Friday, October 19, 2018

Today is Shabbat, Cheshvan 11, 5779 · October 20, 2018

TODAY IN JUDAISM: Cheshvan 11, 5779 - Shabbat, October 20, 2018

ב"ה  

Today is Shabbat, Cheshvan 11, 5779 · October 20, 2018

Today in Jewish History

• Passing of Methuselah (2105 BCE)
Methuselah, the longest-lived human being of all time, died at the age of 969 years on the 11th of Cheshvan of the year 1656 from creation (2105 BCE) -- exactly seven days before the beginning of the Great Flood. Methuselah was Adam's great-great-great-great-great-grandson and Noah's grandfather.
• Passing of Rachel (1553 BCE)
The matriarch Rachel died in childbirth on the 11th of Cheshvan of the year 2208 from creation (1553 BCE) while giving birth to her second son, Benjamin.
Rachel was born in Aram (Mesopotamia) approximately 1585 BCE. Her father was Laban, the brother of Jacob's mother, Rebecca. Jacob came to Laban's home in 1576 BCE, fleeing the wrath of his brother Esau. He fell in love with Rachel and worked for seven years tending Laban's sheep in return for her hand in marriage. But Laban deceived his nephew, and on the morning after the wedding Jacob discovered that he had married Rachel's elder sister, Leah. Laban agreed to give him Rachel as a wife as well in return for another seven years' labor.
Rachel was childless for many years, while her elder sister and rival gave birth to six sons and a daughter in succession. Finally, in 1562 BCE, she gave birth to Joseph. Nine years later, while Jacob and his family were on the road to Jacob's ancestral home in Hebron (after a 22-year absence), she gave birth to a second son, but died in childbirth. Jacob buried her by the roadside, in Bethlehem; there, "Rachel weeps over her children, for they are gone [in exile]" (Jeremiah 31:14). Her tomb has served as a place of prayer for Jews for more than 35 centuries.
• Passing of R. Nachum of Chernobyl (1797)
Rabbi Nachum of Chernobyl was a disciple of the second leader of the Chassidic movement, Rabbi DovBer of Mezeritch, and the founder of the Chernobyl dynasty of Chassidic Rebbes.
Daily Quote

The ties between two people--and certainly those between a husband and wife, or between parents and children--are chiefly of a spiritual, not of a material, nature. That means that a bullet, a grenade, or a disease can affect the body, but not the spirit or the soul. The physical bond between two persons can be broken by a bullet, but not their spiritual relationship... (The Rebbe)

Daily Torah Study

Chumash: Lech-Lecha, 7th Portion Genesis 17:7-17:27 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)


Chumash with Rashi

Parshat Lech-Lecha 



Genesis Chapter 17

7And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you.זוַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֜י בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֨ין זַרְעֲךָ֧ אַֽחֲרֶ֛יךָ לְדֹֽרֹתָ֖ם לִבְרִ֣ית עוֹלָ֑ם לִֽהְי֤וֹת לְךָ֙ לֵֽאלֹהִ֔ים וּלְזַרְעֲךָ֖ אַֽחֲרֶֽיךָ:
And I will establish My covenant: And what is that covenant? To be to you for a God.והקמותי את בריתי: ומה הוא הברית, להיות לך לא-להים:
8And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God."חוְנָֽתַתִּ֣י לְ֠ךָ֠ וּלְזַרְעֲךָ֨ אַֽחֲרֶ֜יךָ אֵ֣ת | אֶ֣רֶץ מְגֻרֶ֗יךָ אֵ֚ת כָּל־אֶ֣רֶץ כְּנַ֔עַן לַֽאֲחֻזַּ֖ת עוֹלָ֑ם וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים:
for an everlasting possession: And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b).לאחוזת עולם: ושם אהיה להם לא-להים, אבל הדר בחוצה לארץ דומה כמי שאין לו אלוה:
9And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations.טוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹֽרֹתָֽם:
And you: Heb. וְאַתָּה. This “vav” connects [this verse] to the preceding matter. “As for Me, behold My covenant is with you,” and you must be careful to observe it. Now what does its observance entail?“This is My covenant, which you shall observe…that every male among you be circumcised.”ואתה: וא"ו זו מוסיף על ענין ראשון אני הנה בריתי אתך, ואתה הוי זהיר לשמרו, ומה היא שמירתו, (פסוק י) זאת בריתי אשר תשמרו המול לכם וגו':
10This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised.יזֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַֽחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כָּל־זָכָֽר:
between Me and you: those living now.ביני וביניכם וגו': אותם של עכשיו:
and between your seed: who are destined to be born.ובין זרעך אחריך: העתידין להוולד:
be circumcised: Heb. הִמּוֹל, is like לְהִמּוֹל, to circumcise [the infinitive], as you might say עֲשוֹת in place of לַעֲשוֹת, to do.המול: כמו להמול כמו שאתה אומר עשות, כמו לעשות:
11And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you.יאוּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵֽינֵיכֶֽם:
And you shall circumcise: וּנְמַלְתֶּם is like וּמַלְתֶּם, and the “nun” is superfluous, a radical that sometimes appears in it, like the“nun” of נוֹשֵׁךְ and the “nun” of נוֹשֵׂא. וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם, (i.e., the Kal form). But יִמּוֹל is in the passive form (the Nifal), like יֵעָשֶׂה (it will be done), יֵאָכֵל (it will be eaten).ונמלתם: כמו ומלתם והנו"ן בו יתירה ליסוד הנופל בו לפרקים, כגון נ' של נושך ונ' של נושא. ונמלתם, כמו ונשאתם, אבל ימול לשון יפעל כמו יעשה, יאכל:
12And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed.יבוּבֶן־שְׁמֹנַ֣ת יָמִ֗ים יִמּ֥וֹל לָכֶ֛ם כָּל־זָכָ֖ר לְדֹרֹֽתֵיכֶ֑ם יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֨סֶף֙ מִכֹּ֣ל בֶּן־נֵכָ֔ר אֲשֶׁ֛ר לֹ֥א מִזַּרְעֲךָ֖ הֽוּא:
one that is born in the house: whom the maidservant bore in the house.יליד בית: שילדתו השפחה בבית:
one that is purchased with money: whom he bought after he was born.ומקנת כסף: שקנאו משנולד:
13Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant.יגהִמּ֧וֹל | יִמּ֛וֹל יְלִ֥יד בֵּֽיתְךָ֖ וּמִקְנַ֣ת כַּסְפֶּ֑ךָ וְהָֽיְתָ֧ה בְרִיתִ֛י בִּבְשַׂרְכֶ֖ם לִבְרִ֥ית עוֹלָֽם:
Those born in the house… shall be circumcised: Here Scripture repeated it [the commandment to circumcise a slave born in the house;] but did not state [that it is to be] on the eighth day, to teach you that there is a slave born in the house who is circumcised after eight days [other editions: at the age of one day], as is delineated in Tractate Shabbath (135b).המול ימול יליד ביתך: כאן כפל עליו ולא אמר לשמונה ימים, ללמדך שיש יליד בית נמול לאחר שמנה ימים, כמו שמפורש במסכת שבת (דף קלה ב):
14And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant."ידוְעָרֵ֣ל | זָכָ֗ר אֲשֶׁ֤ר לֹֽא־יִמּוֹל֙ אֶת־בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ אֶת־בְּרִיתִ֖י הֵפַֽר:
And an uncircumcised male: Here Scripture teaches that circumcision is in that place that distinguishes between male and female.וערל זכר: כאן למד שהמילה באותו מקום שהוא ניכר בין זכר לנקבה:
who will not circumcise: When he reaches the age when he becomes liable for punishment, then [his soul] will be cut off (Shab. 133b), but his father [who does not circumcise him] is not punishable by “kareth” (spiritual excision), but is guilty of transgressing a positive commandment (Yeb. 70b).אשר לא ימול: משיגיע לכלל עונשין ונכרתה, אבל אביו אין ענוש עליו כרת אבל עובר בעשה:
that soul will be cut off: He goes childless (Yeb. 55a) and dies prematurely (Moed Katan 28a).ונכרתה הנפש: הולך ערירי ומת קודם זמנו:
15And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name.טווַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹֽא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ:
you shall not call her name Sarai: which means “my princess,” for me, but not for others. But Sarah, in an unqualified sense, shall be her name, that she will be a princess over all. — [from Ber. 13a]לא תקרא את שמה שרי: דמשמע שרי לי ולא לאחרים כי שרה סתם שמה, שתהא שרה על כל:
16And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of] nations; kings of nations will be from her. "טזוּבֵֽרַכְתִּ֣י אֹתָ֔הּ וְגַ֨ם נָתַ֧תִּי מִמֶּ֛נָּה לְךָ֖ בֵּ֑ן וּבֵֽרַכְתִּ֨יהָ֙ וְהָֽיְתָ֣ה לְגוֹיִ֔ם מַלְכֵ֥י עַמִּ֖ים מִמֶּ֥נָּה יִֽהְיֽוּ:
And I will bless her: And what is the blessing? That she returned to her youth, as it is said (below 18:12): “My skin has become smooth.” - [from B.M. 87a]וברכתי אותה: ומה הוא הברכה, שחזרה לנערותה, שנאמר (לקמן יח יב) אחרי בלותי היתה לי עדנה:
and I will bless her: with breast feeding, when she required it, on the day of Isaac’s feast, for people were murmuring against them, that they had brought a foundling from the street and were saying, “He is our son.” So each one brought her child with her, but not her wet nurse, and she (Sarah) nursed them all. That is what is said (below 21:7): “Sarah has nursed children.” Gen. Rabbah (53:9) alludes slightly to this. — [from B.M. 87a]וברכתיה: בהנקת שדים, כשנצרכה לכך ביום משתה של יצחק, שהיו מרננים עליהם שהביאו אסופי מן השוק ואומרים בננו הוא, והביאה כל אחת בנה עמה ומניקתה לא הביאה, והיא היניקה את כולם, הוא שנאמר (כא ז) היניקה בנים שרה. בראשית רבה (נג ט) רמזו במקצת:
17And Abraham fell on his face and rejoiced, and he said to himself, "Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?"יזוַיִּפֹּ֧ל אַבְרָהָ֛ם עַל־פָּנָ֖יו וַיִּצְחָ֑ק וַיֹּ֣אמֶר בְּלִבּ֗וֹ הַלְּבֶ֤ן מֵאָֽה־שָׁנָה֙ יִוָּלֵ֔ד וְאִ֨ם־שָׂרָ֔ה הֲבַת־תִּשְׁעִ֥ים שָׁנָ֖ה תֵּלֵֽד:
And Abraham fell on his face and rejoiced: Heb. וַיִּצְחָק. Onkelos renders this as an expression of joy, וַחֲדִי “and he rejoiced,” but the one [וַתִּצְחָק] in the case of Sarah (below 18:12) [he renders] as an expression of laughter. You learn that Abraham believed and rejoiced, but Sarah did not believe and ridiculed, and for this reason, the Holy One, blessed be He, was angry with Sarah, but was not angry with Abraham.ויפל אברהם על פניו ויצחק: זה תירגם אנקלוס וחדי, לשון שמחה, ושל שרה לשון מחוך. למדת שאברהם האמין ושמח, ושרה לא האמינה ולגלגה. וזהו שהקפיד הקב"ה על שרה ולא הקפיד על אברהם:
Will [a child] be born to on, etc.: There are questions which are positive assertions, like (I Sam. 2:27): הֲנִגְלֹה נִגְלֵיתִי, “Did I appear?” [meaning: “of course I appeared!”]; (II Sam. 15:27): הֲרֹאֶה אַתָּה, “Do you see?” [meaning: “of course you see!”] This too is a positive assertion, and so did he say to himself, “Was such kindness done to anyone else, that the Holy One, blessed be He, is doing for me?”הלבן: יש תמיהות שהן קיימות כמו (ש"א ב כז) הנגלה נגליתי, (ש"ב טו כז) הרואה אתה, אף זו היא קיימת, וכך אמר בלבו הנעשה חסד זה לאחר מה שהקב"ה עושה לי:
and will Sarah, who is ninety years old: Shall she be worthy of giving birth? Now although the first generations begot children at the age of five hundred, in Abraham’s time, the years were already lessened, and weakness had come to the world. Go out and learn this from the ten generations from Noah to Abraham, who hastened to beget children at the age of sixty and seventy.ואם שרה הבת תשעים שנה: היתה כדאי לילד. ואף על פי שדורות הראשונים היו מולידין בני חמש מאות שנה, בימי אברהם נתמעטו השנים כבר ובא תשות כח לעולם, וצא ולמד מעשרה דורות שמנח ועד אברהם שמיהרו תולדותיהן בני ששים ובני שבעים:
18And Abraham said to God, "If only Ishmael will live before You!"יחוַיֹּ֥אמֶר אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים ל֥וּ יִשְׁמָעֵ֖אל יִֽחְיֶ֥ה לְפָנֶֽיךָ:
If only Ishmael will live: If only Ishmael will live! I do not deserve to receive such a reward as this.לו ישמעאל יחיה: הלואי שיחיה ישמעאל, איני כדאי לקבל מתן שכר כזה:
will live before You: [This means]: [“Let him] live in fear of You,” as in (verse 1): “Walk before Me,” [which Onkelos renders:] “Serve Me.” [following Targum Jonathan]יחיה לפניך: יחיה ביראתך, כמו (פסוק א) התהלך לפני, פלח קדמי:
19And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.יטוַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַֽחֲרָֽיו:
Indeed: אֲבָל is an expression of a confirmation of a statement, and likewise (below 42:21): “Indeed (אֲבָל), we are guilty”; (II Kings 4:14): “Indeed (אֲבָל), she has no son.” - [from Targumim]אבל: לשון אמתת דברים, וכן (לקמן מב כא) אבל אשמים אנחנו, (מ"ב ד יד) אבל בן אין לה:
and you shall name him Isaac: Heb. יִצְחָק, because of the rejoicing (צְחוֹק) (Mid. Chaseroth v’Yetheroth). And some say: because of the ten (י) trials, and Sarah’s ninety (צ) years, and the eighth (ח) day on which he was circumcised, and Abraham’s hundred (ק) years. (Pirkei d’Rabbi Eliezer , ch. 32). (Other editions: “And My covenant.” Why is this written? Is it not already written (verse 9): “And you shall keep My covenant, you and your seed, etc.?” But because He said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment [of the covenant]. Therefore, Scripture states: “And I will establish My covenant with him,” and not with others. Now, why does it say [again in verse 21]: “But My covenant I will establish with Isaac?” This teaches us that he was holy from the womb. Another explanation [for the repetition of verse 19]: Said Rabbi Abba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from [what is written regarding] the son of the handmaid. It is written here: “Behold I have blessed him, and I will make him fruitful, and I will multiply him.” This refers to Ishmael. How much more so, “But My covenant I will establish with Isaac!” (Gen. Rabbah 47:5).וקראת את שמו יצחק: על שם הצחוק. ויש אומרים על שם י' נסיונות, וצ' שנה של שרה, וח' ימים שנימול, וק' שנה של אברהם. והקימותי את בריתי למה נאמר, והרי כבר כתיב (פסוק ט) ואתה את בריתי תשמור אתה וזרעך וגו' אלא לפי שאומר (פסוק ז) והקמותי וגו', יכול בני ישמעאל ובני קטורה בכלל הקיום, תלמוד לומר והקמותי את בריתי אתו, ולא עם אחרים. ואת בריתי אקים את יצחק, למה נאמר, [אלא למד שהיה קדוש מבטן]. דבר אחר אמר ר' אבא מכאן למד קל וחומר בן הגבירה מבן האמה, כתיב (פסוק כ) כי הנה ברכתי אותו והפריתי אותו והרביתי אותו, זה ישמעאל וקל וחומר ואת בריתי אקים את יצחק:
My covenant: The covenant of circumcision shall be given over [only] to the seed of Isaac. See Sanh. 59.את בריתי: ברית המילה תהא מסורה לזרעו של יצחק:
20And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation.כוּלְיִשְׁמָעֵאל֘ שְׁמַעְתִּ֒יךָ֒ הִנֵּ֣ה | בֵּרַ֣כְתִּי אֹת֗וֹ וְהִפְרֵיתִ֥י אֹת֛וֹ וְהִרְבֵּיתִ֥י אֹת֖וֹ בִּמְאֹ֣ד מְאֹ֑ד שְׁנֵֽים־עָשָׂ֤ר נְשִׂיאִם֙ יוֹלִ֔יד וּנְתַתִּ֖יו לְג֥וֹי גָּדֽוֹל:
twelve princes: Heb. נְשִׂיאִים. They will disappear like clouds, as (Prov. 25:14): Clouds (נְשִׂיאִים) and wind. — [from Gen. Rabbah 47:5]שנים עשר נשיאם: כעננים יכלו, כמו (משלי כה יד) נשיאים ורוח:
21But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year."כאוְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָֽאַחֶֽרֶת:
22And He finished speaking with him, and God went up from above Abraham.כבוַיְכַ֖ל לְדַבֵּ֣ר אִתּ֑וֹ וַיַּ֣עַל אֱלֹהִ֔ים מֵעַ֖ל אַבְרָהָֽם:
from above Abraham: This is a euphemism used in reference to the Shechinah, and we learn that the righteous are the chariot of the Omnipresent. — [from Gen. Rabbah 47:6, 82:6]מעל אברהם: לשון נקיה הוא כלפי שכינה, ולמדנו שהצדיקים מרכבתו של מקום:
23And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him.כגוַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים:
on that very day: On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say,“Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9).בעצם היום: בו ביום שנצטוה, ביום ולא בלילה, לא נתיירא לא מן הגוים ולא מן הלצנים, ושלא יהיו אויביו ובני דורו אומרים אילו ראינוהו לא הנחנוהו למול ולקיים מצותו של מקום:
and he circumcised: Heb. וַיָמָל, an expression in the וַיִפְעַל form, (the active [kal] form.)וימל: לשון ויפעל:
24And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin.כדוְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ:
when he was circumcised: Heb. בְּהִמֹּלוֹ, when it was done to him, like (above 2:4): “when they were created (בְּהִבָּרְאָם).”בהמולו: בהפעלו, כמו (ב ד) בהבראם:
25And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin.כהוְיִשְׁמָעֵ֣אל בְּנ֔וֹ בֶּן־שְׁל֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה בְּהִ֨מֹּל֔וֹ אֵ֖ת בְּשַׂ֥ר עָרְלָתֽוֹ:
when he was circumcised of the flesh of his foreskin: Concerning Abraham, it does not say אֵת, because he was lacking only the severing of the flesh, because it had already been flattened out by intercourse, but Ishmael, who was a youth, required that the foreskin be severed and the corona be uncovered. Therefore, in his case, it is אֵת. Gen. Rabbah (47:8).בהמולו את בשר ערלתו: באברהם לא נאמר את, לפי שלא היה חסר אלא חתוך בשר, שכבר נתמעך על ידי תשמיש, אבל ישמעאל שהיה ילד הוזקק לחתוך ערלה ולפרוע המילה, לכך נאמר בו את:
26On that very day, Abraham was circumcised, and [so was] Ishmael his son.כובְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ:
On that very day: when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen,“Abraham was circumcised, and [so was] Ishmael his son.”בעצם היום הזה: שמלאו לאברהם תשעים ותשע שנה ולישמעאל שלש עשרה שנים נמול אברהם וישמעאל בנו:
27And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him.כזוְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ:
Tehillim: Chapters 60 - 65
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Daily Tehillim - Psalms

