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- ב"ה - Today in Judaism - Today is Tuesday, 20 Tishrei, 5778 · October 10, 2017 - Sukkot (Chol Hamoed)Torah Reading:
Sukkot Chol Hamoed 4: Numbers 29:26-34; Numbers 29:26-31Sukkot Chol Hamoed 4: Numbers 29:26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
32 “‘On the seventh day seven bulls, two rams, fourteen male lambs in their first year, without defect; 33 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 34 also one male goat as a sin offering; in addition to the regular burnt offering with its grain offering and drink offerings.; Numbers 29:26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Today's Laws and Customs
- Eat in Sukkah
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Law or consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
- The "Four Kinds"
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
- "Water Drawing" Celebrations
While water was poured each day of the fetival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
- Chol Hamoed
On Yom Tov all creative work is forbidden as on Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, carrying "from domain to domain"); on Chol Hamoed, work whose avoidance would result in "significant loss" is permitted. Otherwise, all the mitzvot and customs of Sukkot apply: eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel, Hoshaanot and Musaf are recited following the Shacharit (morning) prayers.
It is the Chabad custom not to put on tefillin during Chol Hamoed, as on Shabbat and the festivals.
Click here for a more detailed treatment of the laws of Chol Hamoed.
Daily Study:
"Teshuvah out of love" [arises] from the depths of the heart, with great love, desire, and a craving soul to cleave to G-d; the soul thirsts for G-d like a parched and barren soil, because, up until now, it was in a barren wilderness and in the shadow of death... and very distant from the face of G-d... It is regarding repentance out of such great love that it has it been said that premeditated sins become, for him, like virtues, since through them he attained this great love... (Tanya, chapter 7)
Daily Study:
Chumash
Parshat Vezot Hab'rachah, 3rd Portion (Deuteronomy 33:13-33:17)
Deuteronomy Chapter 33
13And of Joseph he said: "His land shall be blessed by the Lord, with the sweetness of the heavens with dew, and with the deep that lies below, יגוּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֨יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת:
His land shall be blessed by the Lord: For throughout the inheritance of all the tribes, there was no land more full of goodness than Joseph’s land. — [Sifrei 33:13]
מברכת ה' ארצו: שלא היתה בנחלת השבטים ארץ מלאה כל טוב כארצו של יוסף:
and with the sweetness: Heb. מִמֶּגֶד [This word denotes] delicacies and sweetness.
ממגד: לשון עדנים ומתק:
the deep: The [waters which lie in] the depth [of the earth] ascend, and moisten the land from below. You find that in the case of each tribe, Moses’ blessing resembles Jacob’s blessing [to the same tribe. For instance, Jacob blessed Joseph also with the וּמִתְּהוֹם רֹבֶצֶת תָּחַת] (Gen. 49:25).
ומתהום: שהתהום עולה ומלחלח אותה מלמטה אתה מוצא בכל השבטים ברכתו של משה מעין ברכתו של יעקב:
14and with the sweetness of the produce of the sun, and with the sweetness of the moon's yield, ידוּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים:
and with the sweetness of the produce of the sun: for Joseph’s land was exposed to the sun, which sweetened its fruit. — [Sifrei 33:14]
וממגד תבואת שמש: שהיתה ארצו פתוחה לחמה וממתקת הפירות:
the moon’s yield: Heb. יְרָחִים גֶּרֶשׁ. Some fruits are ripened by the moon (יָרֵחַ). - [Sifrei 33:14] These are cucumbers and gourds. Another explanation: [This refers to fruits] which the earth expels (מְגָרֶשֶׁת) and brings out [from itself] month (יֶרַח) by month. — [Targum Onkelos]
גרש ירחים: יש פירות שהלבנה מבשלתן ואלו הן קשואין ודלועין. דבר אחר גרש ירחים. שהארץ מגרשת ומוציאה מחדש לחדש:
15and with the crops of early mountains, and with the sweetness of perennial hills, טווּמֵרֹ֖אשׁ הַֽרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם:
and with the crops of early mountains: And blessed with the fruits that are first (רֹאשׁ) to ripen, for its mountains advance (קֶדֶם) the ripening of their fruits [thus,“the early mountains”]. Another explanation: [This verse] teaches [us] that their creation [that of the mountains in the territory of Joseph] preceded (קֶדֶם) that of all other mountains. — [Sifrei 33:15]
ומראש הררי קדם: ומבורכת מראשית בשול הפירות שהרריה מקדימין לבכר בשול פירותיהם. דבר אחר מגיד שקדמה בריאתן לשאר הרים:
the sweetness of perennial hills: גִּבְעוֹת עוֹלָם. Hills which produce fruit continuously (עוֹלָם) and do not cease [to produce fruit even] because of lack of rain.
גבעות עולם: גבעות העושות פירות לעולם ואינן פוסקות מעוצר הגשמים:
16and with the sweetness of the land and its fullness, and through the contentment of the One Who dwells in the thornbush. May it come upon Joseph's head and upon the crown of the one separated from his brothers. טזוּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹֽׁכְנִ֖י סְנֶ֑ה תָּב֨וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו:
and through the contentment of the One Who dwells in the thornbush: Heb. שֹׁכְנִי סְנֶה, equivalent to שׁוֹכֵן סְנֶה, the One Who dwells in the bush. [Thus, the verse means:]"And may his land be blessed through the favorable acceptance and contentment of the Holy One, blessed is He, Who first revealed Himself to me in a thornbush (סְנֶה).
ורצון שכני סנה: כמו שוכן סנה ותהא ארצו מבורכת מרצונו ונחת רוחו של הקב"ה הנגלה עלי תחלה בסנה:
through the contentment: Heb. וּרְצוֹן. Contentment and appeasement. Similarly, every instance of [the word] רָצוֹן in Scripture.
רצון: נחת רוח ופיוס וכן כל רצון שבמקרא:
may it come: i.e., this blessing will come upon Joseph’s head.
תבואתה: ברכה זו לראש יוסף:
the one separated from his brothers: [Joseph] who was separated from his brothers through his being sold.
נזיר אחיו: שהופרש מאחיו במכירתו:
17To his firstborn ox is [given] glory. His horns are the horns of a re'em. With them, he will gore peoples together [throughout all] the ends of the earth these are the myriads of Ephraim, and these are the thousands of Manasseh." יזבְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה:
to his firstborn ox: Heb. בְּכוֹר שׁוֹרוֹ [In addition to the simple meaning of“firstborn,”] there are some instances in which the word בְּכוֹר has the meaning of “greatness” and “majesty,” as it is said,“I will also make him a great man (בְּכוֹר) [the highest of the kings on earth]” (Ps. 89:28); and similarly,“Israel is My son, my firstborn (בְּכוֹרִי)” [denoting high status] (Exod. 4:22). [Thus:] בְּכוֹר here: The king who will descend from Joseph, namely, Joshua.
בכור שורו: יש בכור שהוא לשון גדולה ומלכות, שנאמר (תהלים פט, כח) אף אני בכור אתנהו, וכן (שמות ד, כה) בני בכורי ישראל. בכור: מלך היוצא ממנו והוא יהושע:
his ox: whose strength is as mighty as that of an ox, to conquer many kings.
שורו: שכחו קשה כשור לכבוש כמה מלכים:
is [given] glory: [Literally, “glory is his,”] was given to him [when Moses transferred some of his attribute of majesty to Joshua when he became leader], as it is said, [God said to Moses:] “And you shall give some of your majesty to him” [Joshua] (Num. 27:20).
הדר לו: נתון לו שנאמר (במדבר כז, כ) ונתתה מהודך עליו:
and his horns are the horns of a re’em: The ox is powerful, but its horns are not beautiful; [on the other hand,] a re’em has beautiful horns, but it is not powerful. [Moses thus] blessed Joshua with the power of an ox and the beauty of a re’em 's horns. — [Sifrei 33:17]
וקרני ראם קרניו: שור כחו קשה ואין קרניו נאות, אבל ראם קרניו נאות, ואין כחו קשה, נתן ליהושע כחו של שור ויופי קרני ראם:
the ends of the earth: [This refers to] the thirty-one kings [whom Joshua conquered in the Land of Israel]. Is it possible that these kings were all from the Land of Israel? [The answer is, that] there was not one king or ruler who did not acquire for himself a palace and a holding in the Land of Israel [even though he belonged to another country]. [And why so?] Because the Land of Israel was considered distinguished to all of them, as it is said [of the Land of Israel], “The finest inheritance of the hosts of nations” (Jer. 3:19). - [Sifrei 33:17] [For this reason, the thirty-one kings are referred to as “the ends of the earth.”
אפסי ארץ: שלושים ואחד מלכים אפשר שכולם מארץ ישראל היו אלא אין לך כל מלך ושלטון שלא קנה לו פלטרין ואחוזה בארץ ישראל, שחשובה לכולם היא, שנאמר (ירמיה ג, יט) נחלת צבי צבאות גוים:
these are the myriads of Ephraim: The ones who are to be gored are the myriads who were killed by Joshua who was descended from Ephraim [Joseph’s son].
והם רבבות אפרים: אותם המנוגחים הם הרבבות שהרג יהושע, שבא מאפרים:
and these are the thousands of Manasseh: They are the thousands killed in Midian by Gideon, [who was descended from Manasseh, Joseph’s other son], as it is said, “Now Zebah and Zalmunna were in Karkor…” (Jud. 8:10) [and the verse continues to enumerate many thousands of hosts which were there].
והם אלפי מנשה: הם האלפים שהרג גדעון במדין, שנאמר (שופטים ח, י) וזבח וצלמונע בקרקר וגו':
Daily Tehillim - Psalms Chapters 97-103
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tuesday, 20 Tishrei 5778 / October 10, 2017TODAY
Daily Tanya
Iggeret HaKodesh, beginning of Epistle 23
Iggeret HaKodesh, beginning of Epistle 23
In the letter that follows, the Alter Rebbe urges chassidim to devote the daily interval between Minchah and Maariv to the group study of Ein Yaakov, and to the laws in the Shulchan Aruch that have frequent and practical application. He introduces this appeal by explaining how sublime is the Divine Presence that dwells within Jews when they study Torah publicly. Indeed, only in the World to Come can this lofty level of Divinity be manifestly received as a reward — except when it abides over Jews and within Jews when, in this world, they study Torah together.
בגזירת עירין פתגמא ומאמר קדישין
“This statement is made by decree of the wakeful [angels] and by the word of [those] holy ones,”
This phrase1 is used by the Sages2 (and here by the Alter Rebbe) to denote eminent Torah scholars, who are likened to ministering angels;3 specifically —
חכמי המשנה, עליהם השלום
the Mishnaic Sages, peace be upon them,
ששנו במשנתם: עשרה שיושבין ועוסקין בתורה, שכינה שרויה ביניהם
who taught in their Mishnah:4 “If ten people sit togeth-er and engage in the study of the Torah, the Divine Presence (the Shechinah) rests among them.”
A similar teaching5 — “The Shechinah hovers over every gathering of ten Jews” — means only that the Divine Presence hovers over them in a transcendent (lit., “encompassing”) manner, as explained at the end of ch. 11 of Tanya. In this instance, however, where ten Jews are studying Torah together, the Shechinah rests “among them” — in an internalized manner.
