TODAY IN JUDAISM: Tammuz 15, 5777 - Sunday, July 9, 2017 - Chabad.org in New York, New York, United States - - ב"ה - Today in Judaism - Today is Sunday, Tammuz 15, 5777 · July 9, 2017

ב"ה

Today in Judaism

TODAY IN JUDAISM: Tammuz 15, 5777 - Sunday, July 9, 2017 - Chabad.org in New York, New York, United States -  - ב"ה - Today in Judaism - Today is Sunday, Tammuz 15, 5777 · July 9, 2017
Today in Jewish History:
• Passing of R. Chayim ben Attar (Ohr HaChayim) (1743)

Passing of the famed Torah scholar and mystic Rabbi Chayim ben Attar (1696-1743), author of the Ohr HaChayim commentary on the Torah. Born in Morocco, he also lived and taught in Algiers, Italy, Acco and Jerusalem, where he settled a year before his passing. Many stories are told of his holiness and greatness, and of the repeated unsuccessful attempts by Rabbi Israel Baal Shem Tov to reach the Holy Land and meet with him in the belief that together they could bring the Moshiachand the final redemption.
Daily Quote:
How does one avoid acting vengefully? One should think: If a person were cutting meat and the knife cut his hand, would that hand cut the first hand in return? [Jerusalem Talmud, Nedarim 9:4]
Daily Torah Study:
Chumash: Pinchas, 1st Portion Numbers 25:10-26:4 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)

Numbers Chapter 25

10The Lord spoke to Moses, saying: יוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:

11Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. יאפִּֽינְחָ֨ס בֶּן־אֶלְעָזָ֜ר בֶּן־אַֽהֲרֹ֣ן הַכֹּהֵ֗ן הֵשִׁ֤יב אֶת־חֲמָתִי֙ מֵעַ֣ל בְּנֵֽי־יִשְׂרָאֵ֔ל בְּקַנְא֥וֹ אֶת־קִנְאָתִ֖י בְּתוֹכָ֑ם וְלֹֽא־כִלִּ֥יתִי אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּקִנְאָתִֽי:

Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2]

פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:

by his zealously avenging Me: Heb. אֶתקִנְאָתִי בְּקַנְאוֹ, by his avenging My vengeance, by his releasing the wrath that I should have released. The term קִנְאָה always denotes someone motivated to take vengeance for some matter, in old French, enprenemant.

בקנאו את קנאתי: בנקמו את נקמתי, בקצפו את הקצף שהיה לי לקצוף. כל לשון קנאה הוא המתחרה לנקום נקמת דבר, אנפרימנ"ט בלע"ז [חמה]:

12Therefore, say, "I hereby give him My covenant of peace. יבלָכֵ֖ן אֱמֹ֑ר הִֽנְנִ֨י נֹתֵ֥ן ל֛וֹ אֶת־בְּרִיתִ֖י שָׁלֽוֹם:

My covenant of peace: That it should be a covenant of peace for him. Just as a man owes gratitude and favor to someone who did him a favor, so here God expressed to him His feelings of peace.

את בריתי שלום: שתהא לו לברית שלום, כאדם המחזיק טובה וחנות למי שעושה עמו טובה, אף כאן פירש לו הקב"ה שלומותיו:

13It shall be for him and for his descendants after him [as] an eternal covenant of kehunah, because he was zealous for his God and atoned for the children of Israel." יגוְהָ֤יְתָה לּוֹ֙ וּלְזַרְע֣וֹ אַֽחֲרָ֔יו בְּרִ֖ית כְּהֻנַּ֣ת עוֹלָ֑ם תַּ֗חַת אֲשֶׁ֤ר קִנֵּא֙ לֵֽאלֹהָ֔יו וַיְכַפֵּ֖ר עַל־בְּנֵ֥י יִשְׂרָאֵֽל:

It shall be: This covenant of Mine [mentioned in the previous verse] shall be for him.

והיתה לו: בריתי זאת:

an eternal covenant of kehunah: Although the kehunah had already been given to Aaron’s descendants, it had been given only to Aaron and his sons who were anointed with him, and to their children whom they would beget after their anointment. Phinehas, however, who was born before that and had never been anointed, had not been included in the kehunah until now. And so, we learn in [Tractate] Zevachim [101b],“Phinehas was not made a kohen until he killed Zimri.”

ברית כהנת עולם: שאע"פ שכבר נתנה כהונה לזרעו של אהרן, לא נתנה אלא לאהרן ולבניו, שנמשחו עמו ולתולדותיהם שיולידו אחר המשחתן, אבל פינחס שנולד קודם לכן ולא נמשח, לא בא לכלל כהונה עד כאן. וכן שנינו בזבחים (קא ב) לא נתכהן פינחס עד שהרגו לזמרי:

for his God: Heb. לֵאלֹהָיו, for the sake of his God, as in (11:29),“Are you zealous for my sake (לִי) ?” and (Zech. 8:2),“I am zealous for Zion (לְצִיּוֹן) ”-for the sake of Zion.

לאלהיו: בשביל אלהיו, כמו (במדבר יא, כט) המקנא אתה לי, (זכריה ח ב) וקנאתי לציון, בשביל ציון:

14The name of the Israelite man who was killed, who was slain with the Midianite woman was Zimri the son of Salu, the chieftain of the Simeonite paternal house. ידוְשֵׁם֩ אִ֨ישׁ יִשְׂרָאֵ֜ל הַמֻּכֶּ֗ה אֲשֶׁ֤ר הֻכָּה֙ אֶת־הַמִּדְיָנִ֔ית זִמְרִ֖י בֶּן־סָל֑וּא נְשִׂ֥יא בֵֽית־אָ֖ב לַשִּׁמְעֹנִֽי:

The name of the Israelite man: In the place it [Scripture] traces the lineage of the righteous man for praise, it traces the lineage of the wicked man for shame. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]

ושם איש ישראל וגו': במקום שייחס את הצדיק לשבח ייחס את הרשע לגנאי:

the chieftain of the Simeonite paternal house: Of one of the five paternal houses belonging to the tribe of Simeon. Another interpretation: To proclaim the praise of Phinehas, for although he [Zimri] was a chieftain, he [Phinehas] did not refrain from acting zealously against a profanation of the Divine Name. This is why Scripture tells us the name of the one who was slain. — [Mid. Aggadah]

נשיא בית אב לשמעני: לאחד מחמשת בתי אבות שהיו לשבט שמעון. דבר אחר להודיע שבחו של פינחס, שאע"פ שזה היה נשיא, לא מנע את עצמו מלקנא לחילול השם, לכך הודיעך הכתוב מי הוא המוכה:

15And the name of the Midianite woman who was slain was Cozbi the daughter of Zur, a national leader of a paternal house in Midian. טווְשֵׁ֨ם הָֽאִשָּׁ֧ה הַמֻּכָּ֛ה הַמִּדְיָנִ֖ית כָּזְבִּ֣י בַת־צ֑וּר רֹ֣אשׁ אֻמּ֥וֹת בֵּֽית־אָ֛ב בְּמִדְיָ֖ן הֽוּא:

The name of the slain… woman…: To inform you of the the hatred of the Midianites [toward Israel], for they submitted a princess to prostitution to entice Israel into sin. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]

ושם האשה המכה וגו': להודיעך שנאתם של מדינים שהפקירו בת מלך לזנות, כדי להחטיא את ישראל:

a national leader: One of the five Midianite kings: “Evi, Rekem, Zur…” (31:8). He was the most prominent of them all, as it says,“a national leader.” But because he degraded himself by abandoning his daughter, he is listed only as the third [king]. — [Mid. Tanchuma Pinchas 2]

ראש אומות: אחד מחמשת (במדבר לא ח) מלכי מדין את אוי ואת רקם ואת צור וגו', והוא היה חשוב מכולם, שנאמר ראש אמות, ולפי שנהג בזיון בעצמו להפקיר בתו מנאו שלישי:

a paternal house: There were five paternal houses in Midian: Ephah, Epher, Hanoch, Abida, and Elda’ah (Gen. 25:4). This was the king of one of them.

בית אב: חמשה בתי אבות היו למדין עיפה ועפר וחנוך ואבידע ואלדעה, וזה היה מלך לאחד מהם:

16The Lord spoke to Moses saying: טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:

17Distress the Midianites, and you shall smite them. יזצָר֖וֹר אֶת־הַמִּדְיָנִ֑ים וְהִכִּיתֶ֖ם אוֹתָֽם:

Distress: Heb. צָרוֹר, like זָכוֹר, ‘remember,’ (Exod. 20:8), and שָׁמוֹר, ‘keep’ (Deut. 5:12); a term describing a continual action [as if to say,] You must [constantly] show hostility toward them.

צרור: כמו זכור, שמור, לשון הווה. עליכם לאייב אותם:

18For they distress you with their plots which they contrived against you in the incident of Peor and in the incident of Cozbi their sister, the daughter of the Midianite chieftain, who was slain on the day of the plague [that had come] because of Peor. יחכִּ֣י צֹֽרְרִ֥ים הֵם֙ לָכֶ֔ם בְּנִכְלֵיהֶ֛ם אֲשֶׁר־נִכְּל֥וּ לָכֶ֖ם עַל־דְּבַ֣ר פְּע֑וֹר וְעַל־דְּבַ֞ר כָּזְבִּ֨י בַת־נְשִׂ֤יא מִדְיָן֙ אֲחֹתָ֔ם הַמֻּכָּ֛ה בְּיֽוֹם־הַמַּגֵּפָ֖ה עַל־דְּבַ֥ר פְּעֽוֹר:

For they distress you… in the incident of Cozbi: By submitting their daughters for prostitution so as to entice you to stray after Peor. He did not order the destruction of Moab for the sake of Ruth, who was destined to issue from them, as is stated in [Tractate] Bava Kamma [38b].