Chapters 60-65




Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.


1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.

Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.


1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.

Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.


1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.



FOOTNOTES
1.
A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.


1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.

Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."


1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.

Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.



1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Iggeret HaKodesh, end of Epistle 26
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LESSONS IN TANYA: Shabbat, October 20, 2018



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ב"ה
Cheshvan 11, 5779 · October 20, 2018
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 26



The above applies nowadays, when the Shechinah is exiled in kelipat nogah; hence the main function of Torah study is to seek out and elevate the sparks of holiness from the kelipot. Hence, too, the current concentration on the laws of issur and hetterkasher and passul, and the like.
אבל בצאת השכינה מקליפת נוגה [מהקליפות]
But when the Shechinah will emerge from kelipat nogah [1or: from the kelipot],
אחר שיושלם בירור הניצוצות, ויופרד הרע מהטוב, ויתפרדו כל פועלי און
after the extraction of the sparks will be completed, and the evil of the kelipot will be separated from the good of holiness,2 “and all the workers of evil will be dispersed,”
ולא שלטא אילנא דטוב ורע, בצאת הטוב ממנה
and the Tree of [Knowledge of] Good and Evil (which is of kelipat nogah and which prevails during the time of exile)will no longer be dominant, because the good will have departed from it,
Kelipat nogah is influential only by virtue of its minimal component of good; as soon as this is extracted, kelipat nogahwill have no dominion whatever.
אזי לא יהיה עסק התורה והמצות לברר בירורין
then people will engage in the study of Torah and in the observance of the commandments not in order to extract the sparks, as in the present,
כי אם ליחד יחודים עליונים יותר, להמשיך אורות עליונים יותר, שלמעלה מאצילות
but in order to bring about the consummation of yichudim (“unions” or “marriages” of Sefirot) more sublime than those which are effected through our present Torah study — in order to call forth more sublime lights, transcending3 Atzilut.
כמו שכתב האריז״ל
This is explained in the writings of R. Isaac Luria, of blessed memory.
והכל על ידי פנימיות התורה, לקיים המצות בכוונות עליונות, שמכונות לאורות עליונים
Everything [will be accomplished] by means of the pnimiyut of the Torah, the esoteric dimension of the Torah,by the performance of the commandments with lofty mystical devotions directed to [drawing down] sublime “lights” [from the Divine Luminary].
כי שרש המצות הוא למעלה מעלה, באין סוף ברוך הוא
For the root of the commandments is exceedingly high, in the blessed Ein Sofat a level loftier than Atzilut.
(ומה שאמרו רז״ל, דמצות בטילות לעתיד לבא
(4As for the statement of our Sages, of blessed memory, that5 “the commandments will be abrogated in the future,”
היינו בתחיית המתים
this refers to the era of the Resurrection of the Dead.
אבל לימות המשיח, קודם תחיית המתים, אין בטלים)
In the days of the Messiah, however, before the Resurrection of the Dead, they will not be abrogated.)6
At that time, the observance of mitzvot will draw down to this world even higher levels of G‑dliness than those drawn down by the current observance of mitzvot.
ולכן יהיה גם עיקר עסק התורה גם כן בפנימיות המצות, וטעמיהם הנסתרים
This is why Torah study will then be mainly directed to the pnimiyut (the innermost, mystical depths) of the commandments, and their hidden reasons.
Specifically: Gaining insights into the dynamics of the above-mentioned yichudim, and thereby understanding why the scrupulous performance of the commandments brings about these Supernal “unions” which give birth to renewed diffusions of the Divine light that animates this world.
אבל הנגלות יהיו גלוים וידועים לכל איש ישראל, בידיעה בתחלה, בלי שכחה
The revealed aspects of the Torah, however, will be manifest and known to every Jew, by an innate and unforgotten knowledge.
Review will thus be unnecessary.
ואין צריך לעסוק בהם, אלא לערב רב
Only the mixed multitude (and not the Jews) will have to toil in these [aspects of the Torah],
שלא יזכו למטעם מאילנא דחיי, שהוא פנימיות התורה והמצוה
because they will not have merited to taste from the Tree of Life, i.e., the pnimiyut of the Torah and of the commandments.
וצריכים לעסוק [בתורה] במשנה, להתיש כח הסטרא אחרא הדבוק בהם (על ידי עסק התורה)
They will [therefore] need to engage [7in Torah] in Mishnah, in order to weaken (8by their occupation with Torah) the power of the sitra achra that cleaves to them,
שלא תשלוט בהם, להחטיאם
so that it will not dominate them and cause them to sin.
כדכתיב: והחוטא בן מאה שנה יקולל, שיהיו חוטאים מערב רב
Thus it is written,9 “And the sinner at the age of a hundred will be cursed.” This refers to the sinners of the mixed multitude.
Thus, even with the arrival of the Messiah there will be sinners among the mixed multitude, since the sitra achracleaves to them. They will therefore require means by which to weaken it, so that they will not sin.
Nor will they need only the revealed aspects of the Torah in order to repel the sitra achra.
למעשה יהיו צריכים לפרטי הלכות אסור וטומאה יותר מישראל
In addition, on the practical level, they will need the detailed rulings of prohibition and impurity more than the Jews.
שלא יארע להם פסול וטומאה ואסור
For the latter, nothing will occur that is ritually unfit, impure, or forbidden,
כי לא יאונה כו׳
since10 “there shall not befall [any sin to the righteous]”11 — and in the era of Mashiach, all Jews will be at the level of the “righteous”.
וגם אפשר, וקרוב הדבר, שידעו מפנימיות התורה, כל גופי התורה הנגלית
It is also possible, and indeed probable, that [the Jewish people] will know all the fundamentals of the revealed plane of the Torah from the pnimiyut of the Torah,
כמו אברהם אבינו, עליו השלום
as was the case with our father Abraham, peace be to him.
The Gemara relates12 that Abraham fulfilled the entire Torah even before it was given at Sinai. Now there are passages and commandments to which he could not possibly have related on a physical level.
Inscribed on the tiny parchment scrolls within tefillin, for example, are Biblical passages which record the Exodus from Egypt — a land to which his descendants had not yet been exiled. The mode of Abraham’s performance of the commandments was thus spiritual and esoteric, as the Alter Rebbe explains in Torah Or13 and Likkutei Torah.14
Abraham thus knew all the revealed aspects of Torah from its esoteric core. In Time to Come all Jews will know the Torah in a similar manner.
ולכן אין צריך לעסוק בהם כלל
They will therefore not need to occupy themselves with them — with the laws defining what is permitted or prohibited, pure or impure — at all.
מה שאין כן בזמן בית שני, היו צריכים לעסוק
At the time of the Second Temple, by contrast, although the scholars did not derive their sustenance from the illiterate, for they had their own fields and vineyards, they needed to be involved in these [laws],
גם כי לא בשביל הלכה למעשה בלבד, אלא שזהו עיקר העבודה
and not only for their practical application, but because this is the main purpose of divine service —
להתיש כח הסטרא אחרא, ולהעלות ניצוצי הקדושה, על ידי התורה והעבודה, כמו שכתוב במקום אחר
to weaken the power of the sitra achra and to elevate the sparks of holiness by means of Torah study and worship, as is explained elsewhere.15
* * *
ואחר הדברים והאמת האלו, יובן היטב בתוספת ביאור הרעיא מהימנא דלעיל
After the above words of truth it will be possible to clearly understand the earlier-quoted passage from Ra’aya Mehemna,
במה שאמר: אילנא דטוב ורע כו׳
which spoke of “the Tree of Good and Evil, [i.e., prohibition and permission],”
רצונו לומר: קליפת נוגה, שהוא עיקר עולם הזה
meaning kelipat nogah, which is the mainstay of this world,16
כמו שכתוב בעץ חיים
as is written in Etz Chayim.
At the moment, until Mashiach arrives, the dominant influence in this material world is kelipat nogah, the “Tree of Knowledge of Good and Evil.” After his arrival, however, this dominion will cease, and man’s divine service will be directed not to extracting the sparks of holiness hidden in the material world, but to bringing about ever higher Supernal unions, as explained above.
ודי למבין
This will suffice for the discerning.
Addendum
In the middle of the above Epistle, the Alter Rebbe stated that if “one ate [forbidden food] in order to save an endangered life,... [the food] becomes [entirely] permissible.”
The Rebbe notes17 that this concept is problematic; indeed, many editions of the Tanya omit the word “entirely”, which is evidently why it found its way into current editions as a bracketed text.
The Rebbe goes on to distinguish between prohibition (issur)and impurity (tumah). When something is prohibited, one can sense its inherent evil; for example, forbidden foods clog the mind and heart with spiritual congestion. Thus, even if a pregnant woman scented forbidden food on Yom Kippur and the Torah permitted her to eat it (if her life would otherwise be in danger),18 eating that food would still becloud her soul.
Moreover, even when the prohibition was not intrinsic to the food, but a thought or a statement invalidated it, as for example when an animal was slaughtered with idolatrous intent,19eating this food leaves its imprint. Thus, for example, the Midrash20 traces the wayward path of Elisha ben Avuyah (known as “Acher”) to very early beginnings — before his birth his mother had tasted food that was prepared for idolatrous worship.
In light of the above, the Rebbe goes on to note, we can understand why a nursing mother who has eaten forbidden food, even when permitted to do so because her life was endangered, should refrain from nursing her child.21 For although eating this food was in fact halachically permitted, the nature of the food and the spiritual blemish which it imparts to her infant remain unchanged.
This is especially so, according to the halachic determination (with regard to one who is ill as well), that a life-threatening situation merely sets aside a prohibition; it does not make the prohibited object permissible.22
As the Rebbe concludes, the above considerations evidently explain why in current editions of Iggeret HaKodesh — regarding the food eaten in a life-threatening situation that becomes “[entirely] permissible” — the word “entirely” is bracket-ed, and in many editions never appeared.
FOOTNOTES
1.These brackets are in the original text.
2.Tehillim 92:10.
3.The word translated “transcending” does not appear in the printed Hebrew text. It has been inserted here according to the emendation of the Rebbe in Luach HaTikkun.
4.These parentheses are in the original text.
5.Niddah 61b.
6.
This differentiation between the performance of mitzvot before and after the Resurrection, follows the view of Tosafot in Niddah (loc. cit.). There Tosafotexplains that the fact that burial shrouds may be made of kilayim, the forbidden mixture of wool and linen, proves that mitzvot will be abrogated after the Resurrection, for otherwise a Jew would arise wearing forbidden garments.
The Rashba, cited there in Chiddushei HaRan, disagrees, holding that the mitzvot are abrogated as far as the individual is concerned only while he is deceased. As the Rashba understands the Gemara, they will not be abrogated after the Resurrection.
The Rebbe uses this debate to resolve a seeming contradiction between two statements by the Alter Rebbe. In his Note to ch. 36 of Tanya (on p. 478 of Vol. II in the present series), the Alter Rebbe writes that “the [time of] receiving the reward is essentially in the seventh millennium.” Since this is after the time of the Resurrection, this is a time during which we are still intended to perform mitzvot. How, then, does the Alter Rebbe state here that mitzvot will be abrogated at the time of the Resurrection?
The distinction: In the Note to ch. 36 the Alter Rebbe follows the view of the Rashba, who maintains that at the time of the Resurrection, mitzvot will continue to be in effect. (The Alter Rebbe also follows this view in his maamar in Likkutei Torah on the phrase VeHayah BaYom Hahu Yitaka BeShofar Gadol.) Here, however, he follows the view of Tosafot.
The Rebbe goes on to say that drawing a distinction (as the Alter Rebbe does above) between the two periods, resolves most of the problematic queries posed by the MaHaratz Chayot, whose Glosses on Tractate Niddah cite those Talmudic sources which would seem to indicate that in future time the commandments will not be abrogated. For those sources speak of the era of the Messiah, before the Resurrection, while the teaching that they will be abrogated applies to the era that follows the Resurrection (according to the view of Tosafot).
For further examonation of this subject, the Rebbe refers the reader to the sources listed in Sdei Chemed, Klalim 40:218 (Vol. III, p. 561c ff. in the Kehot edition) and in Divrei Chachamim, sec. 53 (p. 1962b ff.).
7.These brackets are in the original text.
8.This phrase, enclosed in parentheses in the printed Hebrew text, does not appear in some manuscripts.
9.Yeshayahu 65:20.
10.Mishlei 12:21.
11.Note of the Rebbe: “...For only with regard to the present time does Tosafot maintain (contrary to the view of Rashi) [that the promise of this verse applies] only to edibles (Chullin 5b), [for it is particularly shameful for a righteous person to eat forbidden food, even if unwittingly]. This [restriction to the present] may be derived from the underlying reasoning, viz.: In Time to Come the entire world will attain perfection. [At that time, therefore, no kind of unwitting sin will befall any of the Jewish people, since all will then be righteous].”
12.Yoma 28b; Kiddushin 82a.
13.Lech Lecha 11d.
14.Shemini 18c.
15.See Likkutei Torah, BeHaalot’cha 32d.
16.The last phrase in the Hebrew text has been emended according to the Table of Glosses and Emendations.
17.This Addendum is based on selections from Likkutei Sichot, Vol. III, p. 984ff., and footnotes there.
18.Yoma 82a; the Alter Rebbe’s Shulchan Aruch, Orach Chayim 617:2.
19.Chullin 39b.
20.Ruth Rabbah 6:6.
21.Taz (Turei Zahav) and Shach (Siftei Cohen) in Shulchan Aruch, Yoreh Deah, end of sec. 81.
22.Cf. Rambam, Hilchot Shabbat, beginning of ch. 2.

