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- ב"ה - Today in Judaism - Today is Monday, 26 Tishrei, 5778 · October 16, 2017Torah Reading:
Noach: Genesis 6:9-22Noach: Genesis 6:9 Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God. 10 Noach fathered three sons, Shem, Ham and Yefet. 11 The earth was corrupt before God, the earth was filled with violence. 12 God saw the earth, and, yes, it was corrupt; for all living beings had corrupted their ways on the earth.
13 God said to Noach, “The end of all living beings has come before me, for because of them the earth is filled with violence. I will destroy them along with the earth. 14 Make yourself an ark of gofer-wood; you are to make the ark with rooms and cover it with pitch both outside and inside. 15 Here is how you are to build it: the length of the ark is to be 450 feet, its width seventy-five feet and its height forty-five feet. 16 You are to make an opening for daylight in the ark eighteen inches below its roof. Put a door in its side; and build it with lower, second and third decks.
17 “Then I myself will bring the flood of water over the earth to destroy from under heaven every living thing that breathes; everything on earth will be destroyed. 18 But I will establish my covenant with you; you will come into the ark, you, your sons, your wife and your sons’ wives with you.
19 “From everything living, from each kind of living being, you are to bring two into the ark, to keep them alive with you; they are to be male and female. 20 Of each kind of bird, each kind of livestock, and each kind of animal creeping on the ground, two are to come to you, so that they can be kept alive. 21 Also take from all the kinds of food that are eaten, and collect it for yourself; it is to be food for you and for them.” 22 This is what Noach did; he did all that God ordered him to do.
Daily Quote: You stand today, all of you, before the L‑rd your G‑d: your heads, your tribes, your elders, your officers, and every Israelite man; your young ones, your wives, the stranger in your camp; from your wood-hewer to your water-drawer (Deuteronomy 29:9–10)
Daily Torah Study:
Chumash: Noach, 2nd Portion Genesis 7:1-7:16 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 7
1And the Lord said to Noah, "Come into the ark, you and all your household, for it is you that I have seen as a righteous man before Me in this generation. אוַיֹּ֤אמֶר יְהֹוָה֙ לְנֹ֔חַ בֹּֽא־אַתָּ֥ה וְכָל־בֵּֽיתְךָ֖ אֶל־הַתֵּבָ֑ה כִּי־אֹֽתְךָ֥ רָאִ֛יתִי צַדִּ֥יק לְפָנַ֖י בַּדּ֥וֹר הַזֶּֽה:
for it is you that I have seen as a righteous man before Me: But it does not say: “a righteous man, perfect” [as it does in 6:9]. From here [we deduce] that we tell part of a person’s praise in his presence and all of it in his absence. — [Gen. Rabbah 32:3]
כי אותך ראיתי צדיק: ולא נאמר צדיק תמים. מכאן שאומרים מקצת שבחו של אדם בפניו וכולו שלא בפניו:
2Of all the clean animals you shall take for yourself seven pairs, a male and its mate, and of the animals that are not clean, two, a male and its mate. במִכֹּ֣ל | הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתּ֑וֹ וּמִן־הַבְּהֵמָ֡ה אֲ֠שֶׁ֠ר לֹ֣א טְהֹרָ֥ה הִ֛וא שְׁנַ֖יִם אִ֥ישׁ וְאִשְׁתּֽוֹ:
Of all the clean animals: that are destined to be clean for Israel. We learn [from here] that Noah studied the Torah. — [Zev. 116a]
הטהורה: העתידה להיות טהורה לישראל, למדנו שלמד נח תורה:
seven pairs: in order that he might offer up some as a sacrifice upon leaving [the ark]. — [Tan. Vayakhel 6]
שבעה שבעה: כדי שיקריב מהם קרבן בצאתו:
3Also, of the fowl of the heavens, seven pairs, male and female, to keep seed alive on the face of the earth. גגַּ֣ם מֵע֧וֹף הַשָּׁמַ֛יִם שִׁבְעָ֥ה שִׁבְעָ֖ה זָכָ֣ר וּנְקֵבָ֑ה לְחַיּ֥וֹת זֶ֖רַע עַל־פְּנֵ֥י כָל־הָאָֽרֶץ:
Also, of the fowl of the heavens, etc.: Scripture speaks of the clean [fowl], and we learn that which is not explicit from that which is explicit. [i.e., Just as in the case of the animals, seven pairs of clean ones were to be brought into the ark, so was it in the case of the fowl, that seven pairs of clean ones were to be brought in, while of the unclean species, only one pair was to be saved.]
גם מעוף השמים וגו': בטהורים הכתוב מדבר. וילמד סתום מן המפורש:
4For in another seven days, I will make it rain upon the earth for forty days and forty nights, and I will blot out all beings that I have made, off the face of the earth." דכִּי֩ לְיָמִ֨ים ע֜וֹד שִׁבְעָ֗ה אָֽנֹכִי֙ מַמְטִ֣יר עַל־הָאָ֔רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה וּמָחִ֗יתִי אֶת־כָּל־הַיְקוּם֙ אֲשֶׁ֣ר עָשִׂ֔יתִי מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה:
For in another seven days: (Sanh. 108b) These are the seven days of mourning for the righteous Methuselah, for the Holy One, blessed be He, had consideration for his honor, and delayed the retribution. Go and calculate the years of Methuselah and you will find that they ended in the six-hundredth year of Noah’s life.
כי לימים עוד שבעה: אלו שבעת ימי אבלו של מתושלח הצדיק שחס הקב"ה על כבודו ועכב את הפורענות. צא וחשוב שנותיו של מתושלח ותמצא שהם כלים בשנת שש מאות שנה לחיי נח:
For in another seven days: What is the meaning of “another” ? A [period of] time following a [period of] time; this [period] was added to the one hundred and twenty years. — [See Rashi 6:14]
כי לימים עוד: מהו עוד, זמן אחר זמן, זה נוסף על מאה ועשרים שנה:
forty days: Corresponding to the [time required for the] formation of the fetus, for they sinned by burdening the One Who formed them, by fashioning the forms of mamzerim (children born of incestuous and forbidden unions). - [Gen. Rabbah 32:5]
ארבעים יום: כנגד יצירת הולד שקלקלו להטריח ליוצרם לצור צורת ממזרים:
5And Noah did, according to all that the Lord had commanded him. הוַיַּ֖עַשׂ נֹ֑חַ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖הוּ יְהֹוָֽה:
And Noah did: This refers to his entrance into the ark.
ויעש נח: זה ביאתו לתיבה:
6And Noah was six hundred years old, and the flood came about, water upon the earth. ווְנֹ֕חַ בֶּן־שֵׁ֥שׁ מֵא֖וֹת שָׁנָ֑ה וְהַמַּבּ֣וּל הָיָ֔ה מַ֖יִם עַל־הָאָֽרֶץ:
7And Noah went in and his sons and his wife and his sons' wives with him into the ark because of the flood waters. זוַיָּבֹ֣א נֹ֔חַ וּ֠בָנָ֠יו וְאִשְׁתּ֧וֹ וּנְשֵֽׁי־בָנָ֛יו אִתּ֖וֹ אֶל־הַתֵּבָ֑ה מִפְּנֵ֖י מֵ֥י הַמַּבּֽוּל:
And Noah…and his sons: The men separately and the women separately, because they were prohibited from engaging in marital relations since the world was steeped in pain. — [Tan. 11]
נח ובניו: האנשים לבד והנשים לבד, לפי שנאסרו בתשמיש המטה, מפני שהעולם היה שרוי בצער:
because of the flood waters: Noah, too, was of those who had little faith, believing and not believing that the Flood would come, and he did not enter the ark until the waters forced him to do so. — [Gen. Rabbah 32:6]
מפני מי המבול: אף נח מקטני אמנה היה, מאמין ואינו מאמין שיבא המבול ולא נכנס לתיבה עד שדחקוהו המים:
8Of the clean beasts and of the beasts that are not clean, and of the fowl, and all that creeps upon the earth. חמִן־הַבְּהֵמָה֙ הַטְּהוֹרָ֔ה וּמִ֨ן־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אֵינֶ֖נָּה טְהֹרָ֑ה וּמִ֨ן־הָע֔וֹף וְכֹ֥ל אֲשֶׁר־רֹמֵ֖שׂ עַל־הָֽאֲדָמָֽה:
9Two by two they came to Noah to the ark, male and female, as God had commanded Noah. טשְׁנַ֨יִם שְׁנַ֜יִם בָּ֧אוּ אֶל־נֹ֛חַ אֶל־הַתֵּבָ֖ה זָכָ֣ר וּנְקֵבָ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֱלֹהִ֖ים אֶת־נֹֽחַ:
they came to Noah: By themselves. — [Tan. Noach 12]
באו אל נח: מאליהן:
two by two: They were all equal in this number; the smallest number was two.
