כשדה אחת קנה אבל אם הלך בה לארכה ולרחבה אין הילוך זה מועיל כלום ואם שביל של כרמים מכר לו הואיל ונעשה להילוך קנה בהילוך:
14
How wide is the path that a person acquires by walking? If it is defined by barriers, he acquires an area at least large enough to enable him to lift one foot up and place the other next to it. If it is not defined by barriers, he acquires a width sufficient to allow him to walk carrying a package of twigs on his head and turn around with it.
יד
וכמה שיעור רוחב הדרך שיקנה בהילוכו אם היה מסויים במחיצות קנה כדי שיגביה רגל ויניח רגל בצדה ואם אין שם מחיצות קנה ברוחב כדי שתהיה על ראשו חבילה של שריגים ויסוב בה:
15
If the property being sold is a rocky patch that cannot be enclosed with a fence and an entrance, nor can it be sowed, the way in which a person manifests his ownership and acquires it is to spread produce upon it, to have an animal stand there, or to use it in another way.
טו
היתה הקרקע צחיח סלע שאין בה לא גדר ולא פרצה ואינה בת זריעה הרי החזקה שקונה אותה שטיחת פירות או העמדת בהמה שם וכיוצא בזה משאר התשמיש:
16
When a person sells a field to a colleague, and the colleague enters and sows it, plows it and leaves it fallow, collects its produce, prunes it or the like, he acquires it, for he has manifested his ownership. Neither of them may retract.
Similarly, if the seller collects a basket of produce and gives it to the purchaser, the purchaser acquires the field. This is considered manifestation of ownership, for the seller revealed his intent of transferring ownership of the field to the purchaser in an outright way, so that its produce would be his.
טז
המוכר שדה לחבירו ונכנס בה הלוקח וזרעה או נרה או שאסף פירות האילן או זמרו וכל כיוצא בדברים אלו הרי זה קנה שהרי החזיק ואין אחד מהן יכול לחזור בו וכן אם אסף המוכר סל של פירות ונתן ללוקח קנה לוקח מיד בחזקה שהרי גילה דעתו שהקנה לו שדה זו קניין גמור ונעשו פירותיה שלו:
17
A gentile cannot acquire property by manifesting his ownership over it. He can acquire a property only through the transfer of a legal documentafter money has been paid. A Jew who comes on account of a gentile is considered like a gentile and can acquire property only through the transfer of a legal document.
Any entity that is attached to landed property is considered like landed property and can be acquired through the transfer of money, the transfer of a deed of sale or through chazakah.
If, however, the produce no longer needs the nurture of the land - e.g., grapes that are ready to be picked - it is considered movable property with regard to the laws of acquisition. And like movable property, the laws of deception apply with regard to their sale.
יז
העכו"ם אינו קונה בחזקה אלא בשטר הוא שקונה עם נתינת הכסף וישראל הבא מחמת העכו"ם הרי הוא כעכו"ם ואינו קונה אלא בשטר:
כל המחובר לקרקע הרי הוא כקרקע ונקנה או בכסף או בשטר או בחזקה ואם אינו צריך לקרקע כגון ענבים העומדות ליבצר הרי זה כמטלטלין לקניין ויש להן אונאה:
18
Just as landed property itself is acquired through the transfer of money, the transfer of a deed of sale or chazakah, so too, the rental of land is finalized through the transfer of money alone, the transfer of a deed of sale alone, or chazakah, and neither party can retract.
יח
כשם שהקרקע נקנה בכסף בשטר ובחזקה כך שכירות הקרקע נקנה בכסף לבדו או בשטר לבדו או בחזקה ואין אחד מהן יכול לחזור בו:
19
When a person sells a colleague ten fields in ten different countries, the purchaser acquires them all by manifesting his ownership over one of them. Even if one of the fields was located on a high mountain and another in a valley - and thus the manner in which one is tilled differs from the other -nevertheless, by manifesting his ownership over one of them, the purchaser acquires them all.
יט
המוכר לחבירו עשר שדות בעשר מדינות כיון שהחזיק באחת מהן קנה כולן ואפילו היתה אחת מהן הר גבוה והשנית מצולה שהרי תשמיש של זו אינה תשמיש של זו אע"פ כן כיון שהחזיק באחת מהן קנה השאר:
20
When does the above apply? When he pays for all of them. If, however, he does not pay for all of them, he acquires only a measure of property equal to the money that he pays. Therefore, if all the fields were given as a gift, he acquires them all.
Similarly, with regard to the rental of landed property, if a person manifests ownership over one of the properties he is renting, he acquires them all for the entire duration of the rental period.'
If a person is purchasing some properties and renting others, once he manifests his ownership over one property, whether that property be purchased or rented, he acquires them all.
כ
במה דברים אמורים שנתן דמי כולן אבל אם לא נתן דמי כולן לא קנה אלא כנגד מעותיו לפיכך אם היו הכל במתנה קנה כולן וכן בשכירות כיון שהחזיק באחת מהן קנה כולן כל זמן השכירות היו מקצת הקרקעות במכר ומקצתן בשכירות כיון שהחזיק בין במכירה בין בשכירות קנה הכל:
• Nedarim - Chapter 1
Introduction to Hilchos Nedarim
They contain 3 mitzvot: two positive commandments and one negative commandment. They are:
1. To heed the utterances of one’s mouth and to carry out one’s vow;
2. Not to desecrate one’s word;
3. To nullify a vow or an oath; this is the law concerning the nullification of oaths explicitly stated in the Torah.
2. Not to desecrate one’s word;
3. To nullify a vow or an oath; this is the law concerning the nullification of oaths explicitly stated in the Torah.
These mitzvot are explained in the ensuing chapters.
רמב"ם הלכות נדרים - הקדמה
הלכות נדרים. יש בכללן שלש מצות, שתי מצות עשה, ואחת מצות לא תעשה. וזה הוא פרטן:
א) שישמור מוצא שפתיו ויעשה כמו שנדר.
(ב) שלא יחל דברו.
(ג) שיפר הנדר או) השבועה, זהו דין הפרת נדרים המפורש בתורה שבכתב.
(ב) שלא יחל דברו.
(ג) שיפר הנדר או) השבועה, זהו דין הפרת נדרים המפורש בתורה שבכתב.
וביאור מצות אלו בפרקים אלו.
1
There are two categories of vows: The first is to forbid oneself [from benefiting] from entities permitted to him;1 e.g., he said: "The produce from this-and-this country is forbidden to me for 30 days" or "...forever." "This type of produce is forbidden to me" or "This produce is forbidden." Regardless of the language in which the prohibition is stated,2 they become forbidden to him, even though there is no oath at all, nor did it mention God's name or a term used to describe Him.3 Concerning this, the Torah [Numbers 30:3] states: "To cause a prohibition to take effect upon his soul," i.e., to cause permitted entities to become forbidden to him. Similarly, such a vow takes effect if he says: "They are forbidden to me." I call this category: "vows involving prohibitions."
א
הנדר נחלק לשתי מחלוקות החלק הראשון הוא שיאסור על עצמו דברים המותרים לו כגון שיאמר פירות מדינה פלונית אסורין עלי כל שלשים יום או לעולם או מין פלוני מפירות העולם או פירות אלו אסורין עלי בכל לשון שיאסור הרי זה נאסר בהן ואע"פ שאין שם שבועה כלל ולא הזכרת שם ולא כנוי ועל זה נאמר בתורה לאסור אסר על נפשו שיאסור על עצמו דברים המותרים וכן אם אמר הרי הן עלי איסר הרי אלו אסורין וחלק זה הוא שאני קורא אותו נדרי איסר:
2
The second category is to obligate himself for a sacrifice that he is not required to bring. For example, he said: "I obligate myself [to bring] a burnt offering," "I obligate myself to bring a peace offering," "...a meal offering," or "This animal is a burnt offering," or "...a peace offering."
When he says: "I obligate myself [to bring]...", this is called a vow.4When he says: "This is...", it is called a donation.5 Donations and vows are of the same type [of pledges], but [the one making the pledge] is responsible for a vow.6With regard to a donations, by contrast, he is not responsible.7 Concerning these the Torah states [Deuteronomy 12:17]: "Your vows which you pledge and your donations...." This category, I refer to as "vows of sanctification."
ב
והחלק השני הוא שיחייב עצמו בקרבן שאינו חייב בו כגון שיאמר הרי עלי להביא עולה או הרי עלי להביא שלמים או מנחה הרי בהמה זו עולה או שלמים והאומר [הרי] עלי הוא הנקרא נדר והאומר הרי זו הוא הנקרא נדבה והנדבה והנדר ממין אחד הוא אלא שהנדרים חייבין באחריותן ונדבות אין חייבין באחריותן ועל זה נאמר בתורה ונדריך אשר תדור ונדבותיך וגו' וחלק זה הוא שאני קורא אותו נדרי הקדש:
3
The laws concerning the first category and its relevant matters are [the subject] we will discuss in these halachot. The laws concerning vows of sanctification and their particulars will be discussed in their appropriate place in Hilchot Ma'aseh HaKorbanot.8
ג
ודיני החלק הראשון וענינו הם שאנו מבארים בהלכות אלו אבל דיני נדרי הקדש ומשפטיהם כלם יתבארו במקומם בהלכות מעשה הקרבנות:
4
It is a positive commandment of Scriptural origin for a person to carry out his oath or vow9 whether it be a vow involving prohibitions or a vow of sanctification, as [Deuteronomy 12:23] states: "Heed the utterances of your mouth and do as you vowed." And [Numbers 30:3] states: "He shall act in accordance with all that he uttered with his mouth."10
ד
מצות עשה של תורה שיקיים אדם שבועתו או נדרו בין שהיה מנדרי איסר בין שהיה מנדרי הקדש שנאמר מוצא שפתיך תשמור ועשית כאשר נדרת ונאמר ככל היוצא מפיו יעשה:
5
When a person forbids himself from partaking of a particular type of food, e.g., he said: "Figs are forbidden to me," "Figs from such-and-such a country are forbidden to me," "These figs are forbidden to me," or the like, if he partakes of any amount of them, he is liable for lashes according to Scriptural Law,11 as [Numbers, Ibid.] states: "He shall not desecrate his word."
There is no minimum measure [for the desecration of] a vow, for by taking a vow [not to partake of] a substance, it is as if one explicitly stated that he would not partake of even the slightest amount.12 If one said: "It is forbidden for me to eat the produce of this-and-this country" or "...to eat these fruit," he does not receive lashes unless he partakes of an olive-sized portion.
ה
האוסר על עצמו מין ממיני מאכל כגון שאמר תאנים אסורין עלי או תאנים של מדינה פלונית אסורים עלי או תאנים אלו אסורין עלי וכיוצא באלו ואכל מהן כל שהוא לוקה מן התורה שנאמר לא יחל דברו שאין לנדרים שיעור שכל הנודר מדבר הרי זה כמפרש כל שהוא אמר אכילה מפירות מדינה פלונית אסורין עלי או אכילה מפירות אלו אינו לוקה עד שיאכל כזית:
6
If a person forbade himself from eating figs and grapes - whether in two vows or in one - the two can be combined to make up the measure of an olive-sized portion.13 Similar laws apply in all analogous situations.
