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- ב"ה - Today in Judaism - Today is Monday, Tammuz 16, 5777 · July 10, 2017Torah Reading:
Pinchas: Numbers 25:10 - 26:4
Numbers 25:10 Adonai said to Moshe, 11 “Pinchas the son of El‘azar, the son of Aharon the cohen, has deflected my anger from the people of Isra’el by being as zealous as I am, so that I didn’t destroy them in my own zeal. 12 Therefore say, ‘I am giving him my covenant of shalom, 13 making a covenant with him and his descendants after him that the office of cohen will be theirs forever.’ This is because he was zealous on behalf of his God and made atonement for the people of Isra’el.”
14 The name of the man from Isra’el who was killed, put to death with the woman from Midyan, was Zimri the son of Salu, leader of one of the clans from the tribe of Shim‘on. 15 The name of the woman from Midyan who was killed was Kozbi the daughter of Tzur, and he was head of the people in one of the clans of Midyan.
16 Adonai said to Moshe, 17 “Treat the Midyanim as enemies and attack them; 18 because they are treating you as enemies by the trickery they used to deceive you in the P‘or incident and in the affair of their sister Kozbi, the daughter of the leader from Midyan, the woman who was killed on the day of the plague in the P‘or incident.” 19 (26:1) After the plague,
26:1 Adonai said to Moshe and El‘azar, the son of Aharon the cohen, 2 “Take a census of the entire assembly of the people of Isra’el twenty years old and over, by their ancestral clans, all who are subject to military service in Isra’el.” 3 Moshe and El‘azar the cohen spoke with them on the plains of Mo’av by the Yarden across from Yericho, explaining, 4 “Those twenty years old and over who came out of the land of Egypt, as Adonai ordered Moshe and the people of Isra’el.”
Today in Jewish History:
• Golden Calf Made; Hur Killed (1313 BCE)
In the year 2448 from Creation (1313 BCE), Tammuz 16 was the 40th day following the Giving of the Torah at Mount Sinai, and the people of Israel wrongly expected Moses' return from the mountain (he would actually return on the following day). When their leader failed to return, they demanded from Aaron: "Make us a god that shall go before us". Hur (Moses' nephew, the son of Miriam and Caleb) tried to stop them and was killed by the mob. Aaron fashioned a calf of molten gold.
Links:
The Making of the Golden Calf (text of Exodus 32 with Rashi's commentary)
An anthology of Midrashim and Commentaries on the making of the Calf
The Day Before (on the deeper significance of Tammuz 16, from the teachings of the Lubavitcher Rebbe)
More on the Golden calf
See also "Today in Jewish History" for tomorrow, Tammuz 17.
Daily Quote:
And Jacob worked seven years for Rachel; and they seemed to him but a few days, for the love he had to her. [Genesis 29:20]
Daily Torah Study:
Chumash: Pinchas, 2nd Portion Numbers 26:5-26:51 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 26
5Reuben, Israel's firstborn: The descendants of Reuben were: the family of the Hanochites from Hanoch; the family of the Paluites from Palu, הרְאוּבֵ֖ן בְּכ֣וֹר יִשְׂרָאֵ֑ל בְּנֵ֣י רְאוּבֵ֗ן חֲנוֹךְ֙ מִשְׁפַּ֣חַת הַֽחֲנֹכִ֔י לְפַלּ֕וּא מִשְׁפַּ֖חַת הַפַּלֻּאִֽי:
the family of the Hanochites: Heb. מִשְׁפַּחַת הַחֲנֹכִי. Since the nations were denigrating them and saying, “How can they trace their lineage by their tribes? Do they think that the Egyptians did not exploit their mothers? If they mastered their bodies, all the more so [did they exercise authority over] their wives. Therefore, the Holy One, blessed is he, appended His Name to them, the [letter] ‘hey’ to one side and the ‘yud’ to the other side, as if to say, ”I bear witness for them, that these are the sons of their fathers.“ This is stated explicitly by David,”the tribes of God, (יָהּ) testimony to Israel" (Ps. 122:4)-this Name (יָהּ) testifies for them regarding their tribes. For this reason, in each of them Scripture writes, הַחִנֹכִי, הַפַּלֻּאֵי [the Hanochites, the Paluites in which each name begins with a ‘hey’ and ends with a 'yud’] (Song Rabbah 4:12; Pesikta d’Rav Kahana p.82b, 93a), but in the case of Jimnah יִמְנָה, it is unnecessary for it to say [for the family of the Jimnites,] מִשְׁפַּחַת הַיִּמְנִי [only הַיִּמְנָה מִשְׁפַּחַת], since the Divine Name is already affixed to it-the ‘yud’ at the beginning and the ‘hey’ at the end. — [Mid. Aggadah]
משפחת החנכי: לפי שהיו האומות מבזין אותם ואומרים מה אלו מתיחסין על שבטיהם, סבורין הם שלא שלטו המצריים באמותיהם, אם בגופם היו מושלים קל וחומר בנשותיהם, לפיכך הטיל הקב"ה שמו עליהם, ה"א מצד זה ויו"ד מצד זה, לומר, מעיד אני עליהם שהם בני אבותיהם. וזהו הוא שמפורש ע"י דוד (תהלים קכב ד) שבטי יה עדות לישראל. השם הזה מעיד עליהם לשבטיהם, לפיכך בכולם כתיב החנכי הפלואי, אבל בימנה לא הוצרך לומר משפחת הימני, לפי שהשם קבוע בו יו"ד בראש וה"א בסוף:
6the family of the Hezronites from Hezron, and the family of the Carmites from Carmi. ולְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרוֹנִ֑י לְכַרְמִ֕י מִשְׁפַּ֖חַת הַכַּרְמִֽי:
7These were the families of the Reubenites, and they numbered forty three thousand, seven hundred and thirty. זאֵ֖לֶּה מִשְׁפְּחֹ֣ת הָרֽאוּבֵנִ֑י וַיִּֽהְי֣וּ פְקֻֽדֵיהֶ֗ם שְׁלשָׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וּשְׁבַ֥ע מֵא֖וֹת וּשְׁלשִֽׁים:
8The sons of Palu were Eliab. חוּבְנֵ֥י פַלּ֖וּא אֱלִיאָֽב:
9The sons of Eliab were Nemuel, Dathan and Abiram they are Dathan and Abiram, the chosen of the congregation who incited against Moses and Aaron in the assembly of Korah, when they incited against the Lord. טוּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַֽאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַֽאֲבִירָ֜ם קְרִיאֵ֣י (כתיב קרואי) הָֽעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־משֶׁ֤ה וְעַל־אַֽהֲרֹן֙ בַּֽעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהֹוָֽה:
who incited: Israel against Moses and Aaron.
אשר הצו: את ישראל על משה:
when they incited: The people against the Lord.
בהצתם: את העם על ה':
incited: Heb. הִצּוּ. They enticed Israel to quarrel with Moses, a causative term.
הצו: השיאו את ישראל לריב על משה, לשון הפעילו:
10And the earth opened its mouth and swallowed them and Korah, when that assembly died, and when fire destroyed two hundred and fifty men, and they became a sign. יוַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָֽעֵדָ֑ה בַּֽאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ וַיִּֽהְי֖וּ לְנֵֽס:
and they became a sign: A sign and a reminder,“so that no outsider, who is not of the seed of Aaron, shall approach” (above 17:5) to dispute the kehunah any more.