שנים שנים: כלם הושוו במנין זה, מן הפחות היו שנים:
10And it came to pass after the seven days, that the flood waters were upon the earth. יוַיְהִ֖י לְשִׁבְעַ֣ת הַיָּמִ֑ים וּמֵ֣י הַמַּבּ֔וּל הָי֖וּ עַל־הָאָֽרֶץ:
11In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on this day, all the springs of the great deep were split, and the windows of the heavens opened up. יאבִּשְׁנַ֨ת שֵֽׁשׁ־מֵא֤וֹת שָׁנָה֙ לְחַיֵּי־נֹ֔חַ בַּחֹ֨דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ בַּיּ֣וֹם הַזֶּ֗ה נִבְקְעוּ֙ כָּל־מַעְיְנוֹת֙ תְּה֣וֹם רַבָּ֔ה וַֽאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ:
in the second month: Rabbi Eliezer says: This refers to Marheshvan; Rabbi Joshua says: this refers to Iyar. — [Seder Olam Rabbah, ch. 4]
בחדש השני: רבי אליעזר אומר זה מרחשון, רבי יהושע אומר זה אייר:
were split: to emit their waters.
נבקעו: להוציא מימיהן:
the great deep: Measure for measure. They sinned with [Gen. 6:5]“the evil of man was great,” and they were punished with “the great deep.” - [Sanh. 108a]
תהום רבה: מדה כנגד מדה, הם חטאו ברבה רעת האדם (בראשית ו ה) ולקו בתהום רבה:
12And the rain was upon the earth for forty days and forty nights. יבוַיְהִ֥י הַגֶּ֖שֶׁם עַל־הָאָ֑רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה:
And the rain was upon the earth: And further (verse 17) Scripture says: “Now the Flood was [upon the earth].” But when He brought them [the rains] down, He brought them down with mercy, so that if they would repent, they would be rains of blessing. When they did not repent, they became a flood. — [Midrash Hane’elam, Zohar Chadash 28a]
ויהי הגשם על הארץ: ולהלן הוא אומר (פסוק יז) ויהי המבול, אלא כשהורידן, הורידן ברחמים שאם יחזרו יהיו גשמי ברכה, וכשלא חזרו היו למבול:
forty days, etc.: The first day does not count because its night was not included with it, [i.e., on the night preceding it, no rain fell] for it is written (verse 11): “on this day, all the springs were split.” The result is that the forty days ended on the twenty-eighth of Kislev, according to Rabbi Eliezer. For the months are counted according to their order, one full [composed of thirty days], and one defective [composed of twenty-nine days], leaving twelve days of Marcheshvan and twenty-eight of Kislev [totalling forty].
ארבעים יום וגו': אין יום ראשון מן המנין לפי שאין לילו עמו, שהרי כתיב ביום הזה נבקעו כל מעינות, נמצאו ארבעים יום כלים בכ"ח בכסליו, לרבי אליעזר שהחדשים נמנין כסדרן אחד מלא ואחד חסר, הרי שנים עשר ממרחשון ועשרים ושמונה מכסליו:
13On this very day, Noah came, and Shem and Ham and Japheth, Noah's sons, and Noah's wife and his sons' three wives with them, into the ark. יגבְּעֶ֨צֶם הַיּ֤וֹם הַזֶּה֙ בָּ֣א נֹ֔חַ וְשֵֽׁם־וְחָ֥ם וָיֶ֖פֶת בְּנֵי־נֹ֑חַ וְאֵ֣שֶׁת נֹ֗חַ וּשְׁל֧שֶׁת נְשֵֽׁי־בָנָ֛יו אִתָּ֖ם אֶל־הַתֵּבָֽה:
On this very day: Scripture teaches you that the people of his generation were saying, “If we see him going into the ark, we will break it and kill him.” Said the Holy One, blessed be He, “I will bring him in before the eyes of all, and we will see whose word will prevail!” - [Sifrei Ha’azinu 337]
בעצם היום הזה: למדך הכתוב שהיו בני דורו אומרים אילו אנו רואים אותו נכנס לתיבה אנו שוברין אותה והורגין אותו, אמר הקב"ה אני מכניסו לעיני כלם ונראה דבר מי יקום:
14They, and every beast after its kind, and every domestic animal after its kind, and every creeping thing that creeps on the earth after its kind, and every fowl after its kind, every bird of every wing. ידהֵ֜מָּה וְכָל־הַֽחַיָּ֣ה לְמִינָ֗הּ וְכָל־הַבְּהֵמָה֙ לְמִינָ֔הּ וְכָל־הָרֶ֛מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָ֖רֶץ לְמִינֵ֑הוּ וְכָל־הָע֣וֹף לְמִינֵ֔הוּ כֹּ֖ל צִפּ֥וֹר כָּל־כָּנָֽף:
bird of every wing: It [the word צִפּוֹר is in the construct state [meaning]:“birds of every type of wing,” to include locusts. (The word כָּנָף means feather, as (Lev. 1:17):“And he shall split it apart with its feathers (בִכְנָפָיו)” for even its feathers were included in the burnt offering. Here too, [the meaning is] any bird with any kind of appearance of feathers). [Chul. 139b]
צפור כל כנף: דבוק הוא, צפור של כל מין כנף, לרבות חגבים (כנף לשון נוצה כמו (ויקרא א יז) ושסע אותו בכנפיו שאפילו נוצתה עולה, אף כאן צפור כל מין מראית נוצה):
15And they came to Noah to the ark, two by two of all flesh in which there is the spirit of life. טווַיָּבֹ֥אוּ אֶל־נֹ֖חַ אֶל־הַתֵּבָ֑ה שְׁנַ֤יִם שְׁנַ֨יִם֙ מִכָּל־הַבָּשָׂ֔ר אֲשֶׁר־בּ֖וֹ ר֥וּחַ חַיִּֽים:
16And those who came male and female of all flesh came, as God had commanded him, and the Lord shut him in. טזוְהַבָּאִ֗ים זָכָ֨ר וּנְקֵבָ֤ה מִכָּל־בָּשָׂר֙ בָּ֔אוּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִ֑ים וַיִּסְגֹּ֥ר יְהֹוָ֖ה בַּֽעֲדֽוֹ:
and the Lord shut him in: He protected him (Targum Onkelos) that they should not break it; He surrounded the ark with bears and lions, and they killed some of them (Tan. Buber Noach 10). The simple meaning of the verse is that He closed [the ark] in front of him against the water. Likewise, every בְּעַד in Scripture is an expression of “in front of.” (Below 20:18): “in front of (בְּעַד) every womb”; (II Kings 4:4): “in front of you (בַּעֲדֵךְ) and in front of (וּבְעַד) your sons”; (Job 2:4): “skin in front of (בְּעַד) skin” ; (Ps. 3:4): “a shield in front of me (בַּעֲדִי)”; (I Sam. 12:19): “Pray בְּעַד your servants,” meaning “in front” [on behalf] of your servants.
ויסגור ה' בעדו: הגין עליו שלא ישברוה, הקיף התיבה דובים ואריות והיו הורגים בהם. ופשוטו של מקרא סגר כנגדו מן המים וכן כל בעד שבמקרא לשון כנגד הוא (בראשית כ יח) בעד כל רחם, (מ"ב ד ד) בעדך ובעד בניך, (איוב ב ד) עור בעד עור, (תהלים ג ד) מגן בעדי, (ש"א יב יט) התפלל בעד עבדיך, כנגד עבדיך:
Tehillim: Psalm Chapter 119, Verses 97-176
• Hebrew text
• English text
Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Iggeret HaKodesh, middle of Epistle 25
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Monday, Tishrei 26, 5778 · October 16, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 25
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וכנודע מה שאמר הבעל שם טוב ז״ל על פסוק: לעולם, ה׳, דברך נצב בשמים
The teaching of the Baal Shem Tov, of blessed memory, on the verse,1 “Forever, O G‑d, Your word stands firm in the heavens,” is well known:
As mentioned above in Shaar HaYichud VehaEmunah, ch. 1, the Baal Shem Tov expanded and disseminated the following concept that appears in Midrash Tehillim:
שצירוף אותיות שנבראו בהן השמים, שהוא מאמר יהי רקיע כו׳
The combinations of the letters with which the heavens were created, i.e., the creative utterance,2 “Let there be a firmament...,”
הן נצבות ועומדות מלובשות בשמים לעולם, להחיותם ולקיימם
stand and remain vested in the heavens forever, to animate and sustain them.