כי צוררים הם לכם וגו' על דבר פעור: שהפקירו בנותיהם לזנות, כדי להטעותכם אחר פעור. ואת מואב לא צוה להשמיד, מפני רות שהיתה עתידה לצאת מהם, כדאמרינן בבבא קמא (לח ב):

Numbers Chapter 26

1It was after the plague, that the Lord spoke to Moses and to Eleazar the son of Aaron the kohen, saying: אוַיְהִ֖י אַֽחֲרֵ֣י הַמַּגֵּפָ֑ה פ באמצע פסוק וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה וְאֶ֧ל אֶלְעָזָ֛ר בֶּן־אַֽהֲרֹ֥ן הַכֹּהֵ֖ן לֵאמֹֽר:

It was after the plague: This can be compared to a shepherd whose flock was intruded by wolves who killed some of them [his sheep]. He counted them to know how many were left. Another interpretation: When they left Egypt and were entrusted to Moses, they were delivered to him with a number. Now that he was close to death and would soon have to return his flock, he returns them with a number. — [Mid. Tanchuma Pinchas 4, Num. Rabbah 21:7]

ויהי אחרי המגפה וגו': משל לרועה שנכנסו זאבים לתוך עדרו והרגו בהן והוא מונה אותן לידע מנין הנותרות. דבר אחר כשיצאו ממצרים ונמסרו למשה, נמסר לו במנין, עכשיו שקרב למות ולהחזיר צאנו, מחזירם במנין:

2Take a census of all the congregation of the children of Israel from twenty years old and upwards, following their fathers' houses, all that are fit to go out to war in Israel. בשְׂא֞וּ אֶת־רֹ֣אשׁ | כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְבֵ֣ית אֲבֹתָ֑ם כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל:

following their fathers’ houses: Their lineage followed their father’s tribe, not their mother’s. — [B.B. 109b]

לבית אבתם: על שבט האב יתיחסו, ולא אחר האם:

3Moses and Eleazar the kohen spoke with them in the plains of Moab by the Jordan at Jericho, saying: גוַיְדַבֵּ֨ר משֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֹתָ֖ם בְּעַרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר:

Moses and Eleazar the kohen spoke with them: They spoke with them concerning this, namely that the Omnipresent had commanded to count them.

וידבר משה ואלעזר הכהן אתם: דברו עמם על זאת שצוה המקום למנותם:

saying: They said to them, “You must be counted.”

לאמר: אמרו להם צריכים אתם להמנות:

4"From the age of twenty and upward, as the Lord commanded Moses and the children of Israel who had come out of Egypt." דמִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה כַּֽאֲשֶׁר֩ צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל הַיֹּֽצְאִ֖ים מֵאֶ֥רֶץ מִצְרָֽיִם:

From the age of twenty and upward, as the Lord commanded…: that they be counted from the age of twenty and upwards, as it says, “Everyone who goes through the counting, [from the age of twenty and upward]” (Exod. 30:14).

מבן עשרים שנה ומעלה כאשר צוה וגו': שיהא מנינם מבן עשרים שנה ומעלה, שנאמר (שמות ל יג) כל העובר על הפקודים וגו':

Tehillim: Psalms Chapters 77 - 78
• Hebrew text
• English text

Chapter 77

1. For the Conductor, on the yedutun,1 by Asaph, a psalm.

2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.

3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.

4. I remember God and I moan; I speak and my spirit faints, Selah.

5. You grasped my eyelids; I am broken, I cannot speak.

6. I think of olden days, of ancient years.

7. During the night I recall my music, I meditate with my heart, and my spirit searches:

8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?

9. Has His kindness ceased forever? Has He sealed the decree for all generations?

10. Has God forgotten mercy? Has He in anger restrained His compassion forever?

11. I said, "It is to ter- rify me that the right hand of the Most High changes.”

12. I remember the deeds of Yah, when I remember Your wonders of long ago.

13. I meditate on all Your works, and speak of Your deeds.

14. O God, Your way is in sanctity; what god is as great as God?

15. You are the God Who works wonders; You make Your might known among the nations.

16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.

17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.

18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.

19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.

20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3

21. You led Your people like a flock, by the hand of Moses and Aaron

FOOTNOTES

1.A musical instrument(Metzudot).

2.Of the Red Sea.

3.The waters returned to cover the trail.

Chapter 78

This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.

1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.

2. I will open my mouth with a parable, I will utter riddles of long ago;

3. that which we have heard and know [to be true], and that our fathers have told us.

4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.

5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,

6. so that the last generation shall know; children yet to be born will rise and tell their children,

7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.

8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.

9. The children of Ephraim, armed archers, retreated on the day of battle.2

10. They did not keep the covenant of God, and refused to follow His Torah.

11. They forgot His deeds and His wonders that He had shown them.

12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3

13. He split the sea and brought them across; He erected the waters like a wall.

14. He led them with a cloud by day, and all night long with the light of fire.

15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.

16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.

17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.

18. And they tested God in their hearts, by requesting food for their craving.

19. They spoke against God; they said, "Can God set a table in the wilderness?

20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”

21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.

22. For they did not believe in God and did not trust in His salvation,

23. [though] He had commanded the skies above, and opened the doors of heaven.

24. He had rained upon them manna to eat, and given them grain of heaven.

25. Man ate the bread of angels; He sent them [enough] provisions to satiate.

26. He drove the east wind through the heaven, and led the south wind with His might.

27. He rained meat upon them like dust, winged birds like the sand of seas;

28. and He dropped them inside His camp, around His dwellings.

29. And they ate and were very satiated, for He brought them their desire.

30. They were not yet estranged from their craving, their food was still in their mouths,

31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.

32. Despite this, they sinned again, and did not believe in His wonders;

33. so He ended their days in futility, and their years in terror.

34. When He slew them they would seek Him, they would return and pray to God.

35. They remembered that God is their rock, God the Most High, their redeemer.

36. But they beguiled Him with their mouth, and deceived Him with their tongue.

37. Their heart was not steadfast with Him; they were not faithful to His covenant.

38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.

39. He remembered that they were but flesh, a spirit that leaves and does not return.

40. How often they provoked Him in the desert, and grieved Him in the wasteland!

41. Again and again they tested God, and sought a sign from the Holy One of Israel.

42. They did not remember His hand, the day He redeemed them from the oppressor;

43. that He set His signs in Egypt, and His wonders in the field of Zoan.

44. He turned their rivers to blood, and made their flowing waters undrinkable.

45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.

46. He gave their produce to the grasshopper, and their toil to the locust.

47. He killed their vines with hail, and their sycamores with biting frost.

48. He delivered their animals to the hail, and their livestock to fiery bolts.

49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.

50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.

51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4

52. He drove His nation like sheep, and guided them like a flock in the desert.

53. He led them in security and they did not fear, for the sea covered their enemies.

54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.

55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.

56. Yet they tested and defied God, the Most High, and did not keep His testimonies.

57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.

58. They angered Him with their high altars, and provoked Him with their idols.

59. God heard and was enraged, and He was utterly disgusted with Israel;

60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.

61. He put His might into captivity, and His glory into the hand of the oppressor.

62. He delivered His nation to the sword, and was enraged with His inheritance.

63. Fire consumed His young men, and His maidens had no marriage song.

64. His priests fell by the sword, and their widows did not weep.5

65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.

66. He beat His enemies into retreat, and dealt them eternal disgrace.

67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.

68. He chose the tribe of Judah, Mount Zion which He loves.

69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.

70. And He chose David His servant, and took him from the sheep corrals.

71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.

72. And he tended them with the integrity of his heart, and led them with the skill of his hands.

FOOTNOTES

1.A psalm intended to enlighten and impart knowledge(Metzudot).

2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.

3.Capital of Egypt (Radak).

4.Progenitor of the Egyptians.

5.They died before being able to weep (Targum).

Tanya: Igeret HaTeshuva , middle of Chapter 4
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Sunday, Tammuz 15, 5777 · July 9, 2017

Today's Tanya Lesson

Igeret HaTeshuva , middle of Chapter 4

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וביאור הענין

To explain:

What characteristics of the soul also characterize Havayah, the Four-Letter Name of G‑d, and thus indicate that the soul is indeed a part of that Name? In answer to this question, the Alter Rebbe now explains that just as the Ten Sefirot are included within the Tetragrammaton, so, too, there are ten corresponding faculties that are intrinsic to the soul.

כנודע מאמר אליהו: אנת הוא דאפיקת עשר תיקונין, וקרינן להון עשר ספירן, לאנהגא בהון עלמין סתימין וכו׳

There is a well-known statement of Eliyahu, in the passage entitled Patach Eliyahu, in the introduction to Tikkunei Zohar: “You are He Who elicited the ten tikkunim (lit., ‘garments’) which we call the Ten Sefirot, by which to conduct the concealed worlds…[and the revealed worlds...].1

אנת הוא חכים, ולא בחכמה ידיעא

You are wise, but not with a knowable attribute of wisdom;

אנת הוא מבין, ולא בבינה ידיעא וכו׳

You understand, but not with a knowable attribute of understanding; and so on“ — with regard to the remaining Sefirot.

וכל הי׳ ספירות נכללות ונרמזות בשם הויה ברוך הוא

All the Ten Sefirot are included and represented in their source, the Tetragrammaton.

The Alter Rebbe now shows how the various Sefirot find expression in the four letters that comprise this Divine Name, Havayah.

כי היו״ד, שהיא בחינת נקודה לבד, מרמזת לחכמתו ית׳

The yud, which is a simple point, extending in neither length nor breadth, indicates G‑d’s Wisdom, the Sefirah of Chochmah,

שהיא בבחינת העלם והסתר קודם שבאה לבחינת התפשטות וגילוי ההשגה וההבנה

which is the state of concealment and obscurity, before it develops into a state of expansion and revelation in comprehension and understanding.