כי זה כל האדם
“For this is the whole [purpose] of man.”6 As the Gemara7 interprets this verse: “The entire world was created solely for this purpose.”
ואף גם זאת היתה כל ירידתו בעולם הזה, לצורך עליה זו
Moreover, [the soul’s] very descent to this world was for the purpose of this ascent, which is accomplished through public Torah study,
אשר אין עליה למעלה הימנה
and no [possible] ascent is higher than this.
The ultimate ascent of the soul, the reason for which the soul initially descended, is attained not only after it completes its descent, after it leaves the body; rather, through public Torah study while the soul is still within the body, it causes the Shechinah to rest in this nether world, and is thereby elevated more than by any other means.
כי שכינת עוזו אשר בגבהי מרומים, והשמים ושמי השמים לא יכלכלו אימתה
For the Shechinah of [G‑d’s] Might which is in the supernal heights, and Whose awesomeness8 “the heavens and the heavens of the heavens cannot contain,”
תשכון ותתגדל בתוך בני ישראל, כמו שכתוב: כי אני ה׳ שוכן בתוך בני ישראל
dwells and becomes magnified among the Children of Israel, as it is written,9 “For I, G‑d, dwell among (תוך) the Children of Israel,”
על ידי עסק התורה והמצות בעשרה דוקא
as a result of [their] study of the Torah and observance of the commandments in groups of [at least] ten, for ten Jews constitute a congregation.
כמו שאמרו רז״ל: אתיא תוך תוך כו׳
For, as our Sages of blessed memory said,10 “We infer a conclusion from [two appearances of] the word toch.”
In certain specified cases, the Sages draw an analogy from one expression in the Torah to the identical expression in a different context. A comparison of this kind (a gezeirah shavah) is made between two appearances of the above word. One verse states,11 “I will become sanctified in the midst (toch) of the Children of Israel,” while another verse states,12 “...from the midst (toch) of this congregation.” From this we learn that the recital of a davar shebikedushah, a text involving the sanctification of G‑d’s Name, requires a “congregation.” From a verse regarding the spies, where G-d refers to the ten evil spies as a congregation, we learn that a congregation is not less than ten people.
The Rebbe Rayatz asks:13 Of all the possible contexts, why do our Sages derive this rule from the evil assemblage of the spies?
Answering his own question, the Rebbe Rayatz explains that with these words Moses sought to insulate the people from the makkif of evil, from the transcendent [and most intense] dimension of evil. (As far as the pnimi of evil was concerned, the permeating [but less intense] dimension of evil, Moses was able to rectify it.) Now, since everything in the realm of holiness has its counterpart in kelipah, in the forces of evil,14 it follows that the level of holiness referred to here is the transcendent level. Thus, when a congregation of at least ten participants engages collectively in prayer or in Torah study or in the observance of a mitzvah, they elicit a response from a transcendent level of Divine light, from an or makkif, that is utterly superior to the light called forth by a group of fewer than ten.
ועל זה נאמר: בקרבך קדוש
Concerning this it is written,15 “The Holy One is within you.”
This means to say that a level of Divinity which is holy in the sense that it is initially distinct from this world, is thereby drawn down and integrated within the ten or more people involved.
As the Rebbe Rayatz explains in the above-mentioned talk, the Alter Rebbe had spoken earlier of the transcendent degree of illumination that merely encompasses one; at this point he cites the phrase “The Holy One is within you” to indicate that this encompassing illumination can also become internalized within a Jew.
ואין דבר שבקדושה בפחות מעשרה
Likewise, “[the congregational recital of] a davar shebikedushah, a text involving the sanctification of G‑d’s Name, requires a quorum of ten,” as quoted above.16
Thus, in order that the holiness be “within you,” it is necessary that the Torah be studied in groups of at least ten.
ומשום הכי נמי אצטריך להו לרז״ל למילף מקרא, מנין שאפילו אחד שיושב ועוסק בתורה כו׳
This also explains why our Sages, of blessed memory, had to derive from Scripture [an answer to their question],17 “From where do we know that even one person who sits and engages in the study of the Torah, [the Holy One, blessed be He, sets a reward for him]?”
The Mishnah18 derives its answer from the verse,19 “He sits alone and [studies] in stillness; indeed, he takes [the reward] unto himself.” Evidently, then, a proof text was needed to show that even individual study is rewarded.
ואף גם זאת לא מצאו לו סמך מן המקרא, אלא לקביעת שכר בלבד, ליחיד לפי ערכו, לפי ולפי ערך המרובים
And even so [the Sages] did not find in Scripture support for that, i.e., they did not find support for the proposition that an individual can bring about the previously-mentioned indwelling of G‑d’s holiness, but only for the allotment of a reward to the individual, proportionate to himself [and]20 in proportion to the many.
If there are fewer than ten individuals, the reward is divided equally among them. According to the version “[and] in proportion...,” the more individuals participate, the greater the reward for each of them.
אבל לענין השראת קדושת הקב״ה, אין לו ערך אליהם כלל
But as to causing an indwelling of G‑d’s holiness,21 [the individual] cannot be compared to [the congregation] at all.
The sanctity drawn down through group study of the Torah is immeasurably more sublime.
* * *
וההפרש שבין השראה לקביעות שכר, מובן למביני מדע
The distinction between [causing a Divine] indwelling (by collective study) and the allotment of a reward (to an individual student), is understood by discerning thinkers.
FOOTNOTES
1.Daniel 4:14.
2.Note of the Rebbe: “Pesachim 33a.”
3.Note of the Rebbe: “Rashi, loc. cit.; see there.”
4.Avot 3:6.
5.Sanhedrin 39a.
6.Kohelet 12:13.
7.Berachot 6b.
8.Cf. I Melachim 8:27.
9.Bamidbar 35:34.
10.Berachot 21b.
11.Vayikra 22:32.
12.Bamidbar 16:21.
13.Sefer HaSichot 5704, p. 29.
14.Kohelet 7:14.
15.Hoshea 11:9.
16.Berachot 21b.
17.Cf. Avot 3:1.
18.Cf. Avot 3:6.
19.Eichah 3:28.
20.Brackets are in the original text.
21.Note of the Rebbe: “The question here is well known — that the above-quoted mishnah (Avot 3:2) teaches that [even if only] ‘two people sit together and exchange words of Torah, the Shechinah dwells in their midst.’“
This may be understood in the light of Or HaTorah [by the Tzemach Tzedek] on Parshat Eikev, p. 542; see also Berachot 6a.“
At the end of Part VI of Magen Avot: (1) there is a different version of the above letter; (2) according to the explanation there (evidently taken from the Tzemach Tzedek), the above difficulty can be resolved.”
See also Tanya, Mahadura Kama, p. 261, footnote 13, line 48.
Tuesday, 20 Tishrei 5778 / October 10, 2017
The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work...More
Daily Mitzvah
Negative Commandment 16, 17, 18, 19, 20, 21, 26, 28, 27, 29, 14, 8, 9, 7
Negative Commandment 16 (Digest)
Inciting Another Jew to Worship Idols
"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.
It is forbidden to incite another to worship idols.
The 16th prohibition is that we are forbidden from leading someone astray by encouraging [even] one Jew to serve idolatry. The person who does so is called a meisis, as we have explained above.1
The verse which is the source of this commandment is G‑d's statement (exalted be He), regarding a meisis,2 "'[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they shall no longer do such an evil thing in your midst."
One who transgresses this prohibition, i.e. the one who incites another Jew [towards idolatry] is liable to execution by stoning, as the verse states,3 "You must certainly kill him." The one whom the meisis tried to incite should be the one to perform the execution, as in G‑d's statement (exalted be He),4 "Your hand shall be the first against him to kill him." In the words of the Sifri, "The one who was incited is commanded to execute him."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.N15. If he convinces the majority of the city's members, he is called a "madi'ach," as described in that prohibition. If not, he is called a "meisis," and falls under this prohibition.
2.Deut. 13:12.
3.Ibid.13:10.
4.Ibid.
5.67a.
Negative Commandment 17 (Digest)
Loving an Inciter
"Do not be drawn to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.
The 17th prohibition is that we are forbidden to love the meisis or agree1 with him.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not love him."
In the words of the Sifri, "Since it is written,3 'You must love your neighbor as yourself,' one might imply that you may love even this [meisis]. The verse therefore says,4 "Do not love him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Arabic "d'un" can also be translated as "pay attention," or "listen to," or "be convinced by" (Kapach, 5731, note 1).
2.Deut. 13:9.
3.Lev.19:18.
4.Deut. 13:9.
Negative Commandment 18 (Digest)
Abhorring the Inciter
"Nor (shall you) listen to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.
The 18th prohibition is that we are forbidden from easing our hatred of the meisis. One is absolutely required to maintain this hatred, and if one does not do so, one transgresses a prohibition.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not listen to him."
The explanation of this is, "Since it is written2 [regarding someone you hate3], 'You must make every effort to help him,' one might imply that you may4 help even this [meisis]. The verse therefore says,5 "And do not listen to him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Exodus 23:5.
3.Hilchos Avodah Zarah 5:4.
4.Chavel mistakenly translates, "commanded."
5.Deut. 13:9.
Negative Commandment 19 (Digest)
Pity for an Inciter
"Nor shall your eye pity him"—Deuteronomy 13:9.
When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.
The 19th prohibition is that the one whom to meisis tried to incite is forbidden from saving the meisis if he sees his life is in danger.
The source of this commandment is G‑d's statement,1 "Do not let your eyes pity him."
The explanation of this is, "Since it is written2 'Do not stand still when your neighbor's life is in danger,' one might imply that you may not stand still even for this [meisis]. The verse therefore says,3 "Do not let your eyes pity him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Lev.19:16.
3.Ibid.
Negative Commandment 20 (Digest)
Sparing an Inciter
"Nor shall you spare (him)"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)
The 20th prohibition is that the one whom the meisis tried to incite is forbidden from trying to acquit the meisis. Even if he knows of an argument in his favor, he is forbidden to mention it to him or to raise it himself.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not show him any mercy."
The explanation of this is brought, "The verse,2 'Do not show him any mercy,' means that you may not raise an argument in his favor."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
Negative Commandment 21 (Digest)
Concealing Evidence About the Inciter
"Nor shall you cover up for him"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.
The 21st prohibition is that the one whom to meisis tried to incite is forbidden from withholding anything he knows which would cause the meisis to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not cover up for him."
The explanation of this is brought, "The verse,2 'And do not try to cover up,' means that if you know of something against him, you may not remain silent."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
Negative Commandment 26 (Digest)
Idolatrous Prophecies
"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.
It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.
The 26th prohibition is that a person is forbidden to prophesize in the name of an idol, i.e. to say that G‑d commanded him to serve it1 or that [the idol] itself commanded to serve it, and promised reward and punishment, as is done by the prophets of Baal and Asheirah.2
There is no explicit verse in Scripture stating this prohibition of prophesizing in the name of an idol. There is, however, a verse stating the punishment, that one who prophesizes in its name is executed. This is G‑d's statement,3 "If he speaks in the name of other gods, then that prophet shall die." The death referred to hear is execution by strangulation, in accordance with our general principle4 that when the verse does not specify the type of execution, it refers to strangulation.
