Recent Activity on Sefaria פעילות אחרונה בספריא

  • Debra Robbins published a new Source Sheet, Korach.
    13 hours ago
  • Meital Lindenberg published a new Source Sheet, Crash Course on Shemonah Esrei.
    15 hours ago
  • Irwin Zeplowitz published a new Source Sheet, Moses' Argument Against Jewish Racism.
    16 hours ago
  • Benjamin Rubinstein published a new Source Sheet, Korach: Underdog or Demagogue?.
    19 hours ago
  • Shimshon Fisher published a new Source Sheet, [sheet not found].
    20 hours ago
  • מאיר לוי published a new Source Sheet, שיעור לנוער פרשת קורח תשפא.
    21 hours ago
  • Sam Kamara translated Mishnah Berurah 14:1 and 2 others »
    Version: Sefaria Community Translation (English)
    Made - Meaning, that [if] he affixed them to a garment, it is invalid, and even if a Jew is standing over him and teaches him how to make it for the sake of the mitzvah. For if a non-Jew spun or interwove in this way (ie. with a Jew standing over him and teaching him to do it for the sake of the mitzvah), it is valid according to the Ro"sh, like we wrote above in siman 11, se'if 2. And [this that we say that if a non-Jew made it, it is invalid, is] specifically if he inserted [the strings] into the [hole in the] corner, or if he made the first set of windings or the first knot. But if the first set of windings and knot were made by a Jew and the non-Jew finished the rest of the windings and knots, which are only an [addtional] mitzvah, then it is valid.
    22 hours ago
    2 related »
  • גילעד בן צור published a new Source Sheet, דף צ"ח.
    23 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 322:1 and Shabbat 24
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    23 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 35:3:2 and Sefer HaMitzvot, Negative Commandments 322:1
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    23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 322:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited enacting the punishments against the sinners and to enforce the law against them on the Shabbat day. And that is his saying, "You shall not kindle fire, etc. on the Shabbat day" (Exodus 35:3). He meant with this, not to burn one liable for [the death penalty of] burning - and the law is the same for the other death penalties. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 35:3:2) is "'......... (See Parashat Veayakhel; Mishneh Torah, Shabbat 24.)
    23 hours ago
  • גילעד בן צור added a connection (quotation) between Exodus 26:1-2 and Shabbat 98b:6
    23 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 321:1 and Shabbat 26
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    23 hours ago
  • Francis Nataf added a connection between Eruvin 17b and Sefer HaMitzvot, Negative Commandments 321:1
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    23 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 16:29:1 and Sefer HaMitzvot, Negative Commandments 321:1
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    23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 321:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited - not walking outside of the city's perimeter on Shabbat. And that is his saying, "let no one leave his place on the seventh day" (Exodus 16:29). And the tradition comes about it, that the limit of walking is that is forbidden beyond two thousand ells outside of the city - even one ell. But it is permissible to walk two thousand ells in every direction. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 16:29:1) is "'Let no one leave his place' - that is the two thousand ells. And in Tractate Eruvin (Eruvin 17b), they said, "We give lashes for the prohibition of perimeters, from the Torah." And the regulations of this commandment have been explained there. (See Parashat Beshalach; Mishneh Torah, Shabbat 26.)
    23 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 320:1 and Shabbat 1
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    1 day ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 320:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited doing work on the Shabbat. And that is his saying, "you shall not do any work" (Exodus 20:10). And one who transgresses this negative commandment: The verse explains that he is liable for excision - if the judge does not know about it. But if witnesses testify about it, he is liable for stoning if it was volitional; and he is liable for a fixed sin-offering if it was unintentional. And the regulations of this commandment have already been explained in Tractate Shabbat. (See Parashat Yitro; Mishneh Torah, Shabbat 1.)
    1 day ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 319:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited hitting father and mother. And also about this is there no clear prohibition, but He mentioned the punishment and said, "And if one strikes his father or his mother, he shall surely die" (Exodus 21:15). And we learned the prohibition about the one who strikes his father, in the way that we learned it about one who curses his father. And that is since it has already been explained in Commandment 200 (Sefer HaMitzvot, Negative Commandments 200) that we are prohibited about hitting anyone, his father is included. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 21:15:4) is, "'And if one strikes his father or his mother, etc.' - we have heard the punishment; from where [do we know] the prohibition? [Hence] we learn to say, 'Forty is he to strike him, he may not add' (Deuteronomy 25:3). Behold these matters are a fortiori, viz.: If one who is commanded to strike one is exhorted not to strike him; his father or mother, who he is commanded not to strike, is it not the law that he is commanded not to strike him." And one who transgresses this negative commandment - meaning to say, he strikes his father or mother volitionally and draws blood from them - is liable for strangulation. And the laws of this commandment have already been explained at the end of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, Rebels 5.)
    1 day ago
  • Francis Nataf added a connection between Deuteronomy 25:3 and Sefer HaMitzvot, Negative Commandments 319:1
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    1 day ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 21:15:4 and Sefer HaMitzvot, Negative Commandments 319:1
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    1 day ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 319:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited hitting father and mother. And also about this is there no clear prohibition, but He mentioned the punishment and said, "And if one strikes his father or his mother, he shall surely die" (Exodus 21:15). And we learned the prohibition about the one who strikes his father, in the way that we learned it about one who curses his father. And that is since it has already been explained in Commandment 200 (Sefer HaMitzvot, Negative Commandments 200) that we are prohibited about hitting anyone, his father is included. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 21:15:4) is, "'And if one strikes his father or his mother, etc.' - we have heard the punishment; from where [do we know] the prohibition? [Hence] we learn to say, 'Forty is he to strike him, he may not add' (Deuteronomy 25:3). Behold these matters are a fortiori, viz.: If one who is commanded to strike one is exhorted not to strike him; his father or mother, who he is commanded not to strike, is it not the law that he is commanded not to strike him." And one who transgresses this commandment - meaning to say, he strikes his father or mother volitionally and draws blood from them - is liable for strangulation. And the laws of this commandment have already been explained at the end of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, Rebels 5.)
    1 day ago
  • Francis Nataf added a connection between Leviticus 20:9 and Sefer HaMitzvot, Negative Commandments 318:1
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    1 day, 1 hour ago
  • Francis Nataf added a connection between Leviticus 19:14 and Sefer HaMitzvot, Negative Commandments 318:1
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    1 day, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 318:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited - not to curse father and mother. Indeed, the language of the Torah is clear about its punishment, when He says, "And if one curses his father or his mother, he shall surely die" (Exodus 21:17). A; and he is among those that are stoned. And even if he [only] cursed one of them with [God's] name, after [the parent's] death, he is stoned. However the prohibition is not explained in Scripture. For it does not say, "You shall not curse your father." But it already preceded that a prohibition came about cursing every Israelite; and that includes a father and anyone beside him. And in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:17:3), they said, "W'And if one curses his father or his mother, he shall surely die' - we have heard the punishment, but; from whencre [do we derive the exhortation? From (Exodus 22:27) "Elohim you shall not curse."know] the prohibition? [Hence] we learn to say, 'You shall not curse the powers' (Exodus 22:27). If your father is a judge, behold he is included in "Elohim you shall not curse." And if he is a Nassi ("president"), he is included in (Ibid.) "and a Nassi in your people you shall not curse." If he is neither, it follows by induction from both, viz.: Athe powers. And if he is a <i>nassi</i>, behold he is included in, 'and do not maledict a <i>nassi</i> among your people.' And if he is a boor, behold he is included in, 'You shall not curse a deaf person' (Leviticus 19:14). [If he is not a judge is, not like a Nassi, and a Nassi is not like a judge. Ta <i>nassi</i> and not a deaf person,] behold, you can argue by induction (<i>binyan av</i>) from the three of them, according to the common element between them is tamong them: That they are "in, 'among your people,"' and you are exhorted against cursing them. Your father, too, is "in your people," and you are exhorted against cursing him."prohibited [from] cursing them." And it is written in the Sifra (Sifra Kedoshim, Chapter 10:7), "'If any man curses his father or his mother, he shall surely die' (Leviticus 20:9) - we have heard the punishment; from where [do we know] the prohibition? [Hence] we learn to say, 'You shall not curse the powers'" - exactly like the language of the Mekhilta. And the regulations of this commandment have already been explained in the seventh [chapter] of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, Rebels 5.)
    1 day, 1 hour ago
  • Francis Nataf added a connection between Exodus 22:27 and Sefer HaMitzvot, Negative Commandments 318:1
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    1 day, 2 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 21:17:3 and Sefer HaMitzvot, Negative Commandments 318:1
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    1 day, 2 hours ago
  • Francis Nataf added a connection between Exodus 21:17 and Sefer HaMitzvot, Negative Commandments 318:1
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  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 318:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited - not to curse father and mother. Indeed, the language of the Torah is clear about its punishment, when He says, "And if one curses his father or his mother, he shall surely die" (Exodus 21:17). And he is among those that are stoned. And even if he [only] cursed one of them with [God's] name, after [the parent's] death, he is stoned. However the prohibition is not explained in Scripture. For it does not say, "You shall not curse your father." But it already preceded that a prohibition came about cursing every Israelite; and that includes a father and anyone beside him. And in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:17:3), they said, "We have heard the punishment, but whence do we derive the exhortation? From (Exodus 22:27) "Elohim you shall not curse." If your father is a judge, he is included in "Elohim you shall not curse." And if he is a Nassi ("president"), he is included in (Ibid.) "and a Nassi in your people you shall not curse." If he is neither, it follows by induction from both, viz.: A judge is not like a Nassi, and a Nassi is not like a judge. The common element between them is that they are "in your people," and you are exhorted against cursing them. Your father, too, is "in your people," and you are exhorted against cursing him." And the regulations of this commandment have already been explained in the seventh [chapter] of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, Rebels 5.)
    1 day, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 317:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing any Israelite person. And that is His saying, "You shall not curse a deaf person" (Leviticus 19:14). And understand from me what is the content of this, 'deaf person,' is': And that is that when the spirit is activatmoved to take revenge upon the injurer according to the nature of the injury that is imagined - behold it will not veer from its activity until the injurer is repaid according to the injury that is recorded by the imagination. And when his repayment is complete, the activity departs from the imagination. AndSo sometimes he will repay him only with a curse and disparagement;, and his mind will be calmed by the measure of injury caused by those statements and the disparagement. But sometimes, the matter will be harsher, and that motionactivity will not be stilled until he destroys his[the offender's] property. Then his mind is calmed from the measure of pain caused to someone by the loss of his property. However sometimes the matter is [even] more harsher, such that he will not be calmed until he takes revenge on his body, with types of injuries and the destruction of limbs. And sometimes the matter will be harsher [still] and the [mental] activity will not cease until he takes the life of the injurer and his portion of existence; and that is the extreme. But sometimes the activity of the soul will be smaller than to seek the punishment of the injurer - due to the smallness of the crime - to the point that the activity will cease with yells, anger at him and his cursing, even though that other person does not hear, and not be [it] and he is not present. And this is well-known about the actions of temperamental and angry people - that their minds are calmed from light offenses, with this measure, even thought the offender does not know of their anger and does not hear their disparagement. And perhaps we would have in our mind that the point of what is forbidden to us is the curse of an Israelite when he hears it, such that the distress and pain come to him; but since a deaf person does not hear [it] and it does not hurt him, the curse would not be a sin. Hence Scripture is informing us that it is forbidden, and we are prohibited from [doing] it.For the Torah was not only concerned with the contentstate of the cursed alone, but also of the one cursing, - in that it forbade him to activatmove his soul towards vengeance, and that he not become accustomed to getting angry. And the masters of the tradition accordingly brought a proof about the cursing of any Israelite from His saying, "You shall not curse a deaf person": And the language of the Sifra (Sifra, Kedoshim, Section 2:13) is, "I only know of a deaf person. From where [do we know] to include all people? [Hence] we learn to say, 'You shall not curse a <i>nassi</i> (elevated person) among your people' (Exodus 22:7) If so, why is it stated, 'a deaf person?' Just as a deaf man is distinctive in being alive - to exclude a dead man, who is not[so too is it the case for anyone alive [so] - too is it the case for anyoneexclude a dead man, who is not alive]." And in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:17:3): "'You shall not curse a deaf person' - the most abject of people." And everything that we have said is on condition that it be with [God's] name. And one is also lashed when he curses himself. Behold it has already been explained that one who curses his fellow with [God's] name is transgressing onea negative commandment - and that is, "You shall not curse a deaf person." And one who curses a judge is transgressing two negative commandments, and is lashed twice. But one who curses a <i>nassi</i> is lashed three times. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 22:27:2) is, "When he says,'You shall not curse a <i>nassi</i> among your people,' both a <i>nassi</i> and a judge are implied. So what do we learn to say [from], 'You shall not curse the powers (judges)' (Exodus 22:27)? To make liable for this on its own and for thisat on its own. From here, they said, 'One may speak one thing and be liable on account of four things. On account of, "You shall not curse a deaf person," on account of the father, on account of a judge and on account of "a <i>nassi</i> among your people," in any caseevent.'" Behold what we mentioned has been explained. And the regulations of this commandment have been explained in the fourth [chapter] of Shevuot. (See Parashat Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 26.)
    1 day, 2 hours ago
  • אסף אברמוביץ added a connection (quotation) between Psalms 66:18 and Tosefta Peah (Lieberman) 1:4
    1 day, 3 hours ago
  • אסף אברמוביץ added a connection (quotation) between Isaiah 3:11 and Tosefta Peah (Lieberman) 1:3
    1 day, 3 hours ago
  • Yishai Glasner edited Radak on Psalms 133:2:2 history »
    Version: Derekh Mesilah, Furth 1843 (Hebrew)
    <b>על הראש.</b> כשיצק משה אותו על ראש אהרן ירד לו על זקנו ועל פי בגדיו. בתחילה הלבישו בגדי כהונה, ואחר כך יצק מן השמן על ראשו ומשח אותו מן השמן ובין ריסי עיניו כמין ג"ם יונית, והשמן שיצק על ראשו ירד על זקניו וע"פ מדותיו תחת הזקן, ופי' הבגד הוא בית הצואר והיה השמן מרוקח מבוסם טוב ונעים:
    1 day, 3 hours ago
  • Igor Raikhelgauz published a new Source Sheet, Isaiah 10.
    1 day, 3 hours ago
  • Yishai Glasner edited Ben Yehoyada on Berakhot 64a:2 and 2 others »
    Version: Senlake edition 2019 based on Ben Yehoyada, Jerusalem, 1897 (Hebrew)
    <b>מִכָּאן לַבַּעַל הַקוֹרָה שֶׁיִּכָּנֵס בְּעוּבִיֵהָבְיָהּ שֶׁל קוֹרָה.</b> יש להקשות למה קרי ליעקב אבינו ע"ה בַּעַל הַקוֹרָה טפי מאבותינו אברהם ויצחק? ועוד למה עשו המשל בקורה ולא במשוי אחר? ועוד מה ענין אומרם שיכנס בעוביה והוה ליה למימר שישא הקורה? ונראה לי בס"ד כי יעקב אבינו ע"ה אחיזתו בתפארת שהוא קו האמצעי הנקרא גופא, אבל אברהם ויצחק אחיזתם בחסד וגבורה הנקראים ידים, כמ"ש בזוהר הקדוש חסד דרועא ימינא גבורה דרועא שמאלא תפארת גופא. נמצא התפארת היא דוגמת הקורה שסומכין עליה עצים מכאן ומכאן ולכן קרו ליעקב אבינו ע"ה בעל הקורה, ומ"ש שיכנס בעובה של קורה הנה העובי הוא רמז על המילוי, כי מילוי האות הוא עובי האות, והנה אותיות <b>קוֹרָה</b> במילואם כזה ק<b>ו"ף</b> ו<b>י"ו</b> ר<b>י"ש</b> ה"<b>ה</b> <small>[417]</small> המילוי לבדו עולה מספר <b>זַיִת</b> <small>[417]</small>, וידוע שאמרו רבותינו ז"ל ישראל נמשלו לזית מה זית בין בסוותא בין בקייטא לא אתאבידו טרפוי, כן ישראל אפילו קטנים שבהם אין להם ביטול לא בעולם הזה ולא בעולם הבא, ולזה אמר על יעקב אבינו ע"ה הוא יכנס בעוביה של קורה הרומז לישראל, כלומר זכותו יעמוד להם מפני שאם יעמוד זכות אברהם ויצחק בעת צרה יהיה לזה תובעין אחרים שהם עשו וישמעאל לכך נאמר על עת צרה (תהלים ב' ב') יְשַׂגֶּבְךָ שֵׁם אֱלֹהֵי יַעֲקֹב.
    1 day, 3 hours ago
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  • Yishai Glasner edited Yoma 75a:6 history »
    Version: William Davidson Edition - English (English)
    The Gemara cites more verses that pertain to the same issue. <b>Rav and Shmuel</b> disagree with regard to the following verse: <b>“We remember the fish which we ate in Egypt for nothing”</b> (Numbers 11:5). <b>One said:</b> The verse is referring literally to <b>fish. And one said:</b> The verse is referring to incestuous <b>relations</b> that the Torah had not yet forbidden. The people cried once the Torah prohibited certain relatives to them. The Gemara explains: <b>The one who said</b> that the verse is referring to <b>fish</b> bases hims explanation on the verse, <b>as it is written “which we ate.”</b> This means what they actually ate. <b>And the one who said</b> that the verse is referring to <b>forbidden sexual relations</b> also bases his explanation on the verse, <b>as it is written “for nothing.”</b> Certainly, the people did not actually eat fish for free.
    1 day, 4 hours ago
  • Yishai Glasner edited Chidushei Agadot on Chagigah 9b:8 and 8 others »
    Version: Vilna Edition (Hebrew)
    <b>כל ת"ח כו' כצפור נודדת גו'.</b> מדמה את הת"ח בדיבור התורה כפטפוט של צפור טהור כמפורש זה פ' יש בערכין שלכך מביא המצורע צפור החיה ע"ש תקנתו בפטפוט התורה וקאמר דכן איש נודד ממקומו דהיינו מבית המדרש ששם הי"ל פטפוט התורה ופירש ממנו לפטפוט דברים בטלים. ואמר ואומר מה מצאו גו' כי רחקו מעלי אין לומר רחקו אלא מי שנתקרב מתחלה להקב"ה דהיינו בלימוד תורה כמפורש בענין ותופשי התורה לא ידעוני דהיינו שפירשו ממנה:¶
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  • Yishai Glasner edited Chidushei Agadot on Chagigah 8b:1 history »
    Version: Vilna Edition (Hebrew)
    <b> </b>זה וזה מרובות ע"ז נאמר איש כמתנת ידו כברכת ה'</b> וגו' פרש"י עולות מרובות דכתיב איש כמתנת ידו עכ"ל וטפי נראה לפרש בהיפך איש כמתנת ידו שלמים מרובים לאוכלים מרובים דבעי ליתן להם אכילתם וכברכת גו' היינו נכסים מרובים לעולות מרובות ויתיישב לפי הדרש דהכא כ' של כמתנת דלפי פשוטו לא יתפרש כ' כמתנת ולענין צדקה נדרש האי קרא להתיישב כ' של כמתנת דמשתעי קרא בתרתי. בא' שהוא ותרן בממונו ואינו עשיר כ"כ קאמר קרא איש כמתנת ידו ובאחד שאינו ותרן בממונו אבל הוא עשיר והיינו שיתן כברכת ה' גו' דהיינו בכ"א להחמיר ולא להקל:
    1 day, 4 hours ago
  • Yishai Glasner edited Steinsaltz on Yoma 56b:7 and 2 others »
    Version: William Davidson Edition - Hebrew (Hebrew)
    <b>ואמר ר' יוחנן: כשכבר בא חכם.</b> כלומר: כאן מדובר במקרה שהחכם כבר הגיע ביום שישי מבעוד יום לאחד מצידי העיר, אלא שהמניח את העירוב איננו יודע עדיין לאיזה צד הגיע, ולכן איננו יודע לאיזה צד לערב. ואם כן, אכן חל העירוב לצד אחד בלבד, ובשעת הנחת העירוב כבר היה צד זה מוחלט וקבוע, אלא שהמניח את העירוב לא ידע על כך, ובמקרה זה מודה ר' יהודה. הרי שבכלל לדעת ר' יהודה אין ברירה, ולפי זה אפשר להסביר את חששו מפני התערובת בשופרות של קיני חובה.
    1 day, 4 hours ago
    2 related »
  • Yishai Glasner deleted a connection between Deuteronomy 5:11 and Sanhedrin 56b:16
    1 day, 4 hours ago
  • Yishai Glasner added a connection between Deuteronomy 5:12 and Sanhedrin 56b:16
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    1 day, 4 hours ago
  • Yishai Glasner deleted a connection between Genesis 2:16 and Sanhedrin 56b:4
    1 day, 4 hours ago
  • Yishai Glasner deleted a connection between Deuteronomy 18:9 and Sanhedrin 56b:2
    1 day, 4 hours ago
  • Yishai Glasner edited Sanhedrin 56b:16 history »
    Version: William Davidson Edition - English (English)
    The mitzva of <b>judgment</b> was given at Marah, <b>as it is written</b> with regard to Marah: <b>“There He made for them a statute and an ordinance”</b> (Exodus 15:25). <b>Shabbat and honoring</b> one’s <b>father and mother</b> were given at Marah, <b>as it is written</b> concerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, <b>as the Lord your God commanded you”</b> (Deuteronomy 5:112), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. <b>And Rav Yehuda says: “As</b> the Lord your God <b>commanded you” in Marah.</b> Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot.
    1 day, 4 hours ago
  • Yishai Glasner added a connection between Hosea 5:12 and Sanhedrin 56b:10
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    1 day, 4 hours ago
  • Yishai Glasner edited Sanhedrin 56b:10 history »
    Version: Wikisource Talmud Bavli (Hebrew)
    רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יאב) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו
    1 day, 4 hours ago
  • Yishai Glasner edited Bartenura on Mishnah Arakhin 9:1:2 history »
    Version: On Your Way (Hebrew)
    <b>אינו מותר לגאול.</b> ואפילו נתרצה לוקח, אין שומעים לו, דכתיב (שם כ״ה) במספר שנים אחר היובל תקנה, שתהא קנויה לו שתי שנים. ואם מהדר לה מקמי הכי, עובר בעשה. ומוכר נמי עובר בעשה אם גואלה קודם שתי שנים, דכתיב במספר שני תבואות ימכר לך. אבל לאחר שתי שנים אם רצה לפדו. תה פודה אותה בעל כרחו של לוקח ונותן לו לפי מה שמכרה, כדכתיב (שם) וחשב לו את שני ממכרו, שמחשב כמה שנים משמכרה עד היובל, ומחלק הדמים לפי השנים. כגון אם מכרה עשר שנים לפני היובל במנה, נמצא שמכר פירות כל שנה ושנה בעשירית מנה, שהרי סתם מכירה אינה אלא עד היובל, שהתה ביד הלוקח חמש שנים ואח״כ בא מוכר לגאלה, מנכה לו לוקח חצי מנה:
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  • Yishai Glasner edited Gilyon HaShas on Chullin 14a:3 history »
    Version: Vilna Edition (Hebrew)
    <b>בא"ד והא דאמרי' כו' גבי רב ששת דמלח גרמא גרמא.</b> תמיה לי כיון דדנין דבלע מהאי גיסא ולא יצא ע"י מליחה מה בכך דהוי עתה דם שלא פירש מ"מ איןך מבשלין אותו דאז יהיה פרוש וצ"ע:
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  • Yishai Glasner edited Mishneh Torah, Blessings 7:1 and 2 others »
    Version: Torat Emet 370 (Hebrew)
    מִנְהָגוֹת רַבּוֹת נָהֲגוּ חַכְמֵי יִשְׂרָאֵל בַּסְּעֵֻדָּה וְכֻלָּן דֶּרֶךְ אֶרֶץ. וְאֵלּוּ הֵן. כְּשֶׁנִּכְנָסִין לַסְּעֻדָּה הַגָּדוֹל שֶׁבְּכֻלָּן נוֹטֵל אֶת יָדָיו תְּחִלָּה. וְאַחַר כָּךְ נִכְנָסִין וְיוֹשְׁבִין מְסֻבִּין. וְגָדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַטָּה הֵימֶנּוּ. הָיוּ שְׁלֹשָׁה מִטּוֹת גָּדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַעְלָה הֵימֶנּוּ וּשְׁלִישִׁי לוֹ לְמַטָּה הֵימֶנּוּ:
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  • Yishai Glasner edited Yoma 74b:1 history »
    Version: William Davidson Edition - English (English)
    that <b>a <i>koy</i> is its own species,</b> and the uncertainty pertains not only to whether it is a wild or domestic animal, but also to whether it even can fit into one of those two categories. <b>For if you do not say so</b> and maintain that it might be its own species, how can we understand that which <b>Rav Idi bar Avin said,</b> that <b>also</b> the word <b>“all”</b> stated in the verse: “All blood you may not eat, whether of birds or of beasts” (Leviticus 7:26), comes <b>to include</b> the <b><i>koy</i>.</b> Now, if you say that the <b><i>koy</i> is a case of uncertainty, is a verse necessary to include an uncertainty? Rather,</b> the <i>koy</i> is obviously its own <b>species,</b> and therefore <b>it is different</b> and needs a special verse to include it. <b>Here too,</b> in the case of the forbidden fat, we could say that the <i>koy</i> is its own <b>species,</b> and therefore it <b>is different.</b> Consequently, Reish Lakish’s opinion cannot be rejected.
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  • Richard Friedman translated Rashbam on Numbers 17:23:1 and 2 others »
    Version: Sefaria Community Translation (English)
    (1) IT BROUGHT FORTH SPROUTS, PRODUCED BLOSSOMS, AND BORE ALMONDS. According to the plain sense, it seems that, when Moshe brought it out, he found that it had sprouted, but no more than that, as it is written, "here, Aharon's staff had sprouted." But after that--
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  • Shalom Flank added a connection between Numbers 27:11 and Yalkut Shimoni on Nach 37:1
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    1 day, 15 hours ago
  • Shalom Flank edited Yalkut Shimoni on Nach 37:1 history »
    Version: Sefaria Community Translation (English)
    "A husband inherits from his wife." From where do we learn this? Learn it from “And he shall inherit it,” (Numbers 27:11) with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva. But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land]. And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22). And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her. Why "And a verse says"? And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22). And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses? Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained. And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party. You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his. Rather, say that [in his capacity as a priest] Pinehas came into possession of this land as a dedicated field.
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  • Yishai Glasner edited Rashbam on Bava Batra 138a:1:1 history »
    Version: Vilna Edition (Hebrew)
    כאן בצווח מעיקרא - מתחלה כשמסר לו זה את השטר התחיל צווח הלכך לא קנה שאין מזכין לו לאדם בעל כרחו דחוב הוא לו דכתיב (משלי ט״ו:כ״ז) שונא מתנות יחיה וכדאמרינן [באלו טריפות] (חולין ד' מד:) והנותן עצמו לא תחזיר לו שהרי סילק עצמו מהם אלא הפקר הם וכל המחזיק בהן זכה בהן כדאמרינן בכריתות בתחלת פרק המביא אשם תלוי (דף כד.) אמר ריש לקיש הנותן מתנה לחבירו ואחמר הלה אי אפשי כל המחזיק בה זכה בה ואסקינן התם כריש לקיש:
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  • Noa Gendler added a connection (quotation) between Midrash Tanchuma, Korach 9:1 and Numbers 16:31
    1 day, 16 hours ago
  • Yishai Glasner edited Tafsir Rasag, Numbers 18:2 and 2 others »
    Version: Tafsir al-Torah bi-al-Arabiya, Paris, 1893 (Hebrew)
    ואיצ̇א אכי̇ותך סבט לוי סבט אביך קדמהם אליך פינצ̇אפו אליך ויכ̇דמוך ואנת ובנוך מעך פקט בין ידי כי̇בא אלשהאדה
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  • Francis Nataf deleted a connection between Mishneh Torah, Human Dispositions 7 and Sefer HaMitzvot, Negative Commandments 317:1
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  • Francis Nataf added a connection between Exodus 22:27 and Sefer HaMitzvot, Negative Commandments 317:1
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  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 22:27:2 and Sefer HaMitzvot, Negative Commandments 317:1
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    1 day, 20 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 21:17:3 and Sefer HaMitzvot, Negative Commandments 317:1
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  • Francis Nataf added a connection between Exodus 22:7 and Sefer HaMitzvot, Negative Commandments 317:1
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 317:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing any Israelite person. And that is His saying, "You shall not curse a deaf person" (Leviticus 19:14). And understand from me what the content of this, 'deaf person,' is: And that is that when the spirit is activated to take revenge upon the injurer according to the nature of the injury that is imagined - behold it will not veer from its activity until the injurer is repaid according to the injury that is recorded by the imagination. And when his repayment is complete, the activity departs from the imagination. And sometimes he will repay him only with a curse and disparagement; and his mind will be calmed by the measure of injury caused by those statements and the disparagement. But sometimes, the matter will be harsher, and that motion will not be stilled until he destroys his property. Then his mind is calmed from the measure of pain caused to someone by the loss of his property. However sometimes the matter is [even] more harsh, such that he will not be calmed until he takes revenge on his body, with types of injuries and destruction of limbs. And sometimes the matter will be harsher [still] and the [mental] activity will not cease until he takes the life of the injurer and his portion of existence; and that is the extreme. But sometimes the activity of the soul will be smaller than to seek the punishment of the injurer - due to the smallness of the crime - to the point that the activity will cease with yells, anger at him and his cursing, even though that other person does not hear, and not be present. And this is well-known about the actions of temperamental and angry people - that their minds are calmed from light offenses, with this measure, even thought the offender does not know of their anger and does not hear their disparagement. And perhaps we would have in our mind that the point of what is forbidden to us is the curse of an Israelite when he hears it, such that the distress and pain come to him; but since a deaf person does not hear and it does not hurt him, the curse would not be a sin. Hence Scripture is informing us that it is forbidden and we are prohibited from [doing] it.For the Torah was not only concerned with the content of the cursed alone, but also of the one cursing, in that it forbade him to activate his soul towards vengeance, and that he not become accustomed to getting angry. And the masters of the tradition accordingly brought a proof about the cursing of any Israelite from His saying, "You shall not curse a deaf person": And inthe language of the [Sifra] (Sifra, Kedoshim, Chapter 4:10): "ToSection 2:13) is, "I only know of a deaf person. From where [does the strength of revenge extend? [If] one said to another, 'Lend me y we know] to include all people? [Hence] we learn to say, 'You shall not curse a <i>nassi</i> among your people' (Exodus 22:7) If so, why is it stated, 'a deaf person?' Just as a deaf man is distinctive in being alive - to exclude a dead man, who is not alive [so too is it the case for anyone alive]." And in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:17:3): "'Your sickle,' but he did not lend him. And the next day, the other said to him, 'Lend me your spade'; and he said to him, 'I will not lend it to you, just as you did not lend me your sickle.' Hence it is statedhall not curse a deaf person' - the most abject of people." And everything that we have said is on condition that it be with [God's] name. And one is also lashed when he curses himself. Behold it has already been explained that one who curses his fellow with [God's] name is transgressing one negative commandment - and that is, "You shall not curse a deaf person." And one who curses a judge is transgressing two negative commandments and is lashed twice. But one who curses a <i>nassi</i> is lashed three times. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 22:27:2) is, "When he says,'You shall not curse a <i>nassi</i> among your people,' both a <i>nassi</i> and a judge are implied. So what do we learn to say [from], 'You shall not curse the powers' (Exodus 22:27)? To make liable for this on its own and for this on its own. From here, they said, 'One may speak one thing and be liable on account of four things. On account of, '"You shall not take revenge." And according to this example is the comparison to all other matters. (See Parashat Kedoshim; Mishneh Torah, Human Disposicurse a deaf person," on account of the father, on account of judge and on account of "a <i>nassi</i> among your people," in any case.'" Behold what we mentioned has been explained. And the regulations of this commandment have been explained in the fourth [chapter] of Shevuot. (See Parashat Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdictions 7 26.)