As the Alter Rebbe explained in greater detail in Shaar HaYichud VehaEmunah, chs. 1 and 2, this is also the case with regard to all created beings.
ולא כהפלוסופים שכופרים בהשגחה פרטית
This differs from the view of the philosophers who deny the individual Providence of the Creator over each and every one of His creations.
ומדמין בדמיונם הכוזב את מעשה ה׳, עושה שמים וארץ, למעשה אנוש ותחבולותיו
Using their false analogy, they liken the work of G‑d, the Maker of heaven and earth, to the work of man and his devices.
כי כאשר יצא לצורף כלי, שוב אין הכלי צריך לידי הצורף
For when a metal-smith has completed a vessel, [it] no longer needs the hands of the smith;
שאף שידיו מסולקות הימנו, הוא קיים מעצמו
though his hands are removed from it, it remains intact by itself.
Some philosophers apply this model to the creation of heaven and earth, and imagine that once G‑d created them they need Him no more, G‑d forbid. These thinkers thus deny hashgachah pratit, individually-directed Divine Providence — the Creator’s constant and ongoing contact with His created beings.
וטח מראות עיניהם ההבדל הגדול שבין מעשה אנוש ותחבולותיו
But their eyes are bedaubed so that they cannot see the great difference between man’s work and schemes,
שהוא יש מיש
which is [the production of] something out of something (yesh miyesh),
רק שמשנה הצורה והתמונה
where he merely changes the form and the appearance,
The shapeless piece of silver that a craftsman transforms into a vessel (a) already existed, and (b) was innately malleable. The craftsman has thus innovated nothing, and the vessel once shaped will therefore not be dependent on him.
The philosophers, however, do not see the difference between this,
למעשה שמים וארץ, שהוא יש מאין
and the creation of heaven and earth, which is creatio ex nihilo (yesh me’ayin), creating something out of nothing.
As the Alter Rebbe will soon point out, something brought into existence out of nothing cannot continue to exist unless the power that creates it remains constantly vested within it.
והוא פלא גדול יותר מקריעת ים סוף, על דרך משל
This — the creation of heaven and earth ex nihilo — is an [even] greater wonder than, for example, the splitting of the Red Sea,
אשר הוליך ה׳ ברוח קדים עזה כל הלילה, ויבקעו המים
which G‑d drove back3 “by a strong east wind all that night,... and the waters were divided,” and stood upright like a wall.
ואילו פסק הרוח כרגע, היו המים חוזרים וניגרים במורד, כדרכם וטבעם, ולא קמו כחומה
If the wind had ceased even for a moment, the waters would again have flowed downward, as is their way and nature, and they would not have stood upright like a wall,
In the corresponding passage in Shaar HaYichud VehaEmunah, the Alter Rebbe adds the words “without a doubt.”
אף שטבע זה במים, הוא גם כן נברא ומחודש יש מאין
even though this characteristic of water — to flow downward — is also created and innovated ex nihilo.
As the Rebbe explains, not only the water itself, but also its characteristic of fluidity, was created ex nihilo.
Thus, when the wind caused the water to stand like a stone wall, this fluid nature had only to be replaced by the capability of a solid, so that it could stand erect. Nevertheless, since this quality is uncharacteristic of water, this innovation had to be constantly and continuously brought about by the power that first made it possible. (Indeed, were the wind to cease, the water would have reverted to its former self.) Thus, even when a yesh is merely changed into another yesh, the activating force must be constantly present.
The Alter Rebbe now goes on to show how the property of fluidity is not intrinsic to water, but must be created within it.
Certain characteristics do not need to be created separately from a particular being, for they are intrinsic to all created beings; for example, all created beings occupy space. Water, however, need not necessarily flow. Other created beings exist quite happily without this property, and when water exists as a solid (as ice) it too possesses the quality of rigidity. The quality of fluidity is thus not intrinsic to water.
This is what the Alter Rebbe now goes on to say:
שהרי חומת אבנים נצבת מעצמה, בלי רוח, רק שטבע המים אינו כן
For a wall of stone stands erect by itself, without [the assistance of] any wind, but the nature of water is not so.
As stated above, the property of fluidity was something that G‑d created within the already existing entity of water. Though the wind had only to change one yesh to another, replacing the property of fluidity by the property of solidity, this is still considered a wondrous event. And in order for this to have been accomplished, the activating force — in this case, the wind — had to be working constantly.
How much more will this be the case, the Alter Rebbe will soon conclude, with regard to creating a yesh out of utter nothingness. And indeed, the Divine Source responsible for the innovation of the entire universe out of nothing, must be consistently vested within it, in order to enable it to endure and not revert to nothingness. Such a corollary should have been imperative even according to the philosophers. They thus err on two grounds — in their above-mentioned reliance on a misleading analogy, and in their failure to realize that the activating force must constantly be invested within the created being.
Thus, to resume the above argument, if for the miraculous splitting of the Red Sea that only involved the changing of one yesh to another, the continuous action of G‑d was necessary, —
וכל שכן וקל וחומר בבריאת יש מאין, שהוא למעלה מן הטבע, והפלא ופלא יותר מקריעת ים סוף
How much more so, with respect to the creation of an existent being out of nothing, for this transcends nature, and is far more wondrous than the splitting of the Red Sea;
על אחת כמה וכמה שבהסתלקות חס ושלום כח הבורא יש מאין מן הנברא, ישוב הנברא לאין ואפס ממש
surely if the creative power that creates an existent being out of nothing were (heaven forfend) to be withdrawn from a created being, that being would revert to utter naught and non-existence.
אלא צריך להיות כח הפועל בנפעל תמיד, להחיותו ולקיימו
Rather,4 the activating force of the Creator, which initially brings every created being into existence, must continuously be present within the thing created, to give it life and continued existence.
ובחינה זו היא דבר ה׳ ורוח פיו שבעשרה מאמרות, שבהן נברא העולם
This5 [force] is the “word of G‑d” and the “breath of His mouth,” that are to be found in the Ten Utterances by which the universe was created.
The Ten Utterances are the source of the “letters of speech” by means of which all of creation is brought into existence. Moreover, as explained in the first chapter of Shaar HaYichud VehaEmunah, even those created beings which are not specifically mentioned in the Ten Utterances, likewise derive their vitality from the Ten Utterances by means of various combinations, substitutions and transpositions of these letters.
ואפילו ארץ הלזו הגשמית, ובחינת דומם שבה
And even as regards this physical earth and its inorganic component,
Earth6 possesses a potential (ko’ach hatzomeiach) that enables vegetation to grow. In the case of created beings that are part of the vegetative realm, growth thus visibly testifies to the presence of an activating force. Created beings that are part of the inanimate or inorganic realm that is represented in the earth, demonstrate no signs of life at all, not even growth.
חיותן וקיומן הוא דבר ה׳ מעשרה מאמרות, המלובש בהן ומקיימן, להיות דומם ויש מאין
their life-force and continued existence is the “word of G‑d” that is to be found in the Ten Utterances that is vested in them, maintaining them as inorganic matter and as substantiality ex nihilo,
ולא יחזרו לאין ואפס ממש, כשהיו
so that they will not revert to the absolute naught and nothingness they had been prior to their creation.
וזהו שאמר האריז״ל, שגם בדומם כאבנים ועפר ומים, יש בהם בחינת נפש וחיות רוחניית
And this is the meaning of the statement of R. Isaac Luria, of blessed memory,7 that there is a kind of soul and spiritual life-force even in inorganic matter such as stones and dust and water, entities that display no signs of life.