והקו׳ שעל היו״ד רומז לבחינת רצון העליון ברוך הוא, שלמעלה מעלה ממדרגת בחינת חכמה עילאה כנודע

(2The “thorn” above3 the yud indicates the Supreme Will, this being the level of Keter, which transcends by far the level of Chochmah Ila‘ah, Supernal Wisdom, as is known.)

ואחר שבאה לבחינת התפשטות וגילוי ההשגה וההבנה לעלמין סתימין

When [the seminal “point” of Chochmah] is eventually amplified and revealed as something comprehensible to the concealed worlds, i.e., when it descends to the level and Sefirah of Binah,

נכללת ונרמזת באות ה׳, שיש לה בחינת התפשטות לרוחב, המורה ומרמז על הרחבת הביאור וההבנה

it is then contained and represented in the letter hei of the Tetragrammaton. This letter extends in breadth, implying a breadth of explanation and understanding, which is the function of Binah.

וגם לאורך, המורה על בחינת ההמשכה וההשפעה מלמעלה למטה לעלמין סתימין

[The letter hei] also extends in length, to indicate extension and flow downward into the concealed worlds.

The hidden worlds are nourished from the level of Binah, so that they may have an understanding of G‑dliness.

ואחר כך, כשנמשכה המשכה והשפעה זו יותר למטה לעלמין אתגליין

In the next stage, when this extension and flow are drawn still lower into the revealed worlds,

וכמו האדם שרוצה לגלות חכמתו לאחרים על ידי דבורו, על דרך משל

which may be compared, by way of analogy, to one who wishes4 to reveal his thoughts to another through his speech,

נכללת ונרמזת המשכה זו באותיות ו״ה

this extension is contained and represented in the [final] letters vav and hei [of the Tetragrammaton].

כי הוי״ו מורה על ההמשכה מלמעלה למטה

For the letter vav, which is shaped like a vertical line, indicates downward extension.

There is another connection between this stage and the letter vav:

וגם המשכה זו היא על ידי מדת חסדו וטובו ושאר מדותיו הקדושות, הנכללת בדרך כלל במספר שש שבפסוק: לך ה׳ הגדולה וגו׳ עד לך ה׳ הממלכה, ולא עד בכלל

Also, this downward flow into the revealed worlds is effected through the Divine traits of benevolence and goodness and [G‑d’s] other holy traits, included in general terms in the six attributes, the numerical equivalent of vav, in the verse,5 “Yours, O G‑d, is greatness...,” — until “Yours, O G‑d, is sovereignty...,” but not including it.

כי מדת מלכותו ית׳ נקראת בשם דבר ה׳

For His attribute of sovereignty is called the “Word of G‑d” (and speech is not one of the middot, the spiritual emotive attributes),

כמו שכתוב: באשר דבר מלך שלטון

as in the verse,6 “Wherever the word of the king holds sway.”

Supernal speech, then, is related to Malchut, G‑d’s sovereignty.

ונכללת ונרמזת באות ה׳ אחרונה של שם ה׳

This [attribute of sovereignty] is contained and represented in the final hei of the Tetragrammaton, in the following manner:

כי פנימיות ומקור הדבור הוא ההבל העולה מן הלב, ומתחלק לה׳ מוצאות הפה: אחה״ע מהגרון וכו׳

The internal aspect and the source of speech is the breath that rises from the heart, then is particularized into the five oral articulations (five being the numerical equivalent of the letter hei). [One of these produces the bracket of letters] alef, chet, hei and ayin from the throat, another produces the bracket of letters beit, vav, mem and pei from the lips, and so on.

At any rate, the internal aspect of speech is breath.

וגם הברת הה״א היא בחינת הבל לבד

In particular, the enunciation of the letter hei is solely unvocalized breath,

כמו שכתוב: אתא קלילא דלית בה מששא

as in the phrase,7 “A light letter without substance.”

Emanating, as it does, solely from the breath, it alludes to the level of Malchut and speech whose internal aspect is “breath”.

ואף שאין לו דמות הגוף חס ושלום

Now “He has no corporeal form,” G‑d forbid.

How, then, can one differentiate Above between those letters that possess substance and those that do not?

אך דברה תורה כלשון בני אדם

Nevertheless, “the Torah speaks as in the language of men.”

Since on the mortal plane this differentiation exists, it is also applied to the Divine plane, for spiritually, too, there exists a corresponding difference between the letter hei and the other letters.

בשגם

Moreover (i.e., there is yet another reason why this analogy is apt, notwithstanding the fact that G‑d has no corporeal form):

שגם דבר ה׳ כ״ב אותיות המתחלקות לה׳ חלקי המוצאות, ובהן נברא כל יצור

for G‑d’s speech as well consists, as it were, of twenty-two letters that separate into the five articulations that produce the Divine speech from which all beings were created.

וכמו שכתוב בליקוטי אמרים חלק ב׳ פי״א ביאור ענין אותיות אלו

(8For a discussion of these letters and their significance, see Likutei Amarim, Part II, ch. 11.)

We thus see that all the Ten Sefirot are included and represented within the Tetragrammaton. The Alter Rebbe now goes on to explain that likewise within the soul, which is part of the Tetragrammaton, there exist ten corresponding levels or faculties.

FOOTNOTES

1.The Rebbe asks the following question: The statement that the purpose of the Ten Sefirot (which, as he shall soon say, are included within the Tetragrammaton) is “to conduct the concealed worlds,” seems to contradict the earlier statement that the Tetragrammaton transcends by far the state of “letters” (from which the various worlds and their creatures come into being).

The Alter Rebbe resolves this, explains the Rebbe, by now going on to quote, “You are wise, but not with a knowable attribute of wisdom; You understand, but not with a knowable attribute of understanding....” This cannot possibly refer to the state of “letters”, since their purpose is to make known and to reveal (as oft stated in Part II of Tanya). Rather, the above-mentioned conduct of the worlds first relates only to the “concealed worlds,” worlds that are “not known.”

2.Parentheses are in the original text.

3.Note of the Rebbe: “The Alter Rebbe stresses ‘above’, for the ‘thorn’ that projects beneath the yud has a different significance.”

4.Note of the Rebbe: “In the analogy the Alter Rebbe speaks of ‘one who wishes to reveal his thoughts to another,’ for this mirrors the ‘Divine traits of benevolence and goodness’ that are mentioned below.”

5.I Divrei HaYamim 29:11.

6.Kohelet 8:4.

7.From the hymn entitled Akdamut.

8.Parentheses are in the original text.

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Today's Mitzvah

Sunday, Tammuz 15, 5777 · July 9, 2017

A daily digest of Maimonides’ classic work "Sefer Hamitzvot"

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Positive Commandment 247

Saving a Victim from an Attacker

"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.

We are commanded to save a potential victim from the hands of one who is "chasing" him to kill him—even if this means killing the attacker. If it is possible to save the victim without killing the pursuer – through injuring the attacker, then that must be done. But if that is not possible, we are commanded to kill the pursuer rather than allow him to execute his dastardly intention.

Full text of this Mitzvah »

Saving a Victim from an Attacker

Positive Commandment 247

Translated by Berel Bell

The 247th mitzvah is that we are commanded to save a person from someone who is trying to kill him, even by killing the attacker. I.e. if there is no other way to save the victim except by killing the attacker, we are commanded to kill him.

The source of this commandment is G‑d's statement1 (exalted be He), "[...if she grabs his attacker by his private parts,] you must cut off her hand [if necessary, to save her victim]; do not have any pity."

In the words of the Sifri: "[The reason the Torah uses the example of] 'his private parts' is because [an attack to] his private parts could endanger his life. In this case 'you must cut off her hand.' So too in any case where his life is in danger, 'you must cut off her hand.' [The reason the Torah says] 'you must cut off her hand' is because you must save him [even] at the cost of her hand. What is the source of the law that if you are unable to save him by cutting off her hand, that you must save him by killing her? The phrase, 'do not have any pity.' "

We have therefore explained the idea of this commandment. The verse2 describes the woman as "the wife of one of the men" fighting because it speaks of the most common case. It conveys the principle that one must save the victim even at the cost of the attacker's limbs, and if it is impossible to save him any other way, you must kill him.

The details of this mitzvah are explained in the 8th chapter of tractate Sanhedrin.3

FOOTNOTES

1.Deut. 25:12.

2.Ibid., 25:11.

3.73a.

Negative Commandment 293

Sparing an Attacker

"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.

We are forbidden to have pity on one who is pursuing another to kill him. Instead we are commanded to try to stop the pursuer at all costs, and if the effort to stop him is unsuccessful, and the pursuer persists in acting upon his intentions, we must fight him. If possible, we try to prevent him from killing by amputating one of his limbs, blinding him [etc.], and if the only way to stop him is by killing him, then he must be killed.

The same rule applies to a man pursuing a woman (or man) to rape her (or him).

This only applies while the attacker is pursuing the victim. Once the crime has been perpetrated, the criminal may not be summarily executed, but must be brought to court and tried.

Full text of this Mitzvah »

Sparing an Attacker

Negative Commandment 293

Translated by Berel Bell

The 293rd prohibition is that we are forbidden from sparing the life of a rodef.

The explanation of this: we said in the previous mitzvah1 that witnesses may not kill someone who has performed a transgression until the High Court has sentenced him to death; but this applies only if he has already performed and completed the transgression that carries the death penalty. However, when he is still involved in trying to perform the act, he is termed a rodef, and we are then obligated to prevent him from doing the sin he has in mind. If he refuses and persists, we must attack him. If we can stop him by [merely] depriving him of use of a limb, such as cutting off his hand or foot, or blinding his eye, that is fine. But if the only way to restrain him is by killing him, he must be killed before he performs the act. In this case, there is a prohibition to have pity on the pursuer by refraining from killing him.