You are already aware of the fundamental rule which I have explained in the Fourteenth Introductory Principle preceding this work, in the words of the Sages,5 "Whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition."6 The actual prohibition is from the verse,7 "Do not mention the name of other gods."
It8 is not impossible for one verse to serve as the prohibition for a number of commandments and nevertheless not be in the category of a "general prohibition," since each one has a separate verse stating the punishment. Other examples of this principle are explained in the appropriate places.9
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.10
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 26) points out that this is consistent with what the Rambam writes in his Introduction to the Mishneh. In Mishneh Torah (Hilchos Avodah Zarah 5:6), the Rambam omits this case; he rather includes it in the category of a false prophet (Hilchos Yesodei Hatorah 9:5. N27).
2.A tree idol.
3.Deut. 18:20.
4.Sanhedrin 52b.
5.Yoma 81a.
6.This implies a question: since the verse quoted above contains only the punishment, which verse states the actual prohibition?
7.Ex. 23:13.
8.This same verse (Ex. 23:13) also serves as the prohibition N14 below. This implies the following question: when one verse prohibits more than one action, it is considered a "general prohibition," and may count as only one of the 613 commandments, as set forth in the Ninth Introductory Principle. The Rambam now explains how the verse can still count as two separate commandments.
9.See N60, N14, N94, N98, N143, N161, N170, N195, N318, N319.
10.89a, in our versions, chapter ten.
Negative Commandment 28 (Digest)
Listening to Idolatrous Prophecies
"Do not listen to the words of that prophet"—Deuteronomy 13:4.
It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.
The 28th prohibition is that we are forbidden from listening to the prophecy of one who prophesizes in the name of an idol, i.e. we should not dispute him, nor ask him, "What is your miracle, and what is your proof of this," as we do with someone who prophesizes in the name of G‑d.1 Rather, as soon as we hear him prophesize in its name, we must warn him,2 just as we must warn any transgressor; and if he persists in his claim, we must punish him in the way the Torah prescribes, and pay no attention to his miracles and proofs.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not listen to the words of that prophet."
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In Hilchos Avodah Zarah 5:7, the Rambam rules that even if the person says nothing, but merely thinks to himself that perhaps the miracles are true, he transgresses this prohibition.
2.Before a transgressor can be punished, he must first be warned by two witnesses. See Hilchos Sanhedrin 12:2 for the conditions governing this warning.
3.Deut. 13:4.
4.89a, in our versions, chapter ten.
Negative Commandment 27 (Digest)
False Prophecy
"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy 18:20.
It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.
The 27th prohibition is that we are forbidden from prophesizing falsely, either by prophesizing in G‑d's Name even though G‑d has not spoken,1 or by prophesizing words which G‑d (exalted be He) has spoken to someone other than himself, and he attributes it to himself, saying that G‑d has spoken to him, when in reality, He has not.
The source of this commandment is G‑d's statement,2 "If a prophet intentionally makes a declaration in My name when I have not commanded him to speak."
One who transgresses this commandment is also3 executed by strangulation — when listing those who are punished by strangulation, our Sages4 included a false prophet. There they stated, "Three are executed by man5: one who 'intentionally makes a declaration in My name,' i.e. when he has not heard; one who speaks 'when I have not commanded him to speak,' but I have commanded someone else to speak, i.e. one who prophesizes when he himself has not been spoken to; and one who6 'speaks in the name of other gods,' i.e. in the name of an idol." Regarding all of them it is written,7 "That prophet shall die," and when the type of execution is not specified, it refers to strangulation.8
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.9
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Like Tzidkiyah ben K'nanah, Kings II, 22:11.
2.Deut. 18:20.
3.As in the previous commandment, N26.
4.Sanhedrin 99a.
5.In contrast to a death penalty from Above.
6.Deut. 18:20. N26 above.
7.Ibid.
8.Sanhedrin 52b.
9.89a, in our versions, chapter ten.
Negative Commandment 29 (Digest)
Fearing a False Prophet
"You shall not fear him"—Deuteronomy 18:22.
We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.
The 29th prohibition is that we are forbidden from giving honorable treatment1 to a false prophet, or from refraining from executing him, since he says prophecy in the name of G‑d. Once we have determined his falseness,2 we should not fear punishment3 whatsoever.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not fear him."
In the words of the Sifri, "The verse, 'Do not fear him,' teaches that one may not refrain from helping to convict him."
The details of this mitzvah have been explained at length in our Introduction to the Mishneh.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 41) notes that the Arabic word denotes honoring a person, or in the vernacular, "treating him with silk gloves." This corresponds to the Rambam's ruling (Hilchos Avodah Zarah 5:9), "One who refrains from executing the false prophet because of his greatness — that he follows the path of prophecy — transgresses a prohibition." Regarding the qualification to "follow the path of prophecy," see Hilchos Yesodei HaTorah 7:1.
Chavel's version mistakenly translates, "to have pity."
In Hilchos Yesodei HaTorah 5:9, the Rambam rules that even if one merely allows himself to fear the words of this false prophet, he transgresses this prohibition.
2.See Hilchos Yesodei HaTorah 10:1-5, regarding how to determine whether a prophet and/or his prophecy are true or false. This determination of falseness may only be made by the 71 member Sanhedrin (Hilchos Avodah Zarah 5:9).
3.From executing him (Chinuch, 522). Chavel, evidently basing himself on the translation of Ibn Tibbon, translates "fear of sin."
4.Deut. 18:22.
Negative Commandment 14 (Digest)
Swearing in the Name of False Gods
"Make no mention of the name of other gods"—Exodus 23:13.
It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.
This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."
The 14th prohibition is that we are forbidden from swearing in the name of an idol, even [when dealing] with idol worshippers. So too we may not cause them to swear in the name of an idol, as our Sages explained in their statement,1 "One may not cause a non-Jew to swear in the name of his idol."
The source of this commandment is G‑d's statement (exalted be He),2 "Do not mention the name of other gods," i.e. by having a non-Jew swear in the name of his idol. Our Sages also explained there, "The verse, 'Do not mention,' teaches that one may not utter a vow in the name of an idol." The Gemara says in Sanhedrin,3 "The verse, 'Do not mention,' teaches that one person may not tell another, 'Wait for me next to such-and-such an idol.'"
One who transgresses this prohibition — by swearing in a reverential manner by any created being which people mistakenly believe in as a god — is punished by lashes.
In tractate Sanhedrin, when discussing the prohibition of hugging an idol, kissing it, sweeping the floor before it, or showing any signs of respect or love, our Sages said, "One is not punished by lashes unless utters a vow or an oath in its name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Mechilta, Shoftim.
2.Exodus 23:13.
3.63b.
Negative Commandment 8 (Digest)
Ov
"Do not turn to the Ovs"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Ov.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
The 8th prohibition is that we are forbidden from performing the practice of ov. This1 consists of burning a specific type of incense and performing certain actions. The person who does this then imagines2 that he hears a voice speaking from under his armpit answering his questions. This is a form of idolatry.
The source of this commandment is G‑d's statement,3 "Do not turn to the idols called ov."
In the words of the Sifra, "Ov refers to a Pitom4 who speaks from his armpit." One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning5, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering. This applies to the one who actually performed the actions himself.6
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.7
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Avodah Zarah 6:1 and Commentary to the Mishneh, Sanhedrin 7:7, for other categories of the ov service.
2.Kapach, 5731, note 39. Hilchos Avodah Zarah 6:1. Chavel translates, "pretends."
3.Lev.19:31
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). In Greek, this word refers to "one who tells the hidden" (Tiferes Yisrael, Sanhedrin 7:7).
5.If there was no prior warning, or no witnesses, for example.
6.The one who came to the sorcerer to ask the question, however, is not executed. He transgresses a separate prohibition, N36.
7.65a.
Negative Commandment 9 (Digest)
Yid'oni
"Do not turn to Yid'oni"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Yid'oni.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
The 9th prohibition is that we are forbidden from performing the practice of yidoni. It is also a form of idolatry, in which the person takes a bone from the bird called yadu'a,1 places it in his mouth, burns incense, utters certain words, and performs certain actions, until he reaches a state similar to unconsciousness, when he goes into a deep sleep and predicts the future. Our Sages said,2 "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."3
This prohibition is contained in the verse,4 "Do not turn to the idols called ov or yidoni."
Do not think that this prohibition is a in the category of a "general prohibition."5 This is because when mentioning the punishment,6 they were separated, as it is written,7 "[Any man or woman who is involved in] the idolatry called ov or8 yidoni [shall be put to death]."
One who transgresses either of them intentionally is executed by stoning and karet, as written in G‑d's statement (exalted be He),9 "Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death."
In the words of the Sifri,10 "The verse,11 'Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death,' designates the punishment. Which verse serves as the actual prohibition itself? The verse,12 'Do not turn to the idols called ov or yidoni.'"
One who transgresses this commandment unintentionally must also13 bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.14
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Kapach, 5731, note 44, where he relates the tradition received from his teachers regarding the pronunciation of this word.
2.Sanhedrin 65b.
3.As with ov, the Rambam learns that the person imagines that the bone is speaking (Kapach, 5731, note 45).
4.Lev.19:31
5.Such a "general prohibition," in which one prohibitive statement covers more than one act, may not be counted among the 613 commandments, as set forth in the Ninth Introductory Principle. In this case, the verse which states the prohibition says, "Do not turn to the idols called ov or yidoni," with the word "or," written with the Hebrew letter, "vav," which normally means, "and." The verse would then literally read, "Do not turn to the idols called ov and yidoni," and be considered a single "general prohibition" containing two prohibited acts. The Rambam now explains why this is not the case.
6.As mentioned many times, each prohibition has one verse designating the punishment, and another for the actual prohibition.
7.Lev. 20:27.
8.In this verse, the word "or," is written with the Hebrew word, "oh," which normally means, "or" (unlike the verse which states the prohibition using the Hebrew letter which means, "and"). In doing so, it splits the two acts into two separate prohibitions.
9.Lev. 20:27.
10.Kapach, 5731, (note 49) points out that this quote is not in our version of the Sifri, but in Sifra, Kedoshim.
11.Lev. 20:27.
12.Lev. 19:31.
13.As is the case with N8 above.
14.65a and b.
Molech Worship
"Do not give any of your children to deliver to Molech"—Leviticus 18:21.
We are prohibited to "give from our children to Molech."
In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.
The 7th prohibition is that we are forbidden from handing over some1 of our children to the idol Molech, which was well known in the time when the Torah was given.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not give some of your children to be passed over [a fire] to Molech."
The Seventh chapter of Sanhedrin3 explains the way in which this idol was worshipped: [They would] light a fire and increase it, and he would take some of his children and hand them over to those who took care of serving this idol, and he would pass him over the fire from one side to the other.4
The prohibition on this act is repeated in the verse,5 "There shall not be found among you anyone who passes his son or daughter in fire."
One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning6, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Hebrew word, mi'zaracha, literally means, "from your offspring." The Talmud says that this wording alludes to the law that one is executed only if he give some of his children to Molech. If he gives all his children to Molech, he would not be punished.