This “soul” and spiritual life-force is the “word of G‑d,” the potent Divine speech that continuously creates all beings; i.e., the Shechinah.
| FOOTNOTES | |
| 1. | Tehillim 119:89. |
| 2. | Bereishit 1:6. |
| 3. | (18) Shmot 14:21. |
| 4. | ׳Cf. Kuzari III, 11. |
| 5. | The Heb. זה has been emended to זו, according to the Table of Corrections (Luach HaTikkun) compiled by the Rebbe. |
| 6. | Note of the Rebbe: “It seems that the above comment understands eretz to mean ‘earth’ [in the sense of soil or dust], (as in the verse, ‘Let the soil bring forth...’). To me, however, it appears that eretz here is intended as a contrast to ‘heavens’ in the above-quoted phrase, ‘[Your word, O G‑d, stands firm in the] heavens,’ and likewise in contrast to ‘the upper and lower worlds’ [in the corresponding passage] (in ch. 1 of Shaar HaYichud VehaEmunah; see there). [The Alter Rebbe’s text should thus be translated, ‘And even as regards this physical world....’] The distinction drawn in the above comment between [those categories of created beings which have] the power of growth [and those which have not], etc., is thus not necessary. Moreover, [the Alter Rebbe] immediately goes on to speak explicitly of ‘inorganic matter such as stones and dust....’” |
| 7. | Etz Chayim, Shaar 39, ch. 3; see also Shaar 50. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMonday, Tishrei 26, 5778 · October 16, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
Confessing Sins
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
FOOTNOTES
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
Positive Commandment 10
The Shema
"And you shall talk of them ... when you lie down and when you rise up"—Deuteronomy 6:7.
We are commanded to recite the Shema twice daily: morning and night. Women are not obligated in this time-bound mitzvah.
Full text of this Mitzvah »
The Shema
Positive Commandment 10
Translated by Berel Bell
The 10th mitzvah is that we are commanded to recite the Shema1 daily, both in the evening and in the morning.
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall speak of them when you sit in your house [and when you walk on the road, when you lie down and when you rise.]"
The details of this mitzvah have been explained in the tractate Berachos. There3 it is explained that reciting Shema is a Biblical requirement.4
The Tosefta5 explains [regarding the mitzvah of prayer]: "Just as the Torah established the time for reciting Shema, so our Sages established a time for prayer." The meaning of this statement is as follows: Although prayer itself is ordained by the Torah, as explained above,6 the set times for prayer are not. The Sages established the times for prayer. This is also the meaning of the statement,7 "The prayers were established to correspond to the tamid sacrifices."8 This means that the Sages established the times of prayer to correspond to the times of the sacrifices.9
Women are not obligated in this mitzvah.
FOOTNOTES
1.Deut. 6:4.
2.Deut. 6:7.
3.Berachos 21a.
4.The Rambam brings this to prove that this mitzvah, since it is Biblical in origin, counts among the 613.
5.Berachos, beginning of Ch. 3.
6.P5.
7.Berachos 26a.
8.See P39.
9.These passages prove that not only is the recital of Shema itself ordained by the Torah, but that the times are also ordained by the Torah. This makes reciting Shema a mitzvah she'ha'zman groma — a mitzvah connected with a set time — from which women are exempt. See Yad HaLevi on Sefer Hamitzvos, P10, note 1.
Rambam:
• 1 Chapter A Day: Yesodei haTorah Yesodei haTorah - Chapter Eight
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1
The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach's band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you," and [Deuteronomy 5:3] states: "God did not make this covenant with our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses' prophecy that leaves no shortcoming? [Exodus 19:9] states: "Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever." It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.
א
משה רבינו לא האמינו בו ישראל מפני האותות שעשה שהמאמין על פי האותות יש בלבו דופי שאפשר שיעשה האות בלט וכשוף אלא כל האותות שעשה משה במדבר לפי הצורך עשאם לא להביא ראיה על הנבואה היה צריך להשקיע את המצריים קרע את הים והצלילן בתוכו צרכנו למזון הוריד לנו את המן צמאו בקע להן את האבן כפרו בו עדת קרח בלעה אותן הארץ וכן שאר כל האותות ובמה האמינו בו במעמד הר סיני שעינינו ראו ולא זר ואזנינו שמעו ולא אחר האש והקולות והלפידים והוא נגש אל הערפל והקול מדבר אליו ואנו שומעים משה משה לך אמור להן כך וכך וכן הוא אומר פנים בפנים דבר ה' עמכם ונאמר לא את אבותינו כרת ה' את הברית הזאת ומנין שמעמד הר סיני לבדו היא הראיה לנבואתו שהיא אמת שאין בו דופי שנאמר הנה אנכי בא אליך בעב הענן בעבור ישמע העם בדברי עמך וגם בך יאמינו לעולם מכלל שקודם דבר זה לא האמינו בו נאמנות שהיא עומדת לעולם אלא נאמנות שיש אחריה הרהור ומחשבה:
2
Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], "And they will listen to your voice."
Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: "They will not believe me" [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: "This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.
ב
נמצאו אלו ששולח להן הם העדים על נבואתו שהיא אמת ואינו צריך לעשות להן אות אחר שהם והוא עדים בדבר כשני עדים שראו דבר אחד ביחד שכל אחד מהן עד לחבירו שהוא אומר אמת ואין אחד מהן צריך להביא ראיה לחבירו כך משה רבינו כל ישראל עדים לו אחר מעמד הר סיני ואינו צריך לעשות להם אות וזהו שאמר לו הקדוש ברוך הוא בתחילת נבואתו בעת שנתן לו האותות לעשותן במצרים ואמר לו ושמעו לקולך ידע משה רבינו שהמאמין על פי האותות יש בלבבו דופי ומהרהר ומחשב והיה נשמט מלילך ואמר והן לא יאמינו לי עד שהודיעו הקב"ה שאלו האותות אינן אלא עד שיצאו ממצרים ואחר שיצאו ויעמדו על ההר הזה יסתלק הרהור שמהרהרין אחריך שאני נותן לך כאן אות שידעו שאני שלחתיך באמת מתחילה ולא ישאר בלבם הרהור והוא שהכתוב אומר וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה נמצאת אומר שכל נביא שיעמוד אחר משה רבינו אין אנו מאמינים בו מפני האות לבדו כדי שנאמר אם יעשה אות נשמע לו לכל מה שיאמר אלא מפני המצוה שצוה משה בתורה ואמר אם נתן אות אליו תשמעון כמו שצונו לחתוך הדבר על פי שנים עדים ואף על פי שאין אנו יודעין אם העידו אמת אם שקר כך מצוה לשמוע מזה הנביא אע"פ שאין אנו יודעים אם האות אמת או בכישוף ולט:
3
Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony concerning a matter to a man who had observed the situation with his own eyes. He will never listen to them and will know for certain that they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such] a sign or wonder will come, you should not listen to the words of that prophet." He comes to you with signs and wonders to deny what you saw with your own eyes. We believe in a wonder [as evidence of a prophet's reliability] only because of the mitzvah which Moses commanded us. Therefore, how can a wonder [cause us to] accept this [person] who comes to deny the prophecy of Moses which we saw and heard?
ג
לפיכך אם עמד הנביא ועשה אותות ומופתים גדולים ובקש להכחיש נבואתו של משה רבינו אין שומעין לו ואנו יודעין בבאור שאותן האותות בלט וכשוף הן לפי שנבואת משה רבינו אינה על פי האותות כדי שנערוך אותות זה לאותות זה אלא בעינינו ראינוה ובאזנינו שמענוה כמו ששמע הוא הא למה הדבר דומה לעדים שהעידו לאדם על דבר שראה בעיניו שאינו כמו שראה שאינו שומע להן אלא יודע בודאי שהן עדי שקר לפיכך אמרה תורה שאם בא האות והמופת לא תשמע אל דברי הנביא ההוא שהרי זה בא אליך באות ומופת להכחיש מה שראית בעיניך והואיל ואין אנו מאמינים במופת אלא מפני המצות שצונו משה היאך נקבל מאות זה שבא להכחיש נבואתו של משה שראינו וששמענו:
Rambam:
• 3 Chapters A Day: Teshuvah Teshuvah - Chapter Ten, Kri'at Shema Kri'at Shema - Chapter One, Kri'at Shema Kri'at Shema - Chapter Two
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1
A person should not say: "I will fulfill the mitzvot of the Torah and occupy myself in its wisdom in order to receive all the blessings which are contained within it or in order to merit the life of the world to come."
"[Similarly,] I will separate myself from all the sins which the Torah warned against so that I will be saved from all the curses contained in the Torah or so that [my soul] will not be cut off from the life of the world to come."
It is not fitting to serve God in this manner. A person whose service is motivated by these factors is considered one who serves out of fear. He is not on the level of the prophets or of the wise.
The only ones who serve, God in this manner are common people, women, and minors. They are trained to serve God out of fear until their knowledge increases and they serve out of love.
א
אל יאמר אדם הריני עושה מצות התורה ועוסק בחכמתה כדי שאקבל כל הברכות הכתובות בה או כדי שאזכה לחיי העולם הבא ואפרוש מן העבירות שהזהירה תורה מהן כדי שאנצל מן הקללות הכתובות בתורה או כדי שלא אכרת מחיי העולם הבא אין ראוי לעבוד את ה' על הדרך הזה שהעובד על דרך זה הוא עובד מיראה ואינה מעלת הנביאים ולא מעלת החכמים ואין עובדים ה' על דרך זה אלא עמי הארץ והנשים והקטנים שמחנכין אותן לעבוד מיראה עד שתרבה דעתן ויעבדו מאהבה:
2
One who serves [God] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it.