The source of this prohibition is G‑d's statement,2 "You must cut off her hand [if necessary, to save her victim] and not have any pity."

In the words of the Sifri: "The phrase 'You must cut off her hand [if necessary]' teaches that you must save him [even] by cutting off her hand. What is the source of the law that if you cannot save him only through cutting off her hand, then you must kill her in order to save him? From the phrase, 'and not have any pity.' " There [in the Sifri] it also says: "[The reason the Torah uses the example of] 'his private parts' is because [an attack to] his private parts could endanger his life. In this case 'you must cut off her hand.' So too in any case where his life is in danger, 'you must cut off her hand.' "

Our previous statement that the rodef must be killed does not apply to all cases where a person is attempting to do a transgression. It applies only when one is chasing after another trying to kill him, even should [the rodef3] be a child; or trying to commit rape in a case the Torah terms gilui ervah,4 obviously includes [to rape] another man. [That the law of rodef applies also to rape is derived from] the G‑d's statement5 (exalted be He), "Even if the betrothed girl has screamed out, there would have been no one to come and save her." This implies that would there have been someone to save her, that he would do so with any means at his command. The Torah compares the law of an attempted rape of a betrothed girl and an attempted murder in the verse,6 "This is no different from the case where a man rises up against his neighbor and murders him."

The details of this mitzvah are explained in the 8th chapter of tractate Sanhedrin.

FOOTNOTES

1.N292.

2.Deut. 25:12.

3.See Kapach, 5731, footnote 36.

4.This includes a married woman, a relative, etc.

5.Deut. 22:27.

6.Ibid. 22:26.

Negative Commandment 297

Saving a Person in Mortal Peril

"You shall not stand [idly] by the blood of your neighbor"—Leviticus 19:16.

It is forbidden to abstain from offering assistance when perceiving one's fellow in mortal danger, or his property in danger of destruction.

Examples: One who knows how to swim who sees his fellow drowning, must jump into the water to save him; if one becomes aware of a plot against another's life, it is his responsibility to attempt to thwart it; one who has evidence that could support his fellow's monetary claim in court, must come forward and testify.

Full text of this Mitzvah »

Saving a Person in Mortal Peril

Negative Commandment 297

Translated by Berel Bell

The 297th prohibition is that we are forbidden from not saving a Jew's life in a case where we see that his life is in danger and we have the ability to save him. For example, when someone is drowning in the sea and we can swim well to be able to save him; or a non-Jew wants to kill him and we are able to change his mind or to protect him from harm. [In such cases] there is a prohibition to refrain from saving him.

The source of this prohibition is G‑d's statement1 (exalted be He), "Do not stand still when your neighbor's life is in danger."

Our Sages say that even someone who denies that he has testimony is included in this prohibition, since he sees his brother's money being lost and is able to return it to him by testifying the truth. Another verse2 also refers to this: "and if he does not testify, he must bear his guilt." In the words of the Sifra: "What is the source of the law that when you can testify for someone, that you are forbidden from remaining silent? From the verse, 'Do not stand still when your neighbor's life is in danger.' What is the source of the law that if you see him drowning in the river, being attacked by robbers or by a wild animal that you are obligated to save him? From the verse, 'Do not stand still when your neighbor's life is in danger.' What is the source for the law that when a rodef is trying to kill someone, that you are obligated to save him even with the life [of the rodef]? From the verse, 'Do not stand still when your neighbor's life is in danger.' "

The details of this mitzvah are explained in tractate Sanhedrin.3

FOOTNOTES

1.Lev. 19:16.

2.Ibid. 5:1.

3.73a.

Positive Commandment 182

Designating Cities of Refuge

"Prepare for you the way, and divide the border of the land into three parts"—Deuteronomy 19:3.

We are commanded to designate six cities of refuge in the Land of Israel, and prepare unobstructed and direct routes leading to them. These cities provided refuge [against avenging relatives] for individuals guilty of manslaughter.

Full text of this Mitzvah »

Designating Cities of Refuge

Positive Commandment 182

Translated by Berel Bell

The 182nd mitzvah is that we are commanded to designate six cities of refuge, to be available for a person who killed someone accidentally. We must fix the road and keep it straight, and make sure that nothing will impede the fleeing person from running there.

The source of this commandment is G‑d's statement1 (exalted be He), "[You must separate three cities in the land which G‑d your L‑rd is giving you to occupy.] Establish yourself a road, and divide your land into three parts."

The details of this mitzvah are explained in tractates Sanhedrin,2 Makkos,3 Shekalim,4 and Sotah.5

We have mentioned previously6 the statement of our Sages, "Cities of refuge are only in Israel."

FOOTNOTES

1.Deut. 19:3.

2.77b.

3.Ch. 2.

4.1:1.

5.See Kapach, 5731, footnote 17.

6.P176.

Rambam:• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 2
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 2

1

We appoint to a Sanhedrin - both to the Supreme Sanhedrin and to a minor Sanhedrin - only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential. They should also have some knowledge concerning other intellectual disciplines, e.g., medicine, mathematics, the fixation of the calendar, astronomy, astrology, and also the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry, so that they will know how to judge them.

We appoint to the Sanhedrin only priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood. This is derived from Number 11:16: "And they shall stand there with you." Implied is that they should resemble you, Moses in wisdom, the fear of heaven, and in lineage.

א

אין מעמידין בסנהדרין בין בגדולה בין בקטנה אלא אנשים חכמים ונבונים מופלגין בחכמת התורה בעלי דיעה מרובה יודעים קצת משאר חכמות כגון רפואות וחשבון ותקופות ומזלות ואיצטגנינות ודרכי המעוננים והקוסמים והמכשפים והבלי ע"ז וכיוצא באלו כדי שיהיו יודעים לדון אותם ואין מעמידין בסנהדרין אלא כהנים לויים וישראלים המיוחסים הראויים להשיא לכהונה שנאמר והתיצבו שם עמך בדומין לך בחכמה וביראה וביחס:

2

It is a mitzvah for there to be priests and Levites in the Supreme Sanhedrin, as Deuteronomy 17:9 states: "And you shall come to the priests and to the Levites. If appropriate ones are not found, it is permissible for all the judges to be Israelites.

ב

ומצוה להיות בסנהדרין גדולה כהנים ולויים שנאמר ובאת אל הכהנים הלוים ואם לא מצאו אפילו היו כולם ישראלים הרי זה מותר:

3

We should not appoint to a Sanhedrin a man of very old age or one who does not possess male physical attributes, for they possess the trait of cruelty, nor a man who is childless, so that the judges should be merciful.

ג

אין מעמידין בכל הסנהדרין לא זקן מופלג בשנים ולא סריס מפני שיש בהן אכזריות ולא מי שאין לו בנים כדי שיהא רחמן:

4

A king of Israel may not be included in the Sanhedrin, for we are forbidden to disagree with him and repudiate his words. The High Priest, by contrast, may be included in the Sanhedrin if his knowledge makes him fitting.

ד

ואין מושיבין מלך ישראל בסנהדרין שאסור לחלוק עליו ולמרות את דברו אבל מושיבין כהן גדול אם היה ראוי בחכמה:

5

Although the kings of the House of David may not be included in the Sanhedrin, they may sit in judgment over the people. Conversely, they may be called to judgment if a person has a complaint against them. The Kings of Israel, by contrast, may not serve as judges, nor may they be called to judgment. The rationale is that they do not humble themselves before the words of the Torah, and letting them serve as a judge or issuing a judgment against them may lead to a disaster.

ה

מלכי בית דוד אע"פ שאין מושיבין אותם בסנהדרין יושבין ודנים הם את העם ודנים אותם אם יש עליהן דין אבל מלכי ישראל אין דנין ואין דנין אותם לפי שאין נכנעים לדברי תורה שמא תבא מהן תקלה:

6

Just as the judges of a court must be on the highest level of righteousness; so, too, must they be unsullied by any physical blemishes.

An effort should be made that they all be white-haired, of impressive height, of dignified appearance, men who understand whispered matters, who understand many different languages so that the Sanhedrin will not need to hear testimony from an interpreter.

ו

כשם שבית דין מנוקין בצדק כך צריכין להיות מנוקין מכל מומי הגוף וצריך להשתדל ולבדוק ולחפש שיהיו כולן בעלי שיבה בעלי קומה בעלי מראה נבוני לחש ושידעו ברוב הלשונות כדי שלא תהא סנהדרין שומעת מפי התורגמן:

7

We are not careful to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation.

All of these qualities are mentioned explicitly in the Torah. When relating Moses' statements concerning the appointment of judges, Deuteronomy 1:13 mentions: "Men of wisdom and understanding." This refers to wisdom.

The verse continues: "Beloved by your tribes." This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently.

When relating Jethro's advice to Moses to appoint judges, Exodus 18:21 speaks of "men of power." This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves, and who overcome their evil inclination until they possess no unfavorable qualities, no trace of an unpleasant reputation, even during their early manhood, they were spoken of highly. The phrase "men of power" also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: "And Moses arose and delivered them."

Just as we see that Moses was humble; so, too, every judge should be humble. Exodus 18:21 continues: "God-fearing" - the intent is obvious. It mentions: "men who hate profit," i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want.

The verse continues: "men of truth," i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness.