It is interesting to note the commentary of the Smag (N40), who explains that offering all one's children to Molech is such a serious act that not even execution can atone for. This is consistent with the Torah's view of punishment as a correction and cleansing for the transgressor.
2.Lev. 18:21.
3.64b.
4.In Hilchos Avodah Zarah (6:5), the Rambam writes, "He would take some of his children and hand them to the fire-worshipping priests, and after he was given over into their hands, those priests would give the child back to his father to pass him through the fire while under their authority. The father would be the one to pass his child over the fire while under the authority of the priests. He would pass him in the midst of the fire by foot to the other side, not actually burning him to the Molech as done by those who burn their sons and daughters to other idols."
5.Deut. 18:10.
6.If there was no prior warning, or no witnesses, for example.
Rambam - 1 Chapter a Day
Yesodei haTorah - Chapter Two
Yesodei haTorah - Chapter Two
1
It is a mitzvah to love and fear this glorious and awesome God, as [Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as [Deuteronomy 6:13] states: "Fear God, your Lord."
א
האל הנכבד והנורא הזה מצוה לאהבו וליראה אותו שנאמר ואהבת את ה' אלהיך ונאמר את ה' אלהיך תירא:
2
What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Lord, for the living God" [Psalms 42:3].
When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding the deeds of the Master of the worlds to provide a foothold for a person of understanding to [develop] love for God, as our Sages said regarding love: "In this manner, you will recognize He who spoke and [thus,] brought the world into being."
ב
והיאך היא הדרך לאהבתו ויראתו בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים ויראה מהן חכמתו שאין לה ערך ולא קץ מיד הוא אוהב ומשבח ומפאר ומתאוה תאוה גדולה לידע השם הגדול כמו שאמר דוד צמאה נפשי לאלהים לאל חי וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחוריו ויפחד ויודע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות כמו שאמר דוד כי אראה שמיך מעשה אצבעותיך מה אנוש כי תזכרנו ולפי הדברים האלו אני מבאר כללים גדולים ממעשה רבון העולמים כדי שיהיו פתח למבין לאהוב את השם כמו שאמרו חכמים בענין אהבה שמתוך כך אתה מכיר את מי שאמר והיה העולם:
3
Everything which the Holy One, blessed be He, created within His world is divided into three categories. They include:
a) Creations which are a combination of matter and form. They are constantly coming into existence and ceasing to exist; for example, the bodies of man and beasts, plants, and metals.
b) Creations which are [also] a combination of matter and form, but do not change from body to body and from form to form as those in the first category. Rather, their form is permanently fixed in their matter, and they do not change as the others do; for example, the spheres and the stars [which revolve] in them. The matter [from which] they [are composed] differs from [a simple conception of] matter, and their form differs from [a simple conception of] form.
c) Creations which have form, but no matter at all; for example, the angels, for the angels do not possess bodies or corporeal being, but rather are forms which are separate from each other.
ג
כל מה שברא הקב"ה בעולמו נחלק לשלשה חלקים מהן ברואים שהן מחוברים מגולם וצורה והם הווים ונפסדים תמיד כמו גופות האדם והבהמה והצמחים והמתכות ומהן ברואים שהן מחוברים מגולם וצורה אבל אינן משתנין מגוף לגוף ומצורה לצורה כמו הראשונים אלא צורתן קבועה לעולם בגולמם ואינן משתנין כמו אלו והם הגלגלים והכוכבים שבהן ואין גולמם כשאר גולמים ולא צורתם כשאר צורות ומהן ברואים צורה בלא גולם כלל והם המלאכים שהמלאכים אינם גוף וגויה אלא צורות נפרדות זו מזו:
4
What is meant by the prophets' statements that they saw an angel of fire or with wings? All these are prophetic visions and parables, as [Deuteronomy 4:24] states: "God, your Lord, is consuming fire," though He is not fire and [the description of Him in this manner] is only metaphoric. Similarly, [Psalms 104:4] states: "He makes His angels as winds...."
ד
ומהו זה שהנביאים אומרים שראו המלאך אש ובעל כנפים הכל במראה הנבואה ודרך חידה לומר שאינו גוף ואינו כבד כגופות הכבדים כמו שנאמר כי ה' אלהיך אש אוכלה הוא ואינו אש אלא משל וכמו שנאמר עושה מלאכיו רוחות:
5
Since they possess no body, what separates the form [of the angels] from each other? Their existence is not alike. Rather each one is below the level of the other and exists by virtue of its influence, [in a progression of levels,] one above the other.
Everything exists by virtue of the influence of the Holy One, blessed be He, and His goodness. Solomon alluded to this [concept] in his wisdom, saying (Ecclesiastes 5:7): "Because above the one who is high there is a watcher [and there are others higher than them]."
ה
ובמה יפרדו הצורות זו מזו והרי אינן גופין לפי שאינן שוין במציאותן אלא כל אחד מהן למטה ממעלתו של חבירו והוא מצוי מכחו זה למעלה מזה והכל נמצאים מכחו של הקדוש ברוך הוא וטובו וזהו שרמז שלמה בחכמתו ואמר כי גבוה מעל גבוה שומר:
6
The expression "below the level of the other" does not refer to height in a spatial sense as [one might say], he is sitting higher than his colleague, [but rather, in regard to spiritual level]. For example, when speaking about two sages, one of whom is greater than the other, we say, "one is above the level of the other." Similarly, a cause is referred to as "above" the effect [it produces].
ו
זה שאמרנו למטה ממעלתו של חבירו אינה מעלת מקום כמו אדם שיושב למעלה מחבירו אלא כמו שאומרין בשני חכמים שאחד גדול מחבירו בחכמה שהוא למעלה ממעלתו של זה וכמו שאומרין בעילה שהיא למעלה מן העלול:
7
The different names with which the angels are called reflect their [spiritual] levels. Thus, they are called:
1) The holy chayyot, who are above all the others;
2) the ofanim; 7) the elohim;
3) the er'elim; 8) the sons of the elohim;
4) the chashmalim; 9) the keruvim;
5) the serafim; 10) the ishim.
6) the mal'achim;
These ten names which are used to refer to the angels reflect their ten [different spiritual] levels. The level above which there is no higher level except that of God, blessed be He, is that of the form called chayyot. Therefore, the prophets state that they are below God's throne of glory.
The tenth [and lowest] level is that of the form called ishim. They are the angels who communicate with the prophets and are perceived by them in prophetic visions. Therefore, they are called ishim, (“men”), because their level is close to the level of human knowledge.
ז
שינוי שמות המלאכים על שם מעלתם הוא ולפיכך נקראים חיות הקדש והם למעלה מן הכל ואופנים ואראלים וחשמלים ושרפים ומלאכים ואלהים ובני אלהים וכרובים ואישים כל אלו עשרה השמות שנקראו בהן המלאכים על שם עשר מעלות שלהן הן ומעלה שאין למעלה ממנה אלא מעלת האל ברוך הוא היא מעלת הצורה שנקראת חיות לפיכך נאמר בנבואה שהן תחת כסא הכבוד ומעלה עשירית היא מעלת הצורה שנקראת אישים והם המלאכים המדברים עם הנביאים ונראים להם במראה הנבואה לפיכך נקראו אישים שמעלתם קרובה למעלת דעת בני אדם:
8
All these [spiritual] forms are alive. They recognize and know the Creator with very immense knowledge, each of the forms according to its level and not according to its greatness.
Even the highest level is unable to conceive of the true nature of the Creator as He [truly] is, since its intellectual capacity is too limited to know or to grasp [Him]. It does, however, comprehend and know more than the form which is below it.
This is true regarding each and every level, including the tenth level. This [level] also knows the Creator in a manner that surpasses the potential to know and comprehend [God possessed by] human beings made up of body and soul. None [of these levels] can know the Creator as He knows Himself.
ח
וכל הצורות האלו חיים ומכירין את הבורא ויודעים אותו דעה גדולה עד למאד כל צורה וצורה לפי מעלתה לא לפי גודלה אפילו מעלה הראשונה אינה יכולה להשיג אמתת הבורא כמו שהוא אלא דעתה קצרה להשיג ולידע אבל משגת ויודעת יותר ממה שמשגת ויודעת צורה שלמטה ממנה וכן כל מעלה ומעלה עד מעלה עשירית גם היא יודעת הבורא דעה שאין כח בני האדם המחוברים מגולם וצורה יכול להשיג ולידע כמותה והכל אינן יודעין הבורא כמו שהוא יודע עצמו:
9
All existence, aside from the Creator - from the first form down to a small mosquito in the depths of the earth - came into being from the influence of His truth. Since He knows Himself and recognizes His greatness, beauty, and truth, He knows everything, and nothing is hidden from Him.
ט
כל הנמצאים חוץ מן הבורא מצורה הראשונה עד יתוש קטן שיהיה בטבור הארץ הכל מכח אמתתו נמצאו ולפי שהוא יודע עצמו ומכיר גדולתו ותפארתו ואמתתו הוא יודע הכל ואין דבר נעלם ממנו:
10
The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity.
Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one.
This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels.
Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.
י
הקב"ה מכיר אמתו ויודע אותה כמו שהיא ואינו יודע בדעה שהיא חוץ ממנו כמו שאנו יודעין שאין אנו ודעתנו אחד אבל הבורא יתברך הוא ודעתו וחייו אחד מכל צד ומכל פינה ובכל דרך ייחוד שאלמלי היה חי בחיים ויודע בדעה חוץ ממנו היו שם אלוהות הרבה הוא וחייו ודעתו ואין הדבר כן אלא אחד מכל צד ומכל פינה ובכל דרך ייחוד נמצאת אתה אומר הוא היודע והוא הידוע והוא הדעה עצמה הכל אחד ודבר זה אין כח בפה לאומרו ולא באוזן לשמעו ולא בלב האדם להכירו על בוריו ולפיכך אומר חי פרעה וחי נפשך ואין אומר חי ה' אלא חי ה' שאין הבורא וחייו שנים כמו חיי הגופים החיים או כחיי המלאכים לפיכך אינו מכיר הברואים ויודעם מחמת הברואים כמו שאנו יודעין אותם אלא מחמת עצמו ידעם לפיכך מפני שהוא יודע עצמו יודע הכל שהכל נסמך לו בהוייתו:
11
The concepts that we have mentioned about the subject matter in these two chapters are like a drop from the sea [when compared to] what is necessary to explain this matter. The explanation of all the fundamental principles of these two chapters is referred to as Ma'aseh Merkavah, (lit. “the work of [G‑d’s] chariot.”)
יא
דברים אלו שאמרנו בענין זה בשני פרקים אלו כמו טיפה מן הים הם ממה שצריך לבאר בענין זה וביאור כל העיקרים שבשני פרקים אלו הוא הנקרא מעשה מרכבה:
12
The Sages of the early generations commanded that these matters should not be explained except to a single individual [at a time]. He should be a wise man, who can reach understanding with his [powers of] knowledge. In such an instance, he is given fundamental points, and an outline of the concepts is made known to him. He [is expected to continue to contemplate] until he reaches understanding with his powers of knowledge and knows the ultimate meaning and depth of the concept.
