- ב"ה - Today in Judaism - Today is Tuesday, Tammuz 17, 5777 · July 11, 2017 - Fast of Tammuz 17Halachic Times (Zmanim)To view Halachic Times click here to set your location
Torah Reading
Fast: Exodus 32:11-14; Exodus 34:1-10
Fast Day - Minchah: Isaiah 55:6 - 56:8
Rambam:
Daily Thought:
Our Land
The nations cannot understand why the Jewish people should have a land. “If it is G‑d and scriptures and heaven that you are all about,” they claim, “then why do you want a piece of earth? Is G‑d in a place? Will you find G‑d in settling land, in governing a country, in defending it? Make up your mind: Is it heaven you want, or earth?”
Those words, perhaps, are never said. They are quiet words, engraved within the human psyche. And they are the bias behind all their contentions with us: We don’t belong here, on earth, where they belong, playing by their rules. Because G‑d is in the heavens, and the earth belongs to humankind.
But this is the mission of the Jewish people: For all to see that the same G‑d in heaven is here within the earth, within all the endeavors of humankind. For there is nothing else but Him.
Beginning with that specific, well-defined, very special piece of earth to which our destiny is tied.
-------
Fast: Exodus 32:11-14; Exodus 34:1-10
Fast Day - Minchah: Isaiah 55:6 - 56:8
Fast: Exodus 32:11 Moshe pleaded with Adonai his God. He said, “Adonai, why must your anger blaze against your own people, whom you brought out of the land of Egypt with great power and a strong hand? 12 Why let the Egyptians say, ‘It was with evil intentions that he led them out, to slaughter them in the hills and wipe them off the face of the earth’? Turn from your fierce anger! Relent! Don’t bring such disaster on your people! 13 Remember Avraham, Yitz’chak and Isra’el, your servants, to whom you swore by your very self. You promised them, ‘I will make your descendants as many as the stars in the sky; and I will give all this land I have spoken about to your descendants; and they will possess it forever.’” 14 Adonai then changed his mind about the disaster he had planned for his people.; Exodus 34:1 (v) Adonai said to Moshe, “Cut yourself two tablets of stone like the first ones; and I will inscribe on the tablets the words that were on the first tablets, which you broke. 2 Be ready by morning; in the morning you are to ascend Mount Sinai and present yourself to me on the top of the mountain. 3 No one is to come up with you, and no one is to be seen anywhere on the mountain; don’t even let the flocks or herds feed in front of this mountain.” 4 Moshe cut two stone tablets like the first. Then he got up early in the morning and, with the two stone tablets in his hands, ascended Mount Sinai, as Adonai had ordered him to do.
5 Adonai descended in the cloud, stood with him there and pronounced the name of Adonai. 6 Adonai passed before him and proclaimed: “YUD-HEH-VAV-HEH!!! Yud-Heh-Vav-Heh [Adonai] is God, merciful and compassionate, slow to anger, rich in grace and truth; 7 showing grace to the thousandth generation, forgiving offenses, crimes and sins; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and grandchildren, and even by the third and fourth generations.” 8 At once Moshe bowed his head to the ground, prostrated himself 9 and said, “If I have now found favor in your view, Adonai, then please let Adonai go with us, even though they are a stiffnecked people; and pardon our offenses and our sin; and take us as your possession.”
) 10 He said, “Here, I am making a covenant; in front of all your people I will do wonders such as have not been created anywhere on earth or in any nation. All the people around you will see the work of Adonai. What I am going to do through you will be awesome!
Fast Day - Minchah: Isaiah 55:6 Seek Adonai while he is available,
call on him while he is still nearby.
7 Let the wicked person abandon his way
and the evil person his thoughts;
let him return to Adonai,
and he will have mercy on him;
let him return to our God,
for he will freely forgive.
8 “For my thoughts are not your thoughts,
and your ways are not my ways,” says Adonai.
9 “As high as the sky is above the earth
are my ways higher than your ways,
and my thoughts than your thoughts.
10 For just as rain and snow fall from the sky
and do not return there, but water the earth,
causing it to bud and produce,
giving seed to the sower and bread to the eater;
11 so is my word that goes out from my mouth —
it will not return to me unfulfilled;
but it will accomplish what I intend,
and cause to succeed what I sent it to do.”
12 Yes, you will go out with joy,
you will be led forth in peace.
As you come, the mountains and hills
will burst out into song,
and all the trees in the countryside
will clap their hands.
13 Cypresses will grow in place of thorns,
myrtles will grow instead of briars.
This will bring fame to Adonai
as an eternal, imperishable sign.
56:1 Here is what Adonai says:
“Observe justice, do what is right,
for my salvation is close to coming,
my righteousness to being revealed.”
2 Happy is the person who does this,
anyone who grasps it firmly,
who keeps Shabbat and does not profane it,
and keeps himself from doing any evil.
3 A foreigner joining Adonai should not say,
“Adonai will separate me from his people”;
likewise the eunuch should not say,
“I am only a dried-up tree.”
4 For here is what Adonai says:
“As for the eunuchs who keep my Shabbats,
who choose what pleases me
and hold fast to my covenant:
5 in my house, within my walls,
I will give them power and a name
greater than sons and daughters;
I will give him an everlasting name
that will not be cut off.
6 “And the foreigners who join themselves to Adonai
to serve him, to love the name of Adonai,
and to be his workers,
all who keep Shabbat and do not profane it,
and hold fast to my covenant,
7 I will bring them to my holy mountain
and make them joyful in my house of prayer;
their burnt offerings and sacrifices
will be accepted on my altar;
for my house will be called
a house of prayer for all peoples.”
8 Adonai Elohim says,
he who gathers Isra’el’s exiles:
“There are yet others I will gather,
besides those gathered already.”
Today's Laws & Customs:
• Fast Day
Tammuz 17 is a fast day, devoted to mourning the breaching of Jerusalem's walls and the other tragic events that occurred on this day (see "Today in Jewish History") and repenting and rectifying their causes. We refrain from all food and drink from "daybreak" (about an hour before sunrise, depending on location) until nightfall. Special prayers and Torah readings are added to the day's services.
Link: Halachic times for Tammuz 17
• "The Three Weeks" BeginThe 17th of Tammuz also marks the beginning of The Three Weeks period of mourning which culminates on the 9th of Av, commemorating the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (Consult the Code of Jewish Law (Shulchan Aruch) or a qualified rabbi regarding specific proscriptions).
The Lubavitcher Rebbe urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27), "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple.
Links:
TheThreeWeeks.com
Some Laws and Customs of the Three Weeks
About Holy Temple
Today in Jewish History:
• Moses Breaks Tablets (1313 BCE)The Talmud (Taanit 28b) lists five tragic events in Jewish history that occurred on Tammuz 17, on account of which a fast was instituted on this day (see Laws & Customs").
The first of these occurred in 1313 BCE, forty days after the Giving of the Torah on Sivan 6. Upon descending Mount Sinai and witnessing Israel's worship of the Golden Calf (see "Today in Jewish History" for yesterday, Tammuz 16), Moses smashed the Tablets inscribed with the Ten Commandments which he was carrying down from the mountain.
(for the other four tragedies of Tammuz 17, see below)
Links:
Broken & Whole
The 120-Day Version of the Human Story
Moses Breaks the Tablets
• Temple Service Disrupted (423 BCE)The daily sacrificial offerings (Korban Tamid) in the Holy Temple were discontinued,three weeks before the Babylonians' destruction of the First Temple in 423 BCE.
• Jerusalem Walls Breached (69 CE)The other three national tragedies mourned on Tammuz 17 are connected with the Roman conquest of Jerusalem and their destruction of the Second Temple in the year 69 CE:
--The walls of the besieged city of Jerusalem were breached.
--The Roman general Apostomus burned the Torah and,
--placed an idol in the Holy Temple.
The fighting in Jerusalem continued for three weeks until the 9th of Av, when the Holy Temple was set aflame.
Links:
The Destruction of the Holy Temple
The Three Weeks
Daily Quote:
Today's Laws & Customs:
• Fast Day
Tammuz 17 is a fast day, devoted to mourning the breaching of Jerusalem's walls and the other tragic events that occurred on this day (see "Today in Jewish History") and repenting and rectifying their causes. We refrain from all food and drink from "daybreak" (about an hour before sunrise, depending on location) until nightfall. Special prayers and Torah readings are added to the day's services.
Link: Halachic times for Tammuz 17
• "The Three Weeks" BeginThe 17th of Tammuz also marks the beginning of The Three Weeks period of mourning which culminates on the 9th of Av, commemorating the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (Consult the Code of Jewish Law (Shulchan Aruch) or a qualified rabbi regarding specific proscriptions).
The Lubavitcher Rebbe urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27), "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple.
Links:
TheThreeWeeks.com
Some Laws and Customs of the Three Weeks
About Holy Temple
Today in Jewish History:
• Moses Breaks Tablets (1313 BCE)The Talmud (Taanit 28b) lists five tragic events in Jewish history that occurred on Tammuz 17, on account of which a fast was instituted on this day (see Laws & Customs").
The first of these occurred in 1313 BCE, forty days after the Giving of the Torah on Sivan 6. Upon descending Mount Sinai and witnessing Israel's worship of the Golden Calf (see "Today in Jewish History" for yesterday, Tammuz 16), Moses smashed the Tablets inscribed with the Ten Commandments which he was carrying down from the mountain.
(for the other four tragedies of Tammuz 17, see below)
Links:
Broken & Whole
The 120-Day Version of the Human Story
Moses Breaks the Tablets
• Temple Service Disrupted (423 BCE)The daily sacrificial offerings (Korban Tamid) in the Holy Temple were discontinued,three weeks before the Babylonians' destruction of the First Temple in 423 BCE.
• Jerusalem Walls Breached (69 CE)The other three national tragedies mourned on Tammuz 17 are connected with the Roman conquest of Jerusalem and their destruction of the Second Temple in the year 69 CE:
--The walls of the besieged city of Jerusalem were breached.
--The Roman general Apostomus burned the Torah and,
--placed an idol in the Holy Temple.
The fighting in Jerusalem continued for three weeks until the 9th of Av, when the Holy Temple was set aflame.
Links:
The Destruction of the Holy Temple
The Three Weeks
Daily Quote:
This, too, is for the good [Talmud, Taanit 21a]
Daily Torah Study:
Daily Torah Study:
Chumash: Pinchas, 3rd Portion Numbers 26:52-27:5 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Tuesday, Tammuz 17, 5777 · July 11, 2017
Today's Tanya Lesson
Igeret HaTeshuva , Chapter 5
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3The previous chapter taught that the Jewish soul is a part of the Tetragrammaton, the internal aspect of G‑dliness, from which it derives. In this it differs from other created beings whose source is more external — the Divine Name Elokim and Supernal speech.
However, in order that the soul be able to become enclothed in a physical body in this corporeal world, it had to descend through ever more concealing planes by means of the letters that comprise the Divine Utterance, “Let us make man.”
Deriving as it does from the internal aspect of the Divine life-force, the soul itself is thus loftier than the degree of Supernal speech; it merely undergoes a descent through Divine speech. It is for this reason that concerning the infusion of man’s soul into the body the Torah uses the expression “He blew,” indicating that it comes from an internal level, for “he who blows, does so from the innermost aspect of his being.”
Because the soul is part of the Tetragrammaton, it also comprises ten faculties that parallel the Ten Sefirot that are found within the Tetragrammaton.
In this chapter the Alter Rebbe goes on to say that even though the soul was invested in the body through the external agency of speech — the Utterance “Let us make man”— nevertheless it derives from the internal aspect of speech, namely, “breath”. In this regard man differs from all other creatures, including angels, which derive their existence from the external aspect of speech. Accordingly, both the internal and external aspects of the soul derive from the internal aspect of G‑dliness, the internal aspect of the soul deriving from the internal aspect of G‑dliness, namely, the Tetragrammaton, the external aspect of the soul deriving from the internality of the external level of Divine speech.
והנה המשכת וירידת הנפש האלקית לעולם הזה, להתלבש בגוף האדם
Bringing the G‑dly soul down into this physical world to invest itself in a human body, this process resulting from Divine speech, viz., the Utterance “Let us make man,”
נמשכה מבחינת פנימיות ומקור הדבור
derives from the internal aspect, the source, of speech.
הוא הבל העליון המרומז באות ה׳ תתאה כנ״ל
This is the “breath” of the Supreme One that is indicated in the latter hei [of Havayah, the Four-Letter Name of G‑d] discussed above.
וכמו שכתוב: ויפח באפיו נשמת חיים, ויהי האדם לנפש חיה
As Scripture states concerning the vestiture of the soul within the body,1 “He blew into his nostrils a breath of life, and man became a living creature,”
ומאן דנפח מתוכיה נפח וכו׳
and “he who blows, does so from within him, [from his inwardness and innermost being].”
Thus, even the external aspect of the soul that is vested within the body is vested in an inward manner, albeit with the inwardness of speech — the internal aspect of the external level of speech. In this regard it is unlike the internal aspect of the soul which emanates from the most internal aspect of G‑dliness.
וזה שנאמר: כי חלק ה׳ עמו, יעקב חבל נחלתו
This, then, is the meaning of the verse,2 “For [G‑d’s] people is a part of G‑d; Jacob is the rope of His inheritance.”
This verse implies that within the soul there are to be found two levels: the internal aspect of the soul is “part of G‑d”; the external aspect of the soul is the “rope of His inheritance.”
פירוש: כמו חבל, על דרך משל, שראשו אחד קשור למעלה וקצהו למטה
The analogy is of a rope, whose upper end is bound above and the lower end below; so, too, the “upper end” of the soul is “bound Above” and its “lower end” is enclothed within the body.
כי הנה פשט הכתוב מה שנאמר: ויפח, הוא להורות לנו, כמו שעל דרך משל כשהאדם נופח לאיזה מקום
The simple meaning3 of the words “He blew” stated in reference to the soul’s vestiture within the bodyis to instruct us that just as, for example, if one blows in some direction,
אם יש איזה דבר חוצ׳ ומפסיק בינתיים, אין הבל הנופח עולה ומגיע כלל לאותו מקום
and there is any separation or obstruction there, then the exhaled breath will not reach that place at all,4
ככה ממש, אם יש דבר חוצ׳ ומפסיק בין גוף האדם לבחינת הבל העליון
— precisely this is the case if any obstruction separates man’s body from the “breath” of the Supreme One, concerning which Scripture states, “He blew.”
אך באמת אין שום דבר גשמי ורוחני חוצ׳ לפניו יתברך
The truth is, though, that nothing material or spiritual is a barrier before Him,
כי הלא את השמים ואת האר׳ אני מלא
for, as the verse states,5 “Do I not fill heaven and earth?”
ומלא כל האר׳ כבודו
Furthermore, Scripture states,6 “All the world is full of His glory.”
ולית אתר פנוי מיניה
Also,7 “There is no place devoid of Him,”
בשמים ממעל ועל האר׳ מתחת, אין עוד
[and]8 “In the heavens above and on the earth below there is none else,”
ואיהו ממלא כל עלמין וכו׳
[and]9 “He fills all worlds….”
Since G‑d is everywhere and within everything, it is thus seemingly impossible for anything to act as a barrier before Him.
אלא כמו שכתוב בישעיהו: כי אם עונותיכם היו מבדילים ביניכם לבין אלקיכם
But as Isaiah declares,10 “Only your sins separate you from your G‑d.”