ו
אסר על עצמו אכילה מן התאנים ואכילה מן הענבים בין בנדר אחד בין בשני נדרים הרי אלו מצטרפין לכזית וכן כל כיוצא בזה:
7
When a person says: "This produce is considered like a sacrifice," or he tells a colleague: "Everything that I partake of with you is a sacrifice,"14 "...like a sacrifice," "or considered like a sacrifice for me," they are forbidden to him. For it is possible that a person will make a vow for a sacrifice and make an animal that is ordinary a sacrifice and thus be forbidden for him.15
ז
האומר פירות אלו עלי קרבן או שאמר הרי הם כקרבן או שאמר לחבירו כל מה שאוכל עמך עלי קרבן או כקרבן או הרי הן עלי קרבן הרי אלו אסורין עליו מפני שאפשר שידור אדם קרבן ויעשה בהמה שהיתה חול קרבן ותאסר:
8
If, however, a person says: "This produce is considered for me...", "This type of produce is considered for me...", "What I will eat with so-and-so will be considered as pig meat," "...as a false deity," "...as nevelot and trefot," or the like, they are permitted and no vow takes effect. [The rationale is that] it is impossible for a person to make something that is not pig meat as pig meat.16
ח
אבל האומר פירות אלו עלי או מין פלוני עלי או מה שאוכל עם פלוני עלי כבשר חזיר או כעכו"ם או כנבלות וטרפות וכיוצא באלו הרי אלו מותרין ואין כאן נדר שאי אפשר שיעשה דבר שאינו בשר חזיר כבשר חזיר:
9
This is the general principle [that applies] whenever anyone attempts to have permitted entities considered as forbidden entities: If he could have endowed that forbidden entity with its status by taking a vow,17 [the permitted entities] are forbidden. If he cannot endow it with its status by taking a vow,18 [the permitted entities] remain permitted.
ט
זה הכלל כל המשים דברים המותרים כדברים האסורים אם אותו דבר האסור יכול לעשותו בנדר הרי אלו אסורים ואם אינו יכול לעשותו בנדר הרי אלו מותרין:
10
Sin-offerings and guilt-offerings cannot be brought as vows or as donations, as will be explained in the appropriate place.19 Nevertheless, it is possible for a person making a vow to offer them as a result of his vow. For a person who takes a nazirite vow must bring a sin offering,20 and if he becomes impure,21 he must bring a guilt offering, as will be stated.22 Accordingly, when one says: "This produce is considered for me like a sin-offering" or "...like a guilt-offering," or he says: "It is a sin-offering" or "It is a guilt-offering," it is forbidden. Needless to say, if he says: "It is a burnt-offering," "...a peace-offering," "...a meal-offering," or "...a thanksgiving-offering," it is forbidden, for all of these offerings can be brought as vows or as donations.23
י
החטאת והאשם אף על פי שאינן באין בנדר ונדבה כמו שיתבאר במקומו אפשר לנודר להביא אותם מחמת נדרו שהנודר בנזיר מביא חטאת ואם נטמא מביא אשם כמו שיתבאר לפיכך האומר פירות אלו עלי כחטאת או כאשם או שאמר הרי הן חטאת או הרי הן אשם הרי אלו אסורין ואין צריך לומר באומר הרי הן עולה או שלמים או מנחה או תודה שהן אסורין שכל אלו באין בנדר ונדבה:
11
יא
אבל האומר פירות אלו עלי כחלת אהרן או כתרומתו הרי אלו מותרין שאין שם דרך להביא אלו בנדר ונדבה:
12
יב
האומר הרי הפירות האלו עלי כנותר כפגול כבשר טמא של קדשים הרי אלו אסורין שהרי עשאן כבשר קרבן מכל מקום:
13
If one says: "[This produce] is considered for me like the tithe-sacrifice of an animal,"30 it is forbidden, for the sanctity [of the tithe-sacrifices] is conveyed upon them by mortals.31 If he says: "[This produce] is considered for me like a firstborn,"32it is permitted, for the sanctity [of the firstborn] is not conveyed by mortals.33It cannot be designated [for another sacred purpose] with a vow, as [Leviticus 27:26] states: "A man should not consecrate it."34
יג
האומר הרי הן עלי כמעשר בהמה הרי אלו אסורין הואיל וקדושתו בידי אדם הרי הן עלי כבכור הרי אלו מותרין שאין קדושתו בידי אדם ואינו יכול להתפיסו בנדר שנאמר לא יקדיש איש אותו:
14
If one says: "[This produce] is considered for me like a devotion offering for Above,"35 it is forbidden, for the devotion offering for Above are [set aside] for improvements within the Temple.36
[A vow takes effect and produce] becomes forbidden although the person did not mention a sacrifice [if he makes any of the following statements]: "[This produce] is considered for me like the donations for the chamber,"37 "...like the daily sacrifices," "...like the storage rooms,"38 "...like the wood,"39 "...like the fire-offerings,"40 "...like the altar," or "...like any of the utensils of the altar," e.g., he said: "[This produce] is considered for me like the altar rakes,"41 "...like the ewers [for the blood of the sacrifices],"42 "...like the altar forks,"43 or the like. [This law also applies] if he says: "This produce] is considered for me like the Temple,"44 "...like Jerusalem."45 [The rationale is that] all of these statements are similar to saying: "[This produce] is considered for me like a sacrifice."
יד
אמר הרי הן עלי כחרמי שמים הרי אלו אסורין שחרמי שמים לבדק הבית הרי הן עלי כתרומת הלשכה כתמידים כדירים כעצים כאשים כמזבח או כאחד ממשמשי המזבח כגון שאמר הרי הן עלי כיעים כמזרקות כמזלגות וכיוצא בהן וכן האומר הרי הן עלי כהיכל כירושלים הרי אלו אסורין ואף על פי שלא הזכיר שם קרבן שכל דברים אלו ענינם כאומר הרי הן עלי קרבן:
15
[When there was] sacrificial meat - even meat from a peace offering whose blood had been poured [on the altar] which is permitted to non-priests - before a person and he said: "[This produce] is considered for me like this meat," it is forbidden. [The rationale is that] he attached [his vow] to the fundamental element of the meat, and that was forbidden.46
[Different rules apply if] the meat was from a firstborn sacrifice. If its blood had not been poured [on the altar], [the produce] is forbidden.47 If it had been poured, it is permitted.
טו
היה לפניו בשר קדש אפילו היה בשר שלמים אחר זריקת דמים שהוא מותר לזרים ואמר הרי הן עלי כבשר זה הרי אלו אסורין שלא התפיס אלא בעיקרו שהיה אסור אבל אם היה בשר בכור אם לפני זריקת דמים הרי זה אסור ואם לאחר זריקת דמים הרי זה מותר:
16
There are places where people are inarticulate and mispronounce words, calling subjects by different names. [In those places,] we follow the meaning of the local term.
What is meant by the statement that all the terms used for the word korban, "sacrifice," are equivalent to the term korban? When one says: "[This produce] is considered for me like a konam," "...a konach," or "...a konaz," they are all terms referring to a korban. Cherek, cheref, and cherech are all terms referring to a cherem (dedication offering).
Similar laws apply in all analogous situations. We follow the language used by people at large in that place and at that time.48
טז
יש מקומות שאנשיהם עלגים ומפסידין את הלשון ומכנין על דבר בדבר אחר הולכין שם אחר הכנוי כיצד כל כנויי קרבן כקרבן האומר הרי הן עלי קונם קונח קונז הרי אלו כנויין לקרבן חרק חרף חרך הרי אלו כנויין לחרם וכן כל כיוצא בזה הולכין אחר לשון כלל העם באותו מקום ובאותו זמן:
17
Just as a person can make a vow forbidding entities to himself with such terms, so, too, if he consecrates an entity with such terms, the entity is consecrated. Nicknames for such terms,49 however, are not binding50 whether for vows involving prohibitions or vows involving the consecration of property.
יז
וכשם שאוסר עצמו בכנויין כך אם הקדיש בכנויין הרי זה הקדש וכנויי הכנויין מותרין בין בנדרי איסר בין בנדרי הקדש:
18
If a person tells a colleague: "Whatever I eat from your [property] will not be like ordinary food," "...will not be kosher," or "...will not be pure,"51 it is as if he told him: "Everything that I eat from your [property] will be like a sacrifice,"52 which is forbidden. Similarly, if he tells him: "Everything that I eat from your [property] will be an impure [sacrifice]," "...notar," or piggul,"53 it is forbidden.
יח
האומר לחבירו מה שאוכל עמך לא יהא חולין או לא יהא כשר או לא יהא דכי או לא יהא טהור הרי זה כמי שאמר לו כל מה שאוכל עמך יהא קרבן שהוא אסור וכן אם אמר לו כל מה שאוכל עמך טמא או נותר או פגול הרי זה אסור:
19
When a person tells a colleague: "Not ordinary food will I not eat from your [property]," it is as if he told him:54 "What I will eat from your [property] will not be like ordinary food, but instead, like a sacrifice."55
Similarly, if he tells him: "The sacrifice if I eat from your [property]," "A sacrifice if I eat from your [property]," or "Like a sacrifice if I eat from your [property]," he is forbidden [to eat from his property].56 If, by contrast, he tells him: "The sacrifice I will not eat from your [property]," "Like a sacrifice, I will not eat from your [property]," "For a sacrifice, I will not eat from your [property]," "A sacrifice I will not eat from your [property]," or "Not a sacrifice, I will not eat from your [property]," he is permitted in all of these instances.57 For all of these expressions do not have any implication other than he is taking an oath by a sacrifice that he will not eat from his [property] and taking an oath on a sacrifice is not binding. Alternatively, [his intent can be interpreted] as taking a vow that he will not partake of a sacrifice with him.