These concepts are extremely deep, and not every [person has] the knowledge necessary to appreciate them. In his wisdom, Solomon described them with the metaphor [Proverbs 27:26]: "Lambs for your clothing." [The root kevas - "lamb" - also has the meaning "hide."] Thus, our Sages interpreted this metaphor [to mean]: Matters which are the secrets of the world will be your clothing - i.e., they will be for you alone, and you should not discuss them in public.
Concerning them, [Proverbs 5:17] teaches: "They shall be for you and not for others with you." [Similarly, the Song of Songs 4:11] states: "Honey and milk will be under your tongue." The Sages of the early generations interpreted this [as a metaphor]: Subjects that are like honey and milk should be [kept] under your tongue.
יב
צוו חכמים הראשונים שלא לדרוש בדברים אלו אלא לאיש אחד בלבד והוא שיהיה חכם ומבין מדעתו ואחר כך מוסרין לו ראשי הפרקים ומודיעין אותו שמץ מן הדבר והוא מבין מדעתו וידע סוף הדבר ועומקו ודברים אלו דברים עמוקים הם עד למאד ואין כל דעת ודעת ראויה לסובלן ועליהם אמר שלמה בחכמתו דרך משל כבשים ללבושך כך אמרו חכמים בפירוש משל זה דברים שהן כבשונו של עולם יהיו ללבושך כלומר לך לבדך ואל תדרוש אותם ברבים ועליהם אמר יהיו לך לבדך ואין לזרים אתך ועליהם אמר דבש וחלב תחת לשונך כך פירשו חכמים הראשונים דברים שהן כדבש וחלב יהיו תחת לשונך:
Rambam - 3 Chapters a Day
Avodat Kochavim - Chapter Four, Avodat Kochavim - Chapter Five, Avodat Kochavim - Chapter Six
Avodat Kochavim - Chapter Four
Chapter Four, Avodat Kochavim
Translator's Introduction
Deuteronomy 13:13-19 relates:
Should you hear [a report about] one of your cities which God, your Lord, is giving you to dwell within, stating: "Unfaithful people have emerged from your midst and they have led astray the inhabitants of their city, saying: 'Let us worship other gods about whom you are not aware,' you must investigate and probe, making careful inquiry. If it is true and correct that such a revolting thing has occurred in your midst, you must surely kill all the inhabitants of the city by the sword. Destroy it and everything in it. [Kill] all its animals by the sword.
Gather all its goods in the midst of its main street. Burn the city and all its goods entirely for the sake of God, your Lord. [The city] shall remain an eternal ruin, never to be rebuilt. Let nothing that has been condemned remain in your possession, so that God's fierce anger will be allayed and He will grant you mercy. He will deal mercifully with you and will make you flourish as He promised your fathers.
Our Sages refer to a city condemned for these reasons as an עיר הנדחת - literally, "a city that has been led astray." In Sefer HaMitzvot, the Rambam derives four of the 613 mitzvot of the Torah from the above passage:
Negative Commandment 15: Not to proselytize among the masses on behalf of false deities;
Positive Commandment 186: To burn an עיר הנדחת;
Negative Commandment 23: Never to rebuild an עיר הנדחת;
Negative Commandment 24: Not to benefit from its spoil.
There is a unique dimension to the laws of an עיר הנדחת that is not found in regard to any of the other prohibitions of the Torah. In this context, the city is considered as a single entity and the inhabitants and their property are not considered as individuals but as memers of this wicked collective (Tzaphnat Pane'ach, Likkutei Sichot, Vol. 9).
Sanhedrin 71a mentions a debate among the Sages. One maintained that the mitzvot concerning an עיר הנדחת were never actually fulfilled, and that the passage was instituted in the Torah only for the purpose of theoretical discussion. Another states explicitly: "I saw such a city and sat among its ruins." From Halachah 11 (see Note 50; see also Hilchot Melachim 11:2), it appears that the Rambam subscribes to the latter view.
This chapter deals only with the prohibition against proselytizing on behalf of a false deity to the majority of the members of a city. The prohibition against proselytizing to individuals for these purposes is mentioned in the following chapter.
1
Those who lead [the inhabitants of] a Jewish city astray are executed by stoning, even though they themselves did not worship a false deity, but [merely] proselytized to the inhabitants of their city until they worshiped it.
The inhabitants of the city that has been led astray (עיר הנדחת) are executed by decapitation if they worshiped a false deity or accepted it as a god.
What is the source that serves as a warning against proselytizing on behalf of a false deity? "Let not [the name of another deity] be heard through your mouth."
א
מדיחי עיר מישראל הרי אלו נסקלין אף על פי שלא עבדו עבודת כוכבים אלא הדיחו את יושבי עירם עד שעבדו אותה ואנשי העיר המודחין נהרגין בסייף והוא שעבדו עבודת כוכבים או שקבלוה עליהם באלוה ואזהרה למדיח מנין שנאמר לא ישמע על פיך:
2
A city is not condemned as an עיר הנדחת until two or more individuals attempt to lead its inhabitants astray, as [Deuteronomy 13:14] states: "Unfaithful people have emerged...." The people who lead them astray must be from that tribe and from that city, as [the verse continues]: "from your midst."
Those led astray must be the majority [of the city's inhabitants]. They must number from [at least] 100 to the majority of the tribe. If, however, the majority of the tribe is led astray, they are judged as individuals, as implied by [the phrase in the following verse]: "the inhabitants of the city;" neither a small village nor a large metropolis. If there are fewer than 100, it is considered a small village. If the majority of the tribe is involved, it is considered to be a large metropolis.
Similarly, the laws applying to an עיר הנדחת are not enforced if:
the people who led them astray were women or minors,
they were led astray by a single individual,
a minority of the city were led astray,
they turned to idols on their own initiative, or
if those who led them astray came from outside the city.
Instead, [the violators] are considered to be individuals who worshiped false deities. All those who worshiped are executed by stoning, and their estate is given to their heirs like all others executed by a court.
ב
אין העיר נעשית עיר הנדחת עד שיהיו מדיחיה מתוכה ומאותו השבט שנאמר מקרבך וידיחו את יושבי עירם ועד שיהיו מדיחיה שנים או יתר על שנים שנאמר יצאו אנשים בני בליעל וידיחו את יושבי עירם ועד שידיחו רובה ויהיו המודחין ממאה ועד רובו של שבט אבל אם הודח רובו של שבט דנין אותם כיחידים שנאמר יושבי העיר לא כפר קטן ולא כרך גדול וכל פחות ממאה כפר קטן ורובו של שבט כרך גדול וכן אם הדיחוה נשים או קטנים או שהדיחה יחיד או שהודחה מיעוטה או שהודחו מאליהן או שהיו מדיחיה מחוצה לה אין דנין בה דין עיר הנדחת אלא הרי הן כיחידים שעבדו עבודת כוכבים וסוקלין כל מי שעבר וממונן ליורשיהן כשאר הרוגי בית דין:
3
The laws of an עיר הנדחת are enforced only by a court of 71 judges, as [implied by Deuteronomy 17:5]: "And you shall take the man or woman who did that wicked thing to your gates." [This can be interpreted to mean:] Individuals are executed by the courts which are found at the gates [of every city]. A multitude are only executed by the supreme court.
ג
אין דנין עיר הנדחת אלא בבית דין של אחד ושבעים שנאמר והוצאת את האיש ההוא או את האשה ההיא אשר עשו את הדבר הרע הזה אל שעריך יחידים נהרגים בבית דין של כל שער ושער ואין המרובים נהרגין אלא בבית דין הגדול:
4
None of the cities of refuge can ever be condemned as an עיר הנדחת, as [implied by Deuteronomy 13:13]: "one of your cities." [Similarly,] Jerusalem can never be condemned as an עיר הנדחת, because it was not divided among the tribes.
A border city is never condemned as an עיר הנדחת, so that gentiles will not enter and destroy Eretz Yisrael. One court should not condemn three cities located next to each other as an עיר הנדחת. If [the cities] are separated from each other, they may condemn them.
ד
אין אחת מערי מקלט נעשית עיר הנדחת שנאמר באחד שעריך ולא ירושלים נעשית עיר הנדחת לפי שלא נתחלקה לשבטים ואין עושין עיר הנדחת בספר כדי שלא יכנסו עובדי כוכבים ויחריבו את ארץ ישראל ואין בית דין אחד עושה שלש עיירות הנדחות זו בצד זו אבל אם היו מרוחקות עושה:
5
[A city] is not condemned as an עיר הנדחת unless those who proselytize [the inhabitants] address them in the plural, telling them, "Let us go and worship," "Let us go and sacrifice," "Let us go and bring a burnt offering," "Let us go and offer a libation," "Let us go and bow down," or "Let us go and accept [the deity] as a god."
[The inhabitants] must listen and then worship [the deity] with its accepted mode of worship, or through one of the four modes of worship [mentioned in Chapter 3, Halachah 3], or accept it as a god.
What happens if all these conditions are not fulfilled with regard to a city or those who proselytize [its inhabitants]? Warnings are given to each person who worships false gods, and testimony [is delivered against them]. They are executed by stoning as individuals who worshiped false gods, and their estate is given to their heirs.
ה
אין עושין עיר הנדחת עד שידיחוה מדיחיה בלשון רבים ויאמרו להן נלך ונעבוד או נלך ונזבח או נלך ונקטיר או נלך וננסך או נלך ונשתחוה או נלך ונקבל באלוה והם שומעים ועבדו אותה דרך עבודתה או באחת מארבע עבודות או שקבלוה באלוה עיר הנדחת שלא נתקיימו בה ובמדיחיה כל התנאים האלו היאך עושים להם מתרין ומעידין בכל אחד ואחד מהן שעבד עבודת כוכבים וסוקלין אותם כיחידים שעבדו וממונם ליורשיהם:
6
What is the judgment rendered against an עיר הנדחת when all the criteria for that judgment have been met?
The supreme Sanhedrin sends [emissaries] who investigate and probe until they have established clear proof that the entire city - or the majority of its inhabitants - have turned to the worship of false gods.
Afterwards, they send two Torah sages to warn them and to motivate them to repentance. If they repent, it is good. If they continue their wicked ways, the court commands the entire Jewish people to take up arms against them. They lay siege to the city and wage war against it until the city falls.
When the city falls, very many courts are set up, and [the inhabitants] are judged. All those people against whom two witnesses testify that they worshiped a false deity after receiving a warning are separated. If those who worshiped [the false deity] constitute only a minority [of the city's inhabitants], they are stoned to death, but the rest of the city is saved. If they constitute a majority, they are brought to the supreme Sanhedrin and their judgment is concluded there. All those who worshiped [the false deity] are executed by decapitation.
If the entire city was led astray, all of the inhabitants including the women and the children are slain by the sword. If a majority of the inhabitants were led astray, the transgressors' wives and children are slain by the sword. Whether the entire city or only a majority of its inhabitants were led astray, those who proselytized [on behalf of the false deity] are stoned to death.
All the property within it is collected within its main street. If it does not have a main street, a main street is made for it. If its main street is located outside its confines, its wall is extended until its [main street] is included within its confines, as [implied by Deuteronomy 13:17]: "[Gather all its goods] in the midst of its main street."
All live animals that are contained within are slain. All its property and the city [as a whole] are burned with fire. Burning them fulfills a positive commandment, as [the verse continues]: "Burn the city and all its goods entirely."