    1 day, 20 hours ago
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 317:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing any Israelite person. . And that is His saying, "You shall not curse a deaf person" (Leviticus 19:14). And understand from me what the content of this, 'deaf person,' is: And that is that when the spirit is activated to take revenge upon the injurer according to the nature of the injury that is imagined - behold it will not veer from its activity until the injurer is repaid according to the injury that is recorded by the imagination. And when his repayment is complete, the activity departs from the imagination. And sometimes he will repay him only with a curse and disparagement; and his mind will be calmed by the measure of injury caused by those statements and the disparagement. But sometimes, the matter will be harsher, and that motion will not be stilled until he destroys his property. Then his mind is calmed from the measure of pain caused to someone by the loss of his property. However sometimes the matter is [even] more harsh, such that he will not be calmed until he takes revenge on his body, with types of injuries and destruction of limbs. And sometimes the matter will be harsher [still] and the [mental] activity will not cease until he takes the life of the injurer and his portion of existence; and that is the extreme. But sometimes the activity of the soul will be smaller than to seek the punishment of the injurer - due to the smallness of the crime - to the point that the activity will cease with yells, anger at him and his cursing, even though that other person does not hear, and not be present. And this is well-known about the actions of temperamental and angry people - that their minds are calmed from light offenses, with this measure, even thought the offender does not know of their anger and does not hear their disparagement. And perhaps we would have in our mind that the point of what is forbidden to us is the curse of an Israelite when he hears it, such that the distress and pain come to him; but since a deaf person does not hear and it does not hurt him, the curse would not be a sin. Hence Scripture is informing us that it is forbidden and we are prohibited from [doing] it.For the Torah was not only concerned with the content of the cursed alone, but also of the one cursing, in that it forbade him to activate his soul towards vengeance, and that he not become accustomed to getting angry. And the masters of the tradition accordingly brought a proof about the cursing of any Israelite from His saying, "You shall not curse a deaf person": And in the [Sifra] (Sifra, Kedoshim, Chapter 4:10): "To where does the strength of revenge extend? [If] one said to another, 'Lend me your sickle,' but he did not lend him. And the next day, the other said to him, 'Lend me your spade'; and he said to him, 'I will not lend it to you, just as you did not lend me your sickle.' Hence it is stated, 'You shall not take revenge." And according to this example is the comparison to all other matters. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    1 day, 21 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 100:1 history »
    Version: Sefaria Community Translation (English)
    <b>Holiday prayers need to be rehearsed and within that one point:, containing 1 se'if:</b><br>[Regarding] holiday prayers and those of ‏ the new month, one needs to rehearse the prayer before he prays so that it should be fluent on his tongue. <small>RAMA comments:em"a: And there are those who say that [this is] specifically when one prays by heart, one needs to rehearse the prayers ahead of time, but when one is praying from within a prayer book, it is permitted since one sees what he's praying, it is permitted not to rehearse ahead of time.and this is the custom. (B"Y in the name of Rav R. Manoah, and so too wrote Tanya in the name of R.A.</small>
    1 day, 21 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Human Dispositions 7 and Sefer HaMitzvot, Negative Commandments 317:1
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    1 day, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 317:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing any Israelite person. . And that is His saying, "You shall not curse a deaf person" (Leviticus 19:14). And understand from me what the content of this, 'deaf person,' is: And that is that when the spirit is activated to take revenge upon the injurer according to the nature of the injury that is imagined - behold it will not veer from its activity until the injurer is repaid according to the injury that is recorded by the imagination. And when his repayment is complete, the activity departs from the imagination. And sometimes he will repay him only with a curse and disparagement; and his mind will be calmed by the measure of injury caused by those statements and the disparagement. But sometimes, the matter will be harsher, and that motion will not be stilled until he destroys his property. Then his mind is calmed from the measure of pain caused to someone by the loss of his property. However sometimes the matter is [even] more harsh, such that he will be calmed until he takes revenge on his body, with types of injuries and destruction of limbs. And in the [Sifra] (Sifra, Kedoshim, Chapter 4:10): "To where does the strength of revenge extend? [If] one said to another, 'Lend me your sickle,' but he did not lend him. And the next day, the other said to him, 'Lend me your spade'; and he said to him, 'I will not lend it to you, just as you did not lend me your sickle.' Hence it is stated, 'You shall not take revenge." And according to this example is the comparison to all other matters. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    1 day, 21 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 99:1 and 4 others »
    Version: Sefaria Community Translation (English)
    <b>The Laws of One Who is Tipsy and One Who Is Drunk in [Regards to] Prayers, containing 3 se'ifim:&lt;/b?&lt;br&gt; </b><br> If one drank a revi'it of wine, he may not pray [the Amidah] until [the effects of] the wine passes. And if he drank more [than a revi'it]: if he is able to speak before a king, if he prayed, his prayer is [considered a] prayer; and if he is not able to speak before a king, and he prayed, his prayer is an abomination and he is required to pray again when [the effects of] the wine passes from him. And even if the time of prayer passed, he should make it up in the prayer that follows, in accordance with the law of one who [could not pray because he] had an extenuating circumstance. <small>Rem"a: And the law of Kriyat Shema is the same as the law of [the Amidah] Prayer, but [regarding] other blessings, one may say them even though he is drunk (Mordechi, in the beginning of the Chapter Hadar (Eruvin Chapter 6), and Hagahot Maimoni Chapter 4 from the Laws of Prayer).</small></b>
    1 day, 21 hours ago
    4 related »
  • Shmuel Weissman edited the text info of Shalom Aleichem. details »
    1 day, 22 hours ago
  • Shmuel Weissman edited the text info of Kabbalat Shabbat. details »
    1 day, 22 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 316:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing a <i>nassi</i> (elevated one). And that is His saying, "and do not maledict a <i>nassi</i> among your people" (Exodus 22:27). And this title - meaning to say, <i>nassi</i> - was placed by Scripture upon a king, who has dominion. It said [about a king], "If a <i>nassi</i> sins." But the sages placed it on the head of the academy of seventy elders. And in all of the Talmud and the Mishnah, they said, "the <i>nessiim</i> and the heads of the court." And in their language (Sanhedrin 19b), "'[In the case of] a <i>nassi</i> who forwent his honor, his honor is forgiven (it is effective); [of] a king who forwent his honor, his honor is not forgiven (it is not effective)." And know that this negative commandment includes [the rabbinic] <i>nassi</i>, along with the king. For the content of this negative commandment is that it prohibits cursing anyone who has dominion to command, and is at the highest level - whether it is governmental or pertaining to Torah. And [the latter] is the head of the academy; and that is what is understood from the law of this commandment. And one who transgresses this negative commandment is lashed. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 26.)
    1 day, 22 hours ago
  • Richard Friedman added a connection between I Kings 18:37 and Rashbam on Numbers 17:20:1
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    1 day, 22 hours ago
  • Richard Friedman translated Rashbam on Numbers 17:20:1 history »
    Version: Sefaria Community Translation (English)
    I WILL RID MYSELF ("VAHASIKOTI"). From [the same root as] (Esth. 7:10) "the king's wrath abated" ("shachacha"). "Hasibota" ("You have turned"; I Kings 18:37) from "sovev" (to turn).
    1 day, 22 hours ago
  • Richard Friedman translated Rashbam on Numbers 17:16:1 history »
    Version: Sefaria Community Translation (English)
    TAKE FROM THEM ONE STAFF EACH, ETC. Because they were complaining about the matter of the incense, saying, "You have brought death upon Adonai's people," and that is not proof that I chose the kohanim, I will perform a different proof, so that they cannot challenge the priesthood, for his staff will flower because of Me.
    1 day, 22 hours ago
  • Richard Friedman added a connection between Numbers 16:21 and Rashbam on Numbers 17:10:1
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    1 day, 23 hours ago
  • Richard Friedman translated Rashbam on Numbers 17:10:1 history »
    Version: Sefaria Community Translation (English)
    LIFT YOURSELVES OUT ("HEIROMU"; JPS: "REMOVE YOURSELVES"). Like (Jer. 4:4) "Himolu" ("Be circumcised to Adonai" [JPS: "Open your hearts to the LORD"]), but because of the reish, the hirik is changed to [a tzeirei] as with "beireich" [instead of] "bireich" in the emphatic [pi'el] conjugation. Above it says (Num. 16:21), "Separate yourselves ("hibadlu"; JPS: "Stand back"), and here it says "Lift yourselves out" ("heiromu"), which implies a greater separation, because the wrath has already emerged.
    1 day, 23 hours ago
  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 26 and Sefer HaMitzvot, Negative Commandments 315:1
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    1 day, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 315:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cursing a judge. And that is His saying, "You shall not curse the powers" (Exodus 22:27). And one who transgresses this negative commandment is lashed. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 26.)
    1 day, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 314:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from subtracting from the Torah, neither from what is written nor from what is received. And that is His saying, "and do not subtract from it" (Deuteronomy 13:1). And in many places, they said, "and he transgresses on account of, do not subtract"; "you have transgressed, do not subtract." (See Parashat Re'eh; Mishneh Torah, Rebels 2.)
    1 day, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 313:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from adding to the Torah, neither to what is written or to what is received. And that is His saying, "do not add to it" (Deuteronomy 13:1). And in the explanation, they said in many places, "and he transgresses on account of, do not add"; "you have transgressed, do not add." (See Parashat Re'eh; Mishneh Torah, Rebels 2.)
    1 day, 23 hours ago
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    1 day, 23 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 312:1 and Sifrei Devarim 154:4
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    1 day, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 312:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from disagreeing from those who are the masters of the tradition and from their derivations through the discipline of Torah. And that is His saying, "you shall not turn aside from the thing that they tell you, right or left" (Deuteronomy 17:11). And the language of the Sifrei (Sifrei Devarim 154:4) is, "'You shall not turn aside' - that is a negative commandment." And one who transgresses this negative commandment is a rebellious elder; and is liable for strangulation - and that is according to the received conditions explained at the end of Sanhedrin.(See Parashat Shoftim; Mishneh Torah, Rebels 11.)
    1 day, 23 hours ago
  • Francis Nataf deleted a connection between Mishneh Torah, Murderer and the Preservation of Life 10 and Sefer HaMitzvot, Negative Commandments 311:1
    1 day, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 311:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited a groom from leaving his home for an entire year in order to be involved with one of the burdens for an entire year - not to go out to war, and not for anything besides it. Rather we remove every burden and loadonus that he is obligated to do, to leave them the whole year. And that is His saying, "neither shall he be charged with any matter; he shall be free for his home" (Deuteronomy 24:5). And the Gemara, Sotah (Sotah 44a): "'He shall not go out with the army” ; one might have thought it is'; it is possible that with the army that he does not go out, but he does go tofix weapons and supplyies water and food to the army and to repair the roads for them. Therefore, the verse states. [Hence] we learn to say, 'neither shall he be charged [with any matter.' One might have thoughtPerhaps it is that I include even one who has built a house and has not dedicated it, or one who has planted a vineyard and has not used its fruit, orredeemed it [and] one who has betrothed a woman and has not taken her as his wife? The verse states: “Neither shall he be charged with any matter”; you do not charge him with any responsibilities? (Hence) we learn to say, 'he be charged'] - you do not charge him , but you do charge others. AndBut since the Torah states: “Nit is derived from, 'neither shall he be charged with any business,” why do I need to be taught: “He shall not go out with the army”? The Gemara answers: The Torah adds this clause so that he will violate two prohibitions " Behold it ha,' why do I need, 'He shall not go out with the army?' So that he will transgress two negative statements." However we have already explained in Principle 9 that not everything for which we would be liable for two negative statements already been made clear to you that it is [only] one negative commandment, and that it is [punished] with lashes [counted separately as] two commandments. And know that the groom himself is prohibited from going out of his house for trade the entire year (In Radbaz Part I:238, he wrote that this is a copier's mistake). And the regulations of this commandment have already been explained at the endin Chapter 8 of Sotah. (See Parashat Shoftim; Mishneh Torah, Murderer and the Preservation of Life 10Kings and Wars 6-7.)
    1 day, 23 hours ago
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    2 days ago
  • Francis Nataf added a connection between Mishneh Torah, Murderer and the Preservation of Life 10 and Sefer HaMitzvot, Negative Commandments 311:1
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    2 days, 1 hour ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 311:1 and Sotah 44a
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    2 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 311:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited a groom from leaving his home for an entire year in order to be involved with one of the burdens - not to go out to war, and not for anything besides it. Rather we remove every burden and load that he is obligated to do, to leave them the whole year. And that is His saying, "neither shall he be charged with any matter; he shall be free for his home" (Deuteronomy 24:5). And the Gemara, Sotah (Sotah 44a): "He shall not go out with the army” ; one might have thought it is with the army that he does not go out, but he does go to supply water and food to the army and to repair the roads for them. Therefore, the verse states, 'neither shall he be charged with any matter.' One might have thought that I include even one who has built a house and has not dedicated it, or one who has planted a vineyard and has not used its fruit, or one who has betrothed a woman and has not taken her as his wife? The verse states: “Neither shall he be charged with any matter”; you do not charge him with any responsibilities, but you do charge others. And since the Torah states: “Neither shall he be charged with any business,” why do I need to be taught: “He shall not go out with the army”? The Gemara answers: The Torah adds this clause so that he will violate two prohibitions " Behold it has already been made clear to you that it is [only] one negative commandment, and that it is [punished] with lashes. And the regulations of this commandment have already been explained at the end of Sotah. (See Parashat Shoftim; Mishneh Torah, Murderer and the Preservation of Life 10.)
    2 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 310:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from keeping a sorcerer alive. And that is His saying, "You shall not keep a sorceress alive" (Exodus 22:17). And if we pardon him, we transgress a negative commandment - we do not only negate a positive commandment - and it is as if we pardoned one of those liable for one of the death penalties of the court. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 14.)
    2 days, 1 hour ago
  • Francis Nataf added a connection between Makkot 22a and Sefer HaMitzvot, Negative Commandments 309:1
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    2 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 309:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from working and planting in the harsh gully in which the calf was beheaded. And that is His saying, "which shall not be worked and which shall not be planted" (Deuteronomy 21:4). And one who transgresses this negative commandment is lashed. And in Makkot (Makkot 22a), when they mentioned those liable for lashes, they said, "But behold, there is [also] planting a harsh gully; and its prohibition is from here - 'which shall not be worked and which shall not be planted!'" Behold it has already been made clear to you that it is [only] one negative commandment, and that it is [punished] with lashes. And the regulations of this commandment have already been explained at the end of Sotah. (See Parashat Shoftim; Mishneh Torah, Murderer and the Preservation of Life 10.)
    2 days, 1 hour ago
  • Francis Nataf added a connection between Mishneh Torah, Defilement by Leprosy 1 and Sefer HaMitzvot, Negative Commandments 308:1
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    2 days, 1 hour ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 308:1 and Sifrei Devarim 274:1
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    2 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 308:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from cutting off signs of impurity or burning them until their appearance changes. And that is His saying, "Take heed of the plague of tsaraat" (Deuteronomy 24:8). And the language of the Sifrei (Sifrei Devarim 274:1) is, "'Take heed' - is with a negative commandment." And the language of the Mishnah (Negaim 7:4) is, "One who plucks out signs of impurity or burns healthy flesh transgresses a negative commandment." And he is lashed, as we have explained (Commentary on the Mishnah, Negaim). (See Parashat Ki Tetzei; Mishneh Torah, Defilement by Leprosy 1.)
    2 days, 1 hour ago
  • Francis Nataf added a connection between Mishneh Torah, Defilement by Leprosy 1 and Sefer HaMitzvot, Negative Commandments 307:1
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    2 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 307:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited shaving off the scab [of <i>tsaraat</i>]. And that is His saying, "but he shall not shave the scab" (Leviticus 13:33). And the language of the Sifra (Sifra, Tazria Parashat Nega'im, Chapter 9:7) is, "From where [do we know] that one who tears away signs of impurity transgresses a negative commandment? [Hence] we learn to say, 'but he shall not shave the scab.'" (See Parashat Tazria; Mishneh Torah, Defilement by Leprosy 1.)
    2 days, 2 hours ago
  • Francis Nataf added a connection between Deuteronomy 22:7 and Sefer HaMitzvot, Negative Commandments 306:1
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    2 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 306:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us - that we not take the nest at the time of the chase - the mother and the young. And that is His saying, "you shall not take the mother bird upon the young" (Deuteronomy 22:6). And this negative commandment is rectified by a positive commandment; and that is, "You must surely send away the mother, and you may take the young for yourself" (Deuteronomy 22:7). And anytime it is [no longer] possible to send [it] away and to fulfill the positive commandment in it - such as when the mother died before he sent it away - he is lashed. And the regulations of this commandment have already been explained at the end of Chullin. (See Parashat Ki Teitzeh; Mishneh Torah, Ritual Slaughter 13.)
    2 days, 2 hours ago
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  • Richard Friedman translated Rashbam on Numbers 17:6:1 history »
    Version: Sefaria Community Translation (English)
    YOU HAVE BROUGHT DEATH UPON THE LORD’S PEOPLE. Regarding Datan and Aviram who were swallowed up, we acknowledge that they sinned. But the 250 who died like the death of Nadav and Avihu, you killed them by ordering them to offer the incense.
    2 days, 9 hours ago
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  • Shalom Flank edited Yalkut Shimoni on Nach 37:1 and 2 others »
    Version: Sefaria Community Translation (English)
    "A husband inherits from his wife." From where do we learn this? Learn it from “And he shall inherit it,” with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva. But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land]. And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22). And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her. Why "And a verse says"? And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22). And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses? Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained. And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party. You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his. Rather, say that [in his capacity as a priest] hePinehas came into possession of this land as a dedicated field.
    2 days, 10 hours ago
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  • Asher Ben David edited Shulchan Arukh, Orach Chayim 95:1 and 4 others »
    Version: Sefaria Community Translation (English)
    <b>The DirecPosition of One's Limbs at the Time of Prayer, containing 4 s'ifim</b><br>One should direct hiposition one's feet next to each other as though they are one, in order to imitate that angels, as it sayswritten regarding them: “their feet were a straight feeoot” [(Ezekiel 1:7)], which is to say their feet appeared as one foot. <small>Gloss: (Some say when a persone stands to pray hone should take three steps forward in the way of coming close and approaching a matter that must be done.) (Rokeach)</small>
    2 days, 18 hours ago
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    2 days, 19 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 305:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us - that we not bear a grudge; and even if we do not pay him back. And that is that we remind him of the sin that this sinner did. And He prohibited this with His saying, "you shall not bear a grudge" (Leviticus 19:18). And in the Sifra (Sifra, Kedoshim, Chapter 4:11): "To where does the strength of grudge-bearing extend? [If] one said to another, 'Lend me your spade,' but he did not lend him. And the next day, the other said to him, 'Lend me your sickle, and he said to him, 'Here it is; I am not like you, who did not lend me your spade.' Hence it is stated, 'You shall not take bear a grudge.'"(See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    2 days, 20 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 304:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That is that He prohibited - that some of us not take revenge upon some of us. And that is that a deed was done, and you do not stop seeking him out until you repay him according to his evil deed; such that it will come to him, like he had come to you. And He prohibited this with His saying, "You shall not take revenge" (Leviticus 19:18). And in the [Sifra] (Sifra, Kedoshim, Chapter 4:10): "To where does the strength of revenge extend? [If] one said to another, 'Lend me your sickle,' but he did not lend him. And the next day, the other said to him, 'Lend me your spade'; and he said to him, 'I will not lend it to you, just as you did not lend me your sickle.' Hence it is stated, 'You shall not take revenge." And according to this example is the comparison to all other matters. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    2 days, 20 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Human Dispositions 7 and Sefer HaMitzvot, Negative Commandments 303:1
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    2 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 303:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited - that some of us not embarrass some of us; and that is what is called, whitening the face of one's fellow. And the prohibition that comes about this is His saying, "you shall surely reprove your countryman, etc." (Leviticus 19:17). And in the [Sifra] (Sifra, Kedoshim, Chapter 4:8): "From where [do we know] that if he reproved him four or five times [and he did not take heed], he should keep on doing so? [Hence] we learn to say, 'you shall surely reprove your countryman.' Perhaps [he must do so] even if his face changes color (in shame). [Hence] we learn to say, 'but do not bear sin because of him.'" However the simple understanding is that He prohibited - that you not think of him as a sinner and remember it. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    2 days, 21 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Human Dispositions 7 and Sefer HaMitzvot, Negative Commandments 302:1
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    2 days, 21 hours ago
  • Francis Nataf added a connection between Leviticus 19:18 and Sefer HaMitzvot, Negative Commandments 302:1
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    2 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 302:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited that some of us hate some of us. And that is His saying, "You shall not hate your brother in your heart" (Leviticus 19:17). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:8) is, "I only spoke of hatred in the heart." However when he informs him that he hates him, he does not transgress this negative commandment, but rather, "You shall not take vengeance or bear a grudge" (Leviticus 19:18); and he [also] transgresses a positive commandment - and that is, "and you shall love your neighbor as yourself." But hatred in the heart is a stronger sin than all. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    2 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 301:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from being a talebearer. And that is His saying, "Do not be a talebearer (<i>rakhil</i>) among your people" (Leviticus 19:16). They said (Sifra, Kedoshim, Chapter 4:5), "You shall not be soft (<i>rakh</i>) with words to one and hard to the other. Another explanation: You shall not be like a merchant (<i>rokhel</i>), who bandies words and moves on." And included in this negative commandment is the prohibition of putting out a bad name. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)
    2 days, 21 hours ago
  • Sam Kamara edited Mishnah Berurah 13:15 and 2 others »
    Version: Sefaria Community Translation (English)
    And [this is] specifically on Shabbos - Meaning, since on Shabbos it's only a rabbinic level prohibition [to wear a garment without ציצית] as we mentioned above. But during the week, he is transgressing a Torah level prohibition at every moment [that he's wearing it] of "get up and make for yourself ציצית". And a Torah level prohibition, even just a prohibition of "sit and don't do" like this, where he is [passively] preventing himself from performing the mitzvah, is not overridden because of human dignity, unless it's a very big disgraceembarrassment [for him]. Therefore, it is forbidden for him to wear the טלית גדול when he sees that it has no ציצית, because to sit [in public] without a טלית, according to the Rem"a, is only minor disgraceembarrassment. And similarly, if he was notifiedbecame aware when out in public while wearing a טלית גדול that one of the ציצית was severed, he would also [in that case] need to remove it immediately, because nowadays, removing a טלית גדול in the marketplace/street is also only a minor disgraceembarrassment. However, if he was notifiedbecame aware in the synagogue, after he was already wearing the טלית, that one of the ציצית was invalid, many of the later rabbinic authorities are lenient [to say] that he is not required to remove it immediately, because they hold that since he's amongst many people in the synagogue, removing it would be the biggest disgraceembarrassment. Instead, he should hurry home or to the room before the synagogue, and remove it there. And the Chayei Adam is stringent regarding this and he holds that removing a טלית גדול is only a minor disgraceembarrassment, because even when it's not a case like this, it's the way of people to always remove their טלית amongst others in the synagogue. Afterwards, I found in the Pri Megadim, in the beginning of the Laws of ציצית, that he also holds like the Chayei Adam. Therefore, it is proper to follow the suggestion of the Artzot Hachaim: that he should disown it, for then he is exempt from making ציצית for it. And when he gets home, he then reclaims it [as his own].
    2 days, 21 hours ago
    2 related »
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 300:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from hittstriking the sinner with great lethal hitstrikes. And the explanation of this is that the limit on all those who are liable for lashes is surely that he is lashed forty minus one, as it appears in the tradition; such that he not strike a person until he assesses the man that will be struck, according to his strength, his years, his condition and the form of his body. If he can withstand the entire striking of the punishment, he is struck [accordingly]. But if not, he is struck according to the measure of what he can withstand - [though] not less than three lashes, [based on] His saying, "according to his wickedness in number" (Deuteronomy 25:2). And the prohibition comes about adding to his striking,- even one lash beyond the judge's assessment of what he can withstand - to his striking. And that is His saying, "according to his wickedness in number. Forty is he to strike him, he may not add" (Deuteronomy 25:2-3). And the language of the Sifrei (Sifrei Devarim 286:10) is, "If he does add, he transgresses a negative commandment. I only know of his adding to the forty. From where [do we know the same for his going beyond] each and every assessment that the court assessed? Hence we learn to say, 'he may not add, lest he add.'" And from this prohibition is [derived] the prohibition to strike any Israelite - if we are prohibited from hittstriking the sinner, all the more so do we not hitstrike any [other] person. And He already prohibited us from hinting as if one will hitstrike, even if he does not hitstrike. They said (Sanhedrin 58b), "Anyone who raises his hand against his fellow is called, an evildoer - as it is stated (Exodus 2:13), 'and he said to the evildoer, "Why would you strike your fellow."' (Exodus 2:13)." (See Parashat Shoftim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 16.)
    2 days, 21 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 98:2 and 4 others »
    Version: Sefaria Community Translation (English)
    One should not pray in a place where there is something that will ruin his concentration, and not at a time that will ruin his concentration [Tur in the name of R. Meir M'Rotenburg in Hagahot Maimoni Chapter 4 from the Laws of Prayer]. And nowadays we are not careful with all this since we do not have such good concentration during prayers.
    2 days, 22 hours ago
    4 related »
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 293:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us - that we not have compassion upon a pursuer. And the explanation of this is that that which we mentioned in the commandment before this about saving the sinner, such that the witnesses not kill him before the court judges him - that is however when he sinned and did the act for which one is liable for the death penalty and completed it. However at the time that he is making efforts and seeking to do it, he is then called a pursuer - and it is an obligation upon us to prevent him from doing what his heart desires and to stop him, in order to prevent him from the sin. But if the does not want to listen to us, we fight against him: If we can prevent it by destroying one of his limbs - such as if we cut off his hand or his foot or blind his eye - behold that is preferable. But if it is impossible to prevent it without [killing him] - he must surely be killed, so that he does not do that evil act. So the prohibition comes [that we] not have compassion upon him and prevent ourselves from killing him. And that is His saying, "You shall sever her hand; you are not to have compassion" (Deuteronomy 25:12). And the language of the Sifrei (Sifrei Devarim 293:1) is, "It teaches that you are obligated to rescue him with her hand. And from where [do we know] that if they are not able to rescue him with her hand, they rescue him with her soul (i.e., by killing her)? [Hence] we learn to say, 'you are not to have compassion.'" And there, they said, "Just like his genitals are specific in that they involve a danger to life - and it is with, 'You shall sever her hand'; so [too] is everything that involves a danger to life with, 'You shall sever.'" And that which we said, that the pursuer is to be killed, is not regarding anyone making efforts to do a transgression. However it is the same whether it is one who is pursuing his fellow to kill him - even if he is a minor - or one who is pursuing one of the forbidden sexual prohibitions to have sexual relations. And [the latter] is on condition that he is nine [years] old and a day; and it is clear that a male is among the sexual prohibitions [for a man]. And His saying, "the betrothed maiden cried out, but there was none to save her" (Deuteronomy 22:27), [tells us] - behold, if there was someone to save her, he must save her with everything he can. And He equated one pursuing her with one pursuing his fellow to kill him, with His saying, "for, just as if a man rises up against his neighbor and murders him, so is this matter" (Deuteronomy 22:26). And the regulations of this commandment have already been explained in Chapter 8 of Sanhedrin. (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 1.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 291:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the witness from speaking about the case about which he testified. And even if he is a sage and knowledgeable, he may not be a witness, [as well as] a judge and a claimant. Rather he must testify about what he saw and be silent; and the judges will do with his testimony what seems fit to them. And the prohibition comes to not speak anything beyond the testimony - but this is only about capital cases. And that is His, may He be exalted, saying, "but one witness shall not testify against any person to cause him to die" (Numbers 35:30). And the prohibition about this was repeated with His saying, "at the mouth of one witness, he shall not be put to death" (Deuteronomy 17:6) - meaning to say, he shall not be put to death from the claim of the witnesses. And in Sanhedrin (Sanhedrin 33b), they said, "'But one witness shall not testify against any person' - whether to exonerate or to incriminate." And they explained [that] the reason for this is because it is as if he is predisposed towards his testimony. But it is only in capital cases that it is forbidden [for a witness] to argue - whether for acquittal or for incrimination. (See Parashat Masei; Mishneh Torah, Testimony 5.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 290:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge to declare punishments through strong assumptionby way of strong conjectures, and even if it close to certainty. For example, that one man is running after his enemy to kill him. A; and in order to escape from him, he enters a house; but then the pursuer runs behind him. And others enter after him and find the pursued in death throes, while his enemy that was pursuing him is standing over him, the knife dripping blood in the hand - the [court] may not kill him, from the angle of executing the punishment, since witnesses doare not testifying that they saw the killing. And the prohibition about killing this one comes in the Torah; and that is His saying, "do not kill an innocent righteous man" (Exodus 23:7). And in the Mekhilta (Mekhilta d'Rabbi Yishmael 23:7:2), they said, "If they saw him pursuing another to kill him, and they warned him and said to him, 'He is an Israelite, he is a son of the covenant; and if you kill him, you shall killed.' But they averted their eyes, and found him[the one pursued] in the death throes, the knife dripping blood in the hand of the murderer - I might understand that he is liable [for the death penalty]. [Hence] we learn to say, 'do not kill an innocent righteous man.'" And do not dismiss this and wonder about this law. For among possible things, there are things that are very likely, things very unlikely and things in between this and that,; so that there is a wide spectrum inof what is possible. And if the Torah had permitted declaring capital punishments in very probable cases - when it is very close to actuality, like the case of our example - we would declare the punishment in that which is a little removed from this, and [eventually] also in that which is far removed. Until they would declare the punishments and kill people with a thin assumptionweak conjecture, according to the imagination of the judge and his thought. Therefore He, may He be exalted, closed this opening and said that he not declare the punishment until witnesses testify that they know with certainty that this one did the act - without a doubt and without any imagination at all. And when we do not declare punishments based on strong appearances, the end result is surely that we will acquit the sinner. But if we declare punishments based on appearances and assumptionconjecture, we would surely sometimes kill someone innocent. And likewise when two witnesses testify to two sins, each of which has a death penalty. For example, one of the two alone saw him transgressing one [sin], and the other saw him transgressing the other - behold, this one is not killed. And the example about this is such as if one testifies that he did work on Shabbat and he warned him; and the other testified that he worshipped idolatry and he warned him - this one is not stoned. They, may their memory be blessed, said, "[If] one testified against him, 'He worshipped the sun,' and another testified against him, 'He worshipped the moon,' I might understand that they combine [to constitute the necessary two witnesses]. [Hence] we learn to say, 'do not kill an innocent righteous man.'" (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 289:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge - not to kill someone clearn and innocent. And that is His saying, "You shall not murder" (Exodus 20:15). (See Parashat Yitro; Mishneh Torah, Murderer and the Preservation of Life.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 287:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from accepting the testimony of some relatives for others. And that is His saying, "Fathers shall not be put to death for children" (Deuteronomy 24:16). And the received explanation appeared in the Sifrei (Sifrei Devarim 280:1), that fathers should not be put to death from the testimony of children, nor children from testimony of fathers. And the same is the law with monetary cases. However He mentioned capital cases by way of amplification: That we not say, that since this is the loss of life, we should not suspect the relative about it, but rather use his testimony - for his testimony is for the loss of his relative's life, so this is not the place to suspect him. And that is why He took the example of the first of the relatives and the greatest love. And that is the love of a father for a child, and of a child for a father. And behold one will [then] say, since we do not accept the testimony of a father for the child, even to make him liable for the death penalty - is it not a fortiorill the more so that other relatives will not be accepted? And this is a Scriptural decree (<i>gezerat hakatuv</i>) - it has no explanation in any way. And the regulations of this commandment have been explained in Chapter 3 of Sanhedrin. (See Parashat Ki Tetzei; Mishneh Torah, Testimony 10.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 285:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited giving false testimony. And that is His saying, "You shall not testify against your neighbor false testimony" (Exodus 20:13). And this has been repeated with a different language; and that is His saying, "vain testimony" (Deuteronomy 5:17). And the Torah has already decreed about this negative commandment, "You shall do to him as he schemed" (Deuteronomy 19:19). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:13:3) is "'You shall not testify against your neighbor' - that is the prohibition for scheming witnesses." And there is also lashes for this negative commandment, as is explained at the beginning of Makkot (Makkot 2b). (See Parashat Yitro; Mishneh Torah, Testimony 17.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 284:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the Great Court and the head of the yeshiva - not to appoint as a judge, a man who is not learned in the discipline of the Torah, on account of other virtues that he has, to appoint him because of them. He is surely prohibited from this. Rather the Torah does not glance in its appointment at anything besides a man's dexterity in the discipline of the Torah, his knowing its commands and its prohibitions and his behavior and steadfastness in good deeds that are fitting for this [position]. And it prohibited him from appointing an appointee because of other virtues; and that is His saying, "You must not show any partiality" (Deuteronomy 1:17). And the language of the Sifrei (Sifrei Devarim 17:1) is, "'You must not show' - this is [addressed to] one who is appointed to seat judges." [This] means to say that this prohibition is indeed for the man that appoints the judges over Israel - that he is prohibited - that he not appoint them on account of what we said above. "Lest you will say, 'That man is handsome, I will seat him as judge; that man is powerful,' or 'knows all the languages, I will seat him as a judge' - such that he exonerates the guilty and incriminates the innocent. [This is] not because he is evil, but because he is not an expert. Hence He said, 'You must not show.'" (See Parashat Devarim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 13.)