והטעם, לפי שהם נגד רצון העליון ברוך הוא, המחיה את הכל
The reason is that sins oppose the Will of the Supreme One, Who gives life to all,
כמו שכתוב: כל אשר חפ׳ ה׳ עשה בשמים ובאר׳
as in the verse,11 “Whatever G‑d wills He has done in heaven and earth.”
וכמו שנאמר לעיל, שהוא מקור השפעת שם הוי׳, ונרמז בקוצו של יו״ד
(12It has been noted above, that [the Supreme Will] is the source of the sustenance issuing from the Tetragrammaton, and is represented in the “thorn” atop the letter yud.)
Inasmuch as the Tetragrammaton sustains all of creation, it follows that sins, which act in opposition to it, also oppose and conceal the Divine life-force. Sins are thus capable of preventing the Divine “breath” (concerning which it is written “He blew”) from reaching man.
וזהו ענין הכרת
This, then, is the meaning of excision:
שנכרת ונפסק חבל ההמשכה משם ה׳ ברוך הוא, שנמשכה מה׳ תתאה כנ״ל
the “rope” drawn from the final hei in the Four-Letter Name of G‑d is severed, cut off.
As a result, the soul clothed within the body is unable to receive vitality from its source in that Divine Name. During those times when the Jewish people received their vitality only from the “side” of holiness (as for example during the period of the Temple, as the Alter Rebbe will say in the next chapter), the lack of this life-force led to physical death.
וכמו שכתוב בפרשת אמור: ונכרתה הנפש ההיא מלפני, אני ה׳
As the verse says in Parshat Emor:13 “That soul shall be cut off from before My face; I am G‑d.”
The verse here uses the Tetragrammaton in referring to G‑d. Excision thus involves being sundered from the internal aspect of G‑dliness. It is this that the Alter Rebbe now goes on to say.
מלפני דייקא
The expression chosen is “from before My face”; i.e., the soul is excised from the innermost aspect of G‑dliness, the Tetragrammaton.
ובשאר עבירות שאין בהן כרת
Other sins that do not incur excision
על כל פנים הן פוגמין את הנפש כנודע, ופגם הוא מלשון פגימת הסכין
do cause at least a defect in the soul, in the sense of the defect or nick that invalidates a bladefor ritual slaughter.
As with the defective blade, a sin causes something to be lacking in the rope-like flow of life-force from the Tetragrammaton downward to the soul, as is now explained.
והוא על דרך משל מחבל עב, שזור מתרי״ג חבלים דקים
This is analogous to a thick rope woven of 613 thin strands.
ככה חבל ההמשכה הנ״ל כלול מתרי״ג מצות
So, too, the “rope” of the downward flow mentioned above is comprised of the 613 mitzvot,14each mitzvah being an individual thin strand.
וכשעובר ח״ו על אחת מהנה, נפסק חבל הדק וכו׳
When one violates one of them, G‑d forbid, a thin strand consisting of that particular commandment is severed….
Should an individual violate many commandments, G‑d forbid, then many strands are severed and the “rope” is grievously weakened. Sins punishable by excision (or death by divine agency) cause the entire “rope” to be severed, heaven forfend.
אך גם בחייב כרת ומיתה, נשאר עדיין בו הרשימו מנפשו האלקית
But even if one has incurred excision or death, there yet remains an impression within him of his Divine soul,
ועל ידי זה יכול לחיות עד נ׳ או ס׳ שנה, ולא יותר
and through this he may live until fifty (in the case of excision) or sixty years (in the case of death by divine agency), but no more.
ומה שכתוב בשם האריז״ל, שנכנסה בו בחינת המקיף וכו׳
(15As to the statement attributed to the AriZal, that the makkif, a transcendent level of life-force, enters such an individual, and so on,
Though unable to receive vitality from the internal aspect of G‑dliness, he is still able to receive vitality from this transcendent (lit., “encompassing”) level of G‑dliness. If this is indeed so, why can he not live longer than fifty or sixty years?
אינו ענין לחיי גשמיות הגוף
this is irrelevant to the life of the physical body,16 which cannot survive once there remains no vestige of the Divine soul,
ומיירי עד נ׳ שנה
and applies only until fifty years,
I.e., the transcendent level is also found within an individual only so long as he is able to remain alive by virtue of the impression of the Divine soul that is still within his body.
או בזמן הזה, וכדלקמן
or to the contemporary period, as will be noted.)
In this era, when a Jew’s vitality reaches him through becoming clothed in unholy media, it is possible for a person to live even after his soul has been sundered from its source in the Four-Letter Name of G‑d. This is why it is now possible for someone liable to excision or death by divine agency to live longer than fifty or sixty years. And during this time, the holy life-force which must be found within a Jew is received from the transcendent level, as the AriZal teaches.
FOOTNOTES
1. Bereishit 2:7.
2. Devarim 32:9.
3. The Rebbe queries why the Alter Rebbe should have introduced the forthcoming analogy with the seemingly superfluous preamble, “The simple meaning of the words ‘He blew’ is to instruct us....”
He proposes that the Alter Rebbe added these words in order to resolve a difficulty which would otherwise be inexplicable. For according to the Alter Rebbe’s explanation, the soul is drawn down in a number of successive stages: its initial source is the internal aspect of the life-force, and thereafter the internal aspect (the “breath”) of speech. (Both these concepts are adduced from the words “He blew,” which indicates inwardness, as mentioned above.) The soul later progresses through the letters of speech (for the Utterance “Let us make man” is composed of actual letters of speech, and does not derive from “blowing”, which is an aspect of breath). Only then does it become actually enclothed within the body of man. This ultimate stage, then, the implanting of the soul “into his nostrils,” comes about from speech, not from G‑d’s having “blown”.
Now speech is heard even if there is an obstruction between speaker and listener. Accordingly, when describing the soul already situated in the body, how is it appropriate to use the image of exhaled breath, that can be prevented by an obstruction from arriving at its destination?
It is this question that the Alter Rebbe answers by saying that the “simple meaning” of the verse is to “instruct us” that even after the Utterance “Let us make man,” i.e., even when the investiture of the soul in the body takes place by means of speech, it still retains the characteristics of “blowing”.
Just as an obstacle can obstruct the passage of breath, so, too, sins can obstruct the soul’s lifeline to G‑dliness. This explains why other creatures which derive their nurture through Divine “speech” are not subject to excision, for the sound of speech can penetrate an obstruction. Souls, however, throughout their sojourn in the body, constantly depend on the nurture which is (so to speak) blown into them; they must always have an unobstructed path to their life-source.
4. The first edition of Iggeret HaTeshuvah here cited the instance of a person blowing “into the lungs of an animal.” The Rebbe once explained that this example was chosen because the Alter Rebbe wanted to draw on a source from the Torah, and according to Torah law (Shulchan Aruch, Yoreh De‘ah, beg. Sec. 39) an animal’s lungs are to be examined by being inflated.
5. Yirmeyahu 23:24.
6. Yeshayahu 6:3.
7. Tikkunei Zohar 51.
8. Devarim 4:39.
9. Zohar III, 255a.
10. 59:2.
11. Tehillim 135:6.
12. Parentheses are in the original text.
13. Vayikra 22:3.
14. The Rebbe notes that the Alter Rebbe here offers a remarkably novel thought — that every Jew receives vitality in this world from all 613 mitzvot, even though the commandments given to Kohanim do not apply to commoners, many commandments cannot be performed simultaneously, and the like.
Possibly, continues the Rebbe, this may be understood in light of the Alter Rebbe’s explanation in Kuntreis Acharon, in the essay that begins, “To Understand the Details of the Laws...” (p. 159b.) [There the Alter Rebbe writes that even the laws that perhaps never have practical application derive from Supernal Wisdom.]
15. Parentheses are in the original text.
16. At this point the Rebbe refers the reader to Likutei Torah, Devarim 62c, where the Alter Rebbe explains that excision applies only to the level of “Yaakov” within the soul, but not to the level of “Yisrael”. He also citesLikutei Torah, Devarim 83b, where the Alter Rebbe speaks of one who has incurred excision. Though of him it is written, “For my father and mother have forsaken me,” yet the continuation of the same verse (Tehillim 27:10)also applies to him: “...but G‑d has taken me in.” The encompassing level of the soul remains intact. Though within his soul the Jew’s innate love of G‑d is not manifest (“does not shed light”), yet in him too this love is still present, though concealed.
Rambam:
• Sefer Hamitzvot:
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Today's Mitzvah
Tuesday, Tammuz 17, 5777 · July 11, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
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Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
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Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
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Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Full text of this Mitzvah »
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Numbers Chapter 26
52The Lord spoke to Moses, saying: נבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
53You shall apportion the Land among these as an inheritance, in accordance with the number of names. נגלָאֵ֗לֶּה תֵּֽחָלֵ֥ק הָאָ֛רֶץ בְּנַֽחֲלָ֖ה בְּמִסְפַּ֥ר שֵׁמֽוֹת:
You shall apportion the Land among these: And not to those below age twenty, although they reached the age of twenty before the allocation of the Land-for the conquest took seven years, and the allocation took seven [years]-no one other than these six hundred and one thousand took a portion in the Land, and if one of them had six sons, they received only their father’s portion. - [Sifrei Pinchas 2, B.B. 117a]
לאלה תחלק הארץ: ולא לפחותים מבן עשרים, אף על פי שבאו לכלל עשרים בטרם חלוק הארץ, שהרי שבע שנים כבשו ושבע חלקו, לא נטלו חלק בארץ אלא אלו שש מאות אלף ואלף, ואם היה לאחד מהם ששה בנים, לא נטלו אלא חלק אביהם לבדו:
54To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number. נדלָרַ֗ב תַּרְבֶּה֙ נַֽחֲלָת֔וֹ וְלַֽמְעַ֕ט תַּמְעִ֖יט נַֽחֲלָת֑וֹ אִ֚ישׁ לְפִ֣י פְקֻדָ֔יו יֻתַּ֖ן נַֽחֲלָתֽוֹ:
To the large you shall give a large inheritance: To the tribe with a large population you shall allocate a larger portion. Although the portions were unequal-since the portions were divided according to the size of the tribes-they were decided by lot, and the lot was determined by the Divine Spirit, as it is stated explicitly in [Tractate Bava Bathra [122a]: Eleazar the kohen was clad with the Urim and Thummim, and he said while inspired with the Divine Spirit, “If such-and-such a tribe is drawn, then such-and-such a territory will be allocated to it.” The tribes were inscribed on twelve slips, and the twelve territories on [another] twelve slips. They mixed them in a box and the chieftain [of a tribe] placed his hand inside and drew out two slips. In his hand came a slip bearing the name of his tribe and a slip [inscribed] with the territory designated for it. The lot itself cried out, saying, “I am the lot drawn for such-and-such a territory for such-and-such a tribe” as it says, “according to lot” (verse 56) [lit. by the mouth of the lot] (Mid. Tanchuma Pinchas 6). Since some areas were superior to others, the Land was not divided [solely] according to measurements, but it was assessed; an inferior piece of land sufficient to sow a kor was equivalent to a superior piece sufficient to sow a seah [a thirtieth of a kor]; it all depended on the value [of the soil]. — [Sifrei Pinchas 7]
לרב תרבה נחלתו: לשבט שהיה מרובה באוכלוסין נתנו חלק רב, ואף על פי שלא היו החלקים שוים, שהרי הכל לפי רבוי השבט חלקו החלקים, לא עשו אלא ע"י גורל, והגורל היה על פי רוח הקודש, כמו שמפורש בבבא בתרא (קכב א) אלעזר הכהן היה מלובש באורים ותומים, ואומר ברוח הקדש אם שבט פלוני עולה, תחום פלוני עולה עמו. והשבטים היו כתובים בי"ב פתקין, וי"ב גבולים בי"ב פתקין, ובללום בקלפי והנשיא מכניס ידו לתוכה ונוטל שני פתקין, עולה בידו פתק של שם שבטו, ופתק של גבול המפורש לו, והגורל עצמו היה צווח ואומר אני הגורל עליתי לגבול פלוני, לשבט פלוני, שנאמר על פי הגורל, ולא נתחלקה הארץ במדה, לפי שיש גבול משובח מחברו, אלא בשומא, בית כור רע כנגד בית סאה טוב, הכל לפי הדמים:
55Only through lot shall the Land be apportioned; they shall inherit it according to the names of their fathers' tribes. נהאַךְ־בְּגוֹרָ֕ל יֵֽחָלֵ֖ק אֶת־הָאָ֑רֶץ לִשְׁמ֥וֹת מַטֽוֹת־אֲבֹתָ֖ם יִנְחָֽלוּ:
according to the names of their fathers’ tribes: This refers to those who came out of Egypt. Scripture treats this inheritance differently from all other inheritances [mentioned] in the Torah. For in the case of all other inheritances, the living inherit the dead, whereas here, the dead inherit the living. How is this? Two brothers who came out of Egypt who had sons that entered the Land-one had one [son] and the other had three. The one received one portion, and the three received three, as it says, “You shall apportion the Land among these” (verse 53). The inheritance [of these four] reverts to their grandfather [who left Egypt] and they divided everything equally. This is the meaning of what is stated,“they shall inherit it according to the names of their fathers’ tribes.” For after the sons received it, it was divided up according to the fathers who had left Egypt, whereas had they apportioned it originally according to the number who came out of Egypt, these four would not have received four but only two portions. Now, however, they received four portions. — [B.B. 117a]
לשמות מטות אבותם: אלו יוצאי מצרים. שינה הכתוב נחלה זו מכל הנחלות שבתורה, שכל הנחלות החיים יורשים את המתים וכאן מתים יורשים את החיים. כיצד, שני אחים מיוצאי מצרים, שהיו להם בנים בבאי הארץ, לזה אחד ולזה שלשה, האחד נטל חלק אחד, והשלשה נטלו שלשה, שנאמר לאלה תחלק הארץ, חזרה נחלתן אצל אבי אביהן וחלקו הכל בשוה. וזהו שנאמר לשמות מטות אבותם ינחלו. שאחר שנטלו הבנים חלקוה לפי האבות שיצאו ממצרים, ואלו מתחלה חלקוה למנין יוצאי מצרים לא היו נוטלין אלו הארבעה, אלא שני חלקים, עכשיו נטלו ארבעה חלקים:
Only through lot: Heb. א-ַבְּגוֹרָל [The word אַ] excludes Joshua and Caleb [from this method of allocation]. And so it says, “They gave Hebron to Caleb as Moses had spoken” (Jud. 1:20), and it further says,“According to the word of the Lord, they gave him the city he had requested” (Josh. 19:50). - [Sifrei Pinchas 6]
אך בגורל: יצאו יהושע וכלב, וכן הוא אומר (שופטים א) ויתנו לכלב את חברון כאשר דבר משה, ואומר (יהושע יט) על פי ה' נתנו לו את העיר אשר שאל:
of their fathers’ tribes: Excluding proselytes and [gentile] slaves. — [Sifrei Pinchas 7]
מטות אבתם: יצאו גרים ועבדים:
56The inheritance shall be apportioned between the numerous and the few, according to lot. נועַל־פִּי֙ הַגּוֹרָ֔ל תֵּֽחָלֵ֖ק נַֽחֲלָת֑וֹ בֵּ֥ין רַ֖ב לִמְעָֽט:
According to lot: Heb. עַל-פִּי הַגּוֹרָל, lit. by the mouth of the lot. The lot spoke out, as I explained above (verse 54). This tells us that it was divided by the Divine Spirit. (This is why it says, “in accordance with the Lord’s word” [Josh. 19:50].)
