Between the Lines

of the Bible
Between the Lines
of the Bible
A M O D E R N C O M M E N T A R Y O N T H E

6 1 3 C O M M A N D M E N T S

H E R B E R T S . GOLDSTEIN. D .D .

Professor of Homiletics, Yeshiva University

Rabbi, West Side Institutional Synagogue, New York

# ‫החו תען ו ה ו ל נ ט ל א י נ ט י נ ט‬
h e b r e w b o o k s . o r g

‫; ד ״‬ ‫חיי ם‬

C ro w n P u b lis h e rs , In c., N e w Y o rk
 This volume is dedicated
to my beloved, selfless,
and self-effacing wife,
REBECXIA nSCHEL GOLDSTEIN
of whom King Solomon
would have said,
"One in a generation."

^ ‫ ו ל ג ט ל א י נ ט י ג‬1‫ד מ ו ג ק י ו‬
w w w .h e b r e w b o o K s .o r g

© 1959 by Rev. H erberts. Goldstein

Library of Congress Catalog Card No.: 59-14036
ftrfnted in the U. S. A.
 INTRODUCTION
The duty to perform the divine commandments is eternally binding upon every
Jew and Jewess. In fact, even the non-Jewish world has accepted a great part
of the moral Law as a basis for universal ethics. While it is true that the Com­
mandments themselves are not subject to change, the interpretation as to their
purposefulness and meaningfulness in our daily lives may vary from age to
age and from generation to generation. Hence, the mitBvot (the Command­
ments) are eternal, but the tacanei ha-znitsvot (the reasons for the Command­
ments) are always subject to reinterpretation in the light of contemporary
thought.
In fact, Jewish scholars from time immemorial have searched for the hidden
meaning, rational definitions, and deeper spiritual purposes which underlie
the observance of both the ritual and moral laws of the Torah in the light of
their contemporary thought, with the ultimate goal that a better understanding
of the Commandments mitsvot j/vi|l ;^iritually enrich man's practice of the
divine laws. . - >‫ ׳ ־‬. .. ■
While a vast literature exists ori'tih^3i4il^df‫־‬ih'fh'#Hebrew language, unfor­
tunately such expositions are hardly'to'l^ fbUiid hi the English tongue, and at
no time as in our present day has the need been so great for clear, intelligent
and lucid explanation in modern terminology as to the moral and spiritual
motives which guide Jewish practice.
Such an undertaking is monumental in scope and pioneering in nature. The
distinguished Professor of Homiletics at Yeshiva University, Dr. Herbert S.
Goldstein, is therefore to be congratulated for having written this book B®-
tween the Lines of the Bible—in which he briefly but expertly comments on
every one of 613 Commandments, and penetrates into their hidden meaning—
between the lines of every law. The author avails himself with great mastery of
our sacred literature and leans heavily on the Sefer Ha-Ifinuch (The Book of
Education) which is universally acclaimed as a Hebrew classic in the field of
the religious philosophy of Judaism. Furthermore, he does not limit his refer­
ences to ancient Jewish sources alone but also delves into contemporary sci­
entific literature in order to illustrate the deep wisdom and inner moral purpose
for the performance of the Commandments. One can readily see his excellent
approach even in his comment on the first Commandment "Be fruitful and
miiltiply," or in the one on Circumcision. I am confident that both Jews and
non-Jews will find this book spiritually enriching and intellectually absorbing.
Betwowi Bie lines of flie BU:^ is a scholarly volume, written with great
clarity, and hcB briefness for its ideal. Every intelligent reader will find the book
illuminating and it will open for him new horizons which will stimulate his
own religious and moral convictions and practices.
SAMUEL BELKIN
President, Yeshiva University
 CONTENTS
page
Introduction .......................................................................................................... v
With the Help of G-D............................................................................................. x
The Commandments...................................................................................... 1-349

SUBJECT GUIDE
AdallerY, prohibition of, 20; Sotah, 215-217 Commandmante. taught to children, 2SS-6
Altar, no strange incense, 58-9; perpetual fire, Communtets, 3
76-7 Ctmaarratism. 107
Amalek, to be blotted out, 342-3 Comer of die Flekl, for poor, 118-9
Aasmon and Ifoob. no peace with, 321 Co-redag, 21-2, 25tl
Animals, damage, fines and punishment, 27-8, Creditor. 39
29-30: laden, helped, 311-2 Cniaades, 2
Ark, staves, 54 Careiag, father or mother, 147-8; forbidden,
Asaembly of Im d, commanded, 347-8; forbidden 40-1: Israelite, 126-7
to maimed or illegitimate, 320
Alcmmieat Day, date, 4; in Temple, 106-7; Dead, defilement, 181, 240
shofar, 187-9 Deadi pmudty, 25-6
D ebt 31f
Btolee, gratuitous, 30-31; paid, 34 Debtor, not imprisoned, 39-40
Barley measure, see Omer Deeotod Things, to priests. Temple, altar, 209-10
Beto Din (court), on New Moon, 3 Dietarr Laws, 9; blood, 82; clean foods and
M ds, nesting, 512-3 liquids, 89-90; creations from dirt, 92; creeping
Bbto Caaird. 1-2 things, 88-91; fliers, 278-ffll; dead of themselves,
Btoed, Christian libel, 173: covering of, 108; for­ 280-1: fish clean and unclean, 85-6: fowl, un­
bidden, 140-1; of neighbor, 131-2: on house, dean, 86-7; locusts, permitted, 98: meat and
dangers, 3145; sprinkling, 271 milk, 52-3, 62; permitted cattle, 84-5; sinew, 3;
Bmower. laws concerning, 35-6 trcdfa, 42-3; unclean animals, 85: worms in
toeasgdkito and ^tood, 56-7 vegetation, 91-2
Bribery, 47-8 or stumbling Mock. 28-9
tooto^toesB, 284 PlvMce , laws of, 328-30; New Testammit, 330;
remarricEge, 331
Caagp, ritually unclean excluded, 212-3, 321-2; Divination, Chmam, Familiar 298-9
rules, 322
Ceqpilal Pm ddiasnt, 445, 46-7 E gypt return !mohlbitod, 292-3; thou shaft not
Qaiglgcto (Hagigah), 287 abhor, ^ 1
Chriah. dough set aside, 228-9 EaascideAM. prohibited, 291
ChaWsa. of dead brother's wife, 339-41 ITnemles to War, not to be feared, 303-4
Charity, joyful, 284 IfnemT. help to, ^
Owsttly occnsottoa. 318 ‘ riiilKiiitmeiils ic^bidcten, 141
. laws against, 193-4 & 1dear, 275^
, affming, 94-5; ritual undeaim ess of EvMenee. drcumstanthd, ^ 7 ; ctai^mlscwr. BB■
modier, 92-4 70; dlligmtt im^piiiy, 276-7; of rdatives, 334-5
, story of, 11-12
2-3; ixof^ylactic against can­
cer, 2 s, fear of, 116-7; hotuxtog,
QHse a i Batoge. 247, 301 18-19; smttoig, 26
O ty tS m e Astray, 277-8 FeOsa In d t fix po<x, 120-1
 False deeding. 122-3
False swearfeg, 123-4
False testtmony, 21
Festivals, dates, 4; no servile work, 1639; Pil­
grimage, 269, 287-8
R rs danHW , 30
Fbsl Bom, law of, 9-10; male redeemed, 234-6;
cattle not redeemed, 2337; redemption of ani­
mals, 12
First Flails, 52, 343-4
Food, holy, forbidden, 94; ritually unclean, 81,
94
Forced Sinner, 319
Fringes, on garments, 22331
Fruit forbidden first three years, 1339; sancti-
lied, fourth year, 139-40
Gemillus Chasodim Qending money), 39
CHuMtis and Sg^rits, involvement forbidden, 144
CHeanb^pi, for poor, 119-20
God, belief in, 13-14; ieai, service, oaths, 266-8:
love of, 254-5; name in vain, 16, 1637: sancti-
fled, 187: only one, 14-15; imity, polytheism and
other un-Jewlsh c o n c^ ts 250-4; ways, 346
Groce otter Meals, 263-5
Griei and Seli-miary, 2739
Gradgo-beafeg. forbiddmr, 135-6
Hagigah, holy day offering, 50-1
HakheL 347-8
HaUel1ekA59
Harlotry, 323-4
Hatred, 132-3
Havdsdah, at outgoing of Sabbath or fratival,
17-18
HsaSions. no mercy to, 261
Pdoat and the dead, 154-5; cm Day of
Atonement, 1037; may marry o ijy virgin, 1537
EBring.34-5
HasMs. aramure, 268
Hooey. prohibited on altar, 65-6
Houses mtlssimsd. in walled city, 197
Hybehtiaatiao. forblddmi, cattle, 137-8; seed, 138
Uokdty andU ols. 53, 117, 290; bowing to stone,
203; destnKtimi of, 268; images, 15-16; jewels
and oovmings, 262-3; oath by, 49; prophecies,
275; pm w askm to, ^ 5 0 ; worship and entkto-
ment, 276: Seven Natfams, 261; wine of. 61-2
, pRddbtted, 22
.
y. ducmic dfedKoges. 103-4
539,81
Itthwitanc•, laws of, 241
btannarriag•. forbidden, 262; with Ammon and
Moab, forbidden, 320
}eiririi w raioa, free from cancer, 114
Jubilee Year, 186-7; retiun of fields to owners.
196-7; sanctification and laws, 189-91
}udvas, appointment and courts, 288-90; im­
partial justice, 126-30; wisdom and courage, 249
Judgneni of Meighbrn, 130
Jastlca to Stranger. 335
Zaaltenia, see Dietary Laws
Kiddueh. sanctification over wine, 17
KUdtaha. S9f
Kidncqaiag (Thou shall not steal), 20-21
King, over Israel, 291-2; wives, writing Scroll,
293
Lcdiorer, daily pay, 334; law s of field, 327
Land sales, not permanent, 195-6
Landmark, not to be removed, 302
Leap Year. 4
Leaven, 7; flour of meal offering, 77; forbidden
on Passover, 10-11; prohibited on altar, 85-6;
removal of, 5-6, 51
Leproey, 95-102, 332-3; of garment, 98; mikvah,
101; offering, 102; purification, 98-101
Levites, cities, 197-8, 246; distinct from priests,
233-4; dues, 41; guarding Sanctuary, 232-3;
land portion and spoils, 293-5; not to be for-
sakmi, 272-3; Sanctuary service, 237; tithes
from tithes, 239: watches, 297-8
U g h t PespetuaL 55-6
lindi b a n Living AaimaL prohibited, 274
Loans, free, 39
Lost A tbdes. 310-11
Lave M Hrigtibar a s oneself, 136-7
Love of U iai^ o r. 265-6
Lriav. and other vegetation for Succos, 181-3
Lying. 123
’ (Tithe), 41-2, et passim
Magic, forbidden, 141-2
M aniage. laws, 317-8; one year with bdde, 331
Maiority, 45; when not to be foUawed, 44-S
I Serv an t 23-5
6f; oa d ay befcae Passoyw, 288-9
, 104f; laws, 113-5; offering, 105
, on doorpost, 2 ^ 9
legal argummit 31-2
. 332
Moloch, 115
Motherhood, 1
Murder, 19-20; law, 248; no mercy for, 301; mur­
derer not to be killed on spot, 246; Cities of
Refuge, 247
Nakedness, on altar, 22
Nosarlte. no wine, 217; no grapes, 218; no hair­
cut, 218-20; no defilement with dead, 220-1;
haircutting after term, 221-2
NoxU, 3
Neighbor, love of, 136-7; not to be shamed, 134;
to be rebuked, 133-4; rights, 34
New Moon, 3-4
Noachlan Laws, 53
Oafiis, annulling, 16-17, 244-5; by idol, 49; for
deposits, 73-4
Oiierings (Sacrifices), abominations, 80; addi­
tional, on New Moon, 242-3; after animal's
eighth day, 165^; after childbirth, 94-5; blem­
ished animals prohibited, 162-4, 164-5, 269-70,
291; burnt, 271; vie-ws of Maimonides and
Nachmanides, 63-4: cattle for altar, 286; eating,
271-2: for rich and poor, 70-1: guilt, 78, 79; left­
overs burnt, 80; meal, 65; of high priest, 77-8;
remainder eaten, 76; Musaf (additional) on Pass­
over, 169; P entecost, 243; Rosh H ash o n ah ,
177-8; Yom Kippur, 179; no oil or frankincense
on poor man's, 72; of erring Sanhedrin, 67-8;
outside Sanctuary, 107, 269, 271; peace, 79-80;
portions to priests, 295; prescribed at Temple,
288; remains forbidden, 117-8: replacing or
changing sanctified animals, 20Sf; salt with,
66-7; sin, 68, 78-9; Succos, 180f: trespass, 73-5;
two lambs daily, 241-2; unfit, 279
OIL armolntlng, 60-1
Omer, barley measure, first brought second day
Passover, 170-1; offered for 49 days, 173-4;
brought before new produce or com m ay be
eaten, 171-2
OpiweeMoB. 124
Ox, BHuded. 338-9
r end betoolhad te a is d . 318-9
PoMcd lam b, 4-5; slaughter of, 51-2; to whom
prohibited, 7-8, 8-9
Paseuve i. first day rest, 167-8; law s of, 4f; ofier-
ings, 287; Omer on second day, 170-1; sevemth
day rest, 170
•coad. laws, 226-8
e. before •warfare, 305-6
Pm tocost musaph offering, 243
Panonal injury, fines for, 26-7
Persuader, to idolatry, 49-50
niykteteries, 257-8
Plague, of houses, 102-3
Plaintiff and defendant, debt, 31f
Pledges, 333-4, 336
now ing, ox and ass, 316-7
Poor, comer of field, 119; dues, 41; fallen fruit,
120-1; gleanings 119-20; judging of, 45-6; justice
to, 461; tithes, 282-3
Priests, altar fire, 76-7; annointed in war, 304-5;
bathing, 60; bearing Ark, 225-6; Blessings, 222­
5; chalah, dough set aside, 228-9; consecration
of, 153-4; daily bjessing of Israel, 222-5; defile­
ment laws, 148-51; diagnosing leper, 95-6; dis­
tinct from Levites, 233-4; dues, 41-2; eating
offerings, 57-8; entering Temple, 106; first of
fleece, 296-7; forbidden liquor before services,
83-4; garment, 76; gifts to, 10; guarding Sanctu­
ary, 232-3; harlot, profaned woman, divorcee
prohibited to, 151-3; long hair, 82: may marry
widow, 156; may not have physical blemish,
157-8; meat from all offerings, 295; nipping
fowl, 71-2; on leaving Temple, 83: redeeming
first bom, 234-6; removal of ashes, 76; service,
54-5; tom garments, 83; unclean, may not serve,
or eat holy food, 158-9; vestments, 56f; •watches,
297-8
Prophets, false, 300-1; hearkening to, 299-300;
no overtesting of, 259-60
PioselytM, not to be oppressed, 37
Punctuality, 51
Punishment, burning, 148; death, 25-7; hang­
ing, 307-8, 310; stripes, 7, 21, 337-8, et passim
Purchase and Sole, laws, 191-3
PuriSeaSoeu Water ej, 240-1
Pursawr, and pursued, 341-2
Bed BMiw. 306, 308-10; law s of, 239-40
Briorm, 107
Bltaal b&61. and leper, 101
BtddMfy, 124-5
B o^ batSemwiln, 313-4
Besh HasheswA, shofar, 243-4; work prohibited,
176-7
, Bie on, 62-3; limits, 12-3; observance,
8, 10, 17; showbread, 55, work on, 18, 49
Saddwttoal Tear. 48-9; debts, 283-4; for land,
62, 185-6; lending, 284-5
Sacriiices, see C3fferings
 Sages and Eiders, to be honored, 144-5
Sanctnary, 54; guarding, 234; no stranger in,
234; reverence for, 143-4
Sanhedrin, High Court, 291: erring, 67-8
Scroll, Sefer Torah, 348-9
Seder (Passover), 11-12
Seduction (enticement), laws concerning, 36
Servants and Slaves, 23-5; freed, 285-6; laws,
200-3; not to be wronged, 323
Seven Nations, in Canaan, 260-1; no covenant
with, 53; to destroy males, 308: w ays forbidden,
148
Sex, adultery, Sotah, laws, offerings, 2157;
carnality, 115-6; forbidden relationships, 10513:
hygiene, 2; perversion, 115; regulations follow-
tag a birth, 92-4; uncleanness of seed, 104
Shaatnes, laws, 317; mixed wool and linen, 37;
mixtures of seeds, 315-6
Shoving, forbidden; comers of heads, 142; of
beards, 142-3
Sheaves, forgotten, 336-7
Shemini Atxeres, 180-1
Shevuous (Pentecost), two loaves, 174-5; work
prohibited, 175-6
Sh'ma, daily reading, 2557
Siofar, ram's hom, 54, 177, 187-9: daily in Sane-
tuary, 228; on Rosh Hashonah, 243-4
Shomrlm, Temple guards, 233
Siowlnead. 55
Sin. confession of, 2155
Siaaghter, laws, 273-4; of animal and young in
one day, prohtaited, 165-6
Sotah, see Adultery
Stones, hevm for altar, 22
Straying after heart and eyes, 231-2
Stumbling Blodc before blind, 127-8
Succah, building, use, symbolism, 183-4
Saccos, no work, 180f
Tahara, purification, 5560
TaMiem ii^. 130-1
Tattoting, forbidden, 143
T^fflin Ophylacterles), 257-8
T ugrie building, 54
Tenure, 34
TMttmonr, false, 43
Terel, tithes not set aside, 160-1
Tliaib detailed, 121-2; punishment for, 29; res­
toration, 75-6
Tlfliet, 295-6; holy food, prohibited to commoner,
tenant or servant of priest, uncircumcised man,
defiled woman, 159-60; not set aside (Tevel),
160-1: obligation, 237-9; of cattle, 210-12; on
Levites' tithes, 239; outside Jerusalem, 270f;
poor, 282-3; Second Tithe, 281, laws, 344-6
Twedi, no adding or diminution 274-5; obliga-
tlon to write Scroll 348-9: reading, 347-8
Tredia, see Dietary Laws
TransresHUsiii. 312
Tiespasa, unintentional, holy things, 72-3
Trinity, Jewish view, 252
Trumah, tithes or dues to priests, Levites, poor,
41-2
Trumpet see Shoiar
Tsilsis, fringes
U «uy, IntMest, 324-5; 39, 40, 198-9
Vangecmce, forbidden, !34-5
Vivisection, 64-5
Vows and values, of animals, 206; of houses,
206-7; of fields, 207-8
Vows, laws of, 325-7
W ages, daily payment, 125-6
War, and cutting down trees, 308
Weights and Measnies, 145-7, 342
Widow and Orphan, help for, 38-9
MTlie of 0 e a d Btoflier, 339-41
Wine, prohibited, 61-2
Wildiccatt, 36-7
Witnesses, acceptable, 43-4; in capital cases,
248; one insufficient, 302; punishment of plot­
ters, 303
Wmd. breaking, 245-6
Woman, beautiful captive, 306-7; in Judaism,
330-1; outraged, 319-20
Wronging by Wards, 194-5
T « n S n su r, fasting, 178, 179; rest, 179-80
 WITH THE HELP OF G-D
Ever since my ecnliest student days I always hoped that
I might be able to bring to the non-Jewish world the true
meaning of the 613 Biblical Commandments. No one can
understand the Biblical Laws if he does not know how they
were practiced, as for example, "An eye for an eye,"
Thank G-D this hope of mine is being realized in B e tw e e n
th e L in e s o f th e B ib le . Toward this end I have used as the
basis of my work the Sefer H a -H in n u c h (The Book of Edu­
cation) by Aaron Halevi of Barcelona, a Spanish Talmudist
of the thirteenth centvuy.
It took me fifteen years to prepare this volume, which is,
as far as I know, the first exposition of its kind in the English
language. During this period, it appeared serially in the
W e s t S id e In s titu tio n a l R e v ie w in New York.
This work was begun in New York City and went forward
continually, especially during my visits to Jerusalem each
year for the past eleven years. Throughout, 1 have had the
great privilege of being able to consult with a number of
outstanding scholars, both here and in Israel, including a
number of Fellows of the Harry Fischel Institute in Jeru­
Salem.
I pray that my readers may approach this book with the
dmire to find out the Will of G-D through His 613 Com-
mandmenta.

HERBERT S. GOLDSTEIN
New York, November, 1S59—Ch^hvan, 5720
1st Commandment
COMMANI»«ENT NUMBER ONE
KISIH CONTTOI.
The Bible contains 613 ‫תרי״ג‬
Commandments. The first command­
ment is found in the First Chapter of
Genesis, Verse 28, "Be fruitful and
multiply."
"Be fruitful" is both a blessing and
a command to have children; "and
multiply" means that we must leave
the race more numerous than we
foimd it. The Prophet Isaiah gave a
generalization of the Divine policy
on this subject as follows: "For thus
hath said the Lord who created the
heavens; God Himself who formed
the earth cmd made it. He hath
established it. Not in vain hath He
created it. He formed it to be in­
habited." The Rabbis point out in
the Talmud, Niddah 13a, that the
gravest sin, and the one which was
responsible for the destruction of
the generation of tiie Flood, was the
custom of husbands and wives liv­
ing the married life without the pos­
sibility of !sopagation.
At first the female was ccdled
"Ishah," "Woman," the companion
to Adam; later she was called "Cha-
va," "Eve,'' the mother of cdl living.
Woman reaches her high^t and
most exalted function in motherhood.
This lofty and eternal privilege of
woman cannot be degraded be­
cause of ignoble and elfish ease
on the part of our young peofde.
Often the legitimacy of birth con­
trol is justified because of the eco­
nomic question. As a matter of fact,
birth cemirot is usucdly paaclicsed by
those of the middle and well-to-do
classes. lu d ch ^ recognizMi, how­
ever, ezoei^micd oases where birth
ocHitrol is permitted: In certain asses,
to be sure, whme heedth is involved,
the Rabbis (See the Responsa litoa-
ture) have indicated methods fca‫־‬
legitimate birth control. In such
cases, the katy should not tedte the
law into teeir own hands, but slfould
seek counsel from the pr0f»r
religious authorities. Indiscriminate
birth control is against the law of
God, "Be fruitful and multiply."
It has often been stated that the
mother who bears many children
loses her health. There are statistics
to prove that maternal longevity is
associated with large families. Not
the bearing of children, but igno-
ranee and the lack of medical care
have in most cases been the real
causes of disease and death. A
physician of standing wrote in one
of the British Medical Reviews as
follows: "An experience of well over
forty years convinces me that the
artificial limitation of the family
causes damage to a woman's nerv­
ous system. It makes her not only
sterile, but also nervous, and gen­
erally poor in health." Fibroids and
neuroses of various kinds are trace­
able, according to the testimony of
leading physicians, to birth control.
I have found that birth control is
largely responsible for the breadc-
down of the stability of the marriage
bond. And one-rcx>m hotel suites
or expensive two-room apartments
occupied by tens of thousands of
married people are evidences of a
preconceived determination on the
part of the so-called better classes
for birth control. As a result, there
is no real home life and a total lack
of the joy and rejuvenation of spirit
that children bring into a home.
It has been stated that a Icffge
fennily brings its attendant blessings
unto the chil^en therein. A large
family brings in its train self-reli-
once, generosity and resfxmsibility.
On the other hand, the one or two
diildren of the moctem home are
gmierally petted, self-opinionated,
and selfish. Furthermore, statistics
pffove that the third, fourth, or fifth
child is c55t to be the best; fca‫ ־‬the
first or second is most liabte "to
inherit some of the most outstaaKi-
2 2nd Commandment
ing physical and mental defects of
the p>arents.''
Judaism does not descend to the
low levels of men and women; it
lifts them up from these low
levels and pronounces the command­
ment as a blessing. “Be fruitful and
multiply."
SECOND COMMANDMENT
CIRCUMCISION
The second commandment, found
in Genesis, 17:10 states: "This is my
covenant, which ye shall keep be­
tween me and you and thy seed
after thee: every male among you
shaU be circumcised." Our com­
mentators point out that the Jew is
perfected physicaUy through circum­
cision and spiritually through ob­
servance of Judaism.
Dr. Abraham L. Wolbarst, special­
ist in Genito-urinary diseases, in an
article entitled "Is Circumcision a
Prophylactic against Cancer?" sum­
marizes the question as foUows:
The incidence of penile cancer
is approximately 2 per cent of all
cancers in the male. All students
of cancer are agreed that this
cancer rarely, if ever, has been
recorded among Mohammedans
and Jews, who practice circumci­
sion in early life.
Records of hospitals, confirm
the absence of such cancer in
Jews. In two Jewish hospitals in
New York, not a single ccBe was
observed in a total of 958 cases
of male cancer, all of the patients During the Crusade, millions of
being Jews.
The following serves to corroborate leaders, deemed it a religious cct to
the authencity of Dr. Wolbarst's
reports:•
A few years ago we commented
in this column on a paper by
Dr. A. L. Wolbarst, in which he
claimed to have poved that
penile cancer never occurs in
!)ersons who have been arcum- **61‫‘ ־‬V m u m tm d ! ‫ ס ס‬.** L m d m .
cised in infancy. We then ex­
pressed a lingering doubt whether
the statistical data on which the
argument was based were suf­
ficiently reliable. Since then, Dr.
M. Sorsby, ** in his study on the
incidence of cancer among Jews,
has shown that Jews and Moham­
medans enjoy complete freedom
from penile cancer, and in this
issue. Dr. Wolbarst contributes
further evidence which estab­
lishes this fact beyond doubt.
In the previous article, we noted
that Jews are free from penile can­
cer because of their observance of
circumcision. It is interesting to note
another fact about the absence of
a certain type of cancer among
Jewish women who observe our
laws of family purity. I quote from
The Lancet, Jan. 16, 1932, page 147;
For Jewish women observing
the Mosaic code. Dr. Sorsby
demonstrated a lower incidence
of cancer of the uterus, as com­
pared with Gentiles, and ascribed
it to the insistence of the Mosaic
code on sexual hygiene.
The penalty for not observing the
commandment of circumcision is
"Kores," excision.
The Jewish male child is circum­
cised, giving his own blood to be
united with God. Israel never takes
the blood of a non-Israelite as part
of its religious observance. When
we think of the Christian Crusoedas,
mankind may well stand entranced
at Israel's perpetual self-sacrifk» at
the altar of the world's persecution.
Christians, led by their religious
shed the blood of the Jews as cm
atonemmit on their mcmch to the
Holy Land. Dean Swift has and,
"Too many p e o p le have enough
religion to hate, but not enough to
*
love.''
^. .
Thm W w t 119 1 PL 99l
m i
t k • tawet HU, 1• pl IlM.
4th Commandmmiit
"And he that is eight days old
shall be circumcised." We wait until
the eighth day so that the infant
should have passed through a
Sabbath, so that when he enters the
covenant with his sign, he shall also
have passed through the other im­
portant sign, that of the Holv Sab­
bath, as we read in Exodus, "Where­
fore the children of Israel shall keep
the Sabbath. It is an ‫" אות‬a sign"
between me and the children of
Israel forever.
The earliest possible infancy was
chosen so that the pain to the child
be reduced to a minimum.
THIRD COMMANDMENT
The Third (Dommandment is found
in the 32nd Chapter of Genesis,
Verse 33, "Therefore the Children of
Israel shall not eat of the sinew
which shrank, which is upon the
hollow of the thigh, until this day."
This includes the sirloin steak that
covers the sinew. This commandment
came as a result of Jacob's success­
ful combat against the evil force of
Esau. Symbolically, we shall meet
our enemies as Jacob did and e­
merge successfully. But, like Jacob,
who became lame, we must be will­
ing to pay the immediate price of
victory.
We are now engaged in a great
st^ugg^e against Nazism and Com­
munism. In order that the Allies may
be victorious, they will have to pay
a tremraidous p ice for the victory of
freedom of thought and of faith.
The your^ medical student fore-
g o ^ all socied life so that he may
pass his course in the medical
school, and thus reach his gtxri—
the status of a cfcjctor of medicine.
He has to pay tl» price for his vie-
tOTy, the attcdnmmt of his g o a i.
However, when it comes to the spr-
itued victory that every Jew a n d
Jewe^ should constantly endeavor
to attain, some of us are unwifih^
3
to pay the price. The young student
will attend classes on Saturday. The
business man will start out in life
by breaking the Holy Sabbath. Peo-
pie generally, in order to ape their
neighbors, will break the lewish
dietary laws or any of the com­
mandments either because they do
not seek the greatest victory of the
Jew, loyalty to Glod and His faith,
or they are unwilling to pay the
price.
Like Jacob of old, who was cured
of his lameness when the sun rose,
so too do we overcome the many sac­
. rifices we may have to make in the
pursuit of our goal, be it physical
or spiritual. Let us, in conformity
with the letter of this law, under­
sand its spiritual significance, name­
ly that every victory has its price.
FOURTH COMMANDMENT
The Fourth Commandment in the
Bible deals with sanctification of the
new month and the intercalation of
an additional month (the making of
a leap year).
The basis for this is found in
Exodus, Chapter 12, verse 1, "This
month shall be unto you." The im­
portance of setting the months cor-
reedy was that the holidays should
occur at their proper times. The same
thing is true in regard to the crea­
tion of the leap year. Our monthly
calendar is based on the moon and
our festivals on the sum.
In Temple times, when two ob­
servant Israelites appeared before
the Beth Din and declared that they
had seen the new moon, then by
their testimony, that day was sancti­
fied as the New Moon. The Beth
Din was composed of ordained Rab­
bis who received the same type of
ordination a s Moses and Aaron. In
other words, they were the great^t
and most pious of their time.
It takes the moon 29V2‫ ׳‬days to
revohre around the earth, Tim Ife-

brew word for month is "Yerach,"
‫ ירח‬which also means "moon."
The word, "(Zhodesh," meaning the
month's renewal, is also called the
‫ מולד‬, "Molad." In leap years the
first Adar has 30 days and the sec­
ond Adar has 29 days. In some
years, Cheshvan and Kislev are not
always respectively short and long.
In some years, both are long or both
are short. The variation is designed
to prevent the Day of Atonement
from coming immediately preceding
or following the Sabbath, because
it would be harsh to have two con­
secutive days of total abstinence
from work. On the other holidays,
you may carry, cook, bake, smoke,
etc.
We divide the lunar hour into
1,080 parts instead of 60. There is
a difference between the solar and
the lunar year of 10 days, 21 hours
and 204/1080 of an hour. It is im­
possible to divide the solar y e a r of
365 days into 12 months because
the Bible indicates that they are to
be lunar months.
Since the Bible says that Pcssover
must be in the month of spring and
Succoth in the period of harvesting,
if we simply allow the lunar year
to proceed without any leap yeare,
in the cour^ of time we would
celebrate Passover in the winter and
Succoth in the summer. For that
reason, the lecp yecn‫ ־‬wcs instituted
and we have 7 leap years in every
19 years. Because we lo ^ in each
y«3r about 11 days, in 19 years the
loss amounts to 2M days, or 7
months. Thus we have 7 y e css
in 19 yectts. The lec5 > years occur
in the‫ ־‬third, sixth, eighth, eleventh,
fourteenth, seventeenth and nine-
t«KS& years of eotdi 19 yecr cyde.
In &is way, we harmtHiize the solar
and die luncer years. When leap
yecs' occum, we add another mondi
to Adar, calling it Adar R. There is
a chderence of ppnion as to whether
^ setting of the a e v moon and
5th Commandment
the creation of the leap year are
seperate commandments. According
to Maimonides (Rambam), they are
one, and according to Nachmonides
(Ramban), they are two. The Law
is with Maimonides. Since Hillel,
(the Palestinian), the months and the
years have been set according to
the astronomical ccdendar, which he
arranged.
The sanctification of the month
and the season is dependent upon
Israel, while the sanctification of the
Seventh Day' is not up to Israel. The
first seven days represent God's
creation. Israel sanctifies time. Israel
takes a new moon day or any other
day, like Passover, Tabernacles or
Pentecost, which would have been
ordinary, secular days, and trans­
forms them into consecrated, up­
lifting days of our lives. Thus, in
exile or persecution, the Jew is a­
bove time. He even makes a holi­
day out of a blackout day in his
life. This thought was suqc^sted by
a remark of the late Chief Rabbi
Kook of the Holy Land.
FIFTH COMMAMIIiOfT
THE PASCAL O F F E S W G
The Fifth Commandment bids us
to bring, on the afternoon of the
14th day of Nison, a male lamb of
the first year, without blemKh, or
a male goat within its first year. This
was the Pascxd offering. See Exodus,
Chc^jter 12, verse 5. It is farther scdd,
"The whole congregation of Israel
shall slaughter it towards evening".
The Pascal Iamb was to be ecden
after the holiday meal. They were
to partake of it after their hunger
was satisfied. The reason for this
is that they should eat the Pascal
Iamb "for the sake of carrying out
the mitzvah" and not to saatisfy the
physical cqppetite.
It is signifioant that the first act
of the naticai was to bring a sadi-
fioe. This was to teadi lan^l that in
 9th Commniidment
order to build up a proper nationaltive commandment forbidding us to
life, one must be p re p a r^ for sacri­
eat of the Pascal Lamb, either in a
fice. raw or in a boiled state. The Bible
Why was a lamb and not a larger says, "Eat not of it raw, nor sod­
animal chosen for the Passover den at all with water, but broil it
sacrifice? The Rabbis say that dur­with fire." (Exodus, Chapter 12,
ing the month of April, which has verse 9.) The water referred to in
the lamb as its sign on the Zodiac this verse includes any liquid or
circle, and which w c b the time when
fruit juice. The punishment for the
the Egyptians especially worshippedviolation of this commandment was
the lamb, the lamb was chosen to stripes. We were bidden to eat the
demonstrate the omnipotence of Pascal Lamb only when it was
God, the Holy One Blessed be He, broiled because that was the way
and to show that these idols were the princes and freemen ate their
not worthy of worship and adora­ meat. The poorer classes could not
tion. The lamb was also chosen not afford this. Broiling causes the quan­
only to discredit idolatry both in the
tity of meat to shrink, whereas boil­
eyes of the Egyptians and the Israel­
ing causes the meat to become in­
ites, but also to show that all theflated. The poor had to consider all
stars and planets were subservient this.
to God's will. Furthermore, broiled meat also
The blood was sprinkled on the indicates haste. The Israelites were
outside door posts in order to giveforced to leave Egypt in haste and
the matter publicity. The lamb was therefore they had no time for any
roasted in order that the air might
but the most speedy process of pre­
be full of the odor, so that the paring their food.
Egyptians might not be mistaken as The 8th commandment bids us not
to what was going on. The head, to leave any meat of the Pascal
legs and entraik were kept together
Lamb over for the next morning,
namely for the ISth day of Nison,
so that the Egyptiams could clearly
see that it was a lamb which was for the Bible says, "And ye shall let
nothing of it remain until the mom-
being offered. All this, of course,
was done to further discredit the ing" (Exodus, Chapter 12, verse 10).
worship of the lamb as a god. The reason for this is that princes
and freemen do not have to be eco­
^ and Ml COIffldAIflDi^rrS nomical and leave meat or other
THE PASCAL UMB food from one meal to another.
The 6th Commandment deeds NINTH COMMANI»«ENT
with the eating of the Pascal Lamb. THE HQHOViU. OF THE LEAVEN
This commaraiment had to be car-
r i ^ out on tfas night of the I5fc of The 9th oommarKhnent dec^ with
Nison, "And tiMiy &all eat the meat the removal in thought and in d ^ d
on that ni§d»t, broiled with fire ' of leaveiMd brecKt On fee 14fl1 day
(Exodus, Chapter 12, verse 8). Each of the month of Nison, cdl leavmied
r>ersc»1 was to eat at least a ‫כזית‬ breed is to be rmnoved horn our
a porhem the size of an olive. It is dw dh^js as we read in die Book
interesting to note that we have of Exodus, 12, viase 15. The
here the first positive commazui- pnpose of this cosnmandmmit is to
ment in die Bible enjoining ite to remind us of the miracles which
eat. ■ . . ■ ■ , w&ee praframed in Egypt, in oiir be-
The 7th Commandment is a n ^ e t - hedf.

Chometz, or leavened bread, is
to be removed not only from our
dwellings, but from any place where
it may be found, as for instance, in
the garret or in the wine-stall. It is
not, however, sought for in the syna­
gogue, where, as a rule, chometz or
leavened bread is not brought. One
must remove all chometz from his
home if he leaves it within 30 days
of the holiday.
According to the Bible, the expres­
sion ‫' תשביתו‬put away leaven
out of your house," means that if
we merely annul the leaven in our
mind and regard it as dust of the
earth, it is sufficient. But our sages
were afraid that we would not annul
all our leavened possessions whole­
heartedly. Therefore, they instituted
the search for and the burning of
the chometz. The question then a­
rose, if we bum the chometz, there
is no need for annuling the chometz
mentally. The answer is that one
might find some precious leaven and
fail to bum it. In that case, the men­
tal annulment would assist and
complete the removal. On the other
hand, it may be impossible or too
difficult for one to bum all of his
chometz. Therefore, the Rabbis insti­
tuted "machiros chometz" "the sale
of the leavened bread. In other
words, as is our experience, if one
has sold his chometz, he has very
little left, after the evening meal
before Passover. This, in brief, pre­
sents the law of the annulment, of
the searching, of the burning and of
the selling of the leaven, the cho-
metz.
TENTH COIim11ra»«ENT
The 10th Commandment bids tis
to eat unleavened bread on the I5th
of Nison. We must eat unleavened
bread on the Seder night, for it is
written, "On that night ye shall eat
Matzohs" (Exodus, C31c5^ 12, v e r»
18). In other words, during the re*
10th Commandmrat
maining days of Passover, the eat­
ing of Matzohs is optional. We may
eat cxtke, for instance, or any other
food that is not leavened.
The kneading of the dough for
Matzoh must be done as speedily
as possible so as to prevent fermen­
tation. So, too, the place where the
dough is kneaded must not be warm
so as not to induce fermentation.
Every step in the preparation of
the Matzoh must be made for the
sake of the Matzoh for Passover.
Thus we are commanded to eat
"Matzoh Schmura" for it is written
in the Bible, Exodus, Chaoter 12,
verse 17 ‫ושמרתם א ת הכ«יות‬ "Ye
shall watch the Matzohs".
What is "Matzoh Schmura"? There
is a difference of opinion between^
Mcrimonides on the one hand, and
the Rosh and Nachmonides on the
other. The Rosh and Nachmonides
hold that the preparation of the Ma-
tzoh begins with the kneading of the
dough, and from that time on every
step in the preparation must be
watched and performed for the sake
of the Matzoh. This is the type of
Matzoh most people eat on Pass­
over. However, Maimonides con­
tends that the preparation of the
Matzoh begins with the cutting of
wheat. Therefore, those people who
hold that the law is as Maimonides,
eat a special Matzoh ccdled Matzoh
Schmura which is supervised, not
only from the time of the kneading
of the dough, but from the time of
the cutting, and grinding of the
wheat.
There is a real distinction between
these two opanions. One holds that
w t»n we think of bread, we think erf
■ihe bakery where the dough is
Inxsatfed and baked, and the other
madntains that wh« 1 we think of
bread we have in mind the wheat
from whidi it comes.
 12d1. Iddi. ami 14fi1 Commandments
11th COmiAKDMENT
The 11th Commandment is a neg­
ative one, forbidding us to have
chometz or leaven in our domain
during all the days of Passover, for
it is written in the Bible (Exodus,
Chapter 12, verse 19) "Leaven shall
not be found in your houses for
seven days." Our rabbis have ex­
plained this to mean not only our
’houses, but also our possessions.
The purpose of this commandment
is to remind us of the miracle of the
exodus from Egypt, namely that we
left Egypt in great haste, and we
had no time to tarry or wait until
the dough had leavened, as it is
vmtten in Exodixs, Chapter 12, verse
39, "And they baked unleavened
cakes out of the dough, because
they were thrust out of Egypt and
could not tarry."
If one gave his chometz (to be
stored for a period of time covorinq
the Pa^over holiday), in the hands
of another person or others gave their
chometz to be stored in his domain,
both violate this command. The own­
er must sell the chometz, and the
bailee must tremsfer his responsibil­
ity to a (j^tile. if one transgresses
this commandment by purchasing
chcanetz on PcBsover, he has vio­
lated thm‫־‬eby two commandments,
namely, not to see and not to have
cmy drometz on Ifosover, and is
punished by stripes.
Punishment by stripes is adminis­
tered only in the case of the violation
of a negative conuncardment. TTie
violation of the commandm«1t must
be accompanied by an action on
the part of the law-brec4er. Thte is
in TOntradistinction to o tm who al­
lows his chometz to remain in his
house during Passover, (without sel­
ling it). Alttough he has violated
the commandment (not to have dto^
metz in his possession on Passover)
neverthdess. he does n o t receive
strines. In othmr warefe, the law fe
‫זה אין לוקין עליו‬6‫לאו ע אין בו מע׳‬
"A negative commandment the vio-
lotion of which, is not done by an
act, is not punishable by stripes".
13th. and 14th
CC»1MANI»«ENTS
The 12th Commandment prohibits
eating food on Passover which,
thouf^ not completely chometz, is a
mixture of leavened and unleavened
iood. The Bible in Exodus, Chcqjler
12, verse 20, says ‫כל מחטצת לא‬
‫" תאכלו‬Ye shall eat nothing leav•
ened."
The Bible has anticipated by three
thousand years our Modem Pure
Food Laws, which are intencted to
prevent f<x^ adulterations. In the
Tcdmud and Gaonic literature, the
whole question of the effect of food
adultnants as it relates to Kashmus
is discussed in great detail.
Tto 13th Commandment forbids
an cpoetate Jew or an idolcrtor to eat
erf the Pascal offering, for it is writlm
in &codus, Chc^Jter 12, verse 43,
‫״‬ ‫כל כן נכר לא יאכל כו‬
shcril eat thereof." The word "alien"
refers to one who has estranged
hiinaelf from Judaism, or one w1k>
embraces idokrtry. The Pasced Lcanb
was entered as an evidence of our
trust in God, and our w illingn^ to
accept the Torah. Therefore, it fe
logicod that one who disbelieves cM
dife should not be eating tlto PcBoad
Land).
The 14th Commandment fcsbkls
mn‫ ־‬giving a strai^m‫ ־‬and a fmei^to-
« ‫־‬, ^ Pascal Lcd^ ,. ges a meal, for
it fe written in Exodus, Chester 12,
verm 45, "A strcaiger (ger) and a
fota^ ia‫( ׳‬tosrfuiv} ^lall lurf eat
d m w o f A foreigrmr meems one who
ha■ accepted c ^ y tlm 7 Noachicm
hsws, and a stran^r, is a gentile
*who was circumeixed but who chd
m ot tadbe nhicd bath for admission
irrfo ^ faith.
The Pasced Ixiaid} was erffered as
8 ISfli CoBOBtandxaeaat