This is a very high level which is not merited by every wise man. It is the level of our Patriarch, Abraham, whom God described as, "he who loved Me," for his service was only motivated by love.
God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: "Love God, your Lord.'' When a man will love God in the proper manner, he will immediately perform all of the mitzvot motivated by love.
ב
העובד מאהבה עוסק בתורה ובמצות והולך בנתיבות החכמה לא מפני דבר בעולם ולא מפני יראת הרעה ולא כדי לירש הטובה אלא עושה האמת מפני שהוא אמת וסוף הטובה לבא בגללה ומעלה זו היא מעלה גדולה מאד ואין כל חכם זוכה לה והיא מעלת אברהם אבינו שקראו הקב"ה אוהבו לפי שלא עבד אלא מאהבה והיא המעלה שצונו בה הקדוש ברוך הוא על ידי משה שנאמר ואהבת את ה' אלהיך ובזמן שיאהוב אדם את ה' אהבה הראויה מיד יעשה כל המצות מאהבה:
3
What is the proper [degree] of love? That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick.
[A lovesick person's] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: "Love God...] with all your heart and with all soul."
This concept was implied by Solomon [Song of Songs 2:5] when he stated, as a metaphor: "I am lovesick." [Indeed,] the totality of the Song of Songs is a parable describing [this love].
ג
וכיצד היא האהבה הראויה הוא שיאהב את ה' אהבה גדולה יתירה עזה מאוד עד שתהא נפשו קשורה באהבת ה' ונמצא שוגה בה תמיד כאלו חולה חולי האהבה שאין דעתו פנויה מאהבת אותה אשה והוא שוגה בה תמיד בין בשבתו בין בקומו בין בשעה שהוא אוכל ושותה יתר מזה תהיה אהבת ה' בלב אוהביו שוגים בה תמיד כמו שצונו בכל לבבך ובכל נפשך והוא ששלמה אמר דרך משל כי חולת אהבה אני וכל שיר השירים משל הוא לענין זה:
4
The Sages of the previous generations declared: Should one say: "I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in' order that I receive reward in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful to observe My commandments...] to love God; [implying] that all that you do should only be done out of love.
The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [which comes from] His commandments.
In a similar manner, the great Sages would command the more understanding and brilliant among their students in private: "‘Do not be like servants who serve their master [for the sake of receiving a reward].’ Rather, since He is the Master, it is fitting to serve Him;" i.e., serve [Him] out of love.
ד
אמרו חכמים הראשונים שמא תאמר הריני למד תורה בשביל שאהיה עשיר בשביל שאקרא רבי בשביל שאקבל שכר בעולם הבא תלמוד לומר לאהבה את ה' כל מה שאתם עושים לא תעשו אלא מאהבה ועוד אמרו חכמים במצותיו חפץ מאד ולא בשכר מצותיו וכן היו גדולי החכמים מצוים לנבוני תלמידיהם ומשכיליהם ביחוד אל תהיו כעבדים המשמשים את הרב וכו' אלא מפני שהוא הרב ראוי לשמשו כלומר עבדו מאהבה:
5
Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for the God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth who commanded it, is one who occupies himself for God's sake.
Nevertheless, our Sages declared: A person should always occupy himself with the Torah even when it is not for God's sake for out of [service which is not intended] for God's sake will come service that is intended for God's sake.
Therefore, when one teaches children, women, and most of the common people, one should teach them to serve out of fear and in order to receive a reward. As their knowledge grows and their wisdom increases, this secret should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually until they grasp it and know it and begin serving [God] out of love.
ה
כל העוסק בתורה כדי לקבל שכר או כדי שלא תגיע עליו פורענות הרי זה עוסק שלא לשמה וכל העוסק בה לא ליראה ולא לקבל שכר אלא מפני אהבת אדון כל הארץ שצוה בה הרי זה עוסק בה לשמה ואמרו חכמים לעולם יעסוק אדם בתורה ואפילו שלא לשמה שמתוך שלא לשמה בא לשמה לפיכך כשמלמדין את הקטנים ואת הנשים וכלל עמי הארץ אין מלמדין אותן אלא לעבוד מיראה וכדי לקבל שכר עד שתרבה דעתן ויתחכמו חכמה יתירה מגלים להם רז זה מעט מעט ומרגילין אותן לענין זה בנחת עד שישיגוהו וידעוהו ויעבדוהו מאהבה:
6
It is a well-known and clear matter that the love of God will not become attached within a person's heart until he becomes obsessed with it at all times as is fitting, leaving all things in the world except for this. This was implied by the command [Deuteronomy 6:5: "Love God, your Lord,] with all your heart and all your soul.
One can only love God [as an outgrowth] of the knowledge with which he knows Him. The nature of one's love depends on the nature of one's knowledge! A small [amount of knowledge arouses] a lesser love. A greater amount of knowledge arouses a greater love.
Therefore, it is necessary for a person to seclude himself in order to understand and conceive wisdom and concepts which make his creator known to him according to the potential which man possesses to understand and comprehend as we explained in Hilchot Yesodei HaTorah.
ו
דבר ידוע וברור שאין אהבת הקב"ה נקשרת בלבו של אדם עד שישגה בה תמיד כראוי ויעזוב כל מה שבעולם חוץ ממנה כמו שצוה ואמר בכל לבבך ובכל נפשך אינו אוהב הקדוש ברוך הוא אלא בדעת שידעהו ועל פי הדעה תהיה האהבה אם מעט מעט ואם הרבה הרבה לפיכך צריך האדם ליחד עצמו להבין ולהשכיל בחכמות ותבונות המודיעים לו את קונו כפי כח שיש באדם להבין ולהשיג כמו שבארנו בהלכות יסודי התורה:
Blessed be God who grants assistance. This concludes the first book, the Book of Knowledge, with the help of the Almighty. The amount of chapters in this book are 46:
Hilchot Yesodei HaTorah - 10 chapters.
Hilchot De'ot - 7 chapters.
Hilchot Talmud Torah - 7 chapters.
Hilchot Avodat Kochavim - 12 chapters.
Hilchot Teshuvah - 10 chapters.
ספר ראשון והוא ספר המדע:
Shema - Chapter One
"Oh, how I love Your Torah. It is what I discuss the entire day." (Psalms 119:97)
Introduction to Hilchos Kri'as Shema
This section contains one positive Torah commandment: to recite the Shema twice daily.
The elucidation of this commandment appears in the following chapters.
הלכות קריאת שמע - הקדמה
הלכות קריאת שמע מצות עשה אחת והיא לקרות קריאת שמע פעמים ביום: וביאור מצוה זו בפרקים אלו:
1
We [are obligated to] recite the Shema twice daily - in the evening and in the morning - as [Deuteronomy 6:7] states: "...when you lie down and when you rise" - i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise, this being daytime.
א
פעמים בכל יום קוראין ק"ש בערב ובבקר שנאמר ובשכבך ובקומך בשעה שדרך בני אדם שוכבין וזה הוא לילה ובשעה שדרך בני אדם עומדין וזה הוא יום:
Commentary on Halachah 1
2
And what is it that one recites? These three sections:
"Hear O Israel..." (Deuteronomy 6:4-9),
"And if you will listen..." (Deuteronomy 11:13-21),and
"And God said..." (Numbers 15:37-41).
We begin with the section of "Hear O Israel" since it contains [the concept of] the unity of God, [the commandment of] loving Him and the study of Torah, it being a fundamental principle upon which everything is based.
After it, [we read] "And if you will listen...," since it contains the imperative to fulfill the rest of the commandments, and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments.
ב
ומה הוא קורא שלשה פרשיות אלו הן:
שמע והיה אם שמוע ויאמר ומקדימין לקרות פרשת שמע מפני שיש בה יחוד השם ואהבתו ותלמודו שהוא העיקר הגדול שהכל תלוי בו ואחריה והיה אם שמוע שיש בה צווי על (זכירת) שאר כל המצות ואחר כך פרשת ציצית שגם היא יש בה צווי זכירת כל המצות:
Commentary on Halachah 2
3
The commandment of tzitzit is not obligatory at night. Nevertheless, we recite [the section describing] it at night because it contains mention of the exodus from Egypt.