ו
והיאך דין עיר הנדחת בזמן שתהיה ראויה להעשות עיר הנדחת בית דין הגדול שולחין ודורשין וחוקרין עד שידעו בראיה ברורה שהודחה כל העיר או רובה וחזרו לעבודת כוכבים אח"כ שולחים להם שני תלמידי חכמים להזהירם ולהחזירם אם חזרו ועשו תשובה מוטב ואם יעמדו באולתן בית דין מצוין לכל ישראל לעלות עליהן לצבא והן צרין עליהם ועורכין עמהן מלחמה עד שתבקע העיר כשתבקע מיד מרבין להם בתי דינין ודנים אותם כל מי שבאו עליו שני עדים שעבד כוכבים אחר שהתרו אותו מפרישין אותו נמצאו כל העובדים מיעוטה סוקלין אותן ושאר העיר ניצול נמצאו רובה מעלין אותן לבית דין הגדול וגומרין שם דינם והורגין כל אלו שעבדו בסייף ומכין את כל נפש אדם אשר בה לפי חרב טף ונשים אם הודחה כולה ואם נמצאו העובדים רובה מכים את כל הטף ונשים של עובדים לפי חרב ובין שהודחה כולה בין שהודחה רובה סוקלין את מדיחיה ומקבצין כל שללה אל תוך רחובה אין לה רחוב עושין לה רחוב היה רחובה חוצה לה בונין חומה חוץ ממנו עד שיכנס לתוכה שנאמר אל תוך רחובה והורגין כל נפש חיה אשר בה ושורפין את כל שללה עם המדינה באש ושריפתה מצות עשה שנאמר ושרפת באש את כל העיר ואת כל שללה:
7
The property of the righteous men - i.e., the remainder of the city's inhabitants who were not led astray with the majority - that is located within the city should be burned together with all its property. Since they resided there, their fortunes are destroyed.
Whoever derives even the slightest benefit from [the city's property] receives a single measure of lashes, as [Deuteronomy 13:18] states: "Let nothing that has been condemned remain in your possession."
ז
נכסי הצדיקים שבתוכה והם שאר יושבי העיר שלא הודחו עם רובה נשרפין בכלל שללה הואיל וישבו שם ממונן אבד וכל הנהנה ממנה בכל שהוא לוקה אחת שנאמר ולא ידבק בידך מאומה מן החרם:
8
[The following rules apply when] the witnesses who testified against an עיר הנדחת were disqualified as zomemim: Whoever takes possession of any property is considered to have acquired it and may derive benefit from it, since the [incriminating testimony - and thus, the judgment based upon it -] has been nullified.
Why do they acquire it? Because each of the city's inhabitants gave up ownership of his property after the judgment was rendered.
[An עיר הנדחת] may never be rebuilt, and a person who rebuilds it is [liable for] lashes, as [Deuteronomy 13:17] states: "...never to be rebuilt." It is permitted to use it for gardens and orchards. "Never to be rebuilt" implies only that it should not be rebuilt as a city, as it was previously.
ח
ועיר הנדחת שהוזמו עדיה כל המחזיק בנכסיה זכה ומותר ליהנות בו שהרי הוזמו ולמה זכה בה שכל אחד ואחד כבר הפקיר ממונו משעה שנגמר דינו ואינה נבנית לעולם וכל הבונה אותה לוקה שנאמר לא תבנה עוד ומותר לעשותה גנות ופרדסים שנאמר לא תבנה עוד לא תבנה מדינה כמו שהיתה:
9
[The following laws apply to] a caravan which journeys from one place to another, passes through an עיר הנדחת, and is led astray with it: If they had remained [in the city] thirty days, they are executed by decapitation and their property is condemned. If they were there for a lesser period, they are executed by stoning, but their property is given to their heirs.
ט
שיירא העוברת ממקום למקום אם עברה בעיר הנדחת והודחה עמה אם שהתה שם שלשים יום נהרגין בסייף וממונם אבד ואם לאו הן בסקילה וממונם ליורשיהן:
10
Property belonging to people of other cities which is kept within [an עיר הנדחת] is not burned, but rather is returned to its owners. [This applies] even when [the inhabitants of the עיר הנדחת] accepted responsibility for it, as implied by [Deuteronomy 13:17]: "its goods" - i.e., its goods, and not those belonging to others.
[The following rules apply to] property belonging to the wicked - i.e., those who were swayed [to idol worship] - which was kept in other cities. If [that property] was gathered together with the property of the עיר הנדחת, they are burned together. If not, it is not destroyed, but rather is given to the heirs.
י
נכסי אנשי מדינה אחרת שהיו מופקדין בתוכה אע"פ שקבלו עליהן אחריות אין נשרפין אלא יחזרו לבעליהן שנאמר שללה ולא שלל חבירתה נכסי הרשעים שהודחו שהיו מופקדין במדינה אחרת אם נקבצו עמה נשרפין בכללה ואם לאו אין מאבדים אותם אלא ינתנו ליורשיהם:
11
If an animal which partially belongs to [an inhabitant of] an עיר הנדחת and partially belongs to [a person living in] another city is found within [the עיר הנדחת], it must be destroyed. [In contrast,] a loaf of bread which is owned by such [partners] is permitted, because it can be divided.
יא
בהמה חציה של עיר הנדחת וחציה של עיר אחרת שהיתה בתוכה הרי זו אסורה ועיסה שהיא כן מותרת לפי שאפשר לחלקה:
12
It is forbidden to benefit from an animal which belongs to [an inhabitant of] an עיר הנדחת and which was slaughtered, just as it is forbidden to derive benefit from an ox which was condemned to be stoned and was slaughtered.
We are permitted to benefit from the hair of both men and women of [the condemned city]. A wig, however, is considered part of "its goods," and is therefore forbidden.
יב
בהמה של עיר הנדחת שנשחטה אסורה בהנאה כשור הנסקל שנשחט שער הראש בין של אנשים בין של נשים שבה מותר בהנאה אבל של פאה נכרית הרי הוא מכלל שללה ואסור:
13
Produce which is connected [to its source of nurture] is permitted, as [implied by Deuteronomy 13:17]: "Gather [all its goods...] Burn..." - i.e., this includes only those articles which must merely be gathered and burned, and thus excludes produce which is still connected [to its source of nurture], and would have to be severed and gathered in order to be burned.
The same principle applies to [the inhabitants'] hair. Needless to say, the trees themselves are permitted and are bequeathed to the heirs.
[The following rules apply to] the consecrated property within it: Those animals which were consecrated to be sacrificed on the altar themselves must die, since "the sacrifices of the wicked are an abomination" [Proverbs 21:27]. Property which is consecrated for the purposes of the Temple must be redeemed, and afterwards is burned, [as implied by the word] "its goods" - its goods and not those which are consecrated.
יג
פירות המחוברין שבתוכה מותרין שנאמר תקבוץ ושרפת מי שאינו מחוסר אלא קבוץ ושריפה יצאו פירות המחוברין שהן מחוסרין תלישה וקבוץ ושריפה והוא הדין לשער הראש ואין צריך לומר האילנות עצמן שהן מותרים והרי הן של יורשיהם ההקדשות שבתוכה קדשי מזבח ימותו זבח רשעים תועבה קדשי בדק הבית יפדו ואח"כ שורפין אותן שנאמר שללה ולא שלל שמים:
14
[The following rules apply to] firstborn animals and the animal tithes that are found within [the עיר הנדחת]: Those that are unblemished are considered to be animals consecrated to be sacrificed on the altar and must die. Those that are blemished are considered to be "its animals," and are slain [with them].
[The following rules apply to] terumah which is contained within the city: If it has already been given to a priest, it should be allowed to rot, because it is considered his private property. If it is still in the possession of an Israelite, it should be given to a priest in another city, because it is considered to be "the property of heaven," and its consecrated nature extends to its actual substance.
יד
הבכור והמעשר שבתוכה תמימים הרי הן קדשי מזבח וימותו ובעלי מומים הרי הן בכלל בהמתה ונהרגין התרומות שבתוכה אם הגיעו ליד כהן ירקבו מפני שהם נכסיו ואם עדיין הן ביד ישראל ינתנו לכהן של מדינה אחרת מפני שהן נכסי שמים וקדושתן קדושת הגוף:
15
The second tithe, money used to redeem the second tithe, and sacred writings in it must be entombed.
טו
מעשר שני וכסף מעשר שני וכתבי הקודש שבתוכה הרי אלו יגנזו:
16
Anyone who administers the judgment of an עיר הנדחת is considered as if he offered a burnt offering consumed entirely by fire, as [Deuteronomy 13:17] states: "...entirely for the sake of God, your Lord." Furthermore, such action diverts [Divine] wrath from the Jews, as [the following verse continues]: "so that God's fierce anger will be allayed," and it brings them blessing and mercy [as the verse] states: "And He will grant you mercy. He will deal mercifully with you and will make you flourish."
טזט
כל העושה דין בעיר הנדחת הרי זה כמקריב עולה כליל שנאמר כליל לה' אלהיך ולא עוד אלא שמסלק חרון אף מישראל שנאמר למען ישוב ה' מחרון אפו ומביא עליהם ברכה ורחמים שנאמר ונתן לך רחמים ורחמך והרבך:
Avodat Kochavim - Chapter Five
Translator's Introduction
This chapter also deals with a number of mitzvot that share a common theme and are derived from a single Biblical passage. Deuteronomy 13:2-12 relates:
[This is what you must do] when a prophet... arises and presents you with a sign or miracle... and says to you, "Let us follow after other gods whom you do not know and worship them." Do not listen to the words of that prophet.... That prophet... shall die, because he spoke rebelliously against God, your Lord....
[This is what you must do] if your brother..., your son, your daughter, your bosom wife, or your closest friend secretly proselytizes among you, and says, "Let us go and worship other gods whom neither you or your ancestors know."... Do not be attracted to him or listen to him. Do not let your eyes pity him. Do not show him any compassion. Do not try to cover up for him. Rather, you must surely put him to death. Your hand must be the first against him to kill him.... Stone him to death... because he tried to sway you away from God, your Lord.... And all Israel will hear and they will become afraid and they will not continue to do such evil things.
In Sefer HaMitzvot, the Rambam cites six mitzvot which are derived from this passage:
Negative Commandment 16: Not to persuade a single individual to worship [a false deity];
Negative Commandment 17: Not to love a mesit (one who proselytizes on behalf of a false deity);
Negative Commandment 18: Not to reduce one's hatred for him;
Negative Commandment 19: Not to save his life;
Negative Commandment 20: Not to advance any arguments on his behalf;
Negative Commandment 21: Not to withhold information that will lead to his conviction;
1
A person who proselytizes [a mesit] to any single Jew [a musat] - whether man or woman - on behalf of false deities should be stoned to death. [This applies] even if neither the mesit or the musat actually worshiped the false deity.
As long as he instructed him to worship [the false deity], he should be executed by stoning, regardless of whether the mesit was a prophet or an ordinary person, or whether the musat was a single individual - man or woman - or whether several people were proselytized.