a memorial of our entrance into the viding a fH-ivate teacher for our
true covenant with God. Therefore, children's religious education, and
it is fitting that only those who have have no thought of the large num-
come completely into the faith should her of children about us, then, when
participate in the Pascal offering. our children grow up and become
The 13th and 14th commandments friends with the vast throng of un­
refer only to Temple times as it was educated and irreligious young peo-
only then, that the PoKol Lamb was pie, we will, in all likelihood, lose
offered. our own children spiritually. Spiritu­
al epidemics like physical epidemics
know no boundary lines.
15th COMMANDMENT Thus the Bible set down the com­
The 15th Commandment tells us mandment of the Paschal Lamb
that no one may take his meal of meal, as the lesson of group respon­
the Pascal offering, and eat it out­ sibility.
side of the group, as it is written in
Exodus, Chapter 12, verse 46 “In one 16th COMMANDMENT
house shall it be eaten." THE PASCHAL LAMB
The Pascal Lamb in itself repre­
sents Israel's preparedness for sacri­ The 16th Commandment bids us
fice. It sacrificed the Lamb, which not to break a bone of the meal of
was the idol which the Egyptians the Pascal Lamb, for it is said in
worshipped, and put its trust in God. Exodus, Chapter 12, verse 46, "Nei­
Sacrifice, in order to be successful, ther shcdl ye break a bone thereof."
must be practiced not merely by Since we became a princely, free
individuals, but by the whole group. people, it ill befits us on the holiday
A Moses, or a Mattathias or a great celebrating that event, to grovel
rabbi can show the way. However, with bones and to break them as
unless he succeeds in inspiring the dogs do. Here we have, first, the
group to follow him, that group will evidence of what the rabbis say
not be spiritually succesful. that “where there is wealth, there
The familiar Jewish expression has should be no sign of poverty." A
it, “We cannot make Shabbus for man who enjoys wealth should not
oiarselves." In oth^‫ ־‬words, we, as stint in his household expenses, and
individuals, may observe the Sab­ certainly not in regard to charity.
bath and be smugly contented and We must not act “small" where we
satisfied. If, however, we fcdl to help can afford to be liberal. Secondly,
make Sabbath observance pcesible we have here a law which raises
for others, when our drildren grow our status as human beings. The
up, we will find to our utter dismay rcfcbis have always made the point
the problem of finding for them Sab- that because God hcDS created us
bath-ol^rving pc^tions. Some men <d)0ve the beast, we are to indicate
may be content with their prayers the fngher kingdom which we enjoy,
in the bcaest ami mc»t uninviting both by the way we eat and the way
room, but imless tl»y make provi- we live.
sicm k x fim, beautiful, orthodox The question may be raised, why
Synagogues, our (dutdren when they do we need all th e ^ detailed c&ce~
grow up amid modem luxurious monies to remind us of the Exodus
surroundings, will r^3el ami turn to from Egypt. I wonder if we ever stop
conservative or reform Synagoguira. to consic^ that cdl life is made up
If we a re contented mmely in pro­ loo-gely of oeremany. What is a cere-
ISttt Comzncmdiimit
mony? A ceremony is a physical
act which expresses a spiritual idea.
Let me illustrate. If you meet a lady
in the street and raise your hat, this
is a ceremony which expresses by
the physical act, the spiritual idea of
gallantry. When you shake hands
with your neighbor, this is a physic­
al act expressing the spiritual idea
of friendship. When, you salute the
flag, this is a ceremony expressing
a spiritual idea, namely that of civic
loyalty. If we fail to do any of these
ceremonies, we would be considered
as unqcdlant, unfriendly and dislov-
al. It is only when it comes to reli­
gion that we balk and speak of "so
much ceremony".
The ceremonies of religion are
intended as means to an end. They
are life's spiritual amenities. They
raise us from mortal day to im­
mortal spirits, from passion to purity,
from irresponsibility to duty. Now
we can understand why we have
the many ceremonies connected with
Passover - to remind us that we are
to be free men and women, "masters
of our fate and captains of our
soub." We caimot have too many
ceremonies to keep us constantly
spiritually fit and to give us the
moral fib^ and ethical stability that
make for religious vitality. The more
commandment we follow, the less
is our danger of going wrong. The
Torah, in view of its very minute and
detailed exactions indicates the safe
road for every individucd- to travel.
Some people might say, "I am a
good man. I do not need all these
commcmdments.'' My answer is, "If
we cdlow oursdves merely to come
into contact with life without the
®inc^Iing ii^uence of religion, life
will 0136‫ כס‬us to Kanpaomise, control
us oqkI our cffiginad good
p in d p l^ with whidi we started out
in our youth.'' You cannot touch
pitch asKi remain c le a n . O n the other
hand, a wicked man who will join
a sytK^pgue and thmi, J^oause of
9
his environment, will attend the syna­
gogue and perform the ceremonies
of religion and the practices that the
synagogue enjoins, will emerge a
better man, charitable and spiritual.
There is a saying that even “rocks
can be hollowed by the constant
dripping of water. So too will the
constant ceremony break into even
the hardest heart and influence the
meanest person.
These ceremonies as they relate
to the story of the Exodus from Egypt
are intended to impress upon us our
status as Jews, as free men elevated
from bondage and idolatry to reli­
gious freedom and democrcKry.
17th COMMANDMENT
The 17th Commandment states
that an uncircumcised person, be he
Jew or Gentile, may not eat of the
Pascal offering, for it is written in
Exodus, Chapter 12, verse 48, "For
no uncircumcised person shall eat
thereof." As far as a Jew is con­
cerned, this can refer to one whose
brothers died because of circumci­
sion. According to our law, if two
succeeding brothers have died be­
cause of circumcision, the third
should not be circumcised. However,
he may not eat of the Pascal offer­
ing, because he who participates in
the Pascal offering must be prepared
to, or be capable of shedding his
own blood. He may eat, however,
of the Matroh and of the bitter herbs.
If one failed to circumci^ his chil­
dren, neither he nor they may par-
tiapate in the Pascal offering be­
cause the parent did not organize
his family and his household to be
prepared for sacrifice. Accordingly,
he has no right to participate in his
people's sacrifice.
ISlii COMMAM»4ENT
The Law Ae FlnA-Bun
The 18th Commcmdment bicfe us
10
to sanctify fee first-born, as it is
written in Exodus, 13: 2, "Sanctify
unto me all the first-born; whatso­
ever openeth the womb among fee
children of Israel, both of man and
of cattle, is mine." There is no sane-
tity so far as the beast is concerned.
The only animal among the unclean
cattle which has been singled out
for sanctification is the donkey. It is
redeemed, not by sacrifice, but by
giving a lamb or sheep in its stead
to the Priest. The first-born of the
cattle was given as a gift to the
Priest, who in turn offer^ it as a
sacrifice. Outside of the Holy Land,
the firat-bom is either sold before it
is born, or it is sent out into the
field until it receives a permanent
blemish so that it wiU be unfit for
sacrifice. •
Many are the spiritual lessons we
may derive from the law of fee first-
bom. We cn‫־‬e commanded to give
evidence of fee fact feat all first-
fruits are to be sanctified. If we
begin life wife fee thought feat we
are going to observe the Sabbath
and give diarity, for instance, during
the rest of our lives, it becomes
natural and easy for us to be reli­
gious and charitable, ‫״‬nie whole of
our lives is then made sweet, noble
and finer becemse of the conseaa-
tion of beginnings.
If, in the life of our childrmi, we
!to it first t o secidar fredning of the
pubhe sefeoed and fee ptoisure ^ e k -
ii^ of t o "group" c to fee summer
camp, and leave reUgious educa­
tion until t o age of elevmi cx tw^ve,
we wiM invaricfely be disc^^xtoed
in our dhSd. Such a ctod becom e
materictotic, s^x^sistk;. ptecEsare-
s«dd 1^ and sedfufe. It will be vmy
fefficuh for it to make a sacrifioe for
its parents cff t o community.
The reasem for this is <q:^x3rent.
We have sown t o seeds of self-
induigmice in the formative pmiod
of fee child's life. It has not been
ta u ^ t t o tosmis of ndigi(»t,of saai-
IMii Commandmwit
fice for Giod, for parents, for duty
and for the community. We give our
chil<i‫־‬en a morsel of religious educa-
lion at the dose of their cdieady
spoiled childhood and expect it to
perform miracles. It cannot be dor»
that way.
I am reminded of the farmer who
said, "1 will not sow in the Spring.
I will wait imtil August." Yes, in
August he found w e e ^ of all kinds;
the ground was spoiled. It was too
late to do much any longer. So, too,
with our children. Their beginnings
must be consecrated with religious
training, so that they may be strong
enough to fight off fee weeds of life,
of materialism, secularism and pleas­
ure-seeking as ends in themselves.
19th C O M M M m tm tT
The 19th Commandment bids us
not to eat chometz on Passover, fear
It is said in Exodus, Chapter 13,
verse 3, "No leavened bread shall be
eaten." This is to remind us of fee
exodus from Egypt. The Exodus re­
presents haste. There are times in
life when we should act quickly. Just
CE dough ferments through cteaiy, so
an ofportunity to do a go6d deed
may be frustrated through delay.
There are many people who say,
"Do not be impulsive." My advice is
thert, whenever an opportunity to do
good arises, we should let every
good im p u ^ ^ » a k out. A man was
asked to give a attribution. He tm-
swered, "What's the rmh?" Within
a short time, he died, and left the
good deed imdone. In fee recto of
fee gpod, tomorrow is fee eimmy of
today.
One of the Rockefellms told my
distinguished father-in-law, "It has
been our policy that what we have
to cpve for dtority tomorrow, we
give today. What we have to spend
on ourselves today, we ^Dend to­
morrow." CXir Refebis, more fean
1500 years ago, anticipated fee
21st Commandment
Rockefellers when they said in the
Talmud, "When a mitzvah comes to
your hand, do not let it become
chometzdik ." The Rabbis meant
that a good impulse should immedi­
ately be satisfied. A good impulse,
just like Matzo, should not be al­
lowed to ferment, to become chometz.
It should be given immediate and
quick rein and thus free us from the
mastery of the bad inclination within
each and every one of us.
Chometz comes from the five
species - corn, rye, oats, wheat and
barley. The law prohibiting the con­
sumption of chometz on Passover re­
fers to all times, to all places, to
males and females alike. One who
transgresses this law purposely is
punished by excision, and one who
transgresses it unconsciously must
bring a sin-offering of a lamb or a
goat. See Leviticus, chapter 4, verse
24-35.
20lh COMMANDMENT
The 20th Commandment bids us not
to have any chometz in our dwell­
ings during Passover, as it is written
in Exodus, 13:7, "And there shall be
no leavened bread seen with thee,
neither shall there be leaven seen
with thee in all thy querters." These
two statements are part of one com­
mand. In other words, the word,
"Chomete," and the word, "S'ohr,"
‫ שאור‬, are used to indicate that
there is no difference between that
which has become diometz and that
which causes chometz.
Let us note that chometz !■presents
revolution arid inflation. The Jewish
conception, however, is that freedom
cem only be g c o i^ through the
natural |»ooess of evolution.
In & ck1us, 6:6 and 7, are foimd
fhe four stages preparatory to the
actual exodus of the Jews from
ngyiA‫' ־‬Therefore say to tire chil-
^ 04 Israel, I am fte Lord; I WILL
®W G YOU OUT; and I WILL DE-
11
LIVER YOU; and I WILL REDEEM
YOU; and I WILL TAKE YOU UNTO
ME FOR A PEOPLE." Here we have
four stages of deliverance. In other
words, even God Himself does not
bring a sudden revolution into the
world. So too, when the world was
created; we find in Genesis, 1:4,
"And God divided the light from the
darkness."
Chometz represents revolution, a
sudden rise through fermentation
and decay. At Passover, we are bid­
den to put it out of our sight so that
we may remember that even the
break from slavery could not come
instantly without a gradual evolution.
In our dealings with men, it would
be well for us to understand that we
cannot accomplish great things in
life without an evolutionary process
that comes only through patience.
Impatience brings revolution and, as
a rule, havoc and ill-will in its trail.
Patience brings deliberate thought,
breadth of vision, constructive think­
ing and peace.
21st COMMANDftSNT
The 21st Commandment bids us to
tell the story of the Exodus from
Egypt. On the night of the 15th of
Nison, at the Seder, every one of us
according to our ability is to thank
God orally for all the miracles He
performed for us in Egypt, for it is
said in Exodus, 13:8, ” ‫ והגדת‬For
ye shall teU your son (household."
The story of the Exodus from
Egypt is an. evidence of mankind's
refusal to learn the lesson of history.
State and religion have both com­
bined to annihilate the lew, but they
have been frustrated by the speeded
providence of God• "Behold the
guardian of Israel neither sleepeth
nor slumbereth." Man writes history,
and W-R-I-T-E-S it poorly. God, in
turn, R-I-C^H-T-S it, and of course,
does it nobly.
At the Se^r, we also ponounoe
12
a benediction on the bitter herbs,
indicating that we accept from God
the bitter as well as the sweet. As
a matter of fact, none of us knows
whether the bitter has not been
meant to be a discipline, as well as
the sweet a test, from which we are
to emerge into a larger, greater,
grander life. Thus, the Royal Bard
declared in Psalm 101, ’’O Lord, if
it be kindness, I sing; or if it be strict
justice, I sing."
The word "Seder" means order.
One of the reasons we do not make
headway in this country is that we
lack vision and organization. I am
thinking now of orthodox Jews, and
have in mind the Union of Orthodox
Jewish Congregations of America.
We are too parochial. We cannot
see beyond the parish. We are afraid
to lose our identity in movements
beyond the four walls of our syna­
gogue. Even in our synagogue insti­
tutions we do not, as a rule, have
budgets and systematized methods
of administration in our various ac­
tivities.
One who does not participate in
the Seder services violates a positive
commandment.
22nd COMMANDMENT
The 22nd Commandment deals
with the redemption of the first male
born of the donkey, as it is said in
Exodus 13:13, "Every first born of
the ass thou shalt redeem with a
lamb." The redemption must take
place within thirty days of its birth.
If its owner has no lamb, he may
pay the cost of an average lamb
instecri. The redeeming lamb be-
comi^ as a ”common possession" of
the Prieste. This means that it n ^ d
not be sacrificed upon the altar.
01» purpose of this commemd-
ment is to remind ws of the plague
of the firat beam in Egyfrt. Tbete is
a t o a rcdhbinic trcsliticsi th at tl»
ckmkey w m distinguished frean the
23rd and 24lh Conmiandnmits
other beasts and declared sacred
because it acted as Israel's burden
bearer in the Exodus from Egypt.
Even today, in the Orient, it is not un­
common to see a lev/ riding on his
donkey instead of using a carriage
or automobile.
There is a rule that we may in­
crease the status of holiness, but
never decrease it. Therefore, if a
mule, which is a lower form of ani­
mal, is born of a donkey, it need not
be redeemed. It seems that Gk>d, in
His schema of creation, planned that
the lower forms of existence should
serve the higher. The mineral king­
dom, for instance, serves the vege­
table kingdom; the vegetable serves
the animal kingdom; and the animal
serves man. (This, perhaps, explains
the theory behind sacrifice—that the
offering of an animal serves man as
an atonement for his sin.) Man, in
turn, serves God, Emerson, in his
essay on ’’Nature," gives voice to
the thought underlying this scheme
of creation when he says, "A thing
is good only so far as it serves."
These laws in regard to the re­
demption of the donkey pertain to
the possessions of all men and wo­
men, excepting those of (Dohanim
and Levites.
23rd AMD 24th
CC»««ANODi@nS
The 23rd Commandment bi<fc us
to break the neck of tl» donkey in
the event that it is not redeem ed
(as is ordered in &e 22nd Com­
mandment), for it is written in Exo­
dus, 13:13, "If thou wilt not redeem
it, fcen thou shalt bneak its neci."
This m easure is a im ^ at punishing
the negligent o w i^ . The rmck wee
brobmi by m ear^ of a n ax, so that
t}» ^m key slK>udd not stiver. If a
donkey d i ^ before it was redeemed,
it bad to be buried because of the
scsKihty edtaching to its body.
Tbe 24d1 Cbmmcaadment foibids
25th Commandment
us to walk outside of the city limits
on the Sabbath, for it is said in
Exodus, 16:29, "Let no man go out
of his place on the seventh day."
The Rabbis define "out of his
place” as an area of 2,000 square
cubits, basing their calculation on
the measurement of boundaries
found in Numbers, 35:5; "Ye shall
measure from out of the city on the
east side 2,000 cubits, and on the
south side 2,000 cubits, and on the
west side 2,000 cubits, cmd on the
north side 2,000 cubits." Thus 2,000
cubits beyond the city's boundary
line is still considered "his place."
One may not go further on the Sab­
bath without an "eruv.".
This commandment serves to em­
phasize the meaning of the words in
Exodus, 20:11; "For in six days the
Lord made heaven and earth, and
rested on the seventh day.” In com­
memoration of God's day of rest, we
are to remain in one environment on
the Sabbath and not to walk great
distances except for a leisurely prom­
enade.
The Torah repeatedly urges us to
use the Sabbath for rest and medita­
tion. The Sabbath is to be a day of
joy and spiritual refreshment. Travel­
ing from place to place diverts our
minds from the true nature of the
Sc±)bath.
This commandment is to prevail
everywhere, at all times. It is in­
cumbent upon all men and women.
CC»fl4ANI»IQlT
The 25th Commandment begins
with the wards, "I am the Lord thy
God who brought thee out of the
land of Egypt, the House of Bond-
°ge. . . '‫( ־‬EjkxIus 20:2) It bids us
believe ttiat there is one God in tie
world Who is the inventor and the
cause of ail existence, and feat from
His power and desira everything
that was, is. and will imre^nsr be doth
emanate. It is as if God so ^, " ^ e w
13
that there is God in the world." The
word, ‫" אנכי‬I am,” announces
the fact of His being. He declares,"
. . And I took thee out of the Land
of Egypt. . " so that men's hearts
should not be persuaded to take the
whole events of the Exodus, the free­
dom from bondage and the slaying
of the Egyptians as an accident, but
would know that it was the design
of the living God, in fulfillment of
his promise to our Fathers—Abra-
ham, Isaac and Jacob.
Belief in God is the foundation of
knowledge. He who does not believe
in God denies the very foundation
of the world and has neither portion
nor merit in Israel. The existence of
the world cannot be explained with­
out God. When questioned concern­
ing this belief, one should unhesitat­
ingly reply that it is the faith of his
heart, which he will not relinquish
even in the face of death.
It is well for one to express, articu­
lately, this belief in God. While we
are not to argue, we may profitably
discuss it. When men argue about
religion, they generally become ac­
rimonious and unbrotherly, and thus
irreligious. The older I grow, the
more I realize that it is our function
to present and to discuss religion,
but rarely, if ever, to argue. If a per­
son is willing to have an open mind,
he will find himself able to philoso­
phize about God and thereby be­
come wiser and haj:pier.
It is interesting to note that the
25th Commandment, to believe in
God, begins, "I am the Lord thy God
who brought thee out of the Land of
Egypt, . . . " It is not urged upon us
as a matter of credulity, but rather
a s one of knowledge or experience.
Our Rcdbbis point out Ae fact that
if Ihe commandment read, " I am
the Lord thy God who created heav­
en and earth," instead of "who
brought thee out of the Land, of
Egypt," consciousness of God would
be li^ e d with Creation, and we
14
would have to accept God on faith.
But since the story of Egypt is re­
ferred to, it is no longer a matter
of hearsay but rather an actual his­
torical happening, which was wit­
nessed and experienced by three
million souls. Furthermore, the story
of creation would tell us only that
there was a creator, a Supreme
Cause, but not that there is an Om­
niscient. Introspecting Judge of hu­
man affairs. One Who also bestows
the spirit of prophecy upon mortals
so as to have intercourse with hu­
manity and to inform them of His
wish and pleasure. All of these
things were evidenced in God's
dealings with Egypt and in the re­
demption of Israel through Moses.
It seems to me, also, that the latest
in modern science, the theory of
relativity, would tend to indicate that
all things are related to a unity.
That unity is God. The late Professor
W. M. Haffkine, an outstanding bac­
teriologist, said:
"The faith which binds together
the Jews has not been harmed by
the advance of research, but, on the
contrary has been vindicated in its
profoundest tenets. Slowly and by
degrees. Science is being brought
to recognize in the universe the
existence of One Power, which is of
no beginning and no end; which
has existed before all things were
formed and will remain in its integri­
ty when all is gone, the Source and
C3rigin of all. All things perceivable
as matter and force*are subjected to
His inquiry and designs."
Not only is the commandment to
believe in God based on our fore­
fathers' experiences in the Land of
Egypt, but even modem science
serv® to reinforce this belief. The
sum total of the scientific discoveries
of all lands and all times is an ap­
proach to our sublime chant, "Adon
Olam,” which is here translated:
"Master 04 the Uaiveiss"
“He is Lord of the universe, who
26th Commcmdment
reigned ere any creature yet was
formed;
At the time when all things
were made by His desire, then
was His name proclaimed King.
And after all things shall have
had an end, He alone, the dread­
ed one, shall reign;
Who was, who is, and who will
be in glory.
And He is one, and there is no
second to compare to Him, to con­
sort with Him:
Without beginning, without end:
to Him belong strength and dom­
inion.
And He is my banner and my
refuge, the portion of my cup on
the day when I call.
Into His hand I commend my
spirit, when I sleep and when I
wake;
And with my spirit, my body
also: the Lord is with me, and I
will not fear."
In the Thirteen Creeds of Mcrimon-
ides, the second and third read as
follows;
"I believe with perfect faith that
the Creator, blessed be His name,
is a Unity, and that there is no
unity in any manner like unto
His, and that He alone is our
God, who was, is and will be.
"I believe with perfect faith that
the Creator, blessed be His name,
is not a body, and that He is free
from all the accidents of matter,
and that He hcs not any form
whatsoever.”
This is the commandment of all
commandments, that has no set time,
for all the days of a man's life he is
obliged to be with this thought,
Bcanely the existence and presence
of God.
26th COhO«ANDMQIT
The 26th Commandment bids us
to believe that there is no oth®■ Gcxi
27th. 28th. emd 29th Conamandments
beside the Holy One, blessed be He,
for it is said in Exodus, 20:3, "Thou
shalt have no other gods before Me."
Mcdmonides said: "You will never
find Scripture to say ’other gods'
except concerning the faith of the
heart or the mind, but never in
regard to action." You cannot make
a god in form, but only in spirit. We
are to have no mental reservations
or hankerings after idolatry. We are
not to delude ourselves by saying
we love art, and thereby exhibit
idols. Idols should be defaced or
disfigured.
The basis of this commandment
is revealed by its details. Anyone
who ascribes godliness to any ere-
ated being, for example, even though
he may admit that God rules over
him, nevertheless transgresses the
commandment, "Thou shalt have no
other gods." There is no partnership,
no sonship with God. This is piquant­
ly expressed in the Machilta, (the
Halachic Tancdtic commentary on
the Book of Exodus) where, on the
words, ‫ אלקים אחרים‬we have the
following comment: "Are they gods?
Has it not been sedd they are not
gods? But (the answer is) others call
them gods."
Our Rabbis also say that when
one loses his temper it is as if he
serves a strange god. Why? Because
when one allows a fit of anger to get
the better of him, he feels independ­
ent of all, even of God Himself, and
thus allows anger to control. In the
Zohar, the Kabbalistic commentary
on the Bible, we read; "Kol Ha-
koyas K'eeloo Oh-vahd Ahvado Zaw
Raw." "He who loses his temper is
as if he worshipped an idol." One
of the methods of curing anger is to
think of death; ‫־‬then this strange mal­
ady may diseppear.
This law prohibiting idolatry pCT-
tains not only to Jews, but to aD
mankind, and is one of the Seven
Noachian Laws, which were given
15
for cdl the children of the universe
to observe.
27th. 28th.
and 29th COMMANIMENTS
The 27th Commandment forbids
us to make images, because they
may lead to the spread of idolatry.
It makes no difference whether one
actually makes the images or com­
mands someone else to make them
for him, for it is said in Exodus 20:4,
"Thou shalt not make unto THEE
any graven image." According to
this commandment we may draw
pictures or paintings, but not fashion
sculpture. This accounts for the lack
of physical art among Jews. When
one enters into houses of worship
of other faiths, one is forcefully struck
with the bold representation of hu­
man beings in icons, statues and
images before which people bow.
The 28th Commandment bids us
not •to prostrate ourselves before an
idol, for it is written in Exodus 20:5,
"Thou shalt not bow down unto
them." One may not do anything in
front of an idol that will make him
appear to be worshipping it, as, for
instance, picking up coins before it.
One who transgresses this law in­
tentionally is subject to excision. If
he is warned and still transgresses,
he is to be stoned; if he does so un­
wittingly, he is obliged to bring a
sin offering.
By the 29th Commandment, we are
bade not to worship in any manner
any idol, whether it be customary
to do so or not. Any form of the four
methods of worshipping an idol is
prohibited. These methods are bow­
ing, sacrificial offering, libation of
wine, and the sprinkling of blood.
Some idol worship entails disgrace­
ful actions, as the worship of "Peor,"
which includes lewdness; the wor­
ship of ■'Markulis,‫• ״‬which involves
the throwing of stones; or the wor-
^ p of "Chemosh," which requires
 16
the casting of one's hair to the idol.
One might think that these acts bring
such discredit upon those who per­
form them that the disgrace should
be sufficient ptinishment. Neverthe­
less, the Bible, in the words "Thou
shalt not serve them," (Exodus 20:5),
expressly forbids any method of idol
worship.
30th COMMANDMENT
Not to take God's name in vain
The 30th (of the 613 command­
ments) bids us, --"Thou shalt not
take the name of the Lord Thy God
in vain." (Exodus Chapter 20 verse
7) This is the third of the TEN COM­
MANDMENTS.
The late President Theodore Roose­
velt in his world renowned address,
before the Egyptian people (on his
way to the African jungles), took
this commandment as his theme. He
pointed out how the nations in mak­
ing a treaty with other nations use
therein the name of God. This he
said as a rule, results in violation of
our commandment, "not to take the
name of the Lord in vain." He had
no illusions as to international mor­
ality.
Let us be on our guard to dis­
tinguish between a false and a vain
oath. There are different ways in
taking an oath, and using God's
name in vain.
1- To swear, for instance that mar­
ble is gold, is not a false cxith be­
cause everyone can see the marble
is not gold. Therefore it violates not
the commandment of swearing fals-
ly, but of swearing in vain.
2- One swears that stone is stone
or that wood is wood. This too is a
violation of the commandment be­
cause it is ewdent that stone is stone
and that wood m wood.
3- One tc&es an oath to do some­
thing or not to ck) something which
is impossible, as for instcsice, 1K>t to
30th Coznznandznent
sleep for three consecutive days or
not to eat for seven consecutive
days.
The fundamental thought behind
this commandment is that mankind
should feel it obligatory, that in men­
tioning God's name, one should be
circumspect, exact, and reverent. In
other words, the Bible wants us to
know that we should be guarded in
our speech. There must be no loose
talk. All that we say in God's name
should be uttered so as to glorify
and not to degrade His holy name.
It is interesting to note that the
Catholics have taken this to heart,
by promoting Holy Name societies.
30th COMMANDMENT
ON TAKING AN OATH
Today I want to discuss the whole
question of taking and annulling an
oath. When we take an oath, it is
generally due to excitement, envy,
or some weakness. Therefore we
have the practice that when a person
swears and is sorry afterwca^, he
comes to the Rcibbi who e‫נ‬q>lores
the {x>ssibilities which would dearly
and undoubtedly indicate tiiat if the
person were aware of the reed facts,
he would not have tedren &e oath.
This is called "charote", to sorry
for the oath.
A very him philosophic question
is now raised in regani to God. In
the Bible we find that God is pic­
tured as taking an oath. God, unlike
man, certcdnly knows all the facts of
the cme, pad, present and future.
How cem God ever have "drarole"
or be semry becaum of addihaa^
facts of which he was not ccamaous?
Yet we say that M<^s camuiled
God's vow. IhecmswerisnotttKjEtBe
underwent a change but cady fi»3se
cemtingend^ wlndi prompted His
depress of retribution-. Prayer plus
repmttcame medEos of the man or of
p e c ^ i n v o l ^ <Merent or new.
 31st Ccmanandmmt
the people involved, different or
new.
It is interesting to know, however,
that whenever God promises to do
good, that promise is fulfilled. On
the other hand, when God is de­
scribed as taking an oath He will
punish, then he is not bound to ful­
fill that oath because the element
of repentance is open to man. This
we find admirably e‫נ‬g‫נ‬ressed in the
Book of Jonah in regard to the peo-
pie of Ntoeva whom God vowed he
would destroy. But later when they
repented, the decree for destruction
was amended.
Our generation too can be spared
from finther destruction, if only like
the people of Nineva, we would both
pray and repent, so that God in tirm
would forgive us for the accumu­
lated revolt from Him.
31st COhO^ANDMENT
RE34BMBER THE SABBATH
(The 31st) or the 4th of the Ten
Commandments bids us to, - "RE­
MEMBER the Sabbath day." The
Rabbis say this means that one
should have forethought during the
week so that Sabbath desecration
should not face one suddenly and
become unavoidctole. If a woman
goes shopping, she should arrange
it so that her order should not be
delivered on the Sabbath.
The Setobath is so holy that it be­
comes jxirt and parpel of the Jew not
only cm the Sabbcrdi, but every day.
We ckase our dcrily prayera on Sun­
day by saying "today Is the first
day to the Sed^aath," ctnd tiien read
a fWlm. On Monci^ we conclude,
"This is flie secemd day to the Sc4>-
bath," etc., and on Saturday we «3y,
"Texlay is the Holy Sdbbath."
The Sabbath proper is invoked
through the Kiddush service and giv­
en a farewell through the Havdeuah
service. The Haddush is a ceremonial
17
which tends to create a spiritual
atmosphere in the home on Friday
evenings.
Wine is generally used lor the
Kiddush. The Tosolos (commentators
on the Talmud) point out that the
origin of the use of wine comes
from the Song of Songs, "let us re­
member our beloved with wine".
Thus wherever rememberance is re­
ferred to, wine is used. In other
words when we perform the Kiddush
service we offer a spiritual toast to
the Sabbath. However, if one prefars
bread to wine, then Challas may
be used instead, for the Kiddush
service.
The Kiddush is to be said wher­
ever we have our meal because as
the prophets declared "and thou
shalt call the Sabbath a pleasure."
Thus the Rabbis say that there,
where the means of pleasure is to
be found, namely at the dinner table,
is the Kiddush to be recited.
The law is that not only the man
but also the woman is obliged to
recite or listen to the Kiddush serv­
ice.
We usher in the Sabbath through
the Kiddush prayer, and we bid it
farewell through the Havdalah serv­
ice The word "Havdalah" means
“distinction". The purpose of the
Havdalah is to have us understand
that when we enter the new week
of industry, or business we are to
take into these secular pursuits the
Sabbath spirit of holiness. Industry
is to be employed not merely to
make a living but an honest living.
Fire’whidi starts tte wheels of in-
diistry going is symbolized iit the
H avdal(^ by the candk light
Another em anation of tiie sym-
of the Havdcdah is that
as we bEOKl tim haiKl, under the
Same d[ the candle light, to distin-
guidbi between darkness light
^ core we to make d ear a distinc­
tion b^w een the holy and ^ pro­
feme.
 33rd Commandmeni
There is still another explanation Rest, cessation from work, miqht
given for the Havdalah service. In be interpreted as the opposite of a
concluding the old week, we are to blessing because it seems as if no
take over into the new week a mes­ progress is made whilst resting,
sage of consecration. Therefore we therefore the commandment con-
begin by sanctifying the "five eludes with the words "therefore
senses". We sanctify sight through the Lord blessed the Sabbath day."
the candle, hearing through the re­ This means that God's blessings
cital of the prayer, smell through provide during the preceding days
the fragrance of the spices, taste what is needed for the Sabbath.
through the drinking of the bever­ To the unthinking, the injunction
age, and touch through the handling forbidding us to telephone, to ride,
of the ceremonials. etc., should be annulled in these
The Talmud in Berachos says, modern times. "These restrictions"
?‫" אם אין דעה הבדלה מנין‬if there says Chief-Rabbi Hertz, , "justify
is no knowledge whence do we know themselves in that the Jew who actu­
‫" הבדלה‬havdalah", how to make ally and strictly obeys these injunc­
a distinction?" We may well take to tions, and only such a Jew, has a day
heart this admonition of our sages. of rest." Such a lew not only rests,
If we have no knowledge of what a but is free from the nerve-racking
consecrated life should be how can week-day grind.
we make the Havdalah, the distinc­ I want to pay a deserved tribute
tion between the holy and the pro­ to the Sabbath observing Jew. Our
fane? If the Sabbath is spent in busi­ sages say, "Can there be any great­
ness, in material pursuits, or in secu­ er hero, than the man who faiows
lar pleaures, there can be no distinc­ that while he is in Synagogue on
tion in our lives between the sacred Saturday, his competitor's place of
and the profane. business is open and his is shut?"
Concluding the Havdalah service "Who are the mighty?" our Rabbis
we can say with the poet, ask. They answer in the words of
"A Sabbath well spent the 103rd Psalm, "They are mighty
Brings a week of content." who carry out His commandments."
To those of you who observe the
32nd COMMANDMENT Sabbath properly, I extend my ad­
Not To Work On The Sabbath miration. To those who have missed
the blessings of the Sabbath, but
The 32nd Commandment (or the who would like to learn to enjoy its
4th of the Ten Commandments) de- beneficence I take this means of
dares that not only we but our help humbly offering you my advice.
as well are not to work on the Sab­
bath, as we read in Exodus, Chapter
20, Verse 10 "Thou shalt not do any 33rd CCUdMANiadOIT
work, neither thou, nor thy son, nor Honor Thy Fadier cmd Thy Mother
thy daughter, nor thy ox, nor thy
maidservant, nor thy stranger within The 33rd Commandment (or the
thy gates." However, a gentile, say Fifth of the Ten Commandments),
the Rabbis should not be interfered concerns itself with honoring father
with if he wants to work on the Sab­ and mother, for it is written "Honor
bath. How much more broad-minded thy father and thy mother in order
and tolerant is this them the Christian that thy days may be iengthemed
Sabbath legislation, which deals upon the land which the Lord thy
with the «nne problem in some of Grod giveth thee."
our States. I was very im i^^sed a s I read
 34th Commandment
the introduction to Mesilas Yesharim,
where Moses Chaim Luzzatto makes
the point that the trouble in the
world is that we take cardinal rules
for granted, but we do not stress
them. Luzzatto says, “I have not writ­
ten this book to teach the reader
anything new, but rather to attract
his attention to certain well known
and generally accepted truths, for
the very fact that they are well
known, and generally accepted is the
cause of their being overlooked."
I feel the same is true in the physical
world. Air, sunshine, water, exercise
and rest are generally accepted as
necessary for our physical well be­
ing, yet we overlook them, perhaps
because they are so self-evident.
So too in the spiritual world the gen­
erally accepted morals and truths
are overlooked, as for instance, the
commandment to honor our father
and mother.
Since the father is usually less
popular with his children because
he restrains them and the mother is
usually more popular because she
yields to their wishes, the Torah
places the father first, so that one
should honor his father as well as
his mother. On the other hand, since
a child is apt to fear his father more
than his mother because the former
is the teacher of the two, the Torah
in the Book of Leviticus, Chapter 19,
Verse 3 commands "Ye sh^l fear
every man his mother and his
father," making it obligatory to fear
the mother as well as the father.
What is included in the term hon­
oring? The Rabbis say this means
one should, if necessary, feed his
parents, dothe them and lead them
to and from their destination.
The base for this commandment is
gratitude. One should alw t^s be
grateful to his parents for their kind­
ness, in bringing him into the world.
One should also show gratefulness
to God for one's parents, because
due to his pcorents he was created a
19
human being, and not a horse or a
mule.
The commandment to honor one's
parents, prevails in every place, and
at every time. He who transgresses
this law is to be punished severely,
because he not only dishonors the
parent, but dishonors God, who gave
him or her, their parents. If the Beth
Din or Jewish Court has the power it
is supposed to force the children to
carry out their obligations to their
parents.
Our religious law declares that if
the parent cannot support himself,
then the son must even go from
house to house in order to secure
food for his parents.
However, although the Torah en­
joins us to pay extreme regard to the
wishes of our parents, yet there is
one case in which parents may and
should be disobeyed, and that is
when they order the breaking of the
Sabbath or any of the Divine com­
mands. In such instances the author­
ity of the parents is overridden by
the higher authority of God whom
we and THEY are bound to obey.
(See Talmud Yevamos 5b and Baba
Metzia 32b)
It is interesting to note that the
law further provides that wherever
there is a conflict on the part of a
daughter, between husbm d and
parent, the daughter must remain
with the husband, because the as­
sumption is, thcrt as a rule, the father
and the mother because they want
to secure happiness for their daugh­
ter annulled their rights when they
gave their daughter in marriage. Of
course such a husband, who will
stand in the way between his wife
and the support of her parent is as
a rule a poor husband, a mean son
and a selfish member of society.
34th COBOSANDMOn‫־‬
‫״‬ntamSiedt Not Murder
The 34th Commandment bids us
20
not to slay any one, as it is written
in Exodus, Chapter 20, verse 13
"Thou shalt not murder."
Our Rabbis are even opposed to
the so called mercy killing, as Rabbi
Salanter pointed out, that an hour
in a persons life is not merely an
hour, but may represent a whole
life. In that hour he might repent
and thus be worthy of everlasting
bliss, as we read in the Talmud,
"one may acquire eternity in a single
hour." (Avodah Zorah 10b)
God created the world and com-
memded us to be fruitful and multi­
ply, and not to destroy man by our
hands. However, the wicked are to
be punished and uprooted from the
world, they are like the thorns,
whose destruction makes the world
safer. In this connection the Bible
commands, "And thou shalt uproot
the evil from the midst."
We have in the Hebrew original
two readings for the word murder,
"Tirtzach" and "Tirtz-awch." One
with an ah called "pahsach," and
one with an aw called "kqwmahtz."
The "pohsach," means opening be­
cause it is uttered by opening one^s
mouth, while the second vowel Is
called "kawmahtz" because it is
pronounced by closing the mouth.
So one is apt to become an instru­
ment of murder either by opening
or by closing his mouth, as for in­
stance: one who slanders and libels
is cm instrument of murder by the
opening of his mouth. On the other
hand, if one is able to save some­
body from trouble by telling the
truth about him, yet remains silent,
he is cm instrument of murder by the
closing of the mouth.
Capital punishment for murder in
the Jewish Law is meted out only
when the person who kills dc«s so
with intent, emd there are at least
two witnesses presmit who warned
the killer aacrinst cx>mmitina the
crime of murder, if he fails to listen
to the (admonition emd commits the
crime be is to be slcdn by the sword.
35th and %th C<mH«mdm«1ts
The Jewish law does not recognize
circumstantial evidence.
35th and 36th
COMMANDMENTS
Thou Shalt Not Conunit Adultery
Thou Shalt Not KiU
The 35th Commandment "Thou
shalt not commit adultery" refera to
another man's wife. If this command­
ment were broken, then the whole
basis, and pedigree of the world
would be lost. According to the
scheme of creation, all created, be­
ings are supposed to be according
to its species or kind. There is no
confusion in creation.
In promiscuous sex relations there
would be the problem on the part
of the child to know who his father
is, whom he must honor, and also
the matter of inheritance would al­
ways be in question. The late Profes­
sor Edwin R. A. Seligman in his
book, "The Principle of Economics"
said, "It would be a wise child who
would know his own father."
The Rabbis say that an adulterer
is on par with a thief. The thief
steals something that is fixed in
price, whilst the adulterer steals the
love of one's ^x>use, which is pice-
Adultery leads to jealousy, and in
turn this leads to murder. Venus, the
godess of beauty, and Mars, the god
of war, are closely related. Our reh-
gion has laid down a number cl
laws to prevent as far as possible,
the mingling of sexes which in turn
may lead to adultery. A man is not
to be alone with cmotter man's wife,
lest he should be led into temptation.
The punishment for adultery is the
death penalty.
The 36th Commandment "Thou
shalt not steal" (Exodus, Chester 20
verse 15) m this instance ref«s to
kidne^^m^. We have been di^sxss-
ing in 11% p ‫־‬evious conmtcmciment
the (feath penedty. Thus tife Rodsbis
point out, that ^ <»dy deatti penalty
38th and 39th Conunandments
as far as stecding is cx>ncemed, re­
fers cmly to kidnapping. We have
cm tedat^ legislation of this kind
against kicinapping, by crt lecst three
thouscmd years. Well mcry we Jews
slcmd entrcmc»d at the perennial,
never ending truth cmd mcxlernity
of our holy Torch. The decrth pencdty
is administered only if the kidnapped
person is sold, or ransomed, other­
wise the punishment is merely
stripes.
37th COMMANDMENT
The 37th Commcmdment, (the ninth
of the ten commcmdments) bids us
not to been‫ ־‬fedse testimony. Excxius
Chapter 20, verse 13.
Our Retbbis say: "The foundations
of the world are truth, justice cmd
peace. (Avos 1;18) Remove truth cmd
you are undermining one of the pil­
lars of the world. Without truth, faith
in human beings would be rare,
friendship would disappear, cmd the
very existence of society would be
impossible. Therefore, the prophet
Zechariah said, "Love the truth".
There is no better lesson to teach
our cdrildren them diat profit without
probity is sinful, and that probity
without profit is profit in itself. The
world is fennishing for truth. To lie,
sety the Rebbis, is idolatry, the great­
est sin in religion. The Talmud says
that, "truth is the seal of God." It is
the hecfft of life. Without it no word
hcB vedue, no character, respecd.
If we could only think of God as
the 3rd penty aware of all thefi we
say, cmd r^erving judgement upon
us for emother time, then I think we
would stop lying. The mcm who lies
is afraid of man cmd not of God,
because when he lies he denies the
omnipresence, and the very psesence
of G ^ .
The law in regard to testimcaiy is
that we are to be most thorou^-
going in our investigation. One who
violates this commandment and
21
bears false testimbny must, accord­
ing to the "lex taliones'' of "measure
for measure”, pay for what he
wanted to do by his false testimony
to others. However, where this is
impossible, as for instance if one
perjured himself and said that Mr. B.
is divorced, the perjurer receives
"malkos” or stripes. Written evidence
is not admissable in criminal mat­
ters. The witness must face the one
charged with the crime. However,
in regard to money matters to save
the lender a great deal of time or
inconvenience, the Rabbis permitted
written evidence, so that loans may
be made and that the "door for
help" should not be closed to the
borrower.
38th cmd 39U1
COMMANDMENTS
The 38th commandment (which is
the IcBt of the ten commandments)
declares; "Thou shalt not cxrvet"
(Exodus 20, Verse 17). I think it was
Humboldt who said that this is the
most important of all the command­
ments, for it is the coveting of some­
thing which one does not possess
whidi leads to the temptation to
break all the other commandments.
It would be well for us not to
satisfy every expressed desire of our
children. The tendency of our times
is to "soften" rather ttian "harden"
our children. As our children grow
up and perforce we are either un­
able or unwilling to satisfy all of
their desires, e3q33rience indicates
that we find them lc®ing their respect
cmd levolting a^psdnst thek parents.
My e^}erim1ce with children and
families prcmii:^ me to achriae s t n ^ -
ly c^ainst allowing our heart to get
the better of our minds, for tiie wel-
fccre of our children. Heart and mind
mirst work together.
Coveting, means not only to ci^ire
that which belongs to scsaecm e else,
but also to scheme or persuade can-
 22
other person to give up, even for
pay, that which he loathes to depart
with. This was the great sin of King
Ahab who tried to force Naboth to
sell him the vineyard which he in­
herited. Those in power and those
who enjoy wealth sometimes believe
that their position or their money
ought to secure for them anything
they want.
The 39th Commandment bids us
not to make any images. (Exodus
Chapter 20, Verse 20). This means
that we are not to make any physical
form of man whether it be of iron,
wood, stone, or anything else, even
if it is made as an ornament. The
observance of this commandment
prevents us from deifying man.
However, it is permitted to make
a form of a man if we omit any one
of his limbs or add an extra limb.
This will tend to show his imperfec­
tion. Of course pictures or paintings
are also permitted.
40th COMMANDMENT
The 40th Commandment bids us
not to hew the stones in the building
of the altar. (Exodus Chapter 20
Verse 22). The altar was not to have
been built with stones which were
touched by iron, for it is said "Thou
shalt not build them hewn." The
Rabbis point out in the Mechilta that
iron or steel implements are em­
ployed for making a sword or other
war munitions which threaten human
life. The altar is for the prolongation
of human life therefore th ^ e two op­
positions must not meet together.
The altar brought forgiveness for
sin, blessing and peace. Accordingly
it rep-esents happiness, and good
will, whilst that which hews stone
represents the opxsite, and is em­
ployed as a rule for the purpose of
s1:^Sing blood. Therefore the tools
mnployed in building the altar must
hcninonize with the purp^m of the
cdtar, namely peace cmd life. Gideon
ccdledtheodto ‫"’ ה' שלום‬Hie Lord
41st Conanandnignt
is peace" because the altar brings,
through forgiveness, peace of con­
science. The Psalmist put it "For with
Thee is forgiveness so tfiat Thou
mayest be feared." .
The law has if that if any of the
stones were hewn by means of an
iron tool, the whole altar became
unfit for use. So despicable was war
in the minds of the Rabbis, that they
declared that even when the altar is
to be whitened, no implements bear­
ing iron may be used for that pur­
pose. Of course, ail these laws pre­
vailed through the period of ftie
Temple. Anyone who transgressed
this law received stripes. This law
refers not only to the altar but also
to the ramp leading up to it.
Putting an axe upon the altar is
an insult to it. The Rcfobis in the
MidrcDsh Lekach Tov emphasize "a
fortiori", that if an inanimate object
is not to be regarded lightly, how
much more careful should we be
with reference to a human being's
feelings.
41st COMMANDMQfT
The 41st Commandment reads,
"Neither shcdt tiiou come up by s t i ^
unto Mine altar that thy nakedness
be not uncovered thereon." Exodus
Chapter 20 Verse 23. There must
have been a ramp leading to the
altar. In other words, as one ascends
the altar, he shoiild do so sloWly
and reverently, step by step. Of
course, it is evident that tte sto n ^
are not conscious of any disrespect
or any nakedness. This dow and
awesome march to the altar was to
impress US with the need for ap­
proaching God with humility and
with pride or disrespect.
This law prevailed in Temple
tim ^ and was incumbent upon men
and women. Whoever transgressed
it intentionally by walking disre-
sprctfuliy to the altar received
stripes.
Pride destroys the world. It brings