על פי הגורל: הגורל היה מדבר, כמו שפירשתי, מגיד שנתחלקה ברוח הקודש, לכך נאמר על פי ה':
57These were the numbers of the Levites according to their families: the family of the Gershonites from Gershon, the family of the Kohathites from Kohath, the family of the Merarites from Merari. נזוְאֵ֨לֶּה פְקוּדֵ֣י הַלֵּוִי֘ לְמִשְׁפְּחֹתָם֒ לְגֵֽרְשׁ֗וֹן מִשְׁפַּ֨חַת֙ הַגֵּ֣רְשֻׁנִּ֔י לִקְהָ֕ת מִשְׁפַּ֖חַת הַקְּהָתִ֑י לִמְרָרִ֕י מִשְׁפַּ֖חַת הַמְּרָרִֽי:
58These were the families of Levi: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites and Kehat begot Amram. נחאֵ֣לֶּה | מִשְׁפְּחֹ֣ת לֵוִ֗י מִשְׁפַּ֨חַת הַלִּבְנִ֜י מִשְׁפַּ֤חַת הַֽחֶבְרֹנִי֙ מִשְׁפַּ֤חַת הַמַּחְלִי֙ מִשְׁפַּ֣חַת הַמּוּשִׁ֔י מִשְׁפַּ֖חַת הַקָּרְחִ֑י וּקְהָ֖ת הוֹלִ֥ד אֶת־עַמְרָֽם:
These were the families of Levi: Missing here are the family of the Shimeites, the family of the Uzzielites, and part of the family of the Izharites (Exod. 6:17, 18).
אלה משפחת לוי: חסר כאן משפחת השמעי והעזיאלי וקצת מן היצהרי:
59The name of Amram's wife was Jochebed the daughter of Levi, whom [her mother] had borne to Levi in Egypt. She bore to Amram, Aaron, Moses, and their sister Miriam. נטוְשֵׁ֣ם | אֵ֣שֶׁת עַמְרָ֗ם יוֹכֶ֨בֶד֙ בַּת־לֵוִ֔י אֲשֶׁ֨ר יָֽלְדָ֥ה אֹתָ֛הּ לְלֵוִ֖י בְּמִצְרָ֑יִם וַתֵּ֣לֶד לְעַמְרָ֗ם אֶת־אַֽהֲרֹן֙ וְאֶת־משֶׁ֔ה וְאֵ֖ת מִרְיָ֥ם אֲחֹתָֽם:
Whom [her mother] had borne to Levi in Egypt: Her birth took place in Egypt, but not her conception (Sotah 12a, B.B. 120a, 123b). She gave birth to her as they entered the walls, and she completed the number of seventy, for if you count them individually you will find only sixty-nine (see Gen. 46:8-27). - [Gen. Rabbah 94:9 , Num. Rabbah 13:20]
אשר ילדה אתה ללוי במצרים: לידתה במצרים ואין הורתה במצרים. כשנכנסו לתוך החומה ילדתה, והיא השלימה מנין שבעים, שהרי בפרטן אי אתה מוצא אלא ששים ותשע:
60Born to Aaron were Nadab, Abihu, Eleazar and Ithamar. סוַיִּוָּלֵ֣ד לְאַֽהֲרֹ֔ן אֶת־נָדָ֖ב וְאֶת־אֲבִיה֑וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִֽיתָמָֽר:
61Nadab and Abihu died when they offered up an unauthorized fire before the Lord. סאוַיָּ֥מָת נָדָ֖ב וַֽאֲבִיה֑וּא בְּהַקְרִיבָ֥ם אֵשׁ־זָרָ֖ה לִפְנֵ֥י יְהֹוָֽה:
62And those counted of them were twenty three thousand, every male aged one month and upward, for they were not counted among the children of Israel, since no inheritance was given them among the children of Israel. סבוַיִּֽהְי֣וּ פְקֻֽדֵיהֶ֗ם שְׁלשָׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף כָּל־זָכָ֖ר מִבֶּן־חֹ֣דֶשׁ וָמָ֑עְלָה כִּ֣י | לֹ֣א הָתְפָּֽקְד֗וּ בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֠י לֹֽא־נִתַּ֤ן לָהֶם֙ נַֽחֲלָ֔ה בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
they were not counted among the children of Israel: who were counted from the age of twenty and upward. For what reason?…
כי לא התפקדו בתוך בני ישראל: להיות נמנין בני עשרים שנה, ומה טעם:
since no inheritance was given them: And those who were counted from the age of twenty were recipients of an inheritance, as it says, “each person shall be given an inheritance” (verse 54).
כי לא נתן להם נחלה: והנמנין מבן עשרים שנה היו בני נחלה, שנאמר איש לפי פקודיו יותן נחלתו:
63This was the census of Moses and Eleazar the kohen, who counted the children of Israel in the plains of Moab, by the Jordan at Jericho. סגאֵ֚לֶּה פְּקוּדֵ֣י משֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן אֲשֶׁ֨ר פָּֽקְד֜וּ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ בְּעַרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ:
64Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert. סדוּבְאֵ֨לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י משֶׁ֔ה וְאַֽהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּֽקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי:
Among these there was no man…: But the women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!” (14:4), whereas the women said,“Give us a portion” (27:4). This is why the passage of Zelophehad’s daughters follows here. — [Mid. Tanchuma Pinchas 7]
ובאלה לא היה איש וגו': אבל על הנשים לא נגזרה גזרת המרגלים, לפי שהן היו מחבבות את הארץ. האנשים אומרים (במדבר יד ד) נתנה ראש ונשובה מצרימה, והנשים אומרות (במדבר כז, ד) תנה לנו אחוזה. לכך נסמכה פרשת בנות צלפחד לכאן:
65For the Lord had said to them, "They shall surely die in the desert," and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun. סהכִּֽי־אָמַ֤ר יְהֹוָה֙ לָהֶ֔ם מ֥וֹת יָמֻ֖תוּ בַּמִּדְבָּ֑ר וְלֹֽא־נוֹתַ֤ר מֵהֶם֙ אִ֔ישׁ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִֽיהוֹשֻׁ֖עַ בִּן־נֽוּן:
Numbers Chapter 27
1The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah. אוַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלָפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יוֹסֵ֑ף וְאֵ֨לֶּה֙ שְׁמ֣וֹת בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחָגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה:
of the families of Manasseh the son of Joseph: Why is this said? Has it not already said, “the son of Manasseh”? But to inform you that Joseph cherished the Land, as it says, “and you shall bring up my bones… ” (Exod. 13:19), and his daughters cherished the Land, as it says, “Give us a portion” (verse 4) (Sifrei Pinchas 10), [hence they were of Joseph’s family in spirit], and to teach you that they [who are mentioned in the verse] were all righteous, for anyone whose deeds and whose father’s deeds are not clearly described, but Scripture specifies one of them to trace his genealogy for praise, he is a righteous man the son of a righteous man, but if it traces his genealogy for shame, as for example, “Ishmael the son of Nethaniah the son of Elishama came” (II Kings 25:25), it is known that all those mentioned with him were wicked people. — [Sifrei Pinchas 9]
למשפחת מנשה בן יוסף: למה נאמר, והלא כבר נאמר בן מנשה, אלא לומר לך יוסף חבב את הארץ, שנאמר (בראשית נ כה) והעליתם עת עצמותי וגו', ובנותיו חבבו את הארץ, שנאמר (במדבר כז, ד) תנה לנו אחוזה. וללמדך שהיו כולם צדיקים, שכל מי שמעשיו ומעשה אבותיו סתומים ופרט לך הכתוב באחד מהם ליחסו לשבח, הרי זה צדיק בן צדיק. ואם יחסו לגנאי כגון (מלכים ב' כה כה) בא ישמעאל בן נתניה בן אלישמע, בידוע שכל הנזכרים עמו רשעים היו:
Mahlah, Noah…: Later (36:11) it says, “Mahlah, Tirzah… were” [in a different order]. This teaches us that they were all equal-one to the other; therefore, Scripture changes the order. — [Sifrei Pinchas 11]
מחלה נעה וגו': ולהלן הוא אומר (במדבר לו יא) ותהיינה מחלה תרצה, מגיד שכולן שקולות זו כזו, לפיכך שנה את סדרן:
2They stood before Moses and before Eleazar the kohen and before the chieftains and the entire congregation at the entrance to the Tent of Meeting, saying, בוַתַּֽעֲמֹ֜דְנָה לִפְנֵ֣י משֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכָל־הָֽעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לֵאמֹֽר:
before Moses and before Eleazar: This [statement that they stood before Eleazar] informs us that they stood before them only in the fortieth year, after Aaron’s death. — [Sifrei Pinchas 12]
לפני משה ולפני אלעזר: מגיד שלא עמדו לפניהם אלא בשנת הארבעים, אחר שמת אהרן:
before Moses: And afterwards, “before Eleazar”? Is it possible that if Moses did not know [the law] and Eleazar did know? But transpose the verse and expound it [as if it were written, “before Eleazar and before Moses”]. These are the words of R. Yoshiyah. Abba Chanan said in the name of R. Eleazar: They were sitting in the study hall and they stood before all of them. — [Sifrei Pinchas 12, B.B. 119b]
לפני משה: ואחר כך לפני אלעזר, אפשר אם משה לא ידע אלעזר יודע, אלא סרס המקרא ודרשהו, דברי רבי יאשיה. אבא חנן משום רבי אלעזר אומר בבית המדרש היו יושבים, ועמדו לפני כולם:
3"Our father died in the desert, but he was not in the assembly that banded together against the Lord in Korah's assembly, but he died for his own sin, and he had no sons. גאָבִ֘ינוּ֘ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹֽא־הָיָ֜ה בְּת֣וֹךְ הָֽעֵדָ֗ה הַנּֽוֹעָדִ֛ים עַל־יְהֹוָ֖ה בַּֽעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְא֣וֹ מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֽוֹ:
but he was not…: Since they were going to say that “he died for his own sin,” they had to say that it was not for the sin of those who grumbled, and [that he was] not in Korah’s company who incited [the people] against the Holy One, blessed is He, but he died for his own sin alone, ad he did not cause others to sin with him (B.B. 18b, Sifrei Pinchas 13). R. Akiva says, He was the wood gatherer [see 15:32], and R. Shimon says: He was among those who ascended [the mountain] defiantly [see 14:44]. — [Shab . 96b]
והוא לא היה וגו': לפי שהיו באות לומר בחטאו מת, נזקקו לומר לא בחטא מתלוננים ולא בעדת קרח שהצו על הקב"ה, אלא בחטאו לבדו מת, ולא החטיא את אחרים עמו. ר' עקיבא אומר מקושש עצים היה. ור' שמעון אומר מן המעפילים היה:
4Why should our father's name be eliminated from his family because he had no son? Give us a portion along with our father's brothers. " דלָ֣מָּה יִגָּרַ֤ע שֵֽׁם־אָבִ֨ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ:
Why should our father’s name be eliminated: We are instead of a son, and if females are not considered offspring, let our mother be taken in levirate marriage by her brother-in-law. — [Sifrei Pinchas 13]
למה יגרע שם אבינו: אנו במקום בן עומדות, ואם אין הנקבות חשובות זרע, תתיבם אמנו ליבם:
because he had no son: But if he had a son, they would have made no claim at all. This teaches us that they were intelligent women. — [Sifrei Pinchas 15, Sifrei Pinchas 13]
כי אין לו בן: הא אם היה לו בן לא היו תובעות כלום. מגיד שחכמניות היו:
5So Moses brought their case before the Lord. הוַיַּקְרֵ֥ב משֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י יְהֹוָֽה:
So Moses brought their case: The law eluded him, and here he was punished for crowning himself [with authority] by saying, “and the case that is too difficult for you, bring to me” (Deut. 1:17) (Mid. Tanchuma Pinchas 8). Another interpretation: This passage ought to have been written through Moses, but Zelophehad’s daughters were meritorious, so it was written through them. — [Sanh. 8a]
ויקרב משה את משפטן: נתעלמה הלכה ממנו וכאן נפרע על שנטל עטרה לומר (דברים א, יז) והדבר אשר יקשה מכם תקריבון אלי. דבר אחר ראויה היתה פרשה זו להכתב על ידי משה, אלא שזכו בנות צלפחד ונכתבה על ידן:
Tehillim: Psalms Chapters 83 - 87• Hebrew text
• English text
Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Igeret HaTeshuva, Chapter 5• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
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Tuesday, Tammuz 17, 5777 · July 11, 2017
Today's Tanya Lesson
Igeret HaTeshuva , Chapter 5
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3The previous chapter taught that the Jewish soul is a part of the Tetragrammaton, the internal aspect of G‑dliness, from which it derives. In this it differs from other created beings whose source is more external — the Divine Name Elokim and Supernal speech.
However, in order that the soul be able to become enclothed in a physical body in this corporeal world, it had to descend through ever more concealing planes by means of the letters that comprise the Divine Utterance, “Let us make man.”
Deriving as it does from the internal aspect of the Divine life-force, the soul itself is thus loftier than the degree of Supernal speech; it merely undergoes a descent through Divine speech. It is for this reason that concerning the infusion of man’s soul into the body the Torah uses the expression “He blew,” indicating that it comes from an internal level, for “he who blows, does so from the innermost aspect of his being.”
Because the soul is part of the Tetragrammaton, it also comprises ten faculties that parallel the Ten Sefirot that are found within the Tetragrammaton.
In this chapter the Alter Rebbe goes on to say that even though the soul was invested in the body through the external agency of speech — the Utterance “Let us make man”— nevertheless it derives from the internal aspect of speech, namely, “breath”. In this regard man differs from all other creatures, including angels, which derive their existence from the external aspect of speech. Accordingly, both the internal and external aspects of the soul derive from the internal aspect of G‑dliness, the internal aspect of the soul deriving from the internal aspect of G‑dliness, namely, the Tetragrammaton, the external aspect of the soul deriving from the internality of the external level of Divine speech.
והנה המשכת וירידת הנפש האלקית לעולם הזה, להתלבש בגוף האדם
Bringing the G‑dly soul down into this physical world to invest itself in a human body, this process resulting from Divine speech, viz., the Utterance “Let us make man,”
נמשכה מבחינת פנימיות ומקור הדבור
derives from the internal aspect, the source, of speech.
הוא הבל העליון המרומז באות ה׳ תתאה כנ״ל
This is the “breath” of the Supreme One that is indicated in the latter hei [of Havayah, the Four-Letter Name of G‑d] discussed above.
וכמו שכתוב: ויפח באפיו נשמת חיים, ויהי האדם לנפש חיה
As Scripture states concerning the vestiture of the soul within the body,1 “He blew into his nostrils a breath of life, and man became a living creature,”
ומאן דנפח מתוכיה נפח וכו׳
and “he who blows, does so from within him, [from his inwardness and innermost being].”
Thus, even the external aspect of the soul that is vested within the body is vested in an inward manner, albeit with the inwardness of speech — the internal aspect of the external level of speech. In this regard it is unlike the internal aspect of the soul which emanates from the most internal aspect of G‑dliness.