    2 days, 22 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 283:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge from veering towards the opinion of another judge, by way of relying upon him in incriminating the guilty or acquitting the innocent - without the matter being understood by him, according to his analysis and his intellect, based on the principles of the Torah. And that is His saying, "and do not answer in the dispute, to incline" (Exodus 23:2). This means, do not seek to incline in a dispute - and that is that you incline with the majority or with the great [scholars], and that you remain silent about what your opinion is in this case. And the language of the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 23:2) is, "'Do not answer' - that you not say at the time of the count (vote), 'It is sufficient for me to be like man x.' Rather say what is in front of you. Perhaps financial cases [are like this] as well? [Hence] we learn to say, 'after many to incline.'" And also from this negative commandment is the prohibition on the one who was arguing for acquittal - that he not go back and argue for prosecuincrimination - from His saying, "do not answer in the dispute." And likewise that we reconvene for acquittal, but we do not reconvene for incrimination; and likewise [that] we do not begin [a case] with the great [judge]. Indeed, all of these things were learned out from His saying, "and do not answer in the dispute," as it is explained in Chapter 4 of Sanhedrin. And the regulations of this commandment have been explained there. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 10.)
    2 days, 22 hours ago
  • Aaron Kerben added a connection (related) between Exodus 20:15 and Genesis 15:17
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 282:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge - to not veer according to the majority when the advantage is only one man. And the explanation of this is that when there is a disagreement between the judges about a sinner; and some say he is liable for the death penalty and others of them say he is exempt, and the ones who incriminate him count one more man than the ones acquitting - it is surely not permissible to kill that sinner. So God prohibited the judge to kill him until there are two more that incriminate than acquit. And that is His saying, "Do not incline after many for evil" (Exodus 23:2). [This] means to say, you should not be pulled by anevery majority in the case of a death penalty; a. And that [it is dealing with such a case is indicated by] its specifying, "for evil." And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:2:1) is, "[If] eleven acquit and twelve incriminate, I may understand that he is liable. [Hence] we learn to say, 'Do not incline after many for evil.'" And there (Mekhilta DeRabbi Shimon Bar Yochai 23:2), they said, "Incline for good with the voice of one; but for evil with the voice of two." And the regulations of this commandment have already been explained in the fourth [chapter] of Sanhedrin. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 9.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 281:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge - not to listen to one of the disputants when it is not in front of his [adversary]. And that is His saying, "You must not carry a false rumor" (Exodus 23:1)). For usually the words of a diputant that are not in front of his [fellow] dipuatant are false. And He warned the judge from listening to those words, so that the image [created] by these words - that have no uprightness and have no truth to them - do not enter his soul. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:1:1) is, "'You must not carry a false rumor' - - that is a prohibition to a judge not to hear the words of one disputant until the other is with him; and it is a prohibition to the disputant not to state his case to the judge until his fellow [litigant] arrives." And to prohibit this very same content, He said, "Keep far from a false matter" (Exodus 23:7) - as it is explained in the fourth [chapter] of Shevuot (Shevuot 31a). And they said that also included in this negative commandment is the prohibition against one who speaks evil speech, one who accepts it and one who testifies with false testimony, as it is explained in Makkot (Makkot 23a). (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 21.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 280:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from slanting the judgement of converts and orphans. And that is His, may He be exalted, saying, "You shall not slant the judgment of a stranger and an orphan" (Deuteronomy 24:17). And behold it has already been explained that one who slants the judgment of an Israelite transgresses onea negative commandment; and that is His saying, "You shall not commit injustice in judgement" (Leviticus 19:15). So if he slanted the judgment of a convert, he transgresses two negative commandments. And if he was a convert and an orphan, he transgresses three negative statements. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 278:1 and 2 others »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge, when he knows that [a disputant] is an evildoer and sinful, to not incline his judgement [against him]. And that is His, may He be exalted, saying, "Do not incline the judgment for your needy in his dispute" (Exodus 23:6). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:6:1) is, "[When] an evildoer and a righteous man stand in front of you, do not say, 'Since he is an evildoer, I will incline his judgment [against him]. [Hence] we learn to say, 'Do not incline the judgment for your needy in his dispute' - one who is needy regarding commandments." Meaning, even though he is needy regarding commandments, do not incline his judgement [against him]. (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2.)
    2 days, 23 hours ago
    2 related »
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 277:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from having compassion on the poor person in a case. Rather he should make the rich and poor the same, and force him to repay what he is obligated to repay. And that is His, may He be exalted, saying, "Do not favor the poor in his dispute" (Exodus 23:3). And the prohibition of this content was repeated with a different language; and that is His, may He be blessed, saying, "you shall not raise the face of the indigent one" (Leviticus 19:15). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:3) is "'You shall not raise the face of the indigent one' - that you not say, 'He is a poor man; and since I and this rich man are obliged to sustain him, I shall vindicate him in judgment, so that he can support himself honorably.' [Hence] we learn to say, 'you shall not raise the face of the indigent one.'" (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 274:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from taking a bribe from the disputants, even to judge truthfully. That is His, may He be exalted, saying, "You shall not take a bribe" (Exodus 23:8). And the prohibition already about this content has already been repeated. And in the Sifrei (Sifrei Devarim 144:10): "'You shall not take a bribe' - even to exculpate the innocent and to inculpate the guilty." And the regulationlaws of this commandment have already been explained in [various] places in Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 262:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited afflicting a Hebrew (Jewish) maidservant if one acquires her and marries her. [This] means to say, that we not reduce her food, her clothing or her time, by way of affliction and hurt. And that is His saying, "he shall not diminish her <i>she'er</i> (food), her clothing and her time" (Exodus 21:10). And this prohibition includes anyone who marries an Israelite woman - that he should not afflict her with any of these things, by way of hurt and distress. And that is His saying about a Hebrew maidservant - about whom He prohibited preventing her from her food, her clothing and her time - "according to the ordinance of the daughters shall he do to her" (Exodus 21:10). Behold, He informed us that the ordinance of the daughters is that he not prevent food, clothing and time from them. And they said in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:9:2), "Now what do we learn from 'the ordinance of the daughters?' It comes to teach [about a maidservant], but it ends up learning [about daughters in general]." And there (Mekhilta d'Rabbi Yishmael 21:10:2), they said, "'Her <i>she'er</i>' is food; 'her clothing,' is as it is understood; and 'her time,' is the way of the world (conjugal rights)." (See Parashat Mishpatim; Mishneh Torah, Marriage 14.)
    2 days, 23 hours ago
  • Aaron Kerben added a connection between Exodus 20:15 and Genesis 15:1
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 267:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the worker from eating from something that he is working on, during the time of his work (see Mishneh Torah, Laws of Hiring 12:3 and Hagahot Maimoniyot there), when it is attached to the ground. And that is His saying, "but do not lift a sickle over your fellow’s standing grainstalks" (Deuteronomy 23:26). They said, "'But a sickle,' is to include anyone with a sickle, at the time of the sickling." Meaning, at the time of the harvest, do not harvest for yourself. And it is already known that this verse is speaking about a worker. So when it says, "When you enter," it means to say with it, "When you, the worker, entered" - like the Targum (Targum Onkelos, Deuteronomy 23:26) said, "when you are hired." And likewise in Metzia (Bava Metzia 87a), they said, "These eat according to the Torah - one involved with the attached [produce] at the time of the work's end." And the regulations of this commandment have already been explained there. (See Parashat Ki Tetzei; Mishneh Torah, Hiring 12.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 273:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from doing inequity in judgement. That is His, may He be exalted, saying, "You shall not commit injustice in judgement" (Leviticus 19:15). And the content of this negative commandment is that one not go against the rules that the Torah established to make liable for something or to be exempt from it. (See Parashat Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 272:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from having weights and measures that are deficient, with us in our homes - even though one does not do buying and selling with them. And that is His, may He be exalted, saying, "You are not to have for yourself in your pouch varying weight-stones, large and small" (Deuteronomy 25:13); and likewise, "varying <i>ephah</i> measurements</i>" (Deuteronomy 25:14). And the language of the Gemara, Batra (Bava Batra 89b), is, "It is prohibited for a person to keep in his house a measure that is deficient or inflated, even if [he only uses it as] a chamber pot for urine." And you should not think that His saying, "You are not to have for yourself [...] "varying <i>ephah</i> measurements</i>"; and "You are not to have for yourself [...] varying weight-stones" - [signifies] that they are two [distinct] negative commandments. Indeed, it is coming to round out the laws of the commandment, so that the types of measures are explained - and they are weight and the measurement. It is as if He would say, "You should not have two measures with you - not for measuring and not for weighing," as we explained in the Positive Commandments (Sefer HaMitzvot, Positive Commandments 208). And His saying, "You are not to have for yourself [...] varying weight-stones"; and "You are not to have for yourself [...] varying <i>ephah</i> measurements</i>" - is like His saying, "You shall not charge interest to your brother; interest of money, interest of food, interest of anything upon which interest can be charged" (Deuteronomy 23:20) - which is one negative commandment that includes many types, all of which have the very same content. And it is not from the repetition of language that there is an expansion of commandments, as we discussed earlier in the Ninth Principle 9. And something like this negative commandment already came before us; and that is His saying, ""no chametz may be seen [...], and no leaven may be seen" (Exodus 13:7). (See Parashat Ki Tetzei; Mishneh Torah, Theft 7.)
    2 days, 23 hours ago
  • Shmuel Weissman edited Pri Etz Chaim, Gate of the Holies, From Second Edition 8 and 17 others »
    Version: Pri Etz Chaim (Hebrew)
    והנה בחי' הכ"ח הם מילוי המילוי דשם הוי"ה, שהוא כ"ח אותיות, והוי"ה עצמה הוא מ"ב, שהוא ד' אותיות הפשוטות, ועשרה אותיות של המילוי, וכ"ח של מילוי המילוי, הרי מ"ב אותיות. נמצא, כי אלו כ"ח הנזכר, הוא מילוי המילוי, של מ"ב אותיות בשם הוי"ה, נמצא כי כל כ"ח, הוא בשם מ"ב ולכן הקדיש נרמז בב' הבחינות שהם כ"ח, ומ"ב, כמ"ש בע"ה. והוא, כי יש בו ב' מ"ב, וב' כ"ח, מ"ב וכ"ח דאותיות, ומ"ב וכ"ח דתיבות:
    2 days, 23 hours ago
    17 related »
  • Shmuel Weissman edited Yoma 53a:11 history »
    Version: William Davidson Edition - Vocalized Aramaic (Hebrew)
    אֲמַר לֵיהּ אַבָּיֵי: וְהָא אִיפְּכָא תַּנְיָא! דְּתַנְיָא: נָתַן בָּהּ עִיקַּר מַעֲלֵה עָשָׁן, הָיָה מִתַּמֵּר וְעוֹלֶה כְּמַקֵּל עַד שֶׁמַּגִּיעַ לִשְׁמֵי קוֹרָה. כֵּיוָן שֶׁהִגִּיעַ לִשְׁמֵי קוֹרָה, מְמַשְׁמֵשׁ וְיוֹרֵד בַּכְּוֹתָלִים עַד שֶׁנִּתְמַלֵּא הַבַּיִת עָשָׁן, שֶׁנֶּאֱמַר: ״וְהַבַּיִת יִמָּלֵא עָשָׁן״!
    2 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 271:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the doing of inequity in the measurement of land and of weights. And that is His saying, "You shall not commit injustice in judgement; in measure, etc." (Leviticus 19:35). And the explanation of the verse according to that which the appears in the tradition about it is, "You shall not commit injustice in the judgement of the measure." And they said in explanation of the content of this negative commandment (Sifra, Kedoshim, Chapter 8:5), "'You shall not commit injustice in judgment' - if this is to a judge, it is already written, (viz. Leviticus 19:15). If so, why its ist stated, 'in judgment?' It is to teach that a measurer is called a judge." And there (Sifra, Kedoshim, Chapter 8:6), they said, "'Of the measure' - that is the measure of the land" - meaning to say, the measuring out and its division that one does upon it should be according to that which is required by the rules of mathematics that are exacting in measure, and knowledge of the true geometry for [use upon] them; and that he should not use imagined reckoning for this - for they lack truth - as is done by most of the people. "In weight," includes weights and scales. (See Parashat Kedoshim; Mishneh Torah, Theft 6.)
    3 days ago
  • MZ Dubov published a new Source Sheet, טוב ורע.
    3 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 270:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from forsaking someone forlorn with a load stuck on the road. Rather we must help him, and unload it from him, until it is set for him to carry it; or raise up his load together with him - whether on his back or on his animal - as it is explained in Mishneh Torah (Deuteronomy). And that is His saying, "and would forbear to unload it" (Exodus 23:5). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:5:1) is, "'And would forbear to unload it; you shall surely unload it with him' - we have found to learn that he transgresses a positive and a negative commandment." And a separate negative commandment also appears about this content. And that is His saying, "Do not observe your brother’s donkey" (Deuteronomy 22:4). And in the Sifrei (Sifrei Devarim 225:1): "'Do not observe' - that is a negative commandment. And earlier, He says, 'When you see' - that is a positive commandment." And the regulations of this commandment have already been explained in the second [chapter] of [Bava] Metzia. (See Parashat Mishpatim; Mishneh Torah, Murderer and the Preservation of Life 13.)
    3 days ago
  • Francis Nataf added a connection between Onkelos Deuteronomy 23:26 and Sefer HaMitzvot, Negative Commandments 267:1
    (automatic citation link)
    3 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 267:1 history »
    Version: Sefaria Community Translation (English)
    He prohibited the worker from eating from something that he is working on, during the time of his work (see Mishneh Torah, Laws of Hiring 12:3 and Hagahot Maimoniyot there), when it is attached to the ground. And that is His saying, "but do not lift a sickle over your fellow’s standing grainstalks" (Deuteronomy 23:26). They said, "'But a sickle,' is to include anyone with a sickle, at the time of the sickling." Meaning, at the time of the harvest, do not harvest for yourself. And it is already known that this verse is speaking about a worker. So when it says, "When you enter," it means to say with it, "When you, the worker, entered" - like the Targum (Targum Onkelos, Deuteronomy 23:26) said, "when you are hired." And likewise in Metzia (Bava Metzia 87a), they said, "These eat according to the Torah - one involved with the attached [produce] at the time of the work's end." And the regulations of this commandment have already been explained there. (See Ki Tetzei; Mishneh Torah, Hiring 12.)
    3 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 266:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from putting our thoughts to coveting that which is our brothers' (fellow Jews), and to desire it. For this is the entranceway to fabricating machinations to acquire it. And the language of the prohibition about this content is His saying, "you shall not desire your neighbor’s house" (Deuteronomy 5:18). And these two negative commandments are not about the same content. Rather the first negative commandment - and that is, "You shall not covet" - is prohibiting the acquisition of what is someone else's; whereas the second negative commandment prohibits even only to desire it in our hearts. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:14:2) is, "Here (Exodus 20:14) it states 'You shall not covet,' and later, it says, 'You shall not desire' - to make liable for desiring in itself, and for coveting in itself." And there, they said, "From where [do we know] that if one desires,; in the end, he will covet? As it is stated, 'Do not desire [...] and you will not covet.' From where [do we know] that if he does covet,; in the end, he will use force and steal? [Hence] we learn to say, 'and they will covet fields and steal [them]' (Micah 2:2)." And the explanation of this is that if he saw something nice with someone else: If his thought about it overwhelms him and he desires it, he has transgressed, "You shall not desire." But if he becomes occupied inwith the love of that thing, to the point that he makes efforts to bring it to himself - and he does not cease from begging him and pressuring him to sell it to him or to trade it to him for something better than it - behold, he has already also transgressed, "you shall not covet." Once he acquired the thing that belonged to his fellow, who did not want to sell it - but he pressured him and tricked him, until he acquired it and it became his - he has already transgressed two negative commandments, "You shall not desire," and, "You shall not covet." However if that man prevented himself from selling or exchanging [it] - on account of his love for that thing - [thate man who desires it] will surely take it by duress and force, as a result of the intensity of his soul's longing for that thing. He will [then] transgress the prohibition of, "you shall not rob." Behold, that is the difference between, "You shall not desire," and, "You shall not covet." (See Parashat Vaetchanan; Mishneh Torah, Robbery 1.)
    3 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 265:1 history »
    Version: Sefaria Community Translation (English)
    He prohibited us from putting our thoughts to fabricating machinations in order to acquire that which is in the possession of our other brotherany of our brothers besides us (fellow Jews). And that is His saying, "You shall not covet your neighbor’s house" (Exodus 20:14). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:14:3) is, "'You shall not covet' - perhaps even if one covets with speech? [Hence] we learn to say, 'You shall not covet the silver and gold' (Deuteronomy 7:25). Just as there, [he is not liable] until he performs an act, so [too], here [he isis he not liable] until he performs an act." Behold it has been made clear to you that this negative commandment prohibits us from tricks that [enable] us to take our brother's' property, that we have been coveting, for ourselves - even when we buy it and give him money. Whoever does any of this is surely transgressing, "You shall not covet." (See Parashat Yitro; Mishneh Torah, Robbery 1.)
    3 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 264:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from exploiting a captive woman (<i>yefat toar</i>) after one has sexual intercourse with her. [This] means to say that he does not work her and leave her to be like one of the other maidservants that serve as slaves. And that is His saying, "you shall not exploit her, since you have afflicted her" (Deuteronomy 21:14). And the language of the Sifrei (Sifrei Devarim 214:5) is, "'You shall not exploit her' - you shall not use her." Behold it has been made clear to you that these two negative commandments are prohibiting two separate matters. And that is that He prohibits from selling her to someone besides him,; and also from leaving her with him in the manner of slavery. Rather he should do, like that which He, may He be exalted, commanded, - "you shalt let her go where she will." And so did they explain in Sanhedrin (Sanhedrin 85b) about one who kidnaps a soul, from His saying, "and he exploited him and sold him" (Deuteronomy 24:7). They said, "It is from when he brings him into his domain and uses him." And the laws of the captive woman have been explained in the first [chapter] of Kiddushin. (See Parashat Ki Tetzei; Mishneh Torah, Kings and Wars 8.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 263:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us - that we not sell a [captive] woman of beautiful form (<i>yefat toar</i>), after one had sexual intercourse with her once, after the capture of the city. And if he sells her, he is lashed, as is explained in its place. And that is His saying, "And it shall be that if you do not desire her, etc., but to sell; you may not sell her for money" (Deuteronomy 21:14). (See Parashat Ki Tetzeh; Mishneh Torah, Kings and Wars 8.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 260:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from allowing an idolater that dwells in our land to work a Hebrew (Jewish) slave, that sold himself, with oppressive work. And that is His, may He be exalted, saying, "he shall not rule over him oppressively before your eyes" (Leviticus 25:53). And we should not say, "Since this Hebrew slave transgressed against himself and sold himself to the idolater, let us leave him - and whatever happens, will happen; and whatever he will do to him, he will do." Rather we order this idolater about this, and prevent him from working him with oppressive work. (See Parashat Behar; Mishneh Torah, Slaves 1.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 258:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us - that we not sell a Hebrew (Jewish) slave exactly likein the way that the Canaanite (gentile) slaves are sold. And that is that they would stand them up in a place where they would sell slaves, proclaim them and have buyers bid for them. One may not do this under any circumstances, but ra. Rather [one should sell therm] privately and in a pleasant way. And the language of the Sifra (Sifra, Behar, Section 6:1) is, "'They shall not be sold as slaves are sold' - that they not be stood up in public and sold on the auction block." And this prohibition, without a doubt, includes a prohibition for one who steals (kidnaps) a Jewish soul - that he would sell him. For he would sell him by force, as he would do with a Canaanite slave; so he would transgress His, may He be blessed, saying, "they shall not be sold as slaves are sold" (Leviticus 25:42). And this was already mentioned earlier (Sefer HaMitzvot, Negative Commandments 243); and Scripture (Exodus 21:15) already explained that he be killed. And the regulations of this commandment, along with the one before it, have already been explained in the Gemara, Kiddushin, Chapter 1. (See Parashat Behar; Mishneh Torah, Slaves 1.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 257:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from working the Hebrew (Jewish) slave with work that involves great affliction and lowliness, like the work of a Canaanite (gentile) slave. And that is His, may He be exalted, saying, "you may not work him like a slave" (Leviticus 25:39). And in the Sifra (Sifra, Behar, Chapter 7:2): "He shall not carry a <i>linta</i> after you, and he shall not carry your things after you to the bath-house." And a <i>linta</i> is a small mat that he sits upon when he is tired, such that the slave takes it and walks upon it behind his master. And likewise from everis one prohibited from doing anything that is similar to this servitude is one prohibited from doing to a Hebrew slave. Rather he commands him about that which he would command a worker or a craftsman, to do a particular job that he agreed with him about. And that is His, may He be exalted, saying, "Like a worker or resident laborer shall he be with you" (Leviticus 25:40). (See Parashat Behar; Mishneh Torah, Slaves 1.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 255:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He also prohibited us from wronging a slave that runs away to us. And that is His, may He be exalted, saying, "With you shall he dwell among you [...], where it is good for him; you shall not wrong him" (Deuteronomy 23:17). And the language of the Sifrei (Sifrei Devarim 259:7) is, "'You shall not wrong him' - that is wronging of words." For just as as He, may He be exalted, prohibited wronging the convert [with] a negative commandment, due to his weakness and disgrace; so did He also add a third negative commandment about the wronging of a slave - for he is weaker and more lowly than the convert - such that you not say, "This slave will not be shamed by wronging of words." And it is clear that this slave that Scripture is speaking about and the convert, the wronging of which the law prohibited, isare in fact those that took [observance of] the Torah upon themselves. And these are the righteous converts (<i>gerei tsedek</i>). (See Parashat Ki Tetzei; Mishneh Torah, Slaves 8.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 254:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from returning to his master, a slave who ran away, from outside of the Land to the Land of Israel, to his master. And even though his master is an Israelite - since he ran away from outside of the Land, - he is not returned to him. Rather, he should free him and write his value against him as a debt [to his master]. And that is His, may He be exalted, saying, "You shall not turn over a slave to his master" (Deuteronomy 23:16). And it is explained in Gittin (Gittin 45a) that the verse is speaking about a slave that is running away from outside of the Land to the Land of Israel, such that the law about him is that [the Israelite who found him] should write a deed of obligation for his value against him, and write him a bill of liberemancipation. But he should not return him to his being a slavery under any circumstances, [so as to allow] him to reside in the place of purity chosen for the glorious assembly. And the regulations of this commandment have been explained there. (See Parashat Ki Tetzei; Mishneh Torah, Slaves 8.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 253:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from wronging the convert and causing him damage in buying and selling. And that is His saying, "and you shall not oppress him" (Exodus 22:20). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 22:20:1) is,"'You shall not oppress him,' is with money." And it has already been explained in the Gemara, [Bava] Metzia (Bava Metzia 59b), that one who wrongs the convert transgresses on account of, "you shall not wrong your brother" (Leviticus 25:14), and on account of, "You shall not wrong a convert"; and one who oppresses him, transgresses on account of, "and you shall not oppress him," in addition to the prohibition in which he is included with all of Israel - meaning to say, financial wrong. (See Parashat Behar; Mishneh Torah, Sales 14.)
    3 days, 1 hour ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 251:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited some of us from wronging others of us with words. And that is that we say statements to [someone] that anger him or bewilder him - and, such that he cannot stand up to them, due to his being shamed by them. Such as [if] you remind him of the actions of his youth, and he has repented from them - but you say to him, "Who brought you from out of thing x to this proper statecondition?" And it is about this that it is stated, "you shall not wrong" (Leviticus 25:17) - that is wronging of words. And the language of the Sifra (Sifra, Behar, Chapter 4:1-2) is, "'And you shall not wrong, one person his countryman' - this is wronging of words. If he were a penitent, he should not be told, 'Remember what your former deeds were like, etc.' He should not say, 'how much is this object,' [when he knows he will not purchase it]." And they said (Bava Metzia 58b), "Wronging of words is greater (worse) than financial wrong. For with financial wrong, it is stated, 'you shall not wrong'; whereas with wronging of words, He said, 'and you will fear your God.'" And the regulations of this commandment have already been explained in [Chapter] 1 of [Bava] Metzia. (See Parashat Behar; Mishneh Torah, Sales 11.)
    3 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 262:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited afflicting a Hebrew (Jewish) maidservant if one acquires her and marries her. [This] means to say, that we not reduce her food, her clothing or her time, by way of affliction and hurt. And that is His saying, "he shall not diminish her she'er (food), her clothing and her time" (Exodus 21:10). And this prohibition includes anyone who marries an Israelite woman - that he should not afflict her with any of these things, by way of hurt and distress. And that is His saying about a Hebrew maidservant - about whom He prohibited preventing her from her food, her clothing and her time - "according to the ordinance of the daughters shall he do to her" (Exodus 21:10). Behold, He informed us that the ordinance of the daughters is that he not prevent food, clothing and time from them. And they said in the Mekhilta (Mekhilta d'Rabbi Yishmael 21:9:2), "Now what do we learn from 'the ordinance of the daughters?' It comes to teach [about a maidservant], but it ends up learning [about daughters in general]." And there (Mekhilta d'Rabbi Yishmael 21:10:2), they said, "'Her she'er' is food; 'her clothing,' is as it is understood; and 'her time,' is the way of the world (conjugal rights)." (See Parashat Mishpatim; Mishneh Torah, Marriage 14.)
    3 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 265:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from putting our thoughts to fabricating machinations in order to acquire that which is in the possession of our other brothers (fellow Jews). And that is His saying, "You shall not covet your neighbor’s house" (Exodus 20:14). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:14:3) is, "'You shall not covet' - perhaps even if one covets with speech? [Hence] we learn to say, 'You shall not covet the silver and gold' (Deuteronomy 7:25). Just as there, [he is not liable] until he performs an act, so [too], here [he is not liable] until he performs an act." Behold it has been made clear to you that this negative commandment prohibits us from tricks that [enable] us to take our brother's property, that we have been coveting, for ourselves - even when we buy it and give him money. Whoever does any of this is surely transgressing, "You shall not covet." (See Parashat Yitro; Mishneh Torah, Robbery 1.)
    3 days, 2 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Murderer and the Preservation of Life 1 and Sefer HaMitzvot, Negative Commandments 295:1
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    3 days, 2 hours ago
  • Francis Nataf added a connection between Numbers 35:32 and Sefer HaMitzvot, Negative Commandments 295:1
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    3 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 295:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the taking of ransom from an unintentional killer, so as to exempt him from exile. Rather he must be exiled under any circumstances. And that is His saying, "And you shall not take ransom for him who fled to the city of his refuge" (Numbers 35:32). And the regulations of this commandment have been explained in Makkot. (See Parashat Masei; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 298:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from leaving obstacles and stumbling blocks in our land and in our homes, so that people not die from them. And that is His saying, "and do not place blood in your house" (Deuteronomy 22:8). And the language of the Sifrei (Sifrei Devarim 229:6) is, "'You shall make a railing for your roof' - that is a positive commandment. 'And do not place blood in your house' - that is a negative commandment." And the regulations of this commandment have already been explained in Chapter 1 of Shekalim and in the Order of Nezikin. (See Parashat Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 11.)
    3 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 297:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from being negligent about saving the life of someone when we see him in mortal danger, or [in a case of] loss, and we have the ability to save him - such as if he was drowning in the river and we know how to swim and are able to save him; or if a robber is trying to kill him and we are able to foil his plan or repel his injury. And the prohibition comes with His saying, "you shall not stand by the blood of your neighbor" (Leviticus 19:16). And they already said that one who represses [his] testimony is also included in this prohibition. For he sees the money of his fellow destroyed and he is able to return it to him by saying the truth. And also already appearing about this is, "if he does not tell, he shall bear his iniquity" (Leviticus 5:1). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:8) is, "From where [do we know] that if you know testimony for someone, you are not permitted to remain silent? [Hence] we learn to say, 'you shall not stand by the blood of your neighbor.' And from where [do we know] that if you see someone drowning in the river, or animals or robbers coming against him, you are obligated to rescue him? [Hence] we learn to say, 'you shall not stand by the blood of your neighbor.'" And the regulations of this commandment have already been explained in Sanhedrin. (See Parashat Kedoshim; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 296:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the taking of ransom from an intentional murderer. Rather he must be killed under any circumstances. And that is His saying, "And you shall not take ransom for the soul of a murderer who is liable for death" (Numbers 35:31). And the regulations of this commandment have already been explained in Makkot. (See Ki TeitzehParashat Masei; Mishneh Torah, Murderer and the Preservation of Life 5.)
    3 days, 2 hours ago
  • Francis Nataf added a connection between Exodus 2:13 and Sefer HaMitzvot, Negative Commandments 300:1
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    3 days, 2 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 300:1 and Sifrei Devarim 286:10
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    3 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 300:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from hitting the sinner with great lethal hits. And the explanation of this is that the limit on all those who are liable for lashes is surely that he is lashed forty minus one, as it appears in the tradition; such that he not strike a person until he assesses the man that will be struck, according to his strength, his years, his condition and the form of his body. If he can withstand the entire striking of the punishment, he is struck [accordingly]. But if not, he is struck according to the measure of what he can withstand - [though] not less than three lashes, [based on] His saying, "according to his wickedness in number" (Deuteronomy 25:2). And the prohibition comes about adding to his striking, even one extra lash upbeyond the judge's assessment of what he can withstand. And that is His saying, "according to his wickedness in number. Forty is he to strike him, he may not add" (Deuteronomy 25:2-3). And the language of the Sifrei .(Sifrei Devarim 286:10) is, "If he does add, he transgresses a negative commandment. I only know of his adding to the forty. From where [do we know the same for his going beyond] each and every assessment that the court assessed? Hence we learn to say, 'he may not add, lest he add.'" And from this prohibition is [derived] the prohibition to strike any Israelite - if we are prohibited from hitting the sinner, all the more so do we not hit any [other] person. And He already prohibited us from hinting as if one will hit, even if he does not hit. They said (Sanhedrin 58b), "Anyone who raises his hand against his fellow is called, an evildoer as it is stated, 'and he said to the evildoer, "Why would you strike your fellow"' (Exodus 2:13)." (See Parashat Shoftim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 16.)
    3 days, 2 hours ago
  • Yishai Glasner added a connection between Leviticus 21:10-15 and Yoma 73a:11
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  • Yishai Glasner edited Yoma 73a:13 history »
    Version: William Davidson Edition - English (English)
    The Gemara relates: <b>Rabbi Abbahu was sitting</b> before the Sages <b>and saying this <i>halakha</i></b> of Rav Dimi, that the priest anointed for war serves in the same garments as the High Priest, <b>in the name of Rabbi Yoḥanan. Rabbi Ami and Rabbi Asi turned their faces</b> away to show that they disagreed. <b>Some say</b> it was not Rabbi Abbahu but <b>Rabbi Ḥiyya bar Abba</b> who <b>said it, and</b> it was away from him that <b>Rabbi Ami and Rabbi Asi turned their faces.</b>
    3 days, 2 hours ago
  • Francis Nataf added a connection between Deuteronomy 25:2 and Sefer HaMitzvot, Negative Commandments 300:1
    (automatic citation link)
    3 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 300:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from hitting the sinner with great lethal hits. And the explanation of this is that limit on all those who are liable for lashes is surely that he is lashed forty minus one, as appears in the tradition; such that he not strike a person until he assesses the man that will be struck, according to his strength, his years, his condition and the form of his body. If he can withstand the entire striking of the punishment, he is struck [accordingly]. But if not, he is struck according to the measure of what he can withstand - [though] not less than three lashes, [based on] His saying, "according to his wickedness in number" (Deuteronomy 25:2). And the prohibition comes about adding to his striking, even one extra lash upon the judge's assessment of what he can withstand. And that is His saying, "according to his wickedness in number. Forty is he to strike him, he may not add" (Deuteronomy 25:2-3). And the language of the Sifrei . (See Parashat Shoftim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 16.)