We are commanded to mention the exodus both during the day and at night as [Deuteronomy 16:3] states: "In order that you shall remember the day of your leaving the land of Egypt all the days of your life."
Reading these three sections in this order constitutes the recitation of the Shema.
ג
אע"פ שאין מצות ציצית נוהגת בלילה קוראין אותה בלילה מפני שיש בה זכרון יציאת מצרים ומצוה להזכיר יציאת מצרים ביום ובלילה שנאמר למען תזכור את יום צאתך מארץ מצרים כל ימי חייך וקריאת שלש פרשיות אלו על סדר זה היא הנקראת קריאת שמע:
Commentary on Halachah 3
4
When reciting the Shema, after completing the first verse, one says quietly "Blessed be the name of the glory of His Kingdom forever." He then continues to read the first section in its normal fashion: "And you shall love God, your Lord..."
Why do we read it in this fashion? It is our tradition that when the patriarch, Jacob, gathered all his sons together in Egypt close to his death, he commanded and urged them regarding the Unity of God and the path of God upon which Abraham and Isaac, his father, had tread.
He asked them: "My sons, perhaps there are dregs among you, one who does not stand with me in the Unity of God?" This is comparable to the manner in which Moses, our teacher, said to us: "Lest there be among you a man or woman [whose heart turns this day from God...]" (Deuteronomy 29:17).
They all answered and said: "Listen, Israel, God is our Lord, God is One," i.e., listen to us, Israel, our father, God is our Lord, God is One.
The wise elder responded: "Blessed be the Name of the Glory of His Kingdom forever." Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse.
ד
הקורא קריאת שמע כשהוא גומר פסוק ראשון אומר בלחש ברוך שם כבוד מלכותו לעולם ועד וחוזר וקורא כדרכו ואהבת את יי' אלהיך עד סופה ולמה קורין כן מסורת היא בידינו שבשעה שקבץ יעקב אבינו את בניו במצרים בשעת מיתתו ציום וזרזם על יחוד השם ועל דרך ה' שהלך בה אברהם ויצחק אביו ושאל אותם ואמר להם בני שמא יש בכם פסלות מי שאינו עומד עמי ביחוד השם כענין שאמר לנו משה רבינו פן יש בכם איש או אשה וגו' ענו כולם ואמרו שמע ישראל יי' אלהינו יי' אחד כלומר שמע ממנו אבינו ישראל יי' אלהינו יי' אחד פתח הזקן ואמר ברוך שם כבוד מלכותו לעולם ועד לפיכך נהגו כל ישראל לומר שבח ששבח בו ישראל הזקן אחר פסוק זה:
Commentary on Halachah 4
5
Blessings are recited before and after Kri'at Shema. In the day, one recites two blessings before it and one after it. At night, one recites two blessings before and two blessings after it.
ה
הקורא קריאת שמע מברך לפניה ולאחריה ביום מברך שתים לפניה ואחת לאחריה ובלילה מברך שתים לפניה ושתים לאחריה:
6
The first blessing preceding [the Shema] in the day [begins: "Blessed are You, God...], the One who forms the light and creates darkness,..." The second blessing [begins with]: "With everlasting love, You have loved us..."
[The Shema] is followed by [the section beginning] "True and certain..."
The first blessing preceding [the Shema] at night [begins: "Blessed are You, God...], the One who brings the evening,..." and the second [begins] "With everlasting love, You have loved Your people Israel." The first blessing after [the Shema] is [the section begining] "True and faithful..." and the second [begins] "Lay us down..."
ו
ברכה ראשונה שלפניה ביום יוצר אור ובורא חשך וכו' וברכה שנייה אהבת עולם אהבתנו ושל אחריה אמת ויציב וברכה ראשונה שלפניה בלילה מעריב ערבים וכו' שנייה לה אהבת עולם בית ישראל עמך אהבת כו' וברכה ראשונה על אחריה אמת ואמונה שנייה לה השכיבנו:
Commentary on Halachah 6
7
The first blessing preceding [the Shema], both in the day and at night, begins "Blessed [are You, God, our Lord...]" and concludes "Blessed [are You, God]..." The rest of the blessings all conclude with "Blessed [are]...," but do not begin "Blessed [are]..."
These blessings and all the rest of the blessings familiar to the Jewish people were instituted by Ezra, the scribe, and his court. One may not detract from them or add to them.
In every instance that they decreed to conclude with "Blessed...," one may not omit this conclusion. Where they decreed not to conclude [with "Blessed..."], one may not conclude with it. Where they decreed not to begin with "Blessed," one may not begin with it. Where they decreed to begin [with "Blessed..."], one may not omit it.
The general principle is that anyone who deviates from the set form of blessings established by the Sages is mistaken and must recite the blessing again in its proper form.
Anyone who does not say [the paragraph of] "True and certain..." in the morning prayer or [the paragraph of] "True and faithful..." in the evening prayer does not fulfill his obligation.
ז
ברכה ראשונה שלפניה בין ביום בין בלילה פותח בה בברוך וחותם בה בברוך ושאר ברכותיה חותם בכל אחת מהן בברוך ואין להם פתיחה בברוך ברכות אלו עם שאר כל הברכות הערוכות בפי כל ישראל עזרא הסופר ובית דינו תקנום ואין אדם רשאי לפחות מהם ולא להוסיף עליהם מקום שהתקינו לחתום בברוך אינו רשאי שלא לחתום ומקום שהתקינו שלא לחתום אינו רשאי לחתום מקום שהתקינו שלא לפתוח בברוך אינו רשאי לפתוח מקום שהתקינו לפתוח אינו רשאי שלא לפתוח כללו של דבר כל המשנה ממטבע שטבעו חכמים בברכות הרי זה טועה וחוזר ומברך כמטבע וכל שאינו אומר אמת ויציב בשחרית ואמת ואמונה בערבית לא יצא ידי חובתו:
Commentary on Halachah 7
8
One who recites the second blessing before the first, whether in the day or at night, or whether the transposed blessings are recited before or after Kri'at Shema, fulfills his obligation, since there is no absolute order to the blessings.
A person who begins with "...the One who forms the light..." and concludes with "...the One who brings the evenings" in the morning prayer does not fulfill his obligation.
Were he to begin with "...the One who brings the evenings" and conclude with "...the One who forms the light", he would fulfill his obligation. Were he to begin with "...the One who brings the evenings" ...and conclude with "...the One who forms the light" in the evening, he would not fulfill his obligtation.
If he begins with "...the One who forms light" and concludes with "...the One who brings the evenings" - he fulfills his obligation since all blessings are defined by their conclusions.
ח
הקדים ברכה שנייה לברכה ראשונה בין ביום בין בלילה בין לפניה בין לאחריה יצא לפי שאין סדר בברכות בשחרית פתח יוצר אור וסיים מעריב ערבים לא יצא פתח במעריב ערבים וסיים ביוצר אור יצא ובערב פתח במעריב ערבים וסיים ביוצר אור לא יצא פתח ביוצר אור וסיים במעריב ערבים יצא שכל הברכות הולכות אחר חתימתן:
Commentary on Halachah 8
9
When is the [proper] time for the recitation of Shema at night? The commandment [starts] from the time of the appearance of the stars...
A person who transgresses and delays fulfills his obligation if he recites [the Shema] before dawn. [The Sages established the limit] of midnight only in order to distance us from negligent wrongdoing.
ט
אי זהו זמן קריאת שמע בלילה מצותה משעת יציאת הכוכבים עד חצי הלילה ואם עבר ואיחר וקרא עד שלא עלה עמוד השחר יצא ידי חובתו שלא אמרו עד חצות אלא כדי להרחיק אדם מן הפשיעה:
Commentary on Halachah 9
10
One who reads the Shema [of the night] after dawn, [but] before sunrise, does not fulfill his obligation unless he was unavoidably detained - e.g., drunk or sick, or in a similar situation. A person who was so detained and reads [the Shema] at this time does not recite [the blessing of] "Lay us down."
י
הקורא קריאת שמע של ערבית אחר שיעלה עמוד השחר קודם הנץ החמה לא יצא ידי חובתו אא"כ היה אנוס כגון שכור או חולה וכיוצא בהן ואנוס שקרא בעת זה אינו אומר השכיבנו:
Commentary on Halachah 10
11
When is the proper time [for the recitation of the Shema] during the day? The commandment is that one should start to read before sunrise in order to conclude and recite the last blessing with the sunrise. This measure [of time] is one-tenth of an hour before the sun rises.
A person who delays and reads the Shema after the sun rises fulfills his obligation, for the proper time is until the end of the third hour of the day for one who transgresses and delays.