ויהיו לנס: לאות ולזכרון (במדבר יז ה) למען אשר לא יקרב איש זר, לחלוק עוד על הכהונה:
11Korah's sons, however, did not die. יאוּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ:
Korah’s sons, however, did not die: They were originally involved in the conspiracy, but during the dispute they contemplated repentance; therefore, an elevated area was set apart for them in Gehinnom, and they stayed there. — [Sanh. 110b]
ובני קרח לא מתו: הם היו בעצה תחלה, ובשעת המחלוקת הרהרו תשובה בלבם, לפיכך נתבצר להם מקום גבוה בגיהנם וישבו שם:
12The descendants of Simeon according to their families: the family of the Nemuelites from Nemuel, the family of the Jaminites from Jamin, the family of the Jachinites from Jachin, יבבְּנֵ֣י שִׁמְעוֹן֘ לְמִשְׁפְּחֹתָם֒ לִנְמוּאֵ֗ל מִשְׁפַּ֨חַת֙ הַנְּמ֣וּאֵלִ֔י לְיָמִ֕ין מִשְׁפַּ֖חַת הַיָּֽמִינִ֑י לְיָכִ֕ין מִשְׁפַּ֖חַת הַיָּֽכִינִֽי:
13the family of the Zerahites from Zerah, the family of the Shaulites from Shaul. יגלְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִ֑י לְשָׁא֕וּל מִשְׁפַּ֖חַת הַשָּֽׁאוּלִֽי:
from Zerah: This was Zohar [see Exod. 6:15], a name derived from the word צֹהַר, which means shining [a synonym of זֶרַח, Zerah]. However, the family of Ohad [mentioned in Exodus] died out, as did five from the tribe of Benjamin. For he came to Egypt with ten sons, but only five are listed here. So it was with Ezbon of the tribe of Gad, so [altogether] seven families [no longer existed]. I found [the reason for this] in the Talmud Yerushlmi [Sotah 1:1]. When Aaron died, the clouds of glory withdrew, and the Canaanites came to fight against Israel. They [the Israelites] set their hearts on returning to Egypt, and they went back eight stages of their journey [compare 21:4], from Mount Hor to Moserah, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (Deut. 10:6). Now did he not die at Mount Hor? And [furthermore,] going back from Moserah to Mount Hor there are eight stages in the journey! However, they turned back, and the Levites pursued them to bring them back, killing seven of their families. The Levites lost four families [in the battle]: the families of the Shimeites and the Uzzielites, and of the three sons of Izhar, only the family of the Korahites is mentioned. I do not know [the identity of] the fourth one. R. Tanchuma expounds that they [the seven Israelite families] fell in the plague in connection with Balaam [see 25:9] (Mid. Tanchuma Pinchas 5), but [this cannot be, for] according to the number missing from the tribe of Simeon in this census compared with the first census [which took place] in the Sinai desert, it would appear that all twenty-four thousand who fell [in the plague] were from the tribe of Simeon. - [Mid. Tanchuma Vayechi 10]
לזרח: הוא צוחר, לשון צוהר. אבל משפחת אהד בטלה, וכן חמשה משבט בנימין, שהרי בעשרה בנים ירד למצרים וכאן לא מנה אלא חמשה, וכן אצבון לגד, הרי שבע משפחות. ומצאתי בגמ' ירושלמית, שכשמת אהרן נסתלקו ענני כבוד ובאו הכנענים להלחם בישראל ונתנו לב לחזור למצרים וחזרו לאחוריהם ח' מסעות מהר ההר למוסרה, שנאמר (דברים י, ו) ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן, והלא בהר ההר מת, וממוסרה עד הר ההר שמונה מסעות יש למפרע, אלא שחזרו לאחוריהם ורדפו בני לוי אחריהם להחזירם, והרגו מהם שבע משפחות, ומבני לוי נפלו ארבע משפחות משפחת שמעי ועזיאלי, ומבני יצהר לא נמנו כאן אלא משפחת הקרחי, והרביעית לא ידעתי מה היא. ורבי תנחומא דרש שמתו במגפה בדבר בלעם, אבל לפי החסרון שחסר משבט שמעון במנין זה ממנין הראשון שבמדבר סיני, נראה שכל כ"ד אלף נפלו משבטו של שמעון:
14These were the families of the Simeonites twenty two thousand and two hundred. ידאֵ֖לֶּה מִשְׁפְּחֹ֣ת הַשִּׁמְעֹנִ֑י שְׁנַ֧יִם וְעֶשְׂרִ֛ים אֶ֖לֶף וּמָאתָֽיִם:
15The descendants of Gad according to their families: the family of the Zefonites from Zefon, the family of the Haggites from Haggi, the family of the Shunites from Shuni, טובְּנֵ֣י גָד֘ לְמִשְׁפְּחֹתָם֒ לִצְפ֗וֹן מִשְׁפַּ֨חַת֙ הַצְּפוֹנִ֔י לְחַגִּ֕י מִשְׁפַּ֖חַת הַֽחַגִּ֑י לְשׁוּנִ֕י מִשְׁפַּ֖חַת הַשּׁוּנִֽי:
16the family of the Oznites from Ozni, the family of the Erites from Eri, טזלְאָזְנִ֕י מִשְׁפַּ֖חַת הָֽאָזְנִ֑י לְעֵרִ֕י מִשְׁפַּ֖חַת הָֽעֵרִֽי:
from Ozni: I believe that this was the family of Ezbon (see Gen. 46:16), but I do not know why his family was not called after him.
לאזני: אומר אני שזו משפחת אצבון, ואיני יודע למה לא נקראת משפחתו על שמו:
17the family of the Arodites from Arod, the family of the Arelites from Areli. יזלַֽאֲר֕וֹד מִשְׁפַּ֖חַת הָֽאֲרוֹדִ֑י לְאַ֨רְאֵלִ֔י מִשְׁפַּ֖חַת הָֽאַרְאֵלִֽי:
18These were families of Gad according to those of them counted, forty thousand and five hundred. יחאֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵי־גָ֖ד לִפְקֻֽדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
19The sons of Judah were Er and Onan, but Er and Onan died in the land of Canaan. יטבְּנֵ֥י יְהוּדָ֖ה עֵ֣ר וְאוֹנָ֑ן וַיָּ֥מָת עֵ֛ר וְאוֹנָ֖ן בְּאֶ֥רֶץ כְּנָֽעַן:
20The descendants of Judah according to their families: the family of the Shelanites from Shelah, the family of the Perezites from Perez, the family of the Zerahites from Zerah. כוַיִּֽהְי֣וּ בְנֵֽי־יְהוּדָה֘ לְמִשְׁפְּחֹתָם֒ לְשֵׁלָ֗ה מִשְׁפַּ֨חַת֙ הַשֵּׁ֣לָנִ֔י לְפֶ֕רֶץ מִשְׁפַּ֖חַת הַפַּרְצִ֑י לְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִֽי:
21The descendants of Perez were: the family of the Hezronites from Hezron, the family of the Hamulites from Hamul. כאוַיִּֽהְי֣וּ בְנֵי־פֶ֔רֶץ לְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרֹנִ֑י לְחָמ֕וּל מִשְׁפַּ֖חַת הֶחָֽמוּלִֽי:
22These were the families of Judah according to those of them counted, seventy six thousand and five hundred. כבאֵ֛לֶּה מִשְׁפְּחֹ֥ת יְהוּדָ֖ה לִפְקֻֽדֵיהֶ֑ם שִׁשָּׁ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
23The descendants of Issachar according to their families: the family of the Tolaites from Tola, the family of the Punites from Puvah, כגבְּנֵ֤י יִשָּׂשכָר֙ לְמִשְׁפְּחֹתָ֔ם תּוֹלָ֕ע מִשְׁפַּ֖חַת הַתּֽוֹלָעִ֑י לְפֻוָּ֕ה מִשְׁפַּ֖חַת הַפּוּנִֽי:
24the family of the Jashubites from Jashub, the family of the Shimronites from Shimron. כדלְיָשׁ֕וּב מִשְׁפַּ֖חַת הַיָּֽשֻׁבִ֑י לְשִׁמְרֹ֕ן מִשְׁפַּ֖חַת הַשִּׁמְרֹנִֽי:
from Jashub: This is Iob listed among those who migrated to Egypt (Gen. 46:13), for all the families were named after those who migrated to Egypt, but as for those born from that time on, their families were not called after them except for the families of Ephraim and Manasseh-all of whom were born in Egypt-and Ard and Naaman, the sons of Bela the son of Benjamin. I found in the writings of R. Moshe Hadarshan [the preacher], that their [Ard and Naaman’s] mother migrated to Egypt while she was pregnant with them, and that is why they formed separate families just as did Hezron and Hamul-who were Judah’s grandsons-and Heber and Malchiel, who were Asher’s grandchildren. If this is an Aggadah, all well and good, [we must accept it,] but if not, I maintain that Bela had numerous grandchildren, and from two of them-Ard and Naaman-two large families issued, and the descendants of all the other children were called after Bela’s name, whereas the descendants of these two were called after them [i.e. Ard and Naaman]. Similarly, I maintain that the sons of Machir were divided into two families, one was called after him and one was called after his son Gilead. Five families are missing from the sons of Benjamin, and here the prophecy of his mother [Rachel] was partially fulfilled. She called him Ben Oni, the son of my mourning. As a result of the incident of the concubine at Gibeah (see Jud. 20: 35), it was completely fulfilled [as nearly the entire tribe was wiped out]. I found this in the writings of R. Moshe Hadarshan [the preacher].