    3 days, 2 hours ago
  • Yishai Glasner edited Likutei Moharan 205:3:4 and 2 others »
    Version: Likutei Moharan - rabenubook.com (Hebrew)
    אַשְׁרֵי מַשְׂכִּיל אֶל דָּל – מא,
    3 days, 2 hours ago
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  • Yishai Glasner edited Tosafot Yom Tov on Mishnah Rosh Hashanah 3:3:1 and 3 others »
    Version: Mishnah, ed. Romm, Vilna 1913 (Hebrew)
    <b>של יעל פשוט</b>. לשון התו' פי' בקונטרםס חיה שכן שמה וקורין אותה (אשטענבוק). ובערוך פי' שהיא כשבה קטנה וקרן הכשבה רגיל להיות פשוט וכפי' הקונטרס נראה דיעל חיה דכתיב (תהלים ק"ד) הרים הגבוהים ליעלים. ואקו ודישן (דברים י"ד) מתרגמינן ויעלא ורימא ע"כ. ומדברי *) הערוך למדנו שפי' פשוט היינו שזה רגיל להיות פשוט. ועיין משנה דלקמן. [*ובירושלמי נמי מוכח כפירש"י שכן אמתניתין ה' אמרו שם טעמיה דרבי יודא כדי ליתן את המצוי על המצוי ואת שאינו מצוי על שאינו מצוי ע"כ. ואי כפי' הערוך מאי מצוי ואינו מצוי איכא בין זכר לנקבה אבל בין בהמה לחיה איכא. דבהמה מצויה וחיה אינה מצויה עכ"ל]. ופסק הלכה בפי' משנה ה'. ומ"ש הר"ב דלתפלה בעינן פשיטות. פירש"י בגמרא. משום נשא לבבינו אל כפים (איכה ג'):
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  • Yishai Glasner added a connection (commentary) between Mishnah Berurah 89:24 and Shulchan Arukh, Orach Chayim 89:3
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  • Yishai Glasner deleted a connection between Mishnah Berurah 89:24 and Shulchan Arukh, Orach Chayim 89:3
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  • Yishai Glasner deleted a connection between Mishnah Berurah 90:24 and Shulchan Arukh, Orach Chayim 89:3
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  • Yishai Glasner added a connection (quotation) between I Chronicles 4:42-43 and Yoma 54a:5
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  • Yishai Glasner added a connection (commentary) between Rashi on Yoma 54a:3:2 and Yoma 54a:3
    (automatic commentary link)
    3 days, 3 hours ago
  • Yishai Glasner edited Rashi on Yoma 54a:3:2 history »
    Version: Vilna Edition (Hebrew)
    עד בהמה - בהמה בגימטריא חמשין ותרין:¶
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  • Yishai Glasner added a connection between Jeremiah 39:13 and Rashi on Yoma 54a:4:2
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    3 days, 3 hours ago
  • Yishai Glasner deleted a connection between Rashi on Yoma 54a:4:3 and Yoma 54a:4
    3 days, 3 hours ago
  • Yishai Glasner edited Rashi on Yoma 54a:4:1 and 3 others »
    Version: Vilna Edition (Hebrew)
    עד בהמה - בהמה בגימטריא חמשין ותריןהגביר לרבים - בספר דניאל כתיב והכי מפרש ליה ר' יוחנן אותו ברית האמור בגפרית ומלח שנאמר בו על אשר עזבו את ברית הגבירו האויב על ישראל שבוע אחד:
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  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 299:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited some of us from making others stumble. And that is if a person asks you for advice about something, you fool him. And this prohibition comes to prevent deceiving him and making him stumble. Rather you should set him straight about a matter that you think is [actually] good and straight. And this is [the meaning] of its stating, "you shall not place a stumbling block before the blind" (Leviticus 19:14). And the language of [Sifra] (Sifra, Kedoshim, Section 2:14) is, "To the one who is blind about a certain matter and who [hence] takes advice from you, do not give advice that is not proper." And this negative commandment also includes one who helps another [do] a sin or enables it. For he brought that person to iniquity and made him stumble with his assistance; such that the blindness came back to seduce [the sinner], and he helped him complete his sin or arranged to enable the sin. And from such angles, [the Sages] said about the lender and borrower with interest that both of them transgress, "you shall not place a stumbling block before the blind," together. For each one of them assisted his fellow and set up the other to complete his sin. And there are very many things of this sort about which they said that through them, one transgresses, "you shall not place a stumbling block before the blind." But the simple meaning of the verse is as we said at first. (See Parshat Kedoshim; Mishneh Torah, Laws of Murderer and the Preservation of Life 12.)
    3 days, 3 hours ago
  • Yishai Glasner added a connection (commentary) between Rashi on Yoma 52b:17:3 and Yoma 52b:17
    (automatic commentary link)
    3 days, 3 hours ago
  • Yishai Glasner edited Rashi on Yoma 52b:17:2 and 2 others »
    Version: Vilna Edition (Hebrew)
    ותניא אידך - מתחיל לצוברה בראש הפונה חוצה לצד ההיכל שהיא פנימה ל חדא צוברה פנימה שהיא חוצה לו - מתחיל לצוברה בראש המחתה של צד פנים שאותו ראש המחתה אינו בלצד גופידו והולך ומושך ידו אליו וצובר תמיד הלאבמשיכה עד ראש המחתה השני אשר אצל בית ידה:
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  • Yishai Glasner deleted a connection between Rashi on Yoma 52b:18:1 and Yoma 52b:18
    3 days, 3 hours ago
  • Yishai Glasner edited Rashi on Yoma 52b:18:1 history »
    Version: Vilna Edition (Hebrew)
    תני חדא צוברה פנימה שהיא חוצה לו - מתחיל לצוברה בראש המחתה של צד פנים שאותו ראש המחתה אינו לצד ידו והולך ומושך ידו אליו וצובר תמיד במשיכה עד ראש המחתה השני אשר אצל בית ידה:
    3 days, 3 hours ago
  • Yishai Glasner edited Chidushei Agadot on Yoma 22b:2 history »
    Version: Vilna Edition (Hebrew)
    <b>עובר</b> בלאו שנאמר והיה מספר גו'. ויש לדקדק אמאי לא מייתי בכה"ג מקרא דבדאורייתא דכתיב ושמתוי את זרעך כחול הים אשר לא יספר מרוב וי"ל דההוא קרא לאו משום איסורא נגעו בו אלא דקאמר שלא יספר מרוב דהיינו מחמת ריבוי כ"כ שילאה הסופר למנותם אבל בהאי קרא דהושע לא מסיים ביה מרוב דמשמע דאיסורא קאמר שלא ימד ולא יספר וק"ל:
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  • Yishai Glasner deleted a connection between Shaarei Kedusha, Part 1 1:14 and Zohar 1:173a
    3 days, 3 hours ago
  • Yishai Glasner edited Shaarei Kedusha, Part 1 1:1 and 14 others »
    Version: Shaarei Kedusha (Hebrew)

    החלק ראשון:
    3 days, 3 hours ago
    14 related »
  • Yishai Glasner edited Tur, Choshen Mishpat 177:2 history »
    Version: Choshen Mishpat, Vilna, 1923 (Hebrew)
    <i data-commentator="Beit_Yosef" data-order="2.1"></i> וכתב ה"ר יוסף הלוי דוקא לאומנות המלך אבל לאומנות אחרת אע"פ שמינהו מחמת אחיו הוא לעצמו <i data-commentator="Beit_Yosef" data-order="3.1"></i> <i data-commentator="Bach" data-order="4.1"></i> וכתב ה"ר יונה אפי' לאומנות המלך אותו אהח נוטל שכר פעולה כל היום כראוי לפועל ושאר הריוח חולקין ודוקא שותפין אבל חלקו אמרינן לא נתכוין המלכות להרויח אלא לזה ע"כ: <i data-commentator="Bach" data-order="5.1"></i>
    3 days, 3 hours ago
  • Yishai Glasner edited Rashi on Leviticus 19:24:1 history »
    Version: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Hebrew)
    <b>יהיה כל פריו קדש.</b> כְּמַעֲשֵׂר שֵׁנִי שֶׁכָּתוּב בּוֹ וְכָל מַעְשַׂר הָאָרֶץ וְגוֹ' קֹדֶשׁ לַה' (ויקרא כ"ז), מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נֶאֱכָל חוּץ לְחוֹמוֹת יְרוּשָׁלַיִם אֶלָּא בְּפִדְיוֹן, אַף זֶה כֵּן, וְדָבָר זֶה <b>הלולים לה'</b> הוּא, שֶׁנּוֹשְׂאוֹ שָׁם לְשַׁבֵּחַ וּלְהַלֵּל לַשָּׁמַיִם (עי' בראשיכות ל"ה):
    3 days, 3 hours ago
  • Yishai Glasner edited Mishnah Chullin 8:3 history »
    Version: William Davidson Edition - English (English)
    In the case of <b>a drop of milk that fell on a piece</b> of meat, <b>if</b> the drop <b>contains</b> enough milk <b>to impart flavor to that piece</b> of meat, i.e., the meat is less than sixty times the size of the drop, the meat is <b>forbidden.</b> If <b>one stirred</b> the contents of <b>the pot</b> and the piece was submerged in the gravy before it absorbed the milk, <b>if</b> the drop <b>contains</b> enough milk <b>to impart flavor to</b> the contents of <b>that</b> entire <b>pot,</b> the contents of the entire pot are <b>forbidden.</b> One who wants to eat <b>the udder</b> of a slaughtered animal <b>tears it and removes its milk,</b> and only then is it permitted to cook it. If <b>he did not tear</b> the udder before cooking it, <b>he does not violate</b> the prohibition against cooking and eating meat and milk and does not receive lashes <b>for it,</b> as the halakhic status of the milk in the udder is not that of milk. One who wants to eat <b>the heart</b> of a slaughtered animal <b>tears it and removes its blood,</b> and only then may he cook and eat it. If <b>he did not tear</b> the heart before cooking and eating it, <b>he does not violate</b> the prohibition against consuming blood and is not liable to receive <i>karet</i> <b>for it.</b> <b>One who places</b> the meat of <b>birds with cheese on the table</b> upon which he eats <b>does not</b> thereby <b>violate</b> a Torah <b>prohibition.</b>
    3 days, 3 hours ago
  • Yishai Glasner edited Tur, Yoreh Deah 199:1 history »
    Version: Yoreh Deah, Vilna, 1923 (Hebrew)
    <i data-commentator="Bach" data-order="1.1"></i> <i data-commentator="Beit_Yosef" data-order="1.1"></i> <i data-commentator="Prisha" data-order="1.1"></i> לעולם ילמד אדם בתוך ביתו שתהא אשה <i data-commentator="Drisha" data-order="1.1"></i> <i data-commentator="Prisha" data-order="2.1"></i> מדיחה קמטיה וכל בית סתריה במים <i data-commentator="Bach" data-order="2.1"></i> <i data-commentator="Beit_Yosef" data-order="2.1"></i> ושתהא חופפת שער ראשה ושתהא סורקת יפה במסרק שלא יהיו נדבקין זה בזה שזו היא מתקנת עזרא <i data-commentator="Prisha" data-order="3.1"></i> שתהא חופפת בשעת טבילה <i data-commentator="Beit_Yosef" data-order="3.1"></i> ופירש ה"ר שמעיה בשם רש"י שצריכה לעיין כל גופה יפה ולחוף אותו במים ולשוטפו דחפיפה שייכא בכל הגוף <i data-commentator="Prisha" data-order="4.1"></i> ור"ת פירש שאינה צריכה דלא שייך חפיפה אלא בשער שבראש וכתב א"א הרא"ש ז"ל ונהגו בנות ישראל לרחוץ ולחוף כל גופן במים ומנהג כשר הוא ע"כ <i data-commentator="Bach" data-order="3.1"></i> <i data-commentator="Beit_Yosef" data-order="4.1"></i> לשון הרמב"ן דין תורה שתהא הטובלת מעיינת בעצמה סמוך לטבילה ובודקת כל גופה שמא יש בה דבר שחוצץ בטבילה ועזרא ובית דינו תקנו שתהא חופפת בכ"מ שער שבה במים חמין וסורקת אותן או מפספסת אותן בידיה יפה יפה כדי שתתיר שערותיה אם יש בהם קשר ע"כ <i data-commentator="Prisha" data-order="5.1"></i> יראה מדבריו שיותר מחמיר בעיון הגוף מבעיון הראש מפני שזה דין תורה וזה אינו אלא תקנת עזרא <i data-commentator="Bach" data-order="4.1"></i> <i data-commentator="Beit_Yosef" data-order="5.1"></i> חפיפה שבמקום שער לא תהיה במים קרים לפי שמסכבכין השער אלא במים חמין <i data-commentator="Prisha" data-order="6.1"></i> ומיהו אפילו בחמי חמה סגי <i data-commentator="Prisha" data-order="7.1"></i> <i data-commentator="Bach" data-order="5.1"></i> <i data-commentator="Beit_Yosef" data-order="6.1"></i> ולא תחוף בנתר לפי שמחתך השער וחוזר ומסתבך <i data-commentator="Drisha" data-order="2.1"></i> ולא באהל לפי שמסכבך השער <i data-commentator="Beit_Yosef" data-order="7.1"></i> ולא בכל הדברים המסבכין השער <i data-commentator="Bach" data-order="6.1"></i> <i data-commentator="Beit_Yosef" data-order="8.1"></i> חפיפה זו פירש"י מוטב שתהיה ביום שלפני טבילתה מבליל טבילתה לפי שממהרת בלילה ולא תחוף יפה <i data-commentator="Drisha" data-order="3.1"></i> ובשאלתות פרשה אחרי סימן צ"ו פי' שמוטב שתהיה בלילה כדי שתהיה סמוך לטבילתה <i data-commentator="Bach" data-order="7.1"></i> וכתב א"א הרא"ש ז"ל ונוהגות הנשים שמתחילות לחוף מבעוד יום ועוסקות בחפיפה עד שתחשך ואז טובלות ועוד מחמירות על עצמן שאע"פ שחפפו נושאות עמהם מסרק וסורקות בבית הטבילה ע"כ <i data-commentator="Prisha" data-order="8.1"></i> <i data-commentator="Drisha" data-order="4.1"></i> <i data-commentator="Bach" data-order="8.1"></i> <i data-commentator="Beit_Yosef" data-order="9.1"></i> חל טבילתה במ"ש שא"א לה לחוף מבעוד יום די לה בחפיפת ליל טבילתה ומ"מ מנהג יפה שתרחוץ ותחוף יפה בע"ש ומ"ש תחוף מעט ותסרוק שערותיה <i data-commentator="Beit_Yosef" data-order="10.1"></i> נזדמנה לה טבילה בליל שבת שאי אפשר לה לחוף בלילה די לה בחפיפת יום <i data-commentator="Bach" data-order="9.1"></i> <i data-commentator="Beit_Yosef" data-order="11.1"></i> ואפילו אם חלו שני י"ט ביום ה' ו' חופפת ברביעי וטובלת בליל שבת <i data-commentator="Prisha" data-order="9.1"></i> <i data-commentator="Drisha" data-order="5.1"></i> <i data-commentator="Bach" data-order="10.1"></i> או אם חל י"ט במ"ש רוחצת וחופפת בע"ש <i data-commentator="Prisha" data-order="10.1"></i> <i data-commentator="Bach" data-order="11.1"></i> <i data-commentator="Beit_Yosef" data-order="12.1"></i> ובלבד שתזהר אחר רחיצה וחפיפה מליתן תבשיל לבנה ומלהתעסק בדבר שתבא לידי חציצה וגם תקשור שערותיה שלא יתבלבלו <i data-commentator="Bach" data-order="12.1"></i> ואם טבלה ולא עיינה עצמה מקודם לכן אם נזהרה מלהתעסק בדבר החוצץ עלתה לה טבילה ואם לאו לא עלתה לה טבילה: <i data-commentator="Beit_Yosef" data-order="13.1"></i> ובי"ט יכולה להחם קיתון של מים להדיח קמטיה ובית סתריה אכל לא לכל הגוף <i data-commentator="Bach" data-order="13.1"></i> <i data-commentator="Beit_Yosef" data-order="14.1"></i> כתב הרשב"א חפפה ועיינה עצמה בחול ביום וטבלה בערב או למחרתו שלא טבלה סמוך לחפיפ' <i data-commentator="Beit_Yosef" data-order="15.1"></i> עלתה לה טבילה בדיעבד <i data-commentator="Prisha" data-order="11.1"></i> אף ע"פ שלא היתה סמוך לחפיפה <i data-commentator="Bach" data-order="14.1"></i> אבל אם לא חפפה כלל לא עלתה לה טבילה אע"פ שעיינה בעצמה בגופה <i data-commentator="Prisha" data-order="12.1"></i> <i data-commentator="Beit_Yosef" data-order="16.1"></i> ואפילו חפפה מיד אחר הטבילה וסרקה במסרק ולא מצאה שום נימא קשורה אפ"ה לא עלתה לה טבילה שאני אומר שמא בשעת טבילה היה קשור ועכשיו ניתר או נישר עם המסרק <i data-commentator="Prisha" data-order="13.1"></i> ואין צריך לומר אם חפפה מקום שער ולא עיינה שאר הגוף שלא עלתה לה טבילה אע"פ שלא מצאה עליה דבר החוצץ עד כאן: <i data-commentator="Bach" data-order="15.1"></i> <i data-commentator="Beit_Yosef" data-order="17.1"></i> והראב"ד כתב דוקא בשאר כל הגוף אבל בבית הסתרים כיון שאין צריכים לביאת מים אם לא עיינה אותם קורם לכן ואח"כ עיינה אותם ולא מצאה בהן שום דבר עלתה לה טבילה וכן <i data-commentator="Prisha" data-order="14.1"></i> אם לא עיינה אותם קודם טבילה ואחר טבילה ג"כ לא עיינה אותם עד שנתעסקה בתבשיל ומצאה עליה מאותו תבשיל תולין להקל אע"פ שבשאר הגוף אין תולין להקל בכה"ג <i data-commentator="Bach" data-order="16.1"></i> <i data-commentator="Beit_Yosef" data-order="18.1"></i> חפפה ועיינה גופה וטבלה <i data-commentator="Prisha" data-order="15.1"></i> ובעלייתה נמצא עליה דבר חחוצץ אם סמוך לחפיפה טבלה אינה צריכה טבילה אחרת ואם לאו צריכה טבילה אחרת <i data-commentator="Beit_Yosef" data-order="19.1"></i> וכמה היא סמוך כתב הרשב"א עונה שבאותה <i data-commentator="Darchei Moshe" data-order="6.1"></i> עונה שחפפה טבלה <i data-commentator="Beit_Yosef" data-order="20.1"></i> בד"א שלא נתעסקה באותו המין אחר טבילה אבל נתעסקה בו בין טבילה לבדיקה אינה צריכה טבילה אחרת<i data-commentator="Hagahot" data-order="8.1"></i> <i data-commentator="Prisha" data-order="16.1"></i> שאני תולה אותו כמין שנתעסקה בו <i data-commentator="Prisha" data-order="17.1"></i> <i data-commentator="Bach" data-order="17.1"></i> אבל אם<i data-commentator="Hagahot" data-order="9.1"></i> לא חפפה קודם טבילה אין תולין בו אע"פ שנתעסקה בו אחר טבילה: <i data-commentator="Bach" data-order="18.1"></i> <i data-commentator="Beit_Yosef" data-order="21.1"></i> חפפה קודם טבילה ובין חפיפה לטבילה נתעסקה בדברים החוצצין או שנתנה לבנה <i data-commentator="Darchei Moshe" data-order="7.1"></i> תבשיל העשוי לידבק בה לא עלתה לה טבילה ואפי' אם בדקה מיד אחר טבילה ולא מצאה עליה שום דבר חוצץ שאני אומר בעלייתה מן המים נפל ממנה וצריכה טבילה אחרת:
    3 days, 3 hours ago
  • Yishai Glasner edited Jerusalem Talmud Shekalim 2:5:10 history »
    Version: Vocalized Aramaic (Hebrew)
    שֶׁנֶּחְלְקוּ <sup><b>[דף ז:]</b></sup> רִבִּי אֶלְאעָזָר וְרִבִּי יוֹסֵי עַד שֶׁקָּֽרְעוּ סֵפֶר תּוֹרָה בָחַמָּתָן. וְקָֽרְעוּ סַלְקָָא דַּעְתָּךְ. אֶלָּא שֶׁנִיקְרַע סֵפֶר תּוֹרָה. וְהָיָה שָׁם זָקֵן אֶחָד. וְרִבִּי יוֹסֵי בֶּן קִיסְמָא. אָמַר. תְּמוֹהָנִי אִם לֹא הֲוָה בֵּית הַכְּנֶסֶת זֵה עֲבוֹדָה זָרָה.
    3 days, 3 hours ago
  • Yishai Glasner edited Tur, Yoreh Deah 270:1 history »
    Version: Yoreh Deah, Vilna, 1923 (Hebrew)
    <i data-commentator="Bach" data-order="1.1"></i> <i data-commentator="Beit_Yosef" data-order="1.1"></i> הלכות ספר תורה ער <i data-commentator="Prisha" data-order="1.1"></i> <br>מצות עשה על כל אדם מישראל שיכתוב לו ס"ת <i data-commentator="Bach" data-order="2.1"></i> <i data-commentator="Beit_Yosef" data-order="2.1"></i> ומאד צריך לחזר אחריה דאמר רבי יהושע בן לוי הלוקח ספר תורה מן השוק <i data-commentator="Prisha" data-order="2.1"></i> <i data-commentator="Drisha" data-order="1.1"></i> כחוטף מצוה מן השוק <i data-commentator="Prisha" data-order="3.1"></i> כתבו או שהגיה בו אפילו אות אחת כאילו קבלה מהר סיני <i data-commentator="Prisha" data-order="4.1"></i> <i data-commentator="Bach" data-order="3.1"></i> <i data-commentator="Beit_Yosef" data-order="3.1"></i> וכל שכן שאין לו למוכרה אפילו יש לו הרבה מהם <i data-commentator="Prisha" data-order="5.1"></i> ואפילו למכור ישן <i data-commentator="Drisha" data-order="2.1"></i> כדי לקנות חדש אסור <i data-commentator="Drisha" data-order="3.1"></i> <i data-commentator="Bach" data-order="4.1"></i> <i data-commentator="Beit_Yosef" data-order="4.1"></i> אפילו אין לו מה יאכל <i data-commentator="Bach" data-order="5.1"></i> <i data-commentator="Beit_Yosef" data-order="5.1"></i> ומיהו אם צריך למוכרה <i data-commentator="Prisha" data-order="6.1"></i> כדי ללמוד תורה או לישא אשה ואין לו דבר אחר למכור שפיר דמי <i data-commentator="Prisha" data-order="7.1"></i> <i data-commentator="Bach" data-order="6.1"></i> <i data-commentator="Beit_Yosef" data-order="6.1"></i> וכת' א"א הרא"ש ז"ל שזה לא נאמר אלא לדורות הראשוני' שהיו כותבין ס"ת ולומדי' בה אבל האידנא שכותבין ס"ת ומניהחים אותו בבית הכנסת לקרות בהם ברבים <i data-commentator="Prisha" data-order="8.1"></i> <i data-commentator="Drisha" data-order="4.1"></i> מצות עשה על כל ישראל אשר ידו משגת לכתוב חומשי התורה ומשנה וגמרא ופירושיהם להגות בהן הוא ובניו. מצות כתיבת התורה היא כדי ללמוד בה דכתיב ולמדה את בני ישראל שימה בפיהם ועל ידי הגמרא ופירושה ידע פירוש המצות והדינין על בוריים לכן הן הן הספרים שאדם מצווה לכותבם <i data-commentator="Prisha" data-order="9.1"></i> וגם שלא למוכרם אם לא ללמוד תורה ולישא אשה:
    3 days, 4 hours ago
  • Yishai Glasner edited Steinsaltz on Yoma 53b:8 and 2 others »
    Version: William Davidson Edition - Hebrew (Hebrew)
    מסופר: <b>ר' חנינא בן דוסא הוה קא אזיל באורחא</b> <small>[היה מהלך בדרך]</small> <b>שדא מטרא עליה</b> <small>[ירד המטר עליו]</small> <b>אמר: רבונו של עולם! כל העולם כולו בנחת, וחנינא בצער. פסק מיטרא</b> <small>[פסק המטר]</small> <b>כי אתא לביתיה</b> <small>[כאשר בא לביתו]</small> <b>אמר: רבונו של עולם! כל העולם כולו בצער</b> שאין גשמים, <b>וחנינא בנחת. אתא מיטרא</b> <small>[בא הגשם</small> בחזרה<small>].</small> <b>אמר ר' יוסף: מאי אהניא ליה צלותיה</b> <small>[מה הועילה לו תפילתו של]</small> ה<b>כהן גדול לגבי ר' חנינא בן דוסא</b> שלמרות תפילת הכהן הגדול בקודש, גדולה קדושתו של ר' חנינא בן דוסא שהקדוש ברוך הוא עושה לו רצונו. שנינו במשנה כי לא היה הכהן הגדול מאריך בתפילתו.
    3 days, 4 hours ago
    2 related »
  • Yishai Glasner edited Shulchan Arukh, Orach Chayim 163:1 history »
    Version: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Hebrew)
    <b>דין מי שאין לו מים והמאכיל לאחרים. ובו ב"ס:</b><br><i data-commentator="Magen Avraham" data-order="1"></i> <i data-commentator="Ateret Zekenim" data-label="♦" data-order="1"></i><i data-commentator="Be'er HaGolah" data-label="א" data-order="1"></i>אם אין מים מצויים לפניו ברחוק יותר מד' <i data-commentator="Ba'er Hetev" data-order="1"></i>מילין ולאחריו מיל יטול ידיו במפה ואוכל פת או דבר שטיבולו במשקה: <small> (או אוכל ע"י <i data-commentator="Ba'er Hetev" data-order="2"></i>כף):</small>
    3 days, 4 hours ago
  • Yishai Glasner added a connection between Teshuvot Maharil 104:1 and Yevamot 42
    (automatic citation link)
    3 days, 4 hours ago
  • Yishai Glasner edited Teshuvot Maharil 104:1 and 4 others »
    Version: She'elot uTeshuvot Maharil. Krakow, 1881 (Hebrew)
    <b>תשובהאביר </b>אלף שלומים למר ולתורתו. אהו' אשלי רברבי מהר"ז כ"ץ. לענין מניקת דזנות דכתב מר נראה לר"ת אין חילוק כיון דמדמי ליה לטעמא דגרושה כמו שכתב מר ומשום הכי כתבו רמב"ם וסמ"ג טעמא דדיחסא לאסור בכל ענין וכו'. וכן לאידך ראייה דר"ת דאלמנה נמי אי אמרה אינו נזונית ואיני עושה לא משעבד' ליה הוי נמי בזנות כמו גרושה. ומה שחלק מר דאבא או ב"ד יכוף גרושה במכירה וזאת מי יכוף אותה. מטיבותא דמר לא. כי דודאי ב"ד או הקהל דמוטל עלייהו לפרנס התנוק היו כופין כמו האב דמ"ש הא גרושה לא משעבד' ליה אלא מפני הסכנה הוי טעמא ה"ה כה"ג ובהדיא כתב הרא"ש בתר דמייתיהרועים אביר באבירי' מ"ו ואדון נר ישראל הגאון מהר"ר יעקב ס"ל שי'. ילמדנו רבינו מניקת שנתעבר' בזנות אם צריכה להמתין כ"ד חדש. אם יש לדמות' לגרושה להר' שמשון ז"ל דמתיר להנשא משום דאינה מחייבת להניק כל זמן שלא כפו אותה בב"ד אפי' היכי דמכירה. ולא דמי לאלמנה שמשועבדת להניק. וזאת מי יכוף אותה ולמי משועבדת. או אם יש לומר אפי' לר"ת והשאלתות היכא דליכא אב ויורשי' ידועי' לכופה מ"מ ב"ד יכפנה. וכן נ"ל קצת ראייה דר"ת וז"ל אלא חכמי' עשו תקנה זו שלא יבאמן התו' דבפרק החולד לידי סכנה. ורוב נשים חסות על ילדיהן ומניקות אע"פ שאין משועבדין להן להניקן. אבל אם היתה מותרת לינשא לא היתה מניקתה. עכ"ל. הרי דתלי טעמא דר"ת בסכנה דהנשים עצמן חסות על ילדיהן ומניקתן. וא"כ זנותן נמי ה"ה והיא התשובה ומטעמא דאלמנה גופא דהיינו אשה בושה קאמר התם ולא שייך בכל הנשים. ואפשר דה"ר שמשון דווקא בגרושה שרי דבעל וקרוביה שכיח דחשו עלי' וב"ד כופין אותם לפרנס' עד שש. והא דמפלגינן ס"פ ד' אחים בין זנות לנישואיץ (יבמות ד' מ"ב) בשמעתתא בדבור סתם מעובר' למניקה קיימא וז"ל וטעמא דסנדל ודיחסא אין חילוק בין אלמנה לגרושה. ואע"ג דחוזר בו מן הטעם לבד חוזר עכ"ל. א"כ לפי זה ל"ש מזונה. וכן המיינו לענין הבחנה דלא שייך מכח טעמא דמפרש התם ובזנות דלא שכיח לא גזור או דלא אצטריך בזנות כדמפרש שם אבל לענין מעוברת ומניקה שייך כמו כן בזנות כדלעילמו' אית לזה דטעמא דמעוברת משום דמיחסא. וזה תימא לי דפריך בגמרא א"כ דידי' נמי ומשני טעמא אחריני. נא אדון תאיר עיני במימך המתוקים:
    3 days, 4 hours ago
    4 related »
  • Yishai Glasner edited Teshuvot Maharil 103:2 and 3 others »
    Version: She'elot uTeshuvot Maharil. Krakow, 1881 (Hebrew)
    <b>אביר </b>הרועים אביר באבירי' מ"ו ואדון נר ישראל הגאון מהר"ר יעקב ס"ל שי'. ילמדנו רבינו מניקת שנתעבר' בזנות אם צריכה להמתין כ"ד חדש. אם יש לדמות' לגרושה להר' שמשון ז"ל דמתיר להנשא משום דאינה מחייבת להניק כל זמן שלא כפו אותה בב"ד אפי' היכי דמכירה. ולא דמי לאלמנה שמשועבדת להניק. וזאת מי יכוף אותה ולמי משועבדת. או אם יש לומר אפי' לר"ת והשאלתות היכא דליכא אב ויורשי' ידועי' לכופה מ"מ ב"ד יכפנה. וכן נ"ל קצת ראיה מן התו' דבפרק החולץ (יבמות ד' מ"ב) בשמעתתא בדבור סתם מעובר' למניקה קיימא וז"ל וטעמא דסנדל ודיחסא אין חילוק בין אלמנה לגרושה. ואע"ג דחוזר בו מן הטעם לבד חוזר עכ"ל. א"כ לפי זה ל"ש מזונה. וכן המיימו' אית לזה דטעמא דמעוברת משום דמיחסא. וזה תימא לי דפריך בגמרא א"כ דידי' נמי ומשני טעמא אחריני. נא אדון תאיר עיני במימך המתוקים:
    3 days, 4 hours ago
    3 related »
  • Yishai Glasner edited Targum Jonathan on Jeremiah 31:35 history »
    Version: Mikraot Gedolot (Hebrew)
    כִּדְנַן אֲמַר יְיָ דִיהַב שִׁמְשָׁא לְאַנְהָרָא בִּימָמָא גְּזֵירָת סִיהֲרָא וְכוֹכְבַיָּא לְאַנְהָרָא בְלֵילְיָא נְזַף בְּיַמָא וְהָמָן גַלוֹהִי יְיָ צְבָאוֹת שְׁמֵיהּ:
    3 days, 4 hours ago
  • Richard Friedman translated Rashbam on Numbers 17:5:1 and 2 others »
    Version: Sefaria Community Translation (English)
    (1) AS THE LORD HAD ORDERED HIM THROUGH MOSES. This refers back to (v.4) "Eleazar the priest took the fire pans" (v.1) "from among the charred remains" AS THE LORD HAD ORDERED THROUGH MOSES
    3 days, 6 hours ago
    2 related »
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  • Asher Coleman published a new Source Sheet, Mishlei #2: 1:8-19.
    3 days, 13 hours ago
  • Sergio Caishpal published a new Source Sheet, Edwin's Research.
    3 days, 14 hours ago
  • Avraham Norin published a new Source Sheet, A view of the parsha:  Parshat Korach.
    3 days, 14 hours ago
  • Zeev Breiner edited Gur Aryeh on Vayikra 26:3:1 and 2 others »
    Version: Sefaria Community Translation (English)
    in the Teaching of Priests. And what Rashi said ''you shall be toiling in the Torah'' and because Torah chose expression of ''walking'' for learning, because walking requires effort and hard work, so you shall be making effort and working hard. And it is also possible to explain that as with walking person walks from place A to place B, in the same manner person should be toiling in the learning of the Torah and go deeper each time from what he understood beforehand. And that is called ''walking'' in the Torah.
    3 days, 15 hours ago
    2 related »
  • Nelly Altenburger published a new Source Sheet, Korach ~ two rebellions and one redemption.
    3 days, 17 hours ago
  • Goldie Guy published a new Source Sheet, ASBI Parsha Lunch and Learn: Korach 5781.
    3 days, 18 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 298:1 and Sifrei Devarim 229:6
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    3 days, 20 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 298:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from leaving obstacles and stumbling blocks in our land and in our homes, so that people not die from them. And that is His saying, "and do not place blood in your house" (Deuteronomy 22:8). And the language of the Sifrei (Sifrei Devarim 229:6) is, "'You shall make a railing for your roof' - that is a positive commandment. 'And do not place blood in your house' - that is a negative commandment." And the regulations of this commandment have already been explained in Chapter 1 of Shekalim and in the Order of Nezikin. (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 11.)