יא
ואי זה הוא זמנה ביום מצותה שיתחיל לקרות קודם הנץ החמה כדי שיגמור לקרות ולברך ברכה אחרונה עם הנץ החמה ושיעור זה כמו [עישור] שעה קודם שתעלה השמש ואם איחר וקרא קריאת שמע אחר שתעלה השמש יצא ידי חובתו שעונתה עד סוף שלש שעות ביום למי שעבר ואיחר:
Commentary on Halachah 11
12
One who is overhasty and recites the Shema of the morning prayers after dawn, even though he finishes before sunrise, fulfills his obligation. In extraordinary circumstances - e.g., one who rises early in order to travel - one may recite it at the outset from dawn.
יב
מי שהקדים וקרא קריאת שמע של שחרית אחר שיעלה עמוד השחר אף על פי שהשלים קודם שתנץ החמה יצא ידי חובתו ובשעת הדחק כגון שהיה משכים לצאת לדרך קורא לכתחלה משעלה עמוד השחר:
Commentary on Halachah 12
13
One who recited [the Shema] after [the end of] the third hour, even if he was unavoidably detained, does not fulfill his obligation to recite the Shema at its proper time. He can be compared to one who studies Torah.
He should recite the blessings preceding it and after it all day, even if he delays and recited it after [the end of] the third hour.
יג
הקורא אחר שלש שעות ביום אפילו היה אנוס לא יצא ידי חובת קריאת שמע בעונתו אלא הרי הוא כקורא בתורה ומברך לפניה ולאחריה כל היום אפילו איחר וקרא אחר שלש שעות:
Commentary on Halachah 13
Kri'at Shema - Chapter Two
1
One who recites the first verse of Kri'at Shema - i.e., Shema Yisrael... - without intention, does not fulfill his obligation. [One who recites] the rest without intention fulfills his obligation.
Even a person studying Torah in his usual way or proofreading these portions at the time of Kri'at Shema fulfills his obligation provided he concentrates his intention for the first verse.
א
הקורא את שמע ולא כיון לבו בפסוק ראשון שהוא שמע ישראל לא יצא ידי חובתו והשאר אם לא כיון לבו יצא אפי' היה קורא בתורה כדרכו או מגיה את הפרשיות האלו בעונת קריאה יצא והוא שכיון לבו בפסוק ראשון:
Commentary on Halachah 1
2
A person may recite [the Shema] as he is, whether standing, walking, lying down or riding on the back of an animal. It is forbidden to recite the Shema while lying face down on the ground or flat on one's back with his face pointing upwards. However, one may recite it lying on his side.
A particularly obese person who cannot turn over onto his side or a sick person should lean slightly to the side and [then] recite it.
ב
כל אדם קורין כדרכן בין עומדין בין מהלכין בין שוכבין בין רוכבין על גבי בהמה ואסור לקרות קריאת שמע והוא מוטל ופניו טוחות בקרקע או מושלך על גבו ופניו למעלה אבל קורא הוא והוא שוכב על צדו ואם היה בעל בשר הרבה ואינו יכול להתהפך על צדו או שהיה חולה נוטה מעט לצדו וקורא:
Commentary on Halachah 2
3
A person who is walking on foot must stop for the first verse. He may recite the rest while walking. If one is sleeping, we should disturb him by awakening him until he reads the first verse. From that point on, if he is overcome by sleep, we are not obligated to disturb him.
ג
מי שהיה מהלך על רגליו עומד בפסוק ראשון והשאר קורא והוא מהלך היה ישן מצערין אותו ומעירין אותו עד שיקרא פסוק ראשון ומכאן ואילך אם אנסתו שינה אין מצערין אותו:
Commentary on Halachah 3
4
A person who is involved in work must stop while he recites the whole first section. Artisans must also interrupt their work for the first section, in order that their recitation should not be haphazard. They may recite the rest while working in their normal manner. Even one standing in a tree or on top of a wall may read [the Shema] where he is, reciting the blessings before and after it.
ד
מי שהיה עוסק במלאכה מפסיק עד שיקרא פרשה ראשונה כולה וכן האימנין בטלין ממלאכתן בפרשה ראשונה כדי שלא תהא קריאתן עראי והשאר קורא הוא כדרכו ועוסק במלאכתו אפילו היה עומד בראש האילן או בראש הכותל קורא במקומו ומברך לפניה ולאחריה:
Commentary on Halachah 4
5
A person who is studying Torah when the time to recite the Shema arrives should stop to recite the Shema with the blessings before and after it. One who is involved in community matters should not stop, but rather finishes his work and reads the Shema if there is still time left.
ה
היה עוסק בתלמוד תורה והגיע זמן קריאת שמע פוסק וקורא ומברך לפניה ולאחריה היה עוסק בצרכי רבים לא יפסוק אלא יגמור עסקיהן ויקרא אם נשאר עת לקרות:
Commentary on Halachah 5
6
A person who is eating, is in the bathhouse, is having a haircut, is working with skins or is involved in court, should complete [his task] and recite the Shema afterwards. If he fears that the time for its recitation will pass, and, [therefore,] stops to recite it, he has acted in a praiseworthy fashion.
ו
היה עוסק באכילה או שהיה במרחץ או שהיה עוסק בתספורת או שהיה מהפך בעורות או שהיו עוסקין בדין גומר ואח"כ קורא קריאת שמע ואם היה מתיירא שמא יעבור זמן קריאה ופסק וקרא הרי זה משובח:
Commentary on Halachah 6
7
A person who immerses in a ritual bath and is able to come up and dress before sunrise, should do so, and [then] recite [the Shema]. If he is afraid that perhaps the sun will rise before he can recite the Shema, he should cover himself with the water in which he stands and recite the Shema.
He should not cover himself with putrid water that has an unpleasant odor or with water that has been used for soaking flax or with water so clean that his nakedness is visible. However, he may cover himself with murky water that has no unpleasant odor and recite [the Shema] where he is.
ז
מי שירד לטבול אם יכול לעלות ולהתכסות קודם שתנץ החמה יעלה ויתכסה ויקרא ואם היה מתיירא שמא תנץ החמה קודם שיקרא יתכסה במים שהוא עומד בהן ויקרא ולא יתכסה לא במים הרעים שריחן רע ולא במי המשרה ולא במים צלולין מפני שערותו נראית בהן אבל מתכסה הוא במים עכורין שאין ריחן רע וקורא במקומו:
Commentary on Halachah 7
8
While reciting the Shema, one should not gesture with his eyes or lips, or point with his fingers, in order that his reading not be haphazard. If one were to do this, although he does fulfill his obligation, he has acted improperly.
One should recite the Shema so that his words are audible to himself. [However, even] if he does not do this, he fulfills his obligation. One must enunciate the letters clearly. [However, even] if he does not do this, he fulfills his obligation.
ח
הקורא קריאת שמע לא ירמוז בעיניו ולא יקרוץ בשפתיו ולא יראה באצבעותיו כדי שלא תהיה קריאתו עראי ואם עשה כן אף על פי שיצא ידי חובתו הרי זה מגונה וצריך להשמיע לאזנו כשהוא קורא ואם לא השמיע לאזנו יצא וצריך לדקדק באותיותיו ואם לא דקדק יצא:
Commentary on Halachah 8
9
How must one enunciate? He must be careful not to pronounce [a letter with] a strong dagesh as if there were no dagesh, or [a letter with] no dagesh as if there were one. Nor should one pronounce the silent sheva or silence the pronounced sheva.
Therefore, one must pause between two words in which the first word ends with the same letter with which the second word begins. For example, when reading בכל לבבך (bechol levavcha) (Deuteronomy 6:5), one should pause slightly between בכל (bechol) and לבבך (levavcha). [One should act] similarly in the cases of ואבדתם מהרה (va'avad'tem meheirah) (Deuteronomy 11:17) and הכנף פתיל (hacanaf p'til) (Numbers 15:38).
One must also pronounce distinctly the zayin of תזכרו (tizkeru) (Numbers 15:40).
One should sufficiently elongate the dalet in אחד (echad) (Deuteronomy 6:4) in order to proclaim God's sovereignty over the Heaven and the Earth, and all four directions. The chet in אחד (echad, ibid.) should not be shortened so that the word sounds like איחד (ee-chad).