וזה שנאמר: כי חלק ה׳ עמו, יעקב חבל נחלתו
This, then, is the meaning of the verse,2 “For [G‑d’s] people is a part of G‑d; Jacob is the rope of His inheritance.”
This verse implies that within the soul there are to be found two levels: the internal aspect of the soul is “part of G‑d”; the external aspect of the soul is the “rope of His inheritance.”
פירוש: כמו חבל, על דרך משל, שראשו אחד קשור למעלה וקצהו למטה
The analogy is of a rope, whose upper end is bound above and the lower end below; so, too, the “upper end” of the soul is “bound Above” and its “lower end” is enclothed within the body.
כי הנה פשט הכתוב מה שנאמר: ויפח, הוא להורות לנו, כמו שעל דרך משל כשהאדם נופח לאיזה מקום
The simple meaning3 of the words “He blew” stated in reference to the soul’s vestiture within the bodyis to instruct us that just as, for example, if one blows in some direction,
אם יש איזה דבר חוצ׳ ומפסיק בינתיים, אין הבל הנופח עולה ומגיע כלל לאותו מקום
and there is any separation or obstruction there, then the exhaled breath will not reach that place at all,4
ככה ממש, אם יש דבר חוצ׳ ומפסיק בין גוף האדם לבחינת הבל העליון
— precisely this is the case if any obstruction separates man’s body from the “breath” of the Supreme One, concerning which Scripture states, “He blew.”
אך באמת אין שום דבר גשמי ורוחני חוצ׳ לפניו יתברך
The truth is, though, that nothing material or spiritual is a barrier before Him,
כי הלא את השמים ואת האר׳ אני מלא
for, as the verse states,5 “Do I not fill heaven and earth?”
ומלא כל האר׳ כבודו
Furthermore, Scripture states,6 “All the world is full of His glory.”
ולית אתר פנוי מיניה
Also,7 “There is no place devoid of Him,”
בשמים ממעל ועל האר׳ מתחת, אין עוד
[and]8 “In the heavens above and on the earth below there is none else,”
ואיהו ממלא כל עלמין וכו׳
[and]9 “He fills all worlds….”
Since G‑d is everywhere and within everything, it is thus seemingly impossible for anything to act as a barrier before Him.
אלא כמו שכתוב בישעיהו: כי אם עונותיכם היו מבדילים ביניכם לבין אלקיכם
But as Isaiah declares,10 “Only your sins separate you from your G‑d.”
והטעם, לפי שהם נגד רצון העליון ברוך הוא, המחיה את הכל
The reason is that sins oppose the Will of the Supreme One, Who gives life to all,
כמו שכתוב: כל אשר חפ׳ ה׳ עשה בשמים ובאר׳
as in the verse,11 “Whatever G‑d wills He has done in heaven and earth.”
וכמו שנאמר לעיל, שהוא מקור השפעת שם הוי׳, ונרמז בקוצו של יו״ד
(12It has been noted above, that [the Supreme Will] is the source of the sustenance issuing from the Tetragrammaton, and is represented in the “thorn” atop the letter yud.)
Inasmuch as the Tetragrammaton sustains all of creation, it follows that sins, which act in opposition to it, also oppose and conceal the Divine life-force. Sins are thus capable of preventing the Divine “breath” (concerning which it is written “He blew”) from reaching man.
וזהו ענין הכרת
This, then, is the meaning of excision:
שנכרת ונפסק חבל ההמשכה משם ה׳ ברוך הוא, שנמשכה מה׳ תתאה כנ״ל
the “rope” drawn from the final hei in the Four-Letter Name of G‑d is severed, cut off.
As a result, the soul clothed within the body is unable to receive vitality from its source in that Divine Name. During those times when the Jewish people received their vitality only from the “side” of holiness (as for example during the period of the Temple, as the Alter Rebbe will say in the next chapter), the lack of this life-force led to physical death.
וכמו שכתוב בפרשת אמור: ונכרתה הנפש ההיא מלפני, אני ה׳
As the verse says in Parshat Emor:13 “That soul shall be cut off from before My face; I am G‑d.”
The verse here uses the Tetragrammaton in referring to G‑d. Excision thus involves being sundered from the internal aspect of G‑dliness. It is this that the Alter Rebbe now goes on to say.
מלפני דייקא
The expression chosen is “from before My face”; i.e., the soul is excised from the innermost aspect of G‑dliness, the Tetragrammaton.
ובשאר עבירות שאין בהן כרת
Other sins that do not incur excision
על כל פנים הן פוגמין את הנפש כנודע, ופגם הוא מלשון פגימת הסכין
do cause at least a defect in the soul, in the sense of the defect or nick that invalidates a bladefor ritual slaughter.
As with the defective blade, a sin causes something to be lacking in the rope-like flow of life-force from the Tetragrammaton downward to the soul, as is now explained.
והוא על דרך משל מחבל עב, שזור מתרי״ג חבלים דקים
This is analogous to a thick rope woven of 613 thin strands.
ככה חבל ההמשכה הנ״ל כלול מתרי״ג מצות
So, too, the “rope” of the downward flow mentioned above is comprised of the 613 mitzvot,14each mitzvah being an individual thin strand.
וכשעובר ח״ו על אחת מהנה, נפסק חבל הדק וכו׳
When one violates one of them, G‑d forbid, a thin strand consisting of that particular commandment is severed….
Should an individual violate many commandments, G‑d forbid, then many strands are severed and the “rope” is grievously weakened. Sins punishable by excision (or death by divine agency) cause the entire “rope” to be severed, heaven forfend.
אך גם בחייב כרת ומיתה, נשאר עדיין בו הרשימו מנפשו האלקית
But even if one has incurred excision or death, there yet remains an impression within him of his Divine soul,
ועל ידי זה יכול לחיות עד נ׳ או ס׳ שנה, ולא יותר
and through this he may live until fifty (in the case of excision) or sixty years (in the case of death by divine agency), but no more.
ומה שכתוב בשם האריז״ל, שנכנסה בו בחינת המקיף וכו׳
(15As to the statement attributed to the AriZal, that the makkif, a transcendent level of life-force, enters such an individual, and so on,
Though unable to receive vitality from the internal aspect of G‑dliness, he is still able to receive vitality from this transcendent (lit., “encompassing”) level of G‑dliness. If this is indeed so, why can he not live longer than fifty or sixty years?
אינו ענין לחיי גשמיות הגוף
this is irrelevant to the life of the physical body,16 which cannot survive once there remains no vestige of the Divine soul,
ומיירי עד נ׳ שנה
and applies only until fifty years,
I.e., the transcendent level is also found within an individual only so long as he is able to remain alive by virtue of the impression of the Divine soul that is still within his body.
או בזמן הזה, וכדלקמן
or to the contemporary period, as will be noted.)
In this era, when a Jew’s vitality reaches him through becoming clothed in unholy media, it is possible for a person to live even after his soul has been sundered from its source in the Four-Letter Name of G‑d. This is why it is now possible for someone liable to excision or death by divine agency to live longer than fifty or sixty years. And during this time, the holy life-force which must be found within a Jew is received from the transcendent level, as the AriZal teaches.
FOOTNOTES
1. Bereishit 2:7.
2. Devarim 32:9.
3. The Rebbe queries why the Alter Rebbe should have introduced the forthcoming analogy with the seemingly superfluous preamble, “The simple meaning of the words ‘He blew’ is to instruct us....”
He proposes that the Alter Rebbe added these words in order to resolve a difficulty which would otherwise be inexplicable. For according to the Alter Rebbe’s explanation, the soul is drawn down in a number of successive stages: its initial source is the internal aspect of the life-force, and thereafter the internal aspect (the “breath”) of speech. (Both these concepts are adduced from the words “He blew,” which indicates inwardness, as mentioned above.) The soul later progresses through the letters of speech (for the Utterance “Let us make man” is composed of actual letters of speech, and does not derive from “blowing”, which is an aspect of breath). Only then does it become actually enclothed within the body of man. This ultimate stage, then, the implanting of the soul “into his nostrils,” comes about from speech, not from G‑d’s having “blown”.
Now speech is heard even if there is an obstruction between speaker and listener. Accordingly, when describing the soul already situated in the body, how is it appropriate to use the image of exhaled breath, that can be prevented by an obstruction from arriving at its destination?
It is this question that the Alter Rebbe answers by saying that the “simple meaning” of the verse is to “instruct us” that even after the Utterance “Let us make man,” i.e., even when the investiture of the soul in the body takes place by means of speech, it still retains the characteristics of “blowing”.
Just as an obstacle can obstruct the passage of breath, so, too, sins can obstruct the soul’s lifeline to G‑dliness. This explains why other creatures which derive their nurture through Divine “speech” are not subject to excision, for the sound of speech can penetrate an obstruction. Souls, however, throughout their sojourn in the body, constantly depend on the nurture which is (so to speak) blown into them; they must always have an unobstructed path to their life-source.
4. The first edition of Iggeret HaTeshuvah here cited the instance of a person blowing “into the lungs of an animal.” The Rebbe once explained that this example was chosen because the Alter Rebbe wanted to draw on a source from the Torah, and according to Torah law (Shulchan Aruch, Yoreh De‘ah, beg. Sec. 39) an animal’s lungs are to be examined by being inflated.
5. Yirmeyahu 23:24.
6. Yeshayahu 6:3.
7. Tikkunei Zohar 51.
8. Devarim 4:39.
9. Zohar III, 255a.
10. 59:2.
11. Tehillim 135:6.
12. Parentheses are in the original text.
13. Vayikra 22:3.
14. The Rebbe notes that the Alter Rebbe here offers a remarkably novel thought — that every Jew receives vitality in this world from all 613 mitzvot, even though the commandments given to Kohanim do not apply to commoners, many commandments cannot be performed simultaneously, and the like.
Possibly, continues the Rebbe, this may be understood in light of the Alter Rebbe’s explanation in Kuntreis Acharon, in the essay that begins, “To Understand the Details of the Laws...” (p. 159b.) [There the Alter Rebbe writes that even the laws that perhaps never have practical application derive from Supernal Wisdom.]
15. Parentheses are in the original text.
16. At this point the Rebbe refers the reader to Likutei Torah, Devarim 62c, where the Alter Rebbe explains that excision applies only to the level of “Yaakov” within the soul, but not to the level of “Yisrael”. He also citesLikutei Torah, Devarim 83b, where the Alter Rebbe speaks of one who has incurred excision. Though of him it is written, “For my father and mother have forsaken me,” yet the continuation of the same verse (Tehillim 27:10)also applies to him: “...but G‑d has taken me in.” The encompassing level of the soul remains intact. Though within his soul the Jew’s innate love of G‑d is not manifest (“does not shed light”), yet in him too this love is still present, though concealed.
Rambam:
• Sefer Hamitzvot:
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Tuesday, Tammuz 17, 5777 · July 11, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Full text of this Mitzvah »
Misleading Advice
Negative Commandment 299
Translated by Berel Bell
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
FOOTNOTES
1.Lev. 19:14.
2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.
Positive Commandment 202Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Full text of this Mitzvah »
Unloading the Burden from a Tired Animal
Positive Commandment 202
Translated by Berel Bell
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3
FOOTNOTES
1.Ex. 23:5.
2.See N270, below.
3.32a.
Positive Commandment 203Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Full text of this Mitzvah »
Reloading an Animal whose Burden has Fallen
Positive Commandment 203
Translated by Berel Bell
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.
source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."
the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
FOOTNOTES
1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.
2.P202 above.
3.Deut. 22:4.
4.32a.
Negative Commandment 270Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Full text of this Mitzvah »
Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 4
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 4
1
At least one of the members of the Supreme Sanhedrin, a minor Sanhedrin, or a court of three must have received semichah (ordination) from a teacher who himself had been given semichah.
Our teacher, Moses ordained Joshua by placing his hands upon him, as Numbers 27:23 states: "And he placed his hands upon him and commanded him." Similarly, Moses ordained the 70 judges and the Divine presence rested upon them. Those elders ordained others, and the others still others in later generations. This tradition continued until the Talmudic era, when the Sages had received ordination one from the other in a chain extending back to the court of Joshua, and to the court of Moses.
A person who is ordained by the nasi and one ordained by another ordained judge have the same status, even if that ordained judge never served in a Sanhedrin.א
אחד בית דין הגדול ואחד סנהדרין קטנה או בית דין של שלשה צריך שיהיה אחד מהן סמוך מפי הסמוך ומשה רבינו סמך יהושע ביד שנאמר ויסמוך את ידיו עליו ויצוהו וכן השבעים זקנים משה רבינו סמכם ושרתה עליהן שכינה ואותן הזקנים סמכו לאחרים ואחרים לאחרים ונמצאו הסמוכין איש מפי איש עד בית דינו של יהושע ועד בית דינו של משה רבינו ואחד הנסמך מפי הנשיא או מפי אחד מן הסמוכין אפילו לא היה אותו סמוך בסנהדרין מעולם:
2
How is the practice of semichah practiced for all time? The person conveying ordination does not rest his hands on the elder's head. Instead, he is addressed by the title of Rabbi and is told: "You are ordained and you have the authority to render judgment, even in cases involving financial penalties.ב
וכיצד היא הסמיכה לדורות לא שיסמכו ידיהן על ראש הזקן אלא שקורין לו רבי ואומרים לו הרי את סמוך ויש לך רשות לדון אפילו דיני קנסות:
3
The semichah which ordains elders as judges may be conveyed only by three individuals. One of the three must have received semichah from others as explained.ג
ואין סומכין סמיכה שהיא מינוי הזקנים לדיינות אלא בשלשה והוא שיהיה האחד מהן סמוך מפי אחרים כמו שביארנו:
4
The term Elohim can be applied only to a court which received semichah in Eretz Yisrael alone . They are wise men who are fit to render judgment who were scrutinized by a court within Eretz Yisrael which appointed them and conveyed semichah upon them.ד
אין קרוי אלהים אלא בית דין שנסמך בארץ ישראל בלבד והם האנשים החכמים הראויין לדון שבדקו אותן בית דין של ארץ ישראל ומינו אותם וסמכו אותן:
5
At first, whoever, had received semichah would convey semichah on his students. Afterwards, as an expression of honor to Hillel, the elder, the Sages ordained that semichah would not be conveyed upon anyone unless license had been granted by the nasi.
They also ordained that the nasi should not convey semichahunless he is accompanied by the av beit din, and that the av beit din should not convey semichah unless he was accompanied by the nasi. The other elders could convey semichah themselves after receiving license from the nasi, provided they were accompanied by two others. For semichah cannot be conveyed by less than three judges.ה
בראשונה היה כל מי שנסמך סומך לתלמידיו וחכמים חלקו כבוד להלל הזקן והתקינו שלא יהא אדם נסמך אלא ברשות הנשיא ושלא יהא הנשיא סומך אלא אם כן היה אב בית דין עמו ושלא יהיה אב בית דין סומך אא"כ היה הנשיא עמו אבל שאר החבורה יש לכל אחד מהם לסמוך ברשות הנשיא והוא שיהיו שנים עמו שאין סמיכה פחות משלשה:
6
Semichah may not be conveyed upon elders in the diaspora even if the judges conveying semichah received semichah in Eretz Yisrael. Even if the judges conveying semichah were in Eretz Yisrael and the elders to receive semichah were in the diaspora, they should not convey semichah. Needless to say, this applies if the judges conveying semichah were in the diaspora and the elders to receive semichah were in Eretz Yisrael.