ז

בית דין של שלשה אף על פי שאין מדקדקין בהן בכל אלו הדברים צריך שיהא בכל אחד מהן שבעה דברים ואלו הן: חכמה וענוה ויראה ושנאת ממון ואהבת האמת ואהבת הבריות להן ובעלי שם טוב וכל אלו הדברים מפורשין הן בתורה הרי הוא אומר אנשים חכמים ונבונים הרי בעלי חכמה אמור וידועים לשבטיכם אלו שרוח הבריות נוחה מהם ובמה יהיו אהובים לבריות בזמן שיהיו בעלי עין טובה ונפש שפלה וחברתן טובה ודבורן ומשאן בנחת עם הבריות ולהלן הוא אומר אנשי חיל אלו שהן גבורים במצות ומדקדקים על עצמם וכובשין את יצרן עד שלא יהא להן שום גנאי ולא שם רע ויהא פרקן נאה ובכלל אנשי חיל שיהיה להן לב אמיץ להציל עשוק מיד עושקו כענין שנאמר ויקם משה ויושיען ומה משה רבינו עניו אף כל דיין צריך להיות עניו יראי אלהים כמשמעו שונאי בצע אף ממון שלהם אינן נבהלין עליו ולא רודפין לקבץ הממון שכל מי שהוא נבהל להון חסר יבואנו אנשי אמת שיהיו רודפין אחר הצדק מחמת עצמן בדעתן אוהבין את האמת ושונאין את החמס ובורחין מכל מיני העול:

8

Our Sages relate: From the Supreme Sanhedrin, they would send emissaries throughout the entire land of Israel to seek out judges. Whenever they found a person who was wise, sin-fearing, humble, modest, with a good reputation, and beloved by people at large, they have him appointed as a judge in his own city. From there, they promote him to the court which holds sessions at the entrance to the Temple Mount. From there, he is promoted to the court which holds sessions at the entrance to the Temple Courtyard, and from there, to the Supreme Sanhedrin.

ח

אמרו חכמים שמבית דין הגדול היו שולחים בכל ארץ ישראל ובודקין כל מי שימצאוהו חכם וירא חטא ועניו ושפוי ופרקו נאה ורוח הבריות נוחה הימנו עושין אותו דיין בעירו ומשם מעלין אותו לפתח הר הבית ומשם מעלין אותו לפתח העזרה ומשם מעלין אותו לבית דין הגדול:

9

When one of the judges of a court of three is a convert, the court is disqualified. His mother must be a native-born Jewess. If, by contrast, one of the judges is a mamzer, even if all three of them are mamzerim, they are acceptable to pass judgment.

Similarly, if all of the members of a court of three were blind in one eye, it is acceptable. This does not apply with regard to a Sanhedrin. If, however, a judge is blind in both eyes, he is unacceptable to serve on all courts.

ט

בית דין של שלשה שהיה אחד מהן גר הרי זה פסול עד שתהיה אמו מישראל היה אחד ממזר אפילו שלשתן ממזרים הרי אלו כשירין לדון וכן אם היה כל אחד מהם סומא באחד מעיניו כשר מה שאין כן בסנהדרין אבל הסומא בשתי עיניו פסול לכל:

10

Although a court requires no less than three judges, it is permissible for one judge to adjudicate a case according to Scriptural Law, as Leviticus 19:15 states: "Judge your fellow countryman with righteousness." According to Rabbinic Law, however, there should be three judges. When two judges adjudicate a case, their ruling is not binding.

י

אף על פי שאין בית דין פחות משלשה מותר לאחד לדון מן התורה שנאמר בצדק תשפוט עמיתך ומדברי סופרים עד שיהיו שלשה ושנים שדנו אין דיניהן דין:

11

When a judge is an expert and he is known by many to possess such knowledge or if he was granted permission by the court, he may adjudicate a case alone. Nevertheless, he is not considered as a court.

Even though it is permitted for such a person to issue judgments alone, it is a mitzvah from the Sages for him to have others sit in judgment with him, for our Sages said: "Do not act as a judge alone, for there is only One who judges alone."

יא

אחד שהיה מומחה לרבים או שנטל רשות מבית דין הרי זה מותר לו לדון יחידי אבל אינו חשוב בית דין ואע"פ שהוא מותר מצות חכמים הוא שמושיב עמו אחרים שהרי אמרו אל תהי דן יחידי שאין דן יחידי אלא אחד:

12

A person may execute judgment himself if he has the power to do so. If he acts according to the dictates of our faith and according to law, he is not obligated to take the trouble to come to the court. This applies even if he would not suffer any financial loss if he would delay and bring the matter to the court.

Consequently, should the other litigant lodge a complaint against him and bring him to court, if the court investigates and discovers that he acted according to law, i.e., the decision which he arrived at was true, we do not abrogate his decision.

יב

יש לאדם לעשות דין לעצמו אם יש בידו כח הואיל וכדת וכהלכה הוא עושה אינו חייב לטרוח ולבוא לבית דין אע"פ שלא היה שם הפסד בנכסיו אילו נתאחר ובא לבית דין לפיכך אם קבל עליו בעל דינו והביאו לבית דין ודרשו ומצאו שעשה כהלכה ודין אמת דן לעצמו אין סותרין את דינו:

13

Although a court of three is considered as a complete entity, whenever there are more judges, it is praiseworthy. It is preferable to make a decision with 11 judges than with ten. All the judges who sit in court must be Torah scholars and of appropriate character.

יג

אף על פי שבית דין של שלשה בית דין שלם הוא כל זמן שהן רבים הרי זה משובח ומוטב שיחתך הדין באחד עשר יותר מעשרה וצריכין שיהיו היושבים כולם שם בבית דין תלמידי חכמים וראויין:

14

It is forbidden for a wise man to sit in judgment until he knows with whom he will be sitting. This restraint is observed lest he be coupled with men who are unsuitable. Thus he will be part of "a band of traitors," and not part of a court.

יד

ואסור לאדם חכם שישב בדין עד שידע עם מי ישב שמא יצטרף עם אנשים שאינן הגונים ונמצא בכלל קשר בוגדים לא בכלל בית דין:

Rambam:• 3 Chapters A Day: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Five, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Six, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Seven
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Rotzeach uShmirat Nefesh - Chapter Five

1

Whenever a person kills unintentionally, he should be exiled from the city in which he killed, to a city of refuge. It is a positive mitzvah to exile him, as implied by Numbers 35:25: "He shall dwell there until the death of the High Priest."

The court is admonished not to accept a ransom from the killer to enable him to remain in his city, as Ibid.:32 states: "You shall not accept a ransom so that he will not have to flee to his city of refuge."

א

כל ההורג בשגגה גולה ממדינה שהרג בה לערי מקלט ומצות עשה להגלותו שנאמר וישב בה עד מות הכהן הגדול. והוזהרו בית דין שלא יקחו כופר מן הרוצח בשגגה כדי לישב בעירו שנאמר ולא תקחו כופר לנוס אל עיר מקלטו:

2

A person who kills unintentionally is not exiled unless the person whom he kills dies immediately. If, however, he wounds a person unintentionally - even though the court assesses that the victim will die - and the victim indeed falls sick and dies, the killer is not exiled. The rationale is that the death may not have been entirely the killer's fault; perhaps the victim in some way hastened his own death or wind entered his wound and caused him to die.

Even if the killer severed the victim's windpipe and esophagus, if the victim remained alive for a short while, the killer is not exiled on his accord. Therefore, it is only when the victim died without entering any death spasms at all, or was killed in a place that was not open to the wind - e.g., a closed marble building, or the like - that the killer is exiled.

ב

אין הרוצח בשגגה גולה אלא אם כן מת הנהרג מיד אבל אם חבל בו בשגגה אע"פ שאמדוהו למיתה וחלה ומת אינו גולה [א] שמא הוא קירב את מיתת עצמו או הרוח נכנסה בחבורה והרגתהו אפילו שחט בו כל שני הסימנים ועמד מעט אינו גולה על ידו. לפיכך אם לא פרכס כלל או ששחטו במקום שאין הרוח מנשבת בו כגון בית סתום של שיש הרי זה גולה וכן כל כיוצא בזה:

3

When a Jew unintentionally kills a servant or a resident alien, he must be exiled. Similarly, if a servant unintentionally kills a Jew or a resident alien, he should be exiled.

Similarly, a resident alien who kills another resident alien or a servant unintentionally should be exiled, for the passage concerning the cities of refuge, Numbers 35:15, describes them as being for "the children of Israel, an alien and the residents among you."

ג

ישראל שהרג בשגגה את העבד (או את גר תושב) גולה וכן העבד שהרג בשגגה את ישראל או את גר תושב. וכן גר תושב שהרג את גר תושב או את העבד בשגגה גולה שנאמר לבני ישראל ולגר ולתושב בתוכם:

4

When a resident alien kills a Jew unintentionally, he should be executed, even though he acted unintentionally. The rationale is that a person must always take responsibility for his conduct.

Similarly, if a resident alien kills another resident alien because he thought that it was permitted to kill, he is considered to be close to acting intentionally, and he should be executed, for he intended to kill.

When one gentile kills another gentile unintentionally, the cities of refuge do not serve as a haven for him, for the above verse states: "For the children of Israel."

ד

גר תושב שהרג את ישראל בשגגה אע"פ שהוא שגג הרי זה נהרג. אדם מועד לעולם. וכן גר תושב שהרג גר תושב מפני שעלה על דעתו שמותר להרגו הרי זה קרוב למזיד ונהרג עליו הואיל ונתכוון להורגו. ועובד כוכבים שהרג את העובד כוכבים בשגגה אין ערי מקלט קולטות אותו שנאמר לבני ישראל:

5

When a son unintentionally kills his father, he should be exiled. Similarly, when a father unintentionally kills his son, he should be exiled.

When does the above apply? When the father kills the son while not in the midst of Torah study, or when he was teaching his son a profession that is not necessary for him. If, however, he imposes punishment on his son while teaching him Torah, secular knowledge or a profession, and the son dies, the father is not liable for exile.