יט
האומר לחבירו לא חולין לא אוכל לך הרי זה כמי שאמר לו מה שאוכל לך לא יהא חולין אלא קרבן וכן אם אמר הקרבן שאוכל לך קרבן שאוכל לך כקרבן שאוכל לך הרי זה אסור אבל האומר הקרבן לא אוכל לך או כקרבן לא אוכל לך או לקרבן לא אוכל לך או קרבן לא אוכל לך או לא קרבן לא אוכל לך כל אלו מותרים שאין משמע דברים אלו אלא שנשבע בקרבן שלא יאכל לזה והנשבע בקרבן אינו כלום או שנדר שלא יאכל לו קרבן:
20
[If he tells him:] "Ordinary food, I will eat from your [property]," "The ordinary food, I will eat from your [property]," "Like ordinary food, I will eat from your [property]," "Ordinary food, I will not eat from your [property]," "The ordinary food, I will eat not with you," "Like ordinary food, I will not eat from your [property]," it is permitted for him [to eat from his property].58
כ
חולין שאוכל לך החולין שאוכל לך כחולין שאוכל לך חולין שלא אוכל לך החולין שלא אוכל לך כחולין שלא אוכל לך הרי זה מותר:
21
If, by contrast, he says: "No impure [sacrifices] will I eat from your [property]," "No notar, will I eat from your [property]," or "No piggul will I eat from your [property]," he is forbidden. [The vow takes effect, because] the intent of his statements appears to be: "What I will eat will be piggul or impure. Therefore, I will not eat from your [property]."59
כא
אבל האומר לא טמא שאוכל לך לא נותר שאוכל לך לא פגול שאוכל לך אסור שמשמעו של דבר דבר שאוכל הוא שיהיה פגול או טמא לפיכך לא אוכל לך:
22
[If he says:] "By the Temple, I will eat from your [property]," "The Temple, I will eat from your [property]," or "No Temple, I will eat from your [property]," [the vow is effective,60 and] it is forbidden. "The Temple, I will not eat from your [property]," "Like the Temple, I will not eat from your [property]," or "No Temple, I will not eat from your [property]," he is permitted.61 For this is like taking an oath by the Temple, that he will not eat from his [property]. Similar laws apply in all analogous situations.
כב
בהיכל שאוכל לך היכל שאוכל לך לא היכל שאוכל לך אסור היכל שלא אוכל לך כהיכל שלא אוכל לך לא היכל שלא אוכל לך מותר שזה כמי שנשבע בהיכל שלא יאכל לך וכן כל כיוצא בזה:
23
When a person tells a colleague, "I am taking a vow from you," his statement implies that he will not speak with him.62 "I am separate from you" implies that he will not do business with him. "I am distant from you" implies that he will not sit within four cubits of him. That same implication is conveyed by telling him: "I am ostracized from you" or "I am banned from you."63
If, however, says "I am taking a vow from you in that I will not eat from your [property]," "I am separate from you in that I will not eat from your [property]," or "I am distant from you in that I will not eat from your [property]," he is forbidden to eat from his [property].64 If he eats an olivesized portion [of food] from any of his property, he is liable for lashes for [violating the prohibition]: "He shall not desecrate his word."
כג
האומר לחבירו מודר אני ממך משמע דבר זה שלא ידבר עמו מופרש אני ממך משמעו שלא ישא ויתן עמו מרוחק אני ממך משמעו שלא ישב בארבע אמותיו וכן אם אמר לו מנודה אני לך או משמתנא ממך אבל אם אמר לו מודר אני ממך שלא אוכל לך או מופרש אני ממך שלא אוכל לך או מרוחק אני ממך שלא אוכל לך הרי זה אסור לאכול ואם אכל כזית מכל נכסיו לוקה משום לא יחל דברו:
24
כד
אמר לו מנודה אני לך שלא אוכל לך אינו אוכל לו ואם אכל אינו לוקה אמר לו נדינא ממך הרי זה אסור ליהנות:
25
כה
האומר לחבירו הרי עלי כנדרי רשעים אם אוכל לך שמנדריהם נזיר וקרבן ושבועה ואכל חייב בכולן וכן האומר הרי עלי כנדבות כשרים שמנדבותם נזיר וקרבן הרי זה חייב:
26
If one says: "Let it be considered for me like the vows of the wicked..." or "...like the pledges of the upright73 that I will eat from your [property]," or "...if I eat from your property," he is forbidden [to do so], even if he did not make an explicit statement.74
If he said: "Like the vows of the upright," his statement is of no consequence, for the upright do not take vows to prohibit things out of anger. If he says: "I am like the vows of the wicked," and a nazirite was passing before him, he is obligated to observe a nazirite vow.75 If he says: "I am responsible, like the vows of the wicked," he is obligated to bring a sacrifice.76 "Like the vows of the wicked, I will not eat from it,"77 he is liable for an oath.78
כו
אמר הרי עלי כנדרי רשעים או כנדבות כשרים שאוכל לך או אם אוכל לך הרי זה אסור אע"פ שלא פירש אמר כנדרי כשרים לא נתחייב בכלום שאין הכשרים נודרים בדרך אסור וכעס אמר כנדרי רשעים הריני והיה נזיר עובר לפניו חייב בנזירות כנדרי רשעים עלי חייב קרבן כנדרי רשעים שלא אוכל ממנו חייב בשבועה:
27
When a person takes a vow by the Torah, i.e., he says: "This produce is considered for me like this,"79 his statements are of no consequence80 and he need not ask a sage to release him from it.81 [An exception is made if] he is a common person so that he will not act frivolously with regard to vows.82
כז
הנודר בתורה כגון שאמר פירות אלו עלי כזו לא אמר כלום ואינו צריך שאלה לחכם אלא א"כ היה עם הארץ כדי שלא ינהגו קלות ראש בנדרים:
28
כח
נדר במה שכתוב בה הרי זה אסור שהרי כתוב בה איסר ונדר נטלה בידו ונדר בה הרי זה כמי שנדר במה שכתוב בה:
29
כט
האומר לחבירו נשכים ונשנה פרק עליו להשכים ולקרות שזה כמו נדר הוא ואף על פי שלא הוציאו בלשון נדר:
30
When a person tells his wife: "You are considered to me as my mother," "...as my sister,"87 "...as orlah," or "...as mixed species in a vineyard,"88 it is as if one says concerning produce: "May it be like pig meat." Just as he is permitted to partake of that produce, as explained,89 so, too, he is permitted [to engage in relations] with his wife.
ל
האומר לאשתו הרי את עלי כאמי או כאחותי או כערלה או ככלאי הכרם הרי זה כאומר על הפירות הרי אלו כבשר חזיר כשם שהוא מותר לאוכלן כמו שביארנו כך מותר באשתו אבל אם אמר לה הריני מודר ממך הניה או הנאת תשמישך אסורה עלי הרי זו אסורה עליו כמו שיתבאר:
FOOTNOTES
1.
For the intent of a vow is not to forbid what the Torah has prohibited, and certainly not to permit what the Torah has prohibited (Radbaz).
2.
I.e., it need not be stated in Lashon HaKodesh (Biblical Hebrew).
3.
As stated in Hilchot Sh'vuot 2:2, an oath must mention God's name or one of the terms used to describe Him.
4.
I.e., he is personally responsible to bring a sacrifice; there is no set animal designated for that purpose.
5.
I.e., the animal is designated to be offered as a sacrifice; there is no obligation on the person.
6.
I.e., if the animal which he originally intended to be sacrificed is lost, he must provide another one, because he accepted personal responsibility. See Halachot 25 and 26 with regard to the distinction between the two terms.
7.
For it was only the one animal that was designated as a sacrifice.
8.
See Chapters 6 and 9 of those halachot which explain the difference between these types of sacrifices. There are also occasional references to such vows in these halachot. See, for example, Halachah 17 of this chapter.
9.
Sefer HaMitzvot (positive commandment 94) and Sefer HaChinuch (mitzvah 575) include this commandment among the 613 mitzvot of the Torah.
10.
Although there are two different verses which point to the same commandment, they are counted only as one mitzvah. For the verse from Deuteronomy could be interpreted as a reinforcement for the negative commandment mentioned in the following verse and the verse from Numbers can be interpreted as referring only to vows involving prohibitions (Radbaz). In his Hasagot to Sefer HaMitzvot, the Ramban considers these as two separate mitzvot.
11.
As is the punishment prescribed for the violation of any negative commandment. Sefer HaMitzvot (negative commandment 157) and Sefer HaChinuch (mitzvah 407) include this prohibition among the 613 mitzvot of the Torah.
12.
As evident from the continuation of the Rambam's statements, were the person to have mentioned "eating" in his vow, we would have interpreted the prohibition as involving an olive-sized portion, the minimum measure for eating that applies with regard to other prohibitions. Since he did not, the implication is that even the slightest amount is forbidden. Compare to Hilchot Sh'vuot 4:1.
13.
This does not apply with regard to oaths (Hilchot Sh'vuot 4:8). Even with regard to vows, it applies only when one uses the expression "eating." The Ra'avad differs with the Rambam and maintains that the law applies only when the two are included in the same oath. Their difference of opinion revolves around the understanding of Sh'vuot 22a.
14.
I.e., the person wants to forbid himself from eating together with his colleague.
15.
Just as a person cannot partake of a sacrifice until it is offered, so, too, he cannot partake of an entity forbidden by a vow. Just as the consecration of a sacrifice comes about because of a person's vow and his vow is what causes the sacrifice to become forbidden, so too, a vow causes an entity to be forbidden.
See Hilchot Meilah 4:9-10 which explains that with regard to the person forbidden by the vow, the article becomes like consecrated property. Hence, he is obligated to bring a sacrifice in atonement if he benefits from the article.
16.
For these substances are inherently forbidden; they do not become prohibited because of man's statements. An animal consecrated as a sacrifice, by contrast, is inherently permitted. It is only man's statements that cause it to become forbidden.
17.
As a person can cause a sacrifice to become forbidden.
The Rambam is explaining a fundamental principle with regard to vows. A vow becomes effective when a person establishes an equation between an entity (e.g., produce) and another entity (e.g., a sacrifice), provided it is possible for him to cause the latter entity to become forbidden on the basis of his vow alone.
18.
I.e., objects which are inherently forbidden.
19.
See Hilchot Ma'aseh HaKorbanot 14:8, Hilchot Shegagot 1:1. These sacrifices are required when a person transgresses a prohibition. If he does not transgress, he may not bring such a sacrifice and if he does transgress, he is compelled to do so. Offering it is not dependent on his vow.
20.
Hilchot Nazirut 6:11; 8:1.
21.
Due to contact with a human corpse (ibid. 7:2).
22.
Ibid. 6:11; see also Hilchot Shegagot 9:1.
23.
And thus bringing them is obviously dependent on his making a vow.
24.
Challah refers to a portion that must be separated from dough and given to a priest. Terumah refers to a portion of grain that must be separated and given to a priest. Since they may not be eaten by a non-priest, one might think that they could be the subject of a vow. Aaron is mentioned, because he is the progenitor of the priestly family.
25.
A person is required to separate these portions from his dough or grain. Although the amount he gives and the designation of the priest to whom he gives them is dependent on his will, he is obligated to make the gift. The Ra'avad offers a different rationale for this law.
26.
Sacrificial meat that was left after its prescribed time and hence, forbidden to be eaten.
27.
Sacrifices that were offered with the intent that they be eaten at a time when it was forbidden to do so and hence, become forbidden to be eaten.
28.
And is thus forbidden to be eaten.
29.
It is beyond his capacity to make the object concerning which he is taking a vow bound by any of the prohibitions mentioned. Nevertheless, all of these prohibitions involve sacrificial meat and sacrificial meat is forbidden to be eaten before it was offered in a proper way, because of his oath as above. Hence, the vow can take effect.
30.
As Leviticus 27:32 states, a person must bring every tenth animal born to his herd as a tithe offering. See also Chapter 2, Halachah 9.