ט
כיצד ידקדק ישמור שלא ירפה החזק ולא יחזיק הרפה ולא יניח הנד ולא יניד הנח לפיכך צריך ליתן ריוח בין הדבקים בין כל שתי אותיות הדומות שאחת מהן סוף תיבה והאחרת תחלת תיבה הסמוכה לה כגון בכל לבבך קורא בכל ושוהה וחוזר וקורא לבבך וכן ואבדתם מהרה הכנף פתיל וצריך לבאר זיי"ן של תזכרו וצריך להאריך בדל"ת של אחד כדי שימליכהו בשמים ובארץ ובארבע רוחות וצריך שלא יחטוף בחי"ת כדי שלא יהא כאומר אי חד:
Commentary on Halachah 9
10
A person may recite the Shema in any language he understands. One who recites in a foreign language must be as scrupulous in his enunciation as if he were reciting it in the Holy Tongue.
י
קורא אדם את שמע בכל לשון שיהיה מבינה והקורא בכל לשון צריך להזהר מדברי שבוש שבאותו הלשון ומדקדק באותו הלשון כמו שמדקדק בלשון הקדש:
Commentary on Halachah 10
11
One who reads [the Shema] out of order does not fulfill his obligation. This refers to the order of the verses. However, were one to reverse the order of the sections, even though it is not permitted, I hold that he does fulfill his obligation, since these sections are not sequential in the Torah.
To recite a verse and then repeat it again is improper. One who reads a word and then repeats it, such as one who recites Shema, Shema, should be silenced.
יא
הקורא למפרע לא יצא בד"א בסדר הפסוקים אבל אם הקדים פרשה לפרשה אף ע"פ שאינו רשאי אני אומר שיצא לפי שאינה סמוכה לה בתורה קרא פסוק וחזר וקראו פעם שנייה הרי זה מגונה קרא מלה אחת וכפלה כגון שקרא שמע שמע משתקין אותו:
Commentary on Halachah 11
12
If one reads intermittently, he fulfills his obligation, even if he pauses between each reading an amount of time sufficient to complete the entire Kri'at Shema.
This refers to the one who recites it in order. If one recites it while drowsy - i.e., not fully awake, but not fast asleep - he fulfills his obligation, as long as he was fully awake while reciting the first verse.
יב
קראה סירוגין יצא אפילו שהה בין סירוג לסירוג כדי לגמור את כולה יצא והוא שיקרא על הסדר קראה מתנמנם והוא מי שאינו ער ולא נרדם בשינה יצא ובלבד שיהיה ער בפסוק ראשון:
Commentary on Halachah 12
13
One who is unsure whether or not he recited the Shema, should recite it with the blessings before and after it. However, if he is sure that he recited the Shema, but is in doubt regarding whether he recited the blessings before and after it, he need not recite the blessings again.
A person who made a mistake while reciting [the Shema] should return to the point of his mistake. If one becomes confused and forgets which section he has just completed, he should return to the first section - i.e., "And you shall love God, your Lord" (Deuteronomy 6:5).
יג
ספק קרא קריאת שמע ספק לא קרא חוזר וקורא ומברך לפניה ולאחריה אבל אם ידע שקרא ונסתפק לו אם בירך לפניה ולאחריה או לא בירך אינו חוזר ומברך קרא וטעה יחזור למקום שטעה נעלם ממנו בין פרשה לפרשה ואינו יודע אי זו פרשה השלים ואי זו צריך להתחיל חוזר לפרשה ראשונה שהוא ואהבת את ה' אלהיך וגו':
Commentary on Halachah 13
14
A person who errs in the middle of a section and is unaware of where he paused, should return to the beginning of that section.
One who recited וכתבתם (uch'tavtam) but does not know whether or not he recited uch'tavtam of [the section of] "Shema" or of [the section of] והיה אם שמוע (And if you will listen), should return to uch'tavtam of "Shema." However, if his doubt arises only after having recited למען ירבו ימיכם (In order that your days be multiplied) (Deuteronomy 11:21), he need not return, because [we assume] he has recited in accordance with the natural pattern of his speech.
יד
טעה באמצע הפרק ואינו יודע להיכן פסק חוזר לראש הפרק היה קורא וכתבתם ואינו יודע אם הוא בוכתבתם של שמע או בוכתבתם שבוהיה אם שמוע חוזר לוכתבתם של שמע ואם נסתפק לו אחר שקרא למען ירבו ימיכם אינו חוזר שעל הרגל לשונו הוא הולך:
Commentary on Halachah 14
15
[The following rules apply when] one encounters other people or is approached by them while reciting the Shema. If he is between sections, he should stop and greet those he is obligated to honor - e.g., his father, his teacher or anyone greater than he in learning. He may return the greetings of any person who initiates the friendly exchange.
טו
היה קורא ופגע באחרים או פגעו בו אחרים אם היה בין פרק לפרק פוסק ומתחיל ושואל שלום מי שהוא חייב בכבודו כגון שפגע באביו או רבו או מי שהוא גדול ממנו בחכמה ומשיב שלום לכל אדם שנתן לו שלום:
Commentary on Halachah 15
16
If one is in the middle [of a section], he may stop and initiate an exchange of greetings only with someone of whom he is afraid - e.g., a king or tyrant. However, he may return the greetings of those he is obligated to honor - e.g., his father or his teacher.
טז
היה קורא באמצע הפרשה אינו פוסק ומתחיל לשאול אלא בשלום מי שהוא מתיירא ממנו כגון מלך או אנס וכיוצא בהן אבל מי שהוא חייב בכבודו כגון אביו או רבו אם נתן לו שלום תחלה פוסק ומשיב לו שלום:
Commentary on Halachah 16
17
These are the intervals between the sections: between the first blessing and the second; between the second [blessing] and Shema; between the first and second sections of Kri'at Shema; between the second and third sections of Kri'at Shema.
Between these sections, one initiates an exchange with one whom it is his duty to honor and responds to the greetings of anyone. However, the interval between the end of the third section of Kri'at Shema and [the paragraph beginning with] Emet v'yatziv is considered the middle of a section, and one may interrupt only to greet one of whom one is afraid, or to respond to the greetings of someone one is obligated to honor.
יז
ואלו הן בין הפרקים בין ברכה ראשונה לשנייה בין שנייה לשמע בין שמע לוהיה אם שמוע בין והיה אם שמוע לויאמר בין הפרקים האלו שואל מפני הכבוד ומשיב שלום לכל אדם אבל בין ויאמר לאמת ויציב הרי זה כאמצע הפרק ולא יפסיק אלא לשאול מפני היראה ולהשיב מפני הכבוד:
Commentary on Halachah 17
Hayom Yom:
• English Text | Video Class
Monday, Tishrei 26, 5778 · 16 October 2017
"Today's Day"
Monday, Tishrei 26, 5704
Torah lessons: Chumash: Noach, Sheini with Rashi.
Tehillim: 119, 97 to end.
Tanya: (And that is (p. 535) ...dust, and water. (p. 537).
The interpretation of the verse, "Forever, O G-d, Your word stands firm in the heavens."1 (Tanya II:I and IV:25) is quoted by the Alter Rebbe in the Baal Shem Tov's name although that interpretation is found in Midrash Tehillim, as quoted in Likutei Torah in the maamar Ki bayom hazeh yechapeir. But the Alter Rebbe had a special reason for this: It was on the second day of Creation when G-d said: "Let there be a Heaven,"2 and it is this utterance which "stands firm in the Heavens." Associating the quotation with the Baal Shem Tov was to be an eternal memorial that the Baal Shem Tov was born on the second day of the week,3 on the eighteenth (chai) of Elul.
FOOTNOTES
1.Tehillim 119:89.
2.Bereishit 1:6.
3.Monday; paralleling the second day of Creation.
Daily Thought:
Business Transformation
There is a beast inside. It awaits you for its tikkun.
How do you fix up the human beast? First with prayer, then with food, but ultimately by doing business.
You need to start with meditation and prayer, because that beast inside needs to experience not only wonder, but even love for G‑d. The problem is, in prayer and meditation you have not yet met that beast on its own ground.
Next, eat your breakfast like a human being is meant to eat—a step higher than the food you consume, raising it up rather than letting it pull you down. Then, yes, you have met your human beast on its own ground. But not on its own terms. You are still fighting with it—against its desire to be pulled down into the food.
So then go out into the world and provide goods and services of value, and do that with integrity.
No longer are you fighting against the human beast. You are working with it and from within it, with all the talents and skills you have. Because otherwise, you are not providing the value for which others are paying, and that is not integrity.
Now you can understand why the very first question asked of the soul when it returns from its mission in this world is not “How did you pray?” or “How did you eat?” but “Did you do business with integrity?” For that is when you truly fixed up this world. (Padah B’Shalom 5739.)
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