    3 days, 20 hours ago
  • Yishai Glasner added a connection between Avodah Zarah 40 and Commentary on Sefer Hamitzvot of Rasag, Negative Commandments 135:10
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    3 days, 20 hours ago
  • Yishai Glasner added a connection between Commentary on Sefer Hamitzvot of Rasag, Negative Commandments 135:4 and Rosh Hashanah 8b
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    3 days, 20 hours ago
  • Yishai Glasner edited Commentary on Sefer Hamitzvot of Rasag, Negative Commandments 135:1 and 13 others »
    Version: Sefer Hamitzvot L'Rasag, Warsaw, 1914 -- vol. 2 (Hebrew)
    <b>זר לא יאכל קדש. </b>כתיב (בפרשת אמור) וכל זר לא יאכל קדש וגו' והוא אזהרה לזר שלא יאכל תרומה. וכל הנקרא תרומה בכלל. כביכורים וחלה ותרומת מעשר. והבה"ג והר"י אלברגלוני והר"א הזקן ז"ל לא מנו לאו זה. אלא שמנו במספר העונשין בחייבי מיתה בידי שמים זר האוכל תרומה עיי"ש. וזה מסייע למה שהבין הרמב"ן ז"ל בדעת הבה"ג במספר העונשין. דאין כוונתו אלא למנות הלאוין שעליהם באו עונשין אלו. אבל הר"ש בן גבירול ז"ל אע"פ שמנה ג"כ במנין העונשין זר בתרומה. מנה ג"כ אזהרתו במנין הלאוין עיי"ש. וכבר כתבתי בכמה דוכתי שיש בזה מבוכה בדברי הבה"ג וסייעתו ז"ל. אבל רבינו הגאון ז"ל לשיטתו אזיל. דבכל הנך שמנה במספר העונשין שלו מונה ג"כ הלאוין שבכל אחד מן מחייבי העונשין במנין הלאוין:
    3 days, 20 hours ago
    13 related »
  • Francis Nataf added a connection between Leviticus 5:1 and Sefer HaMitzvot, Negative Commandments 297:1
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    3 days, 20 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 297:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from being negligent about saving the life of someone when we see him in mortal danger, or [in a case of] loss, and we have the ability to save him - such as if he was drowning in the river and we know how to swim and are able to save him; or if a robber is trying to kill him and we are able to foil his plan or repel his injury. And the prohibition comes with His saying, "you shall not stand by the blood of your neighbor" (Leviticus 19:16). And they already said that one who represses [his] testimony is also included in this prohibition. For he sees the money of his fellow destroyed and he is able to return it to him by saying the truth. And also already appearing about this is, "if he does not tell, he shall bear his iniquity" (Leviticus 5:1). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:8) is, "From where [do we know] that if you know testimony for someone, you are not permitted to remain silent? [Hence] we learn to say, 'you shall not stand by the blood of your neighbor.' And from where [do we know] that if you see someone drowning in the river, or animals or robbers coming against him, you are obligated to rescue him? [Hence] we learn to say, 'you shall not stand by the blood of your neighbor.'" And the regulations of this commandment have already been explained in Sanhedrin. (See Kedoshim; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 20 hours ago
  • Yishai Glasner edited Yoma 71a:10 history »
    Version: William Davidson Edition - English (English)
    The Gemara asks: <b>And what did you see that you</b> preferred to <b>rearrange</b> the order of <b>the verses?</b> Instead, rearrange the order in <b>the mishna.</b>
    3 days, 20 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Murderer and the Preservation of Life 5 and Sefer HaMitzvot, Negative Commandments 296:1
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    3 days, 21 hours ago
  • Francis Nataf added a connection between Numbers 35:31 and Sefer HaMitzvot, Negative Commandments 296:1
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    3 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 296:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the taking of ransom from an intentional murderer. Rather he must be killed under any circumstances. And that is His saying, "And you shall not take ransom for the soul of a murderer who is liable for death" (Numbers 35:31). And the regulations of this commandment have already been explained in Makkot. (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 5.)
    3 days, 21 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Murderer and the Preservation of Life 1 and Sefer HaMitzvot, Negative Commandments 294:1
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    3 days, 21 hours ago
  • Francis Nataf added a connection between Nedarim 27a and Sefer HaMitzvot, Negative Commandments 294:1
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    3 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 294:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited punishing someone forced, for the sin that he did - since he was forced into the act. And that is His saying, "But to the maiden, you will not do a thing" (Deuteronomy 22:26). [And in Sanhedrin (Nedarim 27a), they said, "The Merciful One exempted one forced, as it is stated, 'But to the maiden, you will not do a thing.'"] (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 21 hours ago
  • Roni Tabick published a new Source Sheet, Korach - The Mouth of the Earth.
    3 days, 21 hours ago
  • Francis Nataf added a connection between Deuteronomy 22:26 and Sefer HaMitzvot, Negative Commandments 293:1
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    3 days, 21 hours ago
  • Francis Nataf added a connection between Deuteronomy 22:27 and Sefer HaMitzvot, Negative Commandments 293:1
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    3 days, 21 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 293:1 and Sifrei Devarim 293:1
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    3 days, 21 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 293:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us - that we not have compassion upon a pursuer. And the explanation of this is that that which we mentioned in the commandment before this, about saving the sinner, such that the witnesses not kill him before the court judges him - that is however when the sinned and did the act for which one is liable for the death penalty and completed it. However at the time that he is making efforts and seeking to do it, he is then called a pursuer - and it is an obligation upon us to prevent him from doing what his heart desires and to stop him, in order to prevent him from the sin. But if the does not want to listen to us, we fight against him: iIf we can prevent it by destroying one of his limbs - such as if we cut off his hand or his foot or blind his eye - behold that is preferable. But if it is impossible to prevent it without [killing him], - he must surely be killed, so that he does not do that evil act. So the prohibition comes, [that we] not to have compassion upon him and be prevented ourselves from killing him. And that is His saying, "You shall sever her hand; you are not to have compassion." (|Deuteronomy 25:12). And the language of the Mekhilta is, "Perhaps they kill him from when he has killed or from whenSifrei (Sifrei Devarim 293:1) is, "It teaches that you are obligated to rescue him with her hand. And from where [do we know] that if they are not able to rescue him with her has been adulterous? [Hence] we learn to say, 'until nd, they rescue him with her soul (i.e., by killing her)? [Hence] we learn to say, 'you are not to have compassion.'" And there, they stands before the congregation.'" And even if it is the Great Court that saw him kill and they are all witnesses, they take aid, "Just like his genitals are specific in that they involve a danger to life - and it is with, 'You shall sever her hand'; so [too] is everything that involves a danger to life with, 'You shall sever.'" And that which we said that the pursuer is to be killed, is not regarding anyone making efforts to do a transgression. However it is the same whetheir testimony to another court ait is one who is pursuing his fellow to kill him - even if he is a minor - or one who is pursuing one of the forbidden sexual prohibitions to have sexual relations. And [the other [court] judges him. And in the Mekhilta: "Behold, a congregation that saw one kill a person - perhaps they kill him? [Hence] we learn to say, 'until he stands beforelatter] is on condition that he is nine [years] old and a day; and it is clear that a male is among the sexual prohibitions [for a man]. And His saying, "the betrothed maiden cried out, but there was none to save her" (Deuteronomy 22:27), [tells us] - behold, if there was someone to save her, he must save her with everything he can. And He equated one pursuing her with one pursuing his fellow to kill him, with His saying, "for, just as if a man rises up against his neighbor and murders him, so is this matter" (Deuteronomy 22:26). And the congregulation'" - until he stands before the courts of this commandment have already been explained in Chapter 8 of Sanhedrin. (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 21 hours ago
  • Sam Kamara edited Mishnah Berurah 13:16 history »
    Version: Sefaria Community Translation (English)
    Is forbidden - See in Magen Avraham where he concludes that this that the Rem"a is stringent [regarding] during the week, is not referring to what he wrote at the beginning "Even [regarding] a טלית קטן...", because [regarding] a טלית קטן, if it became known to him that the ציצית were invalid, which would be a big embarrassment for him to remove it from under his clothing, whether he's in the synagogue or in public, he is not required to remove them, for [we say] that where there is a big embarrassment, human dignity overrides even a Torah level prohibition which has [an element of] "sit and don't do". But he [still] needs to hurry home or to the room before the synagogue and remove it there, even if he's involved in a mitzvah in the synagogue, since it's a Torah level prohibition. But on Shabbos, he does not need to hurry out of the synagogue as long as he's still busy with the mitzvah. And if one sees that his friend's ציצית are severed, he shouldn't tell him until he gets home, meaning, he should call him over to his house and then tell him to remove it. the Magen Avraham wrote further that if there are no ציצית in the city, the law during the week is the same as on Shabbos. And the same applies regarding a טלית that requires ציצית only on a Rabbinic level, for example: a borrowed טלית after 30 days [have passed], it's law is the same during the week as on Shabbos.
    3 days, 21 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 98:1 history »
    Version: Sefaria Community Translation (English)
    <b>One Needs to Have Concentration While Praying, containing 5 se'ifim:</b><br> One who prays needs to intend in their heart the meaning of the words which are coming out of their mouth. They should think as if the Divine Presence is before them, and remove all distracting thoughts from themselves, until their thoughts and intention are pure in their prayer. And one should think, if they had to compose one's words before a king of flesh and blood, how they would prepare the words and say them with great intention, without any stumbling, hence [one should do this] all the more so before the King of kings, the Holy One of Blessing, He who sees all thoughts. And so did the pious ones and the mystics, who secluded themselves and concentrated on their prayers until they achieved the falling away of their corporeality and the enhancement of the strength of their consciousness, until they came close to the level of prophecy. And if another thought comes to one in the midst of prayer, they should be silent until it is nullified. And one should think about things that humble the heart and direct it to one's Father in Heaven, and not think about things that make one light-headed. Gloss<small>Rem"a: Before prayer, one should think about the exalted loftiness of Hashem and the lowliness of humankind, and remove all human pleasures from their heart. And it is forbidden for peoplea person to kiss their small children in synagogue, in order to fix in one's heart that there is no love like the love of the Infinite.Hashem [Binyomin Ze'ev siman 163 and Agudah Chapter "Keitzad Mevarchin"].</small>
    3 days, 22 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 293:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us - that we not have compassion upon a pursuer. And the explanation of this is that which we mentioned in the commandment before this, about saving the sinner, such that the witnesses not kill him before the court judges him - that is however when the sinned and did the act for which one is liable for the death penalty and completed it. However at the time that he is making efforts and seeking to do it, he is then called a pursuer - and it is an obligation upon us to prevent him from doing what his heart desires and to stop him, in order to prevent him from the sin. But if the does not want to listen to us, we fight against him: if we can prevent it by destroying one of his limbs - such as if we cut off his hand or his foot or blind his eye - behold that is preferable. But if it is impossible to prevent without [killing him], he must surely be killed, so that he does not do that evil act. So the prohibition comes, not to have compassion upon and be prevented from killing him. And that is His saying, "You shall sever her hand; you are not to have compassion." (|Deuteronomy 25:12). And the language of the Mekhilta is, "Perhaps they kill him from when he has killed or from when he has been adulterous? [Hence] we learn to say, 'until he stands before the congregation.'" And even if it is the Great Court that saw him kill and they are all witnesses, they take their testimony to another court and the other [court] judges him. And in the Mekhilta: "Behold, a congregation that saw one kill a person - perhaps they kill him? [Hence] we learn to say, 'until he stands before the congregation'" - until he stands before the court. (See Ki Teitzeh; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 22 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Murderer and the Preservation of Life 1 and Sefer HaMitzvot, Negative Commandments 292:1
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    3 days, 22 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 292:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from killing those liable for the death penalty - when we see that they have already done a sin for which one is liable for death - before their coming to the court. Rather we must perforce bring him to the court and testify about him like witnesses in front of them. So we will be the witnesses for the court; and they will judge him for what he is liable. And the prohibition that appears about this matter is His saying, "so that the murderer will not die until he stands before the congregation in judgment" (Numbers 35:12). And the language of the Mekhilta is, "Perhaps they kill him from when he has killed or from when he has been adulterous? [Hence] we learn to say, 'until he stands before the congregation.'" And even if it is the Great Court that saw him kill and they are all witnesses, they take their testimony to another court and the other [court] judges him. And in the Mekhilta: "Behold, a congregation that saw one kill a person - perhaps they kill him? [Hence] we learn to say, 'until he stands before the congregation'" - until he stands before the court. (See Parashat Masei; Mishneh Torah, Murderer and the Preservation of Life 1.)
    3 days, 22 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 97:3 and 3 others »
    Version: Sefaria Community Translation (English)
    If a louse stings [a person in the middle of praying Shemona Esrei], he should use his garment to remove it so that he will not lose his concentration, but he should not remove it with his hand. <small>Rem"a: And this is specifically while praying [Shemona Esrei], but when not praying [Shemona Esrei], he may remove the louse [with his hand] and throw it away in the synagogue [Ohr Zarua]. And see above in Siman 4, se'if 18.</small>
    3 days, 22 hours ago
    3 related »
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 291:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the witness from speaking about the case about which he testified. And even if he is a sage and knowledgeable, he may not be a witness, a judge and a claimant. Rather he must testify about what he saw and be silent; and the judges will do with his testimony what seems fit to them. And the prohibition comes to not speak anything beyond the testimony - but this is only about capital cases. And that is His, may He be exalted, saying, "but one witness shall not testify against any person to cause him to die." (Numbers 35:30). And the prohibition about this was repeated with His saying, "at the mouth of one witness, he shall not be put to death" (Deuteronomy 17:6) - meaning to say, he shall not be put to death from the claim of the witnesses. And in Sanhedrin (Sanhedrin 33b), they said, "'But one witness shall not testify against any person' - whether to exonerate or to incriminate." And they explained [that] the reason for this is because it is as if he is predisposed towards his testimony. But it is only in capital cases that it is forbidden [for a witness] to argue - whether for acquittal or for incrimination. (See Parashat Masei; Mishneh Torah, Testimony 5.)
    3 days, 23 hours ago
  • Francis Nataf added a connection between Sanhedrin 33b and Sefer HaMitzvot, Negative Commandments 291:1
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    3 days, 23 hours ago
  • Francis Nataf added a connection between Deuteronomy 17:6 and Sefer HaMitzvot, Negative Commandments 291:1
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    3 days, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 291:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the witness from speaking about the case about which he testified. And even if he is a sage and knowledgeable, he may not be a witness, a judge and a claimant. Rather he must testify about what he saw and be silent; and the judges will do with his testimony what seems fit to them. And the prohibition comes to not speak anything beyond the testimony - but this is only about capital cases. And that is His, may He be exalted, saying, "but one witness shall not testify against any person to cause him to die." (Numbers 35:30). And the prohibition about this was repeated with His saying, "at the mouth of one witness, he shall not be put to death" (Deuteronomy 17:6) - meaning to say, he shall not be put to death from the claim of the witnesses. And in Sanhedrin (Sanhedrin 33b), they said, "'But one witness shall not testify against any person' - whether to exonerate or to incriminate." And they explained [that] the reason for this is because it is as if he is predisposed towards his testimony. But it is only in capital cases that it is forbidden [for a witness] to argue - whether for acquittal or for incrimination. (See Parashat Masei; Mishneh Torah, Testimony 5.)
    3 days, 23 hours ago
  • Rabbi Robert I. Rhodes published a new Source Sheet, Incitement? Moshe, Bilam & Korach.
    3 days, 23 hours ago
  • Francis Nataf deleted a connection between Mekhilta d'Rabbi Yishmael 23:1:2 and Sefer HaMitzvot, Negative Commandments 290:1
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  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:7:2 and Sefer HaMitzvot, Negative Commandments 290:1
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    4 days ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 290:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge to declare punishments through strong assumptions, and even if it close to certainty. For example, that one man is running after his enemy to kill him. And in order to escape from him, he enters a house; but then the pursuer runs behind him. And others enter after him and find the pursued in the death throes, while his enemy that was chaspursuing him is standing over him with a knife in his hand that is, the knife dripping blood in the hand - the [court] may not kill him, from the angle of executing the punishment, since witnesses do not testify that they saw the killing. And the prohibition about killing this one comes in the Torah; and that is His saying, "do not kill an innocent righteous man" (Exodus 23:7). And in the Mekhilta (Mekhilta d'Rabbi Yishmael 23:17:2), they said, "If they saw him pursuing another to kill him, and they warned him and said to him, 'He is an Israelite, he is a son of the covenant; and if you kill him, you shall killed.' But they averted their eyes, and found him in the death throes, the knife dripping blood in the hand of the murderer - I might understand that he is liable [for the death penalty]. [Hence] we learn to say, [Hence] we learn to say, 'do not kill an innocent righteous man.'" And the regulations of this commandment have been explained in Chapter 3 of Sanhedrin.'do not kill an innocent righteous man.'" And do not dismiss this and wonder about this law. For among possible things, there are things that are very likely, things very unlikely and things in between this and that, so that there is a wide spectrum in what is possible. And if the Torah had permitted declaring capital punishments in very probable cases - when it is very close to actuality, like the case of our example - we would declare the punishment in that which is a little removed from this, and [eventually] also in that which is far removed. Until they would declare the punishments and kill people with a thin assumption, according to the imagination of the judge and his thought. Therefore He, may He be exalted, closed this opening and said that he not declare the punishment until witnesses testify that they know with certainty that this one did the act - without a doubt and without any imagination at all. And when we do not declare punishments based on strong appearances, the end result is surely that we will acquit the sinner. But if we declare punishments based on appearances and assumption, we would surely sometimes kill someone innocent. And likewise when two witnesses testify to two sins, each of which has a death penalty. For example, one of the two alone saw him transgressing one [sin], and the other saw him transgressing the other - behold, this one is not killed. And the example about this is such as if one testifies that he did work on Shabbat and he warned him; and the other testified that he worshipped idolatry and he warned him - this one is not stoned. They, may their memory be blessed, said, "[If] one testified against him, 'He worshipped the sun,' and another testified against him, 'He worshipped the moon,' I might understand that they combine [to constitute the necessary two witnesses]. [Hence] we learn to say, 'do not kill an innocent righteous man.'" (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    4 days ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:1:2 and Sefer HaMitzvot, Negative Commandments 290:1
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    4 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 290:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge to declare punishments through strong assumptions, and even if it close to certainty. For example, that one man is running after his enemy to kill him. And in order to escape from him, he enters a house; but then the pursuer runs behind him. And others enter after him and find the pursued in the death throes, while his enemy that was chasing him is standing over him with a knife in his hand that is dripping blood - the [court] may not kill him, from the angle of executing the punishment, since witnesses do not testify that they saw the killing. And the prohibition about killing this one comes in the Torah; and that is His saying, "do not kill an innocent righteous man" (Exodus 23:7). And in the Mekhilta (Mekhilta d'Rabbi Yishmael 23:1:2), they said, "If they saw him pursuing another to kill him, and they warned him and said to him, 'He is an Israelite, he is a son of the covenant; and if you kill him, you shall killed. But they averted their eyes, and found him in the death throes, the knife dripping blood in the hand of the murderer - I might understand that he is liable [for the death penalty]. Hence we learn to say, [Hence] we learn to say, 'do not kill an innocent righteous man.'" And the regulations of this commandment have been explained in Chapter 3 of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    4 days, 1 hour ago
  • Francis Nataf added a connection between Exodus 20:15 and Sefer HaMitzvot, Negative Commandments 289:1
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    4 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 289:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge - not to kill someone clear and innocent. And that is His saying, "You shall not murder" (Exodus 20:15). (See Parashat Yitro; Mishneh Torah, Murderer and the Preservation of Life.)
    4 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 288:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge to declare punishments, or to make one liable for money, with the testimony of one witness - even if he was most fit. And that is His saying, "One witness may not arise against a man about any sin" (Deuteronomy 19:15). And they said (Shevuot 40a), "He may not arise 'about any sin,' but he may arise for[to obligate someone in taking] an oath." And the regulations of this commandment have been explained in Chapter 9 of Sanhedrin. (See Parashat Shoftim; Mishneh Torah, Testimony 5.)
    4 days, 2 hours ago
  • Hillel Schwab published a new Source Sheet, שיטות שונות לקשירת גדיל הציצית במקום שיש פתיל תכלת.
    4 days, 4 hours ago
  • Tamar Dahan added a connection between Birkat Hamazon, Birkat Hamazon, Hatov Vehametiv 13 and Jeremiah 17:7
    4 days, 7 hours ago
  • Tamar Dahan added a connection between Birkat Hamazon, Birkat Hamazon, Hatov Vehametiv 13 and Psalms 145:16
    4 days, 7 hours ago
  • James Gibson published a new Source Sheet, Sacred Human Connections - A Brief Shiur In Honor and In Memory of Rabbi Morley Feinstein z'l with his Chevreh from RLI III (2007-2010).
    4 days, 9 hours ago
  • Margo Wolfson published a new Source Sheet, Korach 2021.
    4 days, 9 hours ago
  • Leora Lakser published a new Source Sheet, Deep Dive into Izevel.
    4 days, 10 hours ago
  • Sam Sroka published a new Source Sheet, Covenants and Korbanot: The Key to Unlocking Shavuot.
    4 days, 11 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #32 Sending the Birds Away from the Nest Tikkun 6 Verse 55.
    4 days, 12 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Parashat Korach What did Korach Take?.
    4 days, 12 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #31 Tikkun 6 Verse 47.
    4 days, 12 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #30 Tikkun 6 Verse 47.
    4 days, 12 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #29 Tikkun 6.
    4 days, 13 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #28 Tikkun 6 Verse 36.
    4 days, 13 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #25 Tikkun 6 Verse 10.
    4 days, 13 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #24 Tikkun 5 Ken HaTzipor (nest of the Bird)  Verse 9.
    4 days, 13 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #23.
    4 days, 13 hours ago
  • Eleanor Steinman published a new Source Sheet, Sacred Underwear.
    4 days, 14 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #9 Tikkun 1 Verse 17.
    4 days, 14 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #8 Tikkun 1 Verse 14.
    4 days, 14 hours ago
  • Natan Oliff edited Olat Reiyah, Morning Blessings 18 history »
    Version: Sefaria Community Translation (English)
    The entire order of these blessings proceeds and details the thanks for the return of the soul to our innards through awakening, with the mercy of living and existing God, the master of all souls, which are expressed already in its generality in the blessing of Elohai Neshama. And we begin, after the thanks that are specified in a negative formulation, about that which our souls did not descend from its foundation in the heights of its stature, upon which it stands, and we come to thanks which is detailed positively, to give thanks for the specific enlightenment of the light of the soul which returns to us. And we preface our relationship to the entire world, in relation to the general sense the sense of sight, which gives us that pleasant and spectacular feeling, which fills our soul with might and joy of Hashem, from the sight of the universe and all of existence, which was hidden from us completely through quarreling hand of sleep, which made us like the blind, and we admit to God his mercy in the blessing of "Giving Sight to the Blind."
    4 days, 14 hours ago
  • Rabbi Eliyahu Jian published a new Source Sheet, Tikkunei Zohar Class #6 Tikkun 1 Verse 11.
    4 days, 14 hours ago
  • Natan Oliff edited Olat Reiyah, Morning Blessings 13 and 2 others »
    Version: Sefaria Community Translation (English)
    The soul will grow in our innards, the light of life that is in our innards will expand, when we know, that all of existence entirely and its full life are one unit, that the tendentious completeness comes from gathering all its portions together. The man who is born to toil, and the times of his life that oscillate between rest of the night and work of the day, and the rooster that awakens the dawn, who has natural understanding to withstand the test to distinguish between day and between night, in truth is one creation, one spirit progresses and unifies the soul of man and the soul of all beasts entirely, in revealed aspects and in hidden aspects, and in the time that a person elevates, pities his days, and fulfills his supreme task, behold all the times and all the creations elevate through him. And this general vision reveals to us, through the relationship of the creation, the rooster, which calls with voice to awaken the sleeping. With the fulfillment of hits task, before the creation of all the tools which awaken for their specitypes, it is a sign about the fulfillment of the task of life in their spirituality which is filled from a multitude of creations, which all stand together stand to bring to actuality the splendor of man's supreme soul, which progresses and strengthens with the days of life and changesing of the times, the days and the nights, with the apportionment of their tasks. And we bless upon this with a heart full of holy feelings, to the God who gives the rooster understanding to distinguish between day and between night.
    4 days, 15 hours ago
    2 related »
  • Michael Scher published a new Source Sheet, Robert Alter.
    4 days, 15 hours ago
  • Erin Levine published a new Source Sheet, Korach.
    4 days, 15 hours ago
  • Ariel Zohar edited Shulchan Arukh, Orach Chayim 167:12 history »
    Version: Sefaria Community Translation (English)
    If people were riding and they decided to eat they constitute a single group even though each person eats from his own loaf as long as they are all standing in a single location. If they were eating as the animals were walking they do not constitute a single group. If they were eating spread out in a field they do not form a single group even if they are eat- ing at the same time and from a single loaf of bread since they did not set themselves in their place.
    4 days, 17 hours ago
  • Rabbi Ovadia Y. Alouf published a new Source Sheet, קדושת הכהנים והלוויים.
    4 days, 18 hours ago
  • Ruth Schapira published a new Source Sheet, Korach - Numbers Making Torah Personal #1 16:1 – 18:32.
    4 days, 19 hours ago
  • mendel katz published a new Source Sheet, Talmud Applied.
    4 days, 19 hours ago
  • mendel katz published a new Source Sheet, Resignation Damage.
    4 days, 19 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 288:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge to declare punishments or to make one liable for money with the testimony of one witness - even if he was most fit. And that is His saying, "One witness may not arise against a man about any sin" (Deuteronomy 19:15). And they said (Shevuot 40a), "He may not arise 'about any sin,' but he may arise for an oath." And the regulations of this commandment have been explained in Chapter 9 of Sanhedrin. (See Parashat Shoftim; Mishneh Torah, Testimony 5.)
    4 days, 20 hours ago
  • Francis Nataf added a connection between Mishneh Torah, Testimony 10 and Sefer HaMitzvot, Negative Commandments 287:1
    (automatic citation link)
    4 days, 20 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 287:1 and Sifrei Devarim 280:1
    (automatic citation link)
    4 days, 20 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 287:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from accepting the testimony of some relatives for others. And that is His saying, "Fathers shall not be put to death for children" (Deuteronomy 24:16). And the received explanation appeared in the Sifrei (Sifrei Devarim 280:1), that fathers should not be put to death from the testimony of children, nor children from testimony of fathers. And the same is the law with monetary cases. However He mentioned capital cases by way of amplification: That we not say, that since this is the loss of life, we should not suspect the relative about it, but rather use his testimony - for his testimony is for the loss of his relative's life, so this is not the place to suspect him. And that is why He took the example of the first of the relatives and the greatest love. And that is the love of a father for a child, and of a child for a father. And behold one will [then] say, since we do not accept the testimony of a father for the child, even to make him liable for the death penalty - is not a fortiori that other relatives not be accepted? And this is a Scriptural decree (<i>gezerat hakatuv</i>) - it has no explanation in any way. And the regulations of this commandment have been explained in Chapter 3 of Sanhedrin. (See Parashat Ki Tetzei; Mishneh Torah, Testimony 10.)
    4 days, 20 hours ago
  • גילעד בן צור published a new Source Sheet, דף צ"ז.
    4 days, 20 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 283:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge from veering towards the opinion of another judge, by way of relying upon him in incriminating the guilty or acquitting the innocent - without the matter being understood by him, according to his analysis and his intellect, based on the principles of the Torah. And that is His saying, "and do not answer in the dispute, to incline" (Exodus 23:2). This means, do not seek to incline in a dispute - and that is that you incline with the majority or with the great [scholars], and that you remain silent about what your opinion is in this case. And the language of the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 23:2) is, "'Do not answer' - that you not say at the time of the count (vote), 'It is sufficient for me to be like man x.' Rather say what is in front of you. Perhaps financial cases [are like this] as well? [Hence] we learn to say, 'after many to incline.'" And also from this negative commandment is the prohibition on the one who was arguing for acquittal - that he not go back and argue for prosecution - from His saying, "do not answer in the dispute." And likewise that we reconvene for acquittal, but we do not reconvene for incrimination; and likewise [that] we do not begin [a case] with the great [judge]. Indeed, all of these things were learned out from His saying, "and do not answer in the dispute," as it is explained in Chapter Four4 of Sanhedrin. And the regulations of this commandment have been explained there. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 10.)
    4 days, 21 hours ago
  • Francis Nataf added a connection between Deuteronomy 19:16 and Sefer HaMitzvot, Negative Commandments 286:1
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    4 days, 21 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:1:2 and Sefer HaMitzvot, Negative Commandments 286:1
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    4 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 286:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge - that he not accept testimony of a sinner and not do anything based on his testimony. And that is His saying, "Do not place your hand with an evildoer to be a violent witness" (Exodus 23:1). And the explanation appeared (Mekhilta d'Rabbi Yishmael 23:1:2) - "Do not make a violent one a witness; to exclude thugs and robbers from being witnesses - as it is stated, 'If a violent witness rise up' (Deuteronomy 19:16)." And the regulations of this commandment have been explained in Chapter 3 of Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, Testimony 10.)
    4 days, 21 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 285:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited giving false testimony. And that is His saying, "You shall not testify against your neighbor false testimony." (Exodus 20:13). And this has been repeated with a different language; and that is His saying, "vain testimony" (Deuteronomy 5:17). And the Torah has already decreed about this negative commandment, "You shall do to him as he schemed"(Deuteronomy 19:19). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:13:3) is "'You shall not testify against your neighbor' - that is the prohibition for scheming witnesses." And there is also lashes for this negative commandment, as is explained at the beginning of Makkot (Makkot 2b). (See Parashat Yitro; Mishneh Torah, Testimony 17.)
    4 days, 21 hours ago
  • Francis Nataf added a connection between Makkot 2b and Sefer HaMitzvot, Negative Commandments 285:1
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    4 days, 21 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 20:13:3 and Sefer HaMitzvot, Negative Commandments 285:1
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    4 days, 21 hours ago
  • Francis Nataf added a connection between Deuteronomy 19:19 and Sefer HaMitzvot, Negative Commandments 285:1
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    4 days, 21 hours ago
  • Francis Nataf added a connection between Deuteronomy 5:17 and Sefer HaMitzvot, Negative Commandments 285:1
    (automatic citation link)
    4 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 285:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited giving false testimony. And that is His saying, "You shall not testify against your neighbor false testimony." (Exodus 20:13). And this has been repeated with a different language; and that is His saying, "vain testimony" (Deuteronomy 5:17). And the Torah has already decreed about this negative commandment, "You shall do to him as he schemed"(Deuteronomy 19:19). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:13:3) is "'You shall not testify against your neighbor' - that is the prohibition for scheming witnesses." And there is also lashes for this negative commandment, as is explained at the beginning of Makkot (Makkot 2b). (See Parashat Yitro; Mishneh Torah, Testimony 17.)
    4 days, 21 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 283:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge from veering towards the opinion of another judge, by way of relying upon him in incriminating the guilty or acquitting the innocent - without the matter being understood by him, according to his analysis and his intellect, based on the principles of the Torah. And that is His saying, "and do not answer in the dispute, to incline" (Exodus 23:2). This means, do not seek to incline in a dispute - and that is that you incline with the majority or with the great [scholars], and that you remain silent about what your opinion is in this case. And the language of the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 23:2) is, "'Do not answer' - that you not say at the time of the count (vote), 'It is sufficient for me to be like man x.' Rather say what is in front of you. Perhaps financial cases [are like this] as well? [Hence] we learn to say, 'after many to incline.'" And also from this negative commandment is the prohibition on the one who was arguing for acquittal - that he not go back and argue for prosecution - from His saying, "do not answer in the dispute." And likewise that we reconvene for acquittal, but we do not reconvene for incrimination; and likewise [that] we do not begin [a case] with the great [judge]. Indeed, all of these things were learned out from His saying, "and do not answer in the dispute," as it is explained in Chapter Four of Sanhedrin. And the regulations of this commandment have been explained there. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 10.)
    4 days, 21 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 284:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the Great Court and the head of the yeshiva - not to appoint as a judge, a man who is not learned in the discipline of the Torah, on account of other virtues that he has, to appoint him because of them. He is surely prohibited from this. Rather the Torah does not glance in its appointment at anything besides a man's dexterity in the discipline of the Torah, his knowing its commands and its prohibitions and his behavior and steadfastness in good deeds that are fitting for this [position]. And it prohibited him from appointing an appointee because of other virtues; and that is His saying, "You must not show any partiality" (Deuteronomy 1:17). And the language of the Sifrei (Sifrei Devarim 17:1) is, "'You must not show' - this is [addressed to] one who is appointed to seat judges." [This] means to say that this prohibition is indeed for the man that appoints the judges over Israel - that he is prohibited - that he not appoint them on account of what we said above. "Lest you will say, 'That man is handsome, I will seat him as judge; that man is powerful,' or 'knows all the languages, I will seat him as a judge' - such that he exonerates the guilty and incriminates the innocent. [This is] not because he is evil, but because he is not an expert. Hence He said, 'You must not show.'" (See Parashat Devarim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 13.)