31.
Although we are required to separate these offerings, the tithing process through which the holiness is conveyed upon the animal is a result of man's actions.
It is possible to differentiate between such offerings and terumah, for even before the terumah was separated, the grain was not permitted to be eaten, because it was tevel. The animals, by contrast, could have been slaughtered, before the tithe was separated (see Radbaz, quoting Rabbenu Asher).
32.
Which is sanctified from birth and offered as a sacrifice.
33.
Instead, it is sanctified from birth.
34.
The Kessef Mishneh quotes a responsum from the Rambam's son, Rav Avraham who addresses the following question that was posed to him: The prooftext from Leviticus has been interpreted by the Sifri as teaching that a firstborn may not be consecrated as another sacrifice (see Hilchot Temurah 4:11 where the Rambam quotes this concept). Moreover, although the firstborn is intrinsically holy, it is a mitzvah to consecrate it for that sacrifice (quoted by the Rambam in Hilchot Bechorot 1:5), and thus seemingly, the holiness is conveyed upon it by a mortal's actions.
Rav Avraham replies that since the holiness of the firstborn is inherent and it cannot be changed to that of another sacrifice, that is a proof that a vow cannot affect it. With regard to using a first born as the basis for a vow, see also Halachah 15 and notes.
35.
See Hilchot Arachin V'Charamim 6:1 for a description of the nature of this pledge.
36.
And are forbidden to be used for mundane purposes. Thus they represent an entity that was forbidden by man's pledge.
37.
The Hebrew term terumat halishkah refers to the money collected from the half-shekel donations collected from the Jewish people and used for the communal sacrifices offered in the Temple. See Hilchot Shekalim, ch. 2.
38.
I.e., the chambers in the Temple. This and several of the following interpretations are based on the Rambam's Commentary to the Mishnah (Nedarim 1:3).
39.
For the altar.
40.
I.e., the portions of the sacrifices offered on the Temple altar.
41.
Used to rake the ashes on the altar.
42.
Used to collect the blood from the sacrifices and then pour it on the altar.
43.
Used to move portions of the sacrifices around on the altar's fire, so that they would be consumed by it.
44.
I.e., like the sacrifices offered in the Temple.
45.
Like the sacrifices eaten in Jerusalem.
46.
Since fundamentally, before its blood was poured on the altar, the meat was forbidden, that is the factor that we consider. We do not take into consideration the fact that afterwards it became permitted. This ruling is the subject of an unresolved question in Nedarim 11b. Hence, we rule stringently (Radbaz, Kessef Mishneh).
47.
For then it is forbidden to everyone. Hence one might say that just as his designation of the firstborn causes the meat to be forbidden, making a vow using a firstborn sacrifice as a basis is effective.
This ruling has created difficulty among the commentaries, because in Halachah 13 the Rambam ruled that a firstborn animal cannot be used as the basis of a vow. Similarly, as the Ra'avad points out, the Rambam's ruling does not appear to be consistent with either of the positions mentioned in Nedarim 12b, the source for this halachah. This leads the Kessef Mishneh to conclude that there was a printing error in the text of the Mishneh Torah and the proper version is "[the produce] is permitted." He states that he found an ancient text that reads this way. Similarly, the Yemenite manuscripts of the Mishneh Torah read in that manner, omitting the last phrase entirely.
The Kessef Mishneh, however, notes that the Rambam's son, Rav Avraham defends the ruling in the existing text of the Mishneh Torah, explaining that there is a difference between a firstborn sacrifice and the meat of a firstborn sacrifice.
48.
For this is representative of the person's intent. Taking this concept further, the Rama Yoreh De'ah 207:1) quotes opinions that maintain that this surely applies to vows made in gentile languages. And conversely, he also mentions views that maintain that if someone makes a vow using the wording of our Sages without understanding what he is saying, it does not take effect.
49.
Nedarim 10b gives examples: miknamna, miknachna, and miknasna.
50.
For they are very distant from the original wording [Shulchan Aruch (Yoreh De'ah 207:1)]. Kin'at Eliyahu states that apparently, they also would not have been recognized universally as having the desired intent.
51.
The Rambam states this expression twice: once in Aramaic and once in Lashon HaKodesh.
52.
I.e., the opposite of ordinary food is sacrificial food that is consecrated. Similarly with regard to his statement about impure food, we assume that his intent is an impure sacrifice in which instance, his vow is effective. Although it is possible that his intent is impure terumah (in which instance, his vow would not be binding), we follow the principle (Chapter 2, Halachah 7): Whenever there is a doubt concerning the effectiveness of a vow, we rule stringently (Rabbenu Nissim).
53.
See Halachah 11 for a definition of these terms.
54.
I.e., we interpret his statement as the Rambam explains.
55.
And hence, forbidden to be eaten (Nedarim 11b).
56.
Even though none of these expressions is precise, they are still close enough to imply that his intent is that he is forbidding eating with his colleague like a sacrifice is forbidden.
57.
I.e., his oath is not binding, for the reasons the Rambam continues to explain.
58.
Because he does not mention a sacrifice in any of these expressions. The Ra'avad mentions that from Nedarim 11a, it would appear that some of these expressions would involve a vow. The Radbaz and the Kessef Mishneh justify the Rambam's rulings.
59.
Based on Nedarim 10b, the Lechem Mishneh explains that we offer this interpretation, because we assume that a person will not make statements unnecessarily. Hence, since his statements could be interpreted as implying a vow, we offer such an interpretation. The Kessef Mishneh struggles with the meaning of the Rambam's words and suggests that perhaps an error crept into the text.
60.
For he is forbidding himself from eating with his colleague, like he is forbidden to partake of the Temple's sacrifices.
61.
Concluding with a negative expression implies that this is his intent, as in Halachah 19 (Radbaz). In this instance as well, the Kessef Mishneh questions the Rambam's wording.
62.
This and the subsequent statements of this clause do not imply that he is forbidden to partake of the other person's food.
63.
For this restriction applies when a person is under a ban of ostracism (see Hilchot Talmud Torah 7:4).
The Turei Zahav 206:1 mentions the opinion of Rabbenu Asher who maintains that these vows are not effective at all.
64.
He may, however, speak to him (Radbaz).
Although the person does not mention the terms "prohibition" or "sacrifice" in his vow, since his intent is obviously to prohibit himself from benefiting from the other person, that prohibition takes effect. This reflects the principle (Nedarim 3a): "The handles of vows are as vows." The intent is that even a statement that, like a handle to a cup, is merely an auxiliary to a vow is binding like a vow itself. See also a responsum authored by the Rambam's son, Rav Avraham, which explains that even when the intent of one's statements are not entirely clear, as in the present instance, they may constitute a vow, provided their intent is somewhat clear. This principle is also quoted by the Shulchan Aruch (Yoreh De'ah 206:1).
65.
From Nedarim 7a, it appears that this expression creates an unresolved question whether the one taking the vow was merely promising not to come within four cubits of the other person or whether he intended to forbid partaking of that person's property. Because of the doubt, he is forbidden to partake of the property, but is not given lashes.
66.
The term the Rambam uses relates to the Hebrew words na and nad which mean "wander" and "roam." Nevertheless, Nedarim 7a states that all authorities agree that this expression creates a binding commitment.
67.
Since he does not use the words "eat" or "partake," we assume that he intended to create a more encompassing prohibition.
The Ra'avad differs and maintains that the expression means that he is not allowed to partake of his property in his presence. That interpretation is also discussed by the Kessef Mishneh.
68.
The Rambam is referring to the wording of the Mishnah (Nedarim 1:1). The wicked make vows hastily and moreover, obligate themselves for vows which constitute a commitment incumbent on their person (Halachah 2). See also Chapter 13, Halachah 25, which states that it is undesirable to make vows.
69.
I.e., he must accept a nazirite vow, bring a burnt offering, and is liable for lashes for taking a false sh'vuat bitui.
70.
See Chapter 13, Halachah 23.
71.
The term the Rambam refers to "donations," i.e., animals which the person designates as a sacrifices, but if lost do not create a lien on his person (Halachah 2).
72.
To uphold a nazirite vow and to bring a sacrifice. He is not, however, liable for an oath, because he did not mention an oath in his statements, since the upright do not take oaths casually.
73.
In either case, his statement implies a binding commitment for the wicked make vows and the upright make pledges.
74.
I.e., he did not explicitly attach his vow to a sacrifice. This is another example of "the handles of vows" mentioned above (Radbaz).
75.
Since the nazirite was passing before him, we assume that this was his intent.
76.
This applies even when an animal is not in his sight, for this appears to be his intent (Radbaz).
77.
I.e., a loaf of bread [Shulchan Aruch (Yoreh De'ah 206:4)].
78.
I.e., if he partakes of the food, he is liable for taking a false sh'vuat bitui.
79.
I.e., a Torah scroll.
80.
For the holiness of a Torah scroll is inherent. It is not established by man's actions.
81.
See Chapter 4, Halachah 5, and Hilchot Sh'vuot, ch. 6, which describe this practice.
82.
I.e., the vow is not binding. Nevertheless, we make it appear that it is and require him to seek to be released for the reason stated by the Rambam. See the parallels in Chapter 2, Halachot 12-13 and Hilchot Sh'vuot 12:4-5.
83.
The Rambam's explanation is based on the Jerusalem Talmud (Nedarim 1:3). With regard to oaths, by contrast, his intent is focused on God's name.
84.
Since he knows what is written in the Torah and is holding it in a reverent manner, we assume that he is not making his statements in vain. Hence, we interpret them as referring to an option for which he would be liable.
85.
Nedarim 8a derives this concept from Ezekiel 3:22-23 which states: "And He said to me: "Arise and go out to the valley and there I will speak to you. I arose and I went out to the valley and there the glory of God was standing." Since God promised to reveal Himself to Ezekiel, He kept his word, appearing even before Ezekiel arrived there.
86.
From Nedarim 8a, it appears that although this statement establishes a binding commitment, it does not have the full power of a vow. The Tur and the Rama (Yoreh De'ah 213:2) consider this statement as an actual vow.
The Rambam's perspective appears to be that a vow involves making an object forbidden. This instance where the person accepts a commitment upon himself bears a closer resemblance to the obligation incurred when making an oath. Nevertheless, since the person did not employ the wording associated with an oath, it is not binding as an oath. Nonetheless, since a mitzvah is involved, a binding commitment is established.
87.
With whom it is forbidden for him to engage in relations.
88.
Of which it is forbidden to partake. See Leviticus 19:23, Deuteronomy 22:9.
89.
Halachot 8-9. See also Chapter 2, Halachah 13.
90.
A man is obligated to give his wife conjugal rights. Hence, he is not allowed to forbid himself from engaging in relations with her. Nevertheless, in this instance, since the vow also involves satisfaction that he could forbid him, it also includes this form of satisfaction.
91.
For he did not forbid relations, but instead, the satisfaction relations bring him. See Chapter 12, Halachah 9.