If both of them were in Eretz Yisrael, semichah may be conveyed even though the recipients are not in the same place as those conveying semichah. Instead, the judges conveying semichahsend to the elder or write to him that he has been given semichahand that he has permission to adjudicate cases involving financial penalties.
This is acceptable, because both of them are located in Eretz Yisrael. The entire area of Eretz Yisrael which the Jews who left Egypt took possession of is fit to have semichah conveyed within it.ו
אין סומכין זקנים בחוצה לארץ ואע"פ שאלו הסומכין נסמכו בארץ ישראל אפילו היו הסומכין בארץ והנסמך חוצה לארץ אין סומכין ואין צריך לומר אם היו הסומכין בחוצה לארץ והנסמכין בארץ היו שניהם בארץ סומכין אותו אף על פי שאינו עם הסמוכים במקום אחד אלא שולחין לו או כותבין לו שהוא סמוך ונותנין לו רשות לדון דיני קנסות הואיל ושניהם בארץ וכל ארץ ישראל שהחזיקו בה עולי מצרים ראויה לסמיכה:
7
Judges who themselves were granted semichah may convey semichah on many individuals - even 100 - at one time. King David once conveyed semichah on 30,000 individuals on one day.ז
יש לסומכין לסמוך אפילו מאה בפעם אחת ודוד המלך סמך שלשים אלף ביום אחד:
8
Such judges may appoint whoever they desire for particular matters, provided he is fit to adjudicate all matters.
What is implied? A court has the authority to give semichah to a remarkable judge who is fit to issue rulings with regard to the entire Torah and limit his authority to the adjudication of financial matters, but not to what is forbidden and permitted. Conversely, they may grant him authority with regard to what is forbidden and permitted, but not to adjudicate cases involving financial matters. Or they may give him license with regard to adjudicate both such manners, but not laws involving financial penalties, or to rule with regard to financial penalties, but not to rule that a blemish disqualifies a firstborn animal. Or they may give him license merely to absolve vows, to judge stains, or to rule only within other similarly limited parameters.ח
ויש להן למנות כל מי שירצו לדברים יחידים והוא שיהיה ראוי לכל הדברים כיצד חכם מופלא שראוי להורות לכל התורה כולה יש לבית דין לסמוך אותו וליתן לו רשות לדון ולא להורות באיסור והיתר או יתנו לו רשות באיסור והיתר ולא לדון דיני ממונות או יתנו רשות לזה ולזה אבל לא לדון דיני קנסות או לדון דיני קנסות אבל לא להתיר בכורות במומין או יתנו לו רשות להתיר נדרים בלבד או לראות כתמים וכן כל כיוצא בהן:
9
Similarly, the judges conveying semichah have permission to give the person receiving semichah license to judge only for a specific time, telling him: "You have permission to judge or issue rulings until the nasi arrives here," or "...as long as you are together with us in this city," or to issue other similar restrictions.ט
וכן יש לסומכין ליתן רשות עד זמן ולומר לנסמך יש לך רשות לדון או להורות עד שיבא הנשיא לכאן או כל זמן שאין אתה עמנו במדינה וכן כל כיוצא בזה:
10
When a sage of remarkable knowledge is blind in one eye, he is not given semichah with regard to matters of financial law although he may adjudicate such cases. The rationale is that he is not fit to judge all matters. Similar principles apply in all analogous situations.י
חכם מופלא שהוא סומא בעינו אחת אף על פי שהוא ראוי לדיני ממונות אין סומכין אותו לדיני ממונות מפני שאינו ראוי לכל הדברים וכן כל כיוצא בזה:
11
If there was only one judge in Eretz Yisrael who possessed semichah, he should call two other judges to sit with him and they should convey semichah on 70 judges at one time or one after the other. Afterwards, he and these 70 should join together to make up the Supreme Sanhedrin and grant semichah to others to make up other courts.
It appears to me that if all the all the wise men in Eretz Yisraelagree to appoint judges and convey semichah upon them, the semichah is binding and these judges may adjudicate cases involving financial penalties and convey semichah upon others.
If so, why did the Sages suffer anguish over the institution of semichah, so that the judgment of cases involving financial penalties would not be nullified among the Jewish people? Because the Jewish people were dispersed, and it is impossible that all could agree. If, by contrast, there was a person who had received semichah from a person who had received semichah, he does not require the consent of all others. Instead, he may adjudicate cases involving financial penalties for everyone, for he received semichah from a court.
The question whether semichah can be renewed requires resolution.יא
הרי שלא היה בארץ ישראל אלא סומך אחד מושיב שנים בצדו וסומך שבעים כאחד או זה אחר זה ואחר כך יעשה הוא והשבעים בית דין הגדול ויסמכו בתי דינין אחרים נראין לי הדברים שאם הסכימו כל החכמים שבארץ ישראל למנות דיינים ולסמוך אותם הרי אלו סמוכים ויש להן לדון דיני קנסות ויש להן לסמוך לאחרים אם כן למה היו החכמים מצטערין על הסמיכה כדי שלא יבטלו דיני קנסות מישראל לפי שישראל מפוזרין ואי אפשר שיסכימו כולן ואם היה שם סמוך מפי סמוך אינו צריך דעת כולן אלא דן דיני קנסות לכל שהרי נסמך מפי בית דין והדבר צריך הכרע:
12
When a court received semichah in Eretz Yisrael and then departed to the diaspora, they may judge cases involving financial penalties in the diaspora in the same manner as they judge such cases in Eretz Yisrael. For the Sanhedrin exercises judicial authority in Eretz Yisrael and in the diaspora, provided the judges have received semichah in Eretz Yisrael.יב
בית דין שנסמכו בארץ ישראל ויצאו חוצה לארץ הרי הם דנים דיני קנסות בחוצה לארץ כדרך שדנים בארץ שסנהדרין נוהגת בארץ ובחוצה לארץ והוא שיהיו סמוכים:
13
The exiliarchs in Babylon function instead of the kings. They have the authority to impose their rule over the Jewish people in all places and to judge them whether they consent or not. This is derived from Genesis 49:10: "The staff will not depart from Judah" - this refers to the exiliarchs of Babylon.יג
ראשי גליות שבבבל במקום מלך הן עומדים ויש להן לרדות את ישראל בכ"מ ולדון עליהן בין רצו בין לא רצו שנאמר לא יסור שבט מיהודה אלו ראשי גליות שבבבל:
14
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the exiliarch has the authority to act as a judge throughout the entire world, whether in Eretz Yisrael or in the diaspora. Even though either or both of the litigants do not desire to argue the case before him, they are required to do so despite the fact that he does not have the authority to adjudicate cases involving financial penalties.
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the court in Eretz Yisrael has the authority to act as a judge throughout Eretz Yisrael and in the cities which are located on its boundaries even though the litigants do not desire to argue the case before him. In the diaspora, by contrast, the license granted him does not afford him the authority to compel the litigants to appear before him. Although he has the sanction to adjudicate cases involving financial penalties in the diaspora, he may adjudicate such cases only when the litigants consent for him to judge. He does not have the authority to compel the litigants to accept his rulings unless he is granted such authority by the exiliarch.יד
וכל דיין הראוי לדון שנתן לו ראש גלות רשות לדון יש לו רשות לדון בכל העולם אע"פ שלא רצו בעלי דינין בין בארץ בין בחוצה לארץ אף על פי שאינו דן דיני קנסות וכל דיין הראוי לדון שנתנו לו בית דין שבארץ ישראל רשות לדון יש לו רשות לדון בכל ארץ ישראל ובעיירות העומדות על הגבולים אע"פ שלא רצו בעלי דינין אבל בחוצה לארץ אין רשותן מועלת לו לכוף את בעלי דינין אף על פי שיש לו לדון דיני קנסות בחוצה לארץ אינו דן אלא למי שרוצה לדון אצלו אבל לכוף את בעלי דינין ולדון להם אין לו רשות עד שיטול רשות מראש גלות:
15
When a person is not fit to act as a judge because he is not knowledgeable or because he lacks proper character and an exiliarch transgressed and granted him authority or the court erred and granted him authority, the authority granted him is of no consequence unless he is fit. To cite a parallel: When a person consecrates an animal with a physical blemish to be sacrificed on the altar, the holiness does not encompass it.טו
מי שאינו ראוי לדון מפני שאינו יודע או מפני שאינו הגון שעבר ראש גלות ונתן לו רשות או שטעו בית דין ונתנו לו רשות אין הרשות מועלת לו כלום עד שיהא ראוי שהמקדיש בעל מום למזבח אין הקדושה חלה עליו:
Rambam:English Text | Hebrew Text
Audio: Listen | Download | Video ClassSanhedrin veha`Onashin haMesurin lahem - Chapter 4
1
At least one of the members of the Supreme Sanhedrin, a minor Sanhedrin, or a court of three must have received semichah (ordination) from a teacher who himself had been given semichah.
Our teacher, Moses ordained Joshua by placing his hands upon him, as Numbers 27:23 states: "And he placed his hands upon him and commanded him." Similarly, Moses ordained the 70 judges and the Divine presence rested upon them. Those elders ordained others, and the others still others in later generations. This tradition continued until the Talmudic era, when the Sages had received ordination one from the other in a chain extending back to the court of Joshua, and to the court of Moses.
A person who is ordained by the nasi and one ordained by another ordained judge have the same status, even if that ordained judge never served in a Sanhedrin.א
אחד בית דין הגדול ואחד סנהדרין קטנה או בית דין של שלשה צריך שיהיה אחד מהן סמוך מפי הסמוך ומשה רבינו סמך יהושע ביד שנאמר ויסמוך את ידיו עליו ויצוהו וכן השבעים זקנים משה רבינו סמכם ושרתה עליהן שכינה ואותן הזקנים סמכו לאחרים ואחרים לאחרים ונמצאו הסמוכין איש מפי איש עד בית דינו של יהושע ועד בית דינו של משה רבינו ואחד הנסמך מפי הנשיא או מפי אחד מן הסמוכין אפילו לא היה אותו סמוך בסנהדרין מעולם:
2
How is the practice of semichah practiced for all time? The person conveying ordination does not rest his hands on the elder's head. Instead, he is addressed by the title of Rabbi and is told: "You are ordained and you have the authority to render judgment, even in cases involving financial penalties.ב
וכיצד היא הסמיכה לדורות לא שיסמכו ידיהן על ראש הזקן אלא שקורין לו רבי ואומרים לו הרי את סמוך ויש לך רשות לדון אפילו דיני קנסות:
3
The semichah which ordains elders as judges may be conveyed only by three individuals. One of the three must have received semichah from others as explained.ג
ואין סומכין סמיכה שהיא מינוי הזקנים לדיינות אלא בשלשה והוא שיהיה האחד מהן סמוך מפי אחרים כמו שביארנו:
4
The term Elohim can be applied only to a court which received semichah in Eretz Yisrael alone . They are wise men who are fit to render judgment who were scrutinized by a court within Eretz Yisrael which appointed them and conveyed semichah upon them.ד
אין קרוי אלהים אלא בית דין שנסמך בארץ ישראל בלבד והם האנשים החכמים הראויין לדון שבדקו אותן בית דין של ארץ ישראל ומינו אותם וסמכו אותן:
5
At first, whoever, had received semichah would convey semichah on his students. Afterwards, as an expression of honor to Hillel, the elder, the Sages ordained that semichah would not be conveyed upon anyone unless license had been granted by the nasi.
They also ordained that the nasi should not convey semichahunless he is accompanied by the av beit din, and that the av beit din should not convey semichah unless he was accompanied by the nasi. The other elders could convey semichah themselves after receiving license from the nasi, provided they were accompanied by two others. For semichah cannot be conveyed by less than three judges.ה
בראשונה היה כל מי שנסמך סומך לתלמידיו וחכמים חלקו כבוד להלל הזקן והתקינו שלא יהא אדם נסמך אלא ברשות הנשיא ושלא יהא הנשיא סומך אלא אם כן היה אב בית דין עמו ושלא יהיה אב בית דין סומך אא"כ היה הנשיא עמו אבל שאר החבורה יש לכל אחד מהם לסמוך ברשות הנשיא והוא שיהיו שנים עמו שאין סמיכה פחות משלשה:
6
Semichah may not be conveyed upon elders in the diaspora even if the judges conveying semichah received semichah in Eretz Yisrael. Even if the judges conveying semichah were in Eretz Yisrael and the elders to receive semichah were in the diaspora, they should not convey semichah. Needless to say, this applies if the judges conveying semichah were in the diaspora and the elders to receive semichah were in Eretz Yisrael.
If both of them were in Eretz Yisrael, semichah may be conveyed even though the recipients are not in the same place as those conveying semichah. Instead, the judges conveying semichahsend to the elder or write to him that he has been given semichahand that he has permission to adjudicate cases involving financial penalties.
This is acceptable, because both of them are located in Eretz Yisrael. The entire area of Eretz Yisrael which the Jews who left Egypt took possession of is fit to have semichah conveyed within it.ו
אין סומכין זקנים בחוצה לארץ ואע"פ שאלו הסומכין נסמכו בארץ ישראל אפילו היו הסומכין בארץ והנסמך חוצה לארץ אין סומכין ואין צריך לומר אם היו הסומכין בחוצה לארץ והנסמכין בארץ היו שניהם בארץ סומכין אותו אף על פי שאינו עם הסמוכים במקום אחד אלא שולחין לו או כותבין לו שהוא סמוך ונותנין לו רשות לדון דיני קנסות הואיל ושניהם בארץ וכל ארץ ישראל שהחזיקו בה עולי מצרים ראויה לסמיכה:
7
Judges who themselves were granted semichah may convey semichah on many individuals - even 100 - at one time. King David once conveyed semichah on 30,000 individuals on one day.ז
יש לסומכין לסמוך אפילו מאה בפעם אחת ודוד המלך סמך שלשים אלף ביום אחד:
8
Such judges may appoint whoever they desire for particular matters, provided he is fit to adjudicate all matters.
What is implied? A court has the authority to give semichah to a remarkable judge who is fit to issue rulings with regard to the entire Torah and limit his authority to the adjudication of financial matters, but not to what is forbidden and permitted. Conversely, they may grant him authority with regard to what is forbidden and permitted, but not to adjudicate cases involving financial matters. Or they may give him license with regard to adjudicate both such manners, but not laws involving financial penalties, or to rule with regard to financial penalties, but not to rule that a blemish disqualifies a firstborn animal. Or they may give him license merely to absolve vows, to judge stains, or to rule only within other similarly limited parameters.ח
ויש להן למנות כל מי שירצו לדברים יחידים והוא שיהיה ראוי לכל הדברים כיצד חכם מופלא שראוי להורות לכל התורה כולה יש לבית דין לסמוך אותו וליתן לו רשות לדון ולא להורות באיסור והיתר או יתנו לו רשות באיסור והיתר ולא לדון דיני ממונות או יתנו רשות לזה ולזה אבל לא לדון דיני קנסות או לדון דיני קנסות אבל לא להתיר בכורות במומין או יתנו לו רשות להתיר נדרים בלבד או לראות כתמים וכן כל כיוצא בהן:
9
Similarly, the judges conveying semichah have permission to give the person receiving semichah license to judge only for a specific time, telling him: "You have permission to judge or issue rulings until the nasi arrives here," or "...as long as you are together with us in this city," or to issue other similar restrictions.ט
וכן יש לסומכין ליתן רשות עד זמן ולומר לנסמך יש לך רשות לדון או להורות עד שיבא הנשיא לכאן או כל זמן שאין אתה עמנו במדינה וכן כל כיוצא בזה:
10
When a sage of remarkable knowledge is blind in one eye, he is not given semichah with regard to matters of financial law although he may adjudicate such cases. The rationale is that he is not fit to judge all matters. Similar principles apply in all analogous situations.י
חכם מופלא שהוא סומא בעינו אחת אף על פי שהוא ראוי לדיני ממונות אין סומכין אותו לדיני ממונות מפני שאינו ראוי לכל הדברים וכן כל כיוצא בזה:
11
If there was only one judge in Eretz Yisrael who possessed semichah, he should call two other judges to sit with him and they should convey semichah on 70 judges at one time or one after the other. Afterwards, he and these 70 should join together to make up the Supreme Sanhedrin and grant semichah to others to make up other courts.