לישוב: הוא יוב האמור ביורדי מצרים, כי כל המשפחות נקראו על שם יורדי מצרים. והנולדין משם והלאה לא נקראו המשפחות על שמם, חוץ ממשפחות אפרים ומנשה שנולדו כולם במצרים, וארד ונעמן בני בלע בן בנימין. ומצאתי ביסודו של רבי משה הדרשן שירדה אמן למצרים כשהיתה מעוברת מהם, לכך נחלקו למשפחות, כחצרון וחמול, שהיו בני בנים ליהודה, וחבר ומלכיאל שהיו בני בנים של אשר. ואם אגדה היא הרי טוב, ואם לאו, אומר אני, שהיו לבלע בני בנים הרבה, ומשנים הללו ארד ונעמן יצאה מכל אחד משפחה רבה ונקראו תולדות שאר הבנים על שם בלע, ותולדות השנים הללו נקראו על שמם. וכן אני אומר בבני מכיר, שנחלקו לשתי משפחות, אחת נקראת על שמו ואחת נקראת על שם גלעד בנו. חמש משפחות חסרו מבניו של בנימין, כאן נתקיימה מקצת נבואת אמו שקראתו בן אוני, בן אנינותי ובפלגש בגבעה נתקיימה כולה. זו מצאתי ביסודו של ר' משה הדרשן:
25These were the families of Issachar according to those of them counted: sixty four thousand and three hundred. כהאֵ֛לֶּה מִשְׁפְּחֹ֥ת יִשָּׂשכָ֖ר לִפְקֻֽדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁל֥שׁ מֵאֽוֹת:
26The descendants of Zebulun according to their families: the family of the Sardites from Sered, the family of the Elonites from Elon, the family of the Jahleelites from Jahleel. כובְּנֵ֣י זְבוּלֻן֘ לְמִשְׁפְּחֹתָם֒ לְסֶ֗רֶד מִשְׁפַּ֨חַת֙ הַסַּרְדִּ֔י לְאֵל֕וֹן מִשְׁפַּ֖חַת הָאֵֽלֹנִ֑י לְיַ֨חְלְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְלְאֵלִֽי:
27These were the families of Zebulun according to those of them counted, sixty thousand and five hundred. כזאֵ֛לֶּה מִשְׁפְּחֹ֥ת הַזְּבֽוּלֹנִ֖י לִפְקֻֽדֵיהֶ֑ם שִׁשִּׁ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
28The descendants of Joseph according to their families: Manasseh and Ephraim. כחבְּנֵ֥י יוֹסֵ֖ף לְמִשְׁפְּחֹתָ֑ם מְנַשֶּׁ֖ה וְאֶפְרָֽיִם:
29The descendants of Manasseh: the family of the Machirites from Machir and Machir's son was Gilead; the family of the Gileadites from Gilead. כטבְּנֵ֣י מְנַשֶּׁ֗ה לְמָכִיר֙ מִשְׁפַּ֣חַת הַמָּֽכִירִ֔י וּמָכִ֖יר הוֹלִ֣יד אֶת־גִּלְעָ֑ד לְגִלְעָ֕ד מִשְׁפַּ֖חַת הַגִּלְעָדִֽי:
30These were the family of the descendants of Gilead: The family of the Iezerites from Iezer, the family of the Helekites from Helek, לאֵ֚לֶּה בְּנֵ֣י גִלְעָ֔ד אִיעֶ֕זֶר מִשְׁפַּ֖חַת הָאִֽיעֶזְרִ֑י לְחֵ֕לֶק מִשְׁפַּ֖חַת הַֽחֶלְקִֽי:
31the family of the Asrielites from Asriel, the family of the Shechemites from Shechem, לאוְאַ֨שְׂרִיאֵ֔ל מִשְׁפַּ֖חַת הָֽאַשְׂרִֽאֵלִ֑י וְשֶׁ֕כֶם מִשְׁפַּ֖חַת הַשִּׁכְמִֽי:
32the family of the Shemidaites from Shemida, the family of the Hepherites from Hepher. לבוּשְׁמִידָ֕ע מִשְׁפַּ֖חַת הַשְּׁמִֽידָעִ֑י וְחֵ֕פֶר מִשְׁפַּ֖חַת הַֽחֶפְרִֽי:
33Now Zelophehad the son of Hepher had no sons, only daughters, and the names of Zelophehad's daughters were Mahlah, Noah, Hoglah, Milcah and Tirzah. לגוּצְלָפְחָ֣ד בֶּן־חֵ֗פֶר לֹא־הָ֥יוּ ל֛וֹ בָּנִ֖ים כִּ֣י אִם־בָּנ֑וֹת וְשֵׁם֙ בְּנ֣וֹת צְלָפְחָ֔ד מַחְלָ֣ה וְנֹעָ֔ה חָגְלָ֥ה מִלְכָּ֖ה וְתִרְצָֽה:
34These were families of Manasseh, and those of them counted were fifty two thousand and seven hundred. לדאֵ֖לֶּה מִשְׁפְּחֹ֣ת מְנַשֶּׁ֑ה וּפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וַֽחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֽוֹת:
35These were the descendants of Ephraim according to their families: the family of the Shuthalhites from Shuthelah, the family of the Bachrites from Becher, the family of the Tahanites from Tahan. להאֵ֣לֶּה בְנֵֽי־אֶפְרַ֘יִם֘ לְמִשְׁפְּחֹתָם֒ לְשׁוּתֶ֗לַח מִשְׁפַּ֨חַת֙ הַשֻּׁ֣תַלְחִ֔י לְבֶ֕כֶר מִשְׁפַּ֖חַת הַבַּכְרִ֑י לְתַ֕חַן מִשְׁפַּ֖חַת הַתַּֽחֲנִֽי:
36And these were the descendants of Shuthelah: the family of the Eranites from Eran. לווְאֵ֖לֶּה בְּנֵ֣י שׁוּתָ֑לַח לְעֵרָ֕ן מִשְׁפַּ֖חַת הָעֵֽרָנִֽי:
And these were the descendants of Shuthelah…: The descendants of the other sons of Shuthelah were called after Shuthelah. A large family issued from Eran, so they were called after him. Thus, the descendants of Shuthelah were considered two families. Go and figure it out and you will find that fifty-seven families [are listed] in this chapter, together with eight from the sons of Levi, totaling sixty-five. This is the meaning of what is said,“For you are the least (הַמְעַט) of all the peoples” (Deut. 7:7). [The word הַמְעַט denotes ‘five’ (ה) ‘less’ (מְעַט).] You are five less than the families of all the nations, since they are seventy [and you are sixty-five]. This too I expounded from the writings of R. Moshe Hadarshan [the preacher], but I had to delete some of his words and add to them. - [Mid. Aggadah.]
ואלה בני שותלח וגו': שאר בני שותלח נקראו תולדותיהם על שם שותלח. ומערן יצאה משפחה רבה ונקראת על שמו. ונחשבו בני שותלח לשתי משפחות. צא וחשוב ותמצא בפרשה זו חמשים ושבע משפחות, ומבני לוי שמונה, הרי ששים וחמש, וזהו שנאמר (דברים ז ז) כי אתם המעט וגו', ה"א מעט, חמשה אתם חסרים ממשפחות כל העמים, שהן שבעים, אף זה הבנתי מיסודו של ר' משה הדרשן. אך הוצרכתי לפחות ולהוסיף בדבריו:
37These were the families of the descendants of Ephraim according to those of them counted, thirty two thousand and five hundred; these were the descendants of Joseph according to their families. לזאֵ֣לֶּה מִשְׁפְּחֹ֤ת בְּנֵֽי־אֶפְרַ֨יִם֙ לִפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וּשְׁלשִׁ֛ים אֶ֖לֶף וַֽחֲמֵ֣שׁ מֵא֑וֹת אֵ֥לֶּה בְנֵֽי־יוֹסֵ֖ף לְמִשְׁפְּחֹתָֽם:
38The descendants of Benjamin according to their families: the family of the Belaites from Bela, the family of the Ashbelites from Ashbel, the family of the Ahiramites from Ahiram, לחבְּנֵ֣י בִנְיָמִן֘ לְמִשְׁפְּחֹתָם֒ לְבֶ֗לַע מִשְׁפַּ֨חַת֙ הַבַּלְעִ֔י לְאַשְׁבֵּ֕ל מִשְׁפַּ֖חַת הָֽאַשְׁבֵּלִ֑י לַֽאֲחִירָ֕ם מִשְׁפַּ֖חַת הָֽאֲחִֽירָמִֽי:
from Ahiram: This is Ehi, who migrated to Egypt. Since he was named after Joseph, who was his [Benjamin’s] brother (אֲחִי), and greater (רָם) than he, he was called Ahiram (אֲחִירָם). - [Mid. Aggadah.]
לאחירם: היא אחי שירד למצרים, ולפי שנקרא על שם יוסף שהיה אחיו ורם ממנו נקרא אחירם:
39the family of the Shuphamites from Shupham, the family of the Huphamites from Hupham. לטלִשְׁפוּפָ֕ם מִשְׁפַּ֖חַת הַשּֽׁוּפָמִ֑י לְחוּפָ֕ם מִשְׁפַּ֖חַת הַחֽוּפָמִֽי:
from Shupham: This is Muppim, so named because Joseph was humbled (שָׁפוּף) among the nations.