ה

הבן שהרג את אביו בשגגה גולה וכן האב שהרג את בנו גולה על ידו. במה דברים אמורים כשהרגו שלא בשעת לימוד. או שהיה מלמדו אומנות אחרת שאינו צריך לה. אבל אם יסר בנו כדי ללמדו תורה או חכמה או אומנות ומת פטור:

6

Similarly, when a teacher strikes a student or an emissary of the court strikes a litigant who refuses to appear in courtand accidentally kills him, he is not liable for exile.

This concept is derived from Deuteronomy 19:5, which mentions the punishment of exile for a person who unintentionally kills a colleague while "chopping wood" - i.e., a permitted act. Thus, this punishment is not imposed when a father strikes a son, a teacher strikes a student, or an emissary of the court strikes a litigant, for they unintentionally killed while performing a mitzvah.

ו

וכן הרב המכה את תלמידו או שליח בית דין שהכה את בעל דין הנמנע מלבוא לדין והמיתו בשגגה פטור מגלות שנאמר לחטוב עצים לדברי הרשות יצא האב המכה את בנו והרב הרודה את תלמידו ושליח בית דין שהרי שגגו והרגו בשעת עשות המצות:

7

At the outset, both a person who killed unintentionally and one who killed intentionally should flee to a city of refuge. The court in the city in which the killing took place sends for the killer and brings him back to that city, as ibid.:12 states: "And the elders of his city shall send and take him from there."

If the killer is condemned to execution, he should be executed, as ibid. continues: "And they shall give him to the hand of the blood redeemer." If a person is absolved, he should be released, as Numbers 35:25 states: "And the congregation shall save the killer from the hand of the blood redeemer." And if the killer is sentenced to exile, he should be returned to his previous place, as ibid. continues: "And the congregation shall return him to his city of refuge."

ז

בתחילה אחד שוגג ואחד מזיד מקדימין לערי מקלט ובית דין של אותה העיר שהרג בה שולחין ומביאין אותו משם ודנין שנאמר ושלחו זקני עירו ולקחו אותו משם. מי שנתחייב מיתה ממיתין אותו שנאמר ונתנו אותו ביד גואל הדם. מי שנפטר פוטרים אותו שנאמר והצילו העדה את הרוצח מיד גואל הדם. מי שנתחייב גלות מחזירין אותו למקומו שנאמר והשיבו אותו העדה אל עיר מקלטו:

8

When he is returned to his city of refuge, he is given two Torah sages to accompany him, lest the blood redeemer attempt to kill him on the way. They should tell him: "Do not deal with him in the manner of those who shed blood. It was unintentional that this happened."

ח

כשמשיבין אותו מוסרין לו שני תלמידי חכמים שמא יהרגנו גואל הדם בדרך ואומר להם אל תנהגו בו מנהג שופכי דמים בשוגג בא מעשה לידו:

9

When a blood redeemer slays a person who killed unintentionally outside the Sabbath limits of his city of refuge, he is not held liable, as Deuteronomy 19:6 states: "He is not judged as liable to be executed."

ט

רוצח בשגגה שהרגו גואל הדם חוץ לתחום עיר מקלטו פטור שנאמר ולו אין משפט מות:

10

The above applies whether he kills him on the road before he enters his city of refuge or if he kills him when returning together with the two who are guarding him. If he enters his city of refuge and intentionally departs beyond its Sabbath boundaries,he has granted license for his life to be taken. The blood redeemer is permitted to kill him. And if another person kills him, that other person is not liable, as Numbers 35:27 states: "There is no liability for his blood."

י

אחד ההורגו בדרך קודם שיכנס לעיר מקלט או שהרגו בחזירתו השנים ששומרין אותו נכנס לעיר מקלטו ויצא חוץ לתחומה בזדון הרי זה התיר עצמו למיתה ורשות לגואל הדם להרגו. ואם הרגו כל אדם אין חייבין עליו שנאמר אין לו דם:

11

If the killer leaves his city of refuge unintentionally, whoever slays him - whether the blood redeemer or another person - should be exiled. If the killer is slain within the Sabbath limits of the city of refuge, the one who slayed him should be executed.

יא

יצא חוץ לתחום עיר מקלטו בשגגה כל ההורגו בין גואל הדם בין שאר אדם גולה על ידו. הרגו בתוך תחום עיר מקלטו אפילו גואל הדם הרי זה נהרג עליו:

12

The altar in the Temple serves as a haven for killers. This is derived from Exodus 21:14, which states with regard to a person who kills intentionally: "You shall take him from My altar to die." One can derive from this, that one who kills unintentionally should not be killed at the altar.

Thus, if a person kills unintentionally and takes refuge at the altar, and the blood redeemer kills him there, he should be executed as if he killed him in a city of refuge.

יב

המזבח קולט שנאמר בהורג בזדון מעם מזבחי תקחנו למות מכלל שההורג בשגגה אינו נהרג במזבח ב לפיכך ההורג בשגגה וקלטו מזבח והרגו שם גואל הדם הרי זה נהרג עליו כמי שהרגו בתוך עיר מקלט:

13

What serves as a haven is only the top of the altar in the Temple. Moreover, it serves as a haven only for a priest who is in the midst of sacrificial worship. For a person other than a priest, a priest who is not involved in the sacrificial worship, or a priest who was involved in the sacrificial worship but was near the altar or holding on to its horns, the altar does not serve as a haven.

יג

אין קולט אלא גגו של מזבח בית העולמים בלבד ואין קולט אלא כהן ועבודה בידו אבל זר או כהן שאינו עובד בשעה שנהרג. או שהיה עובד ולא היה על גגו של מזבח אלא סמוך לו או אוחז [ב] בקרנותיו אינו נקלט:

14

If someone takes refuge on the altar, he is not left there. Instead, he is given guards and taken to a city of refuge.

When does the above apply? When one is obligated to be exiled. If, however, a person feared that a king will have him executed as is the king's authority, or that the court will execute him as an immediate directive, and fled to the altar and held on to it, he should be saved.

This applies even if he is a commoner. He should not be taken from the altar to die unless he was sentenced to death because of the testimony of witnesses who delivered a warning, as is always required with regard to those executed by the court.

יד

וכן מי שקלטו המזבח אין מניחין אותו שם אלא מוסרין [לו] שומרין ומגלין אותו לעיר מקלטו. במה דברים אמורים במחוייב גלות. אבל מי שפחד מן המלך שלא יהרגנו בדין המלכות או מבית דין שלא יהרגוהו בהוראת שעה וברח למזבח ונסמך לו ואפילו היה זר הרי זה ניצל ואין לוקחין אותו מעם המזבח למות לעולם. אלא אם כן נתחייב מיתת בית דין בעדות גמורה והתראה כשאר כל הרוגי בית דין תמיד:

Rotzeach uShmirat Nefesh - Chapter Six

1

There are three categories of unintentional killers.

א

שלשה הם ההורגים בלא כוונה:

2

There is a person who kills unintentionally, without at all knowing that this will be the consequence of his actions. Concerning such a person, Exodus 21:13 says: "Who did not lay in ambush." The law applying to such a person is that he should be exiled to a city of refuge, as we have explained in the previous chapter.

ב

יש הורג בשגגה והעלמה גמורה וזהו שנאמר בו ואשר לא צדה ודינו שיגלה לערי מקלט וינצל כמו שביארנו:

3

There is a person who kills unintentionally, whose acts resemble those caused by forces beyond his control - i.e., that the death will be caused by an extraordinary phenomenon that does not commonly occur. Such a person is not liable to be exiled, and if he is slain by the blood redeemer, the blood redeemer should be executed for killing him.

ג

ויש הורג ותהיה השגגה קרוב לאונס והוא שיארע במיתת זה מאורע פלא שאינו מצוי ברוב מאורעות בני אדם ודינו שהוא פטור מן הגלות ואם הרגו גואל הדם נהרג עליו:

4

There is a person who kills unintentionally, whose acts resemble those willfully perpetrated - e.g., they involve negligence or that care should have been taken with regard to a certain factor and it was not. Such a person is not sentenced to exile, because his sin is very severe and exile cannot bring him atonement, nor do the cities of refuge served as a haven for him. For they serve as a haven only for those obligated to be exiled. Therefore, if the blood redeemer finds this killer anywhere and slays him, he is not liable.

ד

ויש הורג בשגגה ותהיה השגגה קרובה לזדון והוא שיהיה בדבר כמו פשיעה. או שהיה לו להזהר ולא נזהר. ודינו שאינו גולה מפני שעוונו חמור אין גלות מכפרת לו ואין ערי מקלט קולטות אותו שאינן קולטות אלא המחוייב גלות בלבד. לפיכך אם מצאו גואל הדם בכל מקום והרגו פטור:

5

What should such a person do? Sit and protect himself from the blood redeemer.

Similarly, if the blood redeemer slays any of the murderers whose acts were observed by only one witness, or who were not given a warning or the like, the blood redeemer is not liable for execution. Killing such individuals should not be considered more severe than killing a person who killed unintentionally.

ה

ומה יעשה זה ישב וישמור עצמו מגואל הדם. וכן כל הרצחנים שהרגו בעד אחד או בלא התראה וכיוצא בהן אם הרגן גואל הדם אין להם דמים לא יהיו אלו חמורים מההורג בלא כוונה:

6

What does the above imply? When a person throws a stone into the public domain and it causes death or he tears down his wall into the public domain, and a stone falls and causes death - whether he tears down the wall during the day or during the night - he is considered to be close to having acted intentionally. A city of refuge does not serve as a haven for him. For he should have checked the surroundings and then thrown the stone or torn down the wall.