42nd CSommandmesii .
war and devastation. It causes one
inordinate cnnbition. On the other
hand, humility and reverence main­
tain and retain all that is good and
noble in the world. The Talmud in
Kiddushin commenting upon our
commandment says, "We do not
search from the altar and upwards."
In other words, a man who is really,
completely and genuinely interested
in the Synagogue, reaches thereby
his highest spiritual self-realization.
He needs no higher ideal. Through
his proper approach to the altar, he
is willing to listen to its message
and thereby is led step by step
through the observance of the vari­
ous commandments to the highest
approach to God. This is evidenced
by the fact that when men and wo­
men whose lives are partially void
and empty, take a sincere interest
in the message of the synagogue
they come closer to the performances
of the commandments of the Torah.
As a result we derive additional sup>-
port for our communal endeavors,
because in the Synagogue there are
usually workers or leaders of pther
public institutions and they encour­
age others in the House of God to
help maintain our various communal
projects.
ITie proper approach to the altar
is through humility. This leads to
the performance of the Will of God.
4^ d C(»IMANDMENT
The 42nd Commandment concerns
itself with t ^ master and servant
relationship among Jews, as we read
in Excxlus Chapter 21, Verse 2. "If
Thou buyest a Hebrew servant, six
years he shall serve and in the
seventh he shall go out free". The
Hebrew was sold to slavery because
he stole someone's property and was
unable to pay as Ik® law required.
After six yeara of service he auto-
maticcdly becaane free and required
no permission or autiiorization from
his m ast^ to leave him. He was also
1‫י‬1
23
permitted to leave within the six
years if any of the six coincided with
the Jubilee year. He was also permit­
ted to leave if he could raise the
money to pay his master for the
stolen article; or if his master died
within the six years and did not
leave a son.
At the end of six years if the
Hebrew servant desired to remain,
"Then the master shall bring him to
the Judges; he shall also bring him to
the door or unto the door-post; and
his master shall bore his ear through
with an awl; and he shall serve him
forever." (Exodus Chapter 21, Verse
6) His ear is to be bored, say the
Rabbis as punishment for not heark­
ening to the injunction made at Sinai
"Thou Shalt Not Steal", and also for
disregarding the declaration made
by the Holy One Blessed be He,
when he passed over the door-posts
of the children of Israel "For to Me
are the children of Israel servants."
Kiddushin 22 b. Twice did he dis­
obey and act contrary to the divine
order, for he stole and cherished
slavery.
"And he shall serve him forever"
does not mean for all time, but up
to the Jubilee year when every Is­
raelite automatically became free re­
gardless of whether he wanted to or
not. The ceremony described is de­
signed to show how detestable
slavery is from the Biblical point of
view. Abraham Lincoln had a clas-
siccd precedent in his fight against
this most undesirable of institutions.
The master and servant relation­
ship, according to Jewish law, must
be one of utmost kindness, thought-
fu h ^ ^ and consideration. This is
Jewish krw and tradititm for all time.
The status of a Hebrew bondman
was like thcrt of a labcsrer, hired for
a certcdii period of tin^. When the
Bible says "Six ^ a r s he shall serve"
(Exodus 21:2} it does not mean the
doing of cmy kind of work, degrcxi-
ing or ottij^vdse. Scripture th^efcae
24
says, "As a hired man," (Leviticus
25:40). Like a hired man, he cannot
be forced to do anything other than
his trade. (Mechilta, Exodus 21:2).
Furthermore, in cxinnection with the
scriptural admonition, "Thou shalt
not make him to serve as a bond­
servant" (Leviticus 25:39), the Sages
said: "A Hebrew bondman must
not wash the feet of his master, nor
put his shoes on him, nor c a ^ his
things before him when going to
the bath-house, nor support him by
the hips when ascending steps, nor
carry him in a litter or a chair or in
a sedan chair as slaves do" (Mechil-
ta). It was these and other similar
limitations imposed upon a master
in regard to his Hebrew bondman
that led the Sages to observe, "He
who buys a Hebrew bondman is as
if he buys a master unto himself."
(Kiddushin 22a) They further illus­
trate this by saying that if there be
one pillow in the house of the mas­
ter, then the servant and not the
master is to receive it. This was done
so that the servant should not feel
his degradation. To the Jew, em­
ployees are not just so many hands
but so many human beings pos­
sessed with the same feelings and
perhaps’ with more sensitive feelings
than the employer. The question has
been asked "We are commanded to
love our neighbors as ourselves." In
this case it appears css if we should
love our servants more than our­
selves. The answer given is that if a
mem has only one cushion, he has
no right to employ a i^rvomt.
43rd CCneilJlICCMENT
We rxm see in what high regard
the servant was held, that our father
Abraham, in choosing one to select a
wife for his early beloved child Isckic,
smrds his serwmt Danto^k J^azm-,
on this mi^eai. There was rmthii^
tltot Abrcham wanted more, tium to
see Ltotac prc^jerly mated. Yet fear the
realixatioin of this highly im portat
44th, 45th, and 46& Cwwnandnwnte
and sacred task he chose Damesk,
his servant.
A Jew who does not treat his ser­
vant well is in essence not a Jew.
Because, as the Rabbis point out in
the Talmud in Yevamos 79a that a
Jew must be "merciful, humble and
charitable." Certainly no Jew should
act toward a Negro in a derogatory
way. I never like to hear one call a
Negro a "nigger". The Jew must
never forget that he was a slave in
Egypt. Therefore, we find the Bible,
the Talmud, Jewish tradition and
Jewish practice indicate a most
beautiful relationship between mas­
ter and servant.
The law pertains only to males, for
a woman was not permitted to ac­
quire a Hebrew male servant be­
cause of the moral issue involved.
The 43rd Commandment bids the
Jew who owns a Hebrew slave girl
to marry her. (Exodus Chapter 21,
Verse 8). This commandment is to
show us that God wants us to extend
our mercy to the poor girl who has
to be sold by her father and to pre­
vent the c lc ^ of class by causing
the more prosperous to be consider­
ate of the less fortunate. As a matter
of fact, if the owner does not marry
her, then he should try to see to it
that his son marries her. (Verse 9)
If his son does not marry her, he
shall not stand in the way of having
her released. He should help her in
her efforts to free from bond­
age, so that she shoud not have to
remain unto the end of the period of
her sale.
The law permitted a girl to be sold
only until the age of 12. She was not
allowed to be resold by her master.
44th, 4501. and ^
CC»OfilNDiffimS
The 44th Commcmdment bids the
master to do everything possilide to
help redeem his Hebrew mcdd-ser-
vant. (Erodim Chapter 21, Verse 8).
Ihs h e ^ omisiste in paying her the
47th CmmmBuhiimt
same wages for the first years of her
service a s for the latter years, even
though her services in the beginning
naturally, are not worth as much as
they are later on, when she becomes
more experienced. If he bought her
for $500.00 for six years and she ser­
ved for three years and saved in
that period $300.00, he is to accept
the $300.00 from her and not force
her to complete the three remaining
years of her service. This would in­
dicate a bad heart, and the children
of Israel are to be "merciful, cMIdren
of the merciful."
The 45th Commandment bids the
master never to sell his Hebrew maid
servant, to another master. The pur­
pose of tMs commandment is to get
us into the habit of acting meiriful
and lovingly toward those socially
below iis.
The 46th Commandment reads
“And if he hath betrothed her unto
his son he shall deal with her after
the manner of daughters". (Exodus
Chapter 21, Verse 9). She is to re­
ceive all the marriage rights of any
daughter in Israel. He must forget
her humble origin and must act to­
ward her as if she hails from the
same social plane as he does. Ac­
cording to the Rabbis, food, rcdmant
and conjugal relationsMp are the
rights of every Jewish wife and the
obligations of every Jewish husband.
In other words he who buys a Jew­
ish girl as a sm^rant and marries her
shall not diminish from her any of
these rights. Our Rabbis point o’lt,
that a woman may never be told "in
your father's house you lived on a
much poorer stcmdard". Therefore
when it com ^ to the obligations due
her, tlmy me not to be estimcrt«i ac­
cording to l» r former lower s«K:ial
position, but according to his higher
social standards.
4 7 a COMMJIf1m«ENT
The 47th Cmamandment reads "He
that smitefo a man so that he die.
25
shall be SURELY put to death".
Wherever the Torah says there shall
be a death penalty, without indicxrt-
ing which one of the death penalties
is to be inflicted, as stoning or bum-
ing, then it means strangulation. If
one receives a death penalty no
other penalty, as a monetary fine,
for instance, is added. The Rabbis
make the point throughout the Tal­
mud that ' the severer punishment
only is meted out". The Mechilta
shows this to be true from the end
of Verse 11 and the beginning of
Verse 12 "free without money", "he
that smiteth a man so that he die
shall be SURELY put to death".
The reason that strangulation is
declared as the means of death is
because according to the law of
measure for measure, the mrirderer
wanted to rid the world quickly of
the victim, therefore his penalty is
through the swift means, namely
strangulation. However, where one
derives great and increasing pleas­
ure from his sin, then the penalty
is such that gives great and increas­
ing pain like burning or stoning.
All these laws were only pertinent
when the Jews lived in Palestine.
One who had the power of carrying
out the law and failed to do so
violated a positive commandment
namely "He that smiteth a man so
that he die shall be SURELY put to
death". Thus we are bidcten by our
law not to create maudlin sentiment
for the slayer. This is a dis-service
to society.
Our Rabbis say that if a man com-
mils suicide he loses "Olawm Hcdi-
baw" the future world. The philoso-
fdier Bachyah in his work entitled
"The Duties of the Heart" erqdcrins
this CB follows; "He says, it is bad
enough if one slays another, it is
worse still if one slays Ms brotlm, it
is still worse if one Slays himself
‫ ®־‬S 0 ‫ קרוב‬c*m ‫כי‬ ‫ ״‬for a man
is dlosest in obligation to himself".
26
48th COMMANDMENT
The 48th Commandment bids us
never to smite our father or mother
even when they smite us, excepting
only if they want to slay us. For "he
who smiteth his father or his mother
shall SURELY be put to death"
(Exodus 21:15). The reason for such
severe punishment is due to the fact
that when one raises his hand ag­
ainst his parent, he does so against
the representative of God. One
is lici>le to capital punishment (by
strangulation) for smiting his parents
only if he spills blood. If no blood
is spilled then he is guilty as in any
other case and must pay civil dam­
ages for ‫ן‬5‫נן‬ "lo.ss" ‫ ’ עעף‬pain
1<1‫רס‬ "doctors bills" ‫' שבת‬con­
finement to one's home" and ‫בשת‬
"shame".
Just as in capital punishment there
is no monetary fine, so also where
the punishment is civil there are no
strip>es, and where the punishment
is stripes, no monetary or dvil dam­
ages are to be paid.
As a matter of fact, the law has it
that one is not supposed to operate
on his own parents because in doing
so he unvirittingly spills some of his
blood. Of course, if there is none
other to operate, then the son may
act as surgeon. A son may not act
as a representative of the court to
punish his father except in the case
where he was a missionary for
idolatry.
Why only pjrt "strangulation"
for smiting one's parent whilst for
cursing one's parents ‫סקי^ה‬
"stoning", is the punishmrait? The
answer is that smiting is an animal
act. A human being has some animal
in him ‫נםש חיח‬5 ‫ והיה האדם‬therefore
wfc®n he employs this part of himself,
he is not comjdetely responsible.
However, cursing (ximes not from the
animcd but from the soul of man.
T h sve lo re , we can understcmd that
punirfiment for a wrong dor®
through the mind, or soul, or one's
49& Commcm dment
better self is to be of a severer nature
than that which is prompted by the
animal instinct of man (Zohar).
49th COMMANDhSNT
The 49th Commandment deals with
the laws concerning one who injures
a fellow man. Such a one must be
punished, as is indicated in Exodus
Chapter 21 verses 18 and 19. "If men
strive together and one smiteth. . . he
shall pay for the loss of time and
shall cause him to be thoroughly
healed.'' In another verse we have
"So shall it be done to him'', indicat­
ing, "measure for measure." In other
words, if one hits another he should
be struck in return. However we
have the Jewish tradition of fines in­
stead of bodily injury to the offender.
To carry out the law of "measure for
measure" would be savage. The Je­
wish religion makes every effort to
reduce the expression of animal in­
stinct or savagery in man. The Rab­
bis in the Talmud call one who only
raises his hand to smite another a
"a wicked person." It is ‫רשע‬
an evidence of the "Claw" Civiliza­
tion which our religion and law try
to curb. Let me give another exam-
pie. A Rabbi was once questioned
about the matter of slaughtering.
"What difference can it make to the
animal whether you hit it over the
head with a sledge-hammer or cut
it's throat by means of a sharp and
smooth knife, especially f»‫־‬e pared
(according to the Jevrish religion) for
slaughtering?" "It surely makes a
difference," replied the Rcfobi, "whe­
ther you kill an animal painlessly or
by crudnng it's head. But there is
another difference which reflects
character. The one way mcdces for
brutality and the other for refine­
ment." •
Thus instead of inflicting physical
pain upon the one who smites, we
have the substitute of a m<mey fine.
In this way, we also cxnty out ttm in­
tent of the verse that says; "S o shcdl
Slid C em m andm ent
it be done unto him". For in paying
a fine sufficiently large, the evildoer
is pained therby. He pays a five-fold
fine to the offended, namely fl) for
the pain inflicted, (2) for deprecia­
tion, (3) for heeding, (4) for loss of
time, cmd (5) for degredation.
50th COMMANDMENT
The 50th Commemdment deals
with that form of punishment thert is
exercised by the sword. For trans­
grossing certain few of the com-
memdments we are commemded to
slay the transgressor by the sword.
Punishments by means of the sword,
our Rabbis say come under the cate­
gory of ‫הדג‬ "to slay". This
is am easy death. Easier them this is
strangulation.
He who smites his slave, even his
Ccmaanitic slave, is slain by the
sword. For the Bible says in Exdous,
Chapter 21 Verse 2D "And if a mcm
smite his slave or his maid with a
rod cmd he die, he shedl be surely
punished". Commenting upon this
verse, our Rabbis say, that this puni­
shment is through the sworcL
God wanted to laproot from His pe-
opie a heart that might become so
brutal that it could allow it to rise to
such emger that it would slay any
human being, even one's slave. We
must always rmneraber that, a slave
vrexs regerrebd as one's pc^ession.
One he exm do as he pleases
with his own poaression. Therefore,
the Tondi cemimanded us t t o any­
one who wUl permit himself to get so
enraged that it will lead him to slay
even his slave, he himself should be
put to death. Even though aher aU is
eedd cmd done he has lost his money
through the lc»s of his slave, and
thereby suffers punishment becaus?
of his wicdh, nevertheless the Torah
wants us to control ourselves. Anger
and rage are deprecated to the nth
degree by our Holy Torah. Thus we
say that "the statutes of the Lord are
true, right odtogi^rer.'‘ Because a t
27
first, the slave was regarded as a
chattel. Chattel-ownere assumed the
privilege of acting as they like wHh
them. Thus the Torah, whilst on the
one hand recognizing that a condi­
tion of slavery exist^, denies unto
the owner any cruel treatment that
he may believe he can rashly accord
his slave.
SIst COMMANDMENT
The 51st Commandment deals with
the damage done by an aniirtal as
we read in Exodus Chapter 21 Verse
21, "If an ox gore a man or a wo­
man'', then the owner is obliged to
p>ay damages. When the Bible uses
the phrase an ox "gored", it refers
to his "horns" only. Furthermore, the
law makes a distinction between
"Tam" and Mu'ad. The "Tam" is an
animal that has not done damage
more than twice, the Mu'ad is one
who damages three times in succes­
sion. Our Rabbis deduce from the
expression in Verse 29 "If the ox
were wont to push with his horns
yesterday and the day before, and it
hath been testified to his owner" that
an act or a peculiarity repeated
thrice is to be considered as an
indication of the innate nature and
permanent character of the p»rson,
animal or circumstance in question,
till the opposite is proven by reverse
conduct. Thus the animal who has
gored thrice has manifested an in­
herent tendency for goring. Many
other examples are given in the
Tcdmud to prove the truth and legal­
ity of this fact concerning cm action
repeated three times. There are cer­
tain opiTTials that are cdways in the
category of mu'ad because of their
nature to harm, as for instance, tlw
lioa wolf, leopard, snake and pan-
thron Man is consicibred a mu'cKi at
cdl times. Whetiwr he is awake‫־‬or a ­
sleep, he is fully re^»nsible fw his
actions.
ah these payromits for darac^^
cam e under dm h ecsteg of ffiUiaal
28
Fines. Fines were originally imposed
in the Holy Land and by those or­
dained in Palestine. Since this type
of ordination has ceased the law is,
that where there is a loss sustained
and it is a usual occurrence, the Rob-
bis may take upon themselves the
right to decide upon such loss, be-
caus where one's animal does da­
mage it is a matter of conscience, to
see that the damage done is paid for.
The law further says if the injured
has something which belongs to the
one responsible for the injury, he
does not have to return same until
he has his counter claim satisfied.
52nd COMMANDMENT
The 52nd Commandment is based
upon Exodus 21; 28, "If an ox gore
a man or a woman that they die,
then the ox shall surely be stoned
and its flesh shall not be eaten.''
The Rabbis say in the Talmud that
the ox which gores human beings
may not be eaten, even if the ox is
properly slaughtered, because its
propensity to kill human beings
show that it has the same nature
as the unclean, carniverous and
bloodsthirsty animals, whose flesh
is not beneficial to the body and
mind of him who eats it.
When an animal is slaughtered for
food, according to our Kabbalists, its
soul receives its fulfillment. They say
that in the scheme of creation, God
seems to have made the lower forms
of life serve the higher. Thus the
mineral serve the vegetable king­
dom; the vegetable serve the animal
kingdom; and the animals serve
man. In other words the animal
reaches! its highest self-realization,
its fulfillment, when it serves as a
life-giving substance for man. How­
ever, in the c a s e of the bloodthirsty
animal (cattle, becsts or fowl), dead
or alive, it has a lost soul. Emerson,
in his essay on "Nature'' said, "a
thing is g o ^ only in so far as it
53rd Commcrntfaneni
The purpose of this commandment
is to impress upon us to hate killing,
so that we may be free from caus­
ing same. Whether the animal be
Tam or Mu'ad, it is to be stoned if it
kills any creature whether it be man,
w o m a n , child or slave.
It is interesting to note also that the
law has it, that since the soul of the
animal is involved in this case, no
less than 23 judges are to make the
decision, just as in any other case of
capital punishment. So also, must the
owners of the animc?] be present at
the trial, and we do not p>enalize
the animal because of the testimony
of one witness, as in the case of capi­
tal punishment, in regard to human
beings.
53rd COMMANDMENT
The 53rd Commandment deals
with digging a ditch or any stumb­
ling block in a public domain, as we
read in Exodus Chapter 21 Verse
33-34 "And if a man shall open a
pit, or if a man shall dig a pit and
not cover it and an ox or an ass fall
therein; the owner of the pit shall
make it good and give money unto
the owner of them.'' We have it as a
traditional law that we must pay
civil damages for an ox but not for
a man, for an ass and not for ves­
sels. The reason being that a person
should look and see where he is go­
ing particularly in a public domain.
The depth of the ditch in order to
be a death dealing hazard must be
at least ten handbreaths or 40 inches.
For a ditch less than 10 handbreatl^,
one is civily rraponsible far ckan-
ages, but does not receive captcd
punishment therefor. The same is
true not only of digging a |^ t but of
pouring water in the street in the
w in ^ time causing t e mdewalk to
55tt1 Commcmdment
be slippery, or throwing glass in the
gutter causing a tire of an auto­
mobile to be punctured.
If one removes the cover from a
pit, although he did not dig it, if an
accident happened thereafter, he is
obliged to pay the damages because
his act was th cause of the accident.
If two people dig a pit, one after
the other, the last one is responsible
for damages. The law wants us to be
as distant, as we possibly can, from
causing injury. The judges in these
cases are males and not females.
The reason why as a rule our judges
are men and not women is because
women are apt to be more emotional
than men. This is adduce from the
story of Eve and the Serpent. (See
author's Bible Comments)
54th COMMANDMENT
LAW OF THEFT
The 54th Commandment deals with
the laws concerning the thief, “If a
man shall steal an ox, or a sheep,
and kill it, or sell it; he shall restore
five oxen for an ox, and four sheep
for a sheep." Exodus 21:27. In the
Talmud Bab Kamma 97b, we find the
following reasons given for the dif­
ference in the fines imposed. Rc4)bi
Meier says that since an ox is a
working animal, the loss involved
when an ox is stolen is greater than
when a sheep is stolen. Hence the
thief should pay a heavier penalty.
Rabbi Jochanan Ben Zakkcd says that
sinc» the ox ccm walk ccs quickly as
the thief while the sheep has to be
carried on the shoulder, the pencdty
for steaiir^ a sheep shoirld be a little
less than stealing an ox."
In the case of money, the thief
must pay, not only the principal, but
as a fine he must pay double. If the
thief be found lying in wait ti» p>ar-
son who meets hhn m a y kill him.
29
becctuse the presumption is that the
thief is prepared to kill first. The law
also has it that if the thief before he
is found out has in his posession the
the thing stolen and spends money
to improve it, he is entitled to receive
what he spent on improvements.
The thief must pay the fine from
the best of his posessions. When we
speak of the fine, it is to be esti­
mated at the time of judgment. In
other words, if at the time of the trial
the thing stolen is worth more, the
thief is to pay a larger fine and vice
versa. If one steals from a thief he
does not have to pay the fine to ei­
ther the original owner or the thief,
because he has not stolen from the
owner. A bailee or a watchman who
is not paid for his services and who
s'wears that the thing he guarded
was stolen and it is found to be false,
he must pay the fine in addition to
the principal. One may not buy
stolen goods.
SSth COMMANDMENT
The 55th Commandment bids us
to judge the damage done by the
tooth or foot of the animal, as it is
written in Exodus Chapter 22 Verse
4. "If a man shall cause a field or
vineyard to be eaten, or shall put
in his beast and shall feed in an‫״‬
other man's field; of the best of his
own field, and of the best of his own
vineyard, shall he make restitution".
The Rabbis say two kinds of liability
for damage are involved here—one
is for damage by the foot of the
animal, indicated by the words "and
put in his beast" and the other is for
the damage by the teeth which is
indicated by the clause "and shall
f ^ d in another man's field".
The laws are tiiat if an animal does
any of t h ^ damages by foot or by
tooth in the public domain its own­
ers do not have to pay for same.
There is also a difference c b to what
the animal consumes. If it eats things
not good for it, as for instance clothes
 30
or shoes, then the owner pays only
half the damages. (If it is the first
or second time). However, if it eats
anything under pressure or emer­
gency, as for instance a cow eating
barley, or a donkey eating spinach
or fish, or a dog licking oil or fat,
or a cat eating dates, then the owner
must pay full damages, because it
is food. If any of these are consumed
in a public domain, the owner must
pay only for the value of the meal
that his animal consumed.
The court must not only "Pashkan''
"decide'' these questions of damages
and penalties, but must see to it that
its decisions are enforced. If the
judges fail to see to it that the law
is enforced, they have violated the
positive commandment of the first
verse of the Sedrah of Mishpatftn
which reads "and these are the
C’BBtTD "judgment" which thou
shalt carry out" Exodus, Chapter
21 ;1.
S6& CCXMMANraMEMT
DAMAGE BY FIRE
The 56th Commandment deals with
d am ag e done by fire. Tf fire break
out and catch in thorns, so that fee
stack of com or the standing com or
the field consumed therewith; he that
kindled the fire shall surely make
restitution." Exodus Chapter 22,
Verse 5. The Rabbis declare that fire
is as one's ch to w . Therefore one
should be careful when he kindles a
fire within his own territory or do­
main, that it should not be of sudt a
nature that it will spread and do
damage. The law ta k ^ up the ques­
tion as to the r^ponsibUity of one
who may cause a fire to be done
through a minor, an imbecile or a
d&xf mute. In that case he is legc^y
bee, but morcdly guilty because Ite
has been the cause for d a m a g e .
However if he put into the hand of a
itenned per»3n, fire, then the owner
is fr& s because one can not make
a messenger for a sinful act. The c^-
57th Crnmnandnmat
ent is accordingly legally obliged to
pay for the damages he causes
through the fire.
The law discusses the case of one
who brings the fire, and another
brings wood and still another c a u ^ s
it to bum. If all these three things
were done at the same time, then
they are all partners in their liability
for any loss incurred. If some time e­
lapsed between the coming of one
and the other, then the last one is
completely liable.
If a camel heavily laden with flax,
catches on to the fird of a store, then
the law is as follows; if the camel ran
into the store the ccnnel-owner must
pay the oAvner for the building; if it
did not, then the owner of the store
must pay for the flax. If fire is caused
by a Chanukah Candelabra which
was put outside of one's door, then
the owner of the Chanukah lamp
must pay. Although he performed a
mitzvah in lighting the candles he
must nevertheless guard it so that if
will not be a source of damage to
his neighbors.
57d1 comummEHT
The Law Of The Gratuitous Bailee
The 57lh Commandment deeds with
a ‫עו פ ר חנם‬ a gratuitous
bailee (one to whom goods are «n-
trusted without being paid for gucffd-
ing them), as we read in Exodus
22:6-10, "If a man shall deliver unto
his neighbor, money or stuff to keep
and it stolen out of man's house, if
the thief be found, let him pay double
if the thief be not found, . . . Then
shall an oath of the Lord be between
them both that he hafli not put his
hands into his neigHbor s g o o ^; and
the owner of it shall accept diereof,
and he shall not make it good.''
Blackstone, said," For sucii bailee
is responsible to the bailor if goods
are lost."
A gratuitous bailee is responsible
cmly for gross i^c^ect In case the
money or the thing he was g u a r ^ g
58fh Commandment
gratuitously was stolen, or lost, then
he takes an oath that he took care
of it properly, and did not use it
fraudulently. Thereupon he is com­
pletely absolved. However, if the
bailee should swear that the thing
he guarded was stolen, and after­
ward witnesses came and proved
that the thing was not stolen, then
the bailee is to pay double,—first
because he has stolen from his neigh­
bor and second because he has at­
tempted to steal, as it were, from the
mind of God. If it is discovered that
he is involved in the theft, even
though he did not do the actual steal­
ing himseif, he must pay the same
penalty as if he stole the object out
of his neighbor's premises.
So also, if the bailee claims that he
in turn give it to another person to
act as a gratuitous bailee, then the
first bailee is responsible because
the owner does not recognize the
second bailee. A minor cannot cause
a bailee to swear because the Bible
says in our verse "If a man
(and not a minor) shall deliver unto
his neighbor". Furthermore a child
is irresponsible and wiU bother the
bailee to swear frequently.
58th COMMANI»IOIT
PLAINTIFF AND DEFENDANT
The 58th Commandment com­
mands us to judge between the
plaintiff and the defendant, as we
read in Exodus, Chapter 22 Verse 8
"For qll manner of trespass............
which another CHALLENGETH to
be his, the cause of both parties
shall come before the judge." In
other words if one wants a Din
Torah the Beth Din must always be
willing to let him have it. The pre­
sumption is that nobody will sue his
neighbor unless he has some claim
against him. According to the Bible
an oath is extracted from the defen­
dant, only when he confesses pca‫־‬t
of the claim. But if he denies the
claim of the plaintiff COMPLETELY,
31
or if he says, "I have returned it"
then he is free from taking an oath.
However, the Rabbis persuade him
to do so (so as to be quit of all
doubt). The plantiff must make his
claim clear. He must be exact, us­
ing terms in measures, numbers, or
weights. On the other hand, the de­
fendant in confessing part of the
debt must be equally clear. He
may not say “yes I owe you part or
I owe you something", but must
give a definite statement either in
number, measure or weight. W h e n
a man denies everything, he may
yet be confessing part of the claim
of another species. Therefore, when
one confesses part of the claim, it
must be for the same species of the
plaintiff's claim, as for instance, if
the plaintiff says "you owe me ten
quarts of oats'‫ ׳‬and the defendant
confesses he owes him three mea­
sures of wheat, the defendant is free
from an oath because he has denied
completely and entirely the state­
ment of the plaintiff that he owes
him oats.
M iggo
In the case of Miggo, (Literally
"from the contents of"); - an argu­
ment that a statement should be ac­
cepted because a better statement
made without fear of contradiction,
as in the case of a woman who says
she was taken captive but she was
not outraged, she is believed be­
cause she could have said other­
wise, and not made any reference
to the fact that she was a captive,
or if the plaintiff brings a note and
the defendant says "the note is cor­
rect but I paid it and forgot to take
the note back", he does not have to
pay unless the plaintiff brings wit­
nesses who signed at the bottom
of the note that what is contained in
the note is true. In other vronis, the
defendant could have said, "I don't
owe you anything" and not have
admitted the existence of the note. In
all such cases of "miggo" the defen-
 32
dant is free from payment unle?‫״‬
there are witnesses to csta!>!ish the
contrary.
In the cases where the plaintiff
says 1' ‫ ברי‬am sure of my
statement" cmd the defendant says
‫שמא‬ "perhaps" then hits u‫״‬-
fendcmt swears and is free. On the
other hand if the plaintiff says "per­
haps" and the defendant says "I am
sure", then the defendant is free e­
ven from taking an oath. If both
say ‫ברי‬ i am sure'" then the
defendant, according to the Rabbis
is persuaded to take an oath and is
free. The psychology behind this is
that as a rule one who owes money
is not so brazen as to deny the debt
entirely.
We are now up to the case of
‫גלגל שבועה‬ the rule ''porma-
ting the Beth E>in to give an addi­
tional oath," where the defendant
could not have been compelled to
do so were it not due to the fact
that he made a partial confession of
one debt. Then the plaintiff could
make the defendant swear not only
for the remainder above the partial
confession in this matter, but for all
matters with him, even where he
would be free otherwise from an
oath. So also in the case of a wo­
man having been told by her hus­
band not to be alone with a certcrin
man, and is found alone with him
by witnesses, then the husbcmd
makes her swear not only in regard
to this man but for all men. There­
fore we have in the Bible the word
"Amen" twice in record to the oath
of the sota. "Amen" from this mcm
and "Amen" from any other man.
Our law has it that when one
swears he does not take or get any­
thing. However, there ere few ex-
cephons to this rule. The first is in
the cese of wag®. If the employee
said, T was not podd" and swears,
he gets his sedemy. The presumption,
is th a t the employer always feels,
after a lapse of time, that he has
58th Commandment
paid.
Another instance of swearing and
taking, is that o f th e storekeeper and
his ledger, when there are three
people involved, as in the following
case. A is the laborer, B is the
employer and C is the storekeeper.
B the employer owes A the laborer,
$5.00 for a day's work. B, the em­
ployer says to C, the storekeeper,
give A, $5.00 worth of merchandise."
A and C demand $5.00 from B. If
both A and C swear, then B must
pay because the storeb3ep9r C, says,
"I gave A, the laborer, $5.00 worth
of merchandise which the laborer
denies, and I have no business of
claiming anything from the laborer,
but from you, Mr. employer." So
also the laborer Mr. A says, "I did
not receive any merchandise and 1
have nothing to do with the store­
keeper Mr. C. but with you Mr. B.,
my employer."
Another instance is the case where
one is suspected as to his character
and he is the defendant and con­
fesses part of the debt, then if the
plaintiff swears for the other part
he collects. If one is not susperted
as to his character he swears and is
therefore free from payment But if
later witnesses testify that, he may
not swear, then the plaintiff swears
and takes what is due him.
Another instance is in the case
whore the defendant is obliged •to
take an oath because he confess^
part of the debt but is rmodoie to
swear as to the other hc^ o f th e
debt, because he says ’T don't kiKiw
whether I owe you the rest of tiie
money" then the plaintiff coU«:te,
because the defendcmt is not sure
and cctnnot swear.
If one confesses a debt although
witne^es say, he has alreofdy pcdd,
he must pay. We have a maxim
that the confession on the part of the
defendcmt is equivalent to 100 wit­
nesses.
 58th Commandment
N ot»
If one says to his neighbor, "Let
me see my note that is with you
because thereon I will find some­
thing in my favor," then the holder
of the note must show it. If one
causes a debt to be paid and has
his note and witnesses, but the
debtor is absent, he can collect, but
hp must take an oath to his claim.
If one gave his agent money to
go and pay the debt and after the
agent has left the debtor's house
the debtor calls him back and wants
the money back, he cannot take it
back because the minute the agent
who had the money, left the bor­
rower's house, he had already rep­
resented the lender and our law has
it that ‫" זכין לאדם שלא כפניו‬good
can be done to one even in his
absence".
In case of a note that does not
have the place where, or the date
when, it was written, then the lender
can collect his debt but not from
any property that was sold by the
borrower, because the party who
bought the property can claim that
it was bought before the date of the
loan, because there was no date on
the note.
Every loan bears with it the im­
plication that aU the immovable
property of the lender is an obliga­
tion against it. Therefore if fee
scribe who wrote the note forgot to
include feat statem®1t, the note is
nevertheless valid and fee lender
can asllect even from property feat
was sold.
If one took a pledge for a loan
and the pledge was lost, then the
lender is respcmsibie for it. If fee
loan is less than the vcdue of the
pledge, he must pay the differents
to fee borrower. In case oiie l^ic^
his neighbor money in a city and
the borrower and fee lender meet
in the wilderness, the lender ccm
refuse to be paid in the wilderness.
The reason fcH‫־‬this is that the money
33
has no value in the wilderness and
he does not want to take the chance
of carrying much money with him.
If A owes B money, and A sells
his movable things, they cannot be
taken away from the new owner, as
being subject to debt. They remain
only as a mortgage in the possession
of A until they are sold.
Real estate can be taken even crfter
it is sold. In regard to real estate, the
law is that if a certain field or a
certain house is designated as a
guarantee, then the spocified house
or field only, is as a mortgage for the
debt. When the lender takes the field
that was mortgaged for the debt,
then he (the lender) must return to
the one who bought this field the
expiense which he incurred to im­
prove the field. However, if the im­
provements cost $90 for instance,
and the fruits that came from that
field by virtue of the additional ex­
penses are only worth $10, then the
lender must only pay $10.
Equity
The Bible recognizes the law of
equity deriving it from the verse
‫ועשית הישר והטוב כעיני ה׳‬ Deute­
ronomy 6:18 "And thou shalt do
what is right and good before the
Lord." The borrower whose field
was taken away for a debt, under
the laws of eqmty, may always buy
it back unless it was resold, inherit­
ed, or given as a gift before he
offered to rebuy it.
In the case where no oath can be
toien, there are times when a "cha-
rem" a curse is invoked. As for
instance, one who says to his neigh­
bor 'maybe you owe me $100, and
the defendant says “absolutely no",
then the defendcait caimot take cm
oath. But the plaintiff may there­
upon ask the l^th Din to invoke a
"charem". In this "charem" the de­
fendant's name is not mentioned.
The Beth Din merely declares that
he who takes money that does not
34
belong to him should be cursed.
This has the effect sometimes of
making the person return the money
to the lender. We never invoke an
oath on the claim of a deaf mute,
a simpleton or a minor. Testimony
is never received by the Beth Din
unless the defendant is present.
Oral Debts
The law is that if one says I have
not borrowed, it is as if he said "I
have not paid". He is then regarded
as a confirmed liar. The only way
his statements can be substantiated
is through witnesses. There are times
when people confess a debt joking­
ly. However, if while the defendant
confesses a debt he said to two
people "you are my witnesses," he
can never say "I was joking". This
is the reason that the Jewish law
requires "Kinyon" the ceremony of
transfer for possession. Because if
there were a mere verbal agree­
ment, either side could say "I was
joking".
Tenure
When there is no legal instrument
then, if the defendant is in posses­
sion of the thing being claimed for
at least three years it is regarded
as his, unless the plaintiff can bring
witnesses or a legal instrument
showing that it belongs to him. The
question arises, why did not the
plaintiff protest that the possessions
belonged to him. The plaintiff claims
that the possessor was a racketeer
and was therefore afraid to protest
to him. However, if the defendant
died he has the right to go to the
heirs or in his lifetime to Beth Din
to protest against the possession by
the racketeer.
of the Neighbor
Whenever, one sells his land, his
neighbor has the first right to pur­
chase it, provided of course he gives
him the same amount offered by any
other buyer.
These laws of defendant and
plcdntifi are pertinent to men and
59th Commandment
women alike and at all times and
in every place. If the judges can see
to it that the laws are carried out
and they fail to do so, they have
sinned grievously. They have anulled
a positive commandment "and
these are the commandments which
ye shall execute''. Such sin causes
destruction, for no country is at
peace without justice. Our sages
say, that upon three things the world
is established and one of these is
JUSTICE. (See Genesis 2:16 and
comments in Talmud Sanhedrin 56b
also Bible Comments for Home
Reading, Vol. 1 Page 7) Ceremonial
laws, however, are not incumbent
upon all mankind, as for instance,
T'filin and the observance of the
seventh-day Sabbath, concerning
which the Bible says "It is a sign
between me and the children of
Israel."
59th COMMANDMENT
The Paid Bailee and the one who Hires
The 59th Commandment deals with
the law concerning the paid bailee
and the one who hires something, as
we read "If a man deliver unto his
neighbor an ass or ox or sheep or
any beast to keep. . Exodus 22:9.
Unless otherwise stipulated, when­
ever one is given anything to guard
his wife and grown up children may
be included as guardians.
Cne who hires a moveable object,
may not hire it to another, as the
Ramban points out, the owner of the
thing does not want anyone, else to
handle his possession, because he
may not do so properly. However,
in the case of immoveable objects, as
for instance a house, then one may
sub-let it, providing there are no
more occupants than the original
number of his family.
In the case of the paid bailee, or
the one who hires, neither gets ICM%
advantage. The ixdlee who is paid,
derives payment, but may not USE
the article, and the hirer, whilst he
 60th Commandment
gets use out of the article, must PAY
for it.
If a laborer spoiled the material
given him to work upon, he is o­
bliged to pay because he is paid for
his work. So too, a bank expert,
whose task it is, to pass upon good
or bad coins, if he makes a mistake
and judges a bad coin to be a good
one, he is obliged to pay. In other
words if he is paid for his work he is
responsible for his mistakes. How­
ever, if the employer is working
around him when he is examining
the account, and he makes a mis­
take or the thing is stolen or lost, he
is free from his obligation to pay
because the paid bailee or the em­
ployer feels that if the owner is
present he will see to it that nothing
is lost or is done wrong.
Thus an employee is by implica­
tion a hired bailee. He is not paid
for his work if the thing is stolen or
lost because the obligation to pay is
only when he brings the finished
work or product to the employer.
60th CC»4MANDMENT
THE BORROWER
The laws concerning the borrower
are based upon Exodus, Chapter 22
Verses 13 and 14 "And if a man
borrow ought of his neighbor and
it be hurt, or die, the owner thereof
being not with it, he shall surely
make it good. But if the owner there­
of be with it, he shall not make it
good.'' The borrower who is con­
sidered according to the law, a
bailee or a custodian, gets full use
of the thing borrowed, and yet does
not have to pay for it. He is liable
for every form of mishap, be it theft,
loss, or accident. The reason for this
is, that the borrower for all purposes,
is as the owner of the animal. lust
as the owner suffers a complete loss
when the animal dies a natural
death, so must the borrower. How­
ever, if the owner of the enrtide was
in service together with the article
35
borrowed, as for instance, the own­
er was the driver of the animal, the
borrower is not held responsible for
an accident, or any other form of
loss. Since the owner is with the
article, let him watch it.
On the other hand, if the owner
was present during the accident,
but he was.not there at the time of
the loan, then the borrower is ob­
liged to pay for the accident, be­
cause the Bible says 'CJ? ‫אין‬
"he was not with him'' ‫* כי ישאל‬
"when he borrowed". (Exodus 22
Verse 13)
The borrower is also free from
paying when the animal dies be­
cause of work, or when the bor­
rowed vessel is broken because it is
used. However, if the borrower over­
taxed the animal's strength or mis­
used the borrowed vessel, then of
course the borrower is obliged to
pay for the loss. In all these matters
the borrower is believed, if no one
is present, when the animal died
or the thing borrowed was broken.
However, if there were people pres­
ent vrhen the animal died, then the
borrower must bring witnesses that
it died because of the work it per­
formed.
The borrower must pay for the
upkeep of the thing borrowed from
the beginning until the end of the
loan.
If one says to another, "lend me
this thing as long as it will work,
or is good'', he does not have to
return it to the original owner until
it is broken. If one borrows without
stipulating any time limit, then the
owner can collect at any time. The
exceptions are in such instances
where it is understood that it was
taken for a certain time, as in the
case of a Megillah, the owner can
take it away only AFTER Purim.
If a woman borrows and then
marries, the husband, if he was un­
aware of the loan, is free from her
responsibility. If a husband borrows
 36 62nd Ck>mnKradra«1t
from his wife, if they are both pres­ kind. We do not canonize a ,prodigal
ent at the time of the loan and the sin, or a Lady Magdalene.
lender works with the borrower, then He who violates a maiden must
the husband is free from any pay­ pay fifty shekalim (doUars) to the
ment for any loan incurred. If the father of the girl regardless of her
borrower said to the lender "send social station. The fifty shekalim is
me a cow which I shall borrow from a fine against lust. HoweVer, in ad­
you", then any accident that occurs dition to this fine he must pay for
on the way is the obligation of the the disgrace and the injury done to
owner. A borrower may not in turn the girl according to her social
lend the thing borrowed to someone standing and her physical well-be­
else. ing. Thus the violator must pay
This completes the study of the damages as well as a fine.
Laws in regard to the "Four Custo­ In general when we,speak of a
dians". Herewith is a brief sum­ man persuading a girl and thus
mary; seducing her it refers to the city, be­
1- He who guards without receiv­ cause therein she can protest and
ing any compensation. shout if need be, if there is anyone
2- He who gets paid. present. If he marries her he does
3- He who hires. not have to pay the fine. The Torah
4- He who borrows. however granted the father the right
The first is responsible only of refusal in order to discourage
for gross neglect. If the article evil-doers from getting a wife from
in his custody is stolen or lost he such mal-practices. If he is not of-
does not have to make good. He forded an opportunity to atone for
merely has to swear that he did not his misdeed by marrying her, he
use it fraudulently and that he took should therefore atone by paying
care of it properly then he is com­ a suitable compensation. This is an
pletely absolved. The second and example of the just provision our
third must make good in case of Torah makes for a righteous retal-
theft or loss, but are not held re­ liation. If a high Priest should be
sponsible for accidents. The fourth guilty of persuading a maiden, then
is held liable for every form of mis­ he may not marry her beccaise she
hap, be it theft, loss or accident. is no longer a virgin.
A fo rc^ seduction refers, to a
61st COMMANI»11ENT case in the fields where, even the
THE ENTICER girl's protest will go unheard.
The 61st Commandment deals
with one who entices a maiden as 62nd (^»«MANIIMENT
we read in Exodus Chapter 22, TOE WITCH
Verses 15 and 16, "If a man entice
a maid that is not betrothed and The 62nd Commandment reads ccs
lie with her, he shall surely endow follows: "Thou shalt not suffer the
her to be his wife. If her father ut­ witch to live.". Exodus, Chapter 22
terly refuse to give her unto him, Verse 17. Witchcraft is an attempt
he shall pay money according to the to engage in supematurcd powers.
dowry of a virgin." Our religion is The Torah is very emphatic and
very strict about these moral laws stringent in regard to witdicraft and