It appears to me that if all the all the wise men in Eretz Yisraelagree to appoint judges and convey semichah upon them, the semichah is binding and these judges may adjudicate cases involving financial penalties and convey semichah upon others.
If so, why did the Sages suffer anguish over the institution of semichah, so that the judgment of cases involving financial penalties would not be nullified among the Jewish people? Because the Jewish people were dispersed, and it is impossible that all could agree. If, by contrast, there was a person who had received semichah from a person who had received semichah, he does not require the consent of all others. Instead, he may adjudicate cases involving financial penalties for everyone, for he received semichah from a court.
The question whether semichah can be renewed requires resolution.יא
הרי שלא היה בארץ ישראל אלא סומך אחד מושיב שנים בצדו וסומך שבעים כאחד או זה אחר זה ואחר כך יעשה הוא והשבעים בית דין הגדול ויסמכו בתי דינין אחרים נראין לי הדברים שאם הסכימו כל החכמים שבארץ ישראל למנות דיינים ולסמוך אותם הרי אלו סמוכים ויש להן לדון דיני קנסות ויש להן לסמוך לאחרים אם כן למה היו החכמים מצטערין על הסמיכה כדי שלא יבטלו דיני קנסות מישראל לפי שישראל מפוזרין ואי אפשר שיסכימו כולן ואם היה שם סמוך מפי סמוך אינו צריך דעת כולן אלא דן דיני קנסות לכל שהרי נסמך מפי בית דין והדבר צריך הכרע:
12
When a court received semichah in Eretz Yisrael and then departed to the diaspora, they may judge cases involving financial penalties in the diaspora in the same manner as they judge such cases in Eretz Yisrael. For the Sanhedrin exercises judicial authority in Eretz Yisrael and in the diaspora, provided the judges have received semichah in Eretz Yisrael.יב
בית דין שנסמכו בארץ ישראל ויצאו חוצה לארץ הרי הם דנים דיני קנסות בחוצה לארץ כדרך שדנים בארץ שסנהדרין נוהגת בארץ ובחוצה לארץ והוא שיהיו סמוכים:
13
The exiliarchs in Babylon function instead of the kings. They have the authority to impose their rule over the Jewish people in all places and to judge them whether they consent or not. This is derived from Genesis 49:10: "The staff will not depart from Judah" - this refers to the exiliarchs of Babylon.יג
ראשי גליות שבבבל במקום מלך הן עומדים ויש להן לרדות את ישראל בכ"מ ולדון עליהן בין רצו בין לא רצו שנאמר לא יסור שבט מיהודה אלו ראשי גליות שבבבל:
14
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the exiliarch has the authority to act as a judge throughout the entire world, whether in Eretz Yisrael or in the diaspora. Even though either or both of the litigants do not desire to argue the case before him, they are required to do so despite the fact that he does not have the authority to adjudicate cases involving financial penalties.
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the court in Eretz Yisrael has the authority to act as a judge throughout Eretz Yisrael and in the cities which are located on its boundaries even though the litigants do not desire to argue the case before him. In the diaspora, by contrast, the license granted him does not afford him the authority to compel the litigants to appear before him. Although he has the sanction to adjudicate cases involving financial penalties in the diaspora, he may adjudicate such cases only when the litigants consent for him to judge. He does not have the authority to compel the litigants to accept his rulings unless he is granted such authority by the exiliarch.יד
וכל דיין הראוי לדון שנתן לו ראש גלות רשות לדון יש לו רשות לדון בכל העולם אע"פ שלא רצו בעלי דינין בין בארץ בין בחוצה לארץ אף על פי שאינו דן דיני קנסות וכל דיין הראוי לדון שנתנו לו בית דין שבארץ ישראל רשות לדון יש לו רשות לדון בכל ארץ ישראל ובעיירות העומדות על הגבולים אע"פ שלא רצו בעלי דינין אבל בחוצה לארץ אין רשותן מועלת לו לכוף את בעלי דינין אף על פי שיש לו לדון דיני קנסות בחוצה לארץ אינו דן אלא למי שרוצה לדון אצלו אבל לכוף את בעלי דינין ולדון להם אין לו רשות עד שיטול רשות מראש גלות:
15
When a person is not fit to act as a judge because he is not knowledgeable or because he lacks proper character and an exiliarch transgressed and granted him authority or the court erred and granted him authority, the authority granted him is of no consequence unless he is fit. To cite a parallel: When a person consecrates an animal with a physical blemish to be sacrificed on the altar, the holiness does not encompass it.טו
מי שאינו ראוי לדון מפני שאינו יודע או מפני שאינו הגון שעבר ראש גלות ונתן לו רשות או שטעו בית דין ונתנו לו רשות אין הרשות מועלת לו כלום עד שיהא ראוי שהמקדיש בעל מום למזבח אין הקדושה חלה עליו:
• 3 Chapters A Day: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Eleven, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Twelve, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Thirteen
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Rotzeach uShmirat Nefesh - Chapter Eleven
1
It is a positive commandment for a man to build a guardrail for his roof, as Deuteronomy 22:8 says: "And you shall make a guardrail for your roof."
This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.א
מצות עשה לעשות אדם מעקה לגגו שנאמר ועשית מעקה לגגך. והוא שיהיה בית דירה. אבל בית האוצרות ובית הבקר וכיוצא בהן אינו [א] זקוק לו. וכל בית שאין בו ארבע אמות על ארבע אמות פטור מן המעקה:
2
A house owned by two partners requires a guardrail. As can be inferred from Deuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.
If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.
If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.ב
בית של שני שותפין חייבין במעקה שנאמר כי יפול הנופל ממנו לא תלה אלא בנופל. אם כן למה נאמר [ב] גגך למעט בתי כנסיות ובתי מדרשות לפי שאינן עשויים לדירה. היתה רשות הרבים גבוהה מגגו אינו זקוק למעקה שנאמר כי יפול הנופל ממנו ולא לתוכו:
3
The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.
A guardrail must be a partition strong enough to enable a person to lean on it without falling.
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.ג
גובה המעקה אין פחות מעשרה טפחים כדי שלא יפול ממנו הנופל. וצריך להיות המחיצה חזקה כדי שישען אדם עליה ולא תפול. וכל המניח גגו בלא מעקה ביטל מצות עשה ועבר על לא תעשה שנאמר ולא תשים דמים בביתך. ואין לוקין על לאו זה מפני שאין בו מעשה:
4
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."ד
אחד הגג ואחד כל דבר שיש בו סכנה וראוי שיכשל בה אדם וימות. כגון שהיתה לו באר או בור בחצירו בין שיש בו מים בין שאין בו מים חייב לעשות חוליא גבוהה עשרה טפחים. או לעשות לה כסוי כדי שלא יפול בה אדם וימות. וכן כל [ג] מכשול שיש בו סכנת נפשות מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה יפה. שנאמר השמר לך ושמור נפשך. ואם לא הסיר והניח המכשולות המביאין לידי סכנה ביטל מצות עשה ועבר בלא תשים דמים:
5
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.ה
הרבה דברים אסרו חכמים מפני שיש בהם סכנת נפשות. וכל העובר עליהן ואומר הריני מסכן בעצמי ומה לאחרים עלי בכך או איני מקפיד בכך מכין אותו מכת מרדות:
6
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.ו
ואלו הן. לא יניח אדם פיו על הסלון המקלח וישתה. ולא ישתה בלילה מן הנהרות ומן האגמים שמא יבלע עלוקה והוא אינו רואה. ולא ישתה מים מגולים שמא שתה מהן נחש וכיוצא בו מזוחלי עפר וימות:
7
These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.ז
ואלו הן המשקין האסורין משום גילוי. המים. והיין. ואפילו מזוג ואפילו התחיל טעמו להשתנות לחומץ. והחלב. והדבש. והציר. אבל שאר כל המשקין אין מקפידין על גילויין שאין בעלי ארס שותין מהן:
8
When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.
The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.
Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.ח
השום שנתרסק ואבטיח שנחתך ונתגלה אסור וכן כל כיוצא בהן. יין מבושל ויין תוסס אין בהן משום גילוי. ותוסס הוא היין משעת דריכתו עד שלשה ימים. ויין או מים או חלב שהיו חמין כל זמן שההבל עולה מהן וכן משקין שהיה המשקה יורד מלמעלה לתוכן טיפה אחר טיפה והוא שיהיה טורד ויורד כל אלו אין בהן משום גילוי שזוחלי עפר מתיראים מבעבוע המשקה ומן ההבל ואין שותין ממנו:
9
The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.ט
מי כבשין ומי שלקות ומי תורמוסין אין בהן משום גילוי. מים ששרה בהן כבשין ושלקות ותורמוסין אם נשתנה טעמן אין בהם משום גילוי. ואם אין בהם נותן טעם אסורין. וכן מים שהדיח בהן פרישים ודרמוסקין לחולה אסורין משום גילוי:
10
The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.י
יין שנתחבר בו דברים חדין כפלפלין או דברים מרים כאפסנתין עד שנשתנה טעמם אין בו משום גילוי והוא הדין בשאר המשקין:
11
When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.
For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.יא
כל המשקין האסורין משום גילוי שנתגלו בין ביום בין בלילה אסורין ואפילו היה בצדן אדם ישן אין אימת ישן על הזוחלין. וכמה ישהו ויאסרו כדי שיצא הרחש מתחת אזן כלי וישתה ויחזור למקומו:
12
The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.יב
שיעור המים שיאסרו אם נתגלו כדי שיהיה הסם ניכר בהן ומזיק. אבל אם היו המים מרובין כדי שתאבד בהן המרה הרי אלו מותרין בין בכלים בין בקרקעות וכן הדין בשאר המשקין:
13
The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.
When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.
If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.יג
מעיין המושך כל שהוא אין בו משום גילוי. לגין מגולה שהניחו בשידה תיבה ומגדל או בתיק שלו או בכור אפילו עמוק מאה אמה או במגדל גבוה מאה אמה או בטרקלין מיופה ומסוייד הרי זה אסור. בדק את התיבה או את המגדל ואחר כך הניחו הרי זה מותר. ואם היה בהן נקב אסור. כמה יהא בנקב כדי שתכנס אצבע קטנה של קטן:
14
When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.
An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.
Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.יד
חבית שנתגלתה אע"פ ששתו ממנו תשעה ולא מתו לא ישתה עשירי. מעשה היה ואמרו ששתה עשירי ומת מפני שארס הנחש שקע למטה ויש סם חמת זוחלי עפר שעולה וצף למעלה [ד] ויש סם שהיא נתלית באמצע המשקה. לפיכך הכל אסור ואפילו סננו במסננת וכן אבטיח שנתגלה אע"פ שאכלו ממנו תשעה ולא מתו לא יאכל עשירי:
15
Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.טו
מים שנתגלו לא ישפכם לרשות הרבים ולא ירבץ בהם את הבית ולא יגבל בהן את הטיט ולא ירחץ בהן פניו ידיו ורגליו ולא ישקה מהן לא בהמתו ולא בהמת חבירו אבל משקה אותן לחתול:
16
When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.טז
עיסה שנילושה במים מגולין אפילו היא של תרומה תשרף ואפילו נאפת הפת אסורה:
Rotzeach uShmirat Nefesh - Chapter Twelve
1
When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.
For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered tarefbecause its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.
How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.א
בהמה חיה או עוף שנשכן הנחש וכיוצא בו או שאכלו סם הממית האדם קודם שישתנה בגופו הרי אלו אסורים משום סכנת נפשות. לפיכך בהמה חיה ועוף שנמצאו חתוכי רגלים אע"פ שהן מותרין משום טריפה הרי אלו אסורין משום סכנה שמא אחד מזוחלי עפר נשכן עד שיבדקו. כיצד בודקן צולה אותן בתנור אם לא נתחתך הבשר ולא נשתנה משאר הצלי הרי אלו מותרין:
2
Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.
Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.ב
וכן ניקורי תאנים וענבים והקשואים והדילועין והאבטיחין והמלפפונות אפילו היו גדולים ביותר בין תלושין בין מחוברין ואפילו היו בתוך הכלי כל שיש בו ליחה ונמצא נשוך אסור שמא [א] נחש וכיוצא בו נשכו ואפילו ראה צפור או עכבר יושב ומנקר הרי אלו אסורין שמא במקום נקב ניקב:
3
When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.
A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.ג
תאנה או ענב שניטל העוקץ שלהן אין בהם משום גילוי. לפיכך אוכל אדם תאנים וענבים בלילה ואינו חושש. תאנה נקורה שיבשה ונעשת גרוגרת ותמרה נקורה שיבשה שתיהן מותרות:
4
It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.ד
אסור לאדם ליתן [ב] מעות או דינרים לתוך פיו שמא יש עליהן רוק יבש של מוכי שחין או מצורעין או זיעה שכל זיעת אדם [ג] סם המות חוץ מזיעת הפנים:
5
Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."
A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.ה
וכן לא יתן אדם פס ידו תחת שחיו [ד] שמא נגע בידו במצורע או בסם רע שהידים עסקניות. ולא יתן התבשיל תחת המטה אף על פי שהוא עוסק בסעודה שמא יפול בו דבר המזיק והוא אינו רואהו:
6
Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.
Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.ו
וכן לא ינעוץ הסכין בתוך האתרוג או בתוך הצנון שמא יפול אדם על חודה וימות. וכן א אסור לאדם לעבור תחת קיר נטוי או על גשר רעוע או ליכנס לחורבה. וכן כל כיוצא באלו משאר הסכנות אסור *לעבור במקומן:
7
Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.
If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.ז
וכן אסור ליהודי להתייחד עם העובד כוכבים מפני שהן חשודים על שפיכות דמים. ולא יתלוה עמהן בדרך. פגע עובד כוכבים בדרך [ה] מחזירו לימינו. היו עולין במעלה או יורדים בירידה לא יהיה ישראל למטה ועובד כוכבים למעלה אלא ישראל למעלה ועובד כוכבים למטה שמא יפול עליו להמיתו ואל ישוח לפניו שמא ירוץ את גולגולתו:
8
If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."ח
אם שאלו לאן אתה הולך ירחיב לו את הדרך כדרך שהרחיב יעקב לעשו שנאמר עד אשר אבוא אל אדוני שעירה:
9
It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.