• Sefer Hamitzvot:

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Cheshvan 11, 5779 · October 20, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 165
Resting on Yom Kippur
"[Yom Kippur] shall be a Sabbath of solemn rest for you"—Leviticus 16:31.
We are commanded to rest, by abstaining from creative work, on the tenth day of Tishrei—Yom Kippur.

Resting on Yom Kippur

Positive Commandment 165



The 165th mitzvah is that we are commanded to refrain from the various categories of melachah1 and prohibited activities2 on this day [of Yom Kippur]
The source of this commandment is G‑d's statement,3 "It is a Sabbath of Sabbaths to you."
We have already explained many times4 that the term Shabbasonindicates a positive commandment.5


FOOTNOTES
1.
See first footnote in N320.
2.
. Kapach, 5731, footnote 23 points out that the Arabic word, "ashgal" refers in this context to all other types of prohibited activity.
3.
Lev. 16:31.
4.
See P90, P135, P159, and P163.
5.
Since this mitzvah prohibits melachah, it would seem to be a negative commandment. However, since the term "Shabbason" is used, the mitzvah is counted among the positive commandments.



Negative Commandment 329
Working on Yom Kippur
"And you shall do no work on that very day [of Yom Kippur]"—Leviticus 23:28.
We are forbidden to engage in any creative work on the tenth of Tishrei, Yom Kippur.





Working on Yom Kippur

Negative Commandment 329




The 329th prohibition is that we are forbidden from performing melachah1 on Yom Kippur.
The source of this commandment is G‑d's statement,2 "Do not do any melachah [on this day, because it is a day of atonement]."
If one intentionally transgresses this commandment, the punishment is kores3 as explained in Scripture.4 If the act was unintentional, he must bring a sin-offering.5
The details of this commandment are explained in tractate Beitza6and Megillah.7


FOOTNOTES
1.
See first footnote in N320.
2.
Lev. 23:28.
3.
See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before death). See also Hilchos Teshuvah, Chapter 8, Halachah. 1.
4.
Lev. 23:30. "If one does any work on this day, I will destroy him [i.e. punish him with kores] from among his people."
5.
See P69. This offering is called a "fixed sin-offering," to distinguish it from the offering of adjustable value (P72).
6.
18b.
7.
30b.



Positive Commandment 164
Fasting on Yom Kippur
"You shall afflict your souls"—Leviticus 16:29.
We are commanded to fast on the tenth of Tishrei, Yom Kippur. We afflict ourselves by abstaining from food and drink, the nourishment of the soul.
We are also commanded to refrain on Yom Kippur from bathing, applying creams or ointments, wearing [leather] shoes and engaging in marital relations.





Fasting on Yom Kippur

Positive Commandment 164









The 164th mitzvah is that we are commanded to fast on the tenth of Tishrei [i.e. Yom Kippur].
The source of this commandment is G‑d's statement1 (exalted be He), "You must afflict your lives."
The Sifra explains: "The expression 'You must afflict your lives' refers to 'affliction' that affects one's actual life. What is that? Eating and drinking."
The Oral Tradition2 explains that one must also refrain from bathing, anointing, wearing leather shoes, and engaging in marital relations.
The source that one must refrain from all these activities is the verse,3 "It is a Sabbath of Sabbaths to you, and you must afflict your lives." The verse says, "Sabbath of Sabbaths," to indicate that one must refrain [observe a "Sabbath"] from the various categories of melachah4 and prohibited activities, and that one must refrain [observe a "Sabbath"] from those things which nourish and sustain the body. The Sifra says, "What is the source that bathing, anointing, and marital relations are forbidden on Yom Kippur? From the verse, 'Sabbath of Sabbaths.' " This means that one must refrain [observe a "Sabbath"] from these activities in order to reach the state of affliction.5

FOOTNOTES
1.
Lev. 16:29.
2.
See Yoma 73a.
3.
Lev. 16:31.
4.
See P165.
5.
Therefore the verse says, "It is a Sabbath of Sabbaths to you, and you must afflict your lives": through making a "Sabbath" (i.e. refraining from these activities), one reaches a state of affliction.



Negative Commandment 196
Eating on Yom Kippur
"For any soul that shall not be afflicted... shall be cut off..."—Leviticus 23:29.
It is forbidden to eat on the tenth of Tishrei, Yom Kippur.






Eating on Yom Kippur

Negative Commandment 196





The 196th prohibition is that we are forbidden from eating on Yom Kippur.
There is no verse in the Torah that explicitly prohibits this act.1However, since the punishment – that one who eats is punished by kores – is mentioned, we know that eating is counted as a prohibition.
The source which describes the punishment is G‑d's statement,2 "If anyone does not fast on this day, he shall be punished by kores."
In the beginning of Tractate Kerisus, all those who are punished by kores are listed, and one who eats on Yom Kippur is listed among them. It also explains that all mitzvos which are punishable by koresare prohibitions, except for the Pesach sacrifice and circumcision. Therefore, clearly eating on Yom Kippur counts as a prohibition.
Therefore, if one intentionally transgresses this commandment, the punishment is kores, and if the act was unintentional, he must bring a sin-offering, as explained in the beginning of Tractate Kerisus.
This [i.e. that eating on Yom Kippur counts also as a prohibition] is also explained in the Tractate Horiyos,3 which rules that one is required to bring a sin-offering only if one violates a prohibition. The proof for this is G‑d's statement4 (may He be exalted and elevated) regarding those who are required to bring a sin-offering, "[And they violate] one of the prohibitory commandments of G‑d."
The Sifra says5: "The verse, 'If anyone does not fast on this day, he shall be punished by kores", describes the punishment for not fasting. However, we do not have a verse to serve as the actual prohibition.
But [there is an "extra" verse that serves as the actual prohibition;] we do not really need a verse to tell you the punishment for doing melachah on Yom Kippur, because we could derive it from the following kal vechomer:6 if for the prohibition of fasting, which [applies only on Yom Kippur, and] not on Shabbos and holidays, one receives punishment, then certainly for the prohibition of melachah,which applies on holidays and Shabbos [and is therefore more strict] one should receive punishment. If so, why is there a verse stating the punishment for doing melachah? From it we learn the actual prohibition of eating on Yom Kippur: just as the punishment for melachah follows its prohibition, so too the punishment for eating follows its prohibition."
The details of this mitzvah are explained in Tractate Yoma.



FOOTNOTES
1.
The rule is that every prohibition has one verse which tells you that the act is prohibited, and another verse which gives the punishment for the transgression. (See N195.) Regarding not eating on Yom Kippur, the only apparent verse is the one describing the punishment. The Rambamtherefore first explains how we know that eating on Yom Kippur counts as a prohibition, and then explains which verse tells us the actual prohibition.
2.
Lev. 23:29.
3.
See Rambam's Commentary on the Mishneh, Ch. 2, Mishneh 4.
4.
Lev. 4:13.
5.
After having established that not eating on Yom Kippur must be a prohibition, the Rambam now quotes the Sifra, which identifies the verse that serves as the actual prohibition itself.
6.
This general principle of the Oral Tradition allows one to generalize from one case to a more obvious one. Here, since the less serious prohibition (eating on Yom Kippur) is punished by kores, certainly the more serious prohibition (doing melachah on Yom Kippur) would punished by kores, even if the verse regarding melachah (Lev. 23:30, N329 above) would not have been written.

• 1 Chapter A Day: Terumot Terumot - Chapter 14




Rambam - 1 Chapter a Day

Terumot - Chapter 14

Terumot - Chapter 14


1 the light figs are considered miduma.3 If it was dark, the dark figs are miduma and the light figs are permitted. If it is not known whether it was light or dark, it can be nullified when the mixture is 101 times [the weight of] the original fig.4 If he knew what type of fig it was but forgot, they are all considered miduma.5א
חמשים תאנות שחורות וחמשים לבנות שנפלה לתוכן תאנה אחת של תרומה היתה לבנה השחורות מותרות והלבנות מדומעות היתה שחורה השחורות מדומעות והלבנות מותרות ואם אין ידוע אם שחורה היתה ואם לבנה עולה באחד ומאה מן הכל ידע מה היתה אחר שנפלה ושכח הרי כולן מדומעות:
2
Similar laws apply when there are cakes of pressed figs or blocks of pressed figs and a cake or block of [figs that are] terumah falls among them. If it is not known whether the one which fell in was a block or a cake, the cakes and the blocks are combined and the terumah can be nullified if their [combined weight] is 101 times that of the terumah. [Similarly,] when there are large cakes of figs and small ones and a cake of figs [that is terumah] falls among them, but it is not known whether the cake which fell in was large or small, [the existing cakes] can nullify the one which fell in whether by weight or by number.

What is implied? A cake [of figs] fell into a mixture of 100 other cakes, both large and small. We assume that a small cake6 fell in and one may remove one of the small cakes.7 If a cake fell into 40 cakes, 20 of them weighing four litra each and 20 of them, weighing one litra each, since the combined weight is 101 litra, we assume a small one fell in and remove one of the small ones.8
ב
וכן עיגולי דבילה ומלבנים של דבילה שנפל עיגול או מלבן של תרומה לתוכן ואין ידוע אם מלבן היה או עיגול הרי העיגולין מצטרפין למלבנים ותעלה התרומה באחד ומאה מן הכל עיגולי דבילה גדולים וקטנים שנפל עיגול דבילה לתוכן ואין ידוע אם גדול היה אם קטן הרי הן מעלין בין במנין בין במשקל כיצד נפל עיגול למאה עיגולין גדולים וקטנים הריני אומר קטן נפל ומגביה אחד מן הקטנים נפל עיגול לתוך מ' עיגולים מהן עשרים עיגול משקל כל אחד ארבע ליטרין ומהן עשרים עיגול משקל כל אחד ליטרא הואיל ומשקל הכל מאה ליטרין ואחד הריני אומר קטן נפל ומגביה אחד מן הקטנים:
3
Flour and finely sifted flour cannot be combined together to nullify terumah.9
ג
והקמח והסולת אינן מצטרפין להעלות את התרומה:
4
When a se'ah of wheat which is terumah falls on the mouth of the storage vat of wheat, we do not measure it against the 101 times [its weight or ordinary grain found] in the storage vat. For we do not make such an assessment unless the terumah has been mixed with the ordinary produce10 or we do not know where the terumah fell.11

What should be done? We consider the terumah as if it is wheat placed above barley and separate the terumah itself which fell unto the storage vat with some of the ordinary produce upon which they fell as one would be collecting wheat from barley.
ד
סאה של חטים שנפלה על פי מגורה של חטים אין משערין אותה באחד ומאה שאין משערין אלא אם נבללה תרומה עם החולין או אם אין ידוע באיזה מקום נפלה התרומה וכיצד יעשה רואין את התרומה כאילו היא חטים על גבי שעורים ומפריש התרומה עצמה שנפלה על גבי המגורה עם מעט מן החולין שנפלה עליהן כמי שמאסף חטים מע"ג שעורין:
5
[The following laws apply when] there are two containers or two storage vats and terumah fell into one of them. It became mixed with [the contents of the container or storage vat] and it is not known which one it fell into. If the two storage vats were in the same building, they are considered as if they were combined and the terumah is nullified if the entire quantity is 101 times its weight. It is as if they were both contained in a single storage vat. Moreover, the containers are considered as combined together even if they are in two separate buildings, for it is possible to gather the two in one building.12 If, however, the two containers were in two cities, they are not combined.
ה
שתי קופית או שתי מגורות שנפלה תרומה לתוך אחת מהן ונבללה ואין ידוע לאי זו מהן נפלה אם היו שתי מגורות בבית אחד הרי אלו מצטרפות ותעלה באחד ומאה מן הכל כאילו היו שתיהן מגורה אחת והקופות מצטרפות ואפילו היתה קופה בבית זה וקופה בבית אחר לפי שקרוב הדבר לקבץ שתיהן בבית אחד אבל אם היו שתי הקופות בשתי עיירות אינן מצטרפות:
6
How should he remove the se'ahwhich fell in?13 If he desires to remove it from one of them, he may. If he desires to remove half from one and half from the other, he may.