becxmse the infringement of them it end®jvors to wipe it out complete­
undermine the world. It leads to ly. W itdiaaft misaepre^nts and
permiscuous sex relations, v e i^ ra d destroys belief in God cmd in His
d isease and laltimate ruin fca‫ ־‬man­ natural laws. All its effects are cM-
6%‫־‬d and 64th Commandments 37
reeled against the scheme of area- proselyte. He may not be vexed,
tion. Therefore we are commanded teased or annoyed with words, be­
to remove witchcraft from the world cause he is very sensitive. Another
because it is against the will of reason given is that here is danger
God. God's will is that everything that the proselyte because of any
shall be ruled according to the Na­ insults may return to his former
tural law ordained in the beginning ways. The 64th Commandment adds
of creation. "God created everythingthe words "nor oppress him." Our
according to its kind", (its genus Rabbis, in the Mechilta, tell us that
and its species) as we read in Gen­ "nor oppress him" refers to com­
esis, "and the tree yielding fruit mercial relationship with the strong­
after its kind and the herb yieldinger or the proselyte.
seed after its kind." Every blade of Every commandment has two
grass has its law "after its kind".parts: first, the good it does to others
Behind all this may be some clue to and second, the good that it does to
the laws of Shatnes (of mixing wool ourselves. Take charity for instance:
and linen together) or, of sewing when we do charity, we benefit
diverse seeds together or of breed­ others by the gift and we benefit
ing different types of animals to­ ourselves by refining our soul
gether. The Rabbis say in the Tal­ through the gift. Maimonides points
mud that when a mule and a horse out, that as far as character is con-
are mated they give birth to a wild cemed, we do more in giving for
ass, ‫מכת פרידא אין זה רפואה‬ instance ten times $100 than in giv­
"If one is ever struck by this animal,
ing at one time of $1000. Every time
he cemnot be healed" (Yama 49a). we are asked to give, a rebellious
feeling is aroused, which causes us
The reason for all this is that it is
against the scheme of creation. The to say "Another Appeal!" Thus when
Rabbis asked the question in the one answers ten appeals, his char­
Talmud "Why is witchcraft called acter becomes more refined than if
‫ ? כיטוף‬The answer is because he just gave one large contribution.
‫שמכהיש פמליא של מעלה‬ So, too, is it in regard to the com­
it
"attempts to destroy natural law". mandment concerning the proselyte.
If we do not tease him it makes his
Witchcraft involves us also as a rule
in supjerstition, which is against the
soul become better and by practic­
Jewish religion. If the Beth Din or ing this restraint we become the
the court fails to carry out this law
finer for it.
it is guilty of violating a negative We may well be entranced by
commandment namely "Thou shalt the Hebrew scriptures in so far that
not allow a witch to live". However,we are bidden 36 times "to love
the judges do not receive stripes be­
the stranger", "not to tease the
cause we have a rule that wherever stranger". It would be well for
a negative commandment is violat­ Christians to understand and to
ed but no act was done, as in this practice this commandment of the
case, then no stripes are received Hebrew Scriptures.
as a punishment. It is also interesting to note that
in regard to the stranger, the same
63r1 and 64ft COI1a«ABil»ffi(TS e ^ r^ s io n is used as regard to
THE w T E M « s m ^ r m m e m u r m G ^ , ncmaely, LOVE - "And thou
The 63rd Commarndmoat says shalt Love the stranger" and "Thou
"And the stranger thou daedt not shcdt love God", God wants His
vex." Our Reftbis say that this re­ children loved as much as He Him­
fers both to the stranger and fte self.
 38 65th Commandment
65th COMMANDMENT oath that the money is due him. So,
WIDOW AND ORPHAN also, if they have a litigation against
any person, the Beth Din is obliged
The 65th Commandment restrains to take up their claim against the
us from being oppressive either by plaintiff and to plead for them just
word or deed to the orphan or as their father would. Because the
widow, as we read in Exodus Beth Din representing God is the
Chapter 22 Verse 21 " Y e shall not a i- ''father of the orphans”.
flict any widow or fatherless child." It is incumbent upon us to deal
All this is due to the fact that the gently with the widow and father­
widow and orphan are bereft of less child. The court cannot punish
their human protector and destitute one for the transgression of this
of the physical force to defend their negative commandment, because it
rights. In the olden days a widow is not defined as to its limits, never­
was burned alive. In India she was theless God will take care of the
an outcast. This Commandment is punishment as we read in Verse 22
placed near the one concerning the ''My wrath shall wax hot and I will
law not to oppress the stranger be­ kill you with the sword, and your
cause both the widow, orphan and wives shall be widows and your
the stranger have no strength by children fatherless." If a woman af­
themselves. There is no one to take flicts a widow or an orphan then
their part, therefore Judaism de­ she shall die and her husband shall
mands that we treat them with take another woman as his wife
every human kindness because of who will in turn afflict her children.
their weaker position. This Com­ The widow and orphan have the
mandment does not refer merely to upper hand in all business matters.
a px‫נ‬or widow. Even the widow of The most striking illustration of this,
the king and the princes are in­ is in the case of the rise or fall in
eluded. Thus the Rabbis emphasize prices. If the widow or fatherless
the adjective "ANY" widow, or fath­ child have not already given or
erless child, and say it is intended to taken possession, they and not the
include the rich as well as the poor. buyer or seller can have the choice
When the hearts of the rich are of cancellation without an interdic­
grief-stricken and broken, we should tion. The interdiction was pro­
be just as careful not to increase nounced against those who took
their sorrow in any way, as we are advantage of cancellations of orders
with the px‫נ‬or. In fact the Rabbis in business, and thus broke their
interpret this injunction as referring word. The Rabbis have, however,
to all humanity. Why then are the requested the court to make provi­
widow and fatherless child singled sions so that the orphans in the end
out here? Rabbi Akibah points out shall not suffer, otherwise no one
in the Mechilta that oppressors are will ever give orphans money in
generally cowards. As a rule they advance, because he cannot cancel
follow the line of lecst resistance and the order. Orphans may need cash
oppress only those who are too which they will not be getting, if
weak to repel them or to retaliate the court is powerless to act. The
effectively. Thus even in business guardian of orphans or any mes­
matters if one has a claim validated senger is not under the law of inter­
by a properly signed document diction for cancellation of orders.
where ordinarily an oath is unneces­ Though we must not oppress or
sary, in the ccsse of a widow and prod the orphan, there are cases
orphan a claimant must take an when it is permissable as in the re-
 67& and 68th Commandments 39
lationship between teacher and for any of his sins when he goes
pupil in the study of the law or in through the pain and shame of being
the preparation for a trade. How­ helped by another human being, and
ever, in such a case one is not to also by being forced to reduce his
go too far. We are always to re­ expenses. When iron smites iron, the
member that the Bible says in Verse noise is heard. When gold smites
23 "If thou afflict them in any wise, iron, the sound is a gentle one. So
for if they cry at all unto me, I when one brother must depend upon
will surely hear their cry." the other, the suffering is great as in
the case of iron meeting iron. When
66th COMMANDMENT it comes from God, then, it is like
iron meeting gold, the contact is a
The Institution of Free Loans gentle one.
The 66th Commandment bids us
to lend money. The Rabbis in the 67th and 68th COMMANIMENTS
Mechilta point out in regard to this The Creditor and the Usurer
commandment which we find in Ex­
odus. Chapter 22 Verse 24, "If thou In the Book of Exodus Chapter 22
lend money to any of my people, and verse 24 we read, "If thou lend
the poor with thee", that there are money to any of my people who is
three cases in the Bible where the poor by thee, thou shalt not be to
word IF is not permissive but manda­ him as an opressor.'' In other words,
tory. Lending money to the poor is we are to restrain ourselves from
obligatory. The Rabbis indicate that demanding payment from the debtor
the phrase "and poor with thee" when we know that he is unable to
teaches the well known lesson "char­ pay his obligation. This also includes
ity begins at home, but must not end oppression through usury. We are
there. (Talmud Baba Metzia 71a). to be possessed with the quality of
One who can help and does not is loving-kindness, pity and mercy.
as unworthy, say the Rabbis, as an When they are deeply imbedded in
idolater. ’ us, then are we fit to receive the re­
To lend is ^ e a te r than to give ward which the Lord desires to give
charity. A loan to prevent one from us both in this world and in the
falling into destitution is considered world to come.
a most meritoritous deed. This feel­ The Rabbis say in the Talmud
ing towards the poor has led to the Baba Metzia 75B that if one is certain
institution of a Free Loan Society in that his debtor has not the means
every well organized community. with which to repay the debt, he
Gemillus Chasodim, or lending should not worry him, for no one is
money, prevents pauperism. If a man benefited thereby. However, one is
is given the opportunity to strengthen entitled to demand repayment when
his business or start some commerc­ there is a chance of recovery.
ial enterprise, we raise the dignity We may point with pride to the
of the mdividual involved by saving noble attitude of our Holy Torah in
him from becoming a public charge. these matters, when we remember
We know of no set of laws that is so that not so long ago even in the most
insistent upon this great principle of civilized countries, there existed the
lending money, as the Jewish laws. horrible practice of punishing with
As soon as one gets out of the black life-imprisonment those who were
and is getting ’into the red", we must unable to pay their debts. The laws
help him before he will become fxx>r of this commandment stress not only
The Rcfcbis say that one is forgiven shalt thou not be an oppressor but
 40
thou shalt not appear as an oppres-
S O I,and thus the Hebrew word
‫כנשד‬ is used.
In other words, when we see
someone who owes us money,
and he cannot pay us, we should
walk on the other side of the street
so that he should not see us. Anyone
who breaks this law violates a neg­
ative commandment of causing pain
or oppressing his neighbor.
The 68th Commandment
The 68th Commandment bids us
not to participate in a loan where
there is usury, whether as borrower,
lender or as guarantor, sofer (Scribe)
or witness, for it is said in Exodus,
Chapter 22 Verse 24 "Neither shalt
thou put upon him usury." One is
not to participate at all in any usur­
ious loans. The Talmud says "the
lender transgresses six negative
commandments, the borrower two,
and those who arrange for it, one."
God wants the world to be in such
position, that one should not destroy
the other through usury. However,
Jewish law makes it possible for
loans to be made when the lender
becomes a participant or partner in
the business. When we become usur­
ious, we sap our neighbor's strength
without his feeling it, until he be­
comes a bankrupt. This is why
interest or usury is called. ‫נשך‬
snake-biting, because it ’’bites"
snake-like and emits an incurable
poison into the normal well-being of
the borrower. Just as in the case of
a serpent's-bite, one does not feel it
until the poison is well into the body,
so is it with usury and the borrower.
Therefore, we want not only the lend­
er and the borrower, but also the
guarantor and the sofer (the Scribe)
and the witneses not to be parties to
such transactioiK.
A usurer cem repent by returning
the interest to the borrower.
69th Ck>mmandment
69ih COMMANDMQIT
The 69th Comandment bids us not
to curse the judges, for it is written
in the Bible, in the Book of Exodus,
Chapter 22, Verse 27, which accord­
ing to the Hebrew means "thou shalt
not revile God or the judges". The
question may be raised, why is the
Hebrew expression for the judges,
the same as the one used for God?
The answer is that the judge in Jew­
ish jurisprudence, gives God's word
in his decision; and thus he rep­
resents Him. When the Bible says —
"He who curses the name of the
Lord shall surely die," it refers to
the punishment — However, the
warning not to curse the judges is
found in our verse. How merciful is
our criminal law in that capital pun­
ishment carmot be visited upon one
before a warning to desist from com­
mitting the wrong is given. Just as
there should be no taxation without
representation, so there cannot be,
according to Jewish Law, no pun­
ishment without a previous warning.
Jewish criminal law is based upon
what is only to-day becoming more
and more the accepted theory in
criminology, namely, the preventicai
of, rather than the punishment for,
crime.
The Hebrew for cursing ^5‫ק‬
comes from the word
"KAL" which means ’Tight". In
other words, the judge is not to
become too "kal", too "lightly",
esteemed in the litigant's e y ^ . There,
fore Scripture is so rigorous agamst
familiarity, contempt of court, and
against cursing the judge.
Sometimes peojde have the mis­
taken notion that they must ts e He­
brew or employ a Hebrew Bibte, m
order that their words or their oath
be in accordcmce with the Jewish
Law, therefore oar Rabbis point out
that c u r ^ g the judge in any Ian-
guage is a violation of this com-
mal^ment.
If orae u s ^ in addition the trame
72nd Commandment
of God in conection with a curse,
then capital punishment is meted
out; otherwise the violator is pun­
ished with stripes.
70th AND 71st COMMANDMENTS
C U K ^G
The 70th Commandment reads,
"Thou shalt not revile God," (Exo­
dus. Chapter 22, Verse 27). The dis­
tinction between man and animal
lies in speech. If man employs
speech in a bad way, as for instance
in cursing God, he commits a double
wrong. He sins not only because he
curses God, but also because he
thereby degrades himself, and makes
himself lower than the animal.
When the proper name of God, -
the tetragramattan (the four letters
‫יהוח‬ of God's name) is used
in connection with the curse, then
the judges who listened and the
witnesses who heard that testimony
must rend their garments in mourn­
ing.
The reviler is judged by 23 judges
and if found guilty, receives capital
punishment. This and the following
commandment are the only ones
where there is no fore-warning in
regard to a crime, involving capital
punishment. Every one of the wit­
nesses and all the 23 judges must
place their hands upon the head of
the sinner and say, "You have
caused this." This is the only case
where such a ceremony was per­
formed in regard to capital punish­
ment. It is pjerhap® due to the fact
that the head mided the sinner and
therefore the judg^ and the witness­
es place their hands upon his head
indicating the source of his crime.
71st COMMAN^MI^
The 71st Commandment bids us
not to curse the head of the govern­
ment. for it is written in Exodus,
Chapter 22‫ ״‬Verse 27, "nor curse the
ruler of thy people." This mdudes
41
the Nasi, the head of the great San­
hedrin because without authority
there will be no law and order. The
people may differ with the civil or
religious leader but they may not
go to the extreme of lowering his
authority or prestige. He may not
be cursed not only in his presence
but not even in his absence.
One who violates this commandment
breaks three negative command­
ments, namely:
1. Not to curse the judge
2. Not to curse the Nasi
3. Not to curse another Jew.
Whenever the Jewish law speaks
about cursing it refers to the use
of the name of G-d in the impreca­
tion.
72nd COMMANDMEl^T
The Order ol the Dues
The 72nd Comandment bids us not
to disturb the order of the giving‫ ־‬of
the dues which belong to the priest,
the levite and the poor, as we read
in Exodus, Chapter 22, Verse 28,
"Thou shalt not delay to offer the
first of thy ripe fruits and of the
outflow of thy presses (wine)." In
other words, this commandment bids
us to understand the great lesson
in life, namely, to make first things
first.
As soon as the produce is grOAAm,
we are to give the first fruits to the
priests. Then the Trumah (which ac­
cording to Rabbinic transcription is
about 2 % ) goes to the priest. Then
we are to tithe the remainder which
is coiled the first tithe which goes
to the levite. The levite in turn gives
one tenth.of what he receives from
this gift to the Cohen. This is called
Trumah's ; Maaser. From what re­
mains the second tithe is taken which
is enjoyed by the owner, on the
owner, on the first, second, fourth
and fifth years of the six year cycles
and is eaten in Jeruscdem. If the
paaduce is too large in quantity to
 42
be carried then it is exchanged for
money and spent in Jerusalem. In the
third and sixth years of the cycle,
this tithe is given at home to the
poor. If we would, in any way,
change the order of this giving then
there would be confusion, for what
would belong to the priest would be
given to the levite, or to the poor
and vice versa. However, if a mis­
take was made in the order then
what was given is not recalled, and
the owner of the produce must give
a second time in the proper order.
Our Rabbis in the Talmud and the
Mechilta say that ‫מלאתך‬ refers
to the "first fruits." In other words
the first fruits are taken from that
which is full, which is the original
meaning of the word ‫מלאתך‬
This law refers to male and fe­
male, and is to be carried out in
the Holy Land, when the bulk of
Israel resides therein.
73rd COMMANDMENT
TBAIFA
The 73rd Commandment bids us
not to eat Teraifa as we read in
Exodus 22 Verse 30 "An Holy People
You Shall Be to Me," "You Shall Not
Eat Any Teraifa, Any Flesh Tom off
Beasts in the Field, You Shall Cast
It to the Dog." An animal which has
been attacked by a carnivorous ani-
mol or by any disease because of
which it may be unable to survive
for twelve month after the attack, is
considered teraifa and may not be
eaten by an Israelite. It may be
given to the dog, to whose health
such meat is detrimental. The dog is
purposely mentioned for two rea­
sons, because of its faithfulness to its
master, and second because as the
Talmud put it "G-d does not deny
to any creature, its reward." Because
the dogs did not bark" when the
Jews left Egypt, they are rewarded
with the meat that becomes teraifa.
We have a general rule as laid
down in the Talmud that tercdfa
73rd Commandment
means that the animal is so diseased
that it cannot live out the year. In
the case of fowl, if there is a doubt
as to whether it is kosher or tercdfa,
if after twenty-one days it should lay
an egg then it is kosher, otherwise
it is teraifa.
The reason why the word "field"
is used in our verse is because it is
usual for something to happen to
the animal in the field.
Our body is harmed by eating di­
seased meat and our sages hold
that man's soul should,not be in­
fected by a disease of the body,
which can be prevented by eating
kosher food.
After an animal is slaughtered it
is specifically investigated as to its
lungs, whether it is tubercular, or
whether its lobes are missing or in
improper order, because in most
cases the animals' disease is gen­
erally lodged in the lung. All these
laws are discussed in the Talmud
Chulin, and in the Jewish Code,
Yoreh-Deah.
There are eight categories from
which we derive the 72 different
kinds of ailments or diseases in the
animal which are fatal and make it
teraifa. The eight are; 1- "Droo-saw"
which means a'pressed," when an
animal is known to have been at­
tacked by a beast or bird of prey
which emits a poisonous substance
into the body. 2- "N'Koo-vawh"
which means "a perforation," —
when an animal is found to have a
vital organ like the food pipe or the
lung or heart perforated. 3- "Ch'Soo-
raw" which means "diminution" in
size or something missing as for in­
stance the lobe, of the lung. 4. "N' to-
ollow" which means "taken," as in
the case of an animal where an or­
gan is found to be cfcsent or de­
stroyed as for instance the hver. 5-
"Psoo-kaw" which mecms "cut", as
in the coco of an animcd the mcgor-
ity of whose windpipe was split or
cut. 6- “iCroo-aw" which
 7Sth Commandment
"torn" as in the case of an animal
the majority of whose outer-coating
of the stomach was torn. 7- "N'foo-
law" which means "fallen" where
the dhmal fell from a high place
(42 inches or more) having loosened
the hmbs of the body from one an­
other. If it cannot walk it is teraifa.
If it can walk four cubits, it is not
a fatal fall and is kosher; 8- "Sh'voo-
raw" which means "broken" as in
the case where the majority of the
ribs are fractured.
Science, of course, endorses these
laws. But the word of God does not
need the endorsement of science.
The scientific endorsement of the
dietary laws is very gratifying to
the Jew. Its importance lies only in
the fact that it is another evidence
to the world of the wisdom of the
Torah.
The Gentile world understands
and appreciates the Jew's applica­
tion of the laws of Kashruth; it can­
not, however, understand his neglect
and rejection of them.
74th CCHdMANDMENT
TESTIMONY
The 74th Commandment reads as
follows: "Thou shalt not take up false
report," Exodus, Chapter 23, Verse 1.
A litigant should not state his case
before the judge in the absence of
the other side even if the judge is
willing to listen. Under this heading
there are three ramifications, namely,
not to declare nor to receive any
slander nor to give false testimony.
Falsehood in any form is despicable
whether it be a false report, an un­
truthful word, a slanderous declara­
tion or a mis-representation. There is
nothing more contemptible than to
be guilty of breaking this Command­
ment. Only once in the Bible do
we have the word ‫״תרחק״‬
"be distant," used in connection with
a C0HB®3ndment. So strongly does
Scripture want ug to desist from
breaking this Ctommandment of
43
falsehood, lying and slander that
it uses the word ‫תרחק‬
"be distant." So also do the Rabbis
in the Talmud declare
‫״הרחק מן הביעור ומן הדומה לו״‬
"Be distant from anything unseemly
or frpm anything bordering upon
it" {Chulin 44). Curse and destruction
come into the home and into the
world when this Commandment to
tell the truth is broken.
Our Rabbis say in the Talmud,
"The seal of the Holy One Blessed
be He is truth." Blessing rests upon
us only when we imitate Him. Just
as He is the God of truthfulness, so
must we take truthfulness as an all­
embracing quality in our life. Look
at the home life, at business, at pol­
itics and you will find that where
there is a lack of truth, there, in turn,
you will find a breakdown of peace
and of the peace of conscience. If
we pervert God's truth, we in turn re­
verse blessings into curses, namely,
mercy into pain, lovingkindness into
war, personal service into the clash
of class. Therefore the Bible is so in-
.sistent that we shall be "distant"
from ‫שקר‬ "from falsehood," in
any form whatsoever.
75th COMMANDMQ4T
WITNESSES
The 75th Commandment bids us to
be very careful as to whom we ac­
cept as a witness for it is written in
the Book of Exodus Chapter 23, verse
1, "Put not thine hand with the
wicked to be an unrighteous wit­
ness." The Rabbis say that this verse
refers, to one who breaks the laws of
the faith between man and God
(namely "the wicked") and to the
one who breaks the laws of the faith
between man and man (namely "the
unrighteous"). It is logical that he
who does not care about his spiritual
self in'his attitude toward G ^ and
man, will certainly not be scrupulous
as to the kind of testimony he will
give concerning others. Under the
 44
heading of the wicked, the Rabbis
include also professional gamblers
and they specify dice and racing.
They also include those who raise
small cattle because they cannot
restrain these animals from pasturing
on other people's fields, and are thus
guilty of theft.
In addition to the wicked person
who is unfit to give testimony there
are also included women (emotional)
Canaanitic slaves, minors, deaf
mutes (the deaf mute is unfit for
witness, because he is unable to
hear well or to speak clearly,) im­
beciles, the blind and also those who
have no shame. The Rabbis say the
latter includes anyone who eats his
meal publicly in the street. It indi­
cates that the person is unbridled
and without self-restraint. He there­
fore cannot be trusted in regard to
telling the truth.
Wherever the Rabbis disqualify a
person as a witness they must first
armounce that "so and so" is dis­
qualified, otherwise he may bring
testimony. The reason for this is that
the person in question might have
repented. Where a person repents it
must be clear that he will not sell his
soul for money as for instance in
regard to one who is not meticulous
about kosher because tredfa is
cheaper, or the finder of a lost cmticle
who will not return same.
76!b COMMANDMENT
THE VEBDICT
The 76th Commandment bids us,
"Thou shalt not follow the majority
to do evil," (Exodus, Chc^iter 23,
Verse 2). fa other words if the court
of 23 judges who decide capital pim-
ishment cases voted 12 guilty and 11
not guilty, we do not follow a ma­
jority of one fa such cases. However,
for good we may follow the megority
even of one. (Mechilta) The detailed
laws cxincerrung this commandment
may ire foimd fa the 4th cfaap4m‫ ׳‬of
the Talmud Sanhedrin.
77d1 Coimncrndmait
77th CC»ffi1IAN£»4ENT
CAPITAL PUNISHMENT CASES
The 77th Commandment reads as
follows; "Neither shalt thou speak in
a cause to turn aside after many to
wrest judgement." (Exodus Chapter
23, Verse 2), The word in our text
‫ רב‬can be pronounced as ‫ריב‬
meaning "a cause" or can be read
as ‫ רוב‬meaning "majority" or
‫" רב‬the senior, the great one,"
thus in accordance with all those
three readings the judge may not
speak in a "cause" to 'follow the
"majority" or a "senior" judge.
The youngest members of the
court must render their opinions
first. For, if the leading members
utter their opinions first, the less in­
fluential and the disciples might hesi-
tote to express a contrary opinion.
Hence, to insure the benefit of the
independent wisdom of the many,
the subordinates and the younger
members should be heard first.
This carries out the commandment
of our verse, "Thou shalt not answer
according to the ‫• רב‬ ®l^l‫־‬
er."
The judge should not be influenced
by another member of the tribunal
who may be a greater authority, nor
should h e be influenced because the
majority opinion seems to be against
his own. He may not vote according
to the opinion of any of the judges
tinless by his own mental processes,
he h im s^ arrives at the same con-
elusion. If any peni of the law is not
clear to him he should not say, "I
rely upon the others" or "upcai so
and so, who is a greater authority
them I." fa. that event he must say,
"I do not know," and another j u c ^
must be suistituted for that particu­
lar COM.
When a ju d ^ starts his discussion
among the judges, fa behalf of
tl» cfaf!m:»iant, he carmot within
that disKnssion bring up anything
‫" ^מיוב‬for SfaiH” agFoinst ite de-
fendemi Ib e Torah wants as far as
7 ^ CommandiBMxt
possible to help the defendant. Fur­
thermore, when the judges get to­
gether to discuss the case they begin
first to look for the merit of the de­
fendant.
The judge must not blindly follow
his associate but he should under­
stand the intricacies of the case and
of the laws concerning it. For if one
judge depends upon another we will
not have 23 judges but 2 or 3 or 4.
G-d did not want capital punishment
cases to be decided by the judge­
ment of one or a few judges. How­
ever, in regard to civil cases this
procedure is not followed. Any one
of the judges may begin the discus­
sion and one can rely upon another.
The reason for this is that in case a
mistake is made, then the money
can be returned to the proper party,
but in case of ccqDital punishment if
the wrong decision is rendered we
cannot bring the defendant back to
life.
If all the 23 judges should unani­
mously decide that the defendant is
guilty then the law is that, he is freed
because it shows that there was not
enough concentration given to fee
case. If one of the judges in his dis­
cussion began to find the defendant
guilty and he became dumb or died
them another judge is to substitute
for him.
All these matters are discussed in
detail in the 7th chapter of the Tal-
mu4 Sanhedrin.
As a rule the judges were always
men, however, we have fee Bible
giving the possible exception of De­
borah, fee prcqfeetess. Some say feat
she was actucdly a judge; others say
that she acted "as" a judge giving
advice and counsrf to fee p«jpJe
but never hcoKtod down ctecasiQns.
This commandmait ccmc^mfeg
cases of ccq>ital puia^m ^nt pertcriras
only to Palestine. Outside of the Holy
Land we do not permit copital pun­
ishment
45
78th CC»11MAMI»4B«T
THE MAJORITY LAW
The 78th Commandment reads
"incline after the majority.'' (Exodus
23:2) In all cases, (excepting those of
Capital Punishment,) it is a Biblical
command to follow the majority even
of one.
The question may be asked “Why
doesn't Israel follow the majority of
the world?" The answer is that it
would be proper if the world had a
law equally as divine as our Torah,
for "One with G-d is a majority.''
The purpose of the majority law is
to establish order in society, other­
wise there would be anarchy. Every
one could say, “I interpret the law
my way,'' and so we would have as
many Torahs as there are people.
Typical of this state of society is the
Biblical period of the Judges, the
Dark Age of Scripture, when, “Every
one did that which was right in his
own eyes." (Last veree of the Book
of Judges).
There is a Jewish saying that if
two say you are drunk go to sleep.
In other words man must discipline
his mind and stop protesting against
the majority. It is p)0ssible that the
majority can decide wrongly, in that
ccse the judges are to bring the sin
offering but not the individuals who
carry out their decisions.
79th COIOfAMDMENT
JUDCRNG THE POOR
The 79th Commandment directs
tbs judge, "Neither shalt thou count-
^ a n c e a poor man in his cause.''
(Eiodus 23, Verae 3). It is a marvel-
otis tribute to Israel thcrt we have to
^ warned against being partied
to fee poor. If fee judge wante to
e x e rd ^ pity let him b ^ e a dollcar
out of his pocket and give it to the
jx»or and not force the other Mgcmt
to so, wlton fee law does not
wiSFcmt it, When fee judge b cedfed
i^o n to r^Kter a dbdsiaB of law.
 46
he must not be influenced by ex­
traneous considerations. If we pervert
judgement the poor man will think
that he is right and the money is due
to him. The fundamental purpose of
this law is that judgement must be
meted out truly and properly.
80th COMMANDMENT
HELPING ONE'S ENEMY
The 80th Commandment reads, "If
thou seest the ass of thy enemy ly­
ing under his burden, thou shalt
surely help him." Exodus 23:4. Al­
though the B031e says elsewhere,
"Thou shalt not hate thy brother in
thy heart," our commandment refers
to one who is committing a trespass
and is rebuked privately and is
warned not to repeat the same crime
but nevertheless repeats it. Such a
p>erson is inimical. The purpose of
this commandment is to train us to
be merciful even against the sinner.
Certainly we are to have mercy
up>on him, when he is fatigued, but
our commandment goes one step
further and says that one must help
him even when his money or things
are involved. Thus we are bidden
to have mercy upon the animal and
to save it for him. The law is tiiat
if one meets his friend and enemy,
and they are both heavily burdened
he should first help the enemy and
then his friend, so as to conquer his
own inner hostility. In this case the
enemy is not one who transgresses
a commandment but one with whom
he is unfriendly. He is to go along
for a short distance with the man
and the animal helped, thus making
sure that the burdens were prop)erly
placed. In removing a heavy burden
from the animal, this must be done
without pay, because to remove the
load is a mitzvah involving ‫צער‬
‫בעצי חיים‬ "mercy towards a
creature", h i leading ,the animal,
there is no !question of ‫״ צער‬
‫" בעצי חיים‬mercry to the cmimai"
cmd one is to be paid for his help.
82nd Commandment
When he is paid the mitzvah begins.
Otherwise he may say, "I do not
want your pay and I do not want to
help." No, he must help. This law
refers to males and females alike
and he who transgresses it breaks a
positive commandment and is very
cruel. He who does not show mercy
in such cases is not a fit person to
receive mercy from Heaven.
81st COMMANDMENT
Impartiality Towards The Wicked
The 81st Commandment bids us,
'Thou shalt not wrest the judgment
of the poor in a cause." Exodus,
Chapter 23, Verse 6. This refers to
the case where the man is poor in
good deeds. It cannot mean one who
is poor in money. It is self-evident
that the Scriptures do not want us to
be unjust to the poor and steal from
him because he is pxx>r. Therefore
we mirst conclude that this refers to
one who is p o o r in deeds, who is
wicked. The judge then is not to say
to himself, "I will wrest judgement
against him," for we must remember
that God will take care of him. Thus
we read in the Mechilta, "If the wick­
ed man should stand before thee
on trial be careful, not to say to
yourself, "1 will get even with the
wicked man and give the good man
the decision."
The purpose of this commandment
is to show that when justice is to be
meted out it must be fair unto all,
regardless of their reputation for
wickedness or righteousness.
82nd COMMANDMSfT
Cqpitcd Punidbnmit
arad Circumsteadidl Evkleace
One must be exceedingly careful
not to execute any defe1:dant upon
circumstantial evidence, no mattra‫־‬
how ap^Dorent the defendant's gmlt
cQi^ars to be. A case in point
is given in the Mechilta as follows.
 83rd Commcmdment
"If an Israelite saw another pursuing
his neighbor to slay him and warned
him that if you slay this man you
will be slain, thereupon the witness
happened to turn his eyes aside for
a moment and did not actually see
the defendant when he slew the per­
son now lying dead, or better still
found the party slain in his death
agony and the sword in the hand
of the defendant dripping with blood.
Surely one might think this defend­
ant is certainly guilty, therefore does
our commandment say 'And the
innocent and the righteous slay thou
not.' (Exodus 23, Verse 7)." Our law
does not take any assumption as suf­
ficient unless the witness actually
saw the defendant killing the third
person.—Only thine eyes shall swear
for you. . our Commandment "And I will not
The law further has it that one
eye-witness in capital punishment
cases is insufficient. There must be
at least two witnesses. This excludes
a case where cme saw a crime from
one window and another from an­
other window and it was impossible
for the witnesses to see each other.
The two witnesses must see the
crime at the same time and must
be able to see each other. However,
the testimony of these two eye-wit­
nesses is considered valid (even if
they do not see each other), when
they see a third person who warns
the defendant not to kill and cau-
tioias him if he does, he will be slain.
The Rabbis say in the Talmud
that if a defendant has been found
guilty he must have a re-trial when­
ever substantial evidence is forth­
coming, carrying out the letter and
spirit of our commandment "And
the innocent shall not be slain." On
the other hand if there has been an
acquittal, and someone came along
and wanted to show the defendant
guilty, there cannot be a re-tried car­
rying out that part of our command­
ment which says "And the righteous
47
thou shcdt not slay." The defendant
is regarded as righteous when his
case is dismissed by the judges. We
see how the Torah is anxious at all
times to make every provision for
leniency for the defendant. G-d does
not want innocent blood spilt. In ad­
dition there is always a chance for
repentance and for regret on the
part of the defendant for the crime
which he may have committed.
Our Torah wants us to understand
that if there be any doubt, it is bet­
ter to acquit a guilty person, than
to punish through capital punish­
ment. Let us always remember that
"the guilty will not escape punish­
ment at the hand of G-d even if the
human tribunal fails to inflict it," as
we read in the concluding words of
justify the wicked."
83rd COMMANDMENT
BRIBERY
The 83rd Commandment says to
the judge,—"Thou shalt take no gift
(bribe)." (Exodus Chapter 23, Verse
8). The judge is not to take any gift
even if he will decide honestly and
truthfully. Namely, to judge the in­
nocent innocent, and the guilty’ guil­
ty. The Bible is meticulously careful
in regard to justice, for one who
accepts a gift which was intended
as a.bribe, is apt to misinterpret the
text of the law books. He then be­
comes unconsciously an interested
party instead of a neutral one. He
becomes oblivious to the real mean­
ing of the text of the law and un­
wittingly sees only that point of view
which he is eager to find therein.
Thus does our commandment go on
to say, “For the gift blindeth the wise
and perverteth the words of the
righteous." The purpose of this com­
mandment which forbids us to take
bribes or gifts even though we mean
to judge honestly and properly is to
remove from our midst the pcssibil-
 48
ity of the judge deciding unjustly be­
cause of the unconscious influence
of the gift or bribe. "A bribe has an
insidious power; it will tend to shut
the eyes of the judge to what he
would have otherwise seen, and will
inevitably corrupt him."
Our Rctobis point out that not only
is the taker of the bribe but the giver
equcdly guilty in trespassing this
conunandment. The giver because
it is written, "Thou shalt not put a
stumbling block before the blind,"
and the receiver because it is writ­
ten, "Cursed be the one who takes
a bribe." The bribe must be re-
tirmed. Not only a bribe in money or
material things is forbidden but even
that of flattery. One is forbidden to
receive or to listen to, a bribe in
mere words. The only payment
which the judge may receive is for
his time. He is to receive from both
parties the like amount due him.
Other details concerning this com­
mandment may be found in the Ted-
mud Sanhedrin. These laws pertain
to all placra and to all times.
84ih COMMANl»«ENT
THE SABBATICAL YEAB
The 84th Commandment bids us
to make public property of every­
thing that the earth produces in the
seventh year, as the Bible puts it in
Exodus, CJhapter 23, Verses 10 and
II, "And six years thou dialt sow
the land and gather in the fruite
thereof. The seventh year thou !dialt
let it rest and lie fallow so that the
poor of thy people may eat, and
what they leave the i^CEst of tte field
shall eat." You will note that even
the beasto of the field are not for­
gotten. , communities who draw their living
In an ordinary year, the poor ban
gather up the gleanings as well as
the ccm^is of fire fi^ds whidi are
to be left unreaped. (See Leviticus
CJieqstffl• 19, Verse 7). In Soto-
Ixrtiocd year there was no IrafrMrt-
84th Comfl«11xchn«1t
ing, the proprietor, the servcaite and
the stranger all had equal rights to
the produce. (See Leviticus, CSiapter
25, Verse 6) This law qpf^ed to the
vineyard, to tte olive trees, cmd to
all the products of the ecsih, fruife
or vegetables. In this coiuniandment
is included the additional iiqunction
not only not to take the produce of
the land during the sevento year, but
also not to work it, so that it may
rest. The purpose of tlujs command­
ment is to impress us with the
thought of the renewal pf creation.
Just as on the Sabbafli, G-d rested
and did not create anything, so we
are to count six years, and on tiie
seventh year the land is to rest, in­
dicating that during that whole year
the land itself does not produ<». The
Atheist is self-oontradictory. He says
that the world is. There » and was
no Creator. This is as p a s s ^ e (to use
the classic philcsof^c exam{:de} as
it is to povir out a bottle of ink on
a piece of paper and therdby have
a letter written thereon. This would
be a miracle; but the Atheist does
not believe in miracles.
There is no other Master of the
universe but G-d. He ie the Ruler
of the sun, the moon, the stars, the
moimtains, and all nature. He can
declare the earth in a state of rest,
to become public property, or He
can allow the soil to bring forth its
produce. Thus we say w l ^ we eat
bread
‫ברוד אתה ה׳ אאתינו מאד העואם‬
‫המוציא אחם מז הארץ‬
"Blessed art Thou, O Lord, our God,
who causeth bread to be brought
forth from the earth.‫ ״‬This leads to
trust and faith in God. You will note
that CB a matter of fact the rural
from the earth are as a rule the most
religious.
In the Sabbatical yeoB‫־‬, not only
Cffe we prohibited from sowing and
harv^hng but also from weeding
or removing warts from the trees.
 87th CommandmfliM
All these acts help the growth of the
coming year. We were to do nothing
but to have faith and tnrst in Al­
mighty God that the next year would
bring forth the proper produce. What
a marvelous people! What great
strength of character we displayed.
Mind you, we saw our neighbors'
fields being worked, producing for a
whole year, and yielding financial
returns whilst our fields were fallow,
and not worked upon during that
period. Thus we may ask “Who
are the mighty?" We may find the
answer in the words of the Psal­
mist, who declared, "They are the
mighty who fulfill His word," (Psalm
103, Verse 20.) During the Sabbatical
year we were to spend the time in
observing the Law, in Holy medita­
tion and in faith. We were not per­
mitted in any way to employ any
legcd fiction whatsoever, that might
tend to allow us to work or improve
our fields.
For other details of the Laws, read
the Talmud “Sh'veeis." These laws
were, and are, to be carried out,
both by male and female. They were
enforced when Israel dwelt in the
Holy Land, and are to be observed
when Israel shall be autonomous
there again.
SSth C0904ANDMENT
Sabbatfa-Woric. and the Woiker
The 85th Commandment bids us
rest from all work on the Sabbath.
Six days shalt thou do thy work and
on the seventh day thou shalt rest.
Thine ox and thine ccffi may have
rest, cmd the son of thy hand-mcdd
and the stranger may refreshed."
(Exodus, Chapter 23, Verse 12). This
conunandment is repeated twelve
times in the Bible. The Bfl31e wants
to have us understand that the Sab­
bath is the key-stone and the found­
ation of faith, because it, (the Sab-
bath)< implies read and genuine be­
lief in G ^. If we want to live ac­
cording to the means that G-d 1»o-
49
vides, we can observe the Sabbath.
If we seek a higher standard of liv­
ing than that which the Lord in His
wisdom has in mind for us, then we
go out and break the Sabbath.
The law of the Sabbath is restated
here, in order to emphasize also its
humanitarian teaching, namely, that
we are not only to rest ourselves, but
to keep closed on the Sabbath for
complete rest for the servant, the
stranger, and even the animal.
86th COMMANDMENT
Taking an Oath by an Idol
The 86th Comandment reads, "And
make no mention of other gods."
Exodus, Chapter 23, Verse 13. We
cannot serve G-d and another deity
at the same time. In celebrating holi­
days coimected with idols or idolat­
rous practices, we are transgressing
this commandment, because we rec­
ognize thereby the existence of an­
other G-d. The Bible mentions this
commandment 44 times which shows
how strongly any relationship, with
idolatry is forbidden. When the Bible
names Peor, or Baal, or Nebo, and
others, they are mentioned in dis­
gust, because of the immoral and
ugly way in which they are served.
Ibis law pertains to all places and
to all times, to males and females.
Anyonewho transgresses this com­
mandment and swears not only by
an idol but by any created things,
like the sun, the mcxan or the planets,
is punished by flogging. This is one
of the three exceptions where such
pimishment is meted out for a viola­
tion of a negative commandment,
where no positive act was per­
formed.
8m c o m a u m m rr
T ^ fE ^ A l^
The 87th Commcmdment reads as
follows: “Tcdce ye heed and mcdce
no m m flm of the ncanes of othe^
gods KH‫ ־‬let it be heard out of thy
 50
mouth," (Exodus, Chapter 23, Verse
13). Although we may not serve
them the very mention of their name
is forbidden. One who persuades an
individual to idolatry is called a
‫מסית‬ and one who persuades
a community is called ‫מדייח‬
This commandment is repeated 44
times in our Torah, to show how
grave it is to violate it. Where one
misleads a community of at least
100 people the great Sanhedrin of
Jerusalem oI 71 judges tries the case
and the sinner if found guilty, is
stoned and his property is burned.
However, in the case of a persuader
of one or a few, his property is not
burned. He is tried only before a
court of 23 judges. We have a gen­
eral principle in our law that in all
cases there can be no agent for sin.
However this case is an exception
because the very coaxing and per­
suading is a sin, even if the per­
suader does not serve the strange
god. The Bible describes G-d in these
cases as a zealous or a jealous G-d.
When we suffer we attribute it to
the jealousy, or zeal of G-d which is
the way man would speak, as the
Rabbis say, "The Torah speaks ac­
cording to the expression of mem-
kind." It is we who suffer because
of our foolishnes which we describe
as the jealousy of G-d. Why should
G-d be jealous of His own creatures?
If He is really jealous He can destroy
them in a moment. He can paralyze
the foot before it bows to the idol
or make the mouth dumb before it
pronounces its name. It is man who
really destroys himself. If man bows
to a strange god, his foolishness will
bring him to be misled and pun­
ished. The law forbidding us to wor­
ship or to mention the name of false
g o ^ pertains to every place, to aU
times, to male and female alike.
Wherever the community is misled,
the misleader is tried only in the
Holy Land. For further details con-
ceming these laws see the Talmud
8S& CoDamandment
Sanhedrin, Chapter 10.
88th COMMANDMENT
The Hagigah
The Holy Day Offering
The 88th Commandment reads:
'Three times thou shalt keep a feast
unto me in a year". (Exodus, Chap­
ter 23, Verse 14) This refers to the
three pilgrimages which every Israe­
lite had to make to the Sanctuary
or to the Temple before Passover,
Pentecost and Tabernacles. The cel­
ebration of the festival entailed the
bringing of a "Hagigah," a holiday
offering, which involved appearance
before the Lord, and rejoicing. Re­
joicing is always synonomous with
the eating of meat. When one
brought an offering, the act inspired
the giver and uplifted him. It is our
experience that when one is a work­
er for and a contributor to a cause,
it becomes dear to him and tends
to elevate him. We have seen this
particularly in regard to the work
for Yeshivos, Talmud Torahs, and
Synagogues. When some people at
first become interested they may be
quite distant from the faith. Later
they become so inspired that they
not only become more pious but
their lives are fuller and they feel
the responsibility of "noblesse obli­
ge". They become exemplars. The
laws of the commandment are as
follows; There may be one or there
may be many offerings. There is no
limit. There is no substitute or equi­
valent for the sacrificial offering. If
one did not bring the offering on the
first day he may make good by
bringing it on any of the seven days
of the holiday, except that he must
be in Jerusalem by the first day.