Nedarim - Chapter 2
1
[The same laws apply] whether one took the vow on his own [volition] or another person states a vow for him and he answers Amen or says something which like Amen implies that he accepts the matter.1
א
אחד הנודר מפי עצמו או שהדירו חבירו ואמר אמן או דבר שענינו כענין אמן שהוא קבלת דברים:
2
A person who takes an oath is not forbidden [to partake of] the entity which he forbade to himself until he makes a verbal statement to that effect2 and his statements must match his intent, as we explained with regard to oaths.3
If, by contrast, one intended to take a nazirite vow and instead, vowed to bring a sacrifice, [intended to vow to bring] a sacrifice and instead, took a nazirite [vow], [intended to take] an oath and instead, [took] a vow, [intended to take] a vow and instead, [took] an oath, intended to say "figs" and instead, said "grapes," both are permitted to him.4 There is no vow.
ב
ואין הנודר נאסר בדבר שאסר על עצמו עד שיוציא בשפתיו ויהיה פיו ולבו שוין כמו שבארנו בשבועות אבל המתכוין לנדור בנזיר ונדר בקרבן בקרבן ונדר בנזיר בשבועה ונדר או שנתכוון לנדור ונשבע או שנתכוון לומר תאנים ואמר ענבים הרי זה מותר בשניהם ואין כאן נדר:
3
When a person takes a vow dependent on the intent of others, it is like he took an oath dependent on the intent of others.5Similarly, if one takes a vow and retracts6 immediately thereafter or someone rebuked him immediately thereafter and he accepted their statement, he is permitted [to use the article mentioned].7 The laws applying to all these matters with regard to vows are the same as those applying to oaths.8
ג
הנודר על דעת אחרים הרי זה כנשבע על דעת אחרים וכן הנודר וחזר בו בתוך כדי דבור או שמיחו בו בתוך כדי דבור וקבל הרי זה מותר ודין כל אלו הדברים בנדרים כדינן בשבועות:
4
[The following laws apply when] a person issued a stipulation before he made a vow, saying: "I am retracting from any vow that I will take from now until ten years in the future," "They are nullified," or other similar statements, and then took a vow: If he remembered the stipulation at the time he made the vow, the vow is effective, for by taking the vow, he nullified the stipulation.9 If, however, he did not remember the stipulation until after he made the vow, the vow is nullified10 even if [immediately after taking the vow], he brought the stipulation to mind and maintained it. Although he did not verbalize his retraction at the time [he made the vow], the retraction preceded the vow and he verbalized it beforehand.11There is an authority who rules stringently and says that he must remember the stipulation immediately thereafter taking the vow.12
ד
מי שהתנה קודם שידור ואמר כל נדר שאדור מכאן ועד עשר שנים הריני חוזר בהן או הרי הן בטלים וכיוצא בדברים אלו ואחר כך נדר אם היה זוכר התנאי בשעה שנדר הרי נדרו קיים שהרי בטל התנאי בנדר זה ואם לא זכר התנאי אלא אחר שנדר אף על פי שקבל התנאי בלבו וקיימו הרי הנדר בטל ואע"פ שלא הוציא עתה החזרה בפיו כבר הקדים החזרה לנדר והוציאה בפיו מקודם ויש שמורה להחמיר ואומר והוא שיזכור התנאי אחר שנדר בתוך כדי דבור:
5
[The following rules apply when] one made a stipulation [similar to that mentioned above]13 for a year or for ten years and afterwards took a vow, remembering at the time that he took the vow that he had made a stipulation, but forgetting the subject of that stipulation or what it involved. If [when taking the vow], he said:14 "I am acting according to my original intention,"15 his vow is not effective, for he has nullified it. If he does not make such a statement, he has nullified the stipulation and upheld the vow, for, at the time he took the vow, he remembered that there was a stipulation and, nevertheless, took the vow.16
ה
מי שהקדים את התנאי לשנה או לעשר ואח"כ נדר ונזכר בשעה שנדר שיש לו תנאי ושכח על אי זה דבר התנה וכיצד היה התנאי אם אמר על דעת ראשונה אני עושה אין נדרו נדר שהרי בטלו ואם לא אמר על דעת ראשונה אני עושה כבר בטל התנאי וקיים הנדר שהרי זכר בשעת הנדר שיש שם תנאי ואע"פ כן נדר:
6
There are some of the Geonim who maintain that all of these statements are applicable only with regard to vows and not to oaths,17 but there is an authority who maintains that the laws pertaining to vows and oaths are the same in this regard. Thus one may issue a stipulation nullifying an oath [beforehand] in the same manner as was stated with regard to vows.18
ו
יש מהגאונים שאומרים אין כל אלו הדברים נוהגין אלא בנדרים בלבד לא בשבועות ויש מי שמורה שדין הנדרים והשבועות בעניינות אלו אחד הם וכי יש לו להקדים תנאי לשבועתו כדרך שאמרו בנדרים:
7
[When a person takes] a vow whose object is not clear,19 we rule stringently.20 If he interprets them, there is room for both leniency and stringency.
What does this imply? If one says: "Let this produce be considered as salted meat and as wine poured as a libation for me," we ask him what his intent was. If he explained himself, saying "My intent was that salted meat refers to sacrificial meat21 and wine poured as a libation refers to libations poured on the Temple altar," he is forbidden [to partake of the produce].22 If, however, he says: "My intent was a sacrifice offered to a false deity23 and wine poured as a libation to it," he is permitted.24 If he took the vow without a specific intent, he is forbidden.
ז
סתם נדרים להחמיר ופירושן יש בו להקל ולהחמיר כיצד האומר הרי הפירות האלו עלי כבשר מליח וכיין נסך אומרין לו ומה היה בלבך אם פירש ואמר כבשר מליח של קרבן וכיין שנתנסך על המזבח היה בלבי הרי זה אסור ואם אמר לא היה בלבי אלא תקרובת עכו"ם ויין שנתנסך לה הרי זה מותר ואם נדר סתם הרי זה אסור:
8
Similar principles apply when one says: "This produce is considered as cherem (a dedication offering) for me." If [his intent was] a dedication offering for the upkeep of the Temple, he is forbidden [to partake of the produce].25 If [his intent] was a dedication offering for the priests, he is permitted, because [these offerings] become [the priests'] personal possessions and are not forbidden [to others].26 If [he took the vow] without a specific intent, he is forbidden.
ח
וכן האומר הרי הפירות האלו עלי חרם אם כחרם של בדק הבית אסור ואם כחרמי הכהנים מותר מפני שהן ממון שלהם ואין בה אסור ואם סתם אסור:
9
[If he states:] "May they be considered like the tithes for me," [we investigate his intent. If his intent was] the tithe taken from animals, [it becomes] forbidden, because these are sacrifices that he consecrates through his actions, as we explained.27 [If his intent was] the tithe taken from grain, it is permitted.28 If [he took the vow] without a specific intent, he is forbidden.
ט
הרי הן עלי כמעשר אם כמעשר בהמה אסור מפני שהוא קרבן שהקדישו בידו כמו שבארנו ואם כמעשר דגן מותר ואם סתם אסור:
10
[If he states:] "May they be considered like terumah for me," [we investigate his intent. If his intent was] the money donated for the sacrificial offerings,29 it is forbidden. If his intent was terumah [separated from] the grain heap, it is permitted.30 If [he took the vow] without a specific intent, he is forbidden. Similar laws apply in all analogous situations.
י
הרי הן עלי כתרומה אם לתרומת הלשכה נתכוון הרי זה אסור ואם לתרומת הגורן נתכוון מותר ואם סתם אסור וכן כל כיוצא בזה:
11
When does the above31 apply? In a place where the terms used have these two possible meanings. In a place where the term cherem without any further definition is used only to refer to the dedication offerings for the upkeep of the Temple,32 if he says: "[This produce is considered] as cherem for me," he is forbidden [to partake of the produce].33 Similarly, if their custom was to use the term cherem without any further definition to refer only to dedication offerings given the priests, he is permitted. Similar concepts apply in all analogous situations, for with regard to vows, we follow the connotations understood by the people in that place in that era.34
יא
במה דברים אמורים במקום שמשמע כל אחד מאלו שם שני ענינות אבל מקום שדרכן שאין קוראים חרם סתם אלא לחרמי בדק הבית בלבד ואמר שם הרי הן עלי חרם הרי זה אסור וכן אם היה דרכן שאין קוראים חרם סתם אלא לחרמי כהנים הרי זה מותר וכן כל כיוצא בזה שאין הולכין בנדרים אלא אחר לשון אנשי אותו מקום באותו זמן:
12
[The ensuing rules apply] in all situations analogous to those exemplified: i.e., situations when a person takes a vow which appears to everyone to involve a prohibition, but he says: "My intent was for this and this specific instance,"35 for example, he takes a vow based on a cherem,36but [afterwards] said: "My intent was a sea cherem, i.e., a fishing net,"37 he took a vow based on an offering, but said: "My intent was an offering brought to the king," He told a colleague: "Myself is like a sacrifice for you," and then explained: "My intent was only to forbid him from [benefiting from] a bone38that I set aside so that I could take a vow as a lark," he took a vow that his wife could not benefit from him and then explained that his intent was his first wife whom he had divorced.
[In all the above situations,] if the person who took the vow was a Torah scholar, he is permitted and he need not ask a sage [for the vow to be released].39 If the one who took the vow is a common person, we make it appear to him that it is a vow, yet we give him an opportunity to ask for its release from another vantage point and then release the vow.40 Whether he is a Torah scholar or a common person, we rebuke him and teach him not to conduct himself in this manner with regard to vows and not to take vows as a lark or a caper.
יב
הנודר בחרם ואמר לא היה בלבי אלא חרמו של ים שהיא המכמורת נדר בקרבן ואמר לא היה בלבי אלא בקרבנות מלכים אמר לחבירו הרי עצמי עליך קרבן ואמר לא היה בלבי אלא לאסרו בעצם שהנחתי לי להיות נודר בו דרך שחוק נדר שלא תהנה לו אשתו ואמר לא היה בלבי אלא אשתי ראשונה שגירשתיה וכן כל כיוצא באלו הדברים שמשמען לכל העם איסור והוא אומר לא נתכוונתי אלא לכך ולכך אם היה הנודר תלמיד חכם הרי זה מותר ואין צריך שאלה לחכם ואם היה עם הארץ מראין בעיניו שזה נדר ושהוא אסור ופותחים לו פתח ממקום אחר ומתירין לו ובין שהיה תלמיד חכם או עם הארץ גוערין בהן ומלמדין אותן שלא ינהגו מנהג זה בנדרים ולא יהיו נודרין דרך שחוק והתול:
13
Similarly, when a person tells his wife: "You are considered as my mother to me," or he says: "Let this produce be considered as pig meat for me," the vow is not effective, as we explained.41 If the person who took the vow was a Torah scholar, he is permitted and he need not ask a sage [for the vow to be released].42 If the one who took the vow is a common person, he must ask a sage [for the vow to be released]. We make it appear to him that his wife is forbidden to him and that the produce is forbidden,43 but we give him an opportunity to ask for its release from another vantage point and then release the vow in order that people not act frivolously with regard to vows.44
יג
וכן האומר לאשתו הרי את עלי כאמי או האומר פירות אלו עלי כבשר חזיר שאין כאן נדר כמו שבארנו אם היה האומר תלמיד חכם אינו צריך שאלה לחכם ואם היה עם הארץ צריך שאלה לחכם ומראין בעיניו שאשתו אסורה ושאותן הפירות אסורין ופותחין לו פתח ממקום אחר ומתירין לו נדרו כדי שלא ינהגו קלות ראש בנדרים:
14
Although declaring property ownerless is not a vow,45 it resembles a vow, for the person is forbidden to retract.