לשפופם: הוא מופים, על שהיה יוסף שפוף בין האומות:
40The sons of Bela were Ard and Naaman; the family of the Ardites [from Ard], the family of the Naamites from Naaman. מוַיִּֽהְי֥וּ בְנֵי־בֶ֖לַע אַ֣רְדְּ וְנַֽעֲמָ֑ן מִשְׁפַּ֨חַת֙ הָֽאַרְדִּ֔י לְנַ֣עֲמָ֔ן מִשְׁפַּ֖חַת הַנַּֽעֲמִֽי:
41These were the descendants of Benjamin according to their families, and those of them counted were forty five thousand and six hundred. מאאֵ֥לֶּה בְנֵֽי־בִנְיָמִ֖ן לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֽוֹת:
42The descendants of Dan according to their families: the family of the Shuhamites from Shuham. These were the families of Dan. מבאֵ֤לֶּה בְנֵי־דָן֙ לְמִשְׁפְּחֹתָ֔ם לְשׁוּחָ֕ם מִשְׁפַּ֖חַת הַשּֽׁוּחָמִ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת דָּ֖ן לְמִשְׁפְּחֹתָֽם:
From Shuham: This is Hushim (see Gen. 46:23).
לשוחם: הוא חושים:
43All the Shuhamite families according to those of them counted, were sixty four thousand and four hundred. מגכָּל־מִשְׁפְּחֹ֥ת הַשּֽׁוּחָמִ֖י לִפְקֻֽדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
44The descendants of Asher according to their families: the family of Jimnah from Jimnah, the family of the Ishvites from Ishvi, the family of the Beriites from Beriah. מדבְּנֵ֣י אָשֵׁר֘ לְמִשְׁפְּחֹתָם֒ לְיִמְנָ֗ה מִשְׁפַּ֨חַת֙ הַיִּמְנָ֔ה לְיִשְׁוִ֕י מִשְׁפַּ֖חַת הַיִּשְׁוִ֑י לִבְרִיעָ֕ה מִשְׁפַּ֖חַת הַבְּרִיעִֽי:
45The descendants of Beriah: the family of the Heberites from Heber, the family of the Malchielites from Malchiel. מהלִבְנֵ֣י בְרִיעָ֔ה לְחֵ֕בֶר מִשְׁפַּ֖חַת הַֽחֶבְרִ֑י לְמַ֨לְכִּיאֵ֔ל מִשְׁפַּ֖חַת הַמַּלְכִּֽיאֵלִֽי:
46The name of Asher's daughter was Serah. מווְשֵׁ֥ם בַּת־אָשֵׁ֖ר שָֽׂרַח:
The name of Asher’s daughter was Serah: Because she was still alive, she is mentioned here. — [Sotah 13a, Mid. Aggadah]
ושם בת אשר שרח: לפי שהיתה קיימת בחיים מנאה כאן:
47These were the families of the descendants of Asher according to those of them counted, fifty three thousand and four hundred. מזאֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵֽי־אָשֵׁ֖ר לִפְקֻֽדֵיהֶ֑ם שְׁלשָׁ֧ה וַֽחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
48The descendants of Naphtali according to their families: the family of the Jahzeelites from Jahzeel, the family of the Gunites from Guni. מחבְּנֵ֤י נַפְתָּלִי֙ לְמִשְׁפְּחֹתָ֔ם לְיַ֨חְצְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְצְאֵלִ֑י לְגוּנִ֕י מִשְׁפַּ֖חַת הַגּוּנִֽי:
49The family of the Jezerites from Jezer, the family of the Shillemites from Shillem. מטלְיֵ֕צֶר מִשְׁפַּ֖חַת הַיִּצְרִ֑י לְשִׁלֵּ֕ם מִשְׁפַּ֖חַת הַשִּׁלֵּמִֽי:
50These were the families of Naphtali according to their families, and those of them counted were forty five thousand and four hundred. נאֵ֛לֶּה מִשְׁפְּחֹ֥ת נַפְתָּלִ֖י לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת:
51These are those counted of the children of Israel: six hundred and one thousand and seven hundred and thirty. נאאֵ֗לֶּה פְּקוּדֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל שֵֽׁשׁ־מֵא֥וֹת אֶ֖לֶף וָאָ֑לֶף שְׁבַ֥ע מֵא֖וֹת וּשְׁלשִֽׁים:
Tehillim: Psalms Chapters 79 - 82
• Hebrew text
• English text
Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Igeret HaTeshuva , end of Chapter 4
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Igeret HaTeshuva , end of Chapter 4
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וככה ממש, על דרך משל, המבדיל הבדלות לאין ק׳, בנשמת האדם
Analogously, exactly the same applies to the soul of man, again keeping in mind the infinite separation between the Creator and the created soul,
שהיא בחינת נפש האלקית דמתוכיה נפח
which is the divine soul which “He blew from within Himself.”
Since the soul derives from the internal aspect of G‑dliness, the Tetragrammaton, which comprises the Ten Sefirot, the soul likewise comprises the following characteristics:
יש בה בחינת שכל הנעלם, המרומז באות יו״ד
There is [the initial state of Chochmah,] the hidden concept alluded to by the letter yud,
Just as the letter yud lacks length and breadth and is but a simple point, so, too, is Chochmah a faculty that lacks intellectual length and breadth, merely —
שבכחו לצאת אל הגילוי, להבין ולהשכיל באמתתו ית׳ ובגדולתו
possessing the potential of being revealed, and thereby understanding and conceiving G‑d’s true existence and greatness,
כל חד וחד לפום שיעורא דיליה, לפי רוחב שכלו ובינתו
in each person according to his measure, according to the breadth of his intellect and understanding.
While the degree of one’s comprehension of G‑dliness depends on the breadth of one’s intellect, a Jew’s essential ability to find G‑d’s true being and greatness securely integrated in his mind, stems from the soul’s attribute of Chochmah, alluded to in the letter yud.
וכפי אשר מעמיק שכלו ומרחיב דעתו ובינתו להתבונן בגדולתו ית׳
As a man deepens his intelligence, as he broadens his mind and comprehension, to contemplate G‑d’s greatness,
אזי מרומזת בינתו באות ה״א, שיש לה רוחב
his now-developed understanding, the faculty of Binah, is alluded to by the letter hei, that has breadth, indicating the breadth of his understanding.
וגם אורך, המורה על ההמשכה מלמעלה למטה
[The hei] also has length, to indicate downward extension,
להוליד מבינתו והתבוננותו בגדולת ה׳ אהבה ויראה ותולדותיהן
so that from his understanding and contemplation of G‑d’s greatness, he arouses love and fear and their offspring, i.e., the other emotive attributes, which are termed the offspring or branches of love and fear,
במוחו ותעלומות לבו
in his mind and in the recesses of his heart,
At this early stage in the generation of the spiritual emotions of love and fear and so on, they are not yet manifest.
ואחר כך בבחינת התגלות לבו
until ultimately they find overt expression in his heart.
The downward progression of intellect into the realm of emotions is thus indicated by the vertical length of the letter hei.
ומזה נמשכה עבודה האמיתית בעסק התורה והמצות, בקול ודבור או מעשה
These [spiritual emotions] lead to the true service of G‑d, in Torah study and mitzvah observance, with voice and speech or with deed.
True divine service is that which is motivated by the love and awe of G‑d, as explained above in Part I, ch. 4.
הן אותיות וא״ו ה״א וכו׳
This is the import of the [final] letters vav and hei [of the Four-Letter Name, Havayah]..., for vav alludes to voice and speech, while hei alludes to action.
וגם ההתבוננות, להבין ולהשכיל באמתתו וגדולתו ית׳, נמשכה גם כן מן התורה
Furthermore, contemplation that endeavors to understand and conceive of G‑d’s true being, also derives from Torah,
I.e., such contemplation must necessarily be preceded by the study of Torah,
דאורייתא מחכמה נפקא, היא בחינת יו״ד של שם הויה וכו׳
for1 “Torah proceeds from Chochmah,” which is the yud of the Tetragrammaton.
FOOTNOTES
1.Zohar II, 85a, 121a.
Rambam:
• Sefer Hamitzvot:
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Tammuz 16, 5777 · July 10, 2017
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Positive Commandment 181
The Decapitated Calf
"If one is found slain in the land"—Deuteronomy 21:1.
If the corpse of a murdered individual is found lying in the field, and the killer remains unknown, the courts must decapitate a calf [as per the procedure described in the Book of Deuteronomy].
Full text of this Mitzvah »
The Decapitated Calf
Positive Commandment 181
Translated by Berel Bell
The 181st mitzvah is that we are commanded regarding the eglah arufah (calf that is decapitated), in a case where a murder victim is found in a field and we don't know who the murderer was.
The source of this commandment is G‑d's statement1 (exalted be He), "When a corpse is found fallen in the field...." This is the law of eglah arufah.