These commandments were carried
out only in Temple times and by
adult males, excepting those who
were lame, blind, sick or old. Though
it was not obligatory upon a woman
to go, nevertheless those who could
accompany their husbands, were
 90th Commandment
certainly permitted to do so, as did
Hannah and Peninah. In the fulfill­
ment of this commandment (which
meant the homes were guarded only
by the women), we have a striking
demonstration of perfect trust in Di­
vine protection.
One who transgressed this com­
mandment broke two command­
ments, one a positive and the other
a negative, the positive command­
ment being to bring an offering, and
the negative commandment not to
appear empty handed.
89th COMMANDMENT
The Slaughtering of the Paschal
Lamb, and the Removal of the Cho-
metz
The 89th Commandment reads,
"Thou shalt not offer the blood of
my sacrifice with leaven bread."
(Exodus, Chapter 23, Verse 18). Our
Rabbis explain this to mean that by
the time it was customary to offer the
Passover sacrifices, that is at noon,
on the 14th day of Nissan, all leaven
bread must have already been re­
moved from the house and de­
strayed. In other words where there
is "chometz", "leaven bread," rep­
resenting self-inflation, you cannot
bring the paschal sacrifice, which
represents humility. In addition to
this explanation there is another,
which serves as a general rule in
Jewish law and life, namely never
to perform two Mitzvehs or com­
mandments at the same time. Be­
fore we bring the PcBchal Lamb ush­
ering in the Passover holiday, there
is to be no other commandments
incumbent upon us at the same time,
as for instance, the removal of the
"chometz". This must be performed
before we offer the paschal lamb.
Just CB the Rabbis say we may 1K>t
mix one joy with another, as for
example, not to have a wedding on
a holiday, so too we may not carry
out caie mitzvah toge&er with cm-
other. The ttought being, •I take it.
51
that we cannot do justice and fully
enjoy and be inspired properly with
the performance of any one of the
commandments if it is muddled with
another.
The laws of the commandment are
that the Paschal Lamb must be
slaughtered before noon, and of­
fered after, midday. The other details
concerning this commandment are
found in the Talmud "Pesachim".
These rules pertained to Temple
times and referred to male and fe­
male. Anyone who transgressed this
commandment and consciously left
over in his domain any leaven bread
(as large as an olive), whilst he
was bringing or slaughtering or per­
forming any of the rituals in con­
nection with the paschal offering,
was to be punished with lashes.
So also anyone of the group who
was to eat of the Paschal offering
and left "Chometz" over in his house
was to be punished with lashes.
90th COMMANDMENT
The 90th Commandment bids us
not to leave the entrails of the pas­
chal offering until the morning. Leav­
ing any offering beyond its proper
time is called ‫נותר‬ as it is
written in Exodus, Chapter 23, Verse
18 "And neither shall the fat of my
sacrifice remain until the morning."
The purpose of this commandment is
to bring home the lesson of punctu­
ality. The sacrifice is only proper
when it is brought at the time ap­
pointed for it. If one fails to bring it
at the appointed time it shovrs neg­
lect. When one is really interested
he keeps his appointments promptly.
This is something that all of us ought
to take to heart. We are as a rule
derelict in regard to punctuality. It
is an evidence of being lackadaisic­
al or failing to take our duties seri­
ously. The habit of coming late is
also an evidence that our word is
not our bond. If each and every one
 52
of us would take care of our respect­
ive promises, this wotlH would not
be in a war today. We are surprised
that Hitler breaks his word. Of
course his broken word or promise
means destruction for many. In our
individual relationships our broken
word or promise may bring unhap­
piness to a friend, a child, a wife, or
a husband. It may bring a break of
credit in business and faith in hu­
man relationships. This is why our
religion, especially orthodox Juda­
ism, is so particular about this or
that commandment or ceremony. Its
purpose is to impress upon us a
realization of the need for a puncti­
liousness behind every promise
made or every obligation under­
taken.
It is not the sacrifice that is uplift­
ing but the mental approach we
bring to ihe offering. This is really
the secret of the moral life. The
entrails of each "korbon" or offer­
ing were brought separately.
The observance of this command­
ment in all its details was carried
out only by the priests and during
Temple times.
91st COMMANDMENT
The Law of the First Fruits
The 91st Commandment deals with
the law of the first fruits, as we read
in Exodus, Chapter 23, V e rs e 19.
"The choicest first fruits of thy land
shalt thou bring unto the Hoime of
the Lord, thy God." These were giv­
en to the Priest. Biblically speaking
the first fruits were those of the seven
species for which the Holy Land is
praised, as we recKi in Deuteronomy,
(Chapter 8, Verse 8, "A land of w he^
and barley and vines (grapes) and
fig trees and pomegranates; a land
of olivsB trees and honey." Those near
to lerusalem brought the first fruits
in their fresh state. Thc»e who lived
at a great distance would have ttem
dried (so that they would not rot)
ami then brmg them.
92nd Conummdmait
The greatest joy one can have is
to see the fruit of his endeavors ripen
or his investments bringing results.
This causes us to recognize that G-d
wants us to enjoy all the blessings
in the world, and to confess that all
good comes from Him.
The first fruits were brought from
Shevuoth imtil Succoth. If they were
brought in a wooden basket, the
basket remained with the Cohan, if
in a golden one, it remained with
the owner. This has given rise per­
haps to the expression, "Wealth goes
to wealth." The fruits were not to be
mixed one with the other but they
were to be brought separately. They
coiald be divided by reeds or leaves
separating one species from the
other. Sacrifices of turtle doves as
well as young ones were brought
together with the first fruits and then
verses from the Scriptures were sung
for the occasion.
All this was customary during
Temple times among the male popu-
lotion and with the fruits of Pal­
estine, Syria and Trans-Iordania. We
also note here, the idea that we are
not to mix one mitzvah with another,
one species with another or one joy
with another. Unity, and singlemind­
edness of purpose seem to be the
scheme of Creation. (See Mishnah
Bikkurim).
He who transgressed the law of
the first fruits violated a positive
commandment.
MEAT AND MILK
The 92nd Commandment reads as
follows: 'Thou slKdt not boil a kid
in its mothers milk". (Exodus, C h c^
ter 23, ¥erse 19). Ibis is tite
of the krw ^ a t meat and milk must
not be boiled together.
Tbe fewisk is cdmost uniqtm
in die hsd t ^ its psRdiccd dict^as
are fxoven true in tte light of mod­
em kmiwtedge, de^site centudes of
(^ime, ridiaite and Tim mcmt
 94d1 Commandment S3
recent example of this occurred when as we read "Xhou shalt not make
the late Arthur Brisbane in one of any covenant with them" (Exodus
his famous columns written shortly 23:32) Israel is warned against re­
before his death, pointed out that it sorting to expediency at the expense
took thousands of years for doctors of principle, and against making al­
to discover that it was injurious to liances with these inhabitants of Pal­
mix milk with meat, although the estine in order to gain political
Jewish people had known it from strength. This they are told will prove
time immemorial. At a conference a mistake, a disappointment, a snarl
held recently among physicians in and a source of weakness. The histo­
London not only were the Jewish ry of King Solomon with his well-
Dietary Laws accepted as scientifi- intentioned alliances and marriages,
colly correct, but also the question the tolerance he granted to the vari­
of allowing a certain number of ous kinds of idolatry he came in con­
hours to elapse after eating meat tact with, and the national misfor­
and before consuming milk foods tunes which followed this course of
was commended. action, are striking testimony to the
It is interesting to note that the everlasting truth of these verses.
Bible does not use the term ‫גדי‬
which means “goat" but ‫גדי עזים‬ 94th CC»01IAMI»11ENT
which means the flesh of an animal. THE IDOLATOaS
There are many reasons given for
this commandment. Medical science The 94th Commandment prohibits
says that the mixture of meat and ue from allowing idolators to dwell in
milk substances represents an ac- the Holy Land as we read "They
cimaulation of too many !x'oteins. It shall not dwell in thy land lest they
is interesting to note the statement make thee sin against me, for if thou
of Mendelsohn who said, "The bene­ serveth their gods it will surely be
fit arising from the many inexpUca- a snare unto thee”. (Exodus 23:33) If
ble laws of God is in their practice one is willing to leave idolatry he is
and not in the understanding of their permitted to dwell in the Holy Land.
motives." Such a person is called ‫נר תועב‬
This commandment is mentioned which means he is a proselyte, who
three times in the Bible, (1) in our may dwell in the Holy Lcmd. The
verse (2) in Exodus, Gbapter 34, idolators were csked to accept the
Verse 26 and (3) in Deuteronomy, seven fundamental Noachian laws
Chapter 14, verse 21. These three which all mankind are expected to
ccHnmandments rep-esent three pro- embrace. Th^« laws are bcsed
hibitipns, (1) to meat and milk inpe- upon Genesis, Chapter 26, Verse 16:
dients being boiled together, (2) to (1) Mankind is to be under the do­
pohibit the eating of niilk meat minion law, (2) Not to bla^hem e
substances together and <3) to pro- God, (3) Not to serve ickjls, (4) Not
h&it us from having any profit from to commit murder, (5) Not to commit
su(^ a mixture. adultery, (6) Not to rob, (7) Not to
eat a limb from a living animal,
93rd (Talmud Scmhedrin, 56B). The idol-
THE SEVEN ftAnONS ator was allowed to Irave a store
Ibe 93rd Commandment bids us in the Holy Land, but not a group of
not to make a covencmt with the them, for they may be suspected of
si^en natioiK, namely-—the Hittite, fifth column ccctivities.
Hiviles, Amorites, P e rc ie s, Jebu- These laws of course were perti­
sites, Girgeshit^ and the Cananit^, nent only lor the Htdy Land but 1» t
 54
for the countries outside of the Holy
Land, not even Syria.
95th COMMANDMENT
To Build the Temple or the Sanctuonry
The 95th Commandment bids us to
build a House of Worship, as it is
written "And they shall make unto
me a sanctuary that 1 may dwell
among them." The call for the build­
ing of the sanctuary was addressed
to Moses on the Day of Atonement
after God had already forgiven Isra­
el for having made the golden calf.
Originally there was not to be an
especially reserved place for divine
worship, as we read in Chapter 20,
verse 24, "In all places where I al-
lov/ my name to be mentioned, I will
come unto thee and bless thee." But
after the Israelites made the golden
calf, thereby demonstrating the hu­
man need for something tangible,
God made a concession to their
weakness and commanded that an
imposing Tabernacle be built and
that vesseb and ceremonials be used
as visible and concrete means by
which to bring out the spiritual in
us. The sanctuary was used for the
offering of the sacrifices and for the
peoples reunion on the pilgrimage
holidays. This pilgrimage is called
an "Aliyah," an ascension. Every­
one, the Israelite, the Priest and the
Levite, would be inspired spiritually
as he approached and entered into
God's Holy House.
God chose Palestine, the Holy
Land, for his Temple because it is
the center of the world and Jem-
Salem, because it is the center of
the central country of the world
showing preference for the golden
mean.
Further details concerning the
building of the Temple and all of its
measurements and the building of
the altar and all its laws are ex­
plained i n the Talmud Middos,
"Measurements". The design for the
Menorah and for the golden altar
97th Commandmait
and for the table and their place in
the "Haychal'' is described in the
Talmud Menachos and Yoma. This
commandment is not obligatory upon
any individual, but to a committee
charged with the responsibility of
building the Temple.
96th COMMANDMENT
THE STAVES OF THE ARE
The 96th Commandment reads as
follows, "The staves shall be in the
rings of the ark; they shall not be
taken from it". (Exodus, Chapter 25,
Verse 15.) The Staves or the poles
were placed through two rings of
gold on each side of the ark. The
poles were made of Acacia wood.
They were to remain therein at all
times, because the Ark was to be
ready to be removed at any time,
without any delay. From this we
may derive the lesson that one
should be so efficient in the arrange­
ment of his life and of his habits of
living, that a change in one's condi­
tion should not prove a hindrance or
an impediment to the study and the
observance of the Torah.
97fh C<»1fMANra4ENT
THE SHOWBREAD
The 97th Commandment bids us
"And thou shalt put upon the Table
showbread before Me always". Exo­
dus. Chapter 25, Verse 30. Man lives
by bread. Because of our zeal in car­
rying out this commandment was our
sustenance blessed. This is the spr-
itual law of measure for measixre.
Because we observed the command
to bring the libation offering of water
on Tabernacles we were blessed
with rain. Because we brought tl»
Omer on Passover so in turn was our
bread blessed. When we blow the
Shofar. the Ram's hom, so in turn
does God remember unto us
merit of the sacrifice of IscKtc, (of
which the Shofcxr is the memOTKsl).
llie Priest ami toe P r ^ ts
 98th Commandment
of the service for the week as well
as those who were about to serve for
the coming week were given a piece
of the showbread. Although each
one ate of it as much as the size of
a bean, nevertheless he was sated.
This was due to the fact that the
satisfaction in performing the Mitz-
vah strengthened him. Similarly do
we note on Saturday afternoon, at
the Seudah ShTee-Shis, where we
eat a piece of bread and fish and
are sated. This is due to the joy in
the performance of the Mitzvah
which seems to satisfy us even phy­
sically. Thus the commandments,
were given not for God's sake but for
our own, to strengthen and to ele­
vate us and to give us spiritual joy
and contentment.
The Showbread is described more
in detail in Leviticus, Chapter 24,
Verses 5 to 9. It consisted of 12
loaves (of fine flour) corre.sponding
to the number of the tribes of Israel.
It was olaced on the Table on the
S abbath arranged in two rows, on
six shelves each. They were left
there until the following Sabbath.
These six shelves were one above
the other so that the air could cir­
culate through them, leaving the
bread fresh all the time. Every Sab­
bath the bread was removed. When
it was removed each week, it was
moved gradually from its place
whilst the new ones were replacing
the old ones, in order to fulfill the
commandment in our verse "It (the
showbread) shall be before Me cd-
ways". Near each one of these rows
there was placed a golden cup in
which there was a handful of frank­
incense, as we read in Leviticus,
Chapter 24, verse 7, "Thou shcdt put
pure frankincense upon each row".
The fragrance from the frankincense,
was to serve as a s^rituod refresh-
meat to the soul.
The commandment of the show-
bread and the frankincense acc»m-
ponying it, cmd the frangrcmte ema-
55
noting from it, were alJ meant to
leave an indelible impression upon
body and soul, as to God, the Giver
of all bread, and prosperity emanat­
ing therefrom. Thus in our daily pray­
ers we thank God not merely for lov­
ing-kindness, but for that which is for
our good. As for instance, God may
give us money which may cause us
to be haughty or to cause us to dissi­
pate. Such loving-kindness is not
for our good. This is also true in
regard to the Rosh Chodesh prayer.
A number of petitions are contained
in the prayer, but we close with the
word," ‫לטובה‬ that all these
petitions should be for our "good".
Further details concerning the
laws of the showbread are to be
found in the 11th chapter of the
Talmud Menachos. These laws were
extant, of course, in Temple Times.
98th COMMANDMENT
Keeping the
Perpetual Lights in Order
The 98th Commandment bids us
to take care of the perpetual lights,
as it is written in Exodus, Chapter
27, Verse 21, "Aaron and his sons
shall set it in order". The reason for
these continual lights in the Taber­
nacle and in the Temple was to
beautify and to enhance reverence
and respect. This is the customary
way of showing honor. When it is
dark, we get a cramped feeling.
V7hen it is light it is spacious. When
a man walks through a dark room
he walks with measured tread. If he
is to pass through the same room
when it is light he is no longer
cramped and confined to his narrow
steps. The whole room becomes larg­
er. So our rabbis repeat at all times,
that God in His goodness gave us
His commandments not for His bene­
fit, but for our own good, in order
that we may be impressed and be­
come better men and women.
The commandment to set the lights
in order included also the task of
 56
removing the ashes, which was to
be done in the morning and in the
evening. When the oil was depleted,
then the wick was removed and a
new one was placed therein with
new oil. If the center light, which the
Ramban called the ”Ner Maaravi”,
the "Western Light” went out, then
it would be lit, not from its side
lights, but from the fire of the outer
altar. The other Icnnps would be
lig h te d Iro m one another. In other
words the wick would be bent over,
so as to receive light irom the next
light, instead of bringing it light from
a strange fire.
The other details concerning the
laws oi the lighting of the perpetual
Icnnps are explained in the Fifth
Chapter of the Talmud Menachos
and in the Talmud Tamid. Of course
these laws pertained cjnly to the time
oi the Temple and referred particu­
larly to the priests. Whoever trans­
gressed this law and did not set the
Icnnps in order according to the com-
memdment violated a positive cx>m-
mandment.
99TH COMMANDMENT
T h e H o lyPriesUy V«!mne11ls
The 99th Commanciment speaks of
the vestments o f th e Priests, as we
read in Exodus, Chapter 28, Verse 2,
"And thou shalt make Holy gen-
ments".
The ordinary priest wore four vest­
ments, namely the embroidered coat,
the breeches, the <cap and the girdle.
The High Priest wore eight genments.
The mitre was in plac» of the c a p
o f the ordinary priest. It .was like a
turban. The additional four vestments
were; the brecstplcKe, the ephcxl, the
robe and the gdden p^ate.
The Rabbis in the Talmud Zeva-
chim 88B say that eerch of these eight
garments represented sometiiing
v/hich all should shun. 1.—The
BREASTPLATE which, w<as piemed
against the heart w c b to counteixmt
bias cmd one-sidedne^ which besd
lOOth
to perversion oi justice. 2.—^The
EPHOD, which was an apron tied
to the back, was to counteract ido-
krtry. In H o se a , Chapter 3, verse 4,
we find the epiiod coupled with
idolatrous fetishes, as follows: "with­
out an image and without an ephod
and without teraphim''. 3.—The
ROBE with its ringing bells, was to
counteract talebearing. 4.—^The EM­
BROIDERED COAT was to counter­
act bloodshed, reminding us of the
story oi Joseph and his brethren, as
we read in the Book of- Genesis,
Chapter 37, verse 31. "And they
dipped the coat in the blood”. 5.—
The MITRE, or cap worn on the head
was to counteract arrogance. This
may be the reason for our wearing
of the hat. 6.—The GIRDLE, which is
placed against the heart, was to
counteract impurity oi thought. 7.—
The GOLDEN PLATE on the forehead
was to counteract impudence, as we
read in Jeremiah, Chapter 3, v e rs e
3. 8.—The BRKCHES were to count­
eract immodesty, as it is said in verse
42, "And thou shalt make them Unen
breeches to cover their nakedness”.
The golden vestments were worn
in the Court, but in the Holy of Ho­
lies, on the Day of Atonement, only
linen vestments were worn, the 4 of
the Plain Priest (Hedyot). The gold
would serve as an accusing agent,
a reminder of the service of the gold­
en calf. The failure to observe this
commandment was punishable by
excision from heaven.
1a»1
1HE
The 100th Commandment bids us
"Not to loosen the Breastplate from
the Ephod." Exodus Chapter 26,
v e r^ 28, The Breash31ate cmd the
Ephcxl w & re two of tim eight gen‫־‬-
ments of the High Priest. The Breast­
plate was placed in fremt, on the
heart, cmd the Ephod in back. The
Ephod was exactly like an obkmg
apron, but instead of being worn in
 102nd C om m andm ent
front, as an apron is, it was worn in
back. Two woven and embroidered
suspenders were attached to the two
upper ends of the Ephod. These
suspenders extended over the shoul­
ders and down the front as far as
the upper part of the Breastplate, to
which they were attached. On the
upper part of the Ephod was a
girdle which encompassed half of
the circumference of the body and
was joined together with the Ephod.
To this girdle two golden rings were
attached, parallel to the two other
golden rings, which hung from the
two lower corners of the Breastplate.
The two golden rings on the right
and on the left sides of the High
Priest were joined to the rings on the
on the Breastplate opposite them by
threads of blue so that it (the Breast­
plate) might be kept in position.
He who loosened the Breastplate
from the Ephod during the Service
received stripes, since he violated a
negative commandment. The pur­
pose of this commandment was to
show that everything was to be in
order in the Tabernacle or Temple
during the Temple Service, even
unto the v^tments of the Priests.
Thus the Breastplate was not to
shake hither and thither upon the
chest of the Priest. It was to be set
in perfect order, like the setting of
a jewel. The laws of this command­
ment, the workmanship of the Breast­
plate and the Ephod, and further
details, are explained in the Mishnah
Midos, which deals with measure­
ments of the Tabernacle and ail its
vessels and vestments. Of cx>urse all
this was carried out only in Temple
times. It refers to male and female
who may be guilty of moving the
Breastplate from it setting.
lOlat COMMAiaaffiNT
The Robe Rie iSgh Prieirt
The 101st Commandmmit bids us
not to tear the im c k of tfm robe of
the High FViest, "It iritcdl have a hole
57
for the head in the midst thereof, and
it shall not be torn." Exodus, Chap­
ter 28, Verse 32. The robe was worn
beneath the Ephod. It had no open­
ing on the side. Since the opening
was at the top, he had to draw it
over his head. The High Priest even
in his dress was to command respect.
He who dressed him was to do so
with gentleness, awe and reverence.
Of course this commandment pre­
vailed only in Temple times and
referred to male and female. If the
tear was made intentionally the vio­
lator received stripes.
102nd COMMANDMENT
The Priests
Were To Eat Of Hie Offering
The Priests were commanded to
eat some meat from the sin and
guilt offerings, as it is said, "And
they shall eat these things where­
with atonement was made". Exodus,
Chapter 29, Verse 33. The owners
did not participate in the eating of
these sacrifices. The eating on the
part of the Priest was part of the
atonement which the bringing of the
sacrifice was meant to accomplish.
These sacrifices were called
D'tjnp ‫קדשי‬ "The Holy of the
Holies".
The Priests ate of these offerings
to invest these sacrifices with rever­
ence. They were not to give of them
to the dog or to any purchaser. They
were to be treated with a sense of
dignity and honor. They were to be
eaten in a Holy place. The Priest was
not to delay his eating, so that it
should not b^om e putrid and despi-
ccdile. If he did not eat his portion
in the prc^3er time he committed two
transgr^ffiions. 1- He did not eat it
and 2- He did not cause the offering
to be for an atonement. He is there­
fore punished because of the delay
in atonement which he caused.
As over against the sin and guilt
offmngs, whidi are the ‫קדשי קרשיס‬
'"!he holy of the holi^, are the
 58 104th Conunandmeni
Thanksgiving offering, the ram of called ‫בזך‬ Then all the
the Nazarite, the peace offering, the people would leave the Haichal, for
first-born, the tithe of the cattle and it is written, ''and no one shall be
the Paschal lamb. These were called in the Tent of the Congregation".
‫קאים‬ "Holy in a minor He would then cast the incense gent­
degree". ly on the coals which were on the
golden altar, prostrate himself and
103rd COMMAI«»4ENT then leave. When the spices were
THE LAW OF INCENSE crushed the priests sang. Singing
The Priests were commanded to begets enthusiasm. As we sing, we
offer the incense upon the altar twice work spoedier and the finished pro­
daily, in the morning and evening, duct is much better. It is interesting
before the perpetual offering, (see to note that many large corpora­
Exodus, 30, 7 and 8,) "And Aaron tions are now introducing- music in
shall burn thereon incense and sweet their factories, during working hours.
spices every morning," and offer the This has led to increased produc­
incense, before dusk in the evening tion on the part of the worker.
before lighting the lamps. The cost
of the spices was defrayed from the 104th C<»4MANDMENT
shekel income. The preparation of THE GOLDEN ALTAB
the incense and the actual offering The 104th Commandment bids us
of it morning and evening were re­ not to offer on the golden altar any­
garded not as two commandments thing but the daily incense, with
but as one. The purpose of this com­ the exception of the sprinkling of the
mandment was to enhance the glory blood on the day of Atonement, for
of God's House, to impress and bring it is written in Exodus, Chapter 30,
reverence unto the heart of every Verse 9, "He shalt offer no strange
worshipper. Of course unless a per­ incense thereon". The incense re­
son wants to be influenced and in­ ferred to is the communal incense,
spired no means will do it. The bought from the half-shekel money
spreading of the fragrance of the that every Jew brought into the Tern-
incense, was as a refreshment to the pie treasury. One may question why
soul. The fragrance was so great just incense was to be brought on
and so strong that one could sense the golden altar, or why for instance,
it from Jerusalem to Jericho. The! there were seven lamps on the Me-
compound forming the incense con­ norah and not eight. But if there
sisted of 15 species, four are men­ were eight lamps in the Candlestick
tioned in the Torah, namely sweet we might ask why were there eight
spices, stacte, onyscha and galba- and not nine. Therefore we accept
num. (Exodus 30:34) The other eleven the revelation of the law of God.
are mentioned in the Talmud. The Once we have a specific command­
incense was made by the High-Priest ment to be performed in a definite
or any other Priest. The Priest was way we take it for granted that the
chosen by lot to bring the offering Master Mind had a clear purpose
of the incense. He was not permitted and we are neither to add nor to
to bring it again during his minist­ subtract from the commandment. To
ration, because he who burned the attempt to add, to subtract, or to tiy
incense became wealthy. Apparently to improve, would imply that God is
wealth was not to be amassed in one imperfect.
family but, was to be spread caqong The same question was raised in
all. The priest was to ta k e a heaping another way and answered by R04j-
spoonful of incen^. The spoon was bi Jehuda Halevi in the Kuzari.
 106th Commandment 59
"Why, for instance, in regard to the of Atonement),
offerings, one, two, or more animals On the first of Adar announcement
are used instead of three or seven or was made for the people to bring
another number?'' The answer that their half-shekel. The poorest of the
the great philosopher gave was that poor was obliged to bring the
when a doctor writes a prescription half-shekel. He was even to borrow
he puts in that prescription a certain it from others or to sell one of his
number of ingredients. When all the garments and give the half-shekel,
different ingredients are put togeth­ "And the poor shall not give less to
er, they make their due imprint upon make an Atonement''. The half-she­
our bodies and cure us. So too in kel was given at one time, and not in
regard to the specific details men­ installments. All had to give, the
tioned in the Bible, all of them put Priests and the Levites as well as
together in regard to any one com­ the Israelites, the Proselytes, and the
mandment are the various ingredi- freed slaves. Women, slaves, and
mandment, are the various ingredi- minors were not obliged to give. If
itually, mentally, and morally. they had money, however, and want­
Our commandment refers particu­ ed to give, they could do so. If the
larly to Temple times and to the person did not have the half-shekel
Priests. He who would bring upon coin, but had loose coins, he was to
the altar anything else which might give a "kalbon'' extra, so that in ex­
be v/orthy to be sacrificed on any changing the coins for the half­
altar in the Teniple, nevertheless vio­ shekel, the Temple treasury was not
lates this commandment, and is to be to have any loss.
punished with stripes. If one failed to give the half-shekel
he violated a positive commandment.
105th COMMANDMENT His punishment was great, because
The Law Of The Half-Shekel he separated himself from the com­
Every male 20 years and older munity and was not included in their
was to give each year a half-shekel, atonement.
whether he be rich or poor, as we Today it is customary for us to
read in Exodus, 30:13, "This shall read the s e c tio n concerning the com­
they give" etc. The rich were neither mand of the half-shekel on the Sat­
to be the object of contempt nor the urday preceeding Rosh Chodesh
object of admiration. They were to Adar. On Purim we give money as
be on equal terms with their poor a memorial for the Half-shekel of
fellow-men. atonement.
The half-shekel was deposited in
one of the many chests in the Tern- 106th COMMANDMerr
pte. This would support the daily Sanctification of
ar«d holiday sacrifices, provide for the Hands and Feet
repcars of the Tabernacle and Tern- The difference between ‫קדושה‬
pie, fcv the wood for the altOH‫־‬, for the "Kiddusha'' "Sanctification", and
scrit, for libation offerings used in ‫טהרה‬ {"tahara"), "purifica-
connection with the sacrifices, for the Uon'', is that the former refers mere­
showbread and for tlm bakers there­ ly to the washing of a part of the
of; for the omer, the two loaves of body, such as the hands, before we
bread for the Pentecost offering, the eat, thus sanctifying ourselves be­
red Heifer, the sc<^3egoat, and the fore we sit down at the table. As a
i‫־‬k 1 thread which hung on the door matter of fact, some precede the
of the Temple {whi<A the people prayer of ‫על נטילת ידים‬ by the
wtHted to see turn white on■the verse from the Psalms ^‫שאו ידיכם גןך׳‬
 60
"Raise your hands for Sanctification
and bless ye the Lord". ,‫טהרה‬
"Purification", means immersing the
whole body at one time, as in the
case of the ritual bath, the Mikvah.
Thus we purify ourselves in our mar­
riage relationship.
Every time the priests entered
the Temple they were to wash their
hands and feet, as we read in Exo­
dus. Chapter 30, Verses 19 and 20,
"Aaron and his son shall wash their
hands, and feet thereat; when they
go into the tent of meeting they shall
wash with water, or when they go
near to the altar to minister".
The purpose underlying this com­
mandment was to enhance me res­
pect for the House of God. Though
the priests were clean they had to
go through this ritual of sanctifica­
tion nevertheless. The Cohan did not
have to do this every time he minis­
tered in the Temple, once in the
morning wets sufficient. The Day of
Atonement is the only exception to
this rule — when before each serv­
ice there was the ritual bathing.
When the priests went out of the
Temple and then returned, they had
to be sanctified once more. It was
customary not to put the hands into
the vessels but rather to have the
water poured over them. This too is
a sign of more honor and respect.
The Water used for this purpose
came from a spring or a pool. If the
water stayed overnight in a vessel,
it was unfit because it may have be­
come stagnant. The Sanctifioation
took place as follows: The Priest
would reach down with his hands
toward his feet in a standing pos­
ture. As a matter of fact all ^rVioe
in the Sanctuary was performed
whilst standing, for it is said, "To
stand to serve".
If one transgre^ed this command­
ment he was punished by & ecsm m
from heaven.
108th Commandment
107th COhO^ANDMENT
The Law Coacenimg
The Anointing Oil
In Exodus, 30,■25 we read "And
thou shalt make it an oil of holy an-
nointment; a perfume compounded
with the art of the perfumer; it shall
be a holy annointing oil''. 'The an-
noin ting of the Tabernacle and the
vessels took place only once because
in their service they had become
sanctified. This was to show majesty
because it is kings and g r ^ princes
who are annointed.
The oil was not to be made when
needed but was to be prepared and
ready at all times. The oil was made
from olive oil mixed with the four
spices, myrrh, sweet cinamon, sweet
calamus, and cassia (verse 23).
The spices were crushed and boil­
ed in a hin of oil, to such a degree
that the original amount of a hin
remained.
108& COMMANDMENT
The Exdurave U m of
The Anointing Oil
Above we dealt with the positive
commandment to make the annoint-
ing oil. Now we shall discuss the
negative one restricting its use, as
we read, "Upon the flesh of man
shall it not be poured''. (Exodus 3:32)
The only ones to be annointed were
the High Priest, the Priest Chaplain,
who armounced as we read in the
Book of Deuteronomy "He who is
faint-hearted or in th® first year of
marriage should return home", and
also the kings of the House of Ctavid.
The High Primt wcb annointed over
his e y ^ whilst the King was an-
n o in t^ cm his head. Each I% h
Priest was annointed on his appoint­
ment to his High office; but w te i a
King succeeded his fcrther he was
not annointed. Since roydity was
obtained by inheritance there was
no need for further consecration.‫®מי‬
reocson that Solemn (1 Kings, I, 39)
and jehoesh (2 Kings, 2, 12) cmd
111& CommandBMnt
Jehoahaz (2 Kings, 23, 20) were an-
nointed was because there was op­
position to their succession. As to
the Kings of the ten tribes, they were
not annointed with this oil but by a
substitute prepared when needed.
The prohibition concerning the use
of this annointing oil is for all times,
all places. He who would violate the
law intentionally was punished with
excision and if unintentionally he
was to bring the sin offering.
109th CONDtIANDhSNT
We Are Not To Reproduce
Hie Anointii^ Oil
The 109th Commandment forbids
us making the same kind of annoint-
ing oil as was made by Moses as
we read in Exodus, Chapter 30,
Verse 22, "And acording to the com­
position thereof neither shall ye make
any like it". According to Rabbinic
tradition it was marvelous that this
annointing oil which consisted ori­
ginally of only a "hin" (12 "lug” a
lug is a measure of 6 eggs full)
proved to be sufficient for the an-
nointing of the Tabernacles and its
vessels as well as Aaron and his
sons. Although, the succeeding High
Priests and Kings were annointed
from this same oil it was nevertheless
never exhausted. When King Josiah
anticipated the destruction of the
first temple he hid the ark of the
Covenant, the jar of manna, the staff
of Aaron, the ark the Phillistines
made for the G-d of Israel, and THE
HIN OF OE, FOR CONSECRATION.
In other words there is even enough
oil for the future. The same quantity
that MOses made was imver les­
sened. God's bl€»^ang went into this
oil.
This prohibition against making
the annointing oil refers to all time
and all places to male and iemcde.
He who transgressed this command­
ment intentionally received stripes,
and he who transgressed it umntmi-
tionaUy was to bring a sin-off^ing.
61
noth COMMANDMENT
We Are Not To Re!»‫־‬odace
The Incense
In Exodus, Chapter 30, Verse 37
we read, "And the incense thou
shalt make, according to the com­
position thereof ye shall make for
yourselves. It shall be unto thee
holy for the Lord". In other words
the preparation of the incense from
the same ingredients or of the same
weight or of similar proportions for
private or profane use is forbidden.
The purpose of all this is to increase
our reverence for the mitzvah.
The other details of this law are
explained in the fir#t chapter of the
Talmud Krisus. This commandment
pertains to all places and to all
times, to male and female. He who
purposely violated this command­
ment was punished with excision
from Heaven, and he who unwitting­
ly transgressed this commandment
was to bring a sin-offering.
111th COMMANDMENT
PROHmiTED WINE
The 111th commandment bids us
not to eat or to drink anything that
may lead to idolatry, as we read in
Exodus, Chapter 34, Verse 15, “Lest
thou make a covenant with the in­
habitants of the land and they go
astray after their gods, and do sac­
rifice unto their gods, and one call
thee, and thou eat of his sacrifice".
The root of this commandment is to
make us distant from any matter rel­
ative to idolatry. We are not allowed
to place cmything before an idol for
the sake of showing it any honor or
glory. Wine of idolators which is
not known to be lased for idol wor­
ship, is C G d l«l ‫ סתם י ץ‬. images
are cdso forbiddffla unto us except
if signs of annulment have been in­
dicated, a s for instance, the ncse
or any part of the body is broken.
Wine is singled out most strongly
because it is the chief source of tlteir
worship. A particular refereiK® is
62
made in Deuteronomy, Chapter 32,
Verse 38, "Who did eat the fat of
their sacrifice and drank the wine
of their drink offering?" As soon as
the liquid drips, after the grapes are
pressed, it is wine. If an Israelite
comes in or out of the room occa­
sionally where the wine is made
this supervision is sufficient to keep
the wine kosher. If one drinks even
a drop of idolatrous wine to spite the
law he receives stripes. In regard to
an edible the smallest amount for­
bidden is that of the size of an olive;
in regard to liquids a "revees" or !4
log, but as to anything idolatrous
the smallest an»unt is forbidden, as
we read in Deuteronomy, Chapter
13, Verse 18, "And there shall-cleave
NAUGHT of the devoted thing".
Wherever a Biblical verse begins
with the words ‫לא — השטר‬
a negative commandment is implied
as in our verse which is the basis
for our commandment “Lest thou
make a covenant and do sacrifice
unto their gods, and one call thee,
and thou eat of his sacrifice".
112th COMMANDMENT
The Sabbatical Year For The Land
This is a positive commandment
concerning the Sabbatical year. The
land must rest every seventh year,
as we read in Exodus, Chapter 34,
Verse 21. During the Sciibatical year
we are commanded not to busy our­
selves at all with any work on the
field. Previously in the 84th Com­
mandment we discussed what was
to be done with the produce of the
land of the Sabbatical year.
113th COMMANDMENT
Not to Eat Bfoat
and MiSt Knoducts Together
V/e are coiiunanded not to eat
meat and milk which are boiled to­
gether, as it is written "Thou shalt
not seethe a kid in its mother's milk".
(Exodus, (3hapter 34, Verse 26). This
commandment is rep>eated three
114th Commandment
times, once prohibiting us from hav­
ing any BENEFIT therefrom, second
from BOILING meat and milk pro­
ducts together, and third prohibiting
us from EATING them together. You
may ask the question—v/hy does
the Bible say you shall not eat the
mixture of meat and milk products,
instead of " thou shalt not (boil)
them together." This prohibition is
different than others. In regard to
others one is not guilty of breaking
the law‫ ׳‬unless he derives pleasure
from eating the forbidden thing,
however in regard to the eating of a
mixture of meat and milk products
even if one has no pleasure there­
from but only consumes or swallows
it he violates the commandment and
receives stri!oes. This is the reason
why the term is not employed be­
cause eating means to partake of
something for the sake of enjoyment.
This law pertains to all places to
males and females. Further details
are given and explained in the
Talmud Chulin.
There are some, however, who
think of these laws merely as hy­
gienic. This must necessarily be true,
for the Lord is our physician, and
any diet-laws which He prescribes
must be for the health, longevity,
and well-being of those who live by
them. Yet nowhere in the £ible do
we find health and cleanliness given
as the reasons for the observance of
these laws. The Bible sums them up
in the following words: "Ye shall
therefore consecrate yourselves and
ye shall be holy".
lUtfa COMMANDMENT
Fire tnul Sabbath
This commandment does not refer
merely to the making of a fire, be­
cause the fourth of the Ten Com­
mandments lays down the rule
"Thou shaft not do any manner of
work on the Sccbbath Day", which
of course includes making a fire. This
commandment refers especially to
115th C om m andm ent
the judges. They are not allowed
to put death by means of fire (or
otherwise) any person on the Sab­
bath. The death penalty of the Beth
Din (the court) does not supercede
the Sabbath, for it is written in our
verse "Thou shalt not kindle any
fire in ALL THY HABITATIONS on
the Sabbath Day". The Rabbis fur­
ther say in the Palestinian Talmud
that no Courts are to be held on the
Sabbath because the guilty will
have no rest. What marvelous con­
sideration is thus shown to the wick­
ed, that they are not to suffer on the
Sabbath. In this way the Sabbath is
to be observed not merely in our
relationship of man to man. As a
matter of fact there is a tradition that
even G-d himself does not punish on
the Sabbath. For that reason we do
not usher in the new week on Satur­
day night until it is really dark so as
to prolong the Sabbath day in be­
half of the wicked.
The question may be asked — if
we are so considerate of the wicked
why should he receive the death
penalty altogether? The answer is
that he is a danger to society cmd
must surely be removed out of its
midst.
Another reason for singling out fire
is to show that for each violation
for work done on the Sabbath un­
wittingly, a separate !‫קרב‬
sacrifice, or ‫חטאת‬ "sin offering"
must be brought.
As I have indicated above this
commandment shows that G-d wants
even the sirmers and the guilty ones
to find rest on the Sabbath. The fol­
lowing illustrates this thought. A king
called his people together one day
for a feast and did not bar anyone
from coming to the feast, and then
pronounced judgment against them.
The Holy One, Blessed be He, unlike
the mortal king, commanded us to
scmctify ourselves for the honor of
the Sc4)bath for our pood, and not
63
to be disturbed or to be found guilty
of any wrong.
115th COMMANDMENT
THE SACRinCES
THE BURNT OFFERING
Before we take up the Sacrifices
in detail, it would be well to discuss
the general explanation for them.
Originally, the Book of Leviticus
was the first book of the Bible the
child was taught, when he began to
study the Scriptures. This was done
in order to impress upon him the
word "Korban,” which means sacri­
fice. The idea was that once a child
caught this spirit, it would be easier
for him to remain loyal to his G-d-
given faith, even when it entailed
making sacrifices.
The Rabbis observe that the Torah,
though given at the time when hu­
man sacrifices were in vogue among
the nations, forbids such sacrifices,
and permits the sacrifice of cattle
only. Not ‫" כל הבהמות‬all the cattle"
however are eligible for sacrifices.
Out of the ten kinds of animals which
are permitted to be eaten, (see the
Book of Deuteronomy, Chapter 14,
verses 4 and 5) only the domesti­
cated ones were allowed to be taken
for sacrifices, because the giving of
them was the real sacrifice.
MAIMONIDES VIEW
There are a variety of opinions
concerning the aims and purposes of
sacrifices. Maimonides, in his "Guide
for the Perplexed", Chapter 32, main­
tains that sacrifice was intended to
offset idolatry. This was deemd
advisable in view of the fact that the
Egyptians and Chaldeans amongst
whom the Israelites were then so-
jouming, worshipped cattle and
sheep as gods. The Egypticms wor-
shipF>ed the astronomical lamb in the
2iodiac circle and the Chaldeans
worshipped demons, which were
refwesented by goats. Therefore the
Ifirnh and the goat were among
64
the three animals designated as the
ones permissable for offerings. This
was to serve as a practical demon­
stration of the fact that the very ani­
mals which was regarded as deities
by the idolaters, were impotent, and
that the Creator alone was to be
worshipped. This was Maimonides'
view.
NACHMANIDES VIEW
But Nachmanides and a host of
other religious leaders of thought,
object to this point of view concern­
ing the sacrifices. They say that if
the purpose of the sacrifices was
merely to show the surrounding idol
worshippers how impotent their ani­
mal gods were, what reason was
there for Noah, who was alone in the
world with his three sons, or for Cain
and Abel, alone with Adam and Eve,
to offer sacrifices? Furthermore, why
did Bilaam erect seven altars? There
surely was no occasion on his part
to repudiate idolatry? Besides why
are the sacrifices always described
as "sweet savour unto the Lord" if
they were intended mainly to count­
eract idolatry? In view of all these
questions Nachmanides and his fol­
lowers account for the institution of
sacrifices in the following manner.
Since man's sins are the result of
thought, word and deed, the sinner
was enjoyed to bring forth an ani­
mal and to lay his hands upon it, as
an atonement for the conduct of his
hands. Then the sinner was to con­
fess with his lips so as to atone
for his improper words and finally
the important limbs of the animed
brought by the sinner were to be
burnt, as a symbol of the fact that
the donor of the sacrifice ought real­
ly to be punished in like manner but
that G-d in His mercy accepts this
form of proxy. It is self evident that
sacrifices were to be accompanied
by a cemtrite heart and repentant
spirit, regret for the past together
with a determination to resovle to do
better in the future.
115& Commandnmit
v1v1axn‫־‬K>N
The question may be asked why
should the animal suffer. My answer
is that it seems to be the scheme of
creation, to have a lower form serve
a higher one. Emerson in his essay
on ''Nature'' said "a thing is good
only so far as it serves". Thus it
appears that the minerals and the
earth (the EDIT) serve the vege-
tcdjles (the ‫) צומח‬. The vegetc±)les
serve the animal (the ‫ ) חי‬and the
animals serve man (the ). In
this connection it is interesting to
note that in the realm -of medical
science, the rat, the dog, the rabbit
and the other animals are used to
experiment upon in order to discover
cures and other physical benefits
for man.
The commandment concerning the
burnt offering is found in Leviticus,
Chapter 1, Verse 3, ''If his offering
be a burnt offering, he shall offer it
of his own voluntary will". The
Rabbis say that the burnt offering
,‫עאד‬ meaning "that which
goes up" is akin to what we find
Ezekiel saying in Chapter 20 verse
32. "And that which COMETH UP
into your mind shall not be at all
that ye say, we will be as the Goyim,
as the families of the countries, to
serve wood and stone".
A male w a s offered because
one had the strength of Character to
restrain himself from actually doing
the wrong contemplated. The sacri­
fice wcB to be brought of one's own
voluntary will for no one can be
converted to truth and weaned away
from fcd^hood by force.
The Rcd>bis say that the blood rep­
resents erne's impetuousness causing
sins of commission; and the fat
r^ents one s sluggishness causii^
sms ot omission. 1nerei<»e, the bl<K>d
IS to be sprinkled cold on the side of
me altar and the fat is to be burned
on me lire, 't he penitent who sinned
 117th CoouiKm dinM it 6s