It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.ט
אסור ליקח רפואה מן העובד כוכבים אלא אם כן נתייאשו ממנו שיחיה. ואסור להתרפאות [ו] מן האפיקורוס ואע"פ שנתייאשו ממנו שמא ימשכו אחריו. ומותר ליקח רפואה מן העובד כוכבים לבהמה או למכה שבגוף מבחוץ כגון מלוגמא ורטייה. ואם היתה מכה של סכנה אסור ליקח ממנו. וכל מכה שמחללין עליה את השבת אין מתרפאין מהם:
10
It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.י
ומותר לשאול לרופא עובד כוכבים ויאמר לו סם פלוני יפה לך וכך וכך תעשה אבל לא יקח ממנו:
11
It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.
It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.יא
ואסור להסתפר מהן ברשות היחיד שמא יהרגנו. אם היה אדם [ז] חשוב מותר מפני שמתיירא להרגו. ואם דימה לעובד כוכבים שהוא אדם חשוב כדי שיפחד ממנו ולא יהרגנו הרי זה מותר להסתפר ממנו:
12
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.יב
אסור למכור לעובדי כוכבים כל כלי המלחמה ואין משחיזין להם את הזיין ואין מוכרין להן לא סכין ולא קולרין ולא כבלים [של ברזל] ולא שלשלאות של ברזל הינדואה ולא דובים ואריות ולא כל דבר שיש בו נזק לרבים אבל מוכרין להן תריסין שאינן אלא להגן:
13
Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.יג
וכשם שאסרו למכור לעובד כוכבים כך אסרו למכור לישראל שמוכר לעובד כוכבים. ומותר למכור כלי זיין לחיל של בני המדינה מפני שהן מגינין על ישראל:
14
Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.
Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.יד
כל שאסור למכור לעובד כוכבים אסור למכור לישראל שהוא ליסטים מפני שנמצא מחזיק יד עוברי עבירה ומכשילו. וכן כל המכשיל עור בדבר והשיאו עצה שאינה הוגנת או שחיזק ידי עוברי עבירה שהוא עור ואינו רואה דרך האמת מפני תאות לבו הרי זה עובר בלא תעשה שנאמר ולפני עור לא תתן מכשול הבא ליטול ממך עצה תן לו עצה ההוגנת לו:
15
It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."טו
ואסור להשיא עצה טובה לעובד כוכבים או לעבד רשע. ואפילו להשיאו עצה שיעשה דבר מצוה והוא עומד ברשעו אסור. ולא נתנסה דניאל אלא על שהשיא עצה לנבוכדנצר ליתן צדקה שנאמר להן מלכא מלכי ישפר עלך:
Rotzeach uShmirat Nefesh - Chapter Thirteen
1
When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.
This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."א
מי ה שפגע בחבירו בדרך ובהמתו רובצת תחת משאה בין שהיה עליה משא הראוי לה בין שהיה עליה יותר [א] ממשאה הרי זה מצוה לפרוק מעליה וזו מצות עשה שנאמר עזוב תעזוב עמו:
2
One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, as Deuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.
If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."ב
ולא יפרוק ויניחנו נבהל וילך אלא יקום עמו ויחזור ויטעון משאו עליה שנאמר הקם תקים עמו זו מצות עשה אחרת. ואם הניחו נבהל ולא פרק ולא טען ביטל מצות עשה ועבר על מצות לא תעשה שנאמר לא תראה את חמור אחיך:
3
When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.
Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.ג
היה כהן והבהמה רובצת בבית הקברות אינו מתטמא לה כשם שאינו מתטמא להשיב אבידה. וכן אם היה זקן שאין דרכו לטעון ולפרוק הואיל ואינה לפי כבודו פטור:
4
This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.
If he is pious and goes beyond the measure of the law, even if he is a great nasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.ד
זה הכלל כל שאילו היתה שלו היה טוען ופורק הרי זה חייב לטעון ולפרוק בשל חבירו. ואם היה [ב] חסיד ועושה לפנים משורת הדין אפילו היה הנשיא הגדול וראה בהמת חבירו רובצת תחת משאה של תבן או קנים וכיוצא בהן פורק וטוען עמו:
5
If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.
For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.ה
פרק וטען וחזרה ונפלה חייב לטעון ולפרוק פעם אחרת אפילו מאה פעמים שנאמר עזוב תעזוב הקם תקים עמו. לפיכך צריך להדדות עמו עד פרסה אלא אם כן אומר לו בעל המשא איני צריך לך:
6
When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."
How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.ו
מאימתי יתחייב לפרוק ולטעון עמו משיראהו ראייה שהיא כפגיעה שהרי נאמר כי תראה ונאמר כי תפגע. וכמה, שיערו חכמים משיהיה ביניהם מאתים וששים ושש אמה ושני שלישי אמה שהוא אחד משבעה ומחצה במיל. היה רחוק ממנו יתר מזה אינו זקוק לה:
7
It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.ז
מצוה מן התורה לפרוק עמו בחנם. אבל לטעון עליו הרי זו מצוה ונוטל [ג] שכרו וכן בשעה שמדדה עמו עד פרסה יש לו שכר:
8
If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.
If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."
If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.ח
מצא בהמת חבירו רבוצה אע"פ שאין הבעלים עמה מצוה לפרוק מעליה ולטעון עליה שנאמר עזוב תעזוב הקם תקים מכל מקום. אם כן למה נאמר עמו שאם היה בעל הבהמה שם והלך וישב לו ואמר לזה שפגע בו הואיל ועליך מצוה אם רצית לפרוק לבדך פרוק הרי זה פטור שנאמר עמו. ואם היה בעל הבהמה זקן או חולה חייב לטעון ולפרוק לבדו:
9
The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.
Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.
When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.ט
בהמת העובד כוכבים והמשא של ישראל אם היה העובד כוכבים מחמר אחר בהמתו אינו זקוק לה. ואם לאו חייב לפרוק ולטעון משום צער ישראל. וכן אם היתה הבהמה של ישראל והמשוי של עובד כוכבים חייב לפרוק ולטעון משום צער [ד] ישראל אבל בהמת העובד כוכבים ומשאו אינו חייב להטפל בו אלא משום איבה:
10
When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.י
חמרים שרגליו של אחד מהן רעועות אינן רשאין חביריו להקדים ולעבור מעליו. נפל רשאין לעבור מעליו:
11
If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.
If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.
if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.יא
היה אחד טעון ואחד רוכב ודחקן הדרך. מעבירין את הרוכב מפני הטעון. אחד טעון ואחד ריקן מעבירין את הריקן מפני הטעון. אחד רכוב ואחד ריקן מעבירין את הריקן מפני הרכוב. שניהן טעונין שניהן רוכבין שניהן ריקנין עושין פשרה ביניהן:
12
Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.
What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.
If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."יב
וכן שתי ספינות העוברות ופוגעות זו בזו אם עוברות שתיהן בבת אחת טובעות ואם בזו אחר זו עוברות. וכן שני גמלים העולים במעלה גבוה ופגעו זה בזה אם עוברין שניהם בבת אחת נופלין ואם בזה אחר זה עולין. כיצד הן עושין. טעונה ושאינה טעונה תדחה שאינה טעונה מפני הטעונה. קרובה ורחוקה תדחה קרובה מפני שאינה קרובה. שתיהן רחוקות או קרובות או טעונות הואיל וכולן בדוחק אחד הטל פשרה ביניהן והן מעלות שכר זה לזה. ובזה וכיוצא בו נאמר בצדק תשפוט עמיתך:
13
When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.
When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.יג
הפוגע בשנים אחד רובץ תחת משאו ואחד פרק מעליו ולא מצא מי שיטעון עמו. מצוה לפרוק בתחילה משום צער בעלי חיים ואחר כך טוען. במה דברים אמורים כשהיו שניהם שונאים או אוהבים. אבל אם היה אחד שונא ואחד אוהב מצוה לטעון עם השונא תחילה כדי לכוף את יצרו הרע:
14
The enemy mentioned in the Torah is not a gentile, but rather a Jew.
One might ask: How is it possible for one Jew to hate another? Is it not written Leviticus 19:17: "Do not hate your brother in your heart"?
Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.
Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'
Blessed be God who grants assistance.
With the help of the Almighty, the eleventh book has been completed.
The number of chapters in this book are 62.
Hilchot Nizkei Mammon has 14 chapters.
Hilchot Geneivah has 9 chapters.
Hilchot Gezelah Va'Avedah has 18 chapters.
Hilchot Chovel UMazik has 8 chapters.
Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.יד
השונא שנאמר בתורה לא מאומות העולם הוא אלא מישראל והיאך יהיה לישראל שונא מישראל והכתוב אומר לא תשנא את אחיך בלבבך. אמרו חכמים כגון שראהו לבדו שעבר עבירה והתרה בו ולא חזר הרי זה מצוה לשונאו עד שיעשה תשובה וישוב מרשעו. ואע"פ שעדיין לא עשה תשובה אם מצאו נבהל במשאו מצוה לטעון ולפרוק עמו ולא יניחנו נוטה למות שמא ישהה בשביל ממונו ויבא לידי סכנה. והתורה הקפידה על נפשות ישראל. בין רשעים בין צדיקים מאחר שהם נלוים אל ה' ומאמינים בעיקר הדת. שנאמר אמור אליהם חי אני נאם ה' אלהים אם אחפוץ במות הרשע כי אם בשוב רשע מדרכו וחיה:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassRotzeach uShmirat Nefesh - Chapter Eleven
1
It is a positive commandment for a man to build a guardrail for his roof, as Deuteronomy 22:8 says: "And you shall make a guardrail for your roof."
This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.א
מצות עשה לעשות אדם מעקה לגגו שנאמר ועשית מעקה לגגך. והוא שיהיה בית דירה. אבל בית האוצרות ובית הבקר וכיוצא בהן אינו [א] זקוק לו. וכל בית שאין בו ארבע אמות על ארבע אמות פטור מן המעקה:
2
A house owned by two partners requires a guardrail. As can be inferred from Deuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.
If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.
If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.ב
בית של שני שותפין חייבין במעקה שנאמר כי יפול הנופל ממנו לא תלה אלא בנופל. אם כן למה נאמר [ב] גגך למעט בתי כנסיות ובתי מדרשות לפי שאינן עשויים לדירה. היתה רשות הרבים גבוהה מגגו אינו זקוק למעקה שנאמר כי יפול הנופל ממנו ולא לתוכו:
3
The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.
A guardrail must be a partition strong enough to enable a person to lean on it without falling.
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.ג
גובה המעקה אין פחות מעשרה טפחים כדי שלא יפול ממנו הנופל. וצריך להיות המחיצה חזקה כדי שישען אדם עליה ולא תפול. וכל המניח גגו בלא מעקה ביטל מצות עשה ועבר על לא תעשה שנאמר ולא תשים דמים בביתך. ואין לוקין על לאו זה מפני שאין בו מעשה:
4
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."ד
אחד הגג ואחד כל דבר שיש בו סכנה וראוי שיכשל בה אדם וימות. כגון שהיתה לו באר או בור בחצירו בין שיש בו מים בין שאין בו מים חייב לעשות חוליא גבוהה עשרה טפחים. או לעשות לה כסוי כדי שלא יפול בה אדם וימות. וכן כל [ג] מכשול שיש בו סכנת נפשות מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה יפה. שנאמר השמר לך ושמור נפשך. ואם לא הסיר והניח המכשולות המביאין לידי סכנה ביטל מצות עשה ועבר בלא תשים דמים:
5
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.ה
הרבה דברים אסרו חכמים מפני שיש בהם סכנת נפשות. וכל העובר עליהן ואומר הריני מסכן בעצמי ומה לאחרים עלי בכך או איני מקפיד בכך מכין אותו מכת מרדות:
6
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.ו
ואלו הן. לא יניח אדם פיו על הסלון המקלח וישתה. ולא ישתה בלילה מן הנהרות ומן האגמים שמא יבלע עלוקה והוא אינו רואה. ולא ישתה מים מגולים שמא שתה מהן נחש וכיוצא בו מזוחלי עפר וימות:
7
These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.ז
ואלו הן המשקין האסורין משום גילוי. המים. והיין. ואפילו מזוג ואפילו התחיל טעמו להשתנות לחומץ. והחלב. והדבש. והציר. אבל שאר כל המשקין אין מקפידין על גילויין שאין בעלי ארס שותין מהן:
8
When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.
The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.
Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.ח
השום שנתרסק ואבטיח שנחתך ונתגלה אסור וכן כל כיוצא בהן. יין מבושל ויין תוסס אין בהן משום גילוי. ותוסס הוא היין משעת דריכתו עד שלשה ימים. ויין או מים או חלב שהיו חמין כל זמן שההבל עולה מהן וכן משקין שהיה המשקה יורד מלמעלה לתוכן טיפה אחר טיפה והוא שיהיה טורד ויורד כל אלו אין בהן משום גילוי שזוחלי עפר מתיראים מבעבוע המשקה ומן ההבל ואין שותין ממנו:
9
The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.ט
מי כבשין ומי שלקות ומי תורמוסין אין בהן משום גילוי. מים ששרה בהן כבשין ושלקות ותורמוסין אם נשתנה טעמן אין בהם משום גילוי. ואם אין בהם נותן טעם אסורין. וכן מים שהדיח בהן פרישים ודרמוסקין לחולה אסורין משום גילוי:
10
The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.י
יין שנתחבר בו דברים חדין כפלפלין או דברים מרים כאפסנתין עד שנשתנה טעמם אין בו משום גילוי והוא הדין בשאר המשקין:
11
When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.
For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.יא
כל המשקין האסורין משום גילוי שנתגלו בין ביום בין בלילה אסורין ואפילו היה בצדן אדם ישן אין אימת ישן על הזוחלין. וכמה ישהו ויאסרו כדי שיצא הרחש מתחת אזן כלי וישתה ויחזור למקומו:
12
The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.יב
שיעור המים שיאסרו אם נתגלו כדי שיהיה הסם ניכר בהן ומזיק. אבל אם היו המים מרובין כדי שתאבד בהן המרה הרי אלו מותרין בין בכלים בין בקרקעות וכן הדין בשאר המשקין:
13
The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.
When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.
If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.יג
מעיין המושך כל שהוא אין בו משום גילוי. לגין מגולה שהניחו בשידה תיבה ומגדל או בתיק שלו או בכור אפילו עמוק מאה אמה או במגדל גבוה מאה אמה או בטרקלין מיופה ומסוייד הרי זה אסור. בדק את התיבה או את המגדל ואחר כך הניחו הרי זה מותר. ואם היה בהן נקב אסור. כמה יהא בנקב כדי שתכנס אצבע קטנה של קטן:
14
When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.
An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.
Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.יד
חבית שנתגלתה אע"פ ששתו ממנו תשעה ולא מתו לא ישתה עשירי. מעשה היה ואמרו ששתה עשירי ומת מפני שארס הנחש שקע למטה ויש סם חמת זוחלי עפר שעולה וצף למעלה [ד] ויש סם שהיא נתלית באמצע המשקה. לפיכך הכל אסור ואפילו סננו במסננת וכן אבטיח שנתגלה אע"פ שאכלו ממנו תשעה ולא מתו לא יאכל עשירי:
15
Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.טו
מים שנתגלו לא ישפכם לרשות הרבים ולא ירבץ בהם את הבית ולא יגבל בהן את הטיט ולא ירחץ בהן פניו ידיו ורגליו ולא ישקה מהן לא בהמתו ולא בהמת חבירו אבל משקה אותן לחתול:
16
When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.טז
עיסה שנילושה במים מגולין אפילו היא של תרומה תשרף ואפילו נאפת הפת אסורה:
Rotzeach uShmirat Nefesh - Chapter Twelve
1
When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.