[The following laws apply when] there are jugs filled with dried figs that are ordinary produce and [the owner] pressed a litra of figs that are terumah into the opening of one of them, but he does not remember which one. If there are 101 jugs, the terumah is considered nullified. He should take one jug and sell it to a priest except for the worth of the litra [of terumah]14 and the remainder [of the jugs] are permitted. If there are less than 100 jugs, [the figs at] the openings [of the jugs] are considered miduma and those at the bottom are permitted.15
ו
וכיצד מעלה סאה שנפלה אם רצה להעלות מאחד משתיהן מעלה ואם רצה להעלות חציה מזו וחציה מזו מעלה כדים מלאים תאנים של חולין שדרס ליטרא תאנים של תרומה בפי כד אחד מהם ואין ידוע אי זו היא אם היו שם מאה כד וכד הרי זו תעלה ולוקח כד אחד מהם ומוכרה לכהן חוץ מדמי אותה ליטרא והשאר מותרין ואם היו פחות ממאה הפומין כולן מדומעות והשולים מותרין:
7
Similar laws apply if one pressed [a litra of] figs into the opening of a kaveret16or into the top of a cake.17 If he pressed them onto the top of a cake, but does not know whether he pressed them onto the northern portion [of the cake] or its southern portion, nor does he know which cake he pressed them onto, we look at all the figs as if they were separate entities and [the figs that are terumah] should be nullified based on weight. If all the cakes weigh 10018 litra, the terumah is nullified19 proved each of the cakes weighs more than two litra so that in each cake, the terumah is nullified because there is a majority of ordinary produce.20 The rationale is that when there is a doubt concerning the presence of terumah, it is nullified when there is a majority of ordinary produce.
ז
וכן אם דרסה על פי כוורת או ע"פ עיגול ואין ידוע אי זה הוא דרסה על פי העיגול ואין ידוע אם בצפונו או בדרומו ולא אי זו עיגול הוא רואין אותם כאילו הם פרודות ותעלה לפי המשקל אם יש בכל העיגולין מאה ליטרין תעלה והוא שיש בכל עיגול מהן יתר על שני ליטרין כדי שתבטל התרומה ברוב שספק התרומה בטל ברוב החולין:
8
When terumah is definitely [present in a mixture], it is forbidden if the mixture is 100 [or less times its weight]. If there is merely a doubt concerning the presence of terumah, it is forbidden if there are only fifty. It is permitted only if one adds a majority [of the new mixture].21 If there are more than fifty, one need not add such a majority.

What is implied? One fig that is terumah fell into 99 figs and they are all present. They are all forbidden to non-priests, as explained.22
ח
התרומה ודאה אוסר במאה וספיקה אוסר בחמשים ואין לה היתר אלא ברוב ואם היה ביותר מחמשים אינה צריכה רוב כיצד תאנה אחת תרומה שנפלה לתשעים ותשע והרי המאה קיימין הכל אסור לזרים כמו שביארנו:
9
If, [after a fig that is terumah fell into 50 other figs, and then] one of the mixture becomes lost, it is possible that one of the ordinary figs was the one that was lost, but it is possible that it was the fig that fell in. Hence, the mixture is forbidden until one adds ordinary produce to it from another source,23 adding 51 figs to the entire quantity. If one fig fell into 51 figs and one of the mixture was lost, the remainder is permitted to non-priests.24
ט
נפלה אחת מחמשים ואבדה אחת מן הכל שמא אחת מן החולין היא שאבדה או האחת שנפלה היא שאבדה הרי אלו אסורות עד שירבה עליהן חולין ממקום אחר ויוסיף עליהן חמשים תאנים ואחת יותר על הכל ואם נפלה אחת של תרומה לתוך חמשים ואחת ואבדה אחת מן הכל הותר השאר לזרים:
10
[The following rules apply when] a se'ah of terumah fell into less than 100 se'ah of the first tithe from which terumat ma'aser was not separated or into [produce from] the second tithe or consecrated property that was not redeemed and the entire mixture became miduma. If [the terumah] fell into the first tithe, the terumat ma'aser should be designated,25 and the entire mixture sold to the priests with the exception of the worth of the terumah that fell into it and the worth of the terumat ma'aser.26 If it fell into [produce from] the second tithe or consecrated property that was not redeemed, they should be redeemed27and then sold to a priest with the exception of the worth of the terumah.
י
סאה תרומה שנפלה לפחות ממאה מע"ר שלא ניטלה תרומתו או למ"ש והקד' שלא נפדו ונדמע הכל אם למע"ר נפלה יקרא שם לתרומ' מעשר וימכר הכל לכהנים חוץ מדמי תרומה שנפלה ומדמי תרומת מעשר שבו ואם למעשר שני והקדש נפלה הרי אלו יפדו וימכרו לכהן חוץ מדמי תרומה:
11
When a se'ah of impure terumahfalls into less than 100 se'ah of ordinary produce or into produce that is from the first tithe, or from the second tithe, or from consecrated property - whether [the latter three] are ritually pure or ritually impure - [the mixture] is miduma.28Hence, the entire mixture is like impure terumah which is forbidden to everyone. Thus it is all forbidden and must be left until it rots.29

When does the above apply? With regard to an entity that is not eaten raw.30 When, by contrast, it is normal practice to partake of a type of produce uncooked,31 one should not set them aside lest someone encounter them and partake of it.32Instead, the entire mixture should be used as fuel, like impure terumah is used as fuel.
יא
סאה תרומה טמאה שנפלה לפחות ממאה חולין או ממע"ר או מעשר שני או הקדש בין טמאין בין טהורים הואיל ונדמע הכל הרי הכל כתרומה טמאה שאסורה באכילה לכל והרי הכל אסור לעולם ומניחים אותן עד שירקבו במה דברים אמורים בדבר שאין דרכו להאכל חי אבל בדבר שדרכו להאכל חי לא יניחן שמא יתקל בהם ויאכל מהן אלא ידליק הכל כדרך שמדליקין תרומה טמאה:
12
When a se'ah of pure terumah falls into less than 100 se'ah of ordinary produce that is impure, the entire mixture should be sold to a priest with the exception of the worth of the terumah. The priest should eat this mixture which is miduma as roasted kernels33 or he should make them into a dough using fruit juice which does not render produce fit to contract impurity,34 so that [contact with] the impure ordinary produce will not render the terumah as impure.35

Alternatively, he should make this mixture that is miduma into a dough that is less than the size of an egg. [This is beneficial], because impure food does not cause other food to become impure until [the impure food] is the size of an egg.36 Or he may divide the mixture that is miduma and place a portion of it that is less than the size of an egg in each dough so that the terumah in it will not become impure.
יב
סאה תרומה טהורה שנפלה לפחות ממאה חולין טמאין ימכר הכל לכהנים חוץ מדמי תרומה והכהן אוכל מדומע זה קליות או ילוש אותו במי פירות שאינן מכשירין כדי שלא תטמא התרומה שבו מן החולין הטמאין או ילוש מדומע זה פחות מכביצה שאין אוכל טמא מטמא אוכל אחר עד שיהיה כביצה או יתחלק מדומע זה פחות מכביצה בכל עיסה כדי שלא תטמא התרומה שבו:
13
When a se'ah of impure terumahfalls into 100 se'ah of ordinary produce that is pure or a se'ah of pure terumah falls into 100 se'ah of ordinary produce that is impure, it should be removed and the terumah is nullified, because the new mixture is 101 times [the size of the terumah that fell in. That se'ah] should be eaten as roasted kernels, or it should be made into dough with fruit juice, or into dough that is less than the size of an egg.37 [The rationale is that] the se'ahwhich fell in is not [necessarily] the se'ahthat was removed.38
יג
סאה תרומה טמאה שנפלה למאה חולין טהורין וכן סאה תרומה טהורה שנפלה למאה חולין טמאין תעלה באחד ומאה ותאכל קליות או תלוש במי פירות או פחות מכביצה שאין הסאה שנפלה היא הסאה עצמה שעלתה:
14
When a se'ah of impure terumahfalls into 100 se'ah of pure terumah, it is nullified because of the insignificant amount and the entire mixture should be eaten in a state of ritual purity.39 If it fell into less than 100, he should leave the entire mixture until it rots.40
יד
סאה תרומה טמאה שנפלה למאה סאה של תרומה טהורה בטלה במיעוט ואוכלין הכל בטהרה ואם נפלה לפחות ממאה יניח הכל עד שירקב:
15
There were two containers [of grain, each containing less than 100 se'ah]. A se'ah of terumah fell into one of them and it was known into which one it fell.41 Afterwards, a second se'ah of terumah, but it was not known into which it fell. [The rationale is that] we assume that the second se'ah fell into the same place as the first se'ah, for we associate the problematic issue with the [previous] problem.

If, however, the first se'ah fell into one of the containers, but it was not known into which it fell and afterwards, a second se'ahfell into one and it was known into which one it fell, we do not say that the first one fell into the same place as the second. Instead, both are considered to be problematic.42
טו
שתי קופות שנפלה סאה של תרומה לתוך אחת מהן ונודע לאי זו מהן נפלה ואחר כך נפלה סאה שנייה ואין ידוע לאי זו מהן נפלה אומרים למקום שנפלה ראשונה נפלה שנייה לפי שתולין את הקלקלה במקולקל נפלה סאה ראשונה לתוך אחת מהם ואין ידוע לאי זו מהן נפלה ואח"כ נפלה סאה שנייה ונודע לאי זו מהן נפלה אין אומרים למקום שנפלה שנייה נפלה ראשונה אלא שתיהן מקולקלות:
16
If there were two containers [of grain], one ritually pure and one ritually impure,43 and a se'ah of terumah fell into one and it was not known into which, we assume that it fell into the impure one.44
טז
היו שתי קופות אחת טמאה ואחת טהורה ונפלה סאה של תרומה לאחת מהן ואין ידוע אי זו היא אומרין לתוך הטמאה נפלה:
17
When there are two containers, one containing pure terumah45 and one containing impure ordinary produce,46should a se'ah of pure terumah fall into one of them,47 we assume that it fell into the one containing terumah.48 The ordinary produce should, however, be eaten in a state of ritual purity like terumah.49
יז
שתי קופות אחת תרומה טהורה ואחת של חולין טמאין נפלה סאה תרומה טהורה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו בטהרה כתרומה:
18-19
50When a se'ah of impure terumah falls into one of the above mentioned containers, we say that it fell into the terumah.51 The ordinary produce should, however, be eaten as roasted kernels or made into dough with fruit juice.52
יח
נפלה סאה תרומה טמאה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות בטהרה כתרומה גדולה:

יט
סאה תרומה טמאה שנפלה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות או ילושו במי פירות:
20
When there are two containers, one containing impure terumah and the other ordinary produce that is pure, and a se'ah of pure terumah falls into one of them,53 we assume that it fell into the terumah,54 but the ordinary produce should be eaten as roasted kernels.55
כ
שתי קופות אחת של תרומה טמאה ואחת של חולין טהורין ונפלה סאה של תרומה טהורה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות:
21
If a se'ah of impure terumah fell into one of these containers, both of them are forbidden.56 [The rationale is that when] there is a doubt [whether produce is] impure terumah, it is forbidden to be eaten, while when there is a doubt whether it is miduma, it is permitted. For the prohibition against partaking of impure terumah is Scriptural in origin,57 while the prohibition against partaking of a mixture that is miduma is Rabbinic in origin58 based on the principles explained in Hilchot Ma'achalot Assurot.59
כא
נפלה סאה של תרומה טמאה לתוך אחת מהן שתיהן אסורות שספק תרומה טמאת אסור וספק המדומע מותר מפני שאיסור תרומה טמאה מן התורה ואיסור המדומע מדבריהן על העיקרים שביארנו בהלכות איסורי מאכלות:

FOOTNOTES
1.
The same laws also apply if there are 30 light figs and 70 dark ones, or any other combination of numbers (Radbaz).
2.
Because the fig that was terumah was not dark.
3.
Because there are not enough to nullify its presence. We do not count the dark figs together with the light figs, because there is no possibility to mix the two with each other.
4.
Although the fig that was mixed in has a specific color, both types of figs can be counted together to nullify it, for it is possible to press all the figs into a single cake of figs (Rav Ovadiah of Bartenura, Terumot 4:7). Alternatively, since we do not know which type of fig fell in, the fact that it was of a specific color is not significant to us (Yayin Malchut).
5.
The rationale is that since at the outset he knew the color of the fig and there are neither enough dark figs or light figs to nullify it, the fig is considered as forbidden. And once it is forbidden, his forgetting its color does not cause it to become permitted again (Radbaz).
6.
If, however, we know that a large cake fell in, but we are uncertain about its size, we cannot merely count 101 cakes both large and small to nullify it (Rabbi Akiva Eiger).
7.
I.e., since there were 101 cakes, 101 times the number of cakes that fell in, the cake that was terumah could be nullified. We assume that it was small and hence, to fulfill the obligation to remove a cake, we remove a small one.
8.
The remainder are permitted, because it is possible that there was 101 times the weight of the terumah in the mixture. It is sufficient to remove a small one. The rationale is that since the terumah has been nullified, the removal of the cake is required only as a financial matter: to give the priest his due. Hence, to receive a larger cake, the priest must prove that a larger cake did indeed fall in.
9.
I.e., there is one container of flour and one container of finely sifted flour. Terumah fell into one of the containers, but we do not know which one. We do not say that the two containers of flour should be considered like the two groups of figs and considered as a single entity. Instead, we judge them individually. The rationale is that once the terumah becomes mixed with the flour or the finely sifted flour, it is part of one mixture and not the other. Hence it is not appropriate to combine them (Radbaz).
10.
And in this instance, that is not true, for it is positioned at the top of the storage container.
11.
And in this instance, we do.
12.
In his Commentary to the Mishnah (Terumot 12:4), the Rambam writes that containers are frequently moved and in the process of their being moved, the two containers could be combined. Hence, we view them as if they were combined at present. This ruling is also quoted in other contexts; see Shulchan Aruch (Yoreh De'ah 111:7).
13.
I.e., as stated in Chapter 13, Halachah 1, one se'ah must be removed from the mixture and given to the priest. How should that be done in the present instance? For the terumah fell into only one of the containers and we do not know which one.
14.
Although only the figs on the top of the opening are terumah, we require himself to sell the entire jug, because of the impression that might be created (Shita Mekubetzet, Beitzah 4a).
15.
Since we are talking about compressed figs, they will not mix with the contents of the jugs, but instead will be found on the top of a jug. Hence, when considering nullifying the figs, only the tops of the jugs are considered, but not the bottoms. Therefore we require 101 jugs, not 101 times the weight of the initial amount of terumah.
The Radbaz explains that this situation differs from that described in Halachah 1. In that situation, although the light figs and the dark figs could be distinguished from each other, they were all mixed together. Hence, it is possible to speak about one type being combined with the other to nullify the terumah. In the situation described by our Halachah, the tops and the bottoms will always remain discrete.
16.
The term kaveret literally means "bee-hive." Here we are talking about a storage compartment that is built like a bee-hive.
17.
I.e., we require 101 of the containers and count only the figs at the openings of the containers.
18.
I.e., without the terumah, 101 litra with the terumah.
19.
I.e., we consider the entire mixture as a single entity unlike the previous instances where the bottoms of the containers were considered as separate from the tops. In the previous instances, he knew that he pressed the terumah onto the tops of the container. Therefore only the tops are considered. In the present instance, he does not know the portion of the cakes unto which he pressed the figs. That lack of knowledge works to his advantage, enabling us to count in the entire mixture.
20.
In addition to considering the status of the entire mixture, we must consider the status of each cake individually. Each cake must have enough figs to nullify the presence of the terumah according to Scriptural Law.
21.
I.e., as the Rambam explains in the following halachah, one must add enough figs so that there is 101 times the amount of terumah that fell in (Kessef Mishneh).
22.
As stated in Chapter 13, Halachah 1, it is necessary to have 101 times the amount of terumah.
23.
It is, however, permitted to add such produce. We do not apply the principle that, as an initial preference, one should not nullify the presence of a forbidden substance, because here we are not certain that there is a forbidden substance present, for one fig has been lost.
24.
Since one fig has been lost, 51 figs are sufficient. We do not require 101. Note th contrast to Chapter 15, Halachah 2.
25.
So that the mitzvah of separating it has been fulfilled.
26.
For such produce must be given to the priests as a present. The majority of the mixture, however, belongs to its owner. Even though it is being given to the priest, because the owner may not make use of it, the priest must reimburse the owner for its value. Nevertheless, as mentioned previously, the value of produce that is terumah is less than that of ordinary produce.
The Radbaz mentions another possible solution to this difficulty: If the Levite has a large amount of produce from which terumat ma'aser has not been separated, he may make this entire mixture terumat ma'aser for that produce and in this way, not suffer any financial loss.
27.
At which point they are considered as ordinary produce and the laws mentioned in Chapter 13, Halachah 2, apply.
28.
Because there are less than 100 se'ah to nullify the se'ah of terumah.
29.
One would think that it should be used as fuel and thus the person will derive some benefit from it. The Radbaz explains that this is not allowed for the following reason. Since there is not enough other produce to nullify the terumah, the entire mixture is considered as terumah. Nevertheless, since it is not impure, it should not be burnt, because it is forbidden to burn pure terumah. This stringency is, however, only observed when there is no danger that the terumah will be eaten, as the Rambam proceeds to explain.
30.
E.g., wheat or barley.
31.
E.g., oil.
32.
See Chapter 12, Halachah 12, which states that impure terumah should be placed in repugnant container so that no one will accidentally partake of it.
33.
In which instance, the impure grain does not cause the pure terumah to become impure, for produce does not become fit to contract impurity until comes in contact with one of seven liquids (Hilchot Tumat Ochalin 1:1-2). Since the kernels of the terumah are roasted without contact with water, they are never fit to contract impurity.
34.
Fruit juice is not one of these seven liquids. Hence dough made with fruit juice is not susceptible to ritual impurity (Ibid. 3; 13:13).
35.
It is not only that the priest will be suffering a loss because the terumahbecomes impure. It is forbidden to cause terumah to become impure as stated above.
36.
See Ibid. 4:1, 12. Making the mixture into small loaves is the Rambam's interpretation of the term nikudim in the Mishnah (Terumot 5:1).
37.
I.e., he should use the grain in a manner that will prevent it from contracting ritual impurity, as described in the previous halachah.
38.
I.e., and hence it is permitted to be eaten.
39.
There is no need for any safeguards.
40.
As explained in Halachah 11.
41.
And the contents of that container was considered as miduma.
42.
I.e., they are both miduma. The rationale is that the problematic status of the two containers was established before the second one fell in and the fact that we know into which one it fell cannot resolve the existing problem.
Rav Yosef Korcus maintains that this is the interpretation of the Rambam's ruling. Nevertheless, he and the Radbaz both maintain that this law applies even if the first container contains 100 se'ah and the first se'ah is nullified. Since one se'ah has to be removed from it, it can also be considered as problematic.
43.
The Kessef Mishneh explains that this law applies whether the grain in the containers was terumah or ordinary produce.
44.
I.e., we follow the same principle mentioned in the first clause of the previous halachah, because the impure grain is also considered as "problematic."
45.
The Kessef Mishneh suggests that the text should read "impure terumah."
46.
The Kessef Mishneh suggests that the text should read "pure ordinary produce." His rationale for these emendations is that if the ordinary produce is impure, it is not proper to say that it should be "eaten in a state of ritual purity." With these emendations, he resolves the objections of the Ra'avad. As will be explained, the Radbaz offers an interpretation that preserves the standard version of the text.
47.
But we do not know which.
48.
This represents the converse of the principle mentioned in Halachah 15, just as there, we associate the problematic issue with the existing problem, here we associate the produce that is of a positive nature (terumah) with the existing terumah (Radbaz).
49.
I.e., according to one of the three suggestions given in Halachah 12. The intent is that we are not certain that the terumah did indeed fall into the container containing terumah. Were it to have fallen into the other container, it would be forbidden to prepare a dough from it in the ordinary manner, because that would cause the terumah to contract ritual impurity which is forbidden.
50.
Our text is taken from the Shabsei Frankel printing of the Mishneh Torahwhich is based on authentic manuscripts and early printing. The standard printed text is both redundant and problematic.
51.
For we assume that the terumah fell into terumah.
52.
To prevent it from contracting ritual impurity as mentioned above.
53.
Here also the Kessef Mishneh suggests inverting the words pure and impure in the text. Otherwise, this ruling would be a contradiction to Halachah 17.
54.
And thus the entire mixture is considered as impure terumah.
55.
So that the terumah will not be subject to contracting ritual impurity (Kessef Mishneh).
56.
I.e., the leniencies of assuming that the problematic se'ah fell into the produce that was already problematic or that terumah fell into terumah are not granted, because, as the Rambam continues to explain, here a Scriptural prohibition is involved.
57.
See Chapter 7, Halachah 3. The impure terumah does not become nullified because it was mixed with a larger quantity of other produce.
58.
For according to Scriptural Law, as long as there is a majority of non-terumah produce, the terumah is nullified.
59.
See Chapter 15:1-3, 13, 15.




• 3 Chapters A Day: Shevitat Asor Shevitat Asor - Chapter One, Shevitat Asor Shevitat Asor - Chapter Two, Shevitat Asor Shevitat Asor - Chapter Three





Rambam - 3 Chapters a Day

Shevitat Asor - Chapter One, Shevitat Asor - Chapter Two, Shevitat Asor - Chapter Three

Shevitat Asor - Chapter One



Introduction to Hilchos Shevitat Asor

They contain four mitzvot: two positive commandments and two negative commandments. They are:

1) To rest on this day;
2) Not to perform work on it;
3) To fast on this day;
4) Not to eat or drink on it.
These mitzvot are explained in the chapters [that follow].
הלכות שביתת עשור - הקדמה
יש בכללן ארבע מצות. שתי מצות עשה. ושתי מצות לא תעשה. וזהו פרטן:
א) לשבות בו ממלאכה.
ב) שלא לעשות בו מלאכה.
ג) להתענות בו.
ד) שלא לאכול ולשתות בו:
וביאור כל המצות האלו בפרקים אלו:
1
It is a positive commandment1 to refrain from all work on the tenth [day] of the seventh month2, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths3for you." Anyone who performs a [forbidden] labor negates the observance of [this] positive commandment and violates a negative commandment4, as [Numbers 29:7] states, "You shall not perform any labor."

What liability does a person incur for performing a [forbidden] labor on this day? If he performs [the forbidden labor] willfully, as a conscious act of defiance,5 he is liable for karet.6If he performs [the forbidden labor] inadvertently, he is liable to bring a sin offering whose nature is fixed.7
א
מצות עשה לשבות ממלאכה בעשור לחדש השביעי שנאמר שבת שבתון הוא לכם. וכל העושה בו מלאכה בטל מצות עשה ועבר על לא תעשה שנאמר ובעשור וגו' כל מלאכה לא תעשו. ומה הוא חייב על עשיית מלאכה ביום זה. אם עשה ברצונו בזדון חייב כרת. ואם עשה בשגגה חייב קרבן חטאת קבועה:
2
All the [forbidden] labors8 for which one is liable to be executed by stoning for performing on the Sabbath cause one to be liable for karet if performed on the tenth [of Tishrei].9 Any activity that incurs the obligation of a sin offering on the Sabbath incurs the obligation of a sin offering on Yom Kippur.

Any activity that is forbidden to be performed on the Sabbath10- although it is not a forbidden labor - is forbidden to be performed on Yom Kippur. If one performs such an act, one is punished by stripes for rebellion, as one is punished [for performing the same act] on the Sabbath.11

Whatever is forbidden to be carried on the Sabbath is forbidden to be carried on Yom Kippur.12 Whatever is forbidden to be said or done at the outset on the Sabbath is likewise forbidden on Yom Kippur.13 The general principle is that there is no difference between the Sabbath and Yom Kippur14 in this regard, except that a person who willfully performs a forbidden labor on the Sabbath is liable for execution by being stoned to death, and on Yom Kippur [such an act warrants merely] karet.
ב
כל מלאכה שחייבין על זדונה בשבת סקילה חייבין על זדונה בעשור כרת. וכל שחייבין עליו קרבן חטאת בשבת חייבין עליו קרבן חטאת ביום הכפורים. וכל דבר שאסור לעשותו בשבת אע"פ שאינה מלאכה אסור לעשותו ביום הכפורים. ואם עשה מכין אותו מכת מרדות כדרך שמכין אותו על השבת. וכל שאסור לטלטלו בשבת אסור לטלטלו ביום הכפורים. וכל שאסור לאמרו או לעשותו לכתחלה בשבת כך אסור ביום הכפורים. כללו של דבר אין בין שבת ליום הכפורים בענינים אלו אלא שזדון מלאכה בשבת בסקילה וביום הכפורים בכרת.
3
It is permitted to trim a vegetable on the day of Yom Kippur from mid-afternoon15 onward.16 What is meant by trimming a vegetable? To remove the wilted leaves, and to cut the others to prepare them for consumption. Similarly, it is permitted to crack open nuts and to open pomegranates on Yom Kippur from mid-afternoon onward. [These leniencies were granted] so that one will not endure hardship.17

When Yom Kippur falls on the Sabbath, it is forbidden to trim vegetables and open nuts and pomegranates the entire day.18 It has already become the universally accepted custom in Babylon and in North Africa not to perform these activities during the fast.19Instead, [Yom Kippur is observed] as the Sabbath is with regard to all its particulars.
ג
ומותר לקנב את הירק ביום הכפורים מן המנחה ולמעלה. ומהו הקינוב שיסיר את העלים המעופשות ויקצץ השאר ויתקן אותו לאכילה. וכן מפצעין באגוזין ומפרכין ברמונים מן המנחה ולמעלה מפני עגמת נפש. ויום הכפורים שחל להיות בשבת אסור בקניבת ירק ובפציעת אגוזים ובפריכת רמונים כל היום. וכבר נהגו העם בשנער ובמערב שלא יעשו אחת מכל אלו ביום הצום אלא הרי הוא כשבת לכל דבריו:
4
There is another positive commandment on Yom Kippur, to refrain from eating and drinking, as [Leviticus 16:29] states: "You shall afflict your souls." According to the Oral Tradition, it has been taught: What is meant by afflicting one's soul? Fasting.20

Whoever fasts on this day fulfills a positive commandment.21 Whoever eats or drinks on this day negates the observance of [this] positive commandment and violates a negative commandment22, as [ibid. 23:29] states, "Any soul that does not afflict itself will be cut off." Since the Torah punishes a person who does not fast with karet, we can derive from this that we are forbidden to eat and drink on this day.23

A person who eats or drinks inadvertently on this day is liable to bring a sin offering of a fixed nature.
ד
מצות עשה אחרת יש ביום הכפורים והיא לשבות בו מאכילה ושתיה שנאמר תענו את נפשותיכם. מפי השמועה למדו אי זה הוא ענוי שהוא לנפש זה הצום. וכל הצם בו קיים מצות עשה. וכל האוכל ושותה בו בטל מצות עשה ועבר על לא תעשה שנאמר כי כל הנפש אשר לא תעונה בעצם היום הזה ונכרתה. מאחר שענש הכתוב כרת למי שלא נתענה למדנו שמוזהרין אנו בו על אכילה ושתייה. וכל האוכל או השותה בו בשוגג חייב קרבן חטאת קבועה:
5
Similarly, according to the Oral Tradition, it has been taught that it is forbidden to wash, anoint oneself, wear shoes, or engage in sexual relations on this day.24 It is a mitzvah to refrain from these activities in the same way one refrains from eating and drinking.

This is derived from [the exegesis of the expression,] "A Sabbath of Sabbaths." "A Sabbath" implies refraining from eating; "of Sabbaths," refraining from these activities.25

One is liable, however, for karet or a sin offering only for eating and drinking. If one washes, anoints oneself, wears shoes, or engages in sexual relations, one receives stripes for rebelliousness.
ה
וכן למדנו מפי השמועה שאסור לרחוץ בו או לסוך בו או לנעול את הסנדל או לבעול. ומצוה לשבות מכל אלו כדרך ששובת מאכילה ושתייה שנאמר שבת שבתון שבת לענין(אכילה) ושבתון לענינים אלו. ואין חייבין כרת או קרבן אלא על אכילה ושתייה. אבל אם רחץ או סך או נעל או בעל מכין אותו מכת מרדות:
6
Just as [the obligation to] refrain from work applies both during the day and at night, so too, [the obligation to] refrain from [these activities and thus to] afflict oneself applies both during the day and at night.

It is obligatory to add [time]26 from the mundane to the sacred at both the entrance and departure of the holiday, as [implied by ibid. 23:32]: "And you shall afflict your souls on the ninth of the month in the evening."27 [Since the date of the fast is the tenth,] the intent is [obviously] that one begin fasting and afflicting oneself in the afternoon of the ninth, which directly precedes the tenth.