    4 days, 21 hours ago
  • Sam Kamara edited Shulchan Arukh, Orach Chayim 97:2 history »
    Version: Sefaria Community Translation (English)
    It is forbidden for one to spit [while praying], and if it's impossible for him to not spit, he should absorb into his clothing in such a way that it's not visible. And if he's sensitive [<small>ie. he can't stand to see something disgusting</small>] and he's not able to absorb it into his clothing, he should spit behind himself. <small>And if it's impossible to spit behind himself, he should spit to his left, but not to his right and certainly in front of him is prohibited [Rabbeinu Yonah - (Tractate Berachot - Chapter 3) "Mi Shemeito"]. And this that [it says] below in Siman 123, that [when taking 3 steps back at the end of Shemona Esrei] he turns his face to the left first because that is the right [side] of The Holy One Blessed Be He [who is opposite him], we can say the reason is since the Shechina (the Indwelling Presence of Hashem) never goes below 10 [handbreadths], and if so, the Shechina is not directly in front of the one praying, and therefore, they gave honor to the right [side] of the person in [regards to] spitting at the time of praying. But when taking 3 steps back, the person is distancing himself from the place of his prayers, and now he is opposite the Shechina, and therefore he gives "Shalom" (ie. he says the words "Oseh Shalom Bimromav" - "He who makes peace up above") to his left, for then it is opposite the right of the Holy One Blessed Be He [Beit Yosef in the name of his father]. </small>
    4 days, 22 hours ago
  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 13 and Sefer HaMitzvot, Negative Commandments 284:1
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    4 days, 22 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 284:1 and Sifrei Devarim 17:1
    (automatic citation link)
    4 days, 22 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 284:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the Great Court and the head of the yeshiva - not to appoint as a judge, a man who is not learned in the discipline of the Torah, on account of other virtues that he has, to appoint him because of them. He is surely prohibited from this. Rather the Torah does not glance in its appointment at anything besides a man's dexterity in the discipline of the Torah, his knowing its commands and its prohibitions and his behavior and steadfastness in good deeds that are fitting for this [position]. And it prohibited him from appointing an appointee because of other virtues; and that is His saying, "You must not show any partiality" (Deuteronomy 1:17). And the language of the Sifrei (Sifrei Devarim 17:1) is, "'You must not show' - this is [addressed to] one who is appointed to seat judges." [This] means to say that this prohibition is indeed for the man that appoints the judges over Israel - that he is prohibited - that he not appoint them on account of what we said above. "Lest you will say, 'That man is handsome, I will seat him as judge; that man is powerful,' or 'knows all the languages, I will seat him as a judge' - such that he exonerates the guilty and incriminates the innocent. [This is] not because he is evil, but because he is not an expert. Hence He said, 'You must not show.'" (See Devarim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 13.)
    4 days, 22 hours ago
  • Roni Tabick published a new Source Sheet, Introduction to the Soul.
    4 days, 22 hours ago
  • William Schecter published a new Source Sheet, Tanya Chapter 31New Source Sheet.
    4 days, 22 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Torah 883:1 and 6 others »
    Version: Yalkut Shimoni on Torah (Hebrew)
    לא תוכל לאכול בשעריך. רבי יהושע בן קרחה אמר יכול אני אבל איני רשאי. כיוצא בו אתה אומר ואת היבוסי יושבי ירושלם לא יכלו בני (ישראל) [יהודה] להורישם יכולים היו אבל אינן רשאין. מעשר אין לי אלא טהור, טמא מנין, תלמוד לומר דגנך. לקוח בכסף מעשר מנין, תלמוד לומר תירושך. אין לי אלא טהור, טמא מנין, תלמוד לומר ויצהרך. רבי שמעון אומר מכלל שנאמר לא אכלתי באוני ממנו ולא בערתי ממנו בטמא, היכן הוא מוזהר איני יודע תלמוד לומר לא תוכל לאכול בשעריך מעשר וגו' [יכול הנותן במתנה יהא חייב תלמוד לומר לא תוכל לאכול בשעריך] האוכל חייב ואין הנותן במתנה חייב (כתוב למטה ברמז תצ"ט). תניא בכורים אסורין לאונן ורבי שמעון מתיר. מאי טעמא דרבנן אמר קרא לא תוכל לאכול בשעריך וגו' ואמר מר ותרומת ידך אלו בכורים דאיתקש בכורים למעשר מה מעשר אסור לאונן אף בכורים אסורין לאונן. ורבי שמעון תרומה כתיב בהו מה תרומה מותרת לאונן אף בכורים, (ורבנן) [ור"ש] נהי דהיקשא לית ליה, שמחה מיהא מיכתב כתיבוא בהו דכתיב ושמחת בכל הטוב, ההוא לזמן שמחה דתניא מעצרת ועד החג מביא וקורא מהחג ועד חנוכה מביא ואינו קורא. ובכורים אסורין לאונן ור"ש מתיר וחייבין בביעור ור"ש פוטר דכתיב לא תוכל לאכול בשעריך וגו' ואמר מר תרומת ידך אלו הבכורים ואיתקש בכורים למעשר וכו' (כדלעיל) ור"ש פוטר מר מקיש ומר לא מקיש:
    4 days, 22 hours ago
    6 related »
  • Shmuel Weissman edited Yalkut Shimoni on Torah 885:7 and 6 others »
    Version: Yalkut Shimoni on Torah (Hebrew)
    לא תוכל לאכול בשעריך. רבי יהושע בן קרחה אמר יכול אני אבל איני רשאי. כיוצא בו אתה אומר ואת היבוסי יושבי ירושלם לא יכלו בני (ישראל) [יהודה] להורישם יכולים היו אבל אינן רשאין. מעשר אין לי אלא טהור, טמא מנין, תלמוד לומר דגנך. לקוח בכסף מעשר מנין, תלמוד לומר תירושך. אין לי אלא טהור, טמא מנין, תלמוד לומר ויצהרך. רבי שמעון אומר מכלל שנאמר לא אכלתי באוני ממנו ולא בערתי ממנו בטמא, היכן הוא מוזהר איני יודע תלמוד לומר לא תוכל לאכול בשעריך מעשר וגו' [יכול הנותן במתנה יהא חייב תלמוד לומר לא תוכל לאכול בשעריך] האוכל חייב ואין הנותן במתנה חייב (כתוב למטה ברמז תצ"ט). תניא בכורים אסורין לאונן ורבי שמעון מתיר. מאי טעמא דרבנן אמר קרא לא תוכל לאכול בשעריך וגו' ואמר מר ותרומת ידך אלו בכורים דאיתקש בכורים למעשר מה מעשר אסור לאונן אף בכורים אסורין לאונן. ורבי שמעון תרומה כתיב בהו מה תרומה מותרת לאונן אף בכורים, (ורבנן) [ור"ש] נהי דהיקשא לית ליה, שמחה מיהא מיכתב כתיבוא בהו דכתיב ושמחת בכל הטוב, ההוא לזמן שמחה דתניא מעצרת ועד החג מביא וקורא מהחג ועד חנוכה מביא ואינו קורא. ובכורים אסורין לאונן ור"ש מתיר וחייבין בביעור ור"ש פוטר דכתיב לא תוכל לאכול בשעריך וגו' ואמר מר תרומת ידך אלו הבכורים ואיתקש בכורים למעשר וכו' (כדלעיל) ור"ש פוטר מר מקיש ומר לא מקיש:
    4 days, 22 hours ago
    6 related »
  • Shmuel Weissman added Yalkut Shimoni on Torah 695:1 and 2 others »
    Version: Yalkut Shimoni on Torah (Hebrew)
    אל תכריתו את שבט משפחות הקהתי, שה שאמר הכתוב אל תגזל דל כי דל הוא, אמר ר' לוי זה התורמוס שהוא נכנס עם (ב) הפרפרת. לא יאמר אדם יש לפני אגוזים ותמרים עליהם אני מברך ומניח את התורמוס, אמר הקב"ה אל תגזל דל כי דל הוא. אמר רבי יוחנן כל מי שאינו אומר דבר בשם אומרו עליו הכתוב אומר אל תגזל דל, וצריך אדם כשהוא שומע דבר לומר אותו בשם אומרו (ג) אפילו משלישי (הלכות). ששנו רבותינו, אמר ר' תנחום הלבלר מקובל אני מר' מיאשא שקבל מן הזקנים הלכה למשה מסיני [כל מי שאינו אומר דבר משל תורה בשם אומרו, עליו הכתוב אומר אל תגזל דל כי דל הוא] וכל האומר דבר בשם אומרו מביא גאולה לעולם, ממי אתה למד מאסתר ששמעה הדבר ממרדכי ואמרה לאחשורוש שנאמר ותאמר אסתר למלך בשם מרדכי, ועל ידי כן זכתה שנגאלו ישראל על ידה.
    4 days, 22 hours ago
    2 related »
  • Shmuel Weissman added Yalkut Shimoni on Torah 698:1 history »
    Version: Yalkut Shimoni on Torah (Hebrew)
    ולא יטמאו את מחניהם. ריבה כאן שלש מחנות. יכול כולן ישתלחו חוץ לשלש מחנות, אפשר שהן נחלקין זה למקום זה וזה למקום זה, הא מה הדבר החמור שבכולן חוץ לג' מחנות זה מצורע, מכאן נתנו חכמים מחיצות ואמרו (ח) עשר קדושות הן. ארץ ישראל קדושה מכל הארצות, ומה קדושתה שמביאין ממנה העומר ושתי הלחם, מה שאין כן מכל הארצות. ארץ כנען מקודשת מעבר הירדן שארץ כנען כשרה לבית השכינה ואין עבר הירדן כשרה לבית השכינה. ערי חומה מקודשת מן הארץ שמצורעין הולכין בכל הארץ ואינם הולכין בערי חומה. ירושלים מקודש מערי חומה שקדשים קלים ומעשר שני נאכלין בירושלים ואין נאכלין בערי חומה. הר הבית מקודש מירושלים, שזבין וזבות נכנסים בירושלים ואין נכנסים בהר הבית. החיל מקודש מהר הבית שנכרים וטמאי מת נכנסין בהר הבית ואין נכנסין לחיל. עזרת ישראל מקודשת מעזרת הנשים שמחוסרי כפורים נכנסין לעזרת הנשים ואין נכנסין לעזרת ישראל. ישראל (ח) מערבי שמש נכנסים לעזרת הכהנים על רוחב אחת עשרה ועל אורך מאה ושלשים וחמש אבל לא היו עומדים על הדוכן, והלוים היו עומדים על הדוכן אבל לא היו נכנסים לפנים מכאן ובעלי מומים כהנים פרועי ראש ושתויי יין היו נכנסים לפנים מכאן, אבל לא היו נכנסים לא לאולם ולא להיכל ולא לסביבות המזבח ארבע אמות. ושאר הכהנים נכנסו לאולם ולהיכל ולסביבות המזבח ארבע אמות, אבל לא היו נכנסין לבית קדש הקדשים. וכהן גדול היה נכנס לבית קדש הקדשים ארבעה פעמים ביום הכפורים:
    4 days, 22 hours ago
  • Shmuel Weissman edited Yalkut Shimoni on Torah 695:1 history »
    Version: Yalkut Shimoni on Torah (Hebrew)
    ולא יטמאו את מהניהם. ריבה כאן שלש מחנות. יכול כולן ישתלחו חוץ לשלש מחנות, אפשר שהן נחלקין זה למקום זה וזה למקום זה, הא מה הדבר החמור שבכולן חוץ לג' מחנות זה מצורע, מכאן נתנו חכמים מחיצות ואמרו (ח) עשר קדושות הן. ארץ ישראל קדושה מכל הארצות, ומה קדושתה שמביאין ממנה העומר ושתי הלחם, מה שאין כן מכל הארצות. ארץ כנען מקודשת מעבר הירדן שארץ כנען כשרה לבית השכינה ואין עבר הירדן כשרה לבית השכינה. ערי חומה מקודשת מן הארץ שמצורעין הולכין בכל הארץ ואינם הולכין בערי חומה. ירושלים מקודש מערי חומה שקדשים קלים ומעשר שני נאכלין בירושלים ואין נאכלין בערי חומה. הר הבית מקודש מירושלים, שזבין וזבות נכנסים בירושלים ואין נכנסים בהר הבית. החיל מקודש מהר הבית שנכרים וטמאי מת נכנסין בהר הבית ואין נכנסין לחיל. עזרת ישראל מקודשת מעזרת הנשים שמחוסרי כפורים נכנסין לעזרת הנשים ואין נכנסין לעזרת ישראל. ישראל (ח) מערבי שמש נכנסים לעזרת הכהנים על רוחב אחת עשרה ועל אורך מאה ושלשים וחמש אבל לא היו עומדים על הדוכן, והלוים היו עומדים על הדוכן אבל לא היו נכנסים לפנים מכאן ובעלי מומים כהנים פרועי ראש ושתויי יין היו נכנסים לפנים מכאן, אבל לא היו נכנסים לא לאולם ולא להיכל ולא לסביבות המזבח ארבע אמות. ושאר הכהנים נכנסו לאולם ולהיכל ולסביבות המזבח ארבע אמות, אבל לא היו נכנסין לבית קדש הקדשים. וכהן גדול היה נכנס לבית קדש הקדשים ארבעה פעמים ביום הכפורים:
    4 days, 22 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Nach 444:1 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    כל מאהביך שכחוך אותך לא ידרושו מכת אויב הכיתיך. מכת איוב הכיתיך באיוב כתיב אש אלהים נפלה מן השמים ובירושלים כתיב ממרום שלח אש וכו' (כתוב בירמיה ברמז שי"ב):
    4 days, 22 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Nach 445:1 and 12 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    נחמו נחמו עמי, נחמוה עליונים, נחמוה תחתונים, נחמוה חיים, נחמוה מתים, נחמוה בעולם הזה, נחמוה לעולם הבא, נחמוה על עשרת השבטים, נחמוה על שבט יהודה ובנימין. לפי שכתוב שתי בכיות בכה תבכה על בית ראשון ועל בית שני לכך נחמו נחמו עמי. חטאו בראש נתנה ראש ונשובה מצרימה, ולקו בראש כל ראש לחלי, ומתנחמים בראש ויעבור מלכם לפניהם וה' בראשם. חטאו בעין ומסקרות עינים, ולקו בעיין עיני עיני יורדה מים, ומתנחמים בעין כי עין בעין יראו בשוב ה' ציון, חטאו באאזן ואזניהם הכבידו, ולקו באזן ואזניהם תחרשנה, ומתנחמים באזן ואזניך תשמענ דבר. חטאו באף והנם שולחים את הזמורה אל אפם, ולקו באף אף אני אעשה זאת לכם, ומתנחמים באף ואף גם זאת בהיותם. חטאו בפה וכל פה דובר נבלה, ולקו בפה ויאכלו את ישראל בכל פה, ומתנחמין בפה אז ימלא שחוק פינו. חטאו בלב ולבם שמו שמיר (ושית) [משמוע], ולקו בלב וכל לבב דוי, ומתנחמין בלב דברו על לב ירושלים. חטאו ביד ידיכם דמים מלאו, ולקו ביד ידי נשים רחמניות, ומתנחמין ביד יוסיף ה' שנית ידו, חטאו ברגל וברגליהן תעכסנה, ולקו ברל בטרם יתנגפו רגליכם, ומתנחמים ברגל מה נאוו על ההראים רגלי מבשר. חטאו בזה כי זה משה האיש, ולקו בזה על זה היה דוה לבנו, ומתנחמים בזה ואמר ביום ההוא הנה אלקינו זה. חטאו בהוא כחשו בה' ויאמרו לא הוא, ולקו בהוא והוא נלחם בם, ומתנחמים בהוא אנכי אנהי הוא מנחמכם. חטאו באש והאבות מבערים את האש, ולקו באש ממרום שלח אש, ומתנחמים באש ואנכי אהיה לה נאם ה' חומת אש סביב. חטאו בכפלים חטא חטאה ירושלים, ולקו בכפלים כי לקתה מיד ה' כפלים בכל חטאתיה, ומתנחמים בכפלים נחמו נחמו עמי. רבי ברכיה בשם רבי לוי אמר משל למה הדבר דומה למלך שהיה לאו כרם. מסרו לאריסו וכד הוה עביד חמר טב הוה אמר מה ביש חמרא דאריסי. א"ל האריס אדוני המלך כד הוה טב דידך כד הוה ביש דידי בין טב בין ביש דידך הוא. כך בתחלה אמר הקב"ה למשה ועתה לכה ואשלחך אל פרעה והוצא את עמי בני ישראל, וכיון שעשו אותו מעשה מה כתיב תמן לך רד כי שחת עמך, אמר משה לפני הקב"ה רבש"ע כד אינון חטאין דידי וכד אינון זכאין דידך אלא בין זכאין בין חייבין דידך אינון שנאמר והם עמך ונחלתך וגו', למה ה' יחרה אפך בעמך. א"ר סימון לא זז מחבבן עד שקרא אותם עמו שנאמר וינחם ה' על הרעה אשר דבר לעשות לעמו:
    4 days, 22 hours ago
    12 related »
  • Shmuel Weissman edited Yalkut Shimoni on Nach 444:1 and 12 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    נחמו נחמו עמי, נחמוה עליונים, נחמוה תחתונים, נחמוה חיים, נחמוה מתים, נחמוה בעולם הזה, נחמוה לעולם הבא, נחמוה על עשרת השבטים, נחמוה על שבט יהודה ובנימין. לפי שכתוב שתי בכיות בכה תבכה על בית ראשון ועל בית שני לכך נחמו נחמו עמי. חטאו בראש נתנה ראש ונשובה מצרימה, ולקו בראש כל ראש לחלי, ומתנחמים בראש ויעבור מלכם לפניהם וה' בראשם. חטאו בעין ומסקרות עינים, ולקו בעיין עיני עיני יורדה מים, ומתנחמים בעין כי עין בעין יראו בשוב ה' ציון, חטאו באאזן ואזניהם הכבידו, ולקו באזן ואזניהם תחרשנה, ומתנחמים באזן ואזניך תשמענ דבר. חטאו באף והנם שולחים את הזמורה אל אפם, ולקו באף אף אני אעשה זאת לכם, ומתנחמים באף ואף גם זאת בהיותם. חטאו בפה וכל פה דובר נבלה, ולקו בפה ויאכלו את ישראל בכל פה, ומתנחמין בפה אז ימלא שחוק פינו. חטאו בלב ולבם שמו שמיר (ושית) [משמוע], ולקו בלב וכל לבב דוי, ומתנחמין בלב דברו על לב ירושלים. חטאו ביד ידיכם דמים מלאו, ולקו ביד ידי נשים רחמניות, ומתנחמין ביד יוסיף ה' שנית ידו, חטאו ברגל וברגליהן תעכסנה, ולקו ברל בטרם יתנגפו רגליכם, ומתנחמים ברגל מה נאוו על ההראים רגלי מבשר. חטאו בזה כי זה משה האיש, ולקו בזה על זה היה דוה לבנו, ומתנחמים בזה ואמר ביום ההוא הנה אלקינו זה. חטאו בהוא כחשו בה' ויאמרו לא הוא, ולקו בהוא והוא נלחם בם, ומתנחמים בהוא אנכי אנהי הוא מנחמכם. חטאו באש והאבות מבערים את האש, ולקו באש ממרום שלח אש, ומתנחמים באש ואנכי אהיה לה נאם ה' חומת אש סביב. חטאו בכפלים חטא חטאה ירושלים, ולקו בכפלים כי לקתה מיד ה' כפלים בכל חטאתיה, ומתנחמים בכפלים נחמו נחמו עמי. רבי ברכיה בשם רבי לוי אמר משל למה הדבר דומה למלך שהיה לאו כרם. מסרו לאריסו וכד הוה עביד חמר טב הוה אמר מה ביש חמרא דאריסי. א"ל האריס אדוני המלך כד הוה טב דידך כד הוה ביש דידי בין טב בין ביש דידך הוא. כך בתחלה אמר הקב"ה למשה ועתה לכה ואשלחך אל פרעה והוצא את עמי בני ישראל, וכיון שעשו אותו מעשה מה כתיב תמן לך רד כי שחת עמך, אמר משה לפני הקב"ה רבש"ע כד אינון חטאין דידי וכד אינון זכאין דידך אלא בין זכאין בין חייבין דידך אינון שנאמר והם עמך ונחלתך וגו', למה ה' יחרה אפך בעמך. א"ר סימון לא זז מחבבן עד שקרא אותם עמו שנאמר וינחם ה' על הרעה אשר דבר לעשות לעמו:
    4 days, 22 hours ago
    12 related »
  • Francis Nataf added a connection between Mekhilta DeRabbi Shimon Bar Yochai 23:2 and Sefer HaMitzvot, Negative Commandments 283:1
    (automatic citation link)
    4 days, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 283:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge from veering towards the opinion of another judge, by way of relying upon him in incriminating the guilty or acquitting the innocent - without the matter being understood by him, according to his analysis and his intellect, based on the principles of the Torah. And that is His saying, "and do not answer in the dispute, to incline" (Exodus 23:2). This means, do not seek to incline in a dispute - and that is that you incline with the majority or with the great [scholars], and that you remain silent about what your opinion is in this case. And the language of the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 23:2) is, "'Do not answer' - that you not say at the time of the count (vote), 'It is sufficient for me to be like man x.' Rather say what is in front of you. Perhaps financial cases [are like this] as well? [Hence] we learn to say, 'after many to incline.'" And also from this negative commandment is the prohibition on the one who was arguing for acquittal - that he not go back and argue for prosecution - from His saying, "do not answer in the dispute." And likewise that we reconvene for acquittal, but we do not reconvene for incrimination; and likewise [that] we do not begin [a case] with the great [judge]. Indeed, all of these things were learned out from His saying, "and do not answer in the dispute," as it is explained in Chapter Four of Sanhedrin. And the regulations of this commandment have been explained there. (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 10.)
    4 days, 23 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Nach 1003:1 and 2 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    דרש ר' אלעזר בנו של ר' יוסי הגלילי וכן דרש ר' חנינא אחריו. איכה ישבה בדד אמר ירמיה לפני הקב"ה רבש"ע עד ששמך ושבתך בתוכה ורוב עמה בתוכה בשלשה רגלים תשב בדד. אמר ליה לירמיה ירמיה עד שאתה דורש את שלהם דרוש את שלי איכה היתה לזונה קריה נאמנה. וירמיה אמר בכו תבכה בלילה ודמעתה. ורוח הקודש אמרה לו והנה שם הנשים מבכות את התמוז. וירמיה אמר גלתה יהודה מעוני ומרוב עבודה ורוח הקדש אומרת ותגל את ערותה. ירמיה אמר דרכי ציון אבלות ורוח הקדש אומרת על דרכים ישבת להם. ירמיה אמר היו צריה לראש ורוח הקדש אומרת ואת למדת אותם עליך אלופים לראש וכן כל דבר ודבר:
    4 days, 23 hours ago
    2 related »
  • Francis Nataf added a connection between Mekhilta DeRabbi Shimon Bar Yochai 23:2 and Sefer HaMitzvot, Negative Commandments 282:1
    (automatic citation link)
    4 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 282:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge - to not veer according to the majority when the advantage is only one man. And the explanation of this is that when there is a disagreement between the judges about a sinner; and some say he is liable for the death penalty and others of them say he is exempt, and the ones who incriminate him count one more man than the ones acquitting - it is surely not permissible to kill that sinner. So God prohibited the judge to kill him until there are two more that incriminate than acquit. And that is His saying, "Do not incline after many for evil" (Exodus 23:2). [This] means to say, you should not be pulled by any majority in the case of a death penalty; and that [it is dealing with such a case is indicated by] its specifying, "for evil." And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:2:1) is, "[If] eleven acquit and twelve incriminate, I may understand that he is liable. [Hence] we learn to say, 'Do not incline after many for evil.'" And there (Mekhilta DeRabbi Shimon Bar Yochai 23:2), they said, "Incline for good with the voice of one; but for evil with the voice of two." And the regulations of this commandment have already been explained in the fourth [chapter] of Sanhedrin. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 9.)
    4 days, 23 hours ago
  • Shmuel Weissman edited Yalkut Shimoni on Nach 138:1 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    חי ה' כי אם ה' יגפנו. מכאן היה ר' יאשיה אומר צריך אדם להשביע את יצרו שכן אתה מוצא בכל הצדיקים שמשביעין את יצרם. באברהם הוא אומר הרמותי ידי אל ה'. בבועז הוא אומר חי ה' שכבי ערבי יהודה בש"ר לוי אמר שלשה דברים הוציא דוד מפיו על שאול וכולם נגעו בו, כי אם ה' יגפנו או יומו יבוא ומת או במלחמה ירד ונספה וכן הות ליה. למה נשבע חי ה', א"ר אלעזר ליצר הרע נשבע חי ה' איני עושה דבר זה. ר' שמואל בר נחמני אמר לאבישי בן צרויה נשבע אם תגע בדמו של אותו צדיק שאני מערב דמך בדמו. אמר לו הקב"ה גם במדעך מלך אל תקלל אתה מדמה עצמך לשאול כתיב ולשאול פלגש ואתה ויקח דוד עוד פלגשים ונשים. שאול מפקיד נכסיו למלחמה שנאמר ויקח צמד הבקר. בדוד הוא אומר חי ה' כי ה' יגפנו. באלישע מהו אומר (מה) חי ה' כי לולי פני יהושפט וגו' אני נושא אם אביט אליך ואם אראך וינתחהו. שאול מנשרים קלו. ר' לוי אמר ס' מילין היה הולך שאול. ור' סימון אמר ק"כ. ורבנין אמרין ק"פ. אימתי כשנשבה הארון. אדם הולך לבית המשתה אינו מוליך בניו עמו מפני מראית העין ושאול הולך במלחמה ומוליך בניו עמו וידע שמדת הדין פוגעת בו. (מו) ואתה לא תצא אתנו במלחמה. שאול אווכל חולין בטהרה שנאמר וירם הטבח, ואתה מדמה עצמך לשאול, לכך נאמר שגיון לדוד אשר שר לה' על דברי כוש בן ימיני:
    4 days, 23 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Nach 137:1 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    חי ה' כי אם ה' יגפנו. מכאן היה ר' יאשיה אומר צריך אדם להשביע את יצרו שכן אתה מוצא בכל הצדיקים שמשביעין את יצרם. באברהם הוא אומר הרמותי ידי אל ה'. בבועז הוא אומר חי ה' שכבי עד הבקר. בדוד הוא אומר חי ה' כי ה' יגפנו. באלישע מהו אומר (מה) חי ה' כי לולי פני יהושפט וגו' אני נושא אם אביט אליך ואם אראך:
    4 days, 23 hours ago
  • Shmuel Weissman edited Yalkut Shimoni on Nach 138:1 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    רבי יהודה בש"ר לוי אמר שלשה דברים הוציא דוד מפיו על שאול וכולם נגעו בו, כי אם ה' יגפנו או יומו יבוא ומת או במלחמה ירד ונספה וכן הות ליה. למה נשבע חי ה', א"ר אלעזר ליצר הרע נשבע חי ה' איני עושה דבר זה. ר' שמואל בר נחמני אמר לאבישי בן צרויה נשבע אם תגע בדמו של אותו צדיק שאני מערב דמך בדמו. אמר לו הקב"ה גם במדעך מלך אל תקלל אתה מדמה עצמך לשאול כתיב ולשאול פלגש ואתה ויקח דוד עוד פלגשים ונשים. שאול מפקיד נכסיו למלחמה שנאמר ויקח צמחי ה' כי אם ה' יגפנו. מכאן היה ר' יאשיה אומר צריך אדם להשביע את יצרו שכן אתה מוצא בכל הצדיקים שמשביעין את יצרם. באברהם הוא אומר הרמותי ידי אל ה'. בבועז הוא אומר חי ה' שכבי עד הבקר וינתחהו. שאול מנשרים קלו. ר' לוי אמר ס' מילין היה הולך שאול. ור' סימון אמר ק"כ. ורבנין אמרין ק"פ. אימתי כשנשבה הארון. אדם הולך לבית המשתה אינו מוליך בניו עמו מפני מראית העין ושאול הולך במלחמה ומוליך בניו עמו וידע שמדת הדין פוגעת בו. (מו) ואתה לא תצא אתנו במלחמה. שאול אווכל חולין בטהרה שנאמר וירם הטבח, ואתה מדמה עצמך לשאול, לכך נאמר שגיון לדוד אשר שר לה' על דברי כוש בן ימיני. בדוד הוא אומר חי ה' כי ה' יגפנו. באלישע מהו אומר (מה) חי ה' כי לולי פני יהושפט וגו' אני נושא אם אביט אליך ואם אראך:
    4 days, 23 hours ago
  • Shmuel Weissman added Yalkut Shimoni on Nach 275:1 and 3 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    שוטטו בחוצות ירושלים. אמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר שוטטו בחוצות ירושלים וגו' אם יש עושה משפט מבקש אמונה, איני והא א"ר קטינא אפילו בשעת כשלונה של ירושלים לא פסקו ממנה אנשי אמונה שנאמר כי יתפוש איש באחיו וגו' שמלה לכה קציין תהיה לנו דברים שמתכסין בהם כשמלה יש תחת ידך והמכשלה הזאת דברים שאין בני אדם עומדים עליהם אלא אם כן נכשלים בהם יש תחת ידך קצין תהיה לנו, ישא ביום ההוא אמר אין ישא אלא לשון שבועה שנאמר לא תשא את שם. לא אהיה לחובש לא אהיה מחובשי בית המדרש, ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא, וממאי דילמא שאני התם דאי אמר להו גמירנא אמרי ליה תא אימא, הוה ליה למימר גמר ושכח מאי לא אהיה חובש כלל כלל, לא קשיא הא בדברי תורה והא במשא ומתן:
    4 days, 23 hours ago
    3 related »
  • Shmuel Weissman edited Yalkut Shimoni on Nach 276:4 and 13 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    שוטטו בחוצות ירושלים. אמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר שוטטו בחוצות ירושלים וגו' אם יש עושה משפט מבקש אמונה, איני והא א"ר קטינא אפילו בשעת כשלונה של ירושלים לא פסקו ממנה אנשי אמונה שנאמר כי יתפוש איש באחיו וגו' שמלה לכה קציין תהיה לנו דברים שמתכסין בהם כשמלה יש תחת ידך והמכשלה הזאת דברים שאין בני אדם עומדים עליהם אלא אם כן נכשלים בהם יש תחת ידך קצין תהיה לנו, ישא ביום ההוא אמר אין ישא אלא לשון שבועה שנאמר לא תשא את שם. לא אהיה לחובש לא אהיה מחובשי בית המדרש, ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא, וממאי דילמא שאני התם דאי אמר להו גמירנא אמרי ליה תא אימא, הוה ליה למימר גמר ושכח מאי לא אהיה חובש כלל כלל, לא קשיא הא בדברי תורה והא במשא ומתןאוי לנו כי פנה היום (כתוב ברמז רנ"ז):
    4 days, 23 hours ago
    13 related »
  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 9 and Sefer HaMitzvot, Negative Commandments 282:1
    (automatic citation link)
    4 days, 23 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:2:1 and Sefer HaMitzvot, Negative Commandments 282:1
    (automatic citation link)
    4 days, 23 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 282:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the judge - to not veer according to the majority when the advantage is only one man. And the explanation of this is that when there is a disagreement between the judges about a sinner; and some say he is liable for the death penalty and others of them say he is exempt, and the ones who incriminate him count one more man than the ones acquitting - it is surely not permissible to kill that sinner. So God prohibited the judge to kill him until there are two more that incriminate than acquit. And that is His saying, "Do not incline after many for evil" (Exodus 23:2). [This] means to say, you should not be pulled by any majority in the case of a death penalty; and that [it is dealing with such a case is indicated by] its specifying, "for evil." And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:2:1) is, "[If] eleven acquit and twelve incriminate, I may understand that he is liable. [Hence] we learn to say, 'Do not incline after many for evil.'" And there, they said, "Incline for good with the voice of one; but for evil with the voice of two." And the regulations of this commandment have already been explained in the fourth [chapter] of Sanhedrin. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 9.)