For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered tarefbecause its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.
How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.א
בהמה חיה או עוף שנשכן הנחש וכיוצא בו או שאכלו סם הממית האדם קודם שישתנה בגופו הרי אלו אסורים משום סכנת נפשות. לפיכך בהמה חיה ועוף שנמצאו חתוכי רגלים אע"פ שהן מותרין משום טריפה הרי אלו אסורין משום סכנה שמא אחד מזוחלי עפר נשכן עד שיבדקו. כיצד בודקן צולה אותן בתנור אם לא נתחתך הבשר ולא נשתנה משאר הצלי הרי אלו מותרין:
2
Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.
Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.ב
וכן ניקורי תאנים וענבים והקשואים והדילועין והאבטיחין והמלפפונות אפילו היו גדולים ביותר בין תלושין בין מחוברין ואפילו היו בתוך הכלי כל שיש בו ליחה ונמצא נשוך אסור שמא [א] נחש וכיוצא בו נשכו ואפילו ראה צפור או עכבר יושב ומנקר הרי אלו אסורין שמא במקום נקב ניקב:
3
When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.
A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.ג
תאנה או ענב שניטל העוקץ שלהן אין בהם משום גילוי. לפיכך אוכל אדם תאנים וענבים בלילה ואינו חושש. תאנה נקורה שיבשה ונעשת גרוגרת ותמרה נקורה שיבשה שתיהן מותרות:
4
It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.ד
אסור לאדם ליתן [ב] מעות או דינרים לתוך פיו שמא יש עליהן רוק יבש של מוכי שחין או מצורעין או זיעה שכל זיעת אדם [ג] סם המות חוץ מזיעת הפנים:
5
Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."
A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.ה
וכן לא יתן אדם פס ידו תחת שחיו [ד] שמא נגע בידו במצורע או בסם רע שהידים עסקניות. ולא יתן התבשיל תחת המטה אף על פי שהוא עוסק בסעודה שמא יפול בו דבר המזיק והוא אינו רואהו:
6
Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.
Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.ו
וכן לא ינעוץ הסכין בתוך האתרוג או בתוך הצנון שמא יפול אדם על חודה וימות. וכן א אסור לאדם לעבור תחת קיר נטוי או על גשר רעוע או ליכנס לחורבה. וכן כל כיוצא באלו משאר הסכנות אסור *לעבור במקומן:
7
Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.
If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.ז
וכן אסור ליהודי להתייחד עם העובד כוכבים מפני שהן חשודים על שפיכות דמים. ולא יתלוה עמהן בדרך. פגע עובד כוכבים בדרך [ה] מחזירו לימינו. היו עולין במעלה או יורדים בירידה לא יהיה ישראל למטה ועובד כוכבים למעלה אלא ישראל למעלה ועובד כוכבים למטה שמא יפול עליו להמיתו ואל ישוח לפניו שמא ירוץ את גולגולתו:
8
If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."ח
אם שאלו לאן אתה הולך ירחיב לו את הדרך כדרך שהרחיב יעקב לעשו שנאמר עד אשר אבוא אל אדוני שעירה:
9
It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.
It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.ט
אסור ליקח רפואה מן העובד כוכבים אלא אם כן נתייאשו ממנו שיחיה. ואסור להתרפאות [ו] מן האפיקורוס ואע"פ שנתייאשו ממנו שמא ימשכו אחריו. ומותר ליקח רפואה מן העובד כוכבים לבהמה או למכה שבגוף מבחוץ כגון מלוגמא ורטייה. ואם היתה מכה של סכנה אסור ליקח ממנו. וכל מכה שמחללין עליה את השבת אין מתרפאין מהם:
10
It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.י
ומותר לשאול לרופא עובד כוכבים ויאמר לו סם פלוני יפה לך וכך וכך תעשה אבל לא יקח ממנו:
11
It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.
It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.יא
ואסור להסתפר מהן ברשות היחיד שמא יהרגנו. אם היה אדם [ז] חשוב מותר מפני שמתיירא להרגו. ואם דימה לעובד כוכבים שהוא אדם חשוב כדי שיפחד ממנו ולא יהרגנו הרי זה מותר להסתפר ממנו:
12
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.יב
אסור למכור לעובדי כוכבים כל כלי המלחמה ואין משחיזין להם את הזיין ואין מוכרין להן לא סכין ולא קולרין ולא כבלים [של ברזל] ולא שלשלאות של ברזל הינדואה ולא דובים ואריות ולא כל דבר שיש בו נזק לרבים אבל מוכרין להן תריסין שאינן אלא להגן:
13
Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.יג
וכשם שאסרו למכור לעובד כוכבים כך אסרו למכור לישראל שמוכר לעובד כוכבים. ומותר למכור כלי זיין לחיל של בני המדינה מפני שהן מגינין על ישראל:
14
Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.
Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.יד
כל שאסור למכור לעובד כוכבים אסור למכור לישראל שהוא ליסטים מפני שנמצא מחזיק יד עוברי עבירה ומכשילו. וכן כל המכשיל עור בדבר והשיאו עצה שאינה הוגנת או שחיזק ידי עוברי עבירה שהוא עור ואינו רואה דרך האמת מפני תאות לבו הרי זה עובר בלא תעשה שנאמר ולפני עור לא תתן מכשול הבא ליטול ממך עצה תן לו עצה ההוגנת לו:
15
It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."טו
ואסור להשיא עצה טובה לעובד כוכבים או לעבד רשע. ואפילו להשיאו עצה שיעשה דבר מצוה והוא עומד ברשעו אסור. ולא נתנסה דניאל אלא על שהשיא עצה לנבוכדנצר ליתן צדקה שנאמר להן מלכא מלכי ישפר עלך:
Rotzeach uShmirat Nefesh - Chapter Thirteen
1
When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.
This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."א
מי ה שפגע בחבירו בדרך ובהמתו רובצת תחת משאה בין שהיה עליה משא הראוי לה בין שהיה עליה יותר [א] ממשאה הרי זה מצוה לפרוק מעליה וזו מצות עשה שנאמר עזוב תעזוב עמו:
2
One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, as Deuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.
If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."ב
ולא יפרוק ויניחנו נבהל וילך אלא יקום עמו ויחזור ויטעון משאו עליה שנאמר הקם תקים עמו זו מצות עשה אחרת. ואם הניחו נבהל ולא פרק ולא טען ביטל מצות עשה ועבר על מצות לא תעשה שנאמר לא תראה את חמור אחיך:
3
When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.
Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.ג
היה כהן והבהמה רובצת בבית הקברות אינו מתטמא לה כשם שאינו מתטמא להשיב אבידה. וכן אם היה זקן שאין דרכו לטעון ולפרוק הואיל ואינה לפי כבודו פטור:
4
This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.
If he is pious and goes beyond the measure of the law, even if he is a great nasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.ד
זה הכלל כל שאילו היתה שלו היה טוען ופורק הרי זה חייב לטעון ולפרוק בשל חבירו. ואם היה [ב] חסיד ועושה לפנים משורת הדין אפילו היה הנשיא הגדול וראה בהמת חבירו רובצת תחת משאה של תבן או קנים וכיוצא בהן פורק וטוען עמו:
5
If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.
For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.ה
פרק וטען וחזרה ונפלה חייב לטעון ולפרוק פעם אחרת אפילו מאה פעמים שנאמר עזוב תעזוב הקם תקים עמו. לפיכך צריך להדדות עמו עד פרסה אלא אם כן אומר לו בעל המשא איני צריך לך:
6
When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."
How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.ו
מאימתי יתחייב לפרוק ולטעון עמו משיראהו ראייה שהיא כפגיעה שהרי נאמר כי תראה ונאמר כי תפגע. וכמה, שיערו חכמים משיהיה ביניהם מאתים וששים ושש אמה ושני שלישי אמה שהוא אחד משבעה ומחצה במיל. היה רחוק ממנו יתר מזה אינו זקוק לה:
7
It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.ז
מצוה מן התורה לפרוק עמו בחנם. אבל לטעון עליו הרי זו מצוה ונוטל [ג] שכרו וכן בשעה שמדדה עמו עד פרסה יש לו שכר:
8
If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.
If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."
If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.ח
מצא בהמת חבירו רבוצה אע"פ שאין הבעלים עמה מצוה לפרוק מעליה ולטעון עליה שנאמר עזוב תעזוב הקם תקים מכל מקום. אם כן למה נאמר עמו שאם היה בעל הבהמה שם והלך וישב לו ואמר לזה שפגע בו הואיל ועליך מצוה אם רצית לפרוק לבדך פרוק הרי זה פטור שנאמר עמו. ואם היה בעל הבהמה זקן או חולה חייב לטעון ולפרוק לבדו:
9
The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.
Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.
When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.ט
בהמת העובד כוכבים והמשא של ישראל אם היה העובד כוכבים מחמר אחר בהמתו אינו זקוק לה. ואם לאו חייב לפרוק ולטעון משום צער ישראל. וכן אם היתה הבהמה של ישראל והמשוי של עובד כוכבים חייב לפרוק ולטעון משום צער [ד] ישראל אבל בהמת העובד כוכבים ומשאו אינו חייב להטפל בו אלא משום איבה:
10
When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.י
חמרים שרגליו של אחד מהן רעועות אינן רשאין חביריו להקדים ולעבור מעליו. נפל רשאין לעבור מעליו:
11
If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.
If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.
if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.יא
היה אחד טעון ואחד רוכב ודחקן הדרך. מעבירין את הרוכב מפני הטעון. אחד טעון ואחד ריקן מעבירין את הריקן מפני הטעון. אחד רכוב ואחד ריקן מעבירין את הריקן מפני הרכוב. שניהן טעונין שניהן רוכבין שניהן ריקנין עושין פשרה ביניהן:
12
Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.
What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.
If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."יב
וכן שתי ספינות העוברות ופוגעות זו בזו אם עוברות שתיהן בבת אחת טובעות ואם בזו אחר זו עוברות. וכן שני גמלים העולים במעלה גבוה ופגעו זה בזה אם עוברין שניהם בבת אחת נופלין ואם בזה אחר זה עולין. כיצד הן עושין. טעונה ושאינה טעונה תדחה שאינה טעונה מפני הטעונה. קרובה ורחוקה תדחה קרובה מפני שאינה קרובה. שתיהן רחוקות או קרובות או טעונות הואיל וכולן בדוחק אחד הטל פשרה ביניהן והן מעלות שכר זה לזה. ובזה וכיוצא בו נאמר בצדק תשפוט עמיתך:
13
When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.
When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.יג
הפוגע בשנים אחד רובץ תחת משאו ואחד פרק מעליו ולא מצא מי שיטעון עמו. מצוה לפרוק בתחילה משום צער בעלי חיים ואחר כך טוען. במה דברים אמורים כשהיו שניהם שונאים או אוהבים. אבל אם היה אחד שונא ואחד אוהב מצוה לטעון עם השונא תחילה כדי לכוף את יצרו הרע:
14
The enemy mentioned in the Torah is not a gentile, but rather a Jew.
One might ask: How is it possible for one Jew to hate another? Is it not written Leviticus 19:17: "Do not hate your brother in your heart"?
Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.
Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'
Blessed be God who grants assistance.
With the help of the Almighty, the eleventh book has been completed.
The number of chapters in this book are 62.
Hilchot Nizkei Mammon has 14 chapters.
Hilchot Geneivah has 9 chapters.
Hilchot Gezelah Va'Avedah has 18 chapters.
Hilchot Chovel UMazik has 8 chapters.
Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.יד
השונא שנאמר בתורה לא מאומות העולם הוא אלא מישראל והיאך יהיה לישראל שונא מישראל והכתוב אומר לא תשנא את אחיך בלבבך. אמרו חכמים כגון שראהו לבדו שעבר עבירה והתרה בו ולא חזר הרי זה מצוה לשונאו עד שיעשה תשובה וישוב מרשעו. ואע"פ שעדיין לא עשה תשובה אם מצאו נבהל במשאו מצוה לטעון ולפרוק עמו ולא יניחנו נוטה למות שמא ישהה בשביל ממונו ויבא לידי סכנה. והתורה הקפידה על נפשות ישראל. בין רשעים בין צדיקים מאחר שהם נלוים אל ה' ומאמינים בעיקר הדת. שנאמר אמור אליהם חי אני נאם ה' אלהים אם אחפוץ במות הרשע כי אם בשוב רשע מדרכו וחיה:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Tuesday, Tammuz 17, 5777 · 11 July 2017
"Today's Day"
Tuesday, Tamuz 17, 5703
Fast Day. S'lichot (p. 362). Avinu Malkeinu (p. 277).
Torah lessons: Chumash: Pinchas, Shlishi with Rashi.
Tehillim: 83-87.
Tanya: There still (p. 353) ...are not concluded."). (p. 355).
The difference between the first tablets (of the Ten Commandments) and the second:
In the tablets proper: The first were the "work of G-d"1 but the second, "hew for yourself."2
In the script: According to the sages in Eiruvin 54a, only the first ones had (the spiritual quality described by the words)3 "engraved on the tablets."
In the spiritual standing of the people Israel: When the first were given, they were tzadikim, for as they stood at Mt. Sinai "their defilement came to an end." But at the second tablets they were baalei teshuva, repentants.
In the spiritual standing of Moshe: When the Torah was given, Moshe received one thousand "lights" as a gift; with the sin of the Golden Calf these were taken from him and were not restored with the second tablets (except on Shabbat, as stated in P'ri Eitz Chaim).
The second tablets, however, did have this superior quality: That they were given along with halachot (laws), midrash and aggadot, etc., a "double gift of Torah-wisdom,"4 as explained in Nedarim 22b. Also, at the second, Moshe's face shone with rays of light.
FOOTNOTES
1.Sh'mot 32:17.
2.Ibid. 34:1.
3.Viz. Rashi on Eiruvin 54a: Had the first tablets not been broken, the Torah would have remained forever engraved in Israel's heart, and would never have been forgotten. This immense "spiritual quality" was absent from the second tablets, although they too were engraved in a Divine, miraculous manner. See Likutei Sichot Vol. 14, p. 31 et seq., and footnote 11 ibid.
4.Iyov 11:6 according to Metzudat Tziyon. Midrash Sh'mot Raba, Ch. 46 (beg.). Viz Likutei Sichot Vol. 9, p. 248, and footnotes there.
Our Land
The nations cannot understand why the Jewish people should have a land. “If it is G‑d and scriptures and heaven that you are all about,” they claim, “then why do you want a piece of earth? Is G‑d in a place? Will you find G‑d in settling land, in governing a country, in defending it? Make up your mind: Is it heaven you want, or earth?”
Those words, perhaps, are never said. They are quiet words, engraved within the human psyche. And they are the bias behind all their contentions with us: We don’t belong here, on earth, where they belong, playing by their rules. Because G‑d is in the heavens, and the earth belongs to humankind.
But this is the mission of the Jewish people: For all to see that the same G‑d in heaven is here within the earth, within all the endeavors of humankind. For there is nothing else but Him.
Beginning with that specific, well-defined, very special piece of earth to which our destiny is tied.
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