Similarly, at the departure [of the holiday], one should prolong the affliction slightly, [entering] the night of the eleventh, which follows the tenth, as [implied by ibid.]: "From evening to evening, you shall keep this day of refraining."
ו
כשם ששבות מלאכה בו בין ביום ובין בלילה כך שבות לעינוי בין ביום בין בלילה. וצריך להוסיף מחול על הקדש בכניסתו וביציאתו שנאמר ועניתם את נפשותיכם בתשעה לחדש בערב. כלומר התחיל לצום ולהתענות מערב תשעה הסמוך לעשירי. וכן ביציאה שוהה בעינויו מעט מליל אחד עשר סמוך לעשירי שנאמר מערב ועד ערב תשבתו שבתכם:
7
When women eat and drink until nightfall, without knowing that we are obligated to add [time] from the weekday to the holiday, they should not be rebuked,28 lest they perform [the transgression] willfully. It is impossible for there to be a policeman in every person's house to warn his wives. Thus, it is preferable to let [the situation] remain [as it is], so that they will transgress unintentionally, instead of intentionally. The same [principle] applies in other similar instances.29
ז
נשים שאוכלות ושותות עד שחשכה והן אינן יודעות שמצוה להוסיף מחול על הקדש אין ממחין בידן שלא יבואו לעשות בזדון. שהרי אי אפשר שיהיה שוטר בבית כל אחד ואחד להזהיר נשיו. והנח להן שיהו שוגגין ואל יהיו מזידין. וכן כל הדומה לזה

FOOTNOTES
1.
Sefer HaMitzvot (Positive Commandment 165) and Sefer HaChinuch(Mitzvah 317) both include this as one of the 613 mitzvot of the Torah.
2.
I.e., Tishrei, which is the seventh month when reckoning from Nisan.
3.
Shabbat 24b states that the word shabbaton, literally, "a day of rest," implies a positive mitzvah.
4.
This is also considered to be one of the 613 mitzvot of the Torah [Sefer HaMitzvot (Negative Commandment 329) and Sefer HaChinuch (Mitzvah 315)].
5.
The Radbaz (Vol. V, Responsum 1510) notes that the Rambam uses the expression "willingly, as a conscious act of defiance" with regard to the transgressions of idolatry (Hilchot Avodat Kochavim 3:1), the Sabbath laws (Hilchot Shabbat 1:1), and the laws of Yom Kippur. With regard to all other transgressions punishable by כרת, the Rambam merely states "as a conscious act of defiance."
The Radbaz explains that it is possible that the Rambam mentioned the concept of "willingly" with regard to these three transgressions because they are the first cases of כרת mentioned in the Mishneh Torah. After mentioning the concept on these three occasions, he does not consider that further repetition is necessary.
6.
כרת means "cut off." Mo'ed Katan 28a relates that a person liable for כרת would die prematurely, before reaching the age of fifty. The Rambam (Hilchot Teshuvah 8:1) emphasizes that being "cut off in this world" is not the sum total of Divine retribution for such a transgression. In addition, the person's soul is also cut off and prevented from reaching the world to come.
7.
The Rambam uses this term to differentiate the sin offering required here from a קרבן עולה ויורד - a guilt offering - which differs depending on the financial status of the person bringing it. (See Hilchot Shegagot 1:4.)
8.
The 39 labors forbidden on the Sabbath are listed in Hilchot Shabbat 7:1 and explained in the subsequent chapters there. Unlike the holidays, on which the forbidden labors involved in the preparation of food are permitted, on Yom Kippur these activities are forbidden.
9.
The Or Sameach notes that in contrast to the remainder of the halachah, in this instance the Rambam does not refer to the day with the name Yom Kippur. He explains that the name Yom Kippur, meaning "the day of atonement," is not relevant to a person who performs a forbidden labor on this day. Since the person acts in contrast to the holy nature of the day, he is not granted atonement.
10.
The commentaries explain that this refers to the activities defined as sh'vut, which are forbidden by the Torah. The specification of which activities should be included in this category was, however, made subject to our Sages' definitions. (See Hilchot Shabbat, Chapters 21-23.)
11.
See Hilchot Shabbat 1:3. (See Hilchot Edut 18:6 for a definition of this punishment.)
12.
This refers to the laws of muktzeh mentioned in Hilchot Shabbat, Chapters 25-26.
13.
This refers to the prohibitions mentioned in Hilchot Shabbat, Chapter 24, which are not associated with forbidden labors, but are prohibited in order to make the Sabbath distinct from the other days of the week.
14.
On a theoretical basis, there are commentaries that take issue with the Rambam's statements, explaining that there is another difference. On the Sabbath, we follow the principle of chiluk melachot, that one can incur liability for every forbidden labor as a separate entity. Therefore, if a person inadvertently performed two different types of forbidden labor, he would have to bring two sin offerings.
These authorities maintain that on Yom Kippur (as on the holidays) this principle does not apply, and one is liable for only a single sin offering even when one inadvertently performs several types of forbidden labor. (See Sha'agat Aryeh, Responsum 70.)
15.
Mid-afternoon refers to minchah katanah, 3:30 PM (according to seasonal hours).
16.
Earlier it is forbidden, lest one eat from the vegetable. Nevertheless, by this late hour one is conscious that the evening is approaching and will refrain from breaking the fast (Shulchan Aruch HaRav 611:7).
17.
The Maggid Mishneh explains that the intent is the hardship a person would suffer if he had to labor to prepare food at night after fasting the entire day.
18.
So as not to distinguish between this and the other Sabbaths of the year, and thereby to emphasize that the leniency was granted only because of the fast (Shulchan Aruch HaRav 611:6).
19.
Shabbat 115a relates that even in the time of the Talmud, this restriction was observed.
20.
In his Commentary on the Mishnah (Yoma 8:1), the Rambam explains that since the connection between the body and the soul is established through nourishment, withholding such nourishment is considered an affliction to the soul. See Yoma 74b.
21.
Sefer HaMitzvot (Positive Commandment 164) and Sefer HaChinuch(Mitzvah 313) both include this as one of the 613 mitzvot of the Torah.
22.
This is also considered one of the 613 mitzvot of the Torah [Sefer HaMitzvot(Negative Commandment 196) and Sefer HaChinuch (Mitzvah 316)].
23.
It is an established tradition that there are only two positive commandments - circumcision and offering a Pesach sacrifice - whose lack of observance are punishable by karet. Therefore, the fact that eating on Yom Kippur is punishable by karet indicates that it violates a negative commandment [Sefer HaMitzvot (Negative Commandment 196)].
24.
In his Commentary on the Mishnah (Yoma 8:1), the Rambam explains that the Torah mentions the concept of afflicting oneself on Yom Kippur five times. As such, the Oral Tradition (Yoma 76a) explains that there are five different activities forbidden on that day and cites (ibid. 76a-77a) various allusions to these five prohibitions. The terms he uses for allusions, asmachta'ot, indicates that he does not view the four prohibitions other than eating and drinking as having the status of a Torah commandment.
Similarly, the punishment that he states should be given for these activities, "stripes for rebellion," is the punishment received for transgressing a Rabbinic commandment.
[It must be noted that this matter was a question on which the Rambam deliberated. For an early edition of his Commentary on the Mishnah states that one should receive lashes for performing these activities, indicating that, at that time, he saw them as forbidden by the Torah itself. Similarly, the Rambam's wording in Sefer HaMitzvot (loc. cit.) appears to indicate that these prohibitions are forbidden by the Torah itself. This view is advanced by several authorities including Rabbenu Nissin, the Magen Avraham 611, and the Shulchan Aruch HaRav 611:2.]
Based on the explanations above, it would appear that the term "according to the Oral Tradition" as used in this halachah has a different meaning from that in the previous halachah. In the previous halachah, the term denoted an interpretation of a verse in the Torah. Therefore, the prohibition was given the status of a Torah commandment. In this halachah, the term refers to a concept that has been transmitted through a chain of tradition extending back to Moses. Nevertheless, it is a decree that does not stem from a Biblical verse and is therefore considered to be Rabbinic in origin.
Other Rabbinic authorities (Rabbenu Asher and the Ashkenazic authorities) clearly state that the prohibitions against these other activities are Rabbinic in nature. Therefore, certain leniencies are granted in their regard, as reflected in Chapter 3, Halachah 1 (Kessef Mishneh).
25.
The reference to the phrase "a Sabbath of Sabbaths" is taken from Yoma74a. The interpretation is, however, the Rambam's.
Based on the concepts explained above - that the prohibition against the remaining four types of afflictions is Rabbinic in origin and is not based on the explanation of a verse in the Torah - the Ma'aseh Rokeach suggests amending the text to read, "'A Sabbath' from work; 'of Sabbaths' from these other matters." He supports this view by noting that in Halachah 1, the Rambam had cited this expression as a proof-text for the commandment to refrain from work on Yom Kippur.
26.
The Shulchan Aruch (Orach Chayim 608:1) states that there is no limit to the amount of time one must add to the fast. This addition must, however, be made before (and after) beyn hash'mashot.
27.
From the Rambam's citation of a proof-text, it is clear that the obligation to add time to the fast of Yom Kippur stems from the Torah itself. The Maggid Mishneh adds that the Rambam's wording indicates that the obligation to add "from the mundane to the sacred" - i.e., to include some of the previous day in the fast - applies only with regard to the prohibition against eating and drinking, but not to the prohibition against performing labor.
He mentions that other authorities do not share this opinion and maintain that this obligation applies also to the prohibition against work, and that it applies also on the Sabbath and on other holidays aside from Yom Kippur.
The Radbaz (Vol. V, Responsum 1486) differs with the Maggid Mishneh. Although he agrees that the fact that, in his discussion of the prohibition of labor on the Sabbath, the Rambam does not mention the need to add "from the mundane to the sacred" supports the Maggid Mishneh's view, he is reluctant to state that the Rambam differs with all the other authorities on this issue.
(See Likkutei Sichot, Vol. XV, which explains the difference between the two perspectives. If we derive the concept of adding "from the mundane to the sacred" from Yom Kippur, the obligation revolves around the person, a chiyuv gavra in yeshivah terminology. If, by contrast, the obligation is derived from the prohibition against working on the Sabbath, it is a function of the cheftza, a result of the atmosphere of Sabbath holiness that prevents labor from being performed.)
28.
Shulchan Aruch HaRav 608:4 and the Mishnah Berurah 608:3 explain that this applies only when one is absolutely sure that the women will not accept the admonishment. If there is the possibility that they will accept the admonishment and modify their conduct, they should be admonished.
29.
The Maggid Mishneh and the Ramah (Orach Chayim 608:2) explain that this refers to any prohibition that is not explicitly stated in the Torah, even if it has its source in the interpretation of one of the Torah's verses.
If, however, a prohibition is explicitly mentioned in the Torah, rebuke should be given even when one is certain that the person committing the transgression will not accept the reproof. Further laws governing the situations when and how rebuke should be given are mentioned in Hilchot De'ot 6:7-8.

Shevitat Asor - Chapter Two


1
On Yom Kippur, a person is liable for eating [an amount of] food that is fit for humans to eat1 and is equivalent to the size of a large ripe date2 - i.e., slightly less than the size of an egg.3 All foods [that one eats] are combined to produce this measure.

Similarly, one who drinks a cheekful of liquid fit to be drunk by humans is liable. The size of a cheekful is [not a standard measure,] but rather dependent on the size of the cheek of every individual.

What is meant by a cheekful? Enough [liquid] for a person to swish to one side of his mouth and for his cheek to appear full. For an ordinary person, this measure is less than a revi'it.4
All liquids [that one drinks] are combined to produce this measure. Foods and liquids are not combined in a single measure.5
א
האוכל ביום הכפורים מאכלין הראויין לאכול לאדם ככותבת הגסה שהיא פחות מכביצה כמעט הרי זה חייב. וכל האוכלים מצטרפין לשיעור זה. וכן השותה משקין הראויין לשתיית אדם כמלוא לוגמיו של שותה כל אחד ואחד לפי לוגמיו חייב. וכמה מלוא לוגמיו כדי שיסלקם לצד אחד ויראה מלא לוגמיו. ושיעור זה באדם בינוני פחות מרביעית וכל המשקין מצטרפין לשיעור זה והאכילה ושתייה אין מצטרפין לשיעור אחד:
2
One is liable for karet for eating on Yom Kippur if one eats food that is fit for human consumption, regardless of whether it is permitted or forbidden.6 [This includes] piggul,7 notar,8 tevel,9 the flesh of an animal that died without ritual slaughter, the flesh of an animal that is trefah,10 fat, or blood.11
ב
אחד האוכל אוכלים המותרים או שאכל דברים האסורין כגון פיגול ונותר וטבל ונבלות וטריפות וחלב או דם הואיל ואכל אוכלים הראויין לאדם הרי זה חייב כרת משום אוכל ביום הכפורים:
3
If a person eats or drinks less than the above-mentioned measures, he is not liable for karet. Although the Torah forbids partaking of less than the measure [for which punishment is given], one is not liable for karet unless [one partakes of] that measure.12

A person who eats or drinks less than the minimal measure is given "stripes for rebellion."
ג
אכל או שתה פחות משיעור זה אינו חייב כרת אע"פ שהוא אסור מן התורה בחצי שיעור אין חייבין כרת אלא על כשיעור. והאוכל או השותה חצי שיעור מכין אותו מכת מרדות:
4
[The following rules apply when] a person eats a small amount, [pauses,] and eats again: If the time from when he begins eating until he concludes eating is less than the time it takes to eat an amount of bread and relish equal in size to three eggs, [the food that he eats] is included in the same measure.13 If not, it is not included in the same measure.14

[Similar rules apply when] a person drinks, [pauses,] and drinks again: If the time from when he begins drinking until he concludes drinking is less than the time it takes to drink a revi'it,15 [the liquid that he drinks] is included in the same measure. If not, it is not included in the same measure.
ד
אכל מעט וחזר ואכל אם יש מתחלת אכילה ראשונה עד סוף אכילה אחרונה כדי אכילת שלש ביצים הרי אלו מצטרפות לכשיעור ואם לאו אין מצטרפות לכשיעור. שתה מעט וחזר ושתה אם יש מתחלת שתייה ראשונה עד סוף שתייה אחרונה כדי שתיית רביעית מצטרפין לשיעור ואם לאו אין מצטרפין:
5
When a person eats foods that are not fit for human consumption - e.g., bitter herbs or foul-tasting syrups - or drinks liquids that are not fit to to be drunk - e.g., fish brine, pickle brine16 or undiluted vinegar - he is not liable for karet17 even if he eats or drinks a substantial amount. He should, however, be given "stripes for rebellion."
ה
אכל אוכלים שאין ראויין למאכל אדם כגון עשבים המרים או שרפים הבאושין או ששתה משקין שאינן ראויין לשתייה כגון ציר או מורייס וחומץ חי אפילו אכל ושתה מהן הרבה הרי זה פטור מן הכרת אבל מכין אותו מכת מרדות:
6
A person who drinks vinegar mixed with water is liable. One who chews dried pepper, dried ginger, or the like is not liable. [If, however, one chews] fresh ginger, one is liable.18

A person who eats the leaves of the vine is not liable,19 but one who eats the buds of the vine is liable.20 What is meant by the buds of the vine? The buds that have sprouted in Eretz Yisrael from Rosh HaShanah until Yom Kippur. If they sprouted earlier, they are considered as wood, and the person is not liable. The same rules apply in all analogous situations.
ו
שתה חומץ מזוג במים חייב. הכוסס פלפלין וזנגביל יבש וכיוצא בהן פטור. אבל זנגביל רטוב חייב. אכל עלי גפנים פטור. לולבי גפנים חייב. ואלו הן לולבי גפנים כל שלבלבו בארץ ישראל מראש השנה ועד יום הכפורים. יתר על זה הרי הן כעצים ופטור וכן כל כיוצא באלו:
7
When a person eats roast meat that has been salted, the salt is included in the mass of the meat.21 Similarly, brine on a vegetable is included,22 because condiments that make food fit to be eaten and are mixed together with the food are considered to be part of the food.