ו

כיצד הזורק אבן לרשות הרבים והרגה או הסותר כתלו לרשות הרבים ונפלה אבן והמיתה. בין שסתרו ביום בין שסתרו בלילה הרי זה קרוב למזיד ואינו נקלט מפני שזו פשיעות היא שהרי היה לו לעיין ואחר כך יזרוק או יסתור:

7

The following rules apply if a person tears down a wall into a garbage dump at night. If it is likely that people are there, he is considered to be close to having acted intentionally, and a city of refuge does not serve as a haven for him. If people are never found there, the death is considered close to having been caused by forces beyond his control, and he is not liable for exile.

ז

סתרו לאשפה בלילה אם הרבים מצויין בה הרי זה קרוב למזיד ואינו נקלט ואם אין הרבים מצויין בה כלל הרי זה קרוב לאונס ופטור מן הגלות:

8

Different rules apply if people would use a garbage dump to relieve themselves at night, but would not use it for this purpose during the daytime. If it happened that a person sat there during the day, and he was killed by a stone that came from a person tearing down his wall, the person who tore down his wall should be exiled.

If after the stone began to fall, the person came and sat down, and the stone struck him and caused his death, the person who tore down his wall is not liable to be exiled.

ח

היתה האשפה עשויה להפנות בה בלילה ואינה עשויה להפנות בה ביום ונקרה אדם וישב שם ונפלה עליו אבן בשעת סתירה ומת הרי זה גולה. ואם אחר שנפלה האבן בא זה וישב ונפלה עליו ומת הרי זה פטור מן הגלות:

9

Similarly, if a person threw a stone into the public domain, and after the stone left his hand, the victim stuck his head out from a window and was struck by it, the person who threw the stone is not liable for exile. This is derived from Deuteronomy 19:5, which states: "the iron slips from the wood and finds his fellow." This excludes an instance when the victim causes himself to be found by the iron or other object that causes death.

ט

וכן הזורק את האבן ואחר שיצאת מידו הוציא הלה את ראשו וקבלה פטור מגלות שנאמר ומצא את רעהו פרט לממציא עצמו:

10

When a person who hates the victim kills unintentionally, the city of refuge does not serve as a haven for him. This is implied by Numbers 35:23, which states that a person who is exiled: "is not the victim's enemy." We operate under the presumption that one who is an enemy is close to having acted willfully.

Who is considered to be an enemy? A person who did not speak to the victim for at least three days because of animosity.

Similarly, all the following individuals are considered close to having acted willfully, and a city of refuge does not serve as a haven for them:

a) a person who entered an intersection holding an open knife in his hand without realizing that the victim was approaching from the other side and unintentionally stabbed him, causing his death;

b) a person who unintentionally pushed a colleague to his death with his body and not with his hands;

c) a person who intended to throw a stone that could kill two cubits, and instead threw it four;

d) a person who thought that it was permitted to kill;

e) a person who intended to kill one person and instead killed another. This applies even if he intended to kill a gentile or an animal and instead killed a Jew.

י

השונא שהרג בשגגה אינו נקלט שנאמר והוא לא אויב לו חזקתו שהוא קרוב למזיד. ואי זהו שונא זה שלא דבר עמו שלשה ימים מפני האיבה. וכן אם נכנס לקרן זוית והמיתו שם בשגגה או שדחפו בגופו או נתכוון לזרוק שתים וזרק ארבע. או שעלה על דעתו שמותר להרוג. או שנתכוון להרוג זה והרג את זה אפילו נתכוון להרוג עובד כוכבים או בהמה ונמצא ישראל הרי כל אלו קרובין למזיד ואינן נקלטין:

11

When a person enters a courtyard of a homeowner without permission, and the homeowner kills him unintentionally, the homeowner is not liable to be exiled as can be inferred from Deuteronomy 19:5, which, when describing a person who must be exiled speaks of one: "Who encounters his colleague in the forest." Our Sages commented: A forest is a place that the victim has the right to enter. Similarly, in all such places, and only in such places, is a killer liable to be exiled.

Therefore, if a person enters a carpenter's shop without permission, and a block of wood flies forth and strikes him in the face and kills him, and he dies, the carpenter is not liable to be exiled. If he entered with permission, the carpenter should be exiled.

יא

הנכנס לחצר בעל הבית שלא ברשות והרגו בעל הבית בשגגה פטור מן הגלות שנאמר ואשר יבא את רעהו ביער מה יער שיש רשות לנהרג להכנס לשם אף כל כיוצא בו. לפיכך הנכנס לחנות הנגר שלא ברשות ונתזה בקעת וטפחה לו על פניו ומת פטור מגלות. ואם נכנס ברשות הרי זה גולה:

12

When a person was lifting a barrel with a pulley to bring it up to a roof, and the the rope broke, causing it to fall on a colleague, or a person was climbing up a ladder and fell on a colleague and killed him, the person who caused the death is not liable to be exiled. This is considered to be something beyond his control. For this is not something that is likely to happen, but is rather an extraordinary occurrence.

If, by contrast, a person was lowering a barrel with a rope and it fell on a colleague and killed him, he was descending on a ladder and fell on a colleague, or he was shining with a polisher and it fell on a colleague and killed him, the person responsible should be exiled.

This is derived from Numbers 35:23, which states: "And it fell upon him, and he died," implying that the article must descend in an ordinary manner. An object that descends frequently causes damage. Indeed, it is likely that this will happen, for the nature of a heavy object is to descend downward speedily. Therefore, if the person did not hurry and act appropriately and properly while the object descended, he is responsible and should be exiled. The same applies in other analogous situations.

יב

מי שהיה דולה את החבית להעלותה לגג. ונפסק החבל ונפלה על חבירו והרגתהו. או שהיה עולה בסולם ונפל על חבירו והרגו פטור מן הגלות. שזה כמו אנוס הוא. שאין זה דבר הקרוב להיות ברוב העתים אלא כמו פלא הוא. אבל אם היה משלשל את החבית ונפלה על חבירו והרגתהו. היה יורד בסולם ונפל על חבירו. היה מעגל במעגלה ונפלה על חבירו והרגתהו גולה. שנאמר ויפל עליו וימת שיפול דרך נפילה. שהרי דרך נפילה מצוי ברוב העתים להזיק ודבר קרוב הוא להיות. שהרי טבע הכבד לירד למטה במהרה. והואיל ולא זירז עצמו ותיקן מעשיו יפה בשעת ירידה יגלה. וכן כל כיוצא בזה:

13

The following rules apply when a butcher was cutting meat and lifted his hands backward while holding a cleaver, and then brought them forward to break a bone, as butchers do. If anyone is killed while he draws the cleaver back - i.e., while he lifts it up in front of him or while he causes it to descend behind him, the butcher is not exiled. If anyone is killed when he brings the cleaver forward - i.e., while he lifts it up behind him or while he causes it to descend in front of him - the butcher should be exiled.

This is the governing principle. Whenever the object that kills is descending, the person responsible should be exiled. If it is not descending, he should not be exiled. Even a descent for the purpose of ascent does not cause the person to be exiled.

יג

קצב שהיה מקצב והגביה ידו בקופיץ לאחוריו והחזירו לשבר העצם כדרך שעושין הקצבים כל שימות בהולכה שהיא ההגבהה מלפניו וירידה מאחריו אינו גולה עליו. וכל שימות בחזרה שהיא עלייה מאחריו וירידה מלפניו גולה. זה הכלל כל שבדרך ירידתו גולה שלא בדרך ירידתו אינו גולה. ואפילו בירידה שהיא צורך עלייה אינו גולה:

14

What is an example of a "descent for the purpose of an ascent"? If a person was ascending on a ladder, and a rung gave way under his feet and fell and caused death, the person climbing is not obligated to be exiled.

Similarly, in the following situations, the death is considered close to having been caused by factors beyond the control of the individuals involved and they are not exiled:

a) a person intended to throw an article in one direction and it went in another direction,

b) a person had a stone in his bosom that he had never been made aware of and when he stood up it fell, or

c) a blind man killed someone unintentionally.

יד

כיצד היה עולה בסולם ונשמטה שליבה מתחת רגליו ונפלה והמיתה פטור מן הגלות. וכן המתכוין לזרוק בצד זה והלכה לה לצד אחר או שהיתה לו אבן מונחת בחיקו ולא הכיר בה מעולם ועמד ונפלה והמיתה. וכן [א] הסומא שהרג בשגגה. כל אלו פטורין מן הגלות מפני שהן קרובין לאונס:

15

If there was a stone in his bosom that he was aware of and he forgot it, and then he stood up, the stone fell and caused death, he is exiled, as implied by Numbers 35:15, which mentions the death taking place "unintentionally." From the use of that term, we can infer that he knew of the stone's existence beforehand.

If the iron slips from the axe rebounding from the tree he is chopping, he is not exiled, because this does not come from his own force, but from the effect generated by his force. Thus, it is like a factor that is beyond his control.

Similarly, if a person throws a stone into a date palm to knock down dates, and the dates fall on an infant and kill him, the person who throws the stone is not liable to be exiled, because the infant was killed, not by force that he generated, but from the effect generated by his force. Similar principles apply with regard to other blows brought about by analogous situations.

טו

היתה אבן בחיקו והכיר בה ושכחה ועמד ונפלה והמיתה גולה שנאמר בשגגה מכלל שהיתה לו ידיעה. נשמט הברזל מן העץ המתבקע אינו גולה מפני שאין זה בא [ב] מכחו אלא מכח כחו ונמצא כמו אונס. וכן הזורק אבן לתמר להפיל תמרים ונפלו מן התמרים על תינוק והרגוהו פטור מפני שנפלו מכח כחו וכן כל כיוצא בזה משאר הסיבות:

Rotzeach uShmirat Nefesh - Chapter Seven

1

When a Torah scholar is exiled to a city of refuge, his teacher is exiled together with him. This is derived from Deuteronomy 19:5, which states: "He shall flee to one of these cities, and he shall live." Implied, is that everything necessary for his life must be provided for him. Therefore, a scholar must be provided with his teacher, for the life of one who possesses knowledge without Torah study is considered to be death. Similarly, if a teacher is exiled, his academy is exiled with him.