א
המסית אחד מישראל בין איש בין אשה הרי זה נסקל אף על פי שלא עבד המסית ולא המוסת עבודת כוכבים אלא מפני שהורהו לעבוד בין שהיה המסית הדיוט בין שהיה נביא בין שהיה המוסת יחיד איש או אשה או יחידים מיתתו בסקילה:
2
A person who proselytizes the majority of the inhabitants of a city is called a madiach rather than a mesit. If the person who leads the majority of a city astray is a prophet, he is executed by stoning, and the people who were led astray are judged as individuals, and are not considered to be inhabitants of an עיר הנדחת. [For the latter laws to be applied,] two people must proselytize them.
If a person says: "A false deity told me: 'Serve me,'" or "The Holy One, blessed be He, told me: 'Serve a false deity'" - he is considered a prophet who leads others astray. If the majority of the city's inhabitants are swayed by his words, he should be stoned to death.
A mesit should be stoned to death whether he proselytizes in plural terms or in singular. What is implied? He is considered a mesit if he tells a colleague, "I will worship a false deity. [Follow me.] I will go and worship..." or "Let us go and worship following the particular rite with which that deity is served," "I will slaughter. [Follow me.] I will go and slaughter..." or "Let us go and slaughter," "I will bring a burnt offering. [Follow me.] I will go and bring a burnt offering..." or "Let us go and bring a burnt offering," "I will offer a libation. [Follow me.] I will go and offer a libation..." or "Let us go and offer a libation," or "I will bow down. [Follow me.] I will go and bow down..." or "Let us go and bow down."
When a person proselytizes two individuals, they may serve as witnesses against him. They should summon him to court and testify against him, relating what he told them, and the mesit is stoned.
ב
המסית את רוב אנשי העיר הרי זה מדיח ואינו נקרא מסית היה זה שהדיח רוב העיר נביא מיתתו בסקילה והנדחים הרי הן כיחידים ואינם כאנשי עיר הנדחת עד שיהיו המדיחים שנים ואחד האומר אמרה לי עבודת כוכבים עבדוה או שאמר אמר לי הקב"ה עבדו עבודת כוכבים הרי זה נביא שהדיח ואם הודחו אחריו רוב העיר נסקל המסית שהסית בין בלשון רבים בין בלשון יחיד הרי זה נסקל כיצד האומר לחבירו אעבוד כוכבים אלך ואעבוד נלך ונעבוד בעבודה פלונית שדרך אותה עבודת כוכבים להעבד בה אזבח אלך ואזבח נלך ונזבח אקטר אלך ואקטר נלך ונקטר אנסך אלך ואנסך נלך וננסך אשתחוה אלך ואשתחוה נלך ונשתחוה הרי זה מסית הסית לשנים הרי הן עדיו והן מביאין אותו לבית דין ומעידין עליו שכך אמר להן וסוקלין אותו:
3
A mesit does not need a warning.
If one proselytizes a single individual, the latter should tell him, "I have friends who would also be interested in this," and thus he should lure him into proselytizing before two people, so that the mesit can be executed.
If the mesit refuses to proselytize before two people, it is a mitzvah to set a trap for him. A trap is never set for a person who violates any of the Torah's other prohibitions. This is the only exception.
How is the trap set for him? The musat should bring two people and place them in a dark place where they can see the mesit and hear what he is saying without his seeing them. He tells the mesit: "Repeat what you told me privately."
[When] he does so, the musat should reply: "How can we forsake our God in heaven and serve wood and stone?" If [the mesit] retracts or remains silent, he is not held liable. If he tells him, "This is our obligation and this is beneficial to us," those who stand far off have him summoned to court and stoned.
ג
ואין המסיח צריך התראה אמר לאחד הוא אומר יש לי חברים רוצים בכך ומערים עליו עד שיסית בפני שנים כדי להרגו אם לא רצה המסית להסית לשנים מצוה להכמין לו כל חייבי מיתות שבתורה אין מכמינין עליהן חוץ מזה כיצד מכמינין לו המוסת מביא שנים ומעמידן במקום אפל כדי שיראו המסית וישמעו דבריו ולא יראה אותם והוא אומר למסית אמור מה שאמרת לי ביחוד והוא אומר לו והמוסת משיבו היאך נניח את אלהינו שבשמים ונלך ונעבוד את העצים ואת האבנים אם חזר בו או שתק פטור ואם אמר לו כך היא חובתנו וכך יפה לנו העומדים שם ברחוק מביאין אותו לבית דין וסוקלים אותו:
4
It is a mitzvah for the musat to kill [the mesit], as [Deuteronomy 13:10] states: "Your hand must be the first against him to kill him."
It is forbidden for the musat to love the mesit, as [the previous verse states]: "Do not be attracted to him." Since [Exodus 23:5] states with regard to an enemy: "You must surely help him," [the question arises:] Perhaps you should help a mesit? The Torah [Deuteronomy, ibid.] teaches, "Do not... listen to him."
Since [Leviticus 19:16] teaches: "Do not stand idly over your brother's blood," [the question arises:] Perhaps you should not stand idly over a mesit's blood? The Torah teaches, [Deuteronomy, ibid.] "Do not let your eyes pity him."
The musat is forbidden to advance any arguments on his behalf, as [the verse continues,] "Do not show him any compassion." If he knows incriminating evidence, he is not permitted to remain silent, as [the verse continues,] "Do not try to cover up for him."
What is the verse which serves as a warning against a common person proselytizing as a mesit? "And all Israel will hear and they will become afraid [and they will not continue to do such evil things]" (Deuteronomy 13:12).
ד
מצוה ביד המוסת להורגו שנאמר ידך תהיה בו בראשונה להמיתו וגו' ואסור למוסת לאהוב את המסית שנאמר לא תאבה לו ולפי שנאמר בשונא עזוב תעזוב עמו יכול אתה עוזב לזה תלמוד לומר ולא תשמע אליו ולפי שנאמר ולא תעמוד על דם רעך יכול אי אתה עומד על דמו של זה תלמוד לומר ולא תחוס עינך ואסור למוסת ללמד עליו זכות שנאמר ולא תחמול ואם ידע לו חובה אינו רשאי לשתוק ממנה שנאמר ולא תכסה עליו ואזהרה להדיוט המסית מנין שנאמר וכל ישראל ישמעו וייראו:
5
[The following rules apply to] a person who proselytizes others by telling them to worship him: Should he tell them: "Worship me," and they worship him, he should be stoned. If they did not worship him, even though they accepted and agreed to his statements, he is not liable for stoning.
In contrast, if he proselytizes by telling them to worship another man or another false deity, [different rules apply:] If they accept his statements and say, "We will go and worship," even if they have not actually worshiped, both of them - the mesit and the musat - should be stoned. [Deuteronomy 13:9] states: "Do not be attracted to him or listen to him." Thus, if one was attracted and listened, one is held liable.
ה
המסית אחרים לעבדו ואמר להם עבדוני אם עבדוהו נסקל ואם לא עבדוהו אע"פ שקיבלו ממנו ואמרו הן אינו נסקל אבל אם הסית לעבודת איש אחר או לשאר מיני עבודת כוכבים אם קבל ממנו ואמר הן נלך ונעבוד אף על פי שעדין לא עבד שניהן נסקלין המסית והמוסת שנאמר לא תאבה לו ולא תשמע אליו הא אם שמע ואבה חייב:
6
What is meant by [the expression,] a prophet who prophesies in the name of false gods? A person who says: "This false deity or this star told me that we are commanded to do such and such or to refrain from doing so." [This applies] even when he stated the law accurately, labeling the impure as impure and the pure as pure.
If a warning was given to him [beforehand], he is executed by strangulation, as [Deuteronomy 18:20] states: "And one who speaks in the name of other gods, that prophet shall die." The warning against this [transgression] is included in the statement, [Exodus 23:13:] "And you shall not mention the name of other gods."
ו
נביא המתנבא בשם עבודת כוכבים כיצד זה האומר אמרה לי עבודת כוכבים פלונית או כוכב פלוני שמצוה לעשות כך וכך או שלא לעשות אפילו כיון את ההלכה לטמא את הטמא ולטהר את הטהור אם התרו בו בפני שנים הרי זה נחנק שנאמר ואשר ידבר בשם אלהים אחרים ומת הנביא ההוא ואזהרה שלו מכלל שנאמר ושם אלהים אחרים לא תזכירו:
7
It is forbidden to enter into a discussion or a debate with one who prophesies in the name of a false deity. We may not ask him to perform a sign or wonder, and if he does so on his own accord, we should pay no attention to it nor think about it.Whoever contemplates about the wonders [he performed, thinking], "Perhaps they are true," violates a negative commandment, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."
Similarly, a false prophet should be executed by strangulation. [He is to be executed] although he speaks in the name of God and neither adds to nor diminishes [the mitzvot], as [Deuteronomy 18:20] states: "However, the prophet who dares to speak a matter in My name which I did not command - that prophet shall die."
ז
ואסור לערוך דין ותשובה עם המתנבא בשם עבודת כוכבים ואין שואלין ממנו אות ומופת ואם עשה מעצמו אין משגיחין עליו ואין מהרהרין בו וכל המחשב באותות שלו שמא אמת הן עובר בלא תעשה שנאמר לא תשמע אל דברי הנביא ההוא וכן נביא השקר מיתתו בחנק אף על פי שנתנבא בשם ה' ולא הוסיף ולא גרע שנאמר אך הנביא אשר יזיד לדבר דבר בשמי את אשר לא צויתי ומת הנביא ההוא:
8
[The category of] a false prophet includes:
a) one who "prophesies" regarding something that was never heard through prophetic vision;
b) one who "prophesies" about a subject which he heard from another prophet, saying that this prophecy was given to him.
[Both of these individuals] are to be executed by strangulation.
ח
אחד המתנבא מה שלא שמע במראה הנבואה או מי ששמע דברי נביא חבירו ואמר שדבר זה לו נאמר והוא נתנבא בו הרי זה נביא שקר ומיתתו בחנק:
9
Anyone who refrains from executing a false prophet because of the latter's [spiritual] level, [as expressed by] his adherence to the paths of prophecy, violates a negative commandment, as [Deuteronomy 18:22] states: "Do not fear him." Similarly, included within [the scope of the prohibition:] "Do not fear him" are one who withholds incriminating testimony against [a false prophet] and one who is afraid or in awe of his words.
A false prophet may be tried only by the [supreme] court of 71 judges.
ט
כל המונע עצמו מהריגת נביא השקר מפני מעלתו שהרי הולך בדרכי הנבואה הרי זה עובר בלא תעשה שנאמר לא תגור ממנו וכן המונע עצמו מללמד עליו חובה או הפוחד וירא מדבריו הרי הוא בכלל לא תגור ממנו ואין דנין נביא השקר אלא בבית דין של שבעים ואחד:
10
A person who makes a vow or takes an oath in the name of a false deity is [liable for] lashes, as [Exodus 23:13] states: "And you shall not mention the name of other gods."
[This applies] both to one who takes such an oath for his own reasons and to one who takes such an oath because of a gentile. It is forbidden to have a gentile take an oath on his deity. It is even forbidden to mention the name of a gentile deity without any connection to an oath, as [implied by the expression], "You shall not mention."