The details of this mitzvah are explained in the last chapter of tractate Sotah.
FOOTNOTES
1.Deut. 21:1.
Negative Commandment 309
Working the Land near "the Stream of the Decapitated Calf""Which shall neither be plowed nor sown"—Deuteronomy 21:4.
It is forbidden to sow or otherwise work the land [surrounding] the stream upon which the calf was decapitated.
Full text of this Mitzvah »
Working the Land near "the Stream of the Decapitated Calf"
Negative Commandment 309
Translated by Berel Bell
The 309th prohibition is that we are forbidden from sowing or working [the land around1] the 'strong river' where the calf is decapitated.2
The source of this prohibition is G‑d's statement,3 "[The elders of that city shall bring the calf to a swiftly flowing stream, the land around which] must never be worked or sown."
The punishment for this prohibition is lashes. In the enumeration of transgressions which are punished by lashes in tractate Makkos, our Sages said, "But you omitted one who sows the land around the 'strong river' — which is prohibited by the verse, 'It must never be worked or sown!' " This shows that there is one prohibition4 and that it is punishable by lashes.
The details of this mitzvah are explained in the end of tractate Sotah.
FOOTNOTES
1.See sources quoted in Kaplan, The Living Torah.
2.In the case of an unsolved murder (see P181 above).
3.Deut. 21:4.
4.Because otherwise it would have been mentioned that there is one set of lashes for working the land and another set for sowing the land.
Negative Commandment 298
Removing Hazards
"You shall not bring blood upon your house"—Deuteronomy 22:8.
We must not leave unattended hazards and pitfalls in our cities and homes.
Full text of this Mitzvah »
Removing Hazards
Negative Commandment 298
Translated by Berel Bell
The 298th prohibition is that we are forbidden from leaving obstacles or dangerous objects in our land and in our houses, in order not to endanger people.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place blood2 in your house."
In the words of the Sifri, "The phrase 'You must place a guard-rail' constitutes a positive commandment;3 and the phrase 'Do not place blood' constitutes a prohibition."
The details of this mitzvah are explained in the beginning of tractate Shekalim in the Jerusalem Talmud and in a number of passages in Seder Nezikin.4
FOOTNOTES
1.Deut. 22:8.
2.I.e. allow a dangerous situation to remain.
3.See P184 below.
4.See Bava Kama 15b, 46a, 51a.
Positive Commandment 184
Removing Sources of Danger from our Property
"You shall place a guard-rail around your roof"—Deuteronomy 22:8.
We are commanded to remove all dangers and hazards from our property. This includes constructing protective guardrails on the perimeters of roofs and wells, so that no one falls from them or in them. The same applies to all areas of potential danger—we must fix them so that they don't pose any danger.
Full text of this Mitzvah »
Removing Sources of Danger from our Property
Positive Commandment 184
Translated by Berel Bell
The 184th mitzvah is that we are commanded to remove obstacles and dangerous objects from our dwellings, i.e. to build walls surrounding roofs, wells, trenches, etc. in order to prevent people from falling into them or from them. The same applies to all dangerous places — they should be built and repaired in a way that prevents any danger.
The source of this commandment is G‑d's statement,1 "[When you build a new house] you must place a guard-rail around your roof."
In the words of the Sifri "The phrase 'You must place a guard-rail' constitutes a positive commandment."
The details of this mitzvah are explained in tractate Bava Kama.2
FOOTNOTES
1.Ibid.
2.51a.
Rambam:• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
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1
Until when should the judges hold session? A minor Sanhedrin and a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice until the offering of the afternoon sacrifice. On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.
א
עד אימתי יושבין הדיינים בדין סנהדרי קטנה ובית דין של שלשה יושבין מאחר תפלת השחר עד סוף שש שעות ביום אבל בית דין הגדול היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות וימים טובים היו יושבין בבית המדרש שבהר הבית:
2
The High Court of 71 judges was not required to sit all together in their place in the Temple. Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return.
The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.
ב
אין בית דין של שבעים ואחד צריכין שיהיו יושבין כולן כאחד במקומן שבמקדש אלא בעת שיהו צריכין להתקבץ מתקבצין כולן ובשאר העתות כל מי שהיה לו עסק יצא לעשות חפצו וחוזר והוא שלא יפחתו מעשרים ושלשה יושבין תמיד כל זמן ישיבתן הוצרך אחד מהן לצאת הרי זה מסתכל בחביריו הנשארים אם ישארו שם עשרים ושלשה יצא ואם לאו לא יצא עד שיבא אחר:
3
A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: "Every dispute and every blemish," an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day; so, too, disputes should be adjudicated only during the day.
ג
אין מתחילין את הדינין בלילה מפי השמועה למדו שהדינין כנגעים שנאמר כל ריב וכל נגע מה ראיית נגעים ביום בלבד אף הדינין ביום בלבד:
4
Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night. With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.
ד
וכן אין מקבלין עדות ואין מקיימין שטרות בלילה ובדיני ממונות אם התחילו ביום מותר לגמור הדין בלילה:
5
The division of an inheritance resembles a judgment, for with regard to them, Numbers 35:29 states: "For the statutes of judgment." Therefore inheritances are not divided at night.
ה
הנחלות כדינין שנאמר בהן לחוקת משפט לפיכך אין מפילין נחלות בלילה:
6
When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate. They were three, if they desire, they may record his statements, or they may adjudicate the division of the estate.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.
ו
שנים שנכנסו לבקר את החולה וצוה בפניהם כותבים ואין עושים דין ואם היו שלשה רצו כותבין רצו עושין דין בד"א ביום אבל בלילה כותבין ואין עושין דין:
7
Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence. It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.
ז
כל בית דין של ישראל שהוא הגון שכינה עמהם לפיכך צריכין הדיינים לישב באימה ויראה ועטיפה וכובד ראש ואסור להקל ראש או לשחק או לספר בשיחה בטילה בבית דין אלא בדברי תורה וחכמה:
8
Whenever a Sanhedrin, a king, or an exilarch appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: "Do not show favoritism in judgment." According to the Oral Tradition, we learned that this command is addressed to those who appoint judges.
Our Sages declare: "Perhaps a person will say: 'So and so is attractive, I will appoint him as a judge,' 'So and so is strong, I will appoint him as a judge,' 'So and so is my relative, I will appoint him as a judge,' or "So and so knows all the languages, I will appoint him as a judge.' This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: "Do not show favoritism in judgment."
Our Sages also declare: "Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: "Do not erect a monument which is hated by God, your Lord." If he is appointed instead of a Torah scholar, it is as if one planted an asherah, as Ibid.:21 states: "Do not plant an asherah or any other tree next to God's altar."
And our Sages interpreted Exodus 20:20: "Do not make gods of silver and gods of gold together with Me" to mean "Do not appoint a judge because of silver and gold." This refers to a judge who was appointed because of his wealth alone.
ח
כל סנהדרין או מלך או ראש גולה שהעמידו להן לישראל דיין שאינו הגון ואינו חכם בחכמת התורה וראוי להיות דיין אף על פי שהוא כולו מחמדים ויש בו טובות אחרות הרי זה שהעמידו עובר בלא תעשה שנאמר לא תכירו פנים במשפט מפי השמועה למדו שזה מדבר כנגד הממונה להושיב דיינין אמרו חכמים שמא תאמר איש פלוני נאה אושיבנו דיין איש פלוני גבור אושיבנו דיין איש פלוני קרובי אושיבנו דיין איש פלוני יודע בכל לשון אושיבנו דיין נמצא מזכה את החייב ומחייב את הזכאי לא מפני שהוא רשע אלא מפני שאינו יודע לכך נאמר לא תכירו פנים במשפט ועוד אמרו כל המעמיד לישראל דיין שאינו הגון כאילו הקים מצבה שנאמר ולא תקים לך מצבה אשר שנא ה' אלהיך ובמקום תלמידי חכמים כאילו נטע אשירה שנאמר לא תטע לך אשירה כל עץ אצל מזבח ה' אלהיך וכן אמרו חכמים לא תעשון אתי אלהי כסף אלוה הבא בשביל כסף וזהב זה הדיין שמינוהו מפני עשרו בלבד:
9
Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: "Consider the tallit with which he wraps himself as the saddle blanket of a donkey."
ט
כל דיין שנתן ממון כדי שיתמנה אסור לעמוד מפניו וצוו חכמים להקל אותו ולזלזל בו ואמרו חכמים שהטלית שמתעטף בה תהי בעיניך כמרדעת של חמור:
This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that if they would refrain from participating in the judgment the quality of the legal system would be impaired. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.