א

תלמיד שגלה לעיר מקלט מגלין רבו עמו שנאמר וחי, עשה לו כדי שיחיה וחיי בעלי חכמה ומבקשיה בלא תלמוד תורה כמיתה חשובין. וכן הרב שגלה מגלין ישיבתו עמו:

2

When a servant is exiled to a city of refuge, his master is not obligated to provide for his sustenance. The income from his labor, however, belongs to his master.

When a woman is exiled to a city of refuge, her husband is obligated to provide for her sustenance. For he cannot tell her: "Take the fruits of your labor in exchange for your sustenance," unless the woman is capable of earning a sufficient amount to provide for herself.

ב

עבד שגלה לעיר מקלט אין רבו חייב לזונו ומעשה ידיו לרבו. אבל אשה שגלתה לעיר מקלט בעלה חייב לזונה. ואינו יכול לומר לה צאי מעשה ידיך למזונותיך אלא אם כן היו מספיקין לה:

3

When a killer was sentenced to exile and died before the sentence was implemented, his bones should be taken to a city of refuge and buried there.

When a killer dies in his city of refuge, he should be buried there. When the High Priest dies, the bones of the killer may be taken to his ancestral plot.

ג

רוצח שנגמר דינו להגלותו ומת קודם שיגלה מוליכין עצמותיו לשם. ורוצח שמת בעיר מקלטו קוברין אותו שם. ובעת שימות הכהן הגדול מוליכין עצמות הרוצח משם לקברי אבותיו:

4

When any of the other Levites who live in the city of refuge dies, he should not be buried within the city or within its Sabbath boundary. As Numbers 35:3 states: "Their open space will be for their animals, for their property and for all their life." Implied is that these cities were given for life, and not for burial.

ד

שאר הלוים השוכנים בערי מקלט כשימות אחד מהן אינו נקבר בעיר ולא בתוך התחום. שנאמר ומגרשיהם יהיו לבהמתם ולרכושם ולכל חיתם. לחיים ניתנו ולא לקבורה:

5

When a killer kills accidentally in a city of refuge, he should be exiled from one neighborhood to another. He should not depart from the city.

Similarly, when a Levite kills in one of his own cities, he should be exiled to another one of the cities of the Levites. For they all serve as a haven, as will be explained. If he killed outside the cities of the Levites and fled to his own city, that city serves as a haven for him.

ה

רוצח שהרג בשגגה בעיר מקלטו. גולה בה משכונה לשכונה ואינו יוצא מן העיר. וכן לוי שהרג במדינתו גולה למדינה אחרת מערי הלוים. לפי שכולן קולטות כמו שיתבאר. ואם הרג חוץ מערי הלוים וברח לעירו הרי זה קולטו:

6

When the majority of the inhabitants of a city of refuge are killers, it no longer serves as a haven. This is derived from Joshua 20:4, which speaks of the designation of the cities of refuge and states: "And the killer will speak his words in the ears of the elders of the city." Implied is that there is a distinction between their words and his words.

Similarly, a city that does not have elders does not serve as a haven, for it is written: "The elders of that city."

ו

עיר מקלט שרובה רצחנים אינה קולטת. שנאמר ודבר באזני זקני העיר ההיא את דבריו ולא ששוין דבריהם לדבריו. וכן עיר שאין בה זקנים אינה קולטת שנאמר זקני העיר ההיא:

7

When a killer was exiled to a city of refuge, and the inhabitants of the city desire to show him honor, he should tell them: "I am a killer."

If they say, "We desire to honor you regardless," he may accept the honor from them.

ז

רוצח שגלה לעיר מקלט ורצו אנשי העיר לכבדו. יאמר להם [א] רוצח אני. אמרו לו אע"פ כן יקבל מהן:

8

A person who was exiled to a city of refuge should never leave his city of refuge, not even to perform a mitzvah or to deliver testimony - neither testimony involving monetary matters, nor testimony involving a capital case. He should not leave even if he can save a life by delivering testimony, or he can save a person from gentiles, from a river, from a fire or from an avalanche. This applies even if he is a person like Yoav ben Tz'ruyah, upon whom the salvation of the entire Jewish people may depend. He should never leave the city of refuge until the death of the High Priest. If he departs, he has allowed for his death, as explained.

ח

הגולה אינו יוצא מעיר מקלטו לעולם. ואפילו לדבר מצוה או לעדות בין עדות ממון בין עדות נפשות. ואפילו להציל נפש בעדותו או להציל מיד העובד כוכבים או מיד הנהר או מיד הדליקה ומן המפולת. אפילו כל ישראל צריכין לתשועתו כיואב בן צרויה אינו יוצא משם לעולם עד מות הכהן הגדול. ואם יצא התיר עצמו למיתה כמו שביארנו:

9

When it is said that a killer may return after the death of the High Priest, the intent is a High Priest anointed with the anointing oil, one who assumed his office through wearing his vestments, one who performs the service of a High Priest, and one who was removed from his office. When any of these four die, a killer may return from his city of refuge.

When, by contrast, a priest anointed to lead the nation in war dies, a killer may not return, for this priest is considered to be an ordinary priest.

ט

אחד כהן גדול המשיח בשמן המשחה. ואחד המרובה בבגדים. ואחד הכהן הגדול העובד. ואחד הכהן שעבר. כל אחד מארבעתן שמת מחזיר את הרוצח. אבל משוח מלחמה אינו מחזיר מפני שהוא ככהן הדיוט:

10

The following individuals are exiled and never return from their exile:

a) a person who was sentenced to exile at a time when the office of High Priest was not filled;

b) a person who killed a High Priest unintentionally and there was no other High Priest; or

c) a High Priest who killed unintentionally and there was no other High Priest.

י

רוצח שנגמר דינו לגלות ולא היה שם כהן גדול. וההורג כהן גדול ולא היה שם כהן גדול אחר. וכהן גדול שהרג ולא היה שם כהן גדול אחר. הרי אלו גולין ואינן יוצאין מעיר מקלט לעולם:

11

If, however, the killer was sentenced, but the High Priest died before the killer was actually exiled, he is not required to go into exile.

If before the killer was sentenced, the High Priest dies, and another High Priest was appointed in his stead, and then the sentence of exile was delivered, the killer returns after the death of the second High Priest, the one in whose term of office he was sentenced.

יא

נגמר דינו לגלות ואחר כך מת הכהן הגדול קודם שיגלה הרוצח. הרי זה פטור מן הגלות. ואם עד שלא נגמר דינו מת הכהן הגדול ומינו כהן אחר תחתיו ואחר כך נגמר דינו הרי זה חוזר במיתתו של שני שנגמר דינו בפניו:

12

If a killer was sentenced and it was discovered that the High Priest was the son of a divorcee or the son of a woman who underwent chalitzah, the High Priesthood is negated. It is as if he were sentenced without there having been a High Priest; he may never leave his city of refuge.

יב

נגמר דינו ונמצא הכהן הגדול בן גרושה או בן חלוצה. בטלה כהונה וכאילו נגמר דינו בלא כהן גדול ואינו יוצא משם לעולם:

13

When a killer returns to his city after the death of the High Priest, he is considered to be an ordinary citizen. If the blood redeemer slays him, the blood redeemer should be executed, for the killer has already gained atonement through exile.

יג

רוצח ששב לעירו אחר מות הכהן הגדול. הרי הוא כשאר כל אדם. ואם הרגו גואל הדם נהרג עליו שכבר נתכפר לו בגלותו:

14

Although the killer has gained atonement, he should never return to a position of authority that he previously held. Instead, he should be diminished in stature for his entire life, because of this great calamity that he caused.

יד

אף על פי שנתכפר אינו חוזר בה לשררה שהיה בה לעולם. אלא הרי הוא מורד מגדולתו כל ימיו הואיל ובאה תקלה זו הגדולה על ידו:

15

Although a person who intentionally injures his father is liable to be executed by the court just like a person who kills another person, if a person unintentionally injured his parents, he is not liable for exile. For the Torah prescribed exile only for a person who unintentionally killed another man, as we have stated.

טו

אע"פ שהחובל באביו בזדון חייב מיתת בית דין כמו ההורג שאר אדם. אם חבל באביו או באמו בשגגה אינו חייב גלות. שלא חייבה תורה גלות אלא [להורג] נפש אדם בשגגה בלבד כמו שביארנו:

Hayom Yom:
• English Text | Video Class

Sunday, Tammuz 15, 5777 · 09 July 2017
"Today's Day"
Sunday Tamuz 15 5703
Torah lessons: Chumash: Pinchas, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, all this (p. 351) ...on laws of Fasts. (p. 351).

My father writes in one of his maamarim: Fatness of the body can result from the spiritual pleasure and delight derived from G-dliness. They say of R. Nachum of Chernobil that he became corpulent from answering amein y'hei sh'mei raba.
Daily Thought:
Improving the World
For us human beings to live in harmony with nature, it is not enough that we cause it no harm, or even that we attempt to leave zero footprint behind. The only way we can achieve sustainable symbiosis with our environment is by improving it.
And should you ask, “How can a member of the ecological system have the audacity to believe that he can improve that system? On the contrary, don't you see that all we have done until now has been reckless and destructive?”
But this is the defining quality of the human being: On the one hand, we are part of this world; on the other, we bring with us a power from beyond, the power of tikun—to reorganize, innovate, and improve. That is why we were originally placed in the garden, “to work it and to protect it.”
With the same capacity with which we have wrecked the environment, with that we can bring it—and must bring it—to be yet more resilient, harmonious, and beautiful.[11 Nisan, 5748.]
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