    4 days, 23 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 280:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from slanting the judgement of converts and orphans. And that is His, may He be exalted, saying, "You shall not slant the judgment of a stranger and an orphan " (Deuteronomy 24:17). And behold it has already been explained that one who slants the judgment of an Israelite transgresses one negative commandment; and that is His saying, "You shall not commit injustice in judgement" (Leviticus 19:15). So if he slanted the judgment of a convert, he transgresses two negative commandments. And if he was a convert and an orphan, he transgresses three negative statements. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    5 days ago
  • Hadar Cohen published a new Source Sheet, Biblical Babe: Batya.
    5 days ago
  • Francis Nataf added a connection between Makkot 23a and Sefer HaMitzvot, Negative Commandments 281:1
    (automatic citation link)
    5 days, 1 hour ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 281:1 and Shevuot 31a
    (automatic citation link)
    5 days, 1 hour ago
  • Francis Nataf added a connection between Exodus 23:7 and Sefer HaMitzvot, Negative Commandments 281:1
    (automatic citation link)
    5 days, 1 hour ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:1:1 and Sefer HaMitzvot, Negative Commandments 281:1
    (automatic citation link)
    5 days, 1 hour ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 281:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge - not to listen to one of the disputants when it is not in front of his [adversary]. And that is His saying, "You must not carry a false rumor" (Exodus 23:1)). For usually the words of a diputant that are not in front of his [fellow] dipuatant are false. And He warned the judge from listening to those words, so that the image [created] by these words - that have no uprightness and have no truth to them - do not enter his soul. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:1:1), "'You must not carry a false rumor' - - that is a prohibition to a judge not to hear the words of one disputant until the other is with him; and it is a prohibition to the disputant not to state his case to the judge until his fellow [litigant] arrives." And to prohibit this very same content, He said, "Keep far from a false matter" (Exodus 23:7) - as it is explained in the fourth [chapter] of Shevuot (Shevuot 31a). And they said that also included in this negative commandment is the prohibition against one who speaks evil speech, one who accepts it and one who testifies with false testimony, as it is explained in Makkot (Makkot 23a). (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 21.)
    5 days, 1 hour ago
  • Yishai Glasner added Yalkut Shimoni on Nach 460:1 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    אנכי ה' עושה כל וגו' רקע הארץ מביאתי, אימתי נבראו המלאכים ר' יוחנן אמר בשני נבראו הה"ד המקרה במים עליותיו וכתיב עושה מלאכיו רוחות, ר' חנינא אמר בחמישי נבראו דכתיב ועוף יעופף וכתיב ובשתים יעוףפ, ר' לוליינו בר טברין בשם רבי יצחק בין על דעתיה דר' יוחנןבין על דעתיה דר' חנינא הכל מודים שלא נברא ביום ראשון כלום שלא יאמרו מיכאל היה מותח בדרומו של עולם וגבריאל בצפונו והקב"ה באמצע אלא אנכי ה' עושה כל וגו' רוקע הארץ מיאתי מי אתי מי היה אתי שותף בברייתו של עולם, מלך בשר ודם מתקלס במדינה וגדולי המדינה מתקלסין עמו למה לפי שנושאים אתו במשאוי, אבל הקב"ה אינו כן ברא את עולמו הוא לבדו מתקלס בעולמו הוי כי גדול אתה ועושה נפלאות אתה אלהים לבדך. מפר אותות בדים וקוסמים יהולל וכה"א כי לא נחש ביעקב ולא קסם בישראל הרי אתה מחזר מנחש וקוסם באיזה מקום תשלוט בהם, והם אינם כן כשהם צריכים להלחם עומד כהן גדול ולובש אורים ונשאלים בהקב"ה אבל הכותים קוסמים ומנחשים ואלו מבדין אותם בתשובה ומבטלין קסמיהם שנאמר מפר אותות בדים וקוסמים יהולל. ד"א מפר אותות בדים זה סיחון ועוג (טו) שהיו (בריחיהם) [בדיהם] של מלכי כנען, וקוסמים יהולל זה בלעם ובלק שנתערבו בקסמיהם, משיב חכמים אחור זה בלק ובלעם, ודעתם יסכל אלו זקני מדין. אמר ליה אספסינוס לרבן יוחנן בן זכאי חבית של דבש ודרקון כרוך עליה לא שוברים את החבית בשביל הדרקון, אישתיק קרי עליה רב יוסף משיב חכמים אחור איבעי ליה למימר שקלינן צבתא ושקלינן לדרקון וקטלינן ליה וחביתא שבקינן:
    5 days, 1 hour ago
  • Yishai Glasner edited Yalkut Shimoni on Nach 459:3 history »
    Version: Yalkut Shimoni on Nach (Hebrew)
    תם אנכי ה' עושה כל וגו' רקע הארץ מביאתי, אימתי נבראו המלאכים ר' יוחנן אמר בשני נבראו הה"ד המקרה במים עליותיו וכתיב עושה מלאכיו רוחות, ר' חנינא אמר בחמישי נבראו דכתיב ועוף יעופף וכתיב ובשתים יעוףפ, ר' לוליינו בר טברין בשם רבי יצחק בין על דעתיה דר' יוחנןבין על דעתיה דר' חנינא הכל מודים שלא נברא ביום ראשון כלום שלא יאמרו מיכאל היה מותח בדרומו של עולם וגבריאל בצפונו והקב"ה באמצע אלא אנכי ה' עושה כל וגו' רוקע הארץ מיאתי מי אתי מי היה אתי שותף בברייתו של עולם, מלך בשר ודם מתקלס במדינה וגדולי המדינה מתקלסין עמו למה לפי שנושאים אתו במשאוי, אבל הקב"ה אינו כן ברא את עולמו הוא לבדו מתקלס בעולמו הוי כי גדול אתה ועושה נפלאות אתה אלהים לבדך. מפר אותות בדים וקוסמים יהולל וכה"א כי לא נחש ביעקב ולא קסם בישראל הרי אתה מחזר מנחש וקוסם באיזה מקום תשלוט בהם, והם אינם כן כשהם צריכים להלחם עומד כהן גדול ולובש אורים ונשאלים בהקב"ה אבל הכותים קוסמים ומנחשים ואלו מבדין אותם בתשובה ומבטלין קסמיהם שנאמר מפר אותות בדים וקוסמים יהולל. ד"א מפר אותות בדים זה סיחון ועוג (טו) שהיו (בריחיהם) [בדיהם] של מלכי כנען, וקוסמים יהולל זה בלעם ובלק שנתערבו בקסמיהם, משיב חכמים אחור זה בלק ובלעם, ודעתם יסכל אלו זקני מדין. אמר ליה אספסינוס לרבן יוחנן בן זכאי חבית של דבש ודרקון כרוך עליה לא שוברים את החבית בשביל הדרקון, אישתיק קרי עליה רב יוסף משיב חכמים אחור איבעי ליה למימר שקלינן צבתא ושקלינן לדרקון וקטלינן ליה וחביתא שבקינן:
    5 days, 1 hour ago
  • Yishai Glasner added Yalkut Shimoni on Nach 448:1 and 3 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    נחום איש גם זו הוה רגיל דכל מה דהוה סלקא ליה הוה אמר כם זו לטובה, יומא חד הוו בעו לשדורי דורון לקיסר, אמרין בהדי מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים, כי מטי לההוא אושפיזא בעא למיבת, אמרו ליה מאי איכא בהדרך, אמר להו קא מובילנא כרגא לקיסר, קמו הנהו דיורי בליליא שרינהו לסיפטיה שקלי כל דהוה בהו ומלינהו עפרא, כי מטא להתם אשתכח עפרא, אמר קיסר אחוכי קא מחייכי בי יהודאי אפקוה לנחום למקטליה, אמר גם זו לטובה, אתא אליהו ז"ל אידמי כחד מינייהו אמר דילמא האי עפרא מעפרה דאברהם אבינו הוא דהוה שדי עפרא והוה חרבי. הוה ההיא מדינתא דמרדה בי קיסר ולא הוה יכיל למכבשה, בדוק ושדו מההוא עפרא לגוה וכבשוה ואשתכח חרבות, עיילוה לבי גנזא דמלכא א"ל שקול מאי דניחא לך ומלייה לסיפטיה דהבא, כי הדר אתא לההוא אושפיזא אמרו ליה הנהו דיורי מאי אמטית לבי מלכא דעבדו לך כל האי יקרא, אמרו להו מאי דשקלית הכא אמטי להתם, אזלי גם אינהו ואובילו מההוא עפרא להתם ואיקטלו כל הנהו דיורי:
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  • Yishai Glasner edited Yalkut Shimoni on Nach 447:8 and 3 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    ילקוט שמעוני ישעיה אות תמח נחום איש גם זו הוה רגיל דכל מה דהוה סלקא ליה הוה אמר כם זו לטובה, יומא חד הוו בעו לשדורי דורון לקיסר, אמרין בהדי מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים, כי מטי לההוא אושפיזא בעא למיבת, אמרו ליה מאי איכא בהדרך, אמר להו קא מובילנא כרגא לקיסר, קמו הנהו דיורי בליליא שרינהו לסיפטיה שקלי כל דהוה בהו ומלינהו עפרא, כי מטא להתם אשתכח עפרא, אמר קיסר אחוכי קא מחייכי בי יהודאי אפקוה לנחום למקטליה, אמר גם זו לטובה, אתא אליהו ז"ל אידמי כחד מינייהו אמר דילמא האי עפרא מעפרה דאברהם אבינו הוא דהוה שדי עפרא והוה חרבי. הוה ההיא מדינתא דמרדה בי קיסר ולא הוה יכיל למכבשה, בדוק ושדו מההוא עפרא לגוה וכבשוה ואשתכח חרבות, עיילוה לבי גנזא דמלכא א"ל שקול מאי דניחא לך ומלייה לסיפטיה דהבא, כי הדר אתא לההוא אושפיזא אמרו ליה הנהו דיורי מאי אמטית לבי מלכא דעבדו לך כל האי יקרא, אמרו להו מאי דשקלית הכא אמטי להתם, אזלי גם אינהו ואובילו מההוא עפרא להתם ואיקטלו כל הנהו דיורי:
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  • Yishai Glasner added Yalkut Shimoni on Nach 346:1 and 3 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    שמו כספם בחוצות ישליכו וזהבם לנדה יהיה, זהו שאמר הכתוב נבוכדנצר מלכא עבד צלם די דהב רומיה אמין שתין פתיה אמין שית א"ר יוחנן אשכחת אמר כל דרומיה שתין ופותייה שית אם אין בעביו שליש [רומו] אינו יכול לעמוד ואת אמרת אקימיה בבקעת דור א"ר ביבי בקובה היו מעמידים אותו והוא נופל, עד היכן, ר' חגי בש"ר יצחק עד שהביאו כל כסף וזהב שהביאו מירושלים ושפכו דימים על רגליו לקיים מה שנאמר כספם בחוצות ישליכו וזהבם לנדה יהי. מרתא בת ביתוס עסירתא דירושלים חות שדרתיה לשליחא אמרה ליה זיל אייתי לי סמידא, אדאדזיל אזדבן, אתא א"ל ססמידא ליכא חוורתא איכא, א"ל זיל אייתי לי, אדאזל אזדבן, א"ל חוורתא ליכא גושקרא איכא, א"ל זיל אייתי לי, אדאול אזדבן, א"ל גושקרא ליכא קמחא דשערי איכא, אמרה ליה זיל אייתי לי. אדאזל אזדבן, הות משלפא מסאנא אמרה איפוק איחזי אי משכחנא מידי למיכל, איתיב לה פרתא בכרעא ומתה, קרי עלה רבן יוחנן בן זכאי הרכה בך והענוגה אשר לא נסתה כף רגלה וגו', ואיכא דאמרי גרוגרת דר' צדוק אכלה ואתניסא ומתה, וכי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא, אמרה האי למאי איבעי לי, לקיים מה שנאמר כספם בחוצות ישליכו וזהבם וגו'. ובאו בה פריצים וחללוה, אמר אביי בקשו לגנוז דינארא טריאנא אדרינא שיפא מפני טבעה של ירושלים עד שמצאו לה מקרא מן התורה שהוא מותר ובאו בה פריצים וחללוה. מזרחית צפונית בה גנזו בית חשמונאי אבני המזבח ששקצום מלכי יון, קרא אשכחו ודרוש ובאו בה פריצים וחללוה, אמרי היכי נעביד נתברינהו אבנים שלמות אמר רחמנא, לנסרינהו לא תניף עליהם ברזל אמר רחמנא, ולתברינהו ולשקלינהו לנפשייהו כיון שאשתמש בהו גבוה לאו אורח ארעא לאשתמושי בהם הדיוט. כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשאצר שנשתמש בכלי קדש שנעשו כלי חול שנאמר ובאו בה פריצים וחללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב ביה בליליא קטיל בלשאצר, המשתמש בכתרה של תורה נעקר מן העולם דכתיב ביה בליליא קטיל בלשאצר, המשתמש בכתרה של תורה עאכ"ו, ר' טרפון אשכחיה ההוא גברא וכו' (כתוב ברמז רי"ב):
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  • Yishai Glasner edited Yalkut Shimoni on Nach 345:4 and 3 others »
    Version: Yalkut Shimoni on Nach (Hebrew)
    שמו כספם בחוצות ישליכו וזהבם לנדה יהיה, זהו שאמר הכתוב נבוכדנצר מלכא עבד צלם די דהב רומיה אמין שתין פתיה אמין שית א"ר יוחנן אשכחת אמר כל דרומיה שתין ופותייה שית אם אין בעביו שליש [רומו] אינו יכול לעמוד ואת אמרת אקימיה בבקעת דור א"ר ביבי בקובה היו מעמידים אותו והוא נופל, עד היכן, ר' חגי בש"ר יצחק עד שהביאו כל כסף וזהב שהביאו מירושלים ושפכו דימים על רגליו לקיים מה שנאמר כספם בחוצות ישליכו וזהבם לנדה יהי. מרתא בת ביתוס עסירתא דירושלים חות שדרתיה לשליחא אמרה ליה זיל אייתי לי סמידא, אדאדזיל אזדבן, אתא א"ל ססמידא ליכא חוורתא איכא, א"ל זיל אייתי לי, אדאזל אזדבן, א"ל חוורתא ליכא גושקרא איכא, א"ל זיל אייתי לי, אדאול אזדבן, א"ל גושקרא ליכא קמחא דשערי איכא, אמרה ליה זיל אייתי לי. אדאזל אזדבן, הות משלפא מסאנא אמרה איפוק איחזי אי משכחנא מידי למיכל, איתיב לה פרתא בכרעא ומתה, קרי עלה רבן יוחנן בן זכאי הרכה בך והענוגה אשר לא נסתה כף רגלה וגו', ואיכא דאמרי גרוגרת דר' צדוק אכלה ואתניסא ומתה, וכי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא, אמרה האי למאי איבעי לי, לקיים מה שנאמר כספם בחוצות ישליכו וזהבם וגו'. ובאו בה פריצים וחללוה, אמר אביי בקשו לגנוז דינארא טריאנא אדרינא שיפא מפני טבעה של ירושלים עד שמצאו לה מקרא מן התורה שהוא מותר ובאו בה פריצים וחללוה. מזרחית צפונית בה גנזו בית חשמונאי אבני המזבח ששקצום מלכי יון, קרא אשכחו ודרוש ובאו בה פריצים וחללוה, אמרי היכי נעביד נתברינהו אבנים שלמות אמר רחמנא, לנסרינהו לא תניף עליהם ברזל אמר רחמנא, ולתברינהו ולשקלינהו לנפשייהו כיון שאשתמש בהו גבוה לאו אורח ארעא לאשתמושי בהם הדיוט. כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשאצר שנשתמש בכלי קדש שנעשו כלי חול שנאמר ובאו בה פריצים וחללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב ביה בליליא קטיל בלשאצר, המשתמש בכתרה של תורה נעקר מן העולם דכתיב ביה בליליא קטיל בלשאצר, המשתמש בכתרה של תורה עאכ"ו, ר' טרפון אשכחיה ההוא גברא וכו' (כתוב ברמז רי"ב):
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  • Francis Nataf added a connection between Leviticus 19:15 and Sefer HaMitzvot, Negative Commandments 280:1
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  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 280:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from slanting the judgement of converts and orphans. And that is His, may He be exalted, saying, "You shall not slant the judgment of a stranger and an orphan " (Deuteronomy 24:17). And behold it has already been explained that one who slants the judgment of an Israelite transgresses one negative commandment; and that is His saying, "You shall not commit injustice in judgement" (Leviticus 19:15). So if he slanted the judgment of a convert, he transgresses two negative commandments. And if he was a convert and an orphan, he transgresses three negative statements. (See Ki Teitzeh; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
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  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 3 and Sefer HaMitzvot, Negative Commandments 279:1
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  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 279:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge - that he not have mercy upon someone who killed his fellow, or destroyed one of his limbs. [This is] meaning to say - concerning the penalties - he should not say, "This one is poor, and he cut off [the other's] leg or blinded his eye unintentionally. I will have mercy upon him and give charity towards him with the punishment." And that is His, may He be exalted, saying, "Let your eye not pity him, and remove the innocent blood from Israel, etc." (Deuteronomy 19:13). (See Shoftim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 3.)
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  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2 and Sefer HaMitzvot, Negative Commandments 278:1
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    5 days, 2 hours ago
  • Francis Nataf added a connection between Mekhilta d'Rabbi Yishmael 23:6:1 and Sefer HaMitzvot, Negative Commandments 278:1
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    5 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 278:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge, when he knows that [a disputant] is an evildoer and sinful, to not incline his judgement [against him]. And that is His, may He be exalted, saying, "Do not incline the judgment for your needy in his dispute" (Exodus 23:6). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:6:1) is, "[When] an evildoer and a righteous man stand in front of you, do not say, 'Since he is an evildoer I will incline his judgment [against him]. [Hence] we learn to say, 'Do not incline the judgment for your needy in his dispute' - one who is needy regarding commandments." Meaning, even though he is needy regarding commandments, do not incline his judgement [against him]. (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2.)
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 277:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from having compassion on the poor person in a case. Rather he should make the rich and poor the same and force him to repay what he is obligated tor repay. And that is His, may He be exalted, saying, "Do not favor the poor in his dispute" (Exodus 23:3). And the prohibition of this content was repeated with a different language. A; and that is His, may He be blessed, saying, "you shall not raise the face of the indigent one" (Leviticus 19:15). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:3) is "'You shall not raise the face of the indigent one' - that you not say, 'He is a poor man; and since I and this rich man are obliged to sustain him, I shall vindicate him in judgment, so that he can support himself honorably.' [Hence] we learn to say, 'you shall not raise the face of the indigent one.'" (See ..........Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2.)
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 276:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from being afraid of a man who is destructive, injurious and speaks haughtily; such that [the judge] should not incline the verdict towards him. Rather he is obligated to decide the verdict [truthfully] and not pay attention to what will happen to him in terms of injury from this man. And that is His, may He be exalted, saying, "do not fear any man" (Deuteronomy 1:17). And the language of the Sifrei (Sifrei Devarim 17:5) is, "'Do not fear' - lest you say, 'I am afraid of that man, lest he kill me, or lest he burn my stacks or lest he cut down my plants.' [Hence] we learn to say, 'do not fear any man.'" (See Parashat Devarim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 275:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from honoring one of the disputants during the case. And even if [the disputant] is great, honored and of stature, he should not show him favor in the case when he comes in front of him with his disputant; and not inquire about his affairs and his doings. And that is His, may He be exalted, saying, "and you shall not favor the face of the great one" (Leviticus 19:15). And in the [Sifra] (Sifra, Kedoshim, Chapter 4:3): "Do not say, 'He is a wealthy man, the son of great ones. How can I shame him?' Hence it is stated, 'and you shall not favor the face of the great one.'" And the regulations of this commandment have already been explained in [various] places in Sanhedrin and Shevuot. (See Parashat Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 274:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from taking a bribe from the disputants, even to judge truthfully. That is His, may He be exalted, saying, "You shall not take a bribe" (Exodus 23:8). And the prohibition already about this content has already been repeated. And in the Sifrei (Sifrei Devarim 144:10): "'You shall not take a bribe' - even to exculpate the innocent and to inculpate the guilty." And the regulations of this commandment have already been explained in [various] places in Sanhedrin. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
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  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 273:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from doing inequity in judgement. That is His, may He be exalted, saying, "You shall not commit injustice in judgement" (Leviticus 19:15). And the content of this negative commandment is that one not go against the rules that the Torah established to make liable for something or to be exempt from it. (See Parashat Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 20.)
    5 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 272:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from having weights and measures that are deficient, with us in our homes - even though one does not do buying and selling with them. And that is His, may He be exalted, saying, "You are not to have for yourself in your pouch varying weight-stones, large and small" (Deuteronomy 25:13); and likewise, "varying <i>ephah measurements</i>" (Deuteronomy 25:14). And the language of the Gemara, Batra (Bava Batra 89b), is, "It is prohibited for a person to keep in his house a measure that is deficient or inflated, even if [he only uses it as] a chamber pot for urine." And you should not think that His saying, "You are not to have for yourself [...] "varying <i>ephah measurements</i>"; and "You are not to have for yourself [...] varying weight-stones" - [signifies] that they are two [distinct] negative commandments. Indeed, it is coming to round out the laws of the commandment, so that the types of measures are explained - and they are weight and the measurement. It is as if He would say, "You should not have two measures with you - not for measuring and not for weighing," as we explained in the Positive Commandments (Sefer HaMitzvot, Positive Commandments 208). And His saying, "You are not to have for yourself [...] varying weight-stones"; and "You are not to have for yourself [...] varying <i>ephah measurements</i>" - is like His saying, "You shall not charge interest to your brother; interest of money, interest of food, interest of anything upon which interest can be charged" (Deuteronomy 23:20) - which is one negative commandment that includes many types, all of which have the very same content. And it is not from the repetition of language that there is an expansion of commandments, as we discussed earlier in the Ninth Principle. And something like this negative commandment already came before us; and that is His saying, ""no chametz may be seen [...], and no leaven may be seen" (Exodus 13:7). (See Parashat Ki Tetzei; Mishneh Torah, Theft 7.)
    5 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 271:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the doing of inequity in the measurement of land and of weights. And that is His saying, "You shall not commit injustice in judgement; in measure, etc." (Leviticus 19:35). And the explanation of the verse according to that which the appears in the tradition about it is, "You shall not commit injustice in the judgement of the measure." And they said in explanation of the content of this negative commandment (Sifra, Kedoshim, Chapter 8:5), "'You shall not commit injustice in judgment' - if this is to a judge, it is already written, (viz. Leviticus 19:15). If so, why it is stated, 'in judgment?' It is to teach that a measurer is called a judge." And there (Sifra, Kedoshim, Chapter 8:6), they said, "'Of the measure' - that is the measure of the land" - meaning to say, the measuring out and its division that one does upon it should be according to that which is required by the rules of mathematics that are exacting in measure, and knowledge of the true geometry for [use upon] them; and that he should not use imagined reckoning for this - for they lack truth - as is done by most of the people. "In weight," includes weights and scales. (See Parashat Kedoshim; Mishneh Torah, Theft 6.)
    5 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 270:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited us from forsaking someone forlorn with a load stuck on the road. Rather we must help him, and unload it from him, until it is set for him to carry it; or raise up his load together with him - whether on his back or on his animal - as it is explained in Mishneh Torah (Deuteronomy). And that is His saying, "and would forbear to unload it" (Exodus 23:5). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 23:5:1) is, "'And would forbear to unload it; you shall surely unload it with him' - we have found to learn that he transgresses a positive and a negative commandment. And a separate negative commandment also appears about this content. And that is His saying, "Do not observe your brother’s donkey" (Deuteronomy 22:4). And in the Sifrei (Sifrei Devarim 225:1): "'Do not observe' - that is a negative commandment. And earlier, He says, 'When you see' - that is a positive commandment." And the regulations of this commandment have already been explained in the second [chapter] of [Bava] Metzia. (See Parashat Mishpatim; Mishneh Torah, Murderer and the Preservation of Life 13.)
    5 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 269:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited us from ignoring a lost object. Rather we must take it and return it to is owners. And that is His saying, "you may not remain indifferent" (Deuteronomy 22:1). And we have already explained (Sefer HaMitzvot, Positive Commandments 204) about their saying in the Mekhilta (Sifrei Devarim 222:2) about the matter of a lost object, "We have found to learn that one transgresses a positive and a negative commandment." And the language of the Gemara (Bava Metzia 30a) is, "Returning a lost object is a positive commandment and a negative commandment." And in Mishneh Torah (Deuteronomy), He repeated the prohibition about this content, and the negative commandment appears in it. And that is His saying, "You may not observe your brother’s ox or his sheep straying." And in the Sifrei (Sifrei Devarim 222:2): "'You may not observe' - that is a negative commandment. And earlier, He says, 'If you encounter, you must surely return' (Exodus 23:4) - that is a positive commandment." And the regulations of this commandment have already been explained in the second [chapter] of [Bava] Metzia. (See Parashat Ki Tetzei; Mishneh Torah, Robbery and Lost Property 11.)
    5 days, 2 hours ago
  • Francis Nataf edited Sefer HaMitzvot, Negative Commandments 268:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the worker from taking more than he can eat from something that he is working on. And that is His saying, "you may eat grapes as you desire, to your satisfaction, etc." (Deuteronomy 23:25). And the regulations of this commandment have already been explained in the seventh [chapter] of [Bava] Metzia. And there, it is explained what is permitted for him to eat and what he does not have permission to eat - such that if he eats it, he transgresses, "but you may not place it in your vessel." (See Parashat Ki Tetzei; Mishneh Torah, Hiring 12.)
    5 days, 2 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 267:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    He prohibited the worker from eating from something that he is working on, during the time of his work (see Mishneh Torah, Laws of Hiring 12:3 and Hagahot Maimoniyot there), when it is attached to the ground. And that is His saying, "but do not lift a sickle over your fellow’s standing grainstalks" (Deuteronomy 23:26). They said, "'But a sickle,' is to include anyone with a sickle, at the time of the sickling." Meaning, at the time of the harvest, do not harvest for yourself. And it is already known that this verse is speaking about a worker. So when it says, "When you enter," it means to say with it, "When you, the worker, entered" - like the Targum (Targum Onkelos, Deuteronomy 23:26) said, "when you are hired." And likewise in Metzia (Bava Metzia 87a), they said, "These eat according to the Torah - one involved with the attached [produce] at the time of the work's end. And the regulations of this commandment have already been explained there. (See Parashat Ki Tetzei; Mishneh Torah, Hiring 12.)
    5 days, 3 hours ago
  • Rudy Gireyev added a connection (commentary) between Rabbeinu Chananel on Shabbat 2a:2 and Shabbat 2a:7
    5 days, 3 hours ago
  • Josh W published a new Source Sheet, Thinking about washing.
    5 days, 3 hours ago
  • Shmuel Weissman edited the text info of Hadran for Tanakh. details »
    5 days, 3 hours ago
  • Yishai Glasner edited Or HaChaim on Numbers 14:25:1 history »
    Version: On Your Way (Hebrew)
    <b>והעמלקי והכנעגני וגו'</b>. כוונת הודעה זו כאן, גם תוספת וא''ו, לצד שהחליט ה' שכל הדור לא יבואו לארץ וימותו במדבר והוא אמר שלא ימיתם כאיש אחד ולזה צריכין להתעכב במדבר זמן ארוך כמו שכן גילה הדברים בסמוך, ויש צד לומר שישבו שם כל הזמן ההוא, לזה אמר <b>והעמלקי</b> וגו' פירוש ואינם יכולין להתעכב במקום זה שאתם עלולים ליפול לפניהם, על דרך אומרם (ב''ר פ' צ''א) השטן מקטרג בשעת הסכנה, לזה <b>מחר פנו</b> וגו', והגם שמצינו שישבו אחר כך שם ימים רבים דכתיב (דברים א׳:מ״ו) ותשבו בקדש ימים רבים ואמרו ז''ל (בסדר עולם) י''ט שנה, זה היה בחזרה, שאז כבר נתצמצם והוקטן העון אשר לא כן קודם, ובזה מצאנו טעם למה לא נתעכבו אז שם מה שנתעכבו אחר כך; וטעם אומרו <b>והעמלקי</b> בתוספות וא''ו לקשור הדברים עם תחלת הדיבור של אם יראו וגו' שמוסיף עוד גזירת המסעות כאומרו מחר פנו שהוא''ו נמשכת עם מאמר מחר פנו:
    5 days, 4 hours ago
  • Yishai Glasner edited Mishnah Bava Kamma 9:11 and 2 others »
    Version: William Davidson Edition - English (English)
    With regard to <b>one who robs a convert and takes a</b> false <b>oath</b> denying having done so, <b>and</b> then the convert <b>dies,</b> the robber, in order to achieve repentance, <b>pays</b> the <b>principal,</b> i.e., the stolen item or, if it is no longer extant, its monetary value, <b>and</b> an additional <b>one-fifth</b> of its value <b>to the priests, and</b> presents <b>a guilt-offering to the altar, as it is stated: “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt that is made shall be the Lord’s, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him”</b> (Numbers 5:8). If the robber <b>was bringing the money and the guilt-offering up</b> to Jerusalem <b>and he died</b> before paying the priests and bringing his offering, <b>the money shall be given to</b> the robber’s <b>children, and the</b> animal designated for the <b>guilt-offering shall graze until it becomes blemished</b> and consequently disqualified from being sacrificed. <b>And</b> the animal <b>shall</b> then <b>be sold and</b> the <b>money</b> received <b>for it shall be allocated for</b> communal <b>gift</b> offerings.
    5 days, 4 hours ago
    2 related »
  • Yishai Glasner edited Malbim on I Chronicles 8:1:1 history »
    Version: Malbim on I Chronicles -- Wikisource (Hebrew)
    <b>ובנימין הוליד.</b> בתורה חושב בני בנימין שהיו ראשי משפחות <b>בלע אשבל אחירם שפופם חופם</b> (כ"ה בפ' פנחס), ובימי עזרא שינו מקצת בתי אבות את שמם, תחת אחירם אחרתח, תחת שפיפןופם נוחה, ותחת חופם רפא (ובכר וגרא וראש שבפ' ויגש נחסרו כי לא הולידו משפחות):
    5 days, 4 hours ago
  • Yishai Glasner edited Jerusalem Talmud Pesachim 39a:1 history »
    Version: Mechon Mamre Talmud Yerushalmi (Hebrew)
    אלו דברים בפסח דוחין את השבטת שחיטתו וזריקת דמו ומיחוי קרביו והקטר חלביו אבל צלייתו והדחת קרביו אינן דוחין הרכבו והבאתו חוץ לתחום וחתיכת יבלתו אינן דוחין רבי אליעזר אומר דוחין:
    5 days, 4 hours ago
  • Yishai Glasner edited Tafsir Rasag, Numbers 16:12 history »
    Version: Tafsir al-Torah bi-al-Arabiya, Paris, 1893 (Hebrew)
    תי̇ם בעתי̇ מוסי ידעו בדתן ואבירם אבני אליאב פקאלא לא נצעד
    5 days, 4 hours ago
  • Yishai Glasner edited Ben Yehoyada on Yoma 53a:1 history »
    Version: Senlake edition 2019 based on Ben Yehoyada, Jerusalem, 1897 (Hebrew)
    <b>וְכִי הֲוָה בָּעִי רַבִּי אֶלְעָזָר לִסְגוּיֵי, הֲוָה אָזִיל לַאֲחוֹרֵיהּ</b>. יש להקשות למה בהיכא דרבי יוחנן בעי לסגויי הוה רבי אלעזר גחין לכבוד רבי יוחנן והיכא דרבי אלעזר בעי לסגויי לא הוה גחין ואזיל?<br>ונראה לי בס"ד דרבי אלעזר הוה זהיר תמיד להסתכל בפני רבי יוחנן דמלבד מה שנאמר <small>(ישעיה ל, כ)</small> 'וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ' <b>יש תועלת גדולה בהסתכלות פני הצדיק וחכם</b> ולכן כד הוה רבי אלעזר הולך ורבי יוחנן יושב במקומו לא הוה רבי אלעזר גחין ואזיל אלא זוקף ראשו כדי שיסתכל היטב בפני רבי יוחנן גם בעת הילוכו דהא הוה אזיל לאחוריו ושפיר מצי לאסתכוליה בפני רבי יוחנן רבו והוה קפיד אפילו על שעה מועטת כזו שלא ימנע מהסתכלותו בו, אבל כד הוה רבי יוחנן אזיל היה אחוריו לפני רבי אלעזר ולא פניו כדי שיסתכל בו לכך הוה גחין וקאים בדוכתיה להראות הכנעה לכבודו של רבי יוחנן.<br>ומה שהיה רבא <b>מְנַגְּפָן כַּרְעֵיהּ</b> בהילוכו מקמיה רב יוסף היינו כי מצד הדין יצדד פניו ויצא והמצדד פניו רואה מה שיש לאחוריו ולא מְנַגְּפָן כַּרְעֵיהּ בְּאִסְקוּפְּתָּא וכיוצא בהם, אך רבא היה מחמיר דאינו מצדד אלא הולך לאחוריו ביושר ועיניו אל רבי יוחנןסף רבו ולכן מנגפן רגליה במדרגות ומעלות כי עיניו ולבו פונים אל רבו ואינו משער מה שיש אחריו. ואולי גבי רבי אלעזר לא הוה ליה הכי דהיה מדרשו של רבי יוחנן גדול ובמקום שיושב רבי יוחנן היה מיושר ושוה ואין בו אִסְקוּפְּתָּא וכיוצא לכך לא הֲווּ מְנַגְּפָן כַּרְעֵיהּ.