If a person was already sated [because he] had overeaten to the extent that he was jaded by food, and then ate more,23 he is not liable. It is comparable to a person who eats food that is not fit for consumption. Although this additional amount is fit to be eaten by a person who is hungry, it is not fit for a person who is sated to this extent.24
ז
אכל צלי במלח מצטרף המלח לבשר. ציר שעל גבי ירק מצטרף. מפני שמכשירי האוכל המעורבים עם האוכל כאוכל הן חשובים. היה שבע מאכילה גסה שאכל עד שקץ במזונו ואכל יתר על שובעו פטור כמי שאכל אוכלין שאינם ראויין לאכילה. שאף על פי שזה המאכל היתר ראוי לרעב אינו ראוי לכל מי ששבע כזה:
8
When a person who is dangerously ill25 asks to eat on Yom Kippur, he should be fed26 because of his request until he says, "It is enough,"27 even though expert physicians say that it is unnecessary.28

When the sick person says that it is unnecessary for him to eat,29 and a physician says that it is necessary, he should be fed according to [the physician's] instructions, provided the physician is an expert.30

When one physician says that it is necessary [for a sick person to eat], and another physician says that it is unnecessary, the person should be fed. If several physicians say that it is necessary [for a sick person to eat], and other physicians say that it is unnecessary, [the ruling] follows the majority, or those with the most expertise.31 [This applies] provided the sick person does not himself say that it is necessary [for him to eat]. If, however, he makes such a statement, he should be fed.
If the sick person does not say that he must [eat], the physicians were divided on the issue, they were all experts, and an equal number took each side, he should be fed.
ח
חולה שיש בו סכנה ששאל לאכול ביום הכפורים אע"פ שהרופאים הבקיאין אומרין אינו צריך מאכילין אותו על פי עצמו עד שיאמר דיי. אמר החולה איני צריך והרופא אומר צריך מאכילין אותו על פיו. והוא שיהיה רופא בקי. רופא אחד אומר צריך ואחד אומר אינו צריך מאכילין אותו. מקצת הרופאין אומרין צריך ומקצתן אומרין אינו צריך הולכין אחר הרוב או אחר הבקיאין. ובלבד שלא יאמר החולה צריך אני. אבל אם אמר צריך אני מאכילין אותו. לא אמר החולה שהוא צריך ונחלקו הרופאים והיו כלם בקיאין ואלו שאמרו אינו צריך כמנין שאמרו צריך מאכילין אותו:
9
When a pregnant woman smells food, [and is overcome by desire for it,] we should whisper in her ear that today is Yom Kippur.32If this reminder is sufficient to calm her senses, it is desirable; if not, she should be fed until her desire ceases.

Similarly, if a person is overcome by ravenous hunger,33 he should be fed until he sees clearly. He should be fed immediately, even if it necessitates giving him non-kosher meat34 or [meat from a] loathsome species.35 We do not require that he wait until permitted food becomes available.
ט
עוברה שהריחה לוחשין לה באזנה שיום הכפורים הוא. אם נתקררה דעתה בזכרון זה מוטב ואם לאו מאכילין אותה עד שתתישב נפשה. וכן מי שאחזו בולמוס מאכילין אותו עד שיאורו עיניו. ואפילו נבלות ושקצים מאכילין אותו מיד ואין משהין אותו עד שימצאו דברים המותרין:
10
[From the time] a child is nine or ten years old36 [onward], he should be trained [to fast] for several hours. What is implied? If he is used to eating two hours after daybreak, he should be fed in the third hour. If he is used [to eating] after three hours, he should be fed in the fourth. According to the child's stamina, we should add hours to his anguish.

When a child is eleven years old, whether male or female,37 it is a Rabbinic ordinance that he complete his fast so that he be trained in [the observance of] the mitzvot.
י
קטן בן תשע שנים ובן עשר שנים מחנכין אותו לשעות. כיצד היה רגיל לאכול בשתי שעות ביום מאכילין אותו בשלש. היה רגיל בשלש מאכילין אותו בארבע. לפי כח הבן מוסיפין לענות אותו בשעות. בן אחת עשרה שנה בין זכר בין נקבה מתענה ומשלים מדברי סופרים כדי לחנכו במצות:
11
A female who is twelve years old and one day38 and a male who is thirteen years old and one day, who manifest [signs of physical maturity - i.e.,] two [pubic] hairs, are considered to be adults with regard to [the observance of] all the mitzvot, and are obligated to complete their fast according to the Torah. If, however, they did not manifest [signs of physical maturity], they are still considered to be minors, and are obligated to complete their fast only by virtue of Rabbinic decree.39

A child who is less than nine years old should not be afflicted at all on Yom Kippur, lest this lead to danger.40
יא
בת שתים עשרה שנה ויום אחד ובן שלש עשרה שנה ויום אחד שהביאו שתי שערות הרי הן כגדולים לכל המצות ומשלימין מן התורה. אבל אם לא הביאו שתי שערות עדיין קטנים הן ואינם משלימין אלא מדברי סופרים. קטן שהוא פחות מבן תשע אין מענין אותו ביום הכפורים כדי שלא יבא לידי סכנה

FOOTNOTES
1.
If, however, the foods are not fit for human consumption, different rules apply. (See Halachah 5.)
2.
Although most prohibitions against forbidden foods involve a smaller measure - a k'zayit (the size of an olive) - an exception is made in this instance, because a person's appetite will not be sated if he eats an amount of food smaller than the size of a date. In contrast to the measure for drinking, this is a standard measure, regardless of a person's size (Yoma80a).
3.
According to Shiurei Torah an egg is 57.6 cubic centimeters; according to Chazon Ish (when the smaller measure is more stringent), it is 41 cubic centimeters. Thus, the size of a date would be a slightly smaller figure. The laws regarding eating less than this amount are mentioned in Halachah 3.
4.
The commentaries interpret this to mean slightly less than a revi'it. Note, however, the Shulchan Aruch (Orach Chayim 271:13), which states that this measure is slightly more than half a revi'it with regard to the laws of kiddush. (Note the comments of the Be'ur Halachah 271.)
5.
For this will sate neither one's appetite nor one's thirst (Yoma 81a).
6.
For even forbidden food will sate one's hunger (Rabbenu Manoach).
7.
A sacrifice that was offered with the intent that it - or any of its sacred elements - be offered on the altar or eaten at a time when it is forbidden to be eaten; e.g., a peace offering the blood of which one thought to have poured on the altar at nightfall, or to have its flesh consumed on the third day after its sacrifice (Hilchot Pesulei HaMukdashim 13:1).
8.
Sacrificial meat that was left over past the time during which it is allowed to be eaten - e.g., a sin offering on the morning of the following day or a peace offering on the morning of the third day (Hilchot Pesulei HaMukdashim18:10).
9.
Produce from which the agricultural requirements of terumah and the tithes were not separated (Hilchot Ma'achalot Asurot 10:19).
10.
An animal that will not live longer than twelve months, because of a wound or blemish (Hilchot Ma'achalot Asurot 4:6-8; Hilchot Shechitah 5:1).
11.
By eating from this prohibited food on Yom Kippur, one violates two prohibitions: the consumption of the prohibited food and eating on Yom Kippur (Merkevet HaMishneh). See Hilchot Shegagot 6:4 and the conclusion of Chapter 14 of Hilchot Ma'achalot Assurot.
12.
Since the substance that he is eating is forbidden, it is merely lacking in quantity (Rabbi Yochanan's view, Yoma 74a).
13.
Our translation is based on the Rambam's statements in Hilchot Tu'mat Tzara'at 16:6.
Whenever the Torah mentions a prohibition - and similarly, a mitzvah - that involves eating, the intent is that the person partake of a minimum measure within a specific time. The standard time for all prohibitions (and mitzvot) is כדי אכילת פרס, which the Rambam defines as the time it takes to eat the above amount. [There are opinions that state an amount of bread equivalent to four eggs (Maggid Mishneh). This opinion is mentioned in the notes on Halachah 8.]
In time, כדי אכילת פרס is defined as six minutes by the Tzemach Tzedek in one place and seven minutes in another (Sha'ar HaMiluim, sec. 9). Other opinions mention nine minutes, 8, 7 1/2, 6, 5, 4 1/2, 4. (See Ketzot HaShulchan 3:15.)
14.
And it is considered as if the person ate less than the minimum measure. For this reason, as mentioned in the notes on Halachah 8, when a person must eat on Yom Kippur, there are times when at first he is given less than the minimal amount, his eating is interrupted, and then he is given less than the minimal amount again, so as to minimize the extent of his transgression.
15.
I.e., the amount of time it takes to drink a revi'it leisurely (Radbaz, Vol. V, Responsum 1554). This is, nevertheless, a much smaller measure than the amount of time it takes to eat three eggs.
The Ra'avad (in his gloss on Hilchot Terumah 10:3) differs and states that even regarding drinking, the minimum measure is the amount of time it takes to eat three eggs. (Significantly, the source on which his opinion is based, Keritot 13a, is cited by the Rambam as halachah in Hilchot Sha'ar Avot HaTum'ah 8:11.)
Although the Shulchan Aruch (Orach Chayim 612:10) appears to favor the Rambam's view, Shulchan Aruch HaRav 612:15 and the Mishnah Berurah612:31 suggest following the more stringent view.
16.
Our translation is taken from Rav Kapach's translation of an Arabic term in his edition of the Rambam's Commentary on the Mishnah (Yoma 8:2, Nedarim 6:4). In the latter source, the Rambam also states that the brine is sometimes made from fish. The Mishnah Berurah 612:28 renders the Hebrew term as referring to fat that exudes from a fish.
17.
When describing the fast, Leviticus 23:29 uses the expression, "Every soul that will not afflict itself shall be cut off." Eating food that is not fit for human consumption is also a form of affliction. Hence, one is not liable for punishment (Rabbenu Manoach).
18.
From the fact that the text mentions only fresh ginger, and not fresh peppers, the Maggid Mishneh states that one might infer that one is not liable for eating fresh peppers. He differs with this conclusion and suggests amending the text based on the Rambam's statements in Hilchot Berachot8:7. The Shulchan Aruch (Orach Chayim 612:8) also makes a distinction between fresh and dried peppers.
19.
The Shulchan Aruch (loc. cit.:7) quotes the version of Yoma 81b that we have, which states, "the leaves of reeds." The Rambam's wording is based on the version quoted by Rabbenu Chanan'el.
20.
I.e., the leaves just as they emerge from the stem of the vine.
21.
I.e., when calculating whether or not a person ate a quantity of food equivalent to the size of a date.
22.
Although the brine is a liquid, and liquids and foods are not ordinarily combined (Halachah 1), since the brine is used to flavor the vegetable, it is considered to be a food (Yoma 80b).
23.
The Rambam's wording requires some clarification. He is referring to a person who had overeaten before the commencement of Yom Kippur, and then despite being disgusted by food, continued to eat on Yom Kippur itself (Maggid Mishneh; Shulchan Aruch, Orach Chayim 612:6). If a person began eating in the midst of the fast and then overate, he would be liable, because of the first morsels of food that he ate.
24.
If, however, the person is not jaded with the taste of the food, e.g., because the food is prepared in a very flavorful manner, he is liable even though he overate.
25.
Compare to Hilchot Shabbat 2:5, which explains that the classification "dangerously ill" means that "he has a wound in his body cavity, from his lips inward." Such a person does not need the assessment of a physician to determine whether or not the Sabbath should be violated on his behalf. In situations where the seriousness of the person's ailment is not as obvious, the Sabbath may be violated on his behalf based on a physician's pronouncement. Also, in this category is a women within three days after childbirth.
Significantly, when stating this law, the Shulchan Aruch (Orach Chayim618:1) mentions only "a sick person who must eat," without stating that he must be dangerously ill. The Be'ur Halachah emphasizes that in many instances, even mildly serious conditions can become life-threatening if the person fasts.
26.
See Hilchot Yesodei HaTorah 5:6, which states that with the exception of the prohibitions against idol worship, murder, and incestuous or adulterous relations, any of the Torah's prohibitions may be violated to save a person's life. As mentioned in Hilchot Shabbat 2:1, even if there is a doubt regarding the matter, the Sabbath should be violated, and moreover, it should be the leaders of the people and the wise who violate the Sabbath on the sick person's behalf, so that the people at large will appreciate that this is the course of action that should be taken.
27.
Significantly, the Shulchan Aruch (loc. cit.:7) mentions that when a sick person is fed on Yom Kippur, he should first be fed less than the size of a date within the amount of time it takes to eat four eggs (the more stringent view regarding the time of כדי אכילת פרס). If, however, that is not sufficient, the more lenient opinions concerning the measure of כדי אכילת פרס can be relied upon. If even that is not sufficient, the person should be fed in the normal manner.
28.
The sick man's own opinion should followed, because "the heart knows the bitterness of his soul." Nevertheless, the person should be reminded that it is Yom Kippur. If he persists in his desire to eat, we assume that he does not desire to transgress, but cannot bear the fast (Shulchan Aruch HaRav618:1; Mishnah Berurah 618:5).
29.
This is speaking about a person who genuinely does not think that it is necessary for him to eat. It must be emphasized that the Rabbis frowned on the supposed "piety" of a sick person who knows that he should eat, but refrains from doing so because of the fast, and applied the verse (Genesis 9:5): "I will demand an account of the blood of your own lives" (Mishnah Berurah, loc. cit.). He should be forced to eat, even against his will.
30.
The Mishnah Berurah 618:1 quotes opinions that state that a Jew need not be an expert physician to render such an opinion. Since he is aware of a threat to life and knows the seriousness of Yom Kippur, his view is accepted. A gentile, however, must be an expert physician for his view to be considered.
31.
The Shulchan Aruch (Orach Chayim 618:4) differs and states that if two physicians say that the sick person should eat, their opinion should be followed. Since two physicians have made such a statement, no further risks should be taken with a person's life.
32.
Rabbi Yehudah HaNasi gave this suggestion when asked regarding such a problem (Yoma 83a).
33.
This refers to a sense of infirmity that overcomes a person because of lack of nourishment; he becomes, dizzy, faint, and unable to focus his eyes.
34.
If all that is immediately available is non-kosher food, he should be fed food that involves a prohibition that is least severe first. [See Hilchot Ma'achalot Asurot 14:17, the Rambam's Commentary on the Mishnah (Yoma 8:4), and the Shulchan Aruch (Orach Chayim 618:9). See the Noda BiY'hudah, Vol. I, Orach Chayim, Responsum 36, which focuses on this issue.]
35.
The intent is non-kosher species. Even if their flesh is tasty, they are considered loathsome by Jewish law.
36.
The Shulchan Aruch (Orach Chayim 616:2) explains that when a child's constitution is strong, his training to fast should begin at age nine. If he is weak, the training can be postponed a year.
37.
The Ra'avad differs and maintains that since males and females reach maturity at different ages, that factor should be taken into account in this law. According to his view, a male child is not obligated to complete the fast until he is twelve, and a female must complete the fast at age eleven.
The Shulchan Aruch (Orach Chayim, loc. cit.) quotes the Rambam's view. The Ramah mentions a third opinion, which does not require children to complete a fast at all. He states that when a child's constitution is weak, this view should be followed.
38.
Even a fraction of a day is considered to be a day. Therefore, if a girl's birthday is on Yom Kippur, she is obligated to fast from her twelfth birthday onward.
39.
In this instance, however, even a child with a weak constitution should make every effort to complete the fast. For it is possible that the child had pubic hairs, which would cause him or her to be considered to be an adult, but they fell off (Ramah, Orach Chayim 616:2).
40.
Even if a child desires to fast, he should be prevented from doing so (Ramah, Orach Chayim, loc. cit.).