What is meant by declaring property ownerless? A person says: "This property is free for everyone"46 to acquire. It applies to both movable property and landed property.
What is the law [applying to property] declared ownerless? Whoever comes first and acquires it,47 becomes the owner. He acquires it as his own and it becomes his. Even the person who declared the property ownerless has the same rights as others with regard to it. If he comes first and acquires it, it becomes his.48
יד
ההפקר אף על פי שאינו נדר הרי הוא כמו נדר שאסור לו לחזור בו ומה הוא ההפקר הוא שיאמר אדם נכסים אלו הפקר לכל בין במטלטלין בין בקרקעות וכיצד דין ההפקר כל הקודם וזכה בו קנהו לעצמו ונעשה שלו ואפילו זה שהפקיר דינו בו כדין כל אדם אם קדם וזכה בו קנהו:
15
When a person declares his property ownerless [so that it can be acquired by] the poor, but not by the rich, it is not ownerless.49 He must declare it ownerless for everyone like the produce of the Sabbatical year.
טו
המפקיר לעניים אבל לא לעשירים אינו הפקר עד שיפקיר לכל כשמיטה והמפקיר עבדיו הגדולים קנו עצמן והקטנים כל הקודם והחזיק בהן זכה כשאר המטלטלין:
16
When a person declares landed property ownerless, whoever comes first and manifests his ownership52 over it acquires it.
According to Scriptural Law, even when a person declares his property ownerless in the presence of one person, it becomes ownerless and one is not required to tithe its produce,53 as will be explained in its place.54 According to Rabbinic decree, however, [property] is not ownerless until one declares as such in the presence of three people so that one can acquire it and two can act as witnesses.
Should one say: "This is ownerless and this," there is an unresolved doubt whether the second entity is ownerless.55 If he said: "...and this is like this" or "...and also this," he has associated the second entity [with the first], and it is definitely ownerless.
טז
המפקיר את הקרקע כל הקודם והחזיק בהן זכה דין תורה אפילו הפקיר בפני אחד הרי זה הפקר ונפטר מן המעשרות כמו שיתבאר במקומו אבל מדברי סופרים אינו הפקר עד שיפקיר בפני שלשה כדי שיהיה אחד זוכה אם רצה והשנים מעידים והאומר הרי זה הפקר וזה הרי השני ספק הפקר ואם אמר וזה כמו זה או שאמר וגם זה הרי התפיס השני ויהיה הפקר ודאי:
17
When a person declares his field ownerless and no one else acquires it,56 during the first three days, he may retract.57 After these three days, he may not retract unless he comes first and acquires it.58 He is like one acquiring ownerless property.59 [There is no difference] between him and another person.
יז
המפקיר את שדהו ולא זכה בה אדם כל שלשה ימים יכול לחזור בו אחר שלשה ימים אינו יכול לחזור בו אלא אם כן קדם וזכה בה הרי הוא כזוכה מן ההפקר בין הוא בין אחר:
18
When a person says: "This field is declared ownerless for one day," "...for one week," "...for one month," "...for one year," or "...for one seven-year cycle," he may retract before he or another person acquires it.60 Once it is acquired, whether by the person himself or by someone else, he may not retract.
Why does he have the right to retract before it was acquired? Because this is an uncommon matter. [Generally,] a person will not declare [property] ownerless for a limited time.
יח
האומר שדה זו מופקרת ליום אחד לשבת אחת לחדש אחד לשנה אחת לשבוע אחד עד שלא זכה בה הוא או אחר יכול לחזור בו ומשזכה בה בין הוא בין אחר אינו יכול לחזור בו ומפני מה יש לו לחזור כאן עד שיזכו בה מפני שזה דבר שאינו מצוי הוא שאין אדם מפקיר לזמן קצוב:
19
When a person comes and watches over ownerless property, looking at it so that another person will not take it, he does not acquire it by looking at it. Instead, he must lift it up if it were movable property61 or manifest ownership over it if it were landed property,62 as purchasers acquire property.63
יט
דבר המופקר שבא אחד ושמרו והיה מביט בו שלא יטלנו אדם לא קנהו בהבטה אלא עד שיגביהו אם היה מטלטלין או יחזיק בקרקע כדרך שקונין הלקוחות:
FOOTNOTES
1.
See the parallels in Hilchot Sh'vuot 2:1.
2.
I.e., mere thought is not sufficient. With regard to vows, Numbers 30:7 mentions "the expression of her lips," implying that one must express his intent verbally.
3.
Hilchot Sh'vuot 2:10-12. The latter point is also implied by the prooftext cited above, for the term "expression" implies bringing out something which exists, i.e., revealing one's thoughts. Thus if a statement does not match one's thoughts, it is not an "expression" (Kiryat Sefer).
4.
The figs, because he did not make a statement concerning them and the grapes, because he did not intend to mention them.
5.
See Hilchot Sh'vuot 2:15.
6.
He must state his retraction verbally. It is not sufficient for him to have this intent in his heart [Shulchan Aruch (Yoreh De'ah 210:3)].
7.
See Hilchot Sh'vuot 2:17-18. As mentioned there, the term "immediately thereafter" has a specific halachic definition: the time it takes a student to tell his teacher: Shalom Elecha Rabbi. Since he retracts in this short time, it is considered as if the vow was never made.
8.
For Numbers 30:3 associates the two together (Kessef Mishneh). See Shulchan Aruch (Yoreh De'ah 239:1).
9.
For by taking the vow, he is indicating that he no longer desires to uphold the stipulation (see Nedarim 23b).
10.
Kiryat Sefer explains this ruling as follows: Although Numbers 30:3 states: "He shall not desecrate his word," that applies only to a vow that has taken effect. In this instance, since he forgot his stipulation, it is as if he took the vow in error and it never took effect.
11.
Our translation and bracketed additions are made on the basis of the gloss of the Radbaz.
12.
Otherwise, according to that view, the vow takes effect and the fact that he remembers the stipulation afterwards is not significant. The Shulchan Aruch (Yoreh De'ah 211:2) mentions the Rambam's view, but also that of the other authority and states that we should give weight to that authority's view. The Ra'avad also differs with the Rambam and offers another interpretation, stating that the nullification is only effective when he willingly accepts the stipulation immediately after remembering it.
As Nedarim, loc. cit., emphasizes, the most common application of this principle is the declaration customarily made after the release of vows on the day preceding Rosh HaShanah, when we nullify all the vows we will take in the year to come. This is also the source for the Kol Nidrei prayer recited at the beginning of Yom Kippur which nullifies all vows to be taken in the coming year. Note, however, the statement of Rama (Yoreh De'ah 211:1) that we do not rely on this stipulation without going to a sage for a formal annulment of a vow unless a great necessity was involved.
13.
In this instance, he did not nullify all vows that he would make in the future, only those of a certain type, e.g., not to drink wine or eat meat [Shulchan Aruch (Yoreh De'ah 211:3)].
14.
In one of his response, the Radbaz states that this intent need not be verbalized. It is sufficient that he have the intent at heart.
15.
I.e., his intent is that if his original statement is discovered to run contrary to his vow, he desires to follow his original statement.
16.
I.e., he was aware of the possibility that his vow could run contrary to his original statement and took it nonetheless.
17.
For oaths have a more severe dimension, since God's name must be invoked. (See Hilchot Sh'vuot 12:2.) The Jerusalem Talmud (Nedarim 3:1) would appear to support this approach.
18.
The Radbaz maintains that the Rambam follows this view as evidenced by the fact that he does not include this in the list of matters in which oaths differ from vows (Chapter 3, Halachah 1). The text for the nullification of vows rite recited on the day preceding Rosh HaShanah and the Kol Nidrei prayer mention oaths as well as vows.
The Shulchan Aruch (Yoreh De'ah 211:4) adds that the nullification of vows in this manner is possible only when one takes a vow on his own initiative, but not when he agrees to a vow proposed by a colleague, for the colleague does not have that person's original stipulation in mind. Thus by agreeing to his colleague's statement, he implies that he is not concerned with his original stipulation.
19.
I.e., he does not know with regard to which prohibition he associated his vow (Rashi, Nedarim 18b).
20.
We say that he associated the vow with an object that causes entities to be forbidden (ibid.). The rationale is that if this was not his intent, he should have remained silent (Radbaz). See also Chapter 9, Halachah 4.
21.
For it was necessary to salt all the sacrifices (Leviticus 2:13).
22.
For when one equates produce with a sacrifice the vow is binding (Chapter 1, Halachot 7, 9).
23.
For the gentiles would also salt their offerings.
24.
For there is no way, he can cause an article to be forbidden as a sacrifice to a false deity through his vow. Hence, when he mentions such an object as the basis of a vow, the vow is not effective (Chapter 1, Halachot 8, 9).
25.
For in such an instance, the articles dedicated to the upkeep of the Temple become consecrated and forbidden for ordinary use until they are redeemed.
26.
Hence an entity that is made equivalent to them is likewise not forbidden.
27.
Chapter 1, Halachah 13.
28.
For the tithe taken from grain is not forbidden to be eaten by ordinary people. Moreover, even according to the opinion of Rabbi Meir who rules that ordinary people may not partake of these tithes, they are not forbidden due to a vow. Instead, it was forbidden to partake of the grain before they were separated and once, they were separated, they remain forbidden (Ritba, Nedarim 18b).
29.
Terumat halishkah in Hebrew. See Hilchot Shekalim, ch. 2, which describes how these funds were collected and used.
30.
See Chapter 1, Halachah 11.
31.
That we explore the person's intention.
32.
Nedarim 18b explains that in the Galilee, it was not common for priests to live. Hence, when a person uses the term cherem there, his intent is a dedication offering for the upkeep of the Temple.
33.
For we assume that his intent was a dedication offering to the Temple, even if he says that his intent was an offering to the priests.
34.
See Chapter 9, Halachah 1.
35.
I.e., a situation where the basis for the vow is a permitted entity and hence, the vow does not take effect.
36.
I.e., he said: "Let this produce be like a cherem."
37.
In his Commentary to the Mishnah (Nedarim 2:8), the Rambam cites Chabakuk 1:15 which employs such a term.
38.