because of impetuosity should learn brought it because of the genuine

to acquire coolness and deliberate­ sacrifice it represented.
ness, and the one who siimed be­ The meal offering was to be void
cause of sluggishness and coolness, of any meat. It was brought to im­
should learn to acquire the habit of press the individual with the thought
zeal, enthusiasm and activity. that just as the flour is burnt and
Of course as in the case of all consumed, so should it be done to
sacritices, that which was done to him for his sin.There were three
the animal should have been in- "Minchas" brought as communal of­
tlicted upon the sinner who brings ferings, namely "the Omer on Pass­
over", the "Two Loaves of Bread" on
the offering. This shows how mered- Shevuous and the "Showbread" oti
ful G-d was to us in accepting the every Sabbath. There were nine
animal offering instead of ourselves. which were personal offerings. (1)
The burnt offering was slaughter­ The sinner who could not afford to
ed in the Temple Court. A Cohan did bring the sin offering of an animal.
not have to slaughter the offering (2) The "Sotah's", the suspected wo­
because it was a ,‫נדבך‬ man's, offering. (3) The Consecration
a "free­
will" offering, therefore it could be offering of every Priest. (4) The of­
slaughtered by a non-Cohan. The fering brought by the High Priest,
‫גיד \ ז ג ש ו ז‬ "the sinew which shrank"every day, morning and evening. (5)
(See Genesis, Chc¥>ter 32, verse 33) The fine flour offering (not bcied),
was to be removed, for that which (6) The offering of fine flour mixed
was forbidden to be eaten was for­ with oil (baked). (7) The deep pan
bidden to be sacrificed to the Lord. meal offering. (8) The offering of the
Everything but the skin and the si­ "challas", (9) A baked meal offering
new which shrank was offered, as of "kichel" (cookies). Five to nine
we read in verse 13, "And the Priest inclusive were brought in payment
of a pledge or gift. All these were
shall offer the whole". This also free from "chometz", except the two
means that the different pcffts were loaves of bread on Shevuous, (which
not to be offered separately.. The were not brought upon the Altar).
Priest who transgressed this arrange­ The meal offering was brought from
ment violated a positive commemd- the house to the Priest in a silver
ment. gold, or any metallic vessel. The
ftiest would then bring it to the
116 th COUnta M aiiE NT Altar, take a handful and offer it
THE MEAL OSTEBING thereon. The rest was eaten by the
The 116th Commandment deals taken inAby
Priests. handful means the amount
the hand, cleared by the
with the meal offering as we read in
Leviticus, C31cq3ter 2, Verse 1, "And small finger beneath the fourth fkiger
and made even by the thurob
when any soul will offer a meal of­ sweeping over the index finger. The
fering unto the Lord'. Priest who would change the man­
The Rabbis point out that in re- ner of the meal offering wee guilty
gqrd to no other voluntary offering of violating a positive command­
is the term VBl "soul" used.
They declare that this offering was ment.
brought by the poor man and con­ 117th (X»4M ANI»1fQ«T
sisted only of a small quantity of Not to Ofier Leenran or fiemey
flour and oil, but in the eyes of G-d
it was regKsded as though it em­ The 117th Commandment bids us
bodied the very soul of the one who not to offer leaven or honey upon the
66
altar for it is said in Leviticus, Chap­
ter 2, Verse 11, "No meal offering
which ye shall bring unto the Lord
shall be made of leaven; for ye
shall burn no leaven nor any honey
in any offering of the Lord made by
fire." Honey is a general term to
include not only bees' honey but
also date honey. Any juice from
sweet fruits also comes under the
category of sweetness ' represented
by the word, "honey". Honey, be­
cause of its sweetness, is a symbol
of excess in pleasure. We are not
to seek merely sweets and only such
food as will be delightful to the
palate and pleasant to the feel of
the throat. It is a disgrace for man
to live to eat rather than eat to live.
If we understand the purpose behind
this commandment it will be better
for our health and for our morals.
The Torah is always for the "Golden
Mean", as the Rabbis point out that
G-d created the world not only in
the spirit of justice but also with
mercy. Justice tempered by mercy is
righteousness.
"Chometz" or leaven was barred
from the altar because it is inflated,
appearing bigger than it really is,
which is a symbol of arrogance, and
arrogance is an abomination before
the Lord. Another reason given for
the prohibition of leaven on the altar
is that it takes quite some time for
the dough to leaven before it is
ready for baking and is therefore
suggestive of sluggishness, whilst
unleavened bread, "matzoh", is
ready quickly and symbolizes dili­
gence. It is interesting to note that in
regard to the communal offering, the
two loaves of bread on Shevuos,
leaven is permitted. The reason is,
that while sluggishness is generally
found with the individual, in com­
munity one usually prods the other.
Both the leaven and honey are
forbidden to be used in connection
with the meed offering regardless of
the smallness of the amount, as
118th Commandment
it is said, ‫״‬ ‫תקטירו ממנו‬
shalt not offer any of it.'' This com­
mandment of course refers to Temple
times and to the Priests, for they
were in charge of the Service.
118th COMMANDMENT
Salt Shcdl Not Be Lacking
From Any Offering
The 118th Commandment is d neg­
ative one. It reads as follows: "Thou
shalt not allow the salt of the Coven­
ant of thy G-d to be lacking from thy
meal offering''. (Leviticus, Chapter 2,
Verse 13). The salt used had to
come from the communal treasury
just as the cost of the wood for the
offering was defrayed from the com­
munal treasury. This was prescribed
so as not to detract from the stand­
ing of the Temple as the Rabbis say,
‫אין עניות כמקום עשירות‬
"In a place of wealth one should
not act as impoverished". (Sabbath,
120). The rich are not to be small or
petty. Therefore the salt had to come
from the treasury of the Temple, so
that the Priests should not have to
look to individuals to donate salt
every time an offering was brought.
Scdt is used as the basis of many
metaphors in the Bible to signify per­
manency and eternity. The following
are several specific instances of this
usage. I) The covenant between
G-d and Israel is compared to salt.
This covenant preserves Israel from
disintegration and decay. Therefore
the sinner brings salt with his offer­
ing to demoiKtrate that he is depart­
ing from his sin, whidi is disintegrat­
ing, and that he is bound for the
pcrth of religious rectitude, which is
permanent a n d e te rn a l. 2 ) S cdt is
referred to, as a mecms of preserving
food from decay. Scdt extracts cdl
the blood which may be lodged in
the cells and p o r^ of the meat.
Sin<» the blood was merely to be
sprinkled and not offered, therefore
the meat, in order to be fit for offer­
ing upon the altar, had to be freed
120th Commandment
of all its blood. In the same way the
blood of the meat we eat, must be
extracted, in view of the prohibition
against partaking of blood, men­
tioned in Genesis Chapter 9, Verse
4, “Blood shall ye not eat", and
Deuteronomy, Chapter 12, Verse 23,
“Only be sure that thou eat not the
blood for the blood is the life". In
this way Israel has been kept from
becoming a bloodthirsty warlike
people.
119lh COMMANDMENT
SALT IN THE SACRffTCK
The 119th Commandment is a pos­
itive one bidding us to offer salt with
every sacrifice whether it be of meat
or of the meal offering for it is said in
Leviticus, Chapter 2, Verse 13, “With
all thine offerings thou shalt offer
salt".
As we have said before, the pur­
pose of a sacrifice was to improve
the soul of the one who brought it.
The bringing of the salt completed
the offering because any food with­
out salt is incomplete. Thus, symbol­
ically, every good act that we per­
form should be completed as our
Rabbis declare in the Talmud, “We
say unto the one who begins a mitz-
vah, complete it". This does away
with mere impulse; it gives us per­
severance in carrying out a good
deed.
Salt preserves and therefore it
keeps the offering intact without de­
caying or giving forth a bad odor,
or losing its taste. We too, are not to
make sacrifices that have no value;
such are foolish sacrifices made as
a rule by people who have a mar­
tyr complex. Many a person offers
sacrifices for things that are not
worth-while. People will not econo­
mize. They will find one place how­
ever for economy, and that is char­
ity. Every offering or sacrifice must
have a ‫טעש‬ , “a taste" or a
reason. Let us have some "raison
d'etre" for the sacrifices we are wil-
iiiig to make.
67
The laws of the commandment are
as follows; All the offerings were to
be salted before they were to be
brought to the altar. The only excep­
tion to this rule is the Libation (wine),
offering. If one transgressed this
commandment and brought an of­
fering without salt, it is acceptable
but the Priest has sinned. However,
if it was a meal offering then another
one had to be brought in exchange,
for it is explicitly stated in regard
to the meal-offering,—"Thou* shalt
not allow the salt of the covenant
of thy G-d to be lacking from thy
meal-offering". Of course this com­
mandment pertained only to Temple
times. The Priest who violated it
transgressed a positive command­
ment.
120th C(»4MANDMENT
The Offering of the Semhedrin
Because of a Wrong Dedmon
The 120th Commandment deals
with the offering which the Sanhed­
rin had to bring when they erred,
as we read in Leviticus, Chapter 4,
Verse 13, “If the whole congregation
of Israel sinned through ignorance"
by virtue of a mistaken decision of
the Sanhedrin.
The Supreme Court or Sanhedrin,
was composed of seventy one jud­
ges. Their sessions were held in the
Hewn chamber of the Temple. The
Sanhedrin and not those who erred
by their decision were to bmg the of­
fering, but the people pend for it.
However where it was evident that
the Sanhedrin was wrong, as for
instance by mistaking another day
for the Sabbath, then the sinners and
not the Sanhedrin brought the of-
lering. In all cases where the Sem-
hedrin were involved because of
their mistaken decision, a “Rosh Ha-
Yeshivah," Professor or teacher d[
Jewish law, had to be with them
when they made their decMon. All
of the Sanhedrin had to receive
“Smicha," ordination, and were not
 68
to be merely students. The decision
had to be clear, namely the San­
hedrin had to say to the people, it
is permissible to do so and so, and
the congregation or the majority of
the people had to think they (the
Sanhedrin) were right and acted ac­
cordingly.
Similarly today when we see a
"kosher" sign and we know it was
ill-gotten, we should not say, "I will
eat and let the one who gave the
"hechsher” take the blame."
This law also refers to a case when
part of the commandment is judged
wrongly by the Sanhedrin, as for
instance where one of the "mitz-
vahs" of the Sabbath was violated.
The Sanhedrin cannot annul Sab­
bath or say that Sabbath-observ-
once should not be kept. That would
be breaking the whole command­
ment and not one aspect of it. All
these laws were pertinent when we
had the great Sanhedrin, the Sup­
reme Court of seventy one. Of
coiarse the Sanhedrin was in exist­
ence only as long as the Temple
stood.
121st COMMANI»4ENT
THE SET SIN OFFEBING
The 121st Commandment deals
with the law of the sin offering com­
manded to all. Anyone who sinned
through error against any of the
known commandments had to bring
a sin offering for it is said in Leviti­
cus. Chapter 4, Verses 27 and 28, "If
anyone sinned through error he shall
bring his offering for his sin which
he hath committed." This offering
wcB called ‫ חטאת קבוע‬, "the set
sin offering" which was to be the
same for cdl or common to all. It was
brought when the sin if done with
intent was punished by excisicai. AH
th ^ e c a s ^ refer to the violation of
a negative commandment, where an
act causes the transgression. The
transgression was caused by cm act
of coramisacm rativmr fccm through
omissiort
122nd Commandment
The transgressors must bring the
‫חטאת קבוע‬ except the unclean
person who unwittingly eats Holy
food, or the unclean person who un­
wittingly goes into the Holy Temple,
although if this was done wittingly
the sirmer comes under excision.
Nevertheless in these two cases he
who sins unwittingly does not have
to bring the ‫חטא ת קבוע‬ but
brings a ‫ — חטא ת עולח ויורד‬that is,
an offering in accordance with his
means. The rich sinner, brings a
sheep. If that was beyond the means
of the sinner then he was to bring
two pigeons or turtle-doves. If this
too was beyond his means, then he
was to bring a handful of flour.
There are 43 transgressions out of
the 365 negative commandments for
which the sinner brings the
‫ ח ט א ת קבוע‬when he has sinned
in error. Furthermore, whenever we
speak of a sin in error it means first,
that the person did not know it was
a transgression when he performed
the act, and second, he must be in
error from the beginning to the end
of the act. It is interesting to note
that one may have to bring many
offerings for one sin committed in
error. As for instance; he ate "trefa”
fat and was told it was "trefa" and
then forgot and ate a second piece.
He must then bring two sacrifices
instead of one, for the knowledge of
the sin, at any stage of the act,
makes the future act separately lia­
ble.
122nd CC»dMANDMENT
COMPOLSOBY EVIDENCE
The F^nd Commandment make®
it mandatory us to give testi*
many and to declare cdl things known
by us wtedier it involves oaiixtcd
punishment, or mcmey dcsms, as it
is written in Leviticus, Chester 4,
Verse 1, "And if any one sin in that
. . .he being a witaess whether he
hath seen or known if he did not
utter it then he shcdl bear his in-
122nd Commandment
iquity". This verse, according to the
Rabbis, deals with the sin of one
who knows some facts which are
necessary for the execution of justice
and refuses to disclose them in court.
Such a person consciously refrains
from helping the cause of truth and
justice to triumph, and the powers of
falsehood and corruption to meet
defeat. To have evidence and ab­
stain from disclosing it, is put by the
Rabbis in the same category with
receiving stolen goods, which is a
more grievous sin than stealing itself.
Were it not for the receiver, the thief
would find no inducement to steal.
So, too, crime would be less if all
those who have some knowledge
concerning a crime, a criminal, or
the various circumstances surround­
ing a misdemeanor would speak out.
Our rabbis make a distinction be­
tween cases involving money and
those involving life and other
‫אסורים‬
"forbidden things" in the Torah. (1)
In regard to money matters a person
does not have to offer his testimony.
However, if he is called by one of
the litigants or the court he must
declare all he knows. (2) In regard
Ip the other prohibitions in the Torah,
for instance, if he saw a man eating
forbidden food hfe must volimtarily
bring evidence. (3) In regard to capi­
tal punishment, for instance, if he
saw a man slay his neighbor or
strike him, in all such cases one is
obliged to bring testimony of his own
accord. The purpose of this law is of
course, to uproot evil from our midst
and to prevent us from violating
a prohibition of the Torah. The basis
of this law has behiiKi it a great
social good, which must be e v id ^ t to
cdl. The world cannot exist otherwise.
The Rabbis say in the Ethics of the
Fathers, "the world stands upon
three things, upon justice, upon truth
and upon peace."
The High Priest does not have to
act as a witness. The Kings of Israel
do not have to give testimony, nor is
testimony brought against them be­
cause of the unfortimate occurrence
mentioned in the Talmud, in Sanhed­
rin; but the Kings of Judah may be
testified against and may be judged.
A friend or enemy is not ‫פסול‬
"disqualified" ck a witness. How­
ever, in either case he may not act
as a judge, because he will uncon­
sciously sway one way or the other,
depending upon the fact whether he
is a friend or an enemy. The enemy
will not see the merit, and a friend
will not see the wrong.
Every note must bear the signa­
tures of two witnesses, thus mciing
the loan legal. One of the two signers
may testify concerning his own sig­
nature but may not testify at the
« 1me time concerning the signature
of the other because he can only
testify for 50% or half of the testi­
mony. Therefore, when he testifies
as to his own signature he has not
power to certify the other. Otherwise
his testimony would be equivalent to
two signatures and he rejaresente
only one. We need two, or the signer
himself, for the other signature. And
so, if the signature of one is brought
from another place before us, we
may establish it, but the Talmud e x ­
plains that the establishment of the
signature on the document can only
be e f f e c t from two different docu­
ments concerning two different trcn^-
actions. A "Ifenphek", or an eaa-
dorsement of the Court, requires the
sigrcrttu^ of the three judges — tibe
Beth Din, and is like our notarized
document.
In regard to testifying as to a sig­
nature, even a lek^ve may do so.
ki an exception to all cmeai of
eviitence. He may testify ccmcensing
the signature of his r^cdive died the
teid was sold, or he m i^ be joined
with another to estc^li^ a docu­
ment. He may do so now that be has
recxched his majority, eddmugh he
 70
may have witnessed the fact as a
minor.
There are ten types of people who,
according to the Torah, are unfit to
give evidence, as for instance, a
gambler, a minor, an interested par­
ty, etc.
Without Torah a Jew has no stand­
ing, although he may not have any
of the unfitnessess of the ten catego­
ries. However, if he has manners and
busies himself with some of the com­
mandments then his testimony is ac­
cepted although he is cm ignorant
man. In other words, the "Talmud
Chochom" comes under the heading
of a k<Dsher witness until he is found
unfit in character; and an "Am Ha'-
aretz'', an ignorant person, comes
under the category of being unfit
until he can be established as be­
ing worthy in character to give evi­
dence. So also, according to the Rab­
bis, people who are despised be­
cause of their bad manners are un­
fit, as, for instance, those who eat
in a public thoroughfare, or walk
nude.
He who does not testify in money
matters when he is called upon to
testify or does not volunteer to testi­
fy in cases involving capital pun­
ishment violates a positive com-
mcmdment. The punishment is very
great, for by truthful evidence is the
world established. Therefore, our
verse reads, “if he does not declare
evidence he carries his sin."
If he swears that he has no testi­
mony and this is false, he is obliged
to bring an offering of ‫עולה ויורד‬
which we shall discuss in the next
commcmdment. This is one of three
exceptional cases where offerings
are brought whether the sin was
committed wittingly or unwittingly.
The other two cases are that of the
leper when he is healed, and the
woman after childbirth. As a rule,
one who commits a sin !jurposely
does not have to bring an offering;
he does not get away with a sacri­
123rd Commandment
fice, for it does not atone. Only in
the case of an unwitting sin must
he bring a ‫ קרבן‬, a sacrifice.
All the other details of this Law of
evidence are to be found in the Tal­
mud Sanhedrin and Shevuoth.
123rd COMMANI»11ENT
The Sacrifice for the
Rich and Poor
The 123rd Commandment deals
with the offering of the rich and the
poor. One had to bring cm offering
called the ‫?רבז עואה ויורד‬
for special sins namely, 1) If a wit­
ness failed to give testimony (see
Leviticus, Chapter 5, Verse 1); 2)
If one entered the Sanctuary at a
time when he was ritually impure
or; 3) If he partook of the holy food,
the sacrifices, entirely forgetting
that he was in an uncdean state
(see Verses 2 and 3 of Chapter 5)
or; 4) If one swore to do something
and then violated this oath unwit­
tingly (see verse 4) or; 5) If anyone
swore pronouncing with his lips to
do evil or to do good, (see Verse 4).
In all these cases G-d was very
merciful in allowing the sinner to
bring an offering in accordance
with his means. (See Verses 7 and
11). G-d was merciful, in these cases
because of the difficulty to con­
trol the tongue or not to come in
contact with people who may be
unclean. One may be scrupuloim
about not eating worms, or trefa,
but is light-minded about his
tongue. An "am haaretz," cm igno­
rant person, is alwcrys regarded in
a doubtful state of ritual cleanliness
cmd to touch his garments would
make one unclecm. One is not so
careful in regard to fcdse testimony
or neglect of giving evidence that
wiH help or » 1ve his neighbor from
destruction. Hiese cases fliat I have
mentioned deal with the trespa^es
committ®! unwittin^y, with &e ex­
ception of giving f c ^ evidence.
 124th C om m andm ent
But let us understand and take to
heart that whilst G-d is merciful
and allows us to bring a ‫קרבן‬
a sacrfice, nevertheless it is in­
cumbent upon us to be distant from
sin. Let us not say: I will sin and
give an offering and be atoned
therefor. One may be pardoned but
certainly he is not justified in sin­
ning. Although repentance is pro­
vided for in G-d's plan for the
world, every time we sin let us re­
member that we tlien break the will
of G-d, our Heavenly Father.
Someone stepped on another
man's com and said, "Excuse me",
and the man with the pained corn
replied, "Don't step on my com and
dont say excuse me", or as the
French proverb has it, "Qui s'excuse
s'accuse", he who excuses himself
accuses himself. However, when we
repent we must have in mind that
we shall not repeat the same sin
over again. On the other hand, if one
is poor and brings the female goat,
which the rich had to offer, then he
does not free himself of his obliga­
tion because G-d does not want him
to spend more than he can afford.
Thus too, the Torah teaches that
man should live within his means
for otherwise he will be forced to
gamble or to steal. If a man is
used to live on a high scale and
becomes poor and he still wants
to live up to his accustomed way,
he will undoubtedly fall into dif­
ficulty or come into bankruptcy,
or do something that is wrong.
So also our rabbis have said if one
was wealthy and sirmed, in one of
the four cases previously mentioned,
and in the meantime became poor,
he should bring only two turtle­
doves or two young pigeons. If he
should become poorer still, he should
bring merely a tenth of an "ephah"
of flour cmd so vice-versa, if whem
erne sinned he wets poor and later
became rich he miKt not b rii^ the
poor man's offmng^ but the after-
71
ing of the rich man. In all these
cases the ‫ קרבז עוצה ויורד‬is brought.
However, for those who never were
aware of their sin, their offerings on
the Pilgrim Holidays and on "Rosh
Chodesh" atone, liie king, the an-
nointed priest, as well as the lay­
man would bring offerings in ac­
cordance with their financial means.
He who transgressed these laws
and did not bring his offering an­
nulled a positive commandment.
124th COMMANDMENT
THE NIPPING OF THE NECK
When the priest nips the head of
the fowl of the poor man's offering,
he is not permitted to separate the
head from its body as it is written in
Leviticus, Chapter 5, Verse 8, " . . .
And nip off its head from the neck
but (he) shall not divide it asund­
er". Nipping means that the priest
would press his nail against the
backbone of the neck and cut the
the bone with his nail until he
reached the food and windpipe.
Then he would do the same with
both or the greater part of the cir­
cumference of either one of these.
This represents the slaughtering of
the sin offering of the fowl for the
poor man. This was a substitute for
the regular process of slaughtering,
— vrhen the priest would first have
to examine his knife to note whether
it was in proper condition, smooth
enough for slaughter, so as not to
bring pain to the animal. Whilst
this procedure would take place the
poor man would lose time from his
work, therefore this process of
‫מליקה‬ nipping, was performed
opposite the throat because that
was the nearest to the hand of the
priest. This was one of the skills
of the priests. Thus‫ ׳‬everything was
to be done so that the p o o r man
should lose the least possible time.
Furthermore the prohibition a ­
gainst tearing asimder the head
from the body was enjoined so that
 72 127th C om m andm ent
the sacrifice should not look ugly, to be put to too much trouble or
particularly so since it was a poor expense. For that lecKon he does not
man's offering. All other sacrifices have to bring any of the large ani­
had to be brought at some particu­ mals or even any birds but merely
lar section of the Altar, as we read, a tenth of an ephah of flour, for
in the Daily Prayer Book, in his sin offering. If the priest violated
‫איזהו מקומז‬ "Which are the this law and brought oil with the
places where the sacrifices were of­ poor man's sin offering he would
fered" . . . (Mishna Zevachim, Chap­ receive stripes.
ter 5), namely, at some particular
section of the Altar, but in the case 126th CQMMANI»1IENT
of the poor man, any part of the Frankincmise and
Altar was fit. This too was done in the Poor Man's ^fering
consideration for the poor so that
he may not lose time. The 126th Commandmerit bids us
not to mix frankincense with the
These laws pertained to Temple poor man's sin offering as we read
times and were practiced by the in Leviticus, Chapter 5, Verse 11,
priests. He who would tear asunder " . . . neither shall he put any frank­
instead of nipping the neck from the incense thereon".
body of the fowl of the sin offering In regard to all the meat offer­
received stripes. ings upon the Altar, oil and frank­
incense had to be brought with
125th CONQ^ANDMOfT them,—a "lug", or a quart of oil, for
Oil and the Poor Man's Offering every tenth of an ephah of fine flour
The 125th Commandment forbids and a handful of frankincense for
the priest from putting any oil upon every tenth of an ep^ah of 0‫עזס‬. If
the poor man's sin offering as we there were more than sixty tenths
read in Leviticus, Chapter 5, Verse of flour they would not bring frank­
11, "But if he be not able to bring incense because the effect of one
two turtle-doves, then he who sinned tenth would be aimulled by sixty
shall bring a tenth part of an ephah tenths of frankincense with it.
of fine flour; he shall put no oil
upon it". 127th COMMANDMENT
There are two reasons for this Unintentioncd TretE^xiss
prohibition against bringing oil for A gainst Holy Things
the poor man's sin offering. One is One who unintentionally approp­
that oil is a symbol of exaltation and riates for his own use any holy
greatness. Surely then it is not fit­ thing was to restore the value of
ting to mix the oil with the sin offer­ the article and was to be fined 20%
ing which was to show humility and of the total repayment. If, for in­
regret rather than exaltation and stance, it was worth $100 he pcdd
superiority. As a matter of fact if the $100 plus $25 which equals $125.
oil is mixed with any other liquid, The fine therefore was one-fifth of
oil will always rise to the top. For the toted repayment. Then he hoKi
that reason kings and jx‫־‬iests were to bring cm offering for his trag3c^,
anointed with oil, symbolic of their as we read in Leviticus, Chapter 5,
exedted station. Verse 15, "If a soul sinned through
Hje second receori for this jsrohi- ignorance in the holy things then
bition w a s to show pity for fee pcx» ^ a ll he bring a ram. . . Verse 16,
man and save him time, money and "And he shall make restitution and
effort. G-d does not want the poor shall put caie-fifth thereto". In other
 129th Commandment
words one should have reverence
for the things that are holy. In the
"Ethics of the Fathers'' R<i>bi Ele-
azer Hammudcd said, "He who pjro-
lanes sacred things. . . even though
he possesses a knowledge of the
Torah and good deeds be his, has
no share in the world to come".
(Chapter 3, Mishnah 15). In other
words if nothing is holier than any­
thing else and no practice more cor­
rect than another, what raison d'etre
is there for one's own practices?"
The Bible declares, "one should not
profane his word". Our ethical
teachers pxiint out that in our tele­
graphic messages each word is
worth something and on the radio
each word that is uttered is heard.
In short our words are heard and
our utterances are regarded as sac­
red and therefore a promise should
be fulfilled.
The failure to pay the fine does
not withhold the atonement so long
as the offering and the principle are after all. The negligence, that causes
paid as we read in Verse 16, "And
the Priest shall make atonement
with a ram (offering), cmd the tres­
pass (the principal) and he shall be
forgiven". Thus we note that the
"fine" is not included when atone­
ment is mentioned. However, he still
owes the fine which he pays later.
If this law was broken intentionally
then stripes and not a fine would be
the punishment.
128tfa a^iIMANDMEIfr
GUH.T OFFERING of
The 128th Commandment deals
with the guilt offering of suspense, gresses a positive commandment.
as we read in Leviticus, Choicer 5,
verses 17 and 18, "And if anyoi^
sin and do cmy of things which
tW Lord had c o m m a n d e d not to be
dbne, though he knew it not, yet he
is guilty. . . and he shxll l ^ g a
ram. . . . for a guilt offering. . . " bring an offering which is <xdl^
(If at any subsequent time, tlm of­
fense is recollected, then he must offering'‫׳‬, CB we read, "If a soiil dn
bring a sin offering.)
73
This commcaidment deals with one
who unknowingly committed some
action which if done knowingly
would be punishable by excision.
For instance, if after having eaten
some fatty part of an animal one is
doubtful whether it was of that part
which is permitted or of that pxsrt
which is prohibited, until he ascer•
tains that it was forbidden fat wMch
he ate, he mirst bring a guilt ofier-
ing of suspense. Here we find for the
first time the enunciation of the idea
that one has to refrain from a doubt­
ful action and consider it as sinful
even before the sin of it is definitely
established. In a measure a doubtful
action is worse than an action which
is pxjsitively sinful, for when
an individual commits a sinful ac­
tion he may one day see the light
and repent, whilst one who com­
mits a doubtful act may salve his
conscience with the thought that
perhaps this act was a guilUess one
one to doubt whether he sinned, is
a sin. Hence the Torah emphcoizra
the gravity of a doubtful sin and
orders one to bring the guilt offer­
ing as a penalty for it. The Rabbis
pxDint out that the guilt offering costs
twelve times as much as the sin of­
fering v/hich would have to be
brought if he had eaten the forbid­
den fat knowingly. The Torah en­
joins us to exercise the degree of
precaution with regard to spiiitucd
matters that we are wont to d i ^ a y
when money matters are involved.
He who violates this law trara-
129th C(»4MANZa1ffiNT
The bu D tp o ^ aasd
tte S u re TreqKSB (fa rin g
For known sins we are bidden to
‫ ודאי‬DW , “sure tre^xs^
and commits a trespcBS ag^snst ^
 74
Lord and lie unto his neighbor in
that which was told him to keep... "
(Leviticus, Chapter 5, verses 21-24.)
This means when one appropriates
some one else's property for his own
use under one of the following cir­
cumstances: (1) while he is a custo­
dian of the property, (2) as an em-
player who fails to pay wages to
his employee, (3) one who does not
repay a loan or (4) by an actual
deed of stealing, he is to bring as
part of his atonement a "sure tres­
pass offering."
The Rabbis remark that since
these denials are possible only
when there are neither witnesses‫־‬
nor documents testifying against
him, G-d remains the only witness,
and therefore the offender "com­
mits a trespass against the Lord".
Rabbi Akiba considered these seem­
ingly superfluous words, "commits
a trespass against the Lord" to be
of great significance. They teach
that the man who falsely denied
that he possessed his neighbor's
property denied G-d who was wit­
ness to the deposit. Philo's comment
on this phrase is similar: "He who
deposits anything with his neighbor
depends upon the good faith alone
of the man who receives it. There
are no witnesses present except G-d,
the most unerring and infallible wit­
ness who sees all the actions of
men."
We might also infer from this that
any sin against one's neighbor is
at the same time a sin against G-d.
Both ceremonial and social duties
emanate from His will and should
be obeyed with equal scrupulous­
ness. Ceremonial derelictions may
be atoned for on the Day of Atone­
ment if accompanied by genuine re­
pentance, but for sins against man,
repentance and the Day of Atone­
ment are of no avail until one pad-,
f i^ the injured party by making
suitcfole reparation and asking for
his forgiveness.
129th Commandment
One may offer many sacrifices,
but a sin of man against man is not
forgiven till he has made reparation
and asked for the forgiveness of the
injured party. Hence our Rabbis de­
dare that the trespass or guilt of­
fering comes after reparation has
been made.
There are five kinds of trespass
offerings, (1) for robbery—as we
have discussed in Part I, (2) for
profane appropriation of sanctified
objects, (3) for carnally knowing a
handmaid who was already sancti­
fied for marriage, (4) the trespass
offering of a Nazarite who has be­
come defiled by a dead body, (5)
the trespass offering of a leper at
his cleansing, (Mishnah Zevachim,
‫ איזהו מקומן‬Chapter 5, Mishnah
5.) The first, third, and fourth of
these bring the trespass offering
whether they committed the sin with
intent or unwittingly. The second is
brought when the sin is committed
only unwittingly, and the fifth can't
be committed wittingly or unwitting­
ly, because it is a disease. The pur­
pose of this commandment is to in­
dicate that man should not think
that because the Bible says "he shall
return the stolen thing", he may go
and steal from his neighbor when
he wants to, and have in mind that
when he feels like it, he will return
the stolen thing and thus be free
from sin, and will rationcdize him­
self into the belief that he has not
violated any commandment There­
fore, the Torah lets us know that
with the stolen thing he must add
a fifth of the m tire repayment as a
fine, and bring in ceijition an of­
fering of atonwnsBl becsause he has
aimed. Even if he returned the
stolen thing, he he® trespassed the
will of G-d. IberefOTe as we have
said previously, that if a man re­
turns the prinef!^ and brought the
atemement offering but failed to pay
the fine, he is forgiven, (becaime
 130th C on m u m d m ait
the fine he can pay later but the
trespass offering is his atonement).
This law applied to men and wo­
men, and pertained to Temple times.
130th COMMANDMENT
The Restoration of the Theft
We are commanded to return the
stolen article intact, for the Bible says
in Leviticus, Chap. 5, verse 23, "he
shall restore that which he took by
robbery.'' When this is impossible
then restoration by money is per­
mitted, as for instance: If one stole
wood and burned it or chopped it
up into spindles, or if he stole
wool and dyed it. However if one
stole beams or logs of wood and
with them built a chest, this is not
regarded as a change in form and
he is obliged to return these logs
as they were, to the original owner.
The purpose of this commandment
is known as we have stressed it pre­
viously, namely, that one should not
misappropriate his neighbor's be­
longings and say to himself, "I will
pay it back to him in money." The
smallest amount for which he must
pay a return for a stolen thing is,
when it is worth a "perutah". If it
was worth less than a "perutah", he
has not violated the law" and he
shall restore that which he took by
robbery". He has violated the pro­
hibition, "Thou shalt not steal." We
must always remember that we
must not only be legally correct but
spiritually right.
According to the Biblical law if
the stolen thing decreased in value
while in the possession of the rob­
ber, he must make good for the loss
involved. However, if its value in­
creased, it belongs to the original
owner. If the value was enhanced
because he improved it, after the
original owner was ‫" טיאש‬gave
, up all hope" of ever getting it l»3ck,
according to the Bible the increase
in the value goes to the original
75
owner. However the Rabbis de-
dared, that for the sake of encour­
aging thieves to return the stolen
thing, that, if after there was
‫יאוש‬ "abandonment of all
hope'' of receiving it again, the rob­
ber returns only the original cost of
the stolen thing. The Beth Din ac­
cording to our law has power in
monetary matters to do this.
If after hope of receiving the stol­
en article v/as abandoned and one
bought it from the robber, who was
not known to be a robber, and the
matter became known, the purchas­
er does not have to return it to the
robbed one, but the one who is
robbed should go to the robber and
have his case with him. However,
if he bought it from a known rob­
ber then the purchaser must return
the value of the robbed thing to the
original owner, and the purchaser
and not the one who is robbed,
must have his case with the robber.
If one robbed something he must
go and return same to the original
owner. However, if the original own­
er be far away and it cost much
money and trouble to reach him,
the robber may place the stolen
thing in the hands of the Beth Din
—the court.
If one had robbed a beam and
used it in the building of a house,
and he cannot remove it frorn the
house, then he gives the value of
same instead of the beam. If one
had robbed something of his neigh­
bor in a city and he met him in a
desert and wanted to return same
to him there, the original owner
does not have to take it because he
may make the claim that he may
meet robbers on the way. The law
in regard to the amount of the
robbed thing is as follows; If the
price rose he must return it, but if
the price of the thing rose because
the robber did something to improve
it, and if this was done after the
 76
original owner abandoned all hope
of getting it, then the increased
value belongs to the robber. This
law pertains to all places and times.
One who transgressed it and robbed
and did not return the thing, breaks
a positive commandment, that "he
shall restore that which he robbed",
in addition to the negative com­
mandment, "Thou shalt not steal."
131st COMMANDMENT
Cmceming the Removed of Ashes
The Priest was to remove the
ashes from the Altar every day, as
it is written in Leviticus, Chapter
6, Verses 3 and 4, "And the priest
shall put on his linen garment, and
his linen breeches shall he put upon
his flesh; and he shall take up the
ashes where the fire hath consumed
the burnt offering on the Altar, and
he shall put them beside the Altar."
This is called ‫תרומת הדשן‬ . The
removal of the ashes completed the
sacrifice of the preceding day and
therefore priestly garments were
required. When the ashes were car­
ried forth outside the camp, then, as
we read in Verse 4, " . . . he shall
put on other garments and he shcdl
cxirry forth the ashes unto the camp
unto a clean !dace." in other words,
the holy pxiestly garmesits were
worn only in the Sanctuary.
The Rabbis take this to imply that
one must dress in accordance with
the importance of die occasion or
the function one is to perform.
The purpose of this commandment
was to enhance the glory and
honor of the Temple; therefore the
ceshes had to be removed daily.
The removal of the ashes was
done when the morning star cqp-
peared; on the holidays it was done
earlier, during the third vrcctch of
the night, ca^ on Yom Kip^mr it
was draie still earli^—at midmgfat.
He who did not remove die a d to
aocc^ding to the law, annuHed a
132&d Commandment
negative commaiKiment.
The Rabbis see in this "cxirrying
forth the ashes", a beautiful simile.
"The Altar", they say, "is the human
being; the sacrifice—the prayers one
offers to G-d, (since the destruction
of the Temple prayers have been
substituted for the sacrifices) the
carrying forth of the ashes—the in-
temal cleansing of the body px‫־‬ior
to ones approachir^ G-d in pray­
er, as it is said in the Book of Amos,
verse 12, 'Prepare thyself to meet
thy Lord, O Israel.' " '
132nd CC»<!MAN1>»KNT
The Peipetued Fire on the Altar
We are commanded: "Fire shall
be kept burning upon the Altar con­
tinually." (Leviticus, Chapter 6,
Verse 6.) Although there was a
heavenly fire in the Tabernacle and
Temple, nevertheless we were to
kindle one ourselves.
The element of fire is the basic
need for man, therefore it was a
daily offering. The blessing that
came from the performance of the
Mitzvah was neither too little nor
too much. If there is not enough
fire it makes cme phlegmatic. If there
is too much, or not the right kind
of fire, as in the case of the children
of Aaron, it means death.
Morning and evening a large a-
moimt of wood was put on the Altar
and the priests w o^d kindle it, as
we feed, "And the !:xiesis ^cdl kin-
die wood on the top of flie A lte."
There were three rows of wood
placed upon the Altar daily. Upon
the first, the largest row, the per­
petual offering was brought with
o t l ^ offerings. From the second
they would take fire in the pan for
the making of the daily incense,
and on the third row of wood noth­
ing was put upon it except the fire,
to fulfill our commandment, "Fire
shall be kept burning upon the Altar
continually."
 l%!h CSonmumdaiMtf
If the priests did not kindle the
fire they annulled this positive com­
mandment.
133rd CORMANDMENT
The Pmpetued Fire
May Not Be Extinguished
The 133rd Commandment bids us
not to extinguish the light of the per­
petual fire as we read in Leviticus,
Chapter 6, Verse 6, "it shall not be
put out". This negative statement is
to indicate that anyone who breaks
this commandment should receive
stripes. However, if fire was taken
from the Altar to perform another
Mitzvah, as for instance, to light the
Menorah and then it was exting­
uished, it does not come under the
heading of the law of the perpetual
fire.
134th C^lfldANDMENT
The Law Cmcmniiig the Eathig of
tlM Bemcrinder id &e Meed OSering
After the priasts separated a
handful of the flour for the meal of­
fering it was incumbent ! :^ n them
to eat the rmcdnder, as we read,
"All that which is left thereof shcdl
Aaron and his so n s eat." (Leviticim
9:6) The eating was part of tim a ­
tonement. Any t®^est who tres­
passed this commemdment violated
a positive comrsatKiment. However,
as to &e meed oftering of the faiest
not only the hemdful but tlm whole
ofteiing of the flour hcri to be
b ro u ^ t upon the Altar, as we read,
"AikI every meal offering of the
priest shcdl be wholly made to
mnolse,■ it sltoll not be ecimi."
ticus 6:16) The reason for this is fliat
the higher the human being the
more must he be !aepcaed to sac­
rifice.
77
135th COMMANDMENT
Forbidding Us to Mcdce the
Remcander oi the Meal Offering
Chometz
The 135th C o m m a n d m e n t bids us
not to make the flour of the meal
offering chometz in any way, as we
read in Leviticus 6:10, "It shall not
be baked with leaven. It is most
holy."
The Rabbis give the following ex-
pianation for the fact that this of­
fering and the sin or trespass offer­
ing are described as "most holy."
A meal offering was generally the
donation of a poor person and was
regarded as precious to G-d, as if
he had offer^ his very soul, (See
Leviticus 2:3) therefore it was con­
sidered as "most holy". A sin or
trespass offering was brought by a
repentant who was of a contrite
spirit. The Rabbis say that the high
level of piety reached by a repent­
ant is not attained even by the
righteous for, "He that has not
sinned," says Bachya in 'The Duties
of the Heart', "may be tainted with
something w o r^ than sin itselL
namely, self-complacency". Hence
the sacrifice of the repentant was
regarded as "most holy".
1 3 ^ COMMANDIlffiNT
Tfw Lows Ctm ^niiig the Ifecd
Offering of the High Priest
Every p ii^ t had to bring an of­
fering on the day that he d i^cated
himself to serve in the Temjde. The
High ftiest had to bring such an
offering every day of his ministry,
as we r& a d in Leviticus 6:13, "This
offering of Aaron aivd of his sens,
whidi drey shcdl offer unto die Lard
in die day wl»n he is emointed."
It is our exp«tenc» that whed we
do ourselves m ak ^ nuse cm im­
pression upcm ourselves if we
mwely represent smneozm edse; for
that reason the High Priest had to
bring his own pm^etued as
 78 139th Commandment
well as feat of fee community. be easy to detect those who ccnne
The High Priest brought a tenth to offer them and thus the sinner
of an ephod of fine flour into fee would be put to shame. The Torah
pan, half for fee morning and half has regard even for the feelings of
for the evening. Three lugin (meas­ a sinner and any obstacle which
ures) of oil were mixed wife fee might stand in the way of repent-
flour and baked from each half (six once should be removed. Hence the
chalahs), making a total of twelve, custom of saying the Amidah or
representing the twelve tribes of Is­ Shmonah Esrai—the eighteen bene-
rael. After it yras baked for a little dictions—inaudibly, was thus insti­
while it was fried wife its oil. It was tuted. We are to imitate Hannqh in
then folded like a sandwich and this regard as we read in the First
then the bread was broken into Book of Samuel, 1:13, "She spake
pieces and was then burnt entirely in her heart. Only her lips moved,
upon the Altar. but her voice was not heard." If
one wants to make a confession or
137th COMMANDMENT a special request, to his Heavenly
The Priest Forbiddmi to Eat Father, he should approach Him
Of His Meal-Offering directly without intermediaries.
In Leviticus 6:16, we read, "And There is a difference of opinion
every meal offering of fee pri^ t
shall not be eaten." This is to in- between Maimonides and Nachmo-
elude any offering which fee priest nides. Maimonides holds that the
brought which was to be wholly Cohan in assisting with the bringing
consumed upon fee Altar. of the sacrifices, (the burnt offering
If this offering was not wholly or the sin offering or any of the
consumed upon fee Altar it would offerings) carries out a positive com­
appear as if fee priest were taking mand separately for each kind of
it for himself. Any priest who ate offering. On the other hand Nach-
as much as fee size of an olive of monides holds that all the offerings
the flour of his own offering, re­ come under the one heading of the
ceived stripjes. positive commandment.
139th C0MMAMI»4ENT
138th COMMANDMENT The Sin Ofiering Upon
Concerning the Sin Ofiering the Inner Altar
V/e read in Leviticus, 6:18, "Spjeak The Priests were not permitted to
unto Aaron and his sons saying. eat . of the meat of the sin offering
This is the law of the sin offering: whose blood was sprinkled upon the
in the place where the burnt offering irmer <dtar (which was in the Tem-
is slaughtered shall the sin offering pie proper) for it is written in Levi­
be slaughtered before the Lord: it ticus 6:23, "And any sin offering
is most holy." whereof any of the blood is brought
Our sages in fee Talmud Yeru- into the tent of the meeting to make
shalmi, (YVomas, (Chapter 8, Hala- atonement in the holy place shall
cha 3) px)int out that fee provision not be eaten. It shall be burnt with
made in our verse, namely that the fire". The Sifri, commenting upon the
sin offering was brought where fee words “It shcdl be burnt wife fire",
btunt offering was offered in order says, that any offering feat is to be
to save fee sirmer from being put wholly burnt, may not be eaten.
to blush. If there were a distinct There were two altars, (1) fee outer
place for sin offerings only, it would Altar (fee c o !:^ r one) in fee court
 141st Commcmdinent
(outside of the Temple) and (2) the
inner Altar (the gold one) in the
Temple proper.
140th COMMANDMENT
THE GUILT OFFERING
We are commanded in the Book of
Leviticus, Chapter 7, Verse 1, "And
this is the law of the guilt offering;
it is most Holy". There were five
guilt offerings, (1) for robbery (2)
for profane appropriation of sancti­
fied objects, (3) for carnally know­
ing a hand maid who was already
sanctified for marriage, (4) the tres­
pass offering of a Nazarite who has
become defiled by a dead body, (5)
the trespass offering of a leper at his
cleansing. The guilt offering for the
Nazarite and for the leper were
brought of lambs one year old and
the other three, of lambs two
years old. The priest who did not
do the work in connection with the
guilt offering according to its de­
tailed laws trespassed a positive
commandment.
141st COMMANDMENT
THE PEACE OFFERING
The priests were comanded to en­
gage themselves in the work of
the peace offering as we read in
Leviticus 7:11, 12, where the actual
work is to be performed, " And this
is the law of the sacrifice of peace
offerings if he offer it for a thanks­
giving".
There are four classifications for
all offerings: (1) ‫ עולה‬the burnt of­
fering (2) ‫ חטאח‬the sin offering, (3)
‫ אשם‬the guilt offering and (4)
‫ שלמים‬the peace offerings.
Now referring to the peace offer­
ings, they were brought from lambs,
goats, cattle, male and female,
large and small. Fowl was never
brought for one of the peace offer­
ings. The Rabbis in the Midrash
ToroB Kohenam or Sifra say that
these offerings were c a ll^ peeme-
79
offerings because they satisfied all
the parties concerned. They were
unlike the burnt offerings which
were entirely sacrificed on the al­
tar. Nor were they like the guilt or
sin offerings, part of which was burnt
on the Altar, and the rest given to
the priests• Of the peace offering, a
part was burnt on the Altar, another
part was given to the priest, and
the remainder belonged to the one
who brought the offering, so that a
feeling of peace and good will was
established among all concerned—
hence the name "peace offering''•
This commandment concerning
the peace offering existed in Temple
times and referred to the male
priests, for upon them was the ob­
ligation to participate in the service.
Any priest who would trespass the
laws in regard to the offering not
only violated a positive command­
ment, but in addition made the sac­
rifices unfit for use.
There are four kinds of peace
offerings: (1) The peace offerings of
the community (called C'ttHp ‫ י‬15‫קד׳‬
most holy) brought on the Pentecost
holiday. (2) The peace offerings of
the individual ceiled ‫ י קלים‬15‫קד׳‬
holy in a minor degree), including,
(a) the ‫חגיגה ושמחה‬ holiday
offerings which are mandatory, (b)
The thanksgiving offering. In Psalm
107 we are given the four kinds of
deliverance for which the thanks­
giving offering or prayer is deemed
proper.
The four letters of the Hebrew
word ‫ חיים‬life, each begins
one of the words which indicate the
four occasions for the thanksgiving
prayer. The‫ח‬ begins the word
‫" חבוש‬imprisoned''• The ‫י‬
stands for ‫" יסורים‬sickness.
The second ‫ י‬begins the word
‫יס‬ "sea". The ‫ם‬
stands for the word ‫מדבר‬
"de^t''.T he Shulchan Aruch Oruch
Chaim, Chapter 219, where it gives
 80 144U1 CommaiulniMat
the mnemonic device for remember­ has passed. This is a positive com­
ing these four instances also cjuotes mandment. Having trespassed the
the verse which we say three times negative commandment — not to
daily in our prayer leave over the meat — we are then
‫וכל החיים יודך סלה‬ obliged (positively) to bum what
"And all the ‫חיים‬ 'living' remains, as we read in Leviticus,
shall give thanks unto thee." 7:17, "But that which remained of
Today since prayers have been the flesh of the sacrifice on the
substituted for sacrifices. If one is third day shall be burnt with fire."
delivered from any of the four The law of ‫פגול‬ is the
above ‫ ־‬mentioned dcmgerous situ­ same as that of ‫נותר‬ ‫פגול‬
ations, he comes to the synagogue, means that the one who brought the
is called up to the Torah, and pro­ sacrifice thought he was eating it
nounces the ‫ברכת הגומל‬ "the in the proper place, but he' was eat­
Gomayl Benediction." ing in the improper place; or he
(c) The peace offering ‫נדר‬ thought he was eating it at the
"a vow" or ‫נדבות‬ "free-will proper time, but it was the improper
offerings" and (d) the peace offer­ time.
ings brought by the Nazarite when 144TH COMMANDMENT
he completes the days of his Na- The L aw s C oncerning ‫פגול‬
zariteship.
o r A bom ination
142nd CCHdMANI»4ENT ‫פגול‬ means that the priest
NO SACRinaAL LEFTOVER who slaughtered or brought the sac­
The 142nd Commandment bids us rifice had a wrong thought concern­
not to leave anything over of the ing it. The Bible says concering
thanksgiving offering until the mom- this matter, in Leviticus, 7:18,
ing, for it is said in Leviticus 7:15,"Neither shall it be accepted (the
"He shall not leave any of it until sacrifice becomes null and void);
the morning." This refers to all otherit shall be an abhorred thing
holy offerings as well. That which ‫ פגול‬and a soul who eateth
one leaves over after the time per­ of it shall bear his iniqmty." This
mitted to eat the offering is ‫נותר‬ means excision as we read in Levi­
forbidden to be left over. ticus, 19:7, 8, "It is a vile thing; if
Meat, if it stays over the time shall not be accepted. But every­
allotted for its eating, becom e ran­ one that eateth it shall bear his
cid, odorous, and therefore unfit for inigmty because he hath profaned
a sacrifice• the hallowed things of the Lord and
The moral of this commandment that soul shall be cut off from his
is that man should not be too much people." We also read in Deuteron­
concerned about the future. One omy. Chapter 14, Verse 3; "They
should not stint himself to the point shall not eat any abominable
of hoarding, or of being a miser, or thing." Thus this commandment
of being stingy, worrying all the concerning ‫פגול‬ is a twofold
time about the future. negative one.
This law is one of the most im-
143rd COMMANDIENT portcmt in the Bible as far ck the
The Lidtovezs to be Biunt sacrifices are concerned. The pur­
The 143rd Commandment bids us p o s e o f all saarificos is to purify
to bum the holy meat after the man to such a d e g r^ that his
allotted time for the eating thereof thoughts will be correct and that he
 147th Commandmwat
will not repeat his mistake. There­
fore when a person is about to
bring a sacrifice and his thought
concerning it is improper, it is
‫ פגול‬, abhorrent or abominable.
It is then mere butchery. The im­
proper thought makes the animal
just as unfit as if it had a physical,
permanent blemish.
What a marvelous moral may be
derived from this law of ‫פגול‬
If we have bad thoughts it means
that we will blemish our neighbors.
He v/ho premeditatedly or pur­
posely ate of the meat (the size of
an dive) was guilty of excision. If
he ate of it unwittingly he brought
the fixed sin offering of a sheep.
The sacrifice which is not the same
for the rich and the poor is called
the fixed offering and is always a
‫שה‬ "a sheep."
14Sth COMMANDMENT
Holy Food That Became Unclean
We are bidden not to eat holy
food that became unclean as we
read in Leviticus, 7:19, "And the
flesh that toucheth any unclean
thing shall not be eaten." So also
if anyone became ritually unclean
he is forbidden to eat meat that
is ritually pure.
The purpose of this commandment
is, as we have said before, that the
sacrifices are for the purpc»e of
increasing our reverence for cdl that
is holy, and devoted to His Name.
(See Maimonides MORE NEVUCHIM
3:46.) One who tr^pcsses this law
puiposely, and eate a piece of the
holy food that beaxme Biblioally un-
cletm whilst he is in an urmlean
state is punished with stripes.
OOMMIU1DMS«T
The 8feat Tlmt l^xxaam Unclean
Must Be Bazned
We are commanded to bum holy
meat that became unclean a s we
read in Leviticus, 7:19, Tt sh<dl be
81
burned witli fire." It is not becom­
ing to ofler unto the Lord anything
that has become unclean.
If the meat became unclean in
the Temple Court it was burned
therein. If it became unclean outside
of the Temple Court, as in the case
of the peace offerings (where they
were permitted in the whole city of
Jeruscdem), it would have to be
burned (in the home of the owners)
anywhere in Jerusalem. The bones
of the holy meat that have no mar­
row and that became unclean did
not have to be burned, excepting
the bones of the Paschal lamb.
He who trespassed this command­
ment and did not bum the meat that
became unclean transgressed a
positive commandment.
147th COMMANDMENT
The Laws Concerning ‫חלב‬
Forbidden Fat
There are two kinds of fat, one—
‫— חלב‬which is forbidden, and
the other — ‫שומן‬ — which is
permitted. The forbidden fat can be
removed as a garment or as a skin.
The permitted fat brectks itself up
into pieces. Concerning the forbid­
den fat- ‫— חלב‬we read in Levi­
ticus, 7:23, "Speak unto the children
of Israel saying. Ye shall eat no fat
of ox or sheep or goat."
The Bible wants us to know that
we are what we eat. The observant
Jew becomes a better man by vir­
tue of his observance of the Dietary
Laws.
We are made up of body and
soul. When we cannot restrain our­
selves from the fcx‫־‬bidden food then
the body cannot do the good work
that the soul yearns to do. We all
know from our experience that when
the lusts are low the spirit is high.
Therefore we ought to be grateful
to G-d, for His laws of diet which
tend to ui^ft and ennoble us.
The pahibition against ‫חלב‬
82
prohibited fat, refers only to the
three types of animals, the ox, the
sheep and the goat. Their embryo
does not come under the prohibition,
because it is regarded as a limb of
the mother. The forbidden fat is
found upon the large stomach, the
kidneys and the flank. However,
if there is meat upon the fat, it is
permissible; for the Bible speaks of
the fat "upon" but not within the
flank. There are, in addition to thes6,
veins and skins that are also for­
bidden because of the prohibition
against fat. The butcher or his as­
sistant, therefore, must be expert
and trustworthy concerning the re­
moval of them. The fat around the
upper and the lowest intestine—the
rectum, are also forbidden.
One who trespasses the law in­
tentionally, and was warned but
nevertheless eats a piece of forbid­
den fat (as large as an olive) re­
ceives stripes, and without warning
excision. If he eats it unintentional­
ly he is to bring the fixed sin offer­
ing.
148th COMMANDMENT
LAWS CONCERNING BLOOD
According to the Torah we are
what we eat, therefore not only are
we forbidden to drink blood but we
are not allowed to eat of any blood
thirsty animal. Blood is the very
life of the animal, therefore if we
drink or eat its blood we take on
the animal instincts. Therefore we
"salt" the meat to extract the blood.
We are bidden "And ye shall eat
no manner of blood whether it be of
fowl or of beast," (Leviticus, 7;26).
This law does not apply to fish.
The only part of the animal where
salting is insufficient is that of the
liver, for this only broiling is per-
m itt^ to extract the b lo ^ . After
salting, whatever comes from the
meat is not original blood but blood
juice. The law is that all meat
149th C onunandm ent
(other than liver) should be soaked
for one half hour. This is done for
the two-fold purpose; (1) to remove
any original blood on the surface,
and (2) to make it soft and prepare
it for the working of the salt. It is
then to be salted for one hour.
Neither very thick nor very fine salt
is to be used because the thick salt
will not penetrate and the thin salt
will be absorbed and lose its power
of extraction. Thereafter the meat
is to be taken and shaken so that
the top salt is thus removed and
then rinsed in water. The only sub­
stitute for salting meat is broiling.
One who intentionally partakes of
blood as much as an olive-full, will
be punished with excision. If one
purposely took a piece of meat be­
fore it was salted and extracted the
blood therefrom and drank of it as
much as an olive-full received
strif>es. If he did so unwittingly he
is free from punishment.
149TH COMMANDMENT
Priests' Herir Not To
Grow Too Long
The Priests were not to enter the
Sanctuary with long hair. Thus we
read in Leviticus, 10;6, "Let not the
hair on your heads grow long." The
purpose of this commandment is to
show reverence for the Sanctuary.
We find in the Book of Esther that
it is unbecoming to enter the ICings
palace in mourning or in sorrow.
The High Priest was forbidden at
all times to have his hair grow long
beccmse he served in the Temple
frequently. The length of time which
causes the hair to grow long is 30
days, as in the case of the Nazarite.
Anyone who trespassed it was guilty
of excision. The Service performed
by the priest did not become unfit
thereby. If he merely entered the
Temple with long hair (but did not
perform any Service therein) he
trespassed a negative commandment
152nd Commandment
and received stripes but not exci­
sion.
150th COMMANI»4ENT
CONCERNING TORN GARMENTS
The priests were not permitted to
enter into the Sanctuary with torn
garments as we read, "Nor rend
your clothes," Leviticus, 10:6. We are
to show the highest respect in en­
tering the Temple. The measure of
torn garments is the same as that
for mourning, namely a hand-
breadth. Anyone who trespassed it
and performed Services is punished
by excision. If he merely entered,
he is punished with stripes.
The High-Priest was forbidden to
observe any of the rules of ihourn-
ing because he did not belong to
any individual or family. He be­
longed to the people. They never
die.
151st COMMANDMENT
LEAVING THE TE M P LE
The priest was not permitted to
leave the Sanctuary whilst he was
busy in Service for it is written in
Leviticus, 10:7, "And ye shall not go
out from the door of the tent of the
meeting lest ye die." If in the family
of the High Priest, however, someone
died, and he becomes an ‫" אונן‬one
whose dead has not been buried,"
even then he may continue to per­
form the Service. However, any other
priest during that period would de­
file the Service if he served.
If the priests were permitted to go
out from the Service it would appear
that something is higher than the
Service of G-d. It would also show
disrespect. Even though the aver­
age priest was forbidden to perform
any service whilst he was in the
state of mourning for an ‫ אונן‬the
period of mourning before the dead
is buried, nevertheless whilst he was
not to continue his work, he was not
to leave the Sanctuary because that
83
would he a sign of irreverance.
However, if he completed his work
while he was an ‫ אונן‬that does
not make the Service unfit. If the
priest broke this law and went out
during the Service he was punished
with stripes.
152nd COMMANDMENT
The Priests Were Forbidden to Drink
Wine or Strong Drink Before
Services.
The priest was not permitted to
enter the Sanctuary or the Temple if
he imbibed intoxicating liquors. So
also is it an injunction to a judge or
a rabbi who is to answer or decide
religious questions that he should
not partake of any intoxicating liquor
on the day when he is to carry out
his duties lest his answers and de­
cisions become perverted as we read
in Leviticus 10: 9 and 11;
"Do not drink wine nor strong
drink, thou nor thy sons with thee
when ye go into the Tabernacle of
the Congregation lest ye die," ’*In
order that ye may distinguish be­
tween holy and unholy, between
clean and unclean." "And that ye
may teach the children of Israel all
the statutes which the Lord hath
spoken unto them by the hand of
Moses." We find that in regard to
the prohibition against wine there is
the death penalty. For any other
intoxicating drink the penalty is
stripes . The penalty of death occurs
only when one served in the Temple
in an intoxicating state.
The amount of wine that the priest
was forbidden to drink lest he might
become intoxicated was the size of
an egg-full (not mixed with water).
It was not to have been forty days
in ferment. Just as the priest is for­
bidden to go into the Temple and to
serve while intoxicated so also any
person whether a priest or an Israel­
ite is forbkiden to teadi when he is
intoxicated. This prohibition was in­
tended to do away with artificial
 84
ardor, and to counteract the notion
that in order to be stimulated one
has to drink intoxicating liquor.
However, he may read the Torah
he may declare things that are evi­
dent, as for instance, blood is for­
bidden.
153rd COMMANDMENT
The Qualifying Indication of Kodier
Cattle and Beast I
We are commanded to investigate
or to seek out the indications or the
signs that make for a kosher cattle
or beast. They are, the chewing of
the cud and the cloven-foot as we
read in Leviticus, 11:2, “Speak unto
the children of Israel saying, these
are' the living things which ye may
eat among all the beasts that are on
. the earth." 3, "Whatsoever parteth
the hoof and is holy cloven-footed
and cheweth the cud among the
beasts that ye may eat." These marks
say the Rabbis, show that they are
not carnivorous animals and that
their flesh does not produce in taan
the combative nature, which is en­
gendered in those who do not ab­
stain from partaking of flesh-eating
animals.
A divided hoof caimot serve as a
paw, hence an animal having this
characteristic does not prey upon
other animals. The chewing of the
cud, namely chewing the same food
over and over again, indicates an
absence of gluttony cmd blood­
thirstiness.
According to Maimonides to make
the search for the distinguishingsigns
between kosher and non-ka^t^ ani-
mcds, as well cm between kcmlter caul
non-kosher fowl, hsh and locusts is
a "Mitzvah" a positive command­
ment.
Throughout our religion the aon-
cept of "Havtteledi" is fundanmntcd.
We mcdce "Havdolofli" on Satunkty
night to differentitae betwe« 1 the
Sciibcdh cmd fhe six workmg days,
between tt» hcdy cmd tl® pR^me.
153rd Coran«mdment
We are always to differentiate be­
tween the secular and the religious,
between the pure and the impure. It
is significant that our verse intro-
ducdng the commandment begins
with the words, "These are the living
things which ye may eat". The Rob-
bis point out that “the living things"
are to be understood as "the life­
giving things" because a nation
which adheres to these dietary laws
certainly enjoys religious immortal­
ity. Man is what he eats.
Every species of cattle and beast
that chew the cud have no teeth in
their upper jaws. All animals in the
world that chew the cud have the
cloven hoof except the camel as we
read in Verse 4, "Nevertheless this
one ye shall not eat that cheweth
the cud, the camel because he chew-
eth the cud divided not the hoof, he
unclean unto you". So also every
cattle that has a cloven-hoof chews
the cud except the swine, the ‫חזיר‬
as we read in Verse 7: "And the
swine though he divided the hoof
and be cloven-footed yet he cheweth
not the cud, he is unclean unto you".
The Rabbis in the Talmud Chulin,
59" say that the Torah was not the
result of Moses' mind but was a
revelation from G-d Almighty be­
cause no human being could be a
perfect biologist and perfect in all
sciences, and branches of knowledge
and declare for instcmce, that there
is no animal in the world other than
the camel that chews the cud or that
every animal that has a cloven-hoof
chews the cud except the swine. He
might be proven in future ages to be
inconrect. In tbs same way the M>le
d e d a r ^ in mgard to the Sabbcdaid
yeCH‫ ־‬that tb e ^ would be m30u^
I^oduos at the end of the sixth year
to provide for the sixth, seventh and
the beginning of the eighth year of
the economic cycle. According to the
laws of agriculture the sixth year
should certainly be die leanest year
 155U1 Cmmnandment 8s

of the six years of the seven year to be split and y n r ‫שופעת‬

cycle of growth. "cloven-foct" means not only split
Certainly Mpses could not have but it had to be split through and
been in addition to being the perfect through from the top of the hoof to
biologist the perfect agriculturist. Let the bottom othervrise it is an unclean
us take the ■Ten Commandments as animal. ‫מעלי גרה‬ "Chewing
another illustration. No better or the cud" means that it brings up the
more cogent or more succint set of food from the intestines back to its
Icrws has been promulgated since mouth and then chews it again to
the Torah was given. This should grind the food. The purpose of this
make Moses the perfect Law-giver. commandment is as we have said
All the moral laws in the Bible upon previously that man is what he eats
which no improvement has ever spiritually as well as physically.
been made should have Moses in The RcdDbis have a symijolic refer­
addition as the perfect moralist. The ence to the particular forbidden ani­
laws of leprosy which are followed mals mentioned in this chapter of
today by scientists in leprous counties the Bible as the camel, the coney,
would indicate that Moses would be the hare and the swine. N ebuchai
the perfect scientist. In other words, nezar of Babylonia they compared
we must come to the conclusion that to a camel. Nebuchadnezar was
the Torah is the word of G-d, perfect cruel and ruthless and trampelled
cmd true in every aspect of life. upon us but employed soft and gent­
There are ten species that are ko­ le words while doing so. His actions
sher among the cattle and the beasts. were in striking contrast to his words.
Among the cattle, the ox, the sheep Persia and Greece are compared
and the goat. There are seven a ­ by the Rabbis to coney and a hare,
mong he beasts, namely the hart, and Rome to the swine. The swine
the deer, the robuck, the wild goat, is the "boar of the wood" spoken of
the p y ^g , the antelope and the by the Psalmist (See Psalm 80, verse
mountain sheep. (Deut. Chapter 14, 14). It stretches out its divided hoof
Verses 4 and 5). giving one the impression that it is
It is important to know which ko­ kosher while in reality it is the most
sher animals are classified among undecoi of all the animals forbidden
beasts (the deer and the six others) by our dietary laws.
as well as among cattle, particularly In Hebrew ‫חזיר‬ "chazir"
with reference to their fat and the means "restoring", for it will ulti­
covering of the blood when slough- mately restore all the doctrines coKi
tered. truths which it has taken from others
154& COMMANOMEHT to their original owners. "On that
Forbiddkag 17s To Eat day the Lorcl will be One and His
Unclean Animafa name will be One".
We read in Leviticus, 11:4 "Never- 15S& (XJMMANDMOIT
thelecs this shcdi ye not eat of Aem T l» Dartingnidimg f^gns iw F iih
that cheweth tiie cud, or of them
that divideth the hoof: as the aamel, Maimonidies points out that we
because he cheweth the ciKi hut are commanded to make sure be­
divided not the hoof; he is undean fore we partcdre of fish &at it is has
imto you". One whra eats of any the distinguishing kosher signs which
unclean animals deserve to receive the Ttspdi indicated namely, fins and
stripes. ‫״‬ ‫מפרסת פי ס ה‬sccdes
partethfor it is writtrai in Leviticus
the hoof”, means that the hoof hcri 11:9 'These shcdl ye eat of all that