י
הנודר בשם עבודת כוכבים והנשבע בה לוקה שנאמר ושם אלהים אחרים לא תזכירו אחד הנשבע בה לעצמו ואחד הנשבע בה לעבודת כוכבים ואסור להשביע העובד כוכבים ביראתו אפילו להזכיר שם עבודת כוכבים שלא דרך שבועה אסור שנאמר לא תזכירו:
11
A person should not tell a colleague: "Wait for me near a particular false deity," or the like.
It is permitted to mention the name of any false deity that is mentioned in the Bible - e.g., Peor, Ba'al, Nevo, Gad, and the like. It is forbidden to cause others to take oaths or vows in the name of false deities. [In regard to all these prohibitions,] the only [transgressor] liable for lashes is one who [himself] makes a vow or an oath in the name [of a false deity].
יא
לא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית וכיוצא בה וכל עבודת כוכבים הכתובה בכתבי הקדש מותר להזכיר שמה כגון פעור ובל ונבו וגד וכיוצא בהן ואסור לגרום לאחרים שידרו ושיקיימו בשם עבודת כוכבים ואינו לוקה אלא הנודר בשמה והמקיים בשמה והוא הנשבע בשמה:
Avodat Kochavim - Chapter Six
1
Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid'oni is liable for karet. If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.
What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a known incantation in a hushed tone. [This continues] until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are coming from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.
Similarly, among the deeds associated with an ov is taking the skull of a corpse, offering incense, and chanting incantations until one hears a voice in a very low tone emanating from his armpits and replying [to his questions]. Anyone who performs one of these acts should be stoned to death.
א
העושה אוב או ידעוני ברצונו בזדון חייב כרת ואם היו שם עדים והתראה נסקל היה שוגג מביא חטאת קבועה כיצד הוא מעשה האוב זה שהוא עומד ומקטיר קטרת ידועה ואוחז שרביט של הדס בידו ומניפו והוא מדבר בלאט בדברים ידועים אצלם עד שישמע השואל כאלו אחד מדבר עמו ומשיבו על מה שהוא שואל בדברים מתחת הארץ בקול נמוך עד מאד וכאלו אינו ניכר לאוזן אלא במחשבה מרגיש בו וכן הלוקח גולגולת המת ומקטיר לה ומנחש בה עד שישמע כאילו קול יוצא מתחת שחיו שפל עד מאד ומשיבו כל אלו מעשה אוב הן והעושה אחד מהן נסקל:
2
What do the deeds associated with a yid'oni involve? A person places a bone from a bird whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, [losing self-control] like an epileptic, and relates events which will occur in the future.
All of these are types of idol worship. What is the source for the warning against them? [Leviticus 19:31]: "Do not turn to the ovot or the yid'onim."
ב
כיצד מעשה הידעוני מניח עצם עוף ששמו ידוע בפיו ומקטיר ועושה מעשים אחרים עד שיפול כנכפה וידבר בפיו דברים שעתידים להיות וכל אלו מיני עבודת כוכבים הן ואזהרה שלהן מנין שנאמר אל תפנו אל האובות וגו':
3
Anyone who willingly, as a conscious act of defiance, gives of his progeny to Molech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering. If witnesses were present and warned him, he should be stoned to death, as [Leviticus 20:2] states: "Whoever gives of his progeny to Molech will surely die. The people will stone him."
Which verse serves as a warning for this [prohibition]? "Do not give of your progeny to Molech" [Leviticus 18:20]. Also, further on [Deuteronomy 18:10] states: "There shall not be found among you one who passes his son or daughter through fire."
What was done? A person would kindle a great fire and then take some of his progeny and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will. The father of the child is the one who passes his child through the fire with the priests' permission. He passes him through the fire from one side to the other [while carrying him, the father walking on] his feet in the midst of the flames.
Thus, [the father] does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities. Rather, this form of worship called Molech involved merely passing [the child through the fire]. Therefore, if one performed this service to a deity other than Molech, one is not liable.
ג
הנותן מזרעו למולך ברצונו ובזדון חייב כרת בשוגג מביא חטאת קבועה ואם עשה בעדים והתראה נסקל שנאמר אשר יתן מזרעו למולך מות יומת וגו' ואזהרה שלו מנין שנאמר ומזרעך לא תתן להעביר למולך ולהלן הוא אומר לא ימצא בך מעביר בנו ובתו באש כיצד היו עושים מדליק אש גדולה ולוקח מקצת זרעו ומוסרו לכהניהם עובדי האש ואותן הכהנים נותנין הבן לאביו אחר שנמסר בידן להעבירו באש ברשותו ואבי הבן הוא שמעביר בנו על האש ברשות הכהנים ומעבירו ברגליו מצד זה לצד אחר בתוך השלהבת לא שהוא שורפו למולך כדרך ששורפין בניהם ובנותיהם לעבודת כוכבים אחרת אלא בהעברה בלבד היתה עבודה זו ששמה מולך לפיכך העושה עבודה זו לעבודת כוכבים אחרת חוץ ממולך פטור:
4
One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him. If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable.
He is not held liable until he gives over some of his progeny and leaves some of his progeny, as [implied by Leviticus 20:3]: "For he gave of his progeny to Molech" - i.e., some [of his progeny] and not his entire [progeny].
ד
אינו חייב כרת או סקילה עד שימסור בנו למולך ויעבירו ברגליו באש דרך העברה מסר ולא העביר העביר ולא מסר או שמסר והעביר שלא בדרך העברה פטור ואינו חייב עד שימסור מקצת זרעו ויניח מקצת שנאמר כי מזרעו נתן למולך מקצתו ולא כולו:
5
[The prohibition against giving one's progeny to Molech includes:] both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one's descendants, because they are all included in the term "progeny."
In contrast, if one passed one's brothers, sisters, or ancestors [through the fire] or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny [through the fire] while he is sleeping or blind is not liable.
ה
אחד זרע כשר ואחד זרע פסול אחד בניו ובנותיו בניהם ובני בניהם על כל יוצאי ירכו הוא חייב מפני שהן זרעו אבל אם העביר אחיו או אחיותיו או אבותיו או שהעביר עצמו פטור העביר אחד מזרעו והוא ישן או שהיה סומא פטור:
6
A monument which the Torah has forbidden is a structure around which people gather. [This prohibition applies] even [when it was constructed] for the service of God, because this is a pagan practice, as [Deuteronomy 16:22] states: "Do not erect a monument which God hates." Whoever erects a monument is [liable for] lashes.
Similarly, [a person who bows down on] the kneeling stone mentioned in the Torah receives lashes - even if he prostrates oneself upon it to God - as [Leviticus 26:1] states: "Do not place a kneeling stone in your land to prostrate yourself upon it." The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.
A person is not [liable for] lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.
ו
מצבה שאסרה תורה היא בנין שהכל מתקבצין אצלה ואפילו לעבוד את ה' שכן היה דרך עובדי כוכבים שנאמר ולא תקים לך מצבה וכל המקים מצבה לוקה וכן אבן משכית האמורה בתורה אע"פ שהוא משתחוה עליה לשם לוקה שנאמר ואבן משכית לא תתנו בארצכם להשתחות עליה מפני שהיה דרך עובדי כוכבים להניח אבן לפניה להשתחות עליה לפיכך אין עושין כן לה' ואינו לוקה עד שיפשוט ידיו ורגליו על האבן ונמצא כולו מוטל עליה שזו היא השתחויה האמורה בתורה:
7
Where does the [prohibition mentioned above] apply? Every place outside the Temple. In the Temple, however, it is permitted to bow dow to God on stone.
This concept is derived as follows: [Leviticus, ibid.] states: "Do not place... in your land." "In your land," it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.
For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones. If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself, or lie on his side, so that he will not press his face to the stone.
ז
במה דברים אמורים בשאר (הארצות) אבל במקדש מותר להשתחות על האבנים שנאמר בארצכם בארצכם אי אתם משתחוים על האבנים אבל אתם משתחוים על האבנים המפוצלות במקדש ומפני זה נהגו כל ישראל להציע מחצלאות בבתי כנסיות הרצופות באבנים או מיני קש ותבן להבדיל בין פניהם ובין האבנים ואם לא מצא דבר מבדיל בינו ובין האבן הולך למקום אחר ומשתחוה או שוחה על צדו ומטה כדי שלא ידביק פניו באבן:
8
A person who prostrates himself to God upon paved stones without spreading out his hands and feet is not [liable for] lashes. He is, however, punished by "blows for rebelliousness." In contrast, one who prostrates himself to a false deity should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground [he is liable].
ח
כל המשתחוה לה' על האבנים המפוצלות בלא פישוט ידים ורגלים אינו לוקה אלא מכין אותו מכת מרדות אבל לעבודת כוכבים אחד השתחויה בפישוט ידים ורגלים או בלא פישוט ידים ורגלים משעה שיכבוש פניו בקרקע נסקל:
9
A person who plants a tree near the altar or anywhere in the Temple courtyard - regardless of whether it is a fruit-bearing tree or not - is [liable for] lashes, as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree near the altar of God, your Lord." [This prohibition applies] even when he did so to beautify the Temple and make it more attractive.
[The reason for this prohibition is] that this was a pagan practice. They would plant trees near their altars so that people would gather there.
ט
הנוטע אילן אצל המזבח או בכל העזרה בין אילן סרק בין אילן מאכל אף על פי שעשאו לנוי למקדש ויופי לו הרי זה לוקה שנאמר לא תטע לך אשרה כל עץ אצל מזבח ה' אלהיך מפני שהיה זה דרך עובדי כוכבים נוטעין אילנות בצד מזבח שלה כדי שיתקבצו שם העם:
10
It is forbidden to construct a porch made of wood in the Temple as one would do in one's courtyard. Even though [the wood would be affixed] within the structure and not planted within the ground. This is an extra restriction, as [implied by the words:] "any other tree" [in the verse cited above]. Instead, all the porches and structures which protruded from the walls within the sanctuary were of stone and not of wood.
י
אסור לעשות אכסדראות של עץ במקדש כדרך שעושין בחצרות אע"פ שהוא בבנין ואינו עץ נטוע הרחקה יתירה היא שנאמר כל עץ אלא כל האכסדראות והסבכות היוצאות מן הכותלים שהיו במקדש של אבן היו לא של עץ:
Hayom Yom
Today's Hayom Yom
Tuesday, 20 Tishrei 5778 / October 10, 2017
Daily Study: Hayom Yom
Tuesday, Tishrei 20, 4th Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 97-103.
Tanya: Therefore, evil in (p. 527) ...the sacred Zohar. (p. 527).
During the movements of the lulav (p. 240) one should touch the chest with the lulav at the spot one strikes his heart for ashamnu.
My father once said at a farbrengen that this (practice)1 is similar to the idea that only through the earnestness before davening, when one is embittered over his sins, can there afterwards be an emotional excitement in davening.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Of touching the chest with the lulav at the spot where he strikes ashamnu; ashamnu being the daily confession-prayer for one's sins. (p. 61).
Daily Thought:
Explosive Joy
Joy is an overflowing, an explosion.
Something enters a person’s life for which he could never be prepared, and his previously tidy self erupts in song, dance and joy.
Approach the divine with a calculated mind, and there is no window for joy. Embrace the infinite beyond mind, and let joy surprise you.
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