The Hebrew word atzmi means "myself," but it can also mean "my bone." Initially, it was thought that the person's intent was that he forbade his colleague from benefiting from his self. He clarified, however, that his intent was "his bone."
39.
His word can be accepted when he says: "This was my intent." Hence, the vow is not effective at all. With regard to the release of vows, see Chapter 4, Halachah 5.
40.
I.e., as stated in the following halachah, this is a safeguard to insure that the common people treat vows with the earnestness required.
41.
Chapter 1, Halachah 30.
42.
For we assume he knows that the vow is of no consequence. Note the Rama (Yoreh De'ah 205:1) who states that in the present age, we consider everyone as a common person with regard to such matters.
43.
The Rama (loc. cit.) states that the person is required to approach a sage only with regard to vows involving his wife, but not with regard to those involving other matters.
44.
If the common person was allowed not to pay heed to his vow, he might take leniency with regard to other vows in the future, including some which would be halachically binding.
45.
This implies that he does not have the potential to retract merely by making a statement (Radbaz, Ketzot HaChoshen 273:1). According to Rabbinic decree, the laws are more stringent with regard to landed property, but this is law in all other instances.
Ketzot HaChoshen discusses whether declaring an object ownerless is merely a retraction of one's own ownership over or does it involves transferring ownership to the person who will ultimately acquire it.
The Jerusalem Talmud (Pe'ah 6:1) explains that the declaration of property as ownerless is derived from the laws of the Sabbatical Year. In the Sabbatical year, this is done by Divine decree and here, by contrast, man declares the property ownerless.
46.
Both the rich and the poor (Nedarim 7a). See the following halachah.
47.
Through a formal act of acquisition (kinyan) as stated in Hilchot Zechiyah UMatanah 2:1. See Halachah 19.
48.
I.e., it is not like consecrated property for him (Radbaz).
See Hilchot Matanot Aniyim 5:27 which states that in this way, a person frees himself from the obligation to tithe the crops of his field.
49.
This is one of the indications that this declaration is not a vow. For were it a vow, it could be given to the poor alone (Jerusalem Talmud, loc. cit.).
50.
I.e., are set free. Since they are released from their owner's property, they are free to be acquired by anyone and so they acquire themselves. Nevertheless, although the servant becomes his own man at this time, before he becomes a full-fledged member of the Jewish people, he must be given a bill of freedom (Hilchot Avadim 8:13).
51.
Since they are below majority, they do not have an independent financial capacity and hence, cannot acquire themselves. Therefore any other person can acquire them.
52.
Through a formal kinyan, e.g., locking a door or erecting a fence.
53.
Rabbenu Asher and the Rama (Choshen Mishpat 273:7) states that even when one declares property ownerless without anyone else being present, the declaration is binding according to Scriptural Law.
54.
See Hilchot Terumah 2:11; Hilchot Matanot Aniyim 5:27. Tithes are only required to be given from crops that one grew as one's own, not those acquired from ownerless property.
55.
Nedarim 7b raises the question, but does not resolve it. Hence, if the original owner desires to retain possession, we do not expropriate it from him (Sefer Meirat Einayim 273:12).
56.
If, however, another person acquires, it becomes that person's property. The original owner may not retract his declaration (Kessef Mishneh).
57.
According to Scriptural Law and even according to Rabbinic Law with regard to other property, when one declares his property ownerless, the declaration takes effect from the first day and he is forbidden to retract, as stated in Halachah 14. Nevertheless, if he does retract, the retraction is binding.
58.
Our Sages, however, ordained this ruling as a safeguard against people declaring their fields ownerless and then retaking possession of them and in this way, freeing themselves from the responsibility of separating the tithes (Radbaz, Sefer Meirat Einayim 273:13).
59.
And thus he is not liable to separate the tithes (Kessef Mishneh).
60.
I.e., even after three days pass. Since he is not intending to give up ownership entirely, even during the time he is willing to give up ownership, he still has a connection to the article and thus may withdraw his declaration (Radbaz).
61.
Performing the kinyan of hagba'ah. Similarly, other kinyanim are also effective.
62.
Performing the kinyan of chazzakah.
63.
See Hilchot Mechirah 1:3, 3:1.
Nedarim - Chapter 3
1
There are four differences between a vow and a sh'vuat bitui:
a) With regard to a sh'vuat bitui, one oath cannot take effect while another is already in effect,1 and with regard to vows, a vow can take effect while another is already in effect.
b) When one attempts to extend the scope of an oath taken previously, he is not liable,2 and with regard to vows, one is.
c) A sh'vuat bitui can take effect only with regard to actions that are left to one's choice,3 while vows take effect with regard to mitzvot as well as actions that are left to one's choice.
d) A sh'vuat bitui can take effect with regard to entity of substance and an entity that is not of substance, 4 while vows take effect only with regards to entities of substance.
א
ארבעה דברים יש בין נדרים לשבועת ביטוי שבשבועת ביטוי אין שבועה חלה על שבועה ובנדרים יחול נדר על נדר המתפיס בשבועה פטור ובנדרים חייב אין שבועת ביטוי חלה אלא על דברי הרשות ונדרים חלות על דברי מצוה כדברי הרשות שבועת ביטוי חלה על דבר שיש בו ממש ועל דבר שאין בו ממש ונדרים אינן חלין אלא על דבר שיש בו ממש:
2
What is meant by the statement that a vow can take effect while another is already in effect? If a person says: "I will be obligated to bring a sacrifice if I eat this loaf [of bread]," [repeats]: "I will be obligated to bring a sacrifice if I eat it," he is liable [to bring a sacrifice] for every oath that he takes. Similar laws apply in all analogous situations.
ב
כיצד יחול נדר על נדר האומר הרי עלי קרבן אם אכלתי ככר זו הרי עלי קרבן אם אוכלנה ואכלה חייב על כל אחת ואחת וכן כל כיוצא בזה:
3
What is meant by the statement that one who extends the scope of a vow taken previously is liable? He heard his colleague take a vow and said: "And I am like you" immediately thereafter,5 he is forbidden [to partake of] the substance that his colleague deemed forbidden.6 If a third person heard the second person say: "And I am like you," and he also said: "I am like you," [he is also forbidden]. Even if there are one hundred and each one says: "And I am like you" immediately thereafter the statements of the previous one," they are all forbidden.
ג
כיצד המתפיס בנדרים חייב שמע חבירו שנדר ואמר ואני כמותך בתוך כדי דבור הרי זה אסור במה שנאסר בו חבירו שמע השלישי זה שאמר ואני ואמר ואני אפילו היו מאה וכל אחד מהן אומר ואני בתוך כדי דבורו של חבירו הרי כולן אסורין:
4
Similarly, when one says: "This meat is considered forbidden to me,' and even after several days7 says: "This bread is like this meat," [the prohibition] is extended to the bread and it becomes forbidden. If afterwards, he said: "And this honey is like this bread, and this wine is like this honey," even if he mentions 100 [substances], they are all forbidden.
ד
וכן האומר הבשר הזה עלי אסור וחזר ואמר אפילו אחר כמה ימים והפת הזאת כבשר הזה הרי הפת נתפשה ונאסרה חזר ואמר ודבש זה כפת הזאת ויין זה כדבש זה אפילו הן מאה כולן אסורין:
5
[The following rules apply when a person's] father or teacher died on a particular day and he took a vow to fast that day8and [actually] fasted.9 If after years past, he said: "Let this day10 be considered as the day on which my father - or my teacher - died," he is forbidden to eat on that day. For he attached this day [to his existing vow] and caused it to be forbidden as the day which is forbidden for him. Similar laws apply in all analogous situations.
ה
הרי שמת אביו או רבו היום ונדר שיצום אותו היום וצם ולאחר שנים אמר הרי יום זה עליו כיום שמת בו אביו או רבו הרי זה אסור לאכול בו כלום שהרי התפיס יום זה ואסרו כיום האסור לו וכן כל כיוצא באלו:
6
What is meant by the statement that vows take effect with regard to mitzvot as well as actions that are left to one's choice? When a person says: "Matzah is forbidden to me on Pesach night," "Dwelling in a sukkah on that holiday is forbidden to me," or "I am forbidden to take hold of tefillin," they are forbidden to him. If he ate matzah, dwelled in a sukkah, or took tefillin, he is liable for lashes.11 Similar laws apply in all analogous situations. Needless to say, one who says: "I am obligated to bring a sacrifice if I eat matzah on Pesach night," is obligated to bring a sacrifice.12Similar laws apply in all analogous situations.
ו
כיצד חלים הנדרים על דברי מצוה כדברי הרשות האומר הרי המצה בלילי הפסח אסורה עליו הרי ישיבת הסוכה בחג הסוכות אסורה עליו והרי התפילין אסורות בנטילה עליו הרי אלו אסורין עליו ואם אכל או ישב או נטל לוקה וכן כל כיוצא בזה ואין צריך לומר במי שאמר הרי עלי קרבן אם אוכל מצה בלילי הפסח שהוא חייב בקרבן וכן כל כיוצא בזה:
7
Why do vows take effect with regard to mitzvot and oaths do not take effect with regard to mitzvot? Because when a person takes an oath he forbids himself from [partaking of] the entity mentioned in the oath.13 When, by contrast, one takes a vow, he causes the entity mentioned in the vow to be forbidden to him.14Thus when a person takes an oath to nullify a mitzvah, he is placing a prohibition upon himself and he is already bound by an oath [to observe that mitzvah] from Mount Sinai, and one oath does not take effect if another is already in effect. When, by contrast, a person causes an entity to be forbidden through a vow, the prohibition involves the entity itself and that entity is not under oath from Mount Sinai.
ז
ומפני מה נדרים חלים על דברי מצוה ושבועות אין חלות על דברי מצוה שהנשבע אוסר עצמו על דבר שנשבע עליו והנודר אוסר הדבר הנדור על עצמו נמצא הנשבע לבטל מצוה אוסר עצמו וכבר עצמו מושבע מהר סיני ואין שבועה חלה על שבועה והאוסר דבר זה בנדר זה הדבר הוא שנאסר ואותו הדבר אינו מושבע מהר סיני:
8
When you contemplate [the wording of] the Torah, it appears that their interpretation matches the explanation which our Sages received according to the Oral Tradition. For with regard to a sh'vuat bitui, [Leviticus 5:4] states: "Whether he will do harm or do good," i.e., speaking about permitted activities as we explained,15e.g., whether I will eat or drink today, whether I will fast, or the like. With regard to vows, by contrast, [Numbers 30:3] states: "He shall do everything uttered by his mouth," without differentiating between matters associated with mitzvot and those left to our own volition.