are in the waters whatsoever hath
fins and scales IN the waters In the
seas and In the rivers them shall ye
eat of all that have any fins and
scales IN the seas and IN the waters
of all that live IN the waters and of
any living thing which is IN the wat­
ers they shall be an abomination
unto you". Verse 11: "You shall eat
of their flesh". Verse 12: "Whatso­
ever hath no fins nor scales IN the
waters they shall be an abomination
unto you'.
The fins are the wings of the fish
that enable them to lift themselves up
out of the water. The scales are the
coverings for the body. As a matter
of fact if there be one scale the fish
is kosher provided it is under the
jaw or the tail or the fins. If it is
upon any other part of the body the
fish is not kosher and must have at
least two scales. All fish that have
kosher scales have fins. However, if
the fish has fir^ it does not necessari­
ly mean that it has scales for there
are many kind of fish that have fins
but do not have kosher scales. Ko­
sher scales are those that are easily
removable from the body when
scratched with the knife or with the
nail of the hand. Those fish whose
scales are inseparable from the body
may not be eaten. Such is the case
of the sturgeon. The scales of the
sturgeon are bucklers, large fish
shields. There are some fish that
have scales but do not attain them
whilst they are small but appear
when they get large, such fish are
kosher.
There are also some fish like the
mackerel that have scales on their
flesh IN their waters but lo ^ them
when they are taken out therefrom.
Such fish are Kosher for the Bible
says that k<»her fish must have fins
and scales IN the waters.
The purpose of this and the other
dietary laws is to indicxtte that man
is what he eats. G-d does not want
157th Commandment
him to spoil his soul through his
food. G-d wants us to be a man with
a soul and not cm animal nor an
angel, but man. This law prevails in
all places at all times and refers to
male and female and he who trans­
grosses it and has not made sure
that the fish he eats has the distin­
guishing signs has violated a posi­
tive commandment.
156th COMMANDMQMT
No! To Eat Unclean Fish
In the Book of Leviticus, 11:12 we
read that "Fish that hath no fins nor
scales IN the waters they shall be an
abomination unto you". The signs
for kosher fish have been described
above, namely, scales and fins. The
reason for the prohibition against
eating the fish that does not have
these distinguishing signs is that
they are detrimental both to body
and to soul.
This law prevails in all places and
at all times and refers to male and
female and he who transgesses it
and intentionally eats a piece of
unclean or non-kosher fish, receives
stripes. If he eats same unwittingly
he is free from punishment. In gen-
ercd the Torah forbids every kind of
shell fish which as a rule is disease­
breeding or pain-giving or unheal­
thy.
THE 157th COMMANDMENT
The Law of the Unclean Fowl
The 157th Commandment deals
with the prohibited birds and fowl as
we find in Leviticus 13:11, "And these
ye shall have in detestation among
the fowls; they shall not be eaten,..."
The Bible tl^n goes on to list 25
varieties which are prohibited. The
Bible does not give us as in the case
of the cattle the Kosher and non­
Kosher signs of the unci®an fowl for
any fowl other than the 24 mentioned
on the prohibited list is iaosher. Since
157th Commandment
not every one of us is sufficiently
educated in ornithology, knowing the
24 prohibited species mentioned in
the Bible, our Rabbis have set down
in the Talmud certain signs which
indicate kosher fowls. If they possess
these signs one may eat of them. No
bird of prey is permissable for food.
A bird of prey is one that thrusts its
claws in the bird it catches and ex­
udes a poison into the trapped bird
like a hawk, for instance. A bird of
prey is a carnivorous bloodthirsty
animal. No bloodthirsty animal is
kosher.
Ever! among fowl which are not
birds of prey there are those that are
forbidden unless they have the fol­
lowing three kosher signs, namely
(1) one toe must be larger than the
others. (2) It must posses a crop for
its food. (3) It must have a gizzard
whose inner skin is easily removed.
In other words we have two general
rules laid down, one in prohibition
and the other a permissive one, one
referring to the bird of prey which
is always forbidden and the other to
the signs which in addition to the
bird not being a bird of prey make
it kosher. If one is doubtful whether
the fowl is of the category of the
birds of prey it is forbidden. In other
words we must be sure that the bird
is not a bird of prey before we look
for the other three signs of the second
group which makes it permissable
to eat.
According to some of our rabbis
there is a sp3ecial class of birds that
are not in the category of birds of
prey and possesses in addition one
of the thjee kosher signs. This bird is
kosher but we must make sure that it
is not a raven or any species ‫־‬of a
raven for the raven similarly is not
a bird of prey and posseses one of
the three kosher signs. Tire raven is
one of the 24 prohibited birds men­
tioned in the Bible. Tire raven is the
only species of the pn6hibit«i birds
87
that has these two kosher signs.
There are some who say that the
raven has two kosher signs in addi­
tion to the fact that it is not a bird
of prey.
All wild birds which inhabit the
wilderness are among the prohibited
ones.
Any bird that has the three kosher
signs, namely, the larger toe, the
food crop and the gizzard with the
easily removable inner skin, is cer­
tainly kosher because there is no
bird in the world that posseses these
three signs that is a bird of prey. It
may be eaten immediately without
any further investigation.
To sum up — (a) If a bird has
three kosher signs one of which is
that it is a bird of prey then it is
prohibited, (b) If it has two kosher
signs and one of them is that it is
not a bird of prey we must make sure
that it is not a raven, (c) If it has all
the kosher signs we do not have to
investigate whether it is a bird of
prey because no bird of prey pos­
sesses the three kosher signs, (d) If
the bird is surely a bird of prey then
it is certainly prohibited.
Our rabbis have said that no bird
should be eaten unless there is a
tradition accompanying each spec­
ies, testifying that it had been eaten
in comunities which were observant
and which were under the guidance
of rabbis well versed in the Talmud
and in the Codes. In other words, if
any one of these G-d fearing, learned
communities had a tradition that a
certain bird is in the kosher category
we are not to examine any further
or to set ourselves up as more right­
eous than tlie tradition. The reason
for this is that those who were nearer
in time to the Torah set down the
meaning of the Torah and are more
reliable than we, because they were
closer both, in knowledge and in tra­
dition than we are. Any one who
purposely eats a prohibited fowl or
 88
bird receives stripes.
lS8th COMMANDMENT
To Investigate For n !e Signs Of
. Kosher Locusts
The kosher signs for locusts are
indicated in Le‫־‬viticus, Chc^jter 11:31,
“Yea these may ye eat of all winged
swarming things that go upon all
fours, which have bended legs above
the foot where-with to leap upon the
earth." There are eight different
kinds of permitted locusts which
were eaten without having had to
be slaughtered. They had to have
a) four wings that covered most of
the length and breadth of its body,
b) four feet, c) two additional knees
for hopping from place to place
upxjn the earth and d) to be known
as a locust. He who transgressed
this law violated a p»sitive com­
mandment.
Since the exact translation of the
Biblical names for the various kinds
of locusts which are kosher was for­
gotten, it was decided that none of
them should be p>ermitted to be eat­
en. This practice holds good up to
the present day. Whenever there is
a doubt as to their p‫נ‬ermissibility of
any object, it is to be considered as
prohibited. If there arose a suspicion
that a certain food was pxjisonous,
would it be considered illogical to
abstain from its consumption? Now
if we fully believe th<i anything
prohibited by the Torah is rerfly
detrimental to our body and soul, it
is self-evident that we should avoid
anything that has even a tinge of a
prohibition in it. Thus one should
not eat in a r ^ a u ra n t unless he is
absolutely certain that the pdace is
managed in accordance with the
letter and spirit of our holy Torah.
l»9th COMMANl»^«T
The Laws of the Eigiti Creeping
There are eight cr^pang t h h ^
159th Commondment
that are unclean and their carcasses
or dead bodies are defiling, causing
those who touch them to become rit­
ually unclean for it is written in
Leviticus, Qiapter 11:29, "All these
are they which are unclean unto you
among the swarming things that
swarm upon the earth; the weasel,
the mouse and the great lizard after
its kinds, and the gecko and the land
crocodile and the lizard and the
sand-lizard and the chameleon.” The
purpose of this comandment is the
same as all the other of our laws of
diet, namely, prohibited food is nei­
ther good for the body nor the soul.
Some of these laws tax our under­
standing. Let us remember, however
that there is no human being in the
world who knows all wisdom. There
are some hidden things even unto
the wisest and the best among us.
According to our Rabbis there are
50 gates of wisdom and Moses, our
great teacher, was given the privi­
lege of knowing them all with the
exception of one. When the Torah
explicitly gives us a reason for the
commandment we begin to set our­
selves up as equals or superiors in
mental strength and thereby as a,
rule stumble into pitfalls. The clasic
illustraticn of this fact is King Sol­
omon. The Bible in prohibiting the
king tc have many wives said that
if he did, then he will fall thereby.
Solomon said—I am strong enough
to withstcmd any temptation and of
course was ensnared thereby. So
also the Torah said the King should
not have too many horses, lest he go
down to JEgypt. ^lomcm said, I will
be able to withstcmd the temptation
to go doym to Egypt, and of coxirse
in the end we ret^, "And Solomon
went down to Egypt” (See I K 10:29).
Anycme who has a believing mind
feels and !mows tlKit G-d, the Fatl^r
of all &xxi, wiU not command any-
dung feu‫־‬his cr>K3hnes except for their
good EEmd their bmiefit, and in order
 160th Commandment
to keep all evil from them. Therefore
if some of the coimnandments do not
seem to be clear to us or under­
standable we can be assured that
they are wise and for our good.
Therefore G-d commanded us to ob­
serve them. This should be said in
regard to all the laws of ritual purity.
Wisdom and the over all of hap^i-
ness is within the Mitzvcdis. All that
we know is the simple meaning
which our superficial minds can
understand. Let us then realize that
oH the prohibitions in regard to food
and those in regard to the laws of
purity are in truth all good, and that
a violation of them harms the soul
and makes us spiritually sick or as
the rabbis would put it, become
mentally clogged for the highest in
spirituality. The body and the soul
are joined together therefore the
physical can have an effect on the
spirit and the soul.
The laws of this commandment
are as follows; The eight creeping
things mentioned in the Bible as
unclean and causing others unclean­
liness possess this status only when
they are dead, as we read in Leviti­
cus. Chapter 11, verses 31-33, "Who­
soever doth touch them, when they
be dead, shall be unclean until the
even. And every earthen ve^el,
whereinto any of them falleth, what­
soever is in it shall be unclean; and
ye shall break it". Any of these car-
cassess are called ‫אב הטומאה‬
"the father of vmdeanliness" which
in turn makes an individual or ves­
sels toucdied by it unclean. If the
vessels are of earthenware the car-
cesses medre them unclean not mere­
ly by being in .‫כד‬ntact with the walls
of the vessels but even if they are
within the atmcsphere or the hollow
of the vessel. This shows. Dr. Hertz
says in his BUsle comments, "that
the concept of impurity coincided to
some extent with infection emd that
different *grades of licbHity to infm>
tion; as, otherwise the distinction
between metal or glazed-ware and
earthenvrare vroald have no mean­
ing. In the k *♦er case, the infection
could not be removed by washing,
hence it had to be broken."
A carcass of the size of a lentil is
sufficient to cause uncleanliness. A
lentil is chosen because there is no
creeping thing smaller than a lentil
Flesh alone of a creeping thing does
not cause uncleanliness. The kidney,
the liver, the tongue, and eggs of a
creeping thing, for instance, do not
cause uncleanliness because they do
not contain bones and veins as well
as flesh.
All those who became unclean by
virtue of contact of the eight creep­
ing things were forbidden to eat of
any holy food or to enter the Sonet-
uary until they take the ritual bath
and wait until he sun sets. Then they
may eat of the Holy Food, for ritucri
purity is next to G-dliness.
160th COMMANI»4ENT
The Law Regarding Foods & Liquids
We are commanded to be careful
in regard to ritual cleanliness of our
foods and liquids. In case a dead
carcass of an animal touches food
or liquids they become unclean as
we read in Leviticus, Chapter 11,
verse 34, “AH food which may be
eaten, that on which water cometh
shall be unclean". In other words if
a dead creature fell into an earthen
vessel wherein there is food, the food
becomes unclean only if it had at
one time been moistened; the oc­
casional moisture becomes a con­
ductor of impurity for cdl times. There
are certain general rules that the
Redsbis lead down in regard to food
becoming unclean. First, it must be
man's focxl (not faxi for animeds).
Second, the food must be ‫תלוש‬
"ufmxjted" from tlm ground. Any-
tiung that grows canned be made
uncl»3n. Third, no food can receive
 90
uncleanliness until w ater has been
over it for then only is it fit and
proper for food. (So too is it in re­
gard to tithes and chalah. They are
not to be given until they are com­
pletely winnowed and the chalcfe
has been m ade into dough, ready
for food, otherwise it is theft in fee
hands of the Priest). Not only does
the produce have to be w ashed and
prepared for food as we do in regard
to certain fruits and vegetables, but
they must also be w ashed to remove
dirt or sand before they are eaten.
The w ater or any of fee seven liquids
mentioned in the Bible used for
cleansing food must be acceptable
to its owners and regarded by them
as a cleaning force. This law pertains
to m ale and female. Today, because
of our sins we do not have the Holy
Temple, these laws have been an­
nulled. However, if one w ants to
conduct himself according to these
laws he may.
161st COMMANDMENT
In Regard to Uncleanliness of
Carcasses
The carcass of an anim al becom es
ritually unclean and caiases unclean­
liness as we read in Leviticus 11:39,
"And if any beast, of which ye may
eat die, he that touches the carcces
thereof shall be unclean until the
even". The m atter of becom ing un­
clean is not prohibitory but rather
permissive. But if one become ritual­
ly unclean and carries out fee means
of restoring himself back to ritual
purity then it is as Mcdmonides
points out, a "mitzvah". When one
becom es unclean there are a number
of things he must do. He must leave
the Holy Camp, (that is fee environs
of• the Temple); he must not eat of
Holy food and so forth. The carrying
out of these details■ is fee "mitzTrah".
Tlie fundamentcd law of this com­
mandment is feat a carcass becom es
8‫ב ה מ ו מ א ה‬ "the pcnrent of un-
162nd Commandment
cleanliness''. Any part of its flesh, as
large as an olive or iiiore, causes the
person (body) or vessels (metallic)
to become unclean by contact. Earth­
enware becomes unclean even if the
flesh did not touch the vessel but
was within the atmosphere of the
vessel. However, if one carried any
part of the unclean carcass (the size
of an olive) he and his clothes be­
come unclean. It makes no difference
whether the carcass was of a per­
mitted or a forbidden animal that
died. However the slaughtering of a
kosher cattle or beast cleanses it
and its carcass does not cause any
uncleanliness. If the kosher animal
dies of itself it becomes a carcass.
This is the general rule in regard to
slaughtering. A kosher animal be­
comes a ‫נבילה‬ a carcass if it
was not slaughtered properly or died
a natural death or was shot; it be­
comes trefa only if the animal has
been slaughtered pr0f>erly and we
find that it has some physical defect
which would cause it to die within
12 months (fowl within 21 days), but
the slaughtering of the non-kosher
animal does not keep it from becom­
ing unclean and causing uncleanli­
ness.
162nd CC»11MANDMENT
Forbidding Us to Eat
Creeping Things
We read in the Book of Leviticus
11:41, "And every swarming (creep­
ing) thing that swarmth (creepth)
upon the earth is a detestible thing;
it shall not be eaten". 42, "Whatso­
ever creepeth upon the belly, and
whatsoever creepeth upon all fours
or whatsoever hath many ffet, even
all swarming things that swarm upon
the earth, them ye shcdl not eat: for
they are detestible things". These
verses as Dr. Hertz points out in his
Bible Cbmmentaries, "continues fee
exposition of fee Dietary Laws which
hcfd be«x interrupted with the regu-
 163rd Commandment
lotions concerning defiements. It fol­
lows on verse 23 and refers to the
smaller insects, like worms and
slugs". The smallest amount that
causes uncleanliness of the eight
specified creeping things is that of
the size of a lentil, because none of
the eight creeping things are smaller
than a lentil, however in regard to
all other creeping things like the
snake, for instance, the smallest
piece of their flesh that makes them
forbidden is that of the size of an
olive. These measurements or
sizes have come down to us as
‫ הלכה למשה מסיני‬as traditions from
the days of Moses at Sinai. He who
knowingly ate a piece of flesh, the
size of an olive of the creeping things
mentioned in verse 29 and 30 re­
ceived stripes. If he ate it unwittingly
then he is free from bringing an of­
fering or the unwitting sin. When
one does something unwittingly
which if he had done so wittingly
would bring on "excision", — death
from heaven, then for such an un­
witting violation of the law he must
bring an offering, otherwise as in
our case here the unwitting sin is
entirely forgiven.
163rd COMMANDMENT
The Law Concerning Worms Bred
in Vegetables and Fruits
WE are forbidden to eat any kind
of creeping things that are bom in
vegetables and fruits. This prohibi­
tion refers only to the time when they
leave the edibles and are upon the
ground. Therefore we read in Leviti­
cus. Chapter 11:4142 "And every
swarming (creeping) thing that swar-
meth (creepeth) UPON THE EARTH
is a DETESTIBLE THING‫ ״‬. "Whatso­
ever goeth upon the belly and what­
soever goeth upon all fours and
whatsoever hath many feet, even all
swarming (creeping) things tte t
swarm (creep) upon the earth THEM
91
YE SHALL NOT EAT for they are
a detestible thing." Hence fruits or
vegetables must be carefully in­
spected by the Jewish housewife or
cook, to make sure that they are free
of any kind of vermin which may be
lodged within the recesses of edibles
intended for the table. Our bodies as
well as our souls must be spared
from contamination.
If the creeping thing left the edible
and returned to it, it is still-forbid­
den. The laws of this commandment
refers to all edibles or dried fruit that
take on worms as in the case of
lentils or peas or dates or figs, for
instance. Of course this refers to the
edibles after they have been up­
rooted from the ground. If one wants
to eat the edible with the worms, he
does not violate the law which says,
"Thou shalt not make yourself de­
spicable". If there is a doubt as to
whether these worms in the edibles
were there before or after they were
removed from the earth, if the fruits
and vegetables were unused for 12
months, then they are permitted to be
eaten without further investigation,
(since worms cannot exist in edibles
for more than 12 months without
becoming mere dust).
And so also our sages say that
worms that are found in the intest­
ines of fish are forbidden because
they come from without. However if
worms are found between the skin
and the flesh of the fish or in the
flesh of the fish they are permitted.
It is not a case of a creeping thing
upon the earth. These found in the
intestines of an animal are forbidden
because they come from without, so
also if they are found in the brain
of cattle they are forbidden for there
is nothing in the animal that is per-
missable to be eaten without being
slaughtered and worms have a sepa­
rate IMe and are not made kosher by
"scbechita". They are as a s^xnate
 92
limb plucked from an animal. The
only exception has been made in
regard to an embryo which is per-
missable without additional slaugh­
tering as the Germmorah derives it
from the verse "from that which is IN
the cattle mayest thou eat". The
embryo is part of the animal, and if
alive needs "schechita" and is ko­
sher, but not so w th worms. They
cannot be made kosher through
"shechita". So also our sages per­
mitted water in vessels to be drunk
that become wormy or in pits or in
caves. In other words all waters that
were gathered together and man
bends and drinks therefrom are per­
mitted. Our rabbis infer this from
the words of the Bible “and in the
seas and in the brooks" that which is
therein mayest thou eat but not that
which is forbidden and put therein.
In ‫ ימים‬and ‫גחלים‬
they need ‫סימני כשרות‬ for in­
stance as fish, but in water other
than ‫ ימים‬and ‫נחלים‬
living things may be eaten, and the
water may be drunk, without investi­
gation.
THE 164th COMMANDMENT
Lonvs Concerniiig Cre^nng T h ii^
In the Waters
Just as we w ere commanded not
to eat of the creeping things of the
earth so too are we also commanded
not to eat of the creeping things in
the w aters for it is w ritten in Leviti­
cus. Chapter 11, Verse 46, "This is
the law. . .of every living creature
that moveth in the w aters". . .”Y^
shcdl not defile ypurselv® nor be
defiled by them". Tite Rambam Mod-
monidtes points out the differem s
betw een ‫ ש ר ץ‬an d ‫רמש‬
‫שרץ‬ is "a creeping th h ^ " in
the w ater and ‫ר פ מ ז‬ is “a creep­
ing thing upon the ^ irth ." !b u s in flte
previous am nnanthnart we leam ed
ccm c^m ng ‘tl» creepsng thing ‫ר מ ש‬
166th Commandment
upon the earth," now we are to dis­
cuss the creeping things that are
‫במים‬ "in the waters" as for
instance, the leech. Thus we have a
special comandment in regard to
these swarming little things thtrt
swarm in ihe waters, other than the
negative commandment concerning
the unclean fish. Of course these
swarming things do not come under
the category of fish.
165th COMANDMENT
Laws Concerning Creeping Things
Bom Without Parmtage
We are commanded not to eat of
any creeping thing that is created
from dirt, as we read in Leviticus,
Chapter 11 Verse 44, "Nor shall ye
defile yourself of any manner of
swarming thing that moveth upon
the earth". Upon this verse the Si-
frah, says that this is an injuction
against eating any of the creeping
things which come into existence
without any parentage. In other
words, no maimer of creepang things
may be eaten. Maimonidies points
out where the word ‫שרץ‬
is used it refers to a creeping thing
that is born from male and female
and where the word ‫רטש‬ is
used it refers to a creeping thing
which is bom out of dirt, rot, decay,
or of an infested environment.
If one eats of any of these a-eep-
ing things no matter how small it is,
he received stripes.
166th COMMANDMENT
The Law Coacemlng the
Ritucd UndeanliiiesB of a Women
. After Giving Birfti to a Qiild
Aft«- childbirth a woman is ritually
unclean to her husband for a certain
period of time. This means when a
child is bom, after seven days in the
case of a boy, and after fourteen
days in the cose of a girl, seven
clean days should be counted before
 166th Conanandinmit
the riutal bath may be taken as we
read in Leviticus, Chapter 12, Verse
2, "And if a woman have conceived
seed and born a man-child then shall
she be unclean seven days accord­
ing to the days of her separation for
her infirmity she shall be unclecm".
Up to now we have been dealing
with the laws■ of defilement of the
animal world. The Rabbis in dis­
cussing this fact in the Midrash,
point out that physical capacities of
humcm beings rcmk lower them those
of animals. The cmimals are free from
most of the disabilities with which
humcm beings are afflicted. They are
less dependent upon parents than
humcm beings are. Therefore, phy­
sically speaking, they are e n title to
priority. Even at creation they pre­
ceded man. Estimated in regard to
mental cmd spiritual qualities, mcm.
is of course the crown of creation.
No other people possesses laws
concerning the sex relationship be-
tweenhusbemd and wife as the Jewish
people do. We may well scry in the
words of Scripture, "And what nation
is there so great that hath statutes
cmd judgments so righteous as this
Torah which I set before you this
day. Only take heed to thy self and
guard thy self diligently for this is
your wisdom and your understand­
ing in the sight of the nations which
shall hear of these statutes and say
—surely this great nation is a wise
and cm understanding people". Deu­
teronomy. Chapter 4, Verses 6-8.
The Greeks called the Jews the
phiksophers of the East. Leo Tolstoi
scad, "The Jew is that sacred being
who has brought down from Heavm
that everksting fire cmd has ilium-
ined with it the entire world. He is
the religious source, spring and
fountain cut of which all the rest of
the people have drawn their beliefs
and religions". Cardinal Fowlhaber
placed the following alternative be­
fore the Nazi defilers of the Hebrew
93
Scriptures. He indicated to them that
either our laws are divinely inspired
or that they are the product of a
people endowed above all other
peoples with positive genius for ethi­
cal. social and moral values. He said,
''The cradle of humanity is not in
Greece; it is in Palestine. Those who
do not regard these books as the
word of and His divine religion,
must admit that Israel is a superior
people in the History of the world!"
We shall discuss later on in greater
detail the reasons and the great
value of cur laws of family purity.
The Catholic Church sanctions maiT
riage, the Jewish religions sanctifies
it.
Israel Zangwill in his book entitled
''The Voice of Jerusalem" (pages 31­
32) points out how marvellous is the
''sex-regulative side of our religion".
He said, "Now too, at last marriage
laws of Leviticus and the Talmudic
Tractate that amplifies them are
being studied—with admiration for a
code that could interfere even be­
tween Beauty and the Beast. There
is here a vast new field for research
which has barely been touched. The
secret of Jewish immunity from cer­
tain diseases is at last being sought".
One of the greatest {^‫־‬actical au­
thorities on medicine. Sir James Can-
tile, is reported as testifying that we
have never upset one of Moses' laws
in r ^ a r d to hygiene, sanitation or
medical science, that all that the
scientists of today, with their micro­
scopes and textbooks, did was to
prove that the ancient Lawgiver was
right, and that we had been trying
hitherto to cure disease instead of
fareventing it cs Mc^es did. To die
same effect is a work entitled "Mo­
ses, the Founder of Preventive Med»-
cine", by Ccgitain Percivai Wood,
M. R. C. S., L. R. C. P., a doctor
returned from fighting disease at die
front, where he discovered the hy­
gienic vcdue ol the Mc@csc Code."
 94 168th Commandment
The reason that woman must wait Sanctuary and for all things that are
fourteen days after a female is born holy.
as over against seven days after a
male is in order to prevent any con­ 168th COMMANDMENT
tact between husband and wife leav­ Concerning the Oliering Women
ing in its wake some certain dis­ Brought Alter Childbirth
eases. This is due to the fact that
there is much more blood and waste A woman after childbirth brought
matter being emitted in the case of a lamb a year old as burnt offering
a girl as over against a boy. Mcri- and a young pigeon or a turtle-dove
mondies points out that males or as a sin offering. If she were a poor
females are born in accordance with woman she brought instead two tur-
who conceives first. We can say that tie-doves or two young pigeons, one
there is pre-natal influence in con­ as a burnt offering and the other as
ception from the story of the flock of a sin offering as we read in Leviti­
Jacob bringing forth speckled off­ cus, Chapter 12 Verses 6 and 8,
spring by virtue of the pre-natal in­ "And when the days of her purifica­
fluence he intended for them. tion are completed. . .she shall bring
The laws concerning this com­ a lamb. .
mandment are as follows; A woman Ingersol, who always tried to find
who gives birth to a child becomes fault with the Bible, criticises this
ritually unclean even if the child is commandment requiring a woman
born without any omission of blood. after childbirth to bring a sin offering.
This is so, also whether the child is What sin did she commit? The ans­
born alive or still-born or was wer is as given by the rabbis in the
aborted. Talmud. When a woman is in great
One who violates any of these pain she swears that she will not
laws is guilty of excision from hea­ become a mother again. This would
ven. defeat the purpose of creation and
do away with motherhood. She
167th COMMANDMENT however, usually resinds her resolu­
A Ritaodly Unclean Person Was tion as soon as she recovers.
Not Pennitted To Eat of the As an atonement for the rash
Holy Food thoughts during her childbirth she
A ritually unclean person was not must bring an atoning sacrifice. In
permitted to eat of the holy food in regard to this sacrifice a different
Temple times until he first took the order prevails than is the case with
ritual bath and the sun set. If his other sin offerings. Everywhere the
uncleanliness required an atonement sin offering precedes the burnt offer­
offering he was not to eat until he ing, for the burnt offering is not ac­
brought it as we read in Leviticus, cepted from one who is not "persona
C31apter 12, Verse 6, "And when the grata" with the Holy One Blessed
days cf her purification be fulfilled, Be He. It is only after the sin has
she shall bring a burnt offering". The been atoned for by the sin offering
transgression of this commandment . that the penitent is restored to Divine
was punished by excision from Grace and permitted to bring a
heaven. If one violated this com­ burnt offering. But in this case the
mandment unwittingly a burnt of­ "sin" is a natural and pxirdonable
fering in accordance with one's one, and the motl»r is therefore in
means was offered. Divine grace e v rn i with hra‫” ־‬sin".
The purpose of this commandment Hence her burnt offering to to be
is to in c re a ^ our reverence for the offered first. Her oaths too about Iwr
 169th Ck>mma1 1 d1 nent
domestic relationships, while she is
in travail, are considered as invalid.
Any oath on the part of husband or
wife infringing upon the rights of
the other contracting party is ethic­
ally inadmissable and therefore in­
valid. Her sin offering is merely nom­
inal. Now that sacrifices are in a
state of suspense, it is customary
for the husbm d to be called to the
Torah, in the Synagogue, after the
birth of a child and to make some
offering for charity. The mother visits
the synagogue as soon as conval­
escence and circumstances permit, in
order to render thanks for her re­
covery, and to offer prayer on behalf
of the new-born child.
The purpose of this commandment
is to give thanksgiving to G-d on the
part of the woman who has been
delivered and presented with a child.
The offering was brought on the 41st
day in the case of a male being bom
and on the 81st day in the case of a
female being born.
A woman who did not bring her
offering violated a positive com­
mandment.
169th COMMANDMENT
The Leper Ls To fie firought To
The Priest For Diagnosis
When a person showed signs of
leprosy, he was to be brought to the
Priest to be diagnosed. The Priest
would then dedare whether he is or
is not unclean as we read in Leviti­
cus, Chapter 13, Verse 2, '"When a
man shall have in the skin of his
flesh a rising, or a scab or a bright
spot. . .then shall he be brought unto
Aaron, the Priest or to one of his
sons, the Priests". The person' af­
flicted is not to regard this malady
as acddental but rather as a provi­
dential affliction. The Commandment
concerning leprosy is {daced im­
mediately after the chapter dealing
with the law s of purity, for as the
Rcddbis point out the disregard of
95
the former brings the ills of the
latter. Either those involved or their
offspring are eventually visited by
a consumptive form of leprosy. The
Rabbis in beholding such cases used
to exclaim "The parents have eaten
sour grapes and the children's teeth
are set on edge'', (See the Book of
Jeremiah, Chapter 31, verse 29), or
they would express themselves in the
words of Lamentations, "Our Fathers
have siimed and are not, and we
have borne their iniquities". (See
Book of Lamentations, Chapter 5,
verse 7). Neglect of the laws of
purity has the germs of punishment
inherent within it for it frequently
automatically brings on veneral and
cancerous diseases. On the other
hand, those who observe these laws,
become immune to many diseases
which befall those who do not ob­
serve them.
The Rabbis ascribe the rise of
leprosy to additional causes, namely
slandering and talebearing. When
one slanders his neighbor he is the
cause of making friend part from
friend, therefore he is smitten with
leprosy, is sent out of the camp, and
isolated from any human intercourse.
In this commandment all the signs
concerning leprosy are included. As
to the color of the skin, which causes
one to be leprous, there are 4 dif­
ferent types of whites. Two are re­
garded as ‫אבות‬ as "original''
and two are regarded as ‫תולדות‬
the "off-spring" or lesser, not as
white. These four colors of white
are compared by the Sages to (1)
pure white shorn wool ( ‫שאת‬
a rising) and (2) to snow-white (that
is ‫בהרת‬ a bright spot)
and (3) to the color of the white
chalk of the Temple which is ‫תולדות‬
(the offspring of ‫בהרת‬ and
(4) to the white of the skin of an egg
(that is the offspring of ‫שאת‬
Any one of these four colors of lep­
rosy make a person linclean. If it is
 96
darker than the skin of an egg it is
simply a dark spot and the person
is c le a n .
The purpose of this commandment
is to impress upon our minds that a
particular Divine Providence reigns
over every human being. All man's
ways are known to Him, therefore
we are to take to heart this e-vil
sickness and to try to figure out what
seemed to have caused it. We are
to go with our leprosy to the priest
to atone for our sins, for in the pre­
sence of the religious teacher, there
may come unto us thoughts of re­
pentance.
The laws of this commandment are
as follows; The leprosies which we
said above make a person unclean
must appear to be deeply within the
skin although they do not have to
be physically below the skin but
must look to the eye, as if it were
below the skin just like the sun
which appears to be deeper than the
cloud. The leprosy must not be less
than half the size of a lima bean,
to make one a leper.
There are three signs which make
a person unquestionably a leper, (1)
white hair on the scab, (2) wild flesh
in the leprosy and (3) the leprosy in­
creased in size. If one possesses any
of the first two at the outset of his
malady, the priest immediately pro­
nounces him as unclean. If the lep­
rosy does not have white hair or wild
flesh, the leper should be shut up for
seven days. If there is no change in
his condition during these seven
days then he is he is shut up again
for an additional seven days. If dur­
ing that period white hear has gro-wn.
or wild flesh has come upon it or it
has increased in size then he is de-
dared unclean. There is no isolation
for more than two weeks. There is
no leprosy in any hidden part of the
body, as for instance in the nose or
mouth. If one's head or beard is
plagued, it becomes lepous, by the
falling out of the hair from its roots in
ITtHh Commomdinent
some spot, and (the bald spot)
changes its color. This is ccdled
‫נתק‬ ■which means—"the hair
falls out''. The spot must not be less
than the size of a bean. If the hair
gets yellow as gold or the spot where
the hair falls out increcse, then the
person is leprous. Any one may look
at the plague and report same to the
priest but the priest is the only per­
son who can declare him unclean or
clean. The Rabbis say that this was
prescribed so that the priest as a
religious teacher, should exhort the
sinner to repentance. He should ex­
plain to him that behind natural
causes and natural cures there is a
Di-vine Judgment on moral grounds
and that in the future he should ap­
ply a bridle to his tongue and should
keep it under proper control. The
laws of leprosy pertains to men and
to women and as long as the priests
are expert in seeing and diagnosing
them. He who does not come to the
priests to show him his leprosy, has
violated a positive command.
170th COMMANrawlENT
Concering The Bemovcd of The Scab
m Le!a‫»(־‬y
One is not allowed to remove the
scab of leprosy for it is said in Levit­
icus. Chapter 13, Verse 33, "But the
scall (scab) shall he not shave". In
other words the hair upon the place
of the scall or scab shcdl not be re­
moved. The reason for this is that
the priest shall be able to recognize
by virtue of the color of the hair
whether the scall is an impurity of
leprosy. The reason for this com-
mandmfflOit is to indicate to the one
who is crfflicted that he must bear
his affliction and not fry to deceive.
The laws of this cammandment a re
as follows: The hairs a re removed
around the scall before the second
imprisonment, shutin or isolation. In
Older to see wh«1 he appears after
the second week of iso la ti^ whether
 171st ConuBandment
the scall has spread. Anyone (not
necessarily the priest) may remove
the hair for him.
This law pertained to male and
female, to all places and to all times
where there is an informed priest to
diagnose whether the person is lep­
rous or not. One who transgressed
the law and shaved off the scall re­
ceives stripes.
171st COMMANDMENT
The Demeanor of the Leper
The leper was to deport himself as
it is written in Leviticus, Chapter 13,
Verse 45, "And the leper in whom
the plague is, his clothes shall be
rent, and his head bare, and he shall
put a covering upon his upper lip
and cry out, 'Unclean, unclean'
Today in the Orient lepers wear a
bell for the same purpose. This was
done according to the rabbis for a
number of reasons. (1) In this way
passers by were informed so that
they should not be defiled by touch­
ing him. (2) This was also done to
elicit their sympathy so that they
might pray for him (see Talmud
Moed, Kattan 15A). (3) Furtiiermore
the leper served as a practical lesson
for otiiers to abstain from the sins
for which he was suffering.
The word for leper is in the mas­
culine form. Although the female
sufferer also left the camp and lived
apart, she was not required to tear
her garments and uncover her head
(Sifra). In some ways the customs
of the leper are like those of the
mourner. The le}:»r was to regard
himself as in the midst of a living
death, not only physically but spirit­
ually for he was cut off from the life
of the community.
The purpose of this commandment
was that the leper should take tc
heart in his isolation that this has
come c4)0ut because in slandering or
speaking against people he causes
97
others to be isolated from society.
For this he in turn is removed out­
side of the camp of Israel. Others
looking upon him should also take
this lesson to heart. Scripture says,
"G'd does not desire wickedness."
G-d does not make one guilty be­
cause he wants to make him guilty,
G-d wants only that man should be
good. Therefore it is man who
makes and brings unto himself his
future as he departs from the right
path. The illustration that is given
is the one who walks on a straight
road, removed from any stones or
any stumbling blocks is safe, whilst
he who walks along a road that has
a fence with thorns on both sides
and he goes right up to the fence, is
lacerated. It cannot be said that G-d
wanted him to walk on the danger­
ous path but man himself chooses it.
G-d has only shown us the correct
way. No man adhering to our relig­
ion was e v e r found to be immoral,
unmoral, dishonest or unethical. No
man when adhering to the ceremoni­
als of our religion has ever at any
time been in the path of wrong do­
ing. It is when one turns aside from
the Torah which is the Golden
Means that he gets in wrong, whe­
ther he eats trefa hurting his physi­
cal system or breaks the Sabbath
brea^ng down his spiritual equili­
brium or violates any of the ethical
or moral laws of our Holy faith.
Scriptures puts it,—"Ye shall there­
fore keep my statutes. . .which if a
man do he shall LIVE by them."
Leviticus, Chapter 18 verse 5.
Nothing bad comes from Heaven.
It is mcai who creates for himself
destruction. G-d does not command
us to build bombers and war-planes,
instead He wants us to use science
for heeding, for good. When we act
contrary to G-d's e3g>ressed Will,
then G^d removes His face, as it
were. His ‫השגחה‬ His Provi-
dfflice, is removed, then G-d‫׳‬s
 98 173rd Commcmdment
‫שמירה‬ protection is withdrawn it is brought to the Priest as we read
and man has great troubles. When in Verse 49, "If the plague be green­
man sins, G-d's protection is with­ ish or reddish. . .it is the plague of
drawn and when G-d's protection is leprosy and shall be shown unto the
removed, upheaval and trouble are priests." The garment or the cloth had
sure to come unto him. After the to be at least three fingers square
punishment which we bring upon to be regarded as large enough to
ouselves, G-d, as the Psalmist ex­ be leprous. If it was dyed it could
plains, commands His angels or His not contain a leprous impurity. One
messengers to protect us as before. of the three things may happen to the
Let us take to heart, understand garment. (1) It may need isolation,
and know that the Holy One, Blessed (2) that part of the garment which
be He, is One. He does not change had the leprosy may be removed
for all His works are in wisdom. It is after the 1st isolation and (3) the
we who change from the good to garment or cloth must be tom when
the bad. It is we who either receive it is ‫טמא‬ unclean. This
His instructions or reject them. It is must be done when the leprosy be­
we who cause ourselves to become comes larger after the first week or
leprus, because we have failed to it continued to have the same color
heed to His laws in regard to slan­ of green or red after the second week
der. of its isolation. If it changed from
The distinction between the leper red to green or from green to red or
who is shut in for further investiga­ if it changed to any other color then
tion and the certain, sure leper is in it is called ‫טהור‬ clean.
the letting of the hair grow, and in The Rabbis point out that the pla­
the rending of the garments. The gue on the house and then on the
shut-in does not let his hair grow, nor garments, was merly a call for re­
tear his clothes. One who became pentance, before the plague should
well after he was declared an abso­ attack the person himself. If the per­
lute or certain leper is obliged to son took to heart these signs from
have his hair cut and bring the of­ Providence, bestirred himself and
fering of the (chirping) birds. An mended his ways, then he saved
absolute or certain leper is forbidden himself from having these ailments
to greet one. He is permitted to come upon his body. But if he dis­
learn, wash and have conjugal re­ regarded these providential sigr^,
lations. These laws pertained wher­ then his body became afflicted, in
ever priests are sufficiently informed order that he might be brought to a
to decide whether the leper is clean proper sense of repentance.
or unclean. The leper who did not He who breaks this law violates
comport himself in accordance with a positive commandment.
the above, transgressed a positive THE 173rd COMMANDMENT
commandment. The Laws Concerning the PurUicxttion
I72nd COMMAM>MENT oi dw Leper
The Le!»:osy of Garments The leprosy must be purified and
We read in Leviticus, Chapter 13, atcaied for whether it be in the per­
Verses 47 to 59, "And when the son or in clothing, material or a
plague of the leprosy is in a garment house, through cedarwood, hyssop,
. . .and the Priest shall look u!x>n the scarlet thread and two birds and
plague. . ." The leprosy must have running water, in Leviticus, Chapter
the color of red or green and must 14, Verses 2 and 3 “This shall be
be the size at least of a bean before the law of the leper in the day of hks
 173rd Commandment
cleansing. He shall be brought unto
the Priest. . .''
We find that the leper was brought
to the priest for the purpose of being
urged to repent. . Upon recovering
from the disease he was brought to
the priest again. This time he was to
be fortified with the good resolutions
which he made before he was cured.
People are apt to behave like Pha­
raoh, who, vrhen visited by a plague,
called Moses, and cried ‫חטאתי‬
"1 have sinned'', but as soon as the
pressure of the plague was relaxed
he changed his mind. Therefore
when the leper who became well,
was brought to the priest, he was
reminded of his suffering and re­
pentance, and it was pointed out to
him that his recovery was due to
Divine intervention in consideration
of his repentance.
The Rabbis stress the Hebrew
‫מז הצרוע‬ "From the leper'',
which is to indicate that the cure
came about from no other cause but
from the leper himself. Experiencing
the grievous ,‫׳‬suffering which attends
leprosy he repented and thus the
cure came from the depth of the
leper's own soul.
There are three kinds of purifica­
tion mentioned in the Torah and all
of them included water. There are
three different kinds of waters of
purifications. (1) Running water in
general as used in the case of the
Mikvah, the ritual bath, (2) The wot-
ers, the cedarwood, and the hy^op
purify one who had been near or in
touch with a dead body, and (3)
Foimtain waters that we use espe­
cially for leprosy. In the latter wot-
ers, the cedarwood, the hyssop and
the scarlet thread cb well as the
two birds were dip^>ed. The reason
for the commandment in Verse 4 that
2 live birds are to be taken is that
the lesson is mote deepdy implanted
in the mind of the sinner by the sym-
holism of the offering which the
99
priest instructs him to bring. Birds
are utilized for this offering because
they have a natural urge to use their
vocal organs and hence may serve
as a reminder to the sinner that he
talked too much and thus became
guilty of slander. There are two
classes of talking, one is sinful and
includes gossip, slander and tale­
bearing; the other is meritorious and
consist of praying, studying the To­
rah, offering words of encourage­
ment, praising the virtuous. ,There-
fore the penitent is instructed to
bring two birds, one to typify sinful
and the other meritorious speech.
The reason for the taking cedar-
wood, scarlet thread and hyssop,
(Verse 4), on the part of the Leper is
that the cedar, which grows very
high, is used here as a symbol for
haughtiness and arrogance, which
usually lead one on to slander. The
remedy symbolically indicated here
is that he should humble himself like
the worm from which the scarlet dye
is taken and like the hyssop which is
the most diminutive of the trees.
The Rabbis tell the following anec­
dote: A certain preacher who was
eager to draw attention to what he
had to say, hit upon a noble idea.
Instead of going to the synagogue
he went to the market-place shout­
ing, "Who wants to buy an elixir of
life?'' When he succeeded in draw­
ing a crowd around him he exhorted
his hearers to a noble way of living.
A certain sage, Rabbi Yanai, whilst
studying in his room heard this ped-
diar's cry. He sent for him and of­
fered to purchase some of this life­
giving material. The peddlar preach­
er replied, "You and your like do not
need it''. V/hen the sage insisted,
the preacher came up to him, drew
from his pocket a book of Psalms and
read to him the 13th and 14th verses
of Psalm 34. "Who is the man that
desireth life, and loveth many days
that he may see good? Keep thy
 100
tongue from evil thy lips from speak­
ing guile". He then showed Rabbi
Yanai the identical lesson from the
23rd verse of the 21st Chapter of
Proverbs — "Whoso keepeth his
mouth and his tongue, keeps himself
away from trouble". The Hebrew
word for trouble "tzoros" is phonet­
ically similar to the Hebrew word for
leprosy "tzoraas". Rabbi Yanai ex­
claimed "I have read these verses
many times but I never realized what
a strong similarity there is between
the literal and metaphorical meaning
of these tv70 words until this pieddlar
brought it to my attention".
The Rabbis say that slander and
talebearing destroy three p e rso n s ,
the one who sp>eaks evil, the one
about whom it is spraken, and the
one to whom it is spoken. They give
as a classical example the story of
Doeg (See the First Book of Samuel,
Chapter 21 verses 8 to 10 and Chap­
ter 22 verses 9 to 20)
Slander has been compared to an
arrow, by the prophet Jeremiah in
Chapter 9, verse 7 and by King
David in Psalm 57, verse 5. The
Rabbis say that it is like an arrow
and unlike a sword, because it kills
or ruins one's reputation at a dis­
tance. This acounts for the severity
of the punishment meted out to those
who indulge in it and the immunity
enjoyed by those who are at a dis­
tance from this malevolent practice.
After the ritual bath a person is to
feel as pure as a new bom. This
feeling does not and cannot come
over one by means of berthing in a
bathtub. The bathtub is a mechanical
process imitating nature's flow of
water. It has well been said that
man made the city but G-d made the
hamlet. As soon as man touches
the hamlet man willy-nilly lowers its
natural value.
So too those who go to the Mikveh
and bring with it a religious feeling
leave it spiritually uplifting. The kite
173rd Commandment
Dr. Schecter one said, "The Catholic
Church sanctions marriage, Judaism
sanctifies marriage". Judaism, for the
protection of the woman stands be­
tween the beauty and the beast; be­
tween the woman's health and the
passions of man; and separates them
for a period of time until the woman
becomes well and goes to the Mik-
veh. Then she is both spiritually and
physically prepared once more to
enjoy her conjugal relationships.
■The leper is not only to feel phys­
ically clean and pure by virtue of his
ritual bath but should also have in
mind to renew once more his works
for good and feel like a new bom
child starting to write upon a new
slate.
The leper was to bring two live,
clean, undisciplined birds (symbolic
of his own speech. One of the birds
was to be slaughtered as a contrast
to the other bird which was allowed
to live thus representing a state of
death from which the leper has es-
coped and of the new life to which
he should look forward. (Hertz)
The other, bird was to be sent to
the wilderness as we read in Verse 7
"And shall let the living bird into the
open field" symbolic of the new free­
dom of the leper. After this the
Priest was to cut all the external hair
of the entire body of the leper ex­
cepting the hair within the nose
which was not visible, as we read in
Verse 8, "And shave off all his hair."
After that he was to wash his clothes
and take the ritual bath. Then he
was to count seven days during
which time he was forbidden to en­
Joy conjugal relationship for it is
said in Verse 8, "But shall dwell out­