Shevitat Asor - Chapter Three


1
It is forbidden to wash on Yom Kippur,1whether using hot or cold water.2 One may not wash one's entire body [at one time], nor any individual limb. It is even forbidden to immerse one's small finger in water.

A king and a bride may wash their faces:3 a bride so that she will not appear unattractive to her husband, and a king so that he will appear splendorous, as [Isaiah 33:17] states: "Your eyes shall behold the king in his splendor."4 Until when is a wife considered to be a "bride"? For thirty days.5
א
אסור לרחוץ ביום הכפורים בין בחמין בין בצונן. בין כל גופו בין אבר אחד אפילו אצבע קטנה אסור להושיטה במים. והמלך והכלה רוחצין את פניהן, כלה כדי שלא תתגנה על בעלה. והמלך כדי שיראה ביופיו שנאמר מלך ביפיו תחזינה עיניך. ועד כמה נקראת כלה עד שלשים יום:
2
When a person is soiled with filth or mud, he may wash off the dirt in an ordinary manner without reservation.6[Similarly,] a woman may wash one hand in water and give a piece of bread to a child.7

A person who is ill may wash in an ordinary manner even though he is not dangerously ill. Similarly, all those who are obligated to immerse themselves [for the sake of ritual purity] should immerse themselves in an ordinary manner. This applies both on Tish'ah B'Av and on Yom Kippur.8
ב
מי שהיה מלוכלך בצואה או טיט רוחץ מקום הטנופת כדרכו ואינו חושש. ומדיחה אשה ידה אחת במים ונותנת פת לתינוק. והחולה רוחץ כדרכו אע"פ שאינו מסוכן. וכל חייבי טבילות טובלין כדרכן בין בתשעה באב בין ביוה"כ:
3
[The following rules apply] in the present age9 when a man has a seminal emission on Yom Kippur: If it is still moist, he should wipe it off with a cloth; this is sufficient. If it is dry, or he has become soiled, he may wash the soiled portions of his body and pray.10 It is, however, forbidden for him wash his entire body or to immerse himself.

For a person who immerses himself in the present age is not ritually pure11 - [he is impure regardless - ] because of ritual impurity contracted from a human corpse.12 The practice of washing after a nocturnal emission before prayer in the present age is only a custom. And a custom may not nullify a prohibition; it may only prohibit that which is permitted.13

The statement that a person who had a seminal emission on Yom Kippur should immerse himself was applicable only [in the era] when it was required to immerse oneself after a seminal emission and, as explained, this ordinance has already been nullified.
ג
מי שראה קרי בזמן הזה ביוה"כ. אם לח הוא מקנח במפה ודיו. ואם יבש הוא או שנתלכלך רוחץ מקומות המלוכלכין בלבד ומתפלל. ואסור לו לרחוץ כל גופו או לטבול. שאין הטובל בזמן הזה טהור מפני טומאת מת ואין הרחיצה מקרי לתפלה בזמן הזה אלא מנהג ואין מנהג לבטל דבר האסור אלא לאסור את המותר. ולא אמרו שהרואה קרי ביוה"כ טובל אלא כשתקנו טבילה לבעלי קריין וכבר בארנו שבטלה תקנה זו:
4
It is forbidden to sit on mud that is moist14 enough that if a person places his hand on it, sufficient moisture will rise up with it so that if he joins this hand to his other hand, the other hand will also become moist.15

A person should not fill an earthenware container with water and use it to cool himself, for the water permeates through its walls. It is even forbidden to use a metal container [for this purpose], lest water sprinkle on his flesh.16 It is permitted to cool off [by holding] fruit [against one's flesh].
ד
טיט שהוא לח ביותר כדי שיניח אדם ידו עליו ותעלה בה לחלוחית שאם הדביק אותה לידו האחרת תדבק בה לחלוחית אסור לישב עליו. לא ימלא אדם כלי חרש מים ויצטנן בו שהמים נזחלים מדפניו. אפילו כלי מתכות אסור שמא ינתזו מים על בשרו. ומותר להצטנן בפירות:
5
On the day preceding Yom Kippur, a person may take a handkerchief and soak it in water, wring it out slightly,17 and place it under clothes [so that it will not be exposed to the heat of the sun]. On the following day, he may wipe his face with it without any reservation,18 despite the fact that it is very cold.
ה
לוקח אדם מטפחת מערב יוה"כ ושורה אותה במים ומנגבה מעט ומניחה תחת הבגדים ולמחר מעבירה על פניו ואינו חושש ואע"פ שיש בה קור הרבה:
6
A person who is going to greet his teacher,19 his father,20 or someone who surpasses him in knowledge, and similarly, a person who is going to study in the House of Study, may pass through water21 that is neck-high22 without any reservation.23

[Moreover, after] he performs the mitzvah that he intended to perform, he may return to his home via the water. For if we did not allow him to return, he would not go, [and with this restriction, we would] thwart [his observance of] the mitzvah.

Similarly, a person who goes to guard his produce may pass through water that is neck-high without any reservation.24 These leniencies are granted], provided one does not extend his hands out from under the fringes of the garments, as one would do during the week.25
ו
ההולך להקביל פני רבו או פני אביו או מי שהוא גדול ממנו בחכמה או לקרות בבית המדרש עובר במים עד צוארו ואינו חושש ועושה מצוה שהלך לעשותה וחוזר במים למקומו. שאם לא תתיר לו לחזור אינו הולך ונמצא נכשל מן המצוה. וכן ההולך לשמור פירותיו עובר במים עד צוארו ואינו חושש ובלבד שלא יוציאו ידיהם מתחת שולי מעיליהם כדרך שעושין בחול:
7
It is forbidden to wear a [leather] shoe or a sandal,26 even on one foot. It is, however, permitted to wear a sandal made of reeds, rushes,27or the like. Similarly, a person may wind cloth over his feet or the like, for his feet remain sensitive to the hardness of the ground and he feels as if he is barefoot.28

Although children are allowed to eat, drink, wash, and anoint themselves, they should be prevented [from wearing] shoes and sandals.29
ז
אסור לנעול מנעל וסנדל אפילו ברגלו אחת. ומותר לצאת בסנדל של שעם ושל גמי וכיוצא בהן. וכורך אדם בגד על רגליו ויוצא בו שהרי קושי הארץ מגיע לרגליו ומרגיש שהוא יחף. התינוקות אע"פ שהן מותרין באכילה ובשתייה ורחיצה וסיכה מונעין אותן ממנעל וסנדל:
8
All people are allowed to wear sandals [to protect themselves] from being bitten by scorpions and the like.

A woman who has just given birth may wear sandals for thirty days, lest she be chilled. The same law applies to other people who are sick, even if their illness is not dangerous.30
ח
מותר לכל אדם לנעול את הסנדל מחמת עקרב וכיוצא בה כדי שלא תשכנו. והחיה מותרת לנעול את הסנדל משום צנה כל שלשים יום. והחולה כיוצא בה אע"פ שאין שם סכנה:
9
[Just as it is forbidden to anoint] one's entire body, so too, is it forbidden to anoint a portion of one's body. [This restriction applies] both to anointment that brings one pleasure and to anointment that does not bring one pleasure.31

When a person is sick, however, or if he has sores on his scalp, he may anoint himself in an ordinary manner without any reservation.
ט
אסור לסוך מקצת גופו ככל גופו בין סיכה של תענוג בין סיכה שאינה של תענוג. ואם היה חולה אף על פי שאין בו סכנה או שיש לו חטטין בראשו סך כדרכו ואינו חושש:
10
There are communities where it is customary to light a candle on Yom Kippur, so that one will be modest with regard to one's wife and thus not be prompted to engage in sexual relations. There are, by contrast, other communities where it is customary not to light a candle, lest one see one's wife, be attracted to her, and be prompted to engage in sexual relations.32

If Yom Kippur falls on the Sabbath, it is an obligation to light [a candle incumbent on the members] of all communities. For lighting a candle on the Sabbath is an obligation.33

Blessed be God who grants assistance.
י
יש מקומות שנהגו להדליק את הנר בלילי יום הכפורים כדי שיהיה לו בושת פנים מאשתו ולא יבוא לידי תשמיש המטה. ויש מקומות שנהגו שלא להדליק שמא יראה אשתו ותשא חן בעיניו ויבא לידי תשמיש. ואם חל יום הכפורים להיות בשבת חייבין הכל להדליק בכל מקום שהדלקת נר בשבת חובה

FOOTNOTES
1.
Our Sages instituted this prohibition based Solomon's description (I Kings 2:26) of David's affliction, which included being forced to go without washing (Yoma 77a).
2.
With regard to the prohibition against washing on the Sabbath and holidays, a distinction is made between washing with hot water and washing with cold water, because that prohibition was instituted lest the keepers of the baths heat water on these holy days. On Yom Kippur, the prohibition was instituted to prohibit washing per se. In this regard, we find a verse (Proverbs 25:25), "Like cold water on a wearied soul," including even cold water.
3.
From this leniency, some authorities infer that the prohibition against washing is Rabbinic in origin. If its source had been in the Torah, the Sages would not have granted such a leniency. Nevertheless, it is possible to explain that since the Torah's prohibition applies only to washing for the sake of pleasure, washing for other reasons is permitted when necessary.
4.
See Hilchot Melachim 2:5.
5.
The Mishnah Berurah 613:26 mentions opinions that do not allow this leniency in the present age.
6.
For it is only washing for the sake of pleasure that is forbidden, and not washing for the sake of cleanliness (Yoma 77b).
7.
Yoma, ibid. explains that this refers to shibta, which Rashi interprets as meaning a spirit of impurity that rests on one's hands after sleep. For this reason, the Shulchan Aruch (Orach Chayim 613:2) allows one to wash one's hands upon arising in the morning.
8.
This applied only in the ages when the people observed the laws of ritual purity. At present, since we do not possess the ashes of the red heifer, there is no way we can purify ourselves from the impurity contracted through contact with a human corpse, and we are all ritually impure. Hence, it is forbidden to immerse oneself on Yom Kippur and Tish'ah B'Av. Even a woman who is obligated to immerse herself on this day to purify herself from the niddah state should postpone her immersion. (See Shulchan AruchOrach Chayim 613:12, 554:8.)
9.
I.e., in contrast to the era of Ezra, who ordained that a person who saw a nocturnal emission must immerse himself in the mikveh before reciting the Shema, praying, or engaging in Torah study. (See Hilchot Kri'at Shema 4:8, Hilchot Tefillah 4:4-6 and notes.)
10.
For it is forbidden to pray while there is a trace of semen on one's body.
11.
I.e., although a seminal emission conveys ritual impurity and immersion in a mikveh removes that impurity, this is not of consequence in the present age.
12.
Which can be removed only when the ashes of the red heifer are sprinkled on a person.
13.
I.e., a person may accept a custom that requires more stringent conduct than that obligated by the letter of Torah law for various reasons. He may not, however, adopt any leniency in Torah law for such reasons.
14.
This would also be done for the purpose of cooling off (Shulchan Aruch, Orach Chayim 613:9).
15.
This is the explanation of the Rabbinic expression, טופח על מנת להטפיח.
16.
One may, however, use an empty container for this purpose (Shulchan Aruch, loc. cit.).
17.
I.e., he must wring it out so that it will no longer be טופח על מנת להטפיח, as explained in the previous halachah.
18.
The Ramah (Orach Chayim 613:9) forbids this, lest the person squeeze water from the cloth and thus perform one of the forbidden labors.
19.
For it is a mitzvah to greet one's teacher (Chaggigah 5b).
20.
Since honoring one's parents is a mitzvah.
21.
For his intent is to perform the mitzvah and not to take pleasure in bathing.
22.
The Shulchan Aruch (loc. cit. 613:5) emphasizes that one should not enter water in which the current is fast-moving, because of the danger involved.
23.
The Ramah (Orach Chayim 613:8) states that even if there is a circuitous route that does not require one to pass through water, one may take a direct route through the water. Shulchan Aruch HaRav 613:13 and the Mishnah Berurah 613:22 differ, and prohibit passing through water if there is an alternative route, even one that is much longer.
24.
Although guarding one's produce is not a mitzvah, this leniency was granted because of a person's concern for his money. In this instance, the person is not allowed to return through water on Yom Kippur (Shulchan Aruch HaRav613:12).
25.
Forcing the person to deviate from his ordinary pattern will remind him not to squeeze the water from his garments (Shulchan Aruch HaRav 613:8).
26.
Yoma 77a also regards going without shoes as an affliction, based on Solomon's statements describing David's afflictions (I Kings 2:26) cited previously, for II Samuel 15:30 describes how David walked barefoot when fleeing from Avshalom.
27.
Our translation for שעם is based on the gloss of Rabbenu Manoach. He also offers an alternative meaning of the word, "tree bark." In modern Hebrew, שעם means cork.
28.
The Mishnah Berurah 614:5 states that in his time, it was customary to wear socks and not shoes or sandals made of rubber or similar materials. Nevertheless, at present it has become customary to wear such shoes or sandals.
29.
Refraining from any of the other four activities mentioned could affect the child's health and growth. This is not true with regard to wearing shoes and sandals. On the contrary, children often go without shoes.
30.
The halachic equivalence between a woman who has just given birth and a sick person is established in Hilchot Shabbat 2:14.
The Shulchan Aruch (Orach Chayim 614:3) also grants this leniency to a person who has a wound on his foot. The Ramah (loc. cit.:4) states that shoes may also be worn outside if the streets are very muddy.
31.
The Shulchan Aruch (Orach Chayim 614:1) interprets this to mean that it is prohibited to anoint oneself even for purposes of cleanliness.
32.
Shulchan Aruch HaRav 610:1 explains that it is an obligation to honor Yom Kippur by kindling lights, just as it is a mitzvah to honor other holidays. Nevertheless, because of the fear that one might be prompted to engage in sexual relations, certain communities adopted the custom of nullifying this mitzvah in homes where a husband and wife live together. Pesachim 53b applies the verse (Isaiah 60:21) "And your nation are all righteous" to both customs.
In all communities, it is customary to light candles for Yom Kippur, either at home or in the synagogue. The above explanation clarifies the decision of the Ramah, who maintains that one should recite a blessing over these candles. There are, however, other explanations, and for this reason, there are authorities (see Sha'ar HaTziyun 610:5) who maintain that a blessing should not be recited.
33.
See Hilchot Shabbat 5:1.
Hayom Yom:
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Daily Study: Hayom Yom


TuesdayCheshvan 115704
Torah lessons:Chumash: Vayeira, Shlishi with Rashi.
Tehillim: 60-65.
Tanya: XXVII. My beloved (p. 563) ...his paths forevermore. (p. 565).
(At this point there appears in the Hebrew text emendations of Torah Or on this week's sedra, meaningful only in Hebrew. Translator).
The maamar Patach Eliyahu has glosses1 by my father that he began writing in the winter of 5652 (1891-2).
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.
They have since been published by Kehot Publication Society, 5741.

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