    5 days, 4 hours ago
  • Yishai Glasner added a connection (commentary) between Mishnah Sheviit 1:7 and Rambam on Mishnah Sheviit 1:7:1
    (automatic commentary link)
    5 days, 4 hours ago
  • Yishai Glasner added Rambam on Mishnah Sheviit 1:7:1 history »
    Version: Vilna Edition (Hebrew)
    דברי ר"ש בן גמליאל הם בענין דלעת יונית בלבד מפני שהיא גדולה והיא כמו אילן והלכה כרבן שמעון בן גמליאל:
    5 days, 4 hours ago
  • Yishai Glasner edited Rambam on Mishnah Sheviit 1:6:1 history »
    Version: Vilna Edition (Hebrew)
    <b>נטיעות.</b> הם האילנות בתחלת נטיעתן ועוד יפרש שיעורם אחר כן ואמר עשר נטיעות הלכה למשה מסיני ושורה היא שיהיו בשורה אחת על קו אחת ומוקפות עטרה להיות בן גמליאל הם בענין דלעת יונית בלבד מפני שהיא גדולה והיא כמו אילן והלכה כרבן שמעון בן גמליאל: ¶
    כקשת מעגולה או דומה לקשת וזו היא צורתה:
    5 days, 4 hours ago
  • Yishai Glasner edited Rosh on Avodah Zarah 5:32:1 history »
    Version: Vilna Edition (Hebrew)
    מתני' הלוקח כלי תשמיש מן העובד כוכבים את שדרכו להטביל יטביל להגעיל יגעיל ללבן באור ילבן השפוד והאסכלה מלבנן באור והסכין שפה והיא טהורה בתוספתא קתני סכינין בהדי שפודים ואסכלאות וכן בפרק קמא דחולין (דף ח.) גבי סכין של עובד כוכבים דפריך תיפוק ליה משום שמנונית דאיסורא ומשני בשליבנה באור ותימה דבפרק כל שעה (פסחים דף ל.) משמע דסגי להו בהגעלה דגרס התם אמר ליה רבינא לרב אשי הני סכיני דפיסחא היכי עבדינן להו א"ל מעלינן לקתייהו בטינא ופרזלייהו בנורא ומסיק והלכתא אידי ואידי ברותחין ובכלי ראשון ויש מפרשים אידי ואידי ברותחין אחר הליבון לפי שאין יכול ללבן הברזל היטב אצל הקתא והכי קתני בתוספתא פעמים שאדם חס על סכינו ללבנו ור"ת פי' דחמץ שאני משום דהיתירא קבלע וכי קפליט ליתיה לאיסוריה בעיניה והכי משני רב אשי לקמן בשמעתין (עבודה זרה עו.) ואע"פ דרב אשי גופיה הוא דקאמר התם קתייהו בטינא ופרזלייהו בנורא שמא מחמיר על עצמו היה ולא רצה לסמוך אשינויא דידיה וכן משמע הלשון לדידי כעין חדתא עבדי ליה ואנן סמכינן אמאי דפסיק תלמודא והילכתא אידי ואידי ברותחין ומסתברא הא דמסיק והלכתא אידי ואידי ברותחין כל זה מדברי רב אשי כלומר אע"פ שאני עושה ליבון אין הלכה כך כי אני מחמיר על עצמי אלא כך הלכה דברותחין סגי ובירושלמי גרס סכין תוחבו ג' פעמים בקרקע ודיו רבי בון בשם רבי יהודה הדא דתימא בסכין קטנה אבל בסכין גדולה צריכה ליבון והליבון שאמרו והוא שיהיו ניצוצות ניתזין הימנו. מתוך הירושלמי רצה ר"ת לחלק דסכין עובד כוכבים דחולין וסכינא דבתוספתא מיירי בסכינים גדולים שפעמים צולין בו בשר להכי בעי ליבון דיקא נמי דבתוספתא קחשיב לה בהדי שפודין ואסכלאות ובפסחים מיירי בסכינים קטנים ולא נהירא דההיא דירושלמי לחתוך בצונן איירי כיון דקאי אתוחבה ג"פ בקרקע ולענין צונן לא שייך לחלק בין תשמישו על ידי האור לתשמישו על ידי רותחין לכך נראה דסכינין גדולים דרך לעשות בהן גומות ובגמרא אמר דשיפה לא מהני בסכין שיש בה גומות ואפילו לחתוך בה צונן הלכך בעי ליבון דהגעלה לא מהני כי אינו יכול לנקר הגומות ואינו פולט במקום הגומות אפילו סכין קטן אם יש בו גומות בעי ליבון וסכינין ישנים הנקחים מן עובדי כוכבים היה אומר ה"ר יצחק בר"מ דבעי ליבון שדרך עובדי כוכבים לתקן בהן הפתילה בפי הנר של חלב בשעה שדולק והופכין בהן בשר על גבי גחלים ואמר ר"ת כיון דאין תשמישו לכך לא חיישי דלמא מיתרמי ועביד הכי ואפילו איתרמי דעביד כל מה דאין הישראל משתמש בו על ידי האור סגי ליה בהגעלה ברותחין דכל מה שסופו לפלוט ברותחין פולט בהגעלה ראשונה ולא נהירא כיון דתשמישו על ידי האור אין יוצא מידי דופיו בהגעלה בלא ליבון ופולט תמיד בכל הגעלותיו מידי דהוי אכלי חרס דלא סגי ליה בהגעלה ולא אמרינן דכל מה דעתיד לפלוט דפולט בהגעלה ראשונה אלא אינו יוצא מידי דופיו ופולט תמיד מעט מעט ואין לחלק ולומר ממה שבלע ע"י האור לא יפלוט לעולם כי אם באור דהא אמר השפוד והאסכלה של קדשים מגעילן ברותחין אלמא בליעה על ידי האור נפלטת ע"י רותחין ויראה שיספיק אם ילבן חורדו של סכין לפי שרגילין העובדי כוכבים להשתמש בו באור אע"ג דחם מקצתו חם כולו ונתפשט האיסור בכולו מ"מ כיון שאין הישראל משתמש בסכין ע"י האור סגי בהכי:
    5 days, 4 hours ago
  • Yishai Glasner edited Bedek HaBayit on Torat HaBayit HaAroch, The Fourth House, The Fourth Gate 1:5 and 2 others »
    Version: Gerlitz edition, published by Oraita (Hebrew)
    וכן מה שכתב שמשנתינו ששנינו בה הסכין שפה והיא טהורה אינה אלא לענין צונן וזו וזו כלומר שיפה נעיצה כל אחת הכשר לענין צונן וזה מבואר שאינו נכון שאילו היתה שיפה הכשירה של סכין לאכול בה צונן לא היה די לה בנעיצה בקרקע אפילו כמה פעמים. שהשיפה בריחיים של אומנין והיא קליפה לברזל ואם המשנה מצרכת שיפה לא היתה מודה בנעיצה שאם היתה מודה בנעיצה נעוצה שהיא קלה היה לה לשנות וכ"ש שיפה ועוד אתה למד דבר מענינו שהרי במשנתינו הכשר גמור שנו שם הגעלה וליבון ואחריהן שנו שיפה בסכין ועוד שהרי בירושלמי אמרו שאף נעיצה הכשר לסכין לאכול בה רותח ובלבד בסכין קטן מכלל שהן שומעין משנתנו להכשר גמור אף לרותח ק"ו מנעיצה ובנעיצה היא שהפרישו בין קטן לגדול אבל בשיפה אין בה חלוק והכשר גמור היא לכל סכינין ולכל דבר מפני שהשיפה קליפה היא לברזל וקים להו לרבנן שאין ברזל בולע על ידי רותח יותר מכדי קליפה ואע"פ שפעמים שמשתמשין בסכין ע"י האור הלכו חכמים אחר רוב תשמישן בסתם ורוב תשמישן בסתם בבשר רותח מבושל ולא כדברי החכמים שאומרין שרוב תשמיש סכין בצונן מבואר הוא שאינו אלא רוב תשמישן ברותח והם שאמרו כן ממשפחת בריאים ופרושים הם שאינן רגילין בבשר ומכל מקום במאי דפליג ירושלמי אגמרא דילן אגמרין סמכינן ובגמרין נקטינן דנעיצה לא מהניא אלא לצונן ואין הפרש בין סכין קטן לגדול שלא הוזכר דבר זה בגמרתנו כלל ומכל מקום למדנו דהדחה האמורה בכ"מ אינה הדחה בעלמא אלא שיפשוף יפה אחר שבמקום הדחה הצריכו נעיצה עשר פעמים בקרקע ובמקום קשה אבל אחר השיפשוף אין לנו שטיפה שלא נאמר שטיפה בהכשר חולין מעולם וסתם מתניתין הדחה הגעלה ליבון שיפה ואלו שטיפה לא תנן ולא נאמר מעולם אלא לענין קדשים ולא לענין הכשר שהשטיפה אינה מכשרת כלל אלא מעלה היא בקדשים ומכל מקום למדנו ממשנתינו ג"כ דלא בעינן לבון בסכין דאלו בעיא לבון לא סגי לה בשיפה ובשפוד ואסכלא דתנא ליבון לא תנא שיפה אלא שיפה במקום הגעלה היא וכי תנא את שדרכו להגעיל יגעיל לא תנא שיפה דאיכא יורות וקומקמוסין ומחמי חמין דלא אורחייהו בשיפה ומכל בכלל את שדרכו להגעיל יגעויל. הוו סכינין והדר תנא בהו שיפה דאורחייהו בשיפה הילכך כולהו סכינין מסתמא בשאין בהן גומות סגי להו בשיפה לענין ברזל שלהם או בהגעלה אבל אם בידות נשתמש בה ע"י האור בעו ליבון וכן העלה המחבר לענין הגעלה בשם מורי רבנו משה ז"ל.
    5 days, 4 hours ago
    2 related »
  • Yishai Glasner edited Sforno on Deuteronomy 16:20:1 and 2 others »
    Version: On Your Way (Hebrew)
    <b>צדק צדק תרדוף</b> כשתתן לך שופטים אתה הממנה את השופטים בהוחר את היותר שופטי צדק אע''פ שאין בהם כל כך שאר תכסיסים הראוים לדיין כמו שלמות הקנין ושלמות הגוף כענין אל תבט אל מראהו ואל גבה קומתו:
    5 days, 4 hours ago
    2 related »
  • Yishai Glasner added a connection (commentary) between Chullin 14a:3 and Rashi on Chullin 14a:3:6
    (automatic commentary link)
    5 days, 4 hours ago
  • Yishai Glasner edited Rashi on Chullin 14a:3:6 history »
    Version: Wikisource Rashi (Hebrew)
    הכא - במתניתין נמי אתמול לא היתה עומדת לכך כדמפרש ואזיל לקמיה דלגדל ולדות היתה עומדת ואסורה משום מוקצה ומוקצה אסורה מדרבנן:
    5 days, 4 hours ago
  • Yishai Glasner deleted a connection between Chullin 14a:4 and Rashi on Chullin 14a:4:1
    5 days, 4 hours ago
  • Yishai Glasner edited Rashi on Chullin 14a:4:1 history »
    Version: Wikisource Rashi (Hebrew)
    הכא - במתניתין נמי אתמול לא היתה עומדת לכך כדמפרש ואזיל לקמיה דלגדל ולדות היתה עומדת ואסורה משום מוקצה ומוקצה אסורה מדרבנן:
    5 days, 4 hours ago
  • Yishai Glasner edited Abarbanel on Torah, Deuteronomy 30:1:3 history »
    Version: Torah Commentary of Yitzchak Abarbanel, Warsaw 1862 (Hebrew)
    והנראה אלי בפרשה הוא. שמשה אדונינו הודיעם שעם היות הברכות והקללות אשר זכר בלשון תנאי. אם שמוע תשמע. ואם לא תשמע. שכלם ר"ל הברכה והקללה עתידי' להתקיים כמו שזכרתי ושאח' שיתמו הקללות כלם ישובו אל הש"י וישמעו קולו והוא יקבצם ויגאלם וזאת היא הנחמה האמיתית והגאול' העתיד' אשר אנחנו מקווים אותה. והנם נזכרה אחרי זכרון הברית והאלות כלם וז"א והיה כי יבאו עליך כל הדברים האלה הברכה והקללה אשר נתתי לפניך כי כלם יתקיימו בהכרח. הנה אז בהכרח תשוב אל ה' ולפי שהאומה בתוך הגלות תחלק לשני חלקים החלק הקטן מהם מחזיק הדת והולכי' בתורת ה'. ובשם ישראל יכנו והם הנשארים מעט מהרבה. והחלק האחר הוא רוב העם אשר מתוך הצרות וכובד הגלות עברו על דת וכמ"ש שם ועבדתם שם אלהים אחרים וגומ' כמו שפירשתי. לכן אמ' כנגד שני חלקי העם והשבות אל לבבך בכל הגוים אשר הדיחך ה' אלהיך שמה. ושבת עד ה' אלהיך. כי הנה המאמ' הראשון נאמר על אותם האנוסים שיצאו מכלל הדת. ולכן אמרו באלו והשבות אל לבבך כי תהיה תשובתם בלב לא בפה כי לא יוכלו לפרסם תשובתם ואמונתם והוא אמרו בכל הגוי' אשר הדיחך ה' אלהיך שמה ר"ל שהם מעורבי' בהם ונחשבים כמוהם ובלבם ישיבו אל ה'. ועל החלק האחרון מהיהודים המפורסמים אמר ושבת עד ה' אלהיך ושמעת בקולו ככל אשר אנכי מצוך היום אתה ובניך. ר"ל שהם ישובו ויעשו המצות וישמעו בקול ה' הם ובניהם בפרסום לפי שלא עזבו שם אלהיהם. וכאשר ישובו אל ה' וילכו אחריו וירוצו אלו ואלו כל אחד כפי מצבו ועניינו הבטיח שהש"י יקרבם אליו וזהו ושב ה' אלהיך את שבותך ורחמך ושב וקבצך וגומ'. הנה אמר ושב ה' אלהיך את שבותך ורחמך על כל החלק היהודים המפורסמי' ומחזיקים ביהדותם ועליהם אמר את שבותך לפי שהם בשביה ועבדות. ואמר ורחמך כי לשפלות' וצרותיה' יצטרכו לרחמים. אמנם על החלק האח' מהיוצאים מכלל הדת מפני אונסם אמר ושב וקבצך מכל העמים וגו'. ולא אמר בהם שביה ולא לשון רחמים. וזו הסבה שזכר בכל אחד שיקבצם מכל העמים להיותם מעורבים בהם ומתחתנים בהם ועל אלו ואלו אמר אם יהיה נדחך בקצה השמים וגומ'. והנה אמר ושב ולא אמר והשיב לומר כי כמו שישראל ישובו מדרכם הרעה ללכת בדרך טובה כן הש"י ישוב מכוונתו וגזרתו שהיה להענישם עוד וישוב להטיב אותם ולקבצם. ואמר שיביאם אל הארץ אשר ירשו אבותיהם ושלא יצטרכו לכבשה כמו שעשה יהושע שהתמיד בכבוש וחלוק י"ד שנה. כי הש"י ירש אותה וזהו וירשתה והטיבך והרבך מאבותיך. כלומר שתהא נחלתם וירושתם והצלחתם בארץ יותר ממה שהיה לאבותם אשר ירשו הארץ. ולפי שלא יפחדו מגלות אחר יען יצר לב האדם רע מנעוריו. ואין איש בארץ שיעשה טוב ולא יחטא. לזה יעד ומל ה' את לבבך ואת לבב זרעך. באופן שתהיה מוכן תמיד לאהבה את ה' אלהיך בכל לבבך ובכל נפשך למען חייך ולא תבא לגלות אחר ולא אל קללות אחרות עוד. ורמז עוד באמרו ומל ה' אלהיך את לבבך ואת לבב זרעך על חלק האנוסים שרבים מהם הם ערלי לב וערלי בשר ובלתי נמולים. ולכן אמר כי הש"י לא די שימול בשרם במצות אבל גם ימול לבבם הערל ועם היות שיולדו על ברכי נכרים ומנהגיהם יהיה לבבם לאהבה את ה' בכל לב ובכל נפש. ומילת הלבבו' אינה העדר הבחירה ושלילתה בימי' ההם כי האיפשרו' הוא מטבע הבעל שכל. אבל ענינו שתהא בחירתם לטובה ולא יתאוה לבבם כי אם אל הצריך לשלמות'. לא אל התאוות והחמדה המותריית אשר הם הערלה באמת כי יהיו בימי' ההם באותה מדרגה שיולד בה אדם הראשון וכמו שכתב הרמב"ן וכמו שכתב ירמיהו עליו השלום (סימן ל"א) הנה ימים באים נאום ה' וכרתי את בית ישראל ואת בית יהודה ברית חדשה לא כברית אשר כרתי את אבותיכם כי זאת הברית אשר אכרות וגומ' ונתתי את תורתי בקרבם. וכן אמר הנביא יחזקאל ונתתי לכם לב חדש ורוח חדשה אתן בקרבכם ועשיתי את אשר בחקי תלכו וגומ'. ולפי שישראל סבלו צרות רבות ורעות בגלות לכן אמר. ונתן ה' אלהיך את כל האלות האלה על אויביך ועל שונאיך אשר רדפוך והיא תהיה להם נקמה וישמח צדיק כי חזה נקם. והנה אמר עוד ואתה תשוב ושמעת בקול ה' ועשית כל מצותיו וגומ'. כנגד העוברי' על דת מפני היראה שהיה להם תשוב' בלב ויושר האמונות לכן אמר עליהם ואתה תשוב אל תחשבו אחר כך להפטר מן המצות אבל אחרי ר"ל ואחרי שתבא אל הארץ תשוב מדרכיך ותעש' תשובה טובה על אשר חדלת מלשמוע המצו' ואתה תשמע בקול ה' ותשמור מצותיו שלא היית שומר מצוה. והנה אמר והותירך ה' בברכה כך פירשו ר"א. ודעתי בו שכוון לומר אליהם כי העושר והכבוד שהיה להם מאז יתנהו להם ביותר שפע והצלחה וזה אמרו והותירך ה' אלהיך בכל מעשה ידיך בבנים ובקנייני' לטובה כי לא יחפוץ הש"י שיסתגפו ביותר האנשים הדבקים אליו אבל ישוב לשוש עליכם לטוב כאשר שש על אבותיכ' שהיו מושפעים בכל הטובות האלה ביתר שאת וביתר עז מכל האומות והנה לא יאסור הטובות הגשמיות האלה עליך לפי שלא יקרה לכם כמו שקרה לאבותיכם שברבוי הטוב עזבו את ה' וסרו מאחריו ואתם לא תהיה כן כי תשמעו בקול ה' לשמור מצותיו וחקותיו יען וביען היתה התשובה אשר עשית בכל לבבכם ובכל נפשכם. ולכן לא תשובו לחטוא. ולפי שמצות התשובה היא היתד שהגאולה תלויה בה והוא רפואת כל המחלות ותקון כל הקללות. אמר עליה כי המצותה הזאת אשר אנכי מצוך היום לא נפלאת היא ממך ולא רחוקה היא וגומ'. כלומר כי כפי התועלות העצומות בתשובה ראוי היה להם שיעשו סולמות לעלות לשמים ליקח אותה משם אם בשמים היתה ואם זה היה נמנע שהיה ראוי לרכוב אניות ולעבור ארחות ימים על זה. כי כל מה שאפש' לאדם לעשותו היה ראוי שיעשה למעלת המצוה הזאת כל שכן שהיא אינה רחוקה ממנו כי אם קרובה ומעשה הטוב והישר שתעשה ולא תשוב לבטלה הנה תקנה המעלה הזאת. גם אפשר לפרש בזה שהדברים הרחוקים מהשיג תהיה הרחקתם אם בערך המקבל אותם. ואם מצד החכמה עצמה לעמקה. וזהו אמרו לא נפלאת היא ממך ולא רחוקה היא. רוצה לומר אינם נטמנת ונפלאת מצדך ולא רחוקה מצד עצמה. ופי' עוד לא בשמים היא, רוצה לומר לא תחשבו שהתשובה תלויה במזל ובהוראת המערכה כי הכל בידי שמים חוץ מיראת שמים. לכן לא בשמים היא לאמר מי יעלה לנו השמימה. רוצה לומר מי יעשה פעל תכוניי מטלסם אחד כדי להוריד שפע התשובה עליו. וגם אינה מעצמה רחוק' כדברים שהם מעבר לים הוא הים הגדול שאין אדם עובר אותו מחשכת מים עבי שחקים שמפני זה לא יוכל האדם להשיג מה שמעבר לים ההוא אין כן התשובה כי הוא מצד עצמה קרובה להמצא מצד הנושא היא קרובה מאד כי היא בפיו ובשפתיו ובלבו ומעשיו והם הדברים היותר קרובים לאדם. וזהו כי קרוב אליך הדבר זהו פי' ישר והותרו עם זה הספקות י"ב י"ג י"ד וט"ו:
    5 days, 5 hours ago
  • Yishai Glasner edited Yoma 56b:12 history »
    Version: William Davidson Edition - English (English)
    § The Gemara relates: <b>A certain person descended</b> to lead the prayer service on Yom Kippur <b>before Rava</b> on Yom Kippur. He included the order of the High Priest’s Yom Kippur service in his prayer, and <b>he recited:</b> The High Priest then <b>emerged</b> from the Holy of Holies <b>and placed</b> the bowl <b>on the second golden pedestal in the Sanctuary; he took the blood of the bull</b> from the pedestal <b>and placed the blood of the goat</b> in its place.
    5 days, 5 hours ago
  • Shmuel Weissman added a connection between Likutei Moharan 1:2:2 and Tikkunei Zohar 14
    (automatic citation link)
    5 days, 7 hours ago
  • Shmuel Weissman edited Likutei Moharan 1:2:9 and 2 others »
    Version: Likutei Moharan - rabenubook.com (Hebrew)
    וְצָרִיךְ כָּל אֶחָד לִתֵּן כֹּחַ לִבְחִינַת מַלְכוּת דִּקְדֻשָּׁה לְהִתְגַּבֵּר עַל מַלְכוּת דְּסִטְרָא אָחֳרָא, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ה): לְעוֹלָם יַרְגִּיז אָדָם יֵצֶר טוֹב עַל יֵצֶר הָרָע. וְעַל־יְדֵי מַה נוֹתֵן כֹּחַ לְמַּלְכוּת דִּקְדֻשָּׁה, עַל־יְדֵי הַתּוֹרָה שֶׁהוּא עוֹסֵק בְּכֹחַ (כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שָׁם: לְעוֹלָם יַרְגִּיז וְכוּ', אִי אָזִיל – מוּטָב, וְאִם לָאו – יַעֲסֹק בַּתּוֹרָה). וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קדושין ל:): אִם פָּגַע בְּךָ מְנֻוָּל זֶה, מָשְׁכֵהוּ לְבֵית־ הַמִּדְרָשׁ,
    5 days, 7 hours ago
    2 related »
  • Shmuel Weissman deleted a connection between Likutei Moharan 1:2:2 and Tikkunei Zohar 14a
    5 days, 7 hours ago
  • Shmuel Weissman edited Likutei Moharan 1:2:7 history »
    Version: Likutei Moharan - rabenubook.com (Hebrew)
    אֲבָל מִי שֶׁאֵינוֹ מְקַשֵּׁר עַצְמוֹ אֶל הַשֵּׂכֶל וְהַחָכְמָה וְהַחִיּוּת שֶׁיֵּשׁ בְּכָל דָּבָר, זֶה בְּחִינַת עֵשָׂו שֶׁבִּזָה אֶת הַבְּכוֹרָה, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ה:ל״ד): וַיִּבֶז עֵשָׂו אֶת הַבְּכוֹרָה, דְּהַיְנוּ הַשֵּׂכֶל כַּנַּ"ל, בְּחִינַת (משלי י״ח:ב׳): לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ[ח]. וְזֶה בְּחִינַת מַלְכוּת הָרְשָׁעָה, בְּחִינַת לְבָנָה דְּסִטְרָא אָחֳרָא, שֶׁעָלֶיהָ נֶאֱמַר (ישעיהו כ״ד:כ״ג): וְחָפְרָה הַלְּבָנָה וְכוּ'.
    5 days, 7 hours ago
  • Michael Howald published a new Source Sheet, The Destruction of the Temple and its Significance in the Zohar: A Lesson for Tisha B'Av.
    5 days, 8 hours ago
  • E K translated Mishneh Torah, Marriage 2:1 and 5 others »
    Version: Sefaria Community Translation (English)
    A girl from the day of her birth until twelve complete years of age is called a minor and is [also] called a child. And even if she has grown several hairs within this time, they are merely like a mole. But if she has grown two hairs below on her body in places known for hair growth, and she is [at least] twelve years and one day old or more, she is called a young woman.
    5 days, 9 hours ago
    5 related »
  • Adir Yolkut published a new Source Sheet, In case you forgot, i'm the king! Haftarat Korach.
    5 days, 10 hours ago
  • Rachel Klein published a new Source Sheet, The Teacher Within Us.
    5 days, 10 hours ago
  • Alex Matthews published a new Source Sheet, An Introduction to the Hebrew Calendar: Complex and Sometimes Counterintuitive.
    5 days, 10 hours ago
  • Maggie Monroy published a new Source Sheet, [sheet not found].
    5 days, 14 hours ago
  • Maggie Monroy published a new Source Sheet, Korach.
    5 days, 14 hours ago
  • Ariel Zohar edited Shulchan Arukh, Orach Chayim 193:1 and 2 others »
    Version: Sefaria Community Translation (English)
    When two people eat together, even though one may recite the beracha of hamotzi for the other, it is a mitzvah for each one to recite birkas hamazon for himself. This is true when both of them know how to recite birkas hamazon. If one knows and the other doesn’t the one who knows how should recite the beracha and the other will fulfill his obligation assuming he understands lashon kodesh but doesn’t know how to recite birkas hamazon. He must listen to each word that is recited....Rama: The one reciting the beracha must have in mind to discharge his friend’s obligation. Mechaber: If he does not understand he does not fulfill his obligation by listening. When three people eat together they may not separate and when two people eat together it is a mitzvah for them to search for a third to join their zimun. When four or five people eat together they may not separate since they are all obligated to make a zimuun. When the group is comprised of six they may separate since each group will make its own zimun and this is true until the group reaches ten. Once the group contains between ten and twenty people they may not separate until there are twenty since they will mention Hashem’s Name
    5 days, 14 hours ago
    2 related »
  • יאיר טיקטין published a new Source Sheet, ספריא בשביל ישראל- מקטע 4- מנחל דישון לתחתית הר מירון.
    5 days, 14 hours ago
  • יאיר טיקטין published a new Source Sheet, ספריא בשביל ישראל- מקטע 3- מנבי יושע לנחל דישון.
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Psalms 69:16 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Psalms 69:3 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Psalms 69:2 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Psalms 114:2 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between I Samuel 10:22 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between I Samuel 10:2 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Genesis 44:33 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 15 hours ago
  • Mikael Fitoussi published a new Source Sheet, Moed Katan 2a : issour melakha bekhol hamoed.
    5 days, 15 hours ago
  • אסף אברמוביץ added a connection (quotation) between Job 15:19 and Tosefta Berakhot (Lieberman) 4:18
    5 days, 16 hours ago
  • אסף אברמוביץ added a connection (quotation) between I Kings 13:28 and Tosefta Berakhot (Lieberman) 4:17
    5 days, 16 hours ago
  • Richard Friedman added a connection between Leviticus 11:33 and Mishneh Torah, Vessels 1:1
    (automatic citation link)
    5 days, 17 hours ago
  • Richard Friedman translated Mishneh Torah, Vessels 1:1 history »
    Version: Sefaria Community Translation (English)
    There are seven kinds of kelim that can acquire impurity by Torah law: garments, sackcloth, leather vessels, bone vessels, metal vessels, wood vessels, and ceramic vessels. For it says (Lev. 11:32), " be it any article of wood, or a cloth, or a skin, or a sack." And regarding metal vessels, it says (Num. 31:22), "even the gold and the silver." And regarding ceramic vessels, it says (Lev. 11:33), "if any of those falls into an earthen vessel, everything inside it shall be unclean and [the vessel] itself you shall break."
    5 days, 17 hours ago
  • גילעד בן צור added a connection (quotation) between Shabbat 97a:15 and Shabbat 97a:16
    5 days, 18 hours ago
  • Flo K. published a new Source Sheet, Sefer Yetsirah 1, 11 - ספר יצירה - étude et commentaires.
    5 days, 19 hours ago
  • Flo K. published a new Source Sheet, XXIII, 8a: פרדס רימונים Portique des Valeurs des Dénominations/שער ערכי הכינוים [lettre ח].
    5 days, 19 hours ago
  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2 and Sefer HaMitzvot, Negative Commandments 277:1
    (automatic citation link)
    5 days, 20 hours ago
  • Francis Nataf added a connection between Leviticus 19:15 and Sefer HaMitzvot, Negative Commandments 277:1
    (automatic citation link)
    5 days, 20 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 277:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from having compassion on the poor person in a case. Rather he should make the rich and poor the same and force him to repay what he is obligated tor repay. And that is His, may He be exalted, saying, "Do not favor the poor in his dispute" (Exodus 23:3). And the prohibition of this content was repeated with a different language. And that is His, may He be blessed, saying, "you shall not raise the face of the indigent one" (Leviticus 19:15). And the language of the Sifra (Sifra, Kedoshim, Chapter 4:3) is "'You shall not raise the face of the indigent one' - that you not say, 'He is a poor man and since I and this rich man are obliged to sustain him, I shall vindicate him in judgment, so that he can support himself honorably. [Hence] we learn to say, 'you shall not raise the face of the indigent one.'" (See .......... Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 2.)
    5 days, 20 hours ago
  • Francis Nataf added a connection between Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23 and Sefer HaMitzvot, Negative Commandments 276:1
    (automatic citation link)
    5 days, 21 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 276:1 and Sifrei Devarim 17:5
    (automatic citation link)
    5 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 276:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from being afraid of a man who is destructive, injurious and speaks haughtily; such that [the judge] should not incline the verdict towards him. Rather he is obligated to decide the verdict [truthfully] and not pay attention to what will happen to him in terms of injury from this man. And that is His, may He be exalted, saying, "do not fear any man" (Deuteronomy 1:17). And the language of the Sifrei (Sifrei Devarim 17:5) is, "'Do not fear' - lest you say, 'I am afraid of that man, lest he kill me, or lest he burn my stacks or lest he cut down my plants.' [Hence] we learn to say, 'do not fear any man.'" (See Devarim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
    5 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 275:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from honoring one of the disputants during the case. And even if [the disputant] is great, honored and of stature, he should not show him favor in the case when he comes in front of him with his disputant; and not inquire about his affairs and his doings. And that is His, may He be exalted, saying, "and you shall not favor the face of the great one" (Leviticus 19:15). And in the [Sifra] (Sifra, Kedoshim, Chapter 4:3): "Do not say, 'He is a wealthy man, the son of great ones. How can I shame him?' Hence it is stated, 'and you shall not favor the face of the great one.'" And the regulations of this commandment have already been explained in [various] places in Sanhedrin and Shevuot. (See Kedoshim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
    5 days, 21 hours ago
  • Francis Nataf added a connection between Sefer HaMitzvot, Negative Commandments 274:1 and Sifrei Devarim 144:10
    (automatic citation link)
    5 days, 21 hours ago
  • Francis Nataf added Sefer HaMitzvot, Negative Commandments 274:1 history »
    Version: Sefaria Edition 2021, Translated by Rabbi Francis Nataf. (English)
    That He prohibited the judge from taking a bribe from the disputants, even to judge truthfully. That is His, may He be exalted, saying, "You shall not take a bribe" (Exodus 23:8). And the prohibition already about this content has already been repeated. And in the Sifrei (Sifrei Devarim 144:10): "'You shall not take a bribe' - even to exculpate the innocent and to inculpate the guilty." And the regulations of this commandment have already been explained in [various] places in Sanhedrin. (See Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 23.)
    5 days, 21 hours ago
  • noam tal published a new Source Sheet, פוקד עוון אבות בהקשר חסד.
    5 days, 21 hours ago
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