ח
כשאתה מתבונן בכתוב תמצא שהדברים מראין כן כמו שקבלו חכמים מפי השמועה שהרי אומר בשבועת ביטוי להרע או להיטיב בדברי הרשות כמו שבארנו שיאכל וישתה היום או שיצום וכיוצא בהן ובנדרים הוא אומר ככל היוצא מפיו יעשה ולא חלק בין דברי מצוה לדברי הרשות:
9
When a person takes a vow to fast on the Sabbath or a festival, he is obligated to fast16 for vows take effect even when they involve [the nullification of] a mitzvah as explained.17Similarly, if a person takes an oath to fast every Sunday or every Tuesday throughout his life and a festival or the day preceding Yom Kippur18 falls on that day, he is obligated to fast. Needless to say, this applies with regard to Rosh Chodesh. If, however, Chanukah or Purim fall [on these days], his vow is superceded by [the celebrations of] these days. Since the prohibition against fasting on them is based on Rabbinic decree, reinforcement is necessary.19Hence, his vow is superceded by the Rabbinic decree.
ט
הנודר שיצום בשבת או ביום טוב חייב לצום שהנדרים חלים על דברי מצוה כמו שבארנו וכן הנודר שיצום יום ראשון או יום שלישי כל ימיו ופגע בו יום זה והרי הוא יום טוב או ערב יוה"כ הרי זה חייב לצום ואין צריך לומר ראש חדש פגע בו חנוכה ופורים ידחה נדרו מפני הימים האלו הואיל ואיסור הצום בהם מדברי סופרים הרי הן צריכין חזוק וידחה נדרו מפני גזירת חכמים:
10
What is meant by the statement that vows take effect only with regards to entities of substance? If one says: "My speech is like a sacrifice for you,"20 he is not forbidden to speak to him, because speech is not an entity of substance. Similarly, if he tells him: "My speech is forbidden to you," it is not like his saying: "my produce is forbidden to you," or "My produce is like a sacrifice for you," in which instance, [the produce] would be forbidden.
Therefore, if a person tells a colleague: "[It is like a vow for] a sacrifice that I will not speak with you," "...that I will not act on your behalf," or "...that I will not go with you," or he told his wife, "[It is like a vow for] a sacrifice that I will not be intimate with you," his vow does not take effect in all these instances. For this is as if he is saying: "My speech, going, actions, or intimacy is like a sacrifice, and none [of these are] entities of substance.21
י
כיצד אין הנדרים חלים אלא על דבר שיש בו ממש האומר דבורי עליך קרבן אינו אסור מלדבר עמו שהדבור אין בו ממש וכן אם אמר לו דבורי אסור עליך אין זה כאומר פירותי אסורין עליך או פירותי קרבן עליך שהן אסורין עליו לפיכך האומר לחבירו קרבן שאיני מדבר עמך או שאיני עושה עמך או שאיני מהלך עמך או שאמר קרבן שאיני ישן שאיני מדבר שאיני מהלך או שאמר לאשתו קרבן שאיני משמשך אין הנדר חל בכל אלו והרי זה כאומר דבורי והלוכי ועשייתי ושמושי קרבן שהן דברים שאין בהן ממש:
11
When, by contrast, a person says: "Let my mouth be forbidden to speak, my hands to act, my feet to walk, and my eyes to sleep," his vow is effective with regard to them.22Therefore if a person tells a colleague: "My mouth is like a sacrifice with regard to speaking with you, my hands [are so] with regard to acting on your behalf, and my feet [are so] with regard to going with you," he becomes forbidden.
Similarly, one who tells a colleague: "I will be obligated to bring a sacrifice if I speak to so-and-so" or "...if I don't speak to so-and-so," he is obligated to bring a sacrifice if he violates this commitment. Similarly, if he took a vow in which he said: "[If] I spoke [to so-and-so, I must bring a sacrifice]" or "[If] I did not speak..." or the like, [he is liable]. For these are not vows in which he accepts prohibitions upon himself23 whose ground rules we are explaining here, but vows of dedication.24
יא
אבל האומר יאסר פי לדבורו וידי למעשיהן ורגלי להלוכן ועיני לשינתן הרי הנדר חל עליהן לפיכך האומר לחבירו קרבן פי מלדבר עמך וידי מלעשות עמך ורגלי מלהלך עמך הרי זה אסור וכן האומר הרי עלי קרבן אם אדבר עם פלוני או אם לא אדבר עמו ועבר על דברו חייב בקרבן וכן אם נדר דברתי ולא דברתי וכיוצא בהן שאין אלו נדרי איסר שאנו מבארין משפטיהם אלא נדרי הקדש:
12
Although when a person takes a vow concerning entities that are not of substance and forbids them, the vow does not take effect with regard to them, we do not rule that he should act as if they are permitted. [Instead,] since he willingly [took a vow] forbidding them to him, [according to Rabbinic decree]25 the vow took effect with regard to them. Although they are not forbidden, we give him an opportunity [to ask for the vow's release] from another vantage point and then release the vow, so that he will not act frivolously with regard to vows.26
יב
הנודר בדברים שאין בהם ממש ואסרן אע"פ שאין הנדר חל עליהם אין מורים לו שינהוג בהן היתר הואיל ואסר עצמו בהן ובדעתו שהנדר חל עליהן אלא פותחין לו פתח ממקום אחר ומתירין לו נדרו אף על פי שלא נאסר כדי שלא ינהגו קלות ראש בנדרים:
FOOTNOTES
1.
See Hilchot Sh'vuot 4:9-10. The reverse ruling with regard to vows is described in Halachah 2.
2.
See Hilchot Sh'vuot 2:8-9. The reverse rulings with regard to vows are described in Halachot 3-5.
3.
See Hilchot Sh'vuot 5:14-16. The reverse ruling with regard to vows is described in Halachot 6-9.
4.
This concept can be explained as follows: As stated in Halachah 6, an oath creates a prohibition on the person taking the oath (the gavra), i.e., the article is essentially permitted, he has accepted a prohibition on himself not to partake of it. Hence, it is not significant whether the article is of substance or not. With regard to vows, by contrast, the article itself (the cheftzah) becomes forbidden. Hence, for that prohibition to take effect, the article must be of substance (Radbaz). See Halachah 10 for an illustration of how this principle is effective with regard to vows.
5.
This term refers to a specific span of time, the time it takes to say: Shalom Elecha Rebbi (Hilchot Sh'vuot 2:17).
6.
I.e., he is extending the scope of his colleague's vow, so that it includes not only his colleague, but he himself.
Here also the concept can be explained according to the above difference. Since an oath involves an obligation on the person taking the oath (gavra), it cannot be extended to include another individual, for each person must take his own oath. With regard to a vow, by contrast, since the prohibition caused by the vow is associated with a substance (cheftzah), another person can also extend the prohibition to himself (Rabbenu Nissim).
7.
In this instance, it is not necessary to make the statement immediately thereafter the first vow. Since the meat is visible before us, one can attach a vow to it. With regard to the previous halachah, by contrast, we are speaking about a subject that cannot be seen. Hence, unless the statements are made immediately after each other, there is no way we can be certain of the meaning of the statement: "And I am like you" (Radbaz).
8.
This is a common practice in many communities.
9.
If, however, he never fasted on that day, he cannot attach another day to this vow (Chazon Yechezkel).
10.
I.e., any given day.
11.
For breaking his vow. The Rama (Yoreh De'ah 215:1) mentions a view that maintains that the person should be given corporal punishment for taking such a vow and should be compelled to ask to have the vow released.
12.
For he can fulfill the mitzvah and bring the sacrifice (the Rambam's Commentary to the Mishnah, Nedarim 2:2).
13.
I.e., the prohibition involves the gavra, the person himself. It cannot take effect if he is already bound to act otherwise.
14.
I.e., the prohibition involves the cheftzah, the article. Once it is forbidden, it is forbidden to fulfill the mitzvah by partaking of it or using it, for a positive commandment does not supercede a negative commandment. It would be a mitzvah fulfilled through a transgression which is a forbidden act (the Rambam's Commentary to the Mishnah, loc. cit.).
15.
Hilchot Sh'vuot 5:16.
16.
Despite the fact that by doing so he negates the mitzvah of taking pleasure in the Sabbath and festivals. The Ra'avad clarifies that the matter is dependent on the wording he used in his oath. If on the Sabbath, he said: "I will fast today," he is forbidden to keep his vow.
17.
In the three preceding halachot.
18.
When it is a mitzvah to eat in preparation for the fast (Rosh HaShanah 9a; Shulchan Aruch, Orach Chayim 604:1).
19.
In contrast to the Sabbath and festivals where the obligation to eat is of Scriptural origin. This is a general principle in Talmudic Law. There are times when our Sages gave their decrees greater power than Scriptural Law, for Scriptural Law is revered by the people at large and does not require reinforcement. If, by contrast, Rabbinic Law was abrogated in such instances, it might lead people to take leniencies even when uncalled for (see Ta'anis 17b; Kessef Mishneh). The Radbaz explains that if keeping one's vow was allowed to override a Rabbinic decree, then there would be no point in making such decrees. For people could nullify them by taking vows. For example, a person could take a vow to drink ordinary gentile wine.
The Kessef Mishneh also explains that although the obligation to eat on Rosh Chodesh and the day preceding Yom Kippur is also of Rabbinic origin, since our Sages found an allusion to it in the Torah, it is less likely that people will treat it lightly.
20.
I.e., he takes a vow against the other person listening to his speech.
21.
If, however, he states: "The satisfaction that I receive from any of the above is forbidden," his vow is effective, for the satisfaction is considered substantial. See Chapter 12, Halachah 9.
22.
For these organs are objects of substance (Nedarim 13b).
23.
And apply only to entities of substance.
24.
Which are described in Hilchot Ma'aseh HaKorbanot, chs. 6 and 9. See also Chapter 1 where the Rambam makes a distinction between these two types of vows.
25.
See Nedarim 15a. Similarly, in his Commentary to the Mishnah (Nedarim 2:1), the Rambam writes that the prohibition against desecrating one's word applies with regard to these vows. Compare to Chapter 4, Halachah 4.
26.
See Chapter 2, Halachot 12-13.
• Wednesday, 12 Shevat, 5777 · 8 February 2017
• "Today's Day"
• Monday, Sh'vat 12, 5703
Torah lessons: Chumash: B'shalach, Sheini with Rashi.
Tehillim: 66-68.
Tanya: For the coming (p. 85)...more spiritual and refined. (p. 85).
Intellect and excitement are two separate worlds. Intellect - a world cold and settled; excitement - a world seething and impetuous. Man's avoda is to combine them, unite them. The impetuousness then becomes transformed into a longing, and the intellect into the guide in a life of avoda and action.
• Daily Thought:
Being Paradox(Splitting the Sea)
“And the Israelites walked on the dry land within the sea, and the water was a wall for them, to their right and to their left.”[Exodus 14:29]
Always be leaving the slavery of Egypt. Never say, “I am this.”
If you catch yourself fitting into a definition, contradict it. If you have have found your comfort zone, go beyond it. Don’t let anything define you—neither to the left, nor to the right.
All single roads lead back to bondage. Only by walking two opposite roads at once can you be free.
Yes, it demands a miracle. So be it. Always be walking through the splitting of the sea.[Likutei Sichot volume 3, page 969.]
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