כך היה דרך חכמים הראשונים בורחין מלהתמנות ודוחקין עצמן הרבה שלא ישבו בדין עד שידעו שאין שם ראוי כמותם ושאם ימנעו מן הדין תקלקל השורה אעפ"כ לא היו יושבין בדין אלא עד שמכבידין עליהם את העם והזקנים ופוצרים בהן:
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1
It is a positive commandment to set aside cities of refuge, as Deuteronomy 19:2 states: "You shall set aside three cities." The practice of setting aside cities of refuge applies only in Eretz Yisrael.
א
מצות עשה להפריש ערי מקלט שנאמר שלש ערים תבדיל לך. ואין ערי מקלט נוהגת אלא בארץ ישראל:
2
There were six cities of refuge. Three Moses our teacher set aside in TransJordan, and three Joshua set aside in the land of Canaan.
ב
ושש ערים היו. שלש הבדיל משה רבינו בעבר הירדן. ושלש הבדיל יהושע בארץ כנען:
3
None of the cities of refuge served as a haven until they were all set aside, as implied by Numbers 35:13: "There shall be six cities of refuge for you." And so, Moses informed us that the three cities of refuge in TransJordan did not serve as a haven until the three in the land of Canaan were set aside.
If so, why did Moses set them aside? He said: "Since a mitzvah came to my hand, I will fulfill it."
ג
אין אחת מערי מקלט קולטת עד שיובדלו כולן. שנאמר שש ערי מקלט תהיינה לכם. והודיענו משה רבינו שאין שלש שבעבר הירדן קולטות עד שיובדלו שלש שבארץ כנען. ולמה הבדילן אמר הואיל ובאה מצוה לידי אקיימנה:
4
In the era of the King Mashiach, three other cities will be added to these six, as Deuteronomy 19:9 states: "And you shall add three other cities to these three cities."
Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham, but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."
ד
בימי המלך המשיח מוסיפין שלש אחרות על אלו השש. שנאמר ויספת לך עוד שלש ערים על השלש האלה. והיכן מוסיפין אותן בערי הקיני והקנזי והקדמוני שנכרת לאברהם אבינו ברית עליהן ועדיין לא נכבשו ועליהן נאמר בתורה ואם ירחיב ה' אלהיך את גבולך:
5
The Jewish court is obligated to construct roads leading to the cities of refuge; they should be maintained and widened. Any stumbling block and obstacle should be removed from them.
On these roads neither a hill, a valley, nor a river should be left. Instead, a bridge should be built across so as not to impede a person fleeing there. This is all implied by Deuteronomy 19:3, which states: "You shall prepare the road for yourselves."
The width of the road to the city of refuge should not be less than 32 cubits. Signs stating "Refuge, refuge," should be written at intersections, so that killers would be aware of the way and turn there.
ה
וחייבין בית דין א לכוין הדרכים לערי מקלט לתקנם ולהרחיבן. ומסירין מהן כל מכשול וכל תקלה. ואין מניחין בדרך לא תל ולא גיא ולא נהר. אלא עושין עליו גשר כדי שלא לעכב את הבורח לשם. שנאמר תכין לך הדרך. ורוחב דרך ערי מקלט אין פחות משלשים ושתים אמות. ומקלט מקלט היה כתוב על פרשת דרכים כדי שיכירו הרצחנים ויפנו לשם:
6
Every year, on the fifteenth of Adar, the court would send out emissaries to inspect the roads leading to the cities of refuge. Wherever they found flaws, they would have them repaired. If a court was dilatory regarding this matter, it is considered as if they shed blood.
ו
בחמשה עשר באדר בכל שנה בית דין מוציאין שלוחים לתקן הדרכים וכל מקום שמצאוהו שנתקלקל מתקנים אותו. ובית דין שנתרשלו בדבר זה מעלה עליהן הכתוב כאילו שפכו דמים:
7
When the cities of refuge were first set aside, they would measure from one city to another to determine whether they were set aside in equal measures. This is also implied by the verse: "You shall prepare the road for yourselves."
ז
וכן מושחין בין כל עיר ועיר מערי מקלט בתחילת הפרשתן עד שהיו משולשות בשוה. שנאמר תכין לך הדרך:
8
The cities of refuge that are designated should not be big cities or metropolises, nor should they be small villages. Instead, they should be cities of intermediate size.
They should be located solely in trading places, where water is found. If there is no water near them, water should be diverted toward them. They should located solely in a populated area. If the surrounding populace is reduced, it should be increased. If the number of inhabitants of the city of refuge decrease, priests, Levites, and Israelites should be brought to live there.
Snares may not be set in such a city, nor may rope traps be set there, so that the blood redeemer will not come there.
ח
ערי מקלט אין עושין אותן לא עיירות גדולות ולא כרכים גדולים ולא קטנים אלא עיירות בינוניות. ואין מושיבין אותן אלא במקום שווקים ובמקום המים. ואם אין שם מים מכניסין לתוכן מים. ואין מושיבין אותן אלא במקום אוכלוסין. נתמעטו אוכלוסיהן מוסיפין עליהן. נתמעטו דיוריהן מכניסין לתוכן כהנים לויים וישראלים. ואין פורשין בתוכן מצודות ואין מפשילין בתוכן חבלים כדי שלא יהיה רגל גואל הדם מצויה שם:
9
All of the cities of the Levites serve as a haven; each is a city of refuge. This is indicated by Numbers 35:6-7: "And in addition to them, you shall give them 42 cities. All the cities that you shall give the Levites shall be 48 in number." The verse thus established an association between them; all of them serve as havens.
ט
כל ערי הלוים קולטות וכל אחת מהן עיר מקלט היא. שנאמר ועליהן תתנו ארבעים ושתים עיר כל הערים אשר תתנו ללוים ארבעים ושמונה עיר. הקישן הכתוב כלן זו לזו לקלוט:
10
What then is the difference between those cities that are set aside as cities of refuge, and the other cities of the Levites?
The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.
Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.
י
ומה הפרש יש בין ערי מקלט שהובדלו למקלט ובין שאר ערי הלוים. שערי מקלט קולטות בין לדעת בין שלא לדעת הואיל ונכנס בהן נקלט. ושאר ערי הלוים אינן קולטות אלא לדעת. ורוצח הדר בערי מקלט אינו נותן שכר ביתו. והדר בשאר ערי הלויים נותן שכר לבעל הבית:
11
Whenever a city serves as a haven, the surrounding area also serves as a haven.
When a tree is standing within the limits of a city of refuge and its leaves extend beyond those limits, once a killer comes below its leaves they serve as a haven for him. If a tree stands outside the limits and its leaves extend within those limits, as soon as he reaches its trunk it serves as a haven for him. If the blood redeemer kills him there, he should be executed.
Even though the surrounding area of a city serves as a haven, a killer should not dwell there, as [implied by Numbers 35:25: "He shall dwell in it," i.e., not in its surrounding area.
יא
כל עיר הקולטת תחומה קולט כמוה. אילן שעומד בתוך תחום ערי מקלט ונופו נוטה חוץ לתחום משיגיע תחת הנוף נקלט. היה עומד חוץ לתחום ונופו נוטה לתוך התחום משיגיע לעיקרו נקלט וההורג שם נהרג עליו. ואע"פ שהתחום קולט אין הרוצח דר בו שנאמר וישב בה ולא בתחומה:
Rotzeach uShmirat Nefesh - Chapter Nine
1
The following procedure should be adhered to when the corpse of a slain person is found lying on the earth, and it is not known who struck him. It is left in place. Five elders from the High Court in Jerusalem come and measure from the corpse to the nearby cities, as indicated by Deuteronomy 21:2: "And your elders and your judges shall go out and measure...."
Even if the corpse is found right next to a city, or it is clearly obvious that a particular city is closer, it is a mitzvah to measure.
א
הרוג שנמצא נופל לארץ ולא נודע מי הכהו מניחין אותו במקומו. ויוצאין חמשה זקנים [א] מבית דין הגדול שבירושלים שנאמר ויצאו זקניך ושופטיך ומודדין ממנו אל הערים שסביבות החלל. אפילו נמצא בצד עיר זו שהדבר ידוע בודאי שהיא הקרובה מצוה למדוד:
2
After they measure and establish which city is closest, they bury the person who was murdered in the place he was found. The elders from Jerusalem return to their city, and the court of the city that was designated brings a calf paid for by all the inhabitants. They bring the the calf to a river that flows forcefully. This is the meaning of the term eitan found in the Torah (Deuteronomy 21:4).
ב
אחר שמודדין ונודעה העיר הקרובה קוברין את הנהרג במקומו וחוזרין זקני ירושלים למקומן ובית דין של אותה העיר מביאין עגלת בקר משל אנשי אותה העיר ומורידים אותה אל נחל ששוטף בחזקה וזהו איתן האמור בתורה:
3
It should be decapitated there with a cleaver, from behind. The court of that city and all the elders of the city, even if they are 100 in number, must wash their hands at the place where the calf was decapitated.
There, in the midst of the river, the elders declare in the holy tongue Deuteronomy 21:7: "Our hands did not shed this blood, nor did we see this with our eyes." Their intent is that the murdered person did not come into their city and they let him leave without giving him provisions for the way, nor did they see him go and they let him leave without accompaniment.
The priests then say in the Holy Tongue Ibid.:8: "Atone for Your nation Israel...." They depart. The Holy One, blessed be He, then forgives the shedding of the blood, as the above verse continues: "And the blood will be atoned."
ג
ועורפין אותה שם בקופיץ מאחריה ובית דין של אותה העיר עם כל זקניה אפילו הם מאה כולן רוחצין את ידיהן שם במקום עריפתה ואומרים שם בתוך הנחל בלשון הקודש ידינו לא שפכו את הדם הזה ועינינו לא ראו. כלומר שלא בא לידינו הנהרג הזה ופטרנוהו בלא מזונות ולא ראינוהו ופטרנוהו בלא לוייה. והכהנים אומרים בלשון הקודש כפר לעמך ישראל. והולכין להן והקב"ה מכפר על הדם שנאמר ונכפר להם הדם:
4
When the judges measure the distance from the corpse to the nearest city, they must measure exactly and not by estimation. They should measure only to a city that has a court of 23 judges.
They should never measure, however, to Jerusalem, for the inhabitants of Jerusalem are never required to bring a calf to be decapitated. For Jerusalem was never divided among the tribes, and the mitzvah of decapitating a calf applies "in the land that God your Lord is giving you to inherit" Deuteronomy 19:1.
ד
כשמודדין מן החלל מדקדקין במדה א ואין מקדרין בה ואין מודדין אלא לעיר שיש בה בית דין של עשרים ושלשה. ואין מודדין לירושלים שירושלים אין מביאה עגלה ערופה לפי שלא נתחלקה לשבטים ונאמר באדמה אשר ה' אלהיך נותן לך לרשתה:
5
If the corpse is found close to Jerusalem or close to a city that does not have a court, that city should be ignored, and a measurement should be made to the other cities close by.
If the corpse is found close to a border city or to a city inhabited by gentiles, no measurement is made at all. For we presume that the person was killed by gentiles.
ה
נמצא קרוב לירושלים או לעיר שאין בה בית דין מניחין [ב] אותה ומודדין אל שאר העיירות הסמוכות לו. נמצא סמוך לספר או לעיר שיש בה עכו"ם אין מודדין כל עיקר שהרי זה בחזקת שהרגוהו עכו"ם:
6
The city that is closest to the corpse does not bring the calf unless its population is equal to that of the city that is further away. If, however, the population of the city that is further away exceeds that of the closer city, the number of inhabitants becomes the determining factor, and the more populous city must bring the calf.
ו
אין העיר הקרובה מביאה אלא בזמן שמנין הרוב שבה כמו מנין העיר הרחוקה ממנה אבל אם היו אלו שברחוקה מרובין על אנשי הקרובה ממנה הולכין אחר [ג] הרוב והמרובין מביאין העגלה:
7
Although at times the Torah considers number to be a determining factor, and at times proximity to be a determining factor, number carries more weight than proximity.
ז
אע"פ שהולכין אחר הרוב מן התורה והולכין אחר הקרוב הרוב עדיף:
8
If a corpse is found equidistant between two cities, and both cities have the same number of inhabitants, they should bring a calf in partnership and make the following stipulation: If this city is the closer, the calf belongs to its inhabitants, and the others are giving them their portion in it as a present. And if the other city is closer, the calf belongs to its inhabitants and the others are giving them their portion in it as a present. For it is impossible to be exact in measurement, even with regard to something that comes about as a result of human activity.
ח
נמצא הנהרג מכוון בין שתי עיירות ואנשי זו כאנשי זו בשוה יביאו עגלה אחת בשותפות ויתנו ויאמרו. אם זו היא הקרובה הרי היא שלהן ואלו יתנו להם חלקם מתנה. ואם אלו הם הקרובים הרי הוא שלהן ואלו יתנו להן חלקם מתנה. לפי שאי אפשר לצמצם ואפילו בידי אדם:
9
From which portion of the corpse should we measure? From the nose.
If the body of a corpse is found in one place and the head in another place, the body is brought to the head, and then the corpse is buried in that place. Similarly, whenever a corpse is found with no one to bury it, the body is brought to the head, and then the corpse is buried in that place.
9
מהיכן מודדין [ד] מחוטמו. נמצא גופו במקום אחד וראשו במקום אחר מוליכין הגוף אצל הראש וקוברים אותו במקומו. וכן כל מת מצוה מוליכין גופו אצל ראשו ונקבר במקומו:
10
If many corpses were found next to each other, a measurement should be made from the nose of each one individually. If one city is discovered to be closest to all of them, it brings one calf for all the corpses.
If the corpses are found piled one on top of the other, we should measure from the top corpse, since it is lying on top of the others.
י
נמצאו מתים רבים זה בצד זה. מודדין מחוטמו של כל אחד ואחד מהן. ואם היתה עיר אחת קרובה לכולם. מביאה עגלה אחת על כולן. נמצאו זה על גבי זה מודדין מן העליון כמות שהן מונחין:
11
Deuteronomy 21:1 states: "When a corpse is found...." Challal, the term used for corpse indicates a person slain with a sword, and not strangled to death, nor a person in his death throes; these are not implied by the term challal.
The verse continues "on the earth" - i.e., not buried in a mound; "fallen" and not hanging from a tree; "in the field" - and not floating on the water. "And it is not known who killed him" - thus, if the murderer's identity is known, a calf was not decapitated.
יא
נאמר כי ימצא חלל לא חנוק ולא מפרפר שאין זה נקרא חלל. באדמה לא טמון בגל. נופל לא תלוי באילן. בשדה לא צף על פני המים. א לא נודע מי הכהו הא אם נודע לא היו עורפין:
12
Even if only one witness - or even a servant,a woman, or a person disqualified to serve as a witness because of his transgressions - saw the murderer, the calf would not be decapitated. For this reason, in the later part of the Second Temple Period, when the number of those who murdered overtly increased, the decapitation of the calf was nullified.
יב
אפילו ראה ההורג עד אחד אפילו עבד או אשה או פסול לעדות בעבירה לא היו עורפין. לפיכך משרבו הרצחנים בגלוי בטלה עגלה ערופה:
13
If one witness says: "I saw the murderer," and another witness disputes his statement, saying: "You did not see him," the calf would be decapitated.
When does the above apply? When the two witnesses came at the same time. If, however, the witness who claims to have seen the murderer came first and testified, his word is believed as would be that of two witnesses in this context. Therefore, if another witness comes and disputes his testimony, claiming that the first witness did not see the murderer, the words of the second witness are of no consequence, and the calf would not be decapitated.
יג
עד אחד אומר ראיתי את ההורג ועד אחד הכחישו ואמר לו לא ראית היו עורפין. במה דברים אמורים כשבאו שניהם כאחת אבל אם אמר אחד אני ראיתי את ההורג הרי זה נאמן כשנים לענין זה. ואם בא אחר כך עד אחד והכחישו ואמר לו לא ראית אין משגיחין על דברי האחרון ואין עורפין:
14
If after the one witness testifies that he saw the murderer, two witnesses come and testify that he did not see him, it is considered as if there are two testimonies of equal weight, disputing each other, and the calf should be decapitated.
If a woman says: "I saw the murderer," and another woman disputes her testimony and says: "You did not see," the calf should be decapitated. This applies regardless of whether the women came together or one after the other.
If two say: "We saw him," and one says, "You did not see him," the calf should not be decapitated. If one says: "I saw him," and two say, "You did not see him," the calf should be decapitated.
יד
באו שנים אחר שהעיד האחד והכחישוהו ואמרו לו לא ראית הרי הן כשתי עדיות המכחישות זו את זו ועורפין. אשה אומרת ראיתי את ההורג ואשה אחרת מכחשת אותה ואומרת לא ראית היו עורפין בין שבאו שתיהן כאחת בין שבאו זו אחר זו. שנים אומרים ראינו ואחד אומר להן לא ראיתם אין עורפין. אחד אומר ראיתי ושנים אומרים לו לא ראית היו עורפין:
15
When does the above apply? When the three witnesses mentioned are either all acceptable or all unacceptable. If, however, one acceptable witness says: "I saw the murderer," and two women or two unacceptable witnesses contradict him and say that he did not see him, the calf should not be decapitated.
טו
במה דברים אמורים כשהיו שלשתן כשרים או פסולים אבל אם אמר עד אחד ראיתי ההורג ושתי נשים או שני פסולים אומרים לו לא ראית אין עורפין:
16
When two women or two unacceptable witnesses say: "We saw the murderer," and one acceptable witness denies their statements and says that they did not see him, the calf should be decapitated.
Even when 100 women or 100 unacceptable witnesses say: "We saw the murderer", and one acceptable witness denies all their statements, all the unacceptable witnesses are considered as if they were one man, with the weight of a single witness.
טז
שתי נשים או שני פסולים אומרים ראינו ההורג ועד אחד מכחישם ואומר לא ראיתם עורפים שאפילו מאה נשים או מאה פסולים ועד אחד מכחיש את כולן הרי אלו כאיש אחד ועד אחד:
17
When three women or three unacceptable witnesses say: "We saw the murderer," and four women or four unacceptable witnesses say: "You did not see him," the calf should be decapitated. This is the guiding principle: With regard to unacceptable witnesses, accept the testimony supported by the most witnesses in all situations.
יז
שלש נשים או שלשה פסולים אומרים ראינו ההורג וארבע נשים או ארבעה פסולים אומרים לא ראיתם עורפין. זה הכלל בפסולין [הלך] אחר רוב המניין בכל מקום:
Rotzeach uShmirat Nefesh - Chapter Ten
1
The law of the decapitated calf is practiced only in Eretz Yisrael. It is also practiced in TransJordan.
א
אין דין עגלה ערופה נוהג אלא בארץ ישראל וכן בעבר הירדן:
2
The calf that is decapitated may be two years old or younger. If, however, it is two years and one day old, it is not acceptable. Physical blemishes do not disqualify it. Nevertheless, if it is taref, it is unacceptable. For "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
ב
עגלה ערופה בת שתי שנים או פחות [א] אבל אם היתה בת שתי שנים ויום אחד פסולה. ואין המומין פוסלין ואעפ"כ אם היתה טריפה פסולה. כפרה נאמר בה כקדשים:
3
Deuteronomy 21:3 states: "that has never been worked, and that has never carried a yoke." Accordingly, all types of work disqualify the calf, just as they disqualify a red heifer.
Why is "a yoke" then singled out; seemingly it is included with the other tasks in the expression "that has never been worked"? To teach that a yoke disqualifies a calf whether or not it carries it while working. If a calf carries a yoke for a distance of a handbreadth, it is disqualified even though it did not plow with it or perform any work. With regard to other tasks, by contrast, they do not disqualify a calf unless work was actually performed.
ג
כל העבודות פוסלות את העגלה כמו שפוסלין בפרה אדומה שנאמר אשר לא עובד בה. ולמה נאמר עול אחר שנאמר אשר לא עובד בה שהוא כולל העול עם שאר עבודות. שהעול פוסל בין בשעת מלאכה בין שלא בשעת מלאכה כיון שמשכה בעול טפח נפסלה אע"פ שלא חרש בה ולא עשה בה מלאכה ושאר עבודות אין פוסלין אלא עד שעת מלאכה:
4
Whenever the calf performs a task for its own benefit, that does not disqualify it; for example, the owner spread his garment over it to protect it from flies. Any task that is not for its own benefit - e.g., the owner spread his garment over it, so that it should carry it - disqualifies it. The same applies in all analogous situations, as we have explained in Hilchot Parah.
ד
כל מלאכה שהיא לצרכה כגון פירש טליתו עליה מפני הזבובים אינו פוסלה. וכל שהיא שלא לצרכה כגון שפירש טליתו עליה לנושאה פסולה וכן כל כיוצא בזה כמו שביארנו בהלכות פרה אדומה:
5
The calf should be decapitated only during the daytime, for "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
It is acceptable to decapitate it any time during the entire day. Two calves should not be decapitated at the same time, for mitzvot should not be performed in bundles.
ה
אין עורפין את העגלה אלא ביום לפי שנאמר בה כפרה כקדשים. וכל היום כשר לעריפתה. ואין עורפין שתי עגלות כאחת שאין עושין מצות חבילות חבילות:
6
It is forbidden to benefit from a calf that is decapitated. It should be buried at the place where it was decapitated.
Once it is taken down to the river, benefiting from it becomes forbidden, even though it has not yet been decapitated. Thus, if it dies there or was slaughtered after it was decapitated, one is forbidden to benefit from it, and it should be buried.
ו
עגלה ערופה אסורה בהנאה ונקברת במקום עריפתה ומשתרד לנחל תיאסר בהנאה אע"פ שעדיין לא נערפה. ואם מתה או נשחטה אחר ירידתה הרי זו אסורה בהנאה ותקבר:
7
If, however, the witnesses are found to be lying, it is permitted to benefit from the calf.
What is implied? One witness testified that he saw the murderer, and two witnesses come and negate his testimony, telling him: "You did not see him." If on this basis, the court set aside a calf and brought it down to the river to decapitate it because of their testimony, and these witnesses were disqualified afterwards as lying witnesses, it is permitted to benefit from the calf.
ז
נמצאו העדים זוממין הרי זו מותרת בהנאה. כיצד כגון שאמר עד אחד אני ראיתי את ההורג ובאו שנים והכחישוהו ואמרו לו לא ראית. והפרישו את העגלה והורידוה לנחל לעורפה על פיהם. ואחר כך הוזמו השנים הרי זו מותרת בהנאה:
8
If the murderer was discovered before the calf was decapitated, it should be released and allowed to pasture with the herd. If he was discovered after the calf was decapitated, before it was buried, it should be buried in its place. For at the outset, it was brought because of a doubt. It atoned for this lack of knowledge and served its purpose.
Even when the murderer is discovered after the decapitation of the calf, he should be executed, as Deuteronomy 21:9 states: "You shall thus rid yourselves of the guilt for the shedding of innocent blood."
ח
נמצא ההורג עד שלא תערף העגלה תצא ותרעה בעדר. נמצא אחר שנערפה תקבר במקומה. שעל הספק באה מתחילתה כיפרה ספיקה והלכה לה. ואע"פ שנמצא הרוצח אחר עריפתה הרי זה יהרג שנאמר [ב] ואתה תבער הדם הנקי:
9
It is forbidden ever to sow seeds or till the river in which the calf was decapitated, as Deuteronomy 21:4 states: "that must never be worked or sown." Whoever performs work with the land itself - e.g., he plowed, he dug, he seeded, he planted, or the like - should be punished with lashes.
It is, however, permitted to comb flax there, or to drill stones, for this is similar to weaving a garment there or sewing it there, for these are tasks that are not performed with the land itself. To emphasize this concept, the verse states: "that must never be worked or sown." Implied is that just as sowing involves the land itself, similarly all work that is forbidden there involves the land itself.
ט
הנחל שנערפה בו העגלה אסור בזריעה ועבודה לעולם. שנאמר אשר לא יעבד בו ולא יזרע. וכל העובד שם עבודה בגופה של קרקע כגון שחרש או חפר או זרע או נטע וכיוצא באלו הרי זה לוקה. ומותר לסרוק שם פשתן ולנקר שם אבנים שזה כמי שארג שם בגד או תפרו שאינה מלאכה בגוף הקרקע. לכך נאמר לא יעבד ולא יזרע מה זריעה בגופה של קרקע אף כל העבודה שנאסרה שם אינה אלא בגופה של קרקע:
10
When the inhabitants of a city that was closest to a corpse have delayed and have not brought a calf for decapitation, they should be compelled to bring it even though several years have passed. For those who are liable to bring a calf for decapitation remain liable despite the fact that Yom Kippur has passed.
י
אנשי עיר קרובה שנתאחרו ולא הביאו עגלה ערופה. כופין אותן ומביאין ואפילו לאחר כמה שנים. שחייבי עגלה ערופה שעבר עליה יום הכפורים חייבים להביא אחר יום הכפורים:
Hayom Yom:
• English Text | Video Class
Monday, Tammuz 16, 5777 · 10 July 2017
"Today's Day"
Monday, Tamuz 16, 5703
Torah lessons: Chumash: Pinchas, Sheini with Rashi.
Tehillim: 79-82.
Tanya: Nonetheless, every man (p. 351) ...its vindication. (p. 353)
The Baal Shem Tov's ahavat yisrael (love of fellow Jew) was beyond imagination. The Maggid said: If only we could kiss a sefer-Torah with the same love that my Master kissed the children when he took them to cheder as a teacher's assistant!
Daily Thought:
The Experiment
Life is an experiment. You are the subject.
We begin with a hypothesis. Then we devise a test.
But one test is not sufficient. We have to test our hypothesis under multiple and diverse conditions.
If in each situation the same result occurs, only then can we say we have discovered a truth.
So too with the truth within you.
Standing in one safe and comfortable space throughout your life and remaining a good boy or girl is no big deal.
It’s only when the earth keeps shifting beneath your feet, the seasons carry you from one extreme to the other, and every day demands a mode of life distinct from the day before
—only then can you discover the truth you hold. [Torat Menachem 5749 vol. 1 page 316.]
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