side his tent seven days". On the
seventh day the Priest was to shave
him a second time in the same way
as the first and he woes again to take
the ritual bath and become perfectly
clean, and was permitted to touch
any v^sels or hmncm being. Aftear
 175th Commandment
the bath he could eat of the tithe,
and of the heave offering if he were
a Priest, after sunset. If he brought
his atonement offering he was p«r-
mitted to eat of the other holy foods
in the Temple. The slaughtering of
the birds, and the sprinkling of the
blood had to be done during the day.
All the other acts in connection with
the lep>er could be performed either
by day or night. The same priest
who proclaimed the person as un­
clean or leprous, upon him fell the
duty to declare him clean.
He who transgressed this com­
mandment and did not carry it out in
accordance with these regulations
annulled a positive commandment.
174th COMMANDMENT
Concerning the cutting of the Hair
of the Leper
After the counting of the seven
clean days on the pxirt of the lep>er
and after he brought the chirping
birds as op offering for his sp>eaking
too much, then he was to have his
hair cut twice. We read in Leviticus;
Chapter 14, Verse 9, "And it shall be
on the seventh day that he shall
shave all his hair, off his head and
his beard and his eyebrows, even
all his hair he shall shave off". Our
sages say there are three times when
cutting of the hair is a mitzvah, a
commandment, namely (1) in the
case of a Nazctrite, (2) a leper and (3)
in the case of the Levites, (once in 30
days). The Levites hair was not to
grow too long, so that he should not
appear unseemly in the service of
The root of this commandment
is that one feels refreshed, reborn, as
it were, a hcor-cut So ti» leper when
he became physically refr^hed was
to feel a spiritual u p ^ .
Tte laws of the commandment are
that the lep3er was to remove all the
hair upon flie whole body for it is
said in our veiee, "And evmi all has
hair he shall shave off". If he left
101
two hairs uncut it is as if he did
nothing. The first haircut he took
when he recovered from the leprosy
and the second was taken after he
counted the seven clean days after
he became well. This was followed
by the ritual bath, the setting of the
sim and the bringing of his offering.
This law pertains to males and fe­
males, to every place and every time
where there are priests who are suf­
ficiently informed to know how to
judge the case of leprosy. The leper
who transgressed the law and did
not have his hair cut after he became
well, annulled a positive command­
ment and was considered unclean.
175th COMMANDMENT
Concerning Mikveh. The Ritucd Bath
The leper was to take a ritual bath,
and immerse his whole body therein,
as we read in Leviticus, Chapter 14,
Verse 19, "And he shall bathe his
flesh in water and he shall be clean".
The ritual bath is a least 1 cubit
long, 1 cubit wide and 3 cubits high.
However, as to the running waters of
a brook there is no specific measure,
so long as it is sufficient to cover the
whole body or sufficient for vessels
that become ritually unclean to be
immersed therein. To remain in an
imclean state is unthinkable. To be­
come ritually clean is to purify one's
soul as well as one's body.
The lep>er did not become ritually
clean until after the sunset as it is
written, "He shall be brought to the
water to be unclean until evening
and then become clean". One is to
bend dovm in the water so that no
pxart of the body remains unbathed,
however, if one wore a loose bath­
ing suit ‫כדיעכד‬ then it is
satisfactory as in the ca s e today
when a woman is at the sea shore
and there is no Mikveh in town, she
may take advantage of this law. If
wine, milk, blood or fruit jui(»s
fall into the Mikveh and do not
 102
change the color of the water then
it is satisfadory regardless of the
amount that fell therin. Needless to
say, all rings, pins, hair ornaments,
bracelets etc. should be removed.
The teeth are to be clean so that
there should be nothing between
them. False teeth are to be removed.
All the nails are to be manicured.
This law concerning the bath pre­
vails at all times and at all places
and refers to males and females
upon whom it is incumbent.
176th COMMANDMENT
The Bringing of the Offering For
The Leper
Every leper who after he became
well and counted seven days there­
after, brought three offerings, (1) a
burnt offering, (2) a sin offering and
(3) a guilt offering together with a
lug, (pint) of oil for it is said in Chap­
ter 14, Verse 10, "And on the eighth
day he shall take two he-lambs with­
out blemish, and one ewe-lamb oi
the first year without blemish. . .
and one lug of oil". If he is poor
then he brings less expensive offer­
ings as we read in Verses 21 and 22.
These offerings are called ‫מחוסר‬
‫כפרה‬ which means that the
leper is not forgiven and may not
enter the Temple or eat of the sacri­
ficial offerings of the Temple until his
sacrifices are brought. There are four
different classes of people up>on
whom this obligation rests, namely,
the leper, the man or woman of run­
ning issue and the women after con­
finement. So that we may understand
all that has been said heretofore let's
recapitulate. (1) Every person who
becomes clean from his ritual un­
cleanliness and takes a ritual bath
may thereafter eat of ‫מעשר‬
"the tithe". (2) After the sun sets on
the 7th day he may eat ‫תרומה‬
"the heave offerings" but he lacks
the full atonement which comes with
177th Commandment
(3) The offerings mentioned in this
commandment, namely, the burnt of­
fering, the sin offering and the guilt
offering which he brings on the 8th
day permitting him thereby to enter
the Temple and to eat of any of the
offerings of the Temple.
The law concering this "korbon"
or offering is that no one else may
bring it for him unless he is conscious
of the fact that it is offered in his
behalf.
177th COMMANDMENT
The Law Concerning the Plagues on
Houses
We read in Leviticus, Chapter 14,
Verse 34, “When ye come into this
land of Canaan which I give you
for a possession. . .(35) "Then he
that owneth the house shall come
and tell the priest saying; There
seemeth to me to be as it were a
plague in the House' First of all
we note here that the Torah legis­
lated for the time when the Israelites
were to be in their land and inhabit
the houses. When the Israelites op-
proached Canaan, the natives hid
their precious valuables in the walls
of their house, hence this plague
which necessitated the overthrow of
the structures, was a blessing in
disguise. The plaques were only in
the Israelites houses. This was a
miracle, for we receive thereby with­
out bloodshed the possessions we
needed.
The Rabbis in the Mishna Negaim,
Chapter 12, Mishnah 5, deduce from
(verse 35) the lesson that the layman
be he even a great Jewish scholar
should not usurp the right of author­
ity. Since the priest was appointed
to decide questions of leprosy and
was authorized to pronoimce the
verdict "dean" or "undean", it was
not proper for the layman to antici­
pate the dedsion by speaking in a
term of certainty as for instance, "I
have seen a plague". He should
 178th Commandment
rather say, as our verse indicates,
"It seems to me that there is as it
were, a plague''. It is also interest­
ing to note that in a dark house we
are not to open windows or to bring
in a candle-light to see the leprosy.
This may be interpreted to mean
that only in the natural way may
we see the sins of others but we
are not to bring a search-light or
use any other means to detect our
neighbor's shortcomings.
All the furniture v/as removed
from the house before the inspection,
to save it from being defiled, should
the house be condemned.
When the Cohane or priest came
to the house he was to see whether
the plague was as large as two
beans.
The color of the leprosy must be
either green or red or a combination
of green and red. There upon the
house must be locked for seven days
as we read in verse 37. On the
seventh day, if the leprosy became
darker or the size was less than two
beans, then the priest removes the
sign of the leprosy and the house
is clean. However, if he finds it
there at the end of the seventh day
then he removes the stones all
around the plague, and removes the
cement and plasters it around and
closes the house for another seven
days as we read in Verse 39.
Then, after the second seven days
if the plague reappears then it is a
malignant leprosy and the house
must be demolished, as we read in
Verse 43.
It was miraculous that Israels'
house should be the only one smit­
ten with leprosy. G-d first attacks
our material things to cause us to
repent. If that fails, then later our
physical beings suffer, if that fails,
then He removes irs from this world.
The hoirse mirst be the size of at
least four cubits by four cubits be­
fore it can be designated as a house
103
bectring leprosy. It must have four
walls built upon the earth and mirst
have stones and wood as part of its
composition.
In the verse concerning the lepro­
sy of the house, the City of Jerusalem
as well as the cities of outside of
Palestine did not have the law of
leprosies pertain to them for it is
written m Verse 34, 'And I put the
plague of leprosy in the land of your
possession. Jerusalem, the capital
city was not divided and did not
belong to any one of the tribes. Per­
haps, city of Washington has no
state law because it does not belong
to any of the 48 states.
This law pertains to men and wo­
men in the Holy Land and to the
time when there are priests who
are fit to decide these matters and
when the Temple exists. The priest,
who transgressed any of these laws
violated a postive commandment.
178TH COMMANDMENT
The Laws Concerning the Impurity
of Issues (Chronic Discharges)
One who has a running issue be­
comes unclean and makes others
unclean as it is written in Leviticus,
Chapter 15, Verses 3 to 11, "Speak
unto the children of Israel and say
unto them; When any man hath an
issue out of his flesh, his issue is un-
clean—(and makes everything with
which he comes in contact unclean).
The issue to become unclean must
have the color of barley-dough-wa­
ter or the yellowish color of a beaten
egg. One does not become unclean
unless there have been two such
issues and they must occur in one
day. This is called ‫ זיוה‬. If a day
intervenes between them it is not
‫ זיוה‬but ‫קרי‬. The ‫ זב‬mirst then
count seven days and take the ritual
bath (unless the discharge becxnne
chronic).
The purpose of this conunand-
ment is to point out to us that such
 104
is the result of eating or drinking too
much or indulging in immodest or
luxurious living. The discharge
should serve as a warning to him to
return to normal standards. If this
discharge becomes chronic it shows
that he has not learned the lesson.
If the discharge happens only oc-
casionaly, he "is called a ‫כעל קרי‬
which means that is was accidental.
He must take a ritual bath thereafter
at any time of the day.
Because of our sins we are not
in possession of the Holy Temple
and we do not have any of these
lawss of cleanliness or imdeanliness
prevailing. However, we are to lead
normal lives, not to do anything in
excess in pleasure in eating or in
drinking, which if in Temple times
one became unclean in this way
and went into the Temple or ate of
the Holy things before he cleansed
himself, he annulled a positive com­
mandment in addition to being guil­
ty of the punishment of excision.
179th CC»4MAN1»IENT
The Offering of the Mem
with the Running heue
If one was already cured from his
running issue he had to bring an
offering as we read in Leviticus,
Chapter 15, Verses 13 and 14. "Then
he shall count seven days for his
cleansing and wash his clothes" . . .
"On the 8th day he shcdl tc4e to
him two turtledoves or two young
pigeons and come before the Lord
imto the door of the tent meeting .. .
15, "And the Priest shcdl make
atonement for him for the Lord for
his i^ue".
These offerings are called
which means that until
the offerings are brought, his atone­
ment is not complete. The purpose
of dais commancbient is to h u ^ l e
the person tiiat he mety decide to
conquer the lusts of his body oaid
prevail agodnst physical temptations.
This law prevailed in Tempde tunes
181st Commandment
and he who trespassed it and did not
bring his offering transgressed a
positive commandment.
180th COMMANDMENT
The Law Cancenaing the
Uncleanliness of the Flow of Seed
The flow of seed is unclean and
makes others unclean as it is said
in the Bible in Leviticus, Chapter 15,
Verse 16, "Then he shall bathe all his
flesh in the water and be unclean
until the even" . . . 17, "And every
garment whereon is the flow of seed
shall be washed with water and
be unclean until the even". The pur­
pose behind this commandment is
that this imcleanliness comes about
only through lustful thoughts.
Because of our sins we do not
have the Temple and we cannot go
through the ablutions necessary for
our purification. In this case one
should not keep himself back from
praying or putting on tefflin because
of his uncleanliness.
181si COMANDMENT
The Law Concerning the Unclean­
liness of the Menstrual
(Nidah) Wmnan
We read in Leviticus, Chapter 15,
Verse 19, "And if a woman have an
issue and her issue in her flesh be
blood she shall be in her impurity
seven days and whosoever toucheth
her shall be unclean imtil the even".
Here the Bible deals not with a
malady but with a natural pheno­
menon and an experience shared by
all women.
The Creator, Blessed Be He, in His
infinite wisdom has endowed women
with the natural propeiisity of be­
coming purified every month, so that
possible ensuing life may become
pinified. It is therefore command«i
that during the period and process
of purification, which reach ^ its con­
summation through immersion in the
"Mikveh", the ritual bath, the se x ^
should not only not cohcd5it, but
 183rd Comnicmdmeiit
should not even be too familiar with
each other.
The families who conscientiously
observe these laws of "Family
Purity" endow themselves and their
offspring with racial immortality.
The menstrual woman becomes
unclean and causes others to be­
come unclean.
Further details of this law will be
discussed when we come to the next
Sedrah where this matter is dealt
with at length. This law prevails at
all places and at all times and one
who transgresses it and did not de­
mean herself properly in regard to
her uncleanliness transgressed a
positive commandment in addition
to the penalty of excision which is
entailed therein, as we shall read in
the next Sedrah, Please G-d.
182nd COMMANDMENT
The Law Concerning the Running
Issue of a Woman
A woman with running issue is
unclean and makes others ritually
unclean just as in the case of a man
as we read in the Leviticus, Chapter
15, Verse 25, "If a woman have an
issue many days not in the time of
her impurity or if she have an issue
beyond the time of her impurity; she
shall be as in the days of her im­
purity." 26, . . . and whatsoever she
sitteth upon shall be unclean, as the
uncleanness of her separation", 28,
"But if she be cleansed of her issue,
then she shall number to herself
seven days, and after that she shall
be clean."
One may stand in awe at the dif­
ferent laws of our Holy Bible, The
average person perhaps is shocked
at times that the Bible speeds so
openly in regard to such personal
matters. Scientists are now more and
more coming to hail the laws of
family purity cs found in our faith
supremely and sound. It is a known
fact that a menstrual woman who.
105
when she touches flowers will cause
them to fade. Thus there is some
hidden something that we must be
distant from at such times. The Bible
makes the distinction between the
laws of running issue and the laws
of regular menstruation. The rabbis
however regard both of them as
menstruation. Our law today pro­
vides that husband and wife must
be separate from each other as far
as conjugal relations are concerned,
for twelve days. Five days must
elapse before the seven clean days
are counted. The details of this law
will be discussed in the next Sedrah,
Please God. One who violates this
law violates a positive command­
ment in addition to punishment of
excision which is involved therein.
183rd COMMANDMENT
The Offering Brought After the
Running Issue
A woman who was healed from
a running issue had to bring an
offering as we read in Leviticus,
Chapter 15, Verse 29, "And on the
eighth day she shall take unto her
two turtle doves or two young pig­
eons and bring them unto the door
of the tent meeting. 30, "And the
priest shall offer one for the sin of­
fering and the other for a burnt of­
fering and the priest shall make
atonement for her before the Lord
for the issue of her uncleanliness."
The sacrifices brought by a wo­
man with running issue is different
from that brought by a man. In the
case of a leper the sacrifices for a
m an or a woman were the sam e be-
c a u ^ the symptoirs of the sicknesses
were also the same. However, in the
case of a man with nm ning issue it
is different for with him the secretion
is white and with a woman it is red•
These law s pertained only to Temple
tim ^ and one who transgr® sed
them by not bringing the proper of-
fedng w h ai he or she becam e well.
 106
violated a positive commandment.
184th COMMANDMENT
The Priest May not Enter the
Temple at Any Time
We are bidden in Leviticus, Chap­
ter 16, Verse 2 as follows: "And the
L-d said unto Moses; speak unto
Aaron thy brother that he come not
at all times into the Holy place .
that he die not . ." This is the warn­
ing given the High-Priest against
entering the Holy of Holies even on
the day of Atonement, except for
service. This is also a negative com­
mandment forbidding any priest
from entering the Temple except for
his Service.
The High Priest is permitted on the
Day of Atonement to enter the Holy
of Holies only four times, (1) for the
bringing of the blood, (2) for the
bringing of incense in its pan, (3) for
the removal of the pan with the in­
cense and (4) for the bringing of the
‫ פר כהן גדול‬the personal offering of
the High Priest as an antonement for
himself and his family. If the High
Priest went in a fifth time he would
be punishable by excision of death
from heaven. This shows how we
must reverence our Holy places. This
lesson we may learn today, namely
that a spirit of reverence and proper
decorum in the Synagogue should
be dominant. Any priest who went
into the Temple not for Services, but
merely to prostrate himself was pun­
ished by stripes. As far as Israelites,
(ono-Priest) are concerned, when
hiey brought their atonement offer­
ing, the ‫ שעיר הצבור‬it was in the
court• Even today one is not permit­
ted to enter the court of the Holy
Temple ground in Jerusalem al­
though the Temple is destroyed, as
we read in Leviticus, Chapter 26,
Verse 31, "I will bring your sanctuar­
ies into desolation"; it does not say,
"I will bring into desolation the Holi­
ness of your sanctuaries." In other
words though the building is de­
185th Commandment
strayed its sanctity still hovers over
the ground. It is Holy ground.
185th COMMANDMENT
Concerning Services on the Day of
Atonement in the Temple
The High Priest was to perform all
the work in the Service of the Day
of Atonement‫ ־‬including the sacri­
fices, the confessions, the sfending
away of the scape-goat etc. Aaron
was commanded to refrain from go­
ing into the Holy of Holies except
on the Day of Atonement,'and then
only for Service. The awful exper­
ience of his sons who went in and
did not return alvie is given as an
illustration of what may happen
when there is disobedience as we
read in Leviticus, Chapter 16'Verse
23, "In this way shall Aaron go into
the Holy place . . . "in this way" and
in no other way. The purpose of
this commandment is to show that
G-d in his lovingkindness and mercy
over his creatures has set aside ONE
day during the year for complete
atonement for sinners to repent and
return to Him. If there were not
this cleaning of the slate, as it were,
each year our sins over a period of
years would be too many an^ there
would be great destruction in the
world. Therefore, has the Holy One,
Blessed Be He set aside one day
during the year for atonement for
"at-one-ment" with Him. On the
Day of Atonement the following of­
ferings were brought, the morning
and evening offerings, and the Mu-
saf offerings.
In case the Day of Atonement hap­
pened to fall on a Saturday then two
additional offerings were brought.
The Bible says that the High-Priest
was to bring an offering "for himself
and for his‫ ־‬house." The words "for
his house" refers to his wife as the
Talmud says ‫״ אשתו כביתו‬a man's
wife is his HOME.
The High Priest was not allowed
to officiate on the Dtary of Atonement
 186th Commandment 107
unless he was married and his wife and that man shall be cut off from
was alive. The High Priest would among his people."
make the following confession; "O' This chapter commands that the
G-d, .1 have sinned, I have committed sacrifices should be offered in one
inquity, I have transgressed against central place. It was feared that the
Thee I and my household! In his offering of sacrfices outside of the
confession, the High-Priest used the Divinely selected shrine might lead
ineffable Name of G-d, the 4 letteredto disruption and end in disintegra-
name, the Tetragrammaton, in its the life of our people have proven
true pronounciation; whereupon the how dangerous it is not to have one
assembled priests and people in the national centre. By establishing a
Court prostrated themselves to the separate place of ownership outside
ground and exclaimed, ‫ברוך שם כביד‬ of Jerusalem Jerboam causBd the
‫מלכותו לעולם ועד‬ "Blessed bebreaking up of the unity of Israel
His Name, Whose glorious kingdom which finally resulted in its succumb­
is forever and ever." ing to the onslaught of the surround-
The High Priest was to take care tion. The historical developments in
also of the incense and to see that ing nations. The separation gave
the lamps were properly cleaned. rise to different customs and different
Five times on the Day of Atonement manners which helped to alienate
he would take the ritual bath, and one part of the people from the
change his garments. His hands and other. Fratricidal wars like that of
feet were washed ten times during Judah against Ephraim and Ephraim
the day by means of the faucet of against Judah followed and eventu­
the laver. After the service there ally both sides were weakened and
was an impressive joyous proces­ fell an easy prey to the merciless
sion on the part of the people in­ conquerors, of Syria, of Assyria and
honor of the High-Priest. They were of Babylon. This is a lesson for us
happy in the thought of their atone-, in modern times. Today with the
ment and forgiveness. Today, how­ introduction of Reform, (through the
ever, there is no Temple or Priest­ Conservative party, which is the en­
hood but the Day of Atonement is tering wedge for departiare from tra­
spent in praying, in confession, and dition and authority), and the ultra
in new resolutions. reform movement consisting of a
When the Day is over, we too varieti' of sects, we have split Israel
should leave the Synagogue in a into parties. This splitting up of Juda­
happy mood, trusting that we have ism into various sects, all of them
been forgiven for our sins against separated by varying degrees, from
G-d. For our sins against man, only historic (orthodox) Judaism, is the
personal restitution to, and forgive­ gravest detriment to the perpetuation
ness by, the injured one can atone. of our people.
18601 COMMANDMENT He who brought a sacrifice outside
The Laws Omceming the Saughier• of shed
the proper place is as if he spilt or
unnecessary blood. The sacri­
ing of ^ ly Things Outside of Ihe fices were meant to uplift the individ­
Sanctucary.
ual. If it was merely a formal act
We are commanded in Leviticus, committed outside of the Temple it
Chapter 17, Verses 3 and 4, "No man was regarded as a sin. To slaughter
of the House of Israel who slaughter­ an animal unless for a higher pua‫־‬-
ed an ox or a lamb or a goat outside pose as for atonement or for food or
of the Holy place hath shed blood for health is according to the Torah
 108 188th Commandment
sheddina blood and destruction. covering of the blood pertains to
Therefore it is a^ x iren t that the Jew­ every fowl and to every beast that
ish law is a p p e n d to hunting as a was slaughtered outside of the Tem-
past-time. It is inhuman, cruel and pie. It also pertained to an anm ial
painful. For that reason he who called "koy" (probably a kind of
violated this law w as punished by_ bearded deer or antelope) concern­
excision from Heaven as we read ing which the rabbis say it is doubt­
"And that m an shall be cut off from ful w hether it belongs to the genus of
am ong his people." cattle !‫ כ ה ס ד‬or beasts of chase.‫ח י ח‬
I87U1 COMMANDMENT Even the blood upon the knife of the
Concerning the Covering Shochet must be covered. We must
Of the Blood put upon the ground dust over which
the blood is to flow and 'then be
The Bible in Leviticus, Chapter 17, covered with dust. In regard to the
Verse 13 commands as follows: "He dust, any dust is perm issable, even
that taketh in a trap and catcheth gold-dust for the Bible refers to gold-
any beast or fowl that may be eaten, dust as dust. If an outsider saw one
he shall pour out the blood therefrom' slaughter a fowl or a beast and the
and cover it with dust" (hot hard blood w as not covered he is obliged
earth.) In other words after slaught­ to do so for the commandment reads
ering fowl and beasts the blood must “unto the children of Israel" which
be covered. The purpose of this com­ includes all the children of Israel.
mandment is given to impress upon This law pertains to all places and
lis that in view of the fact that it is all times. It is incum bent upon men
b rutrf to look upon the blood of the and women and he who transgresses
slain animal. Blood is the symbol this law and does not cover the
of life and is to be treated in the
same reverent w ay as we do a dead blood of the beast or the fowl has
body. The covering of the blood is broken a positive commandment.
sim ilar to the burial of a corpse. 18801 CC»1IANDMENT
David Hoffman put it, the exhorta­ Lczws Conronuog
tion to act reverently in regard to Forlndden B elotiensli^
the blood of an animeri was not liable Not only are we forbidden from
to be forgotten in connection with all sexual intercourse outside of m ar­
anim als that w:jre adm itted as sacri- riage but as we read in Leviticus,
frees. However, some rem inder was Chapter 18 Verse 6, “None of you
was necessary in the case of these shall approach to any that is n ear of
anim als that were not brought as kin to uncover their nciedness, I am
sacrifices. It would promote coarse­ the Lord". Our Rabbis also under­
ness in our being and engender a stand this commandment to forbid
spirit of cruelty in our k 3u1s to treat kissing, em bracing or even touching
lightly blood spilt in the course of the b are skin of relatives of the op-
slaughtering an animal. Thus in re­ poiiite sex. This ruling of course o p
gard to the sacrificial o ffering the jdies to non-relatives as well. The
blood w as given as an atorwment high Tewish standecrd of fam ily purity
and it w as sprinkled upon the alter. is thus assisted by preventing flie
The Torah then m ade no frrrther dis­ stirring ‫ )®נז‬of ^ sx u ^ p c ^ o n s as far
tinction axicem ing th e ^ animetis as poi^ible. In this w ay has Jewish
outsidb of the Temple. Fowls how­ kxmily life been pm e and exalted.
ever, w ere not c® a rule brought cb Gentile waiM lictnds entranced
sacrifices. The law concm tiing tite at the |xue and devoted home life of
189& Commandn^t 109
the Jew. Unforhmately promiscuous day in the Calendar the param ount
sex relationships are becom ing more duty of purity and self-control. And
prevalent within the Synagogue and there is but little doubt that obedi-
certainly in our social relationships. once to these behests has been, by
It seem s to be good etiquette when Divine Providence, ono of the most
visiting another m an's home to kiss potent factors in the preservation of
his wife. It is certainly against the Israel' (Herman Adler).
law and the spirit of the Jewish re­ Our Rabbis point out that one
ligion. We are simply im itating the should be interested only in the
acts of the Egyptians and the Can- beauty of one's own wife and not
anites, but the Bible says, ‫ ו ב ח ק ו ת י ה ם‬to find beauty in another m an's wife.
‫לא תל ט‬ "Neither shall you walk That is why the Rabbis forbid one
in their stertutes. Mine ordinances to gaze upon a woman's hair dish­
shall ye keep . . . which if a m an do eveled or to hear her voice in song
he shall live by them." Leviticus, or to flirt with her so that his pas­
Chapter 18, Verses 3, 4, 5. sions m ay not be stirred, neither by
"We are lastly becom ing Pagans act nor expression. Therefore ac­
whose "practices" and law s are con­ cording to the Jewish religion a man
trary to reason, conscience emd the may not be alone in privacy with a
divine will" (W ogue). woman other than his wife, whether
Impurity in m arriage, incestuous she be old or young excepting a
promiscuity am ong near relations, mother with her son or a father with
and other abom inations are unpaid- his daughter. These law s prevail at
onable sins, blighting the land and all times and at every place and are
its inhabitants with defilement. ’In incumbent upon females as well as
graphic brevity and comeliness, the modes. One who with intent breaks
18th Chapter of Leviticus surpasses this law, after being w arned not to
all other passages of sim ilar import; transgress the commandment, re­
more delicately and a t the sam e time ceives stripes.
more seriously, such m atters cannot
be g » k e n about' (Ewald). 189th COMMANDMENT
M arriage is a prim ary religious The Nakedness of the Father.
duty, according to Jewish law. The
Jewish husband should love his wife We read in Leviticus, C51apter 18,
as himself, and honor her more than Verse 7, "The nakedness of thy father
him ^lf. '1 will work for thee, I will shalt thou not uncover." If one
honour thee, I will support thee, as transgresses this law the person is
it becom eth a Jewish husband so to punished doubly, first for homo-sex-
do,' is to this day the husband's vow iifilnftfg; and secondly for union with
in the "Kesuba," the Jewish contract the father. One who transgresses
of m arriage. The oHectionate con­ this law is to b e stoned.
sideration shown to the wife, how­ M any of my readers will perhaps
ever, cm well as the domestic purity blush cd the following command-
and devotion th at are the glory of menm to be explained but I must
Jewish womanhood, are both largely repeat the words of Ewald, "in gra-
the fruit of the laws and w arnings in p hi<^ beauty and c a m lin ^ the 18th
these chepters of Leviticus. Chapter of Leviticus (this our chc?>-
This 18th G liapter of Leviticiis ter) s u r p e ^ ^ all other passages of
forms one of the Readings of the g im U a r import more delicately chkI at
Day of Atonement. 'The selection the sam e time m are seriously, such
wcB no doubt prom pted by the de­ m atters cxxnrrot b e spoken c^iaut".
sire to inculcate on the most solemn All unions betwesm the s e x ^ A at
 110
are repellent to the finer feelings of
man, or would taint the natural of-
fection between near relations, are
sternly prohibited. Primary prohibit­
ed marriages are: (a) blood-relations
—mother, sister, daughter, grand­
daughter, father's sister and mother's
sister; and (b) cases of affinity—the
wives of blood-relations and of the
wife's blood-relations. All unions be­
tween persons belonging to these
groups are classed as 'incestuous'
‫עריות‬ They have no binding
force whatsoever in Jevrish Law,
hence no divorce (Get) is required
for their dissolution. The issue is ille­
gitimate (mamzer).
The Rabbis have expanded the
“primary" irito “secondary Prohibit­
ed Marriages," ‫ ; שניות‬e. g. as
the mother is forbidden, so is the
grandmother and great-grandmoth­
er; as the step-mother so is the
grand-father's wife; as the daughter-
in-law, so is the grandson's wife.
Marriages of the secondary Prohibit­
ed Degrees must be dissolved by a
divorce and the children are legiti­
mate.''
190th COMMANDMENT
The Nakedness of the Mother
A son should not uncover the na­
kedness of his mother as it is writ­
ten in Leviticus, Chapter 18, Verse 7,
“The nakedness of thy mother shalt
thou not uncover." This is not only
disrespectful to the father but to the
mother as well. It cheapens her
standing. One who transgresses this
law breaks two commandments, one
because of his mother and the other
because it is the wife of his father.
It makes no difference whether the
father is alive or not; she is always
his father's wife. This oommand-
ment pertains to all times and all
places and one who transgresses it
is to be stoned.
191^ CC»1D1IAND]V!ENT
The NcdndneaB of Thy Fester's V /itB
The Jewish religion forbids a union
193rd Commandment
with a step-mother as we read in
Leviticnis, Chapter 18 Verse 8, “The
nakedness of thy father's wife shall
ye not uncover: it is thy father's na­
kedness." (Hertz) As marriage makes
man and wife one, (see Genesis,
Chapter 2, Verse 24), so a step-mo­
ther was regarded as a blood rela­
tion of the nearest kind. The reason
for this is that an immoral act to­
wards a stepmother is a disgraceful
act toward one's father, whether it
be during his life time or after his
death or even if they be divorced.
The world is greatly benefited, when
parents are respected we listen
to what they say. A parent will rarely
mislead a child religiously and mor­
ally. These laws refer not only to
Jews but to Gentiles as well. They
refer to all times and all places and
one who transgresses this command­
ment ‫־‬with intent is stoned.
192nd COMMANDMENT
The Nakedness of Thy Sister
We read in Leviticus, Chapter 18,
Verse Q, “The Nakedness of thy sister,
the daughter of thy father or the
daughter of thy mother . . . thou shalt
not uncover." This commandment
does not refer to a step-sister, (a
child of the father's wife born from
another marriage). Such a marriage
is perfectly permissable.
These laws prevail at all times
and at all places. One who trans­
grosses them premediatedly deserves
excision.
This law refers not only to the
children of Israel but to all mankind.
We have defined “sister" to mean
not only a full sister but a half-sister
as well. Others have defined “sister"
as one born from the same mother.
193rd CO M 4A1a»101T
TIm Ncdredn«» of
Tliy S«1'8 Dmightffl'
In Leviticus ,Chapter 18, Verse 10,
we read, “The nakedne^ of thy son's
daughter . . . thou shcflt not uncover".
 199th Commandment
This commandment prevails at all
times and at all places and one who
transgresses it premediately was
guilty of being burned.
As marriage with a step-grand­
daughter in Verse 17 of our Chapter
is forbidden, this verse seems super­
fluous. "The Rabbis understood tihs
verse as referring to the daughter
even of an illegitimate son or dough-
ter.
Marriage with a daughter is not
expressly forbidden; because, in
view of the prohibition of the grand­
daughter (see verse 17) it is self­
evident." (Hertz).
194th COMMANDMENT
The Nakedness of Thy
Father's Daughter
In Leviticus, Chapter 18, Verse 10
we read, ("The Nakedness") of thy
father's daughter . . . thou shall not
imcover for it is as thine own na­
kedness.
All the laws pertaining to this
commandment are similar to the pre­
vious ones.
The verse, "thine own nakedness"
Mofiatt explains to mean "they are
part of yourself."
195th COMMANDMENT
The Nakedness of Thy Daughter
The Rabbis point out that whilst
this commandment is not stated in
the Bible it is of course inferred. As
we said previously, if union with a
grand-daughter is forbidden then so
much is it with a daughter. The pun­
ishment, for breaking this Command-
men, is based upon a ‫גזרה שוה‬
"an inferrence from a similarity of
phrases in the Bible." ‫־‬
196th COMMANDMENT
The Ncdcedness of the Daughter of
His Father's Wife
We read in Leviticus, Chapter 18,
Verse 11, "The nakedness of thy
father's wife's daughter, begotten of
thy father, she is as thy sister, thou
I ll
shall not uncover her nakedness."
Upon this verse the late David Hoff­
man makes the following comment
which appears in Chief-rabbi Hertz's
Commentary on the Bible, "Descent
from the same mother was long
deemed a closer degree of relation­
ship than descent from the same fa­
ther (Gen. xx, 12). Consequently, v. 9
might have been misunderstood to
apply to either 'thy sister (viz. of the
same mother) who is the daughter of
thy father', i.e. a half-sister from the
same mother but different father.
Union with a half-sister from the
same father but different mother
might thus have been thought per-
missable. Hence the need of a clear
prohibition of the daughter from the
same father by another mother, as
is stated here."
This law refers to all times and to
all places and one who premedit­
ately violates it is guilty of excision.
197tb. COMMANDMENT
The Ncdcedness of Thy Father's Sister
and 198tk COMMANDMENT
The Nakedness of Thy Mother's Sister
It makes no difference whether the
aunt is from the mother or the father's
side as we read in Verses 12 and 13
of Chatper 18 of the Book of Leviti­
cus, "Thou shall not uncover the na­
kedness of they father's near kins­
man," 13. "Thou shall not uncover
the nakedness of thy mother's sister;
she is as they mother's kinswoman."
199th COMMANDMENT
The Nakedness of n!y
Fadier's Brother
We read in Leviticus Chapter 18
Verse 14, "Thou shall not uncover
the nak e^ess of thy father's broth­
er." One who violates this command­
ment is guilty of two transgressions
according to the Talmud in Sanhed­
rin: 1, Homo-sexualness and 2,
against relationship with near rela­
tives. In this case both the Uncle and
the Nephew are to be stoned if they
 112
violate the law with premeditation,
received warning and acted in the
presence of witnesses. If there are no
witnesses present both are guilty of
excision.
200th COMMANl»4ENT
The Nakedness of the Wife of Thy
Father's BroAer
As we read in Leviticus, Chapter
18, Verse 14, "Thou shcdt not ap­
proach to his wife. She is as thine
aunt." "Union with the vrife of a
father's brother is an offence against
two persons whom marriage had
made 'one flesh' (see v. 8). .For that
reason, her nephew could not marry
her after his uncle's death. The Rab­
bis declare marriage with the wife
of a mother's brother equally illegal."
(Hertz). If this commandment is vio­
lated premediately and before wit­
nesses, both parties are to be pun­
ished by strangulation. If there was
a union premediately with the wife
of his uncle after the death, he is
guilty of excision.
201st COMMANDMENT
The Ncdcedness of Thy
Daughter-In-Law
One may have no union with his
daughter-in-law whether in the life­
time of his son or after his death or
even if they be divorced or even if
his son be an illegitimate child, as
we read in Leviticus, Chapter 18,
Verse 15: "Thou shalt not uncover
the nqkedness of thy daughter-in­
law. She is thy son's wife; thou shalt
not uncover her nakedness."
This law also refers not only to
the daughter-in-law but also to the
grand-daughter-in-law and unto cdl
generations. If this law is trans­
gressed premediately and there are
witnesses then the punishment is by
stoning.
202nd COMMANDMEENT
The Nakedness of Thy Brotfa^'s Wile
We read in Leviticus, Chapter 18,
204th Commandment
Verse 16, "Thou shalt not uncover
the nakedness of thy brother's wife."
This prohibition also holds even if
his brother divorced his wife. How­
ever, the Torah makes an exception
where the obligation was placed up­
on a man in Biblical times to marry
his brother's widow should his bro­
ther have died without issue. It
makes no difference whether the
brother be of one father or of one
mother or whether he be an illegiti­
mate child, nevertheless he is called
at all times a brother.
203rd COMMANDMENT
The Uncovering of the Nakedness
of a Woman and Her Daughter
It is written in the Book of Leviti­
cus. Chapter 18, Verse 17, "Thou
shalt not uncover the nakedness of
a woman and her daughter." This
refers only in the case where one
married either of the two first. In
that event, he had the mother, or the
daughter, whoever was the latter,
are to be punished by fire because
the first one, whether it .be the mo­
ther or the daughter who was mar­
ried to the man, did nothing that was
wrong. If one had union witli either
one after the death of the other then
the punishment is by excision.
204th CON04ANDMENT
The Nakedaess of a Woman and Her
Son's Daughter (Granddaughter)
We je a d n Leviticus, Chatper 18,
Verse 17, "Thou shalt not uncover
the nakedness of a woman and her
daughter." This law as in the pre­
vious commandment refers only to
the case where one of them is mar­
ried to the man. Both malefactors
are to be punished by fire. If one of
them died, and if the sin was com­
mitted preineditately, then they are
both to be punished by exdsion.
 207th Commandment
205th COMMANDMENT
The Ncdkedness of a Wmncm and
H e r Daughter's Daughter
(Granddaughter)
We read in Leviticus, Chapter 18,
Verse 17, "Thou shalt not take her
daughter's daughter to uncover her
nakedness." The laws concerning
this commandment are the same as
the previous one.
206th COMMANDMENT
Concerning the Nadcedness of a
Woman and Her Sister
We read in the Book of Leviticus
Chapter 18, Verse 18, "And thou
shalt not take a woman to her sister
to be a rival to her to uncover her
nakedness, beside the other in her
lifetime." In other words, a man may
not marry his wife's sister even if he
has divorced his wife. She mcry not
be her rival in her lifetime. Sisterly
love would then turn to strife and
hatred. G-d is the master of peace
and certainly wants his people to
live at peace, particularly two sis­
ters. However in case of her death,
G-d forbid, it was permitted. The
Rabbis regarded it even as the right
thing to do because no other woman
can show the same affection to the
orphaned children as the sister of
their mother.
The laws of this commandment
refer to the sister whether she be
from the mother's side or the father's
side cmd even if she be an iilegiti-
mate sister; the prohibition holds.
This law also refers to one who
awaits the Levitate marriage or Cha-
litzah, in which case her sister is
forbidden to marry her brother-in­
law unless her brother-in-law who
intended to marry her steps out of
the picture and cdlows another bro­
ther to marry her or give her Cha-
litzah. This law refers to all p k tc^
and all times and if they are violated
premediately then the man is lia­
ble to excision. However if there
are witnesses p r^en t and he is
113
warned against the violation of the
law, he receives stripes for breaking
a commandment. If this law was
violated unwittingly, then he brings
the set sin offering.
207th COMMANDMENT
The Laws Concerning the Menstraal
Women
We read in Leviticus, Chapter 18,
Verse 19, "Thou shalt not approach
unto a woman to uncover her naked­
ness, as long as she is impure by her
uncleanness.'' According to our law,
a woman remains in her menstrual
stale for five days. Thereafter, she
counts .seven clean days and then
goes to the Mikveh, the ritual bath.
Israel Zangwill who' was not an
cilhodox lew, in his book called "The
Voice of Jerusalem,'' on page 31 has
the following to say, "Now, too, at
last the marriages laws of Leviticus
and the Talmudical Tractate that
amplifies them are being studied
with admiration for a code that could
interefere even between Beauty and
the Beast. There is here a vast new
field for research which has barely
been touched."
Dr. Hertz, Chief Rabbi of Great
Britain in his Commentary on the
Bible, on this verse, quotes the fol­
lowing, "While recognizing the sac­
red nature of the estate of wedlock,
Judaism prescribes continence even
in mcBrriage. 'The Jewish ideal of
holiness is not confined to the avoid-
once of the illicit; its ideal include
the hallowing of the licit' (George
Foot Moore, Professor of The History
of Religion at Harvard University).
"It ordains the utmost consideration
for the wife not only throughout the
monthly period of separation (nid-
dah), but also during the ^ v e n fol­
lowing days of convalescence and
recovery (taharah), which are term­
inated by ritual purification through
total mimersion either in a fountain,
or a 'gathering of living water' (sto
3d, 36). By the reverent guidance in
 114
these vital matters which these laws
afford, Jewish men have been taught
respect for womanhood. As for Jew­
ish women, they were, on the one
hand, given protection from uncurb­
ed passion; and on the other hand,
taught to view marital life under the
aspect of holiness
Every daughter in Israel should
strive not oidy after physical but
also after ritual purity and her
reward will be longevity and im­
munity from many a feminine dis­
ease. When faith alone is presented
as the reason for some religious ob­
servance, it is sometimes discredited.
Statistics and figures are demanded,
and we have them in a bulletin ne-
titled, "The Rare Occurence of Can­
cer of the Womb among Jewish Wo­
men," issued by Dr. Hiram N. Wein­
berg. Chief of the Medical Staff of the
Mount Sinai Hospital's Women's Dis­
ease DejDortment.
Dr. Weinberg states that of the
30,000 cases taken care of by his
department from I9Q9 to 1918, 28,000
being Jewish and 2,000 Gentiles, he
found 20 women suffering from can­
cer of the womb. Of these 13 were
Jewish and 7 Gentiles. This means•
that there was one case of every
2,154 Jewish women as against one
of every 285 Gentiles, with cancer.
In concluding this report. Dr. Wein­
berg tries to determine what these
figures indicate. He points out that
the attendant circumstances in both
groups being the same (the Jewish
and Gentile women being of the
poorer c I cd ss, for they would not have
used the dispensary and hospital
were they able to pay for private
medical attention), the question
arises, to what can the immunity of
the sex-organ to cancer, among Jew­
ish women be attributed? W to is
there in the mode of life of the Jewmh
women which is different from that of
the Gentiles? He condudes that &e
(Merenoe l i ^ in the fact that the
Jewish women, adhere to the Law of
207th Commandment
Moses, especially to that portion,
pertaining to married life.
Orthodox Judaism has detailed
"Laws of family purity.'' These laws
were intended to protect the woman
and to bring into the relationship
of husband and wife, periodically
the newly-wed state of happiness
and domestic felicity.
Dr. Hertz quotes the following,
"Even more noteworthy is the dif­
ference in the proportion of a cer­
tain form of cancer-among Jewish
and non-Jewish women respectively
(Sorsby, Cancer and Race, 1931).
‘The Mosaic Code again stands out
as an astonishing example of in­
spired wisdom and foresight which
should appeal with redoubled force
to the enlightened minds of today.
Discipline and self-restraint are per­
haps the lessons most needed for the
present times' (Lieut.-Col. F. E. Free-
mantel. Chairman, International Can­
cer Conference, London, July 1928).
For a brief account of the tradi­
tional laws of niddah and taharah,
see Dayan Lazarus, 'The Ways of
Her Household."
These laws prevail at all times and
at all places and those who trans­
gress &em premediately are guilty
of excision. The following story is
told by the Rabbis, in the Talmud
Kola: One day as Rabbi Eliezer, the
son of Hyrcanus, Rabbi Joshuah, the
son of Chanania, and Rabbi Aldbah
were sitting together, there p (^ e d
before titem a child distinguished
from other children by its impud­
ence. Rabbi Joshuah said, "He must
have been bom of menstruity.'' The
mother was questioned; A child bom
from such wedlock is not cxilled
a "Mdmzir'', an illegitimate child
but is &‫ פנו‬He d o ^ not have
Jewish ‫יחופ‬ "gocxi pedigree."
In the animal world we look for
pedicpee. If pedigree has meaning
in the animal life so much the mcae
is it vcducdsle in the Ule of human
beings. There is need to in ^ p i^
 211th Commandment
upon our young people to keep the
pedigree of Israel in its pristine-pure
state.
208th COMMANDMENT
WORSHIP OF MOLOCH
In Leviticus, Chapter 18, Verse 21,
"And thou shalt not give any of thy
seed to set them apart to Moloch."
The commandment against idolatry
had already been given in the
second of the Ten Commandments.
Our verse, however, singles out the
worship to Moloch because it was
the worst and at the same time the
one to which the peoples of then
savage world most adhered. Our
verse also says “,‫ומזרע‬ "some of
thy seed" but not "all." If one
brought all his children for such
worship even death penalty would
not atone. Some say that the people
used to bring one or more of their
children to Moloch because they
were assured by the Priests of the
idol, that the rest of their children
would prosper. The laws of the
commandment are that he who
would be guilty of worship to Moloch
vras to be stoned. This command­
ment is not only binding upon Israel
but upon all mankind as well.
Moloch was a large metal figure
with outstretched arms. Into its arms
which were hot, the child to be
sacrificed was, according to some
placed therein, and according to
others, was waved over the fire. In
order to drown out the agonized
cries of the victims, the Priests would
beat upon their drums until the
shrieks of the children cecsed. Later,
however, as human manners became
milder, this ceremony was modified
and made less inhuman.
Homiletically speaking, we parents
in a i^iritucd way are guilty of giv­
ing our (diildren over to Molodi, to
strcmge fires, whether it be in ^ n d -
ing them to Trefa colleges or to
MUitary academies or to industries
or prof^sioiis where the Sabbath
115
cannot be observed. When we see
our children spiritually burning then
in order to drown out the voice of
conscience we employ such words
as, careers, progress, modernity, 20th
century. Alas, we ought to bow our
heads in shame for this 20th century,
—our modernity.
209th COMMANDMENT
PERVERSION
In Leviticus, Chapter 18, Verse 22,
we read, "Thou shalt not lie with
mankind as with womankind; it is
an abomination." This shows the
depths of depravity from which the
Torah saved the Jewish people. This
practice of homosexuality is preval­
ent even today among the Ishmael-
ites, the Arab world.
We are bidden to promote, and
not to retard the world's population,
as we read in Genesis, "Be fruitful
and multiply." The laws of this com­
mandment are that both involved
in this sin, are to be punished by
stoning. This commandment prevails
at all times and at all places and is
to be observed not only by Israel
but by all mankind.
210th COMMANDMENT
Man's Carnality With Any Becst
In Leviticus Chapter 18, Verse 23,
we are commanded "Thou shalt not
lie with any beast to defile thyself
therewith." Anyone who commits
this crime after having been warned
is punished by being stoned, he and
the animal. This prohibition pertains
to all jdaces and all times.
211th COMMANDMENT
Women's Carnality Witii Any Beast
We reCKl in Leviticus, Chapter 18,
Veree 23, "Neither shall any woman
stand before any beast to lie down
thereto; it is pOTversion." It is a viol­
ation of the Divme sdieme of Cre-
atiOTi.
These almost incredible bestiali-
 116
ties, are but too well attested m the
customs, and legends of the ancient
and medieval world. They are not
unknown in modern society. The
Bible's "uncompromising condemna­
tion of these offences led to their
extirpation in the midst of Israel,
and eventually to their moral out­
lawry among all peoples that came
under the sway of the Hebrew Scrip­
tures."
The punishment for breaking this
commandment after wammg having
been given to the woman, is that she
and the animal are to receive the
death penalty by stoning. 'This com-
mandinent pertains to efi places and
all times.
212th CC»OftANDMENT
Man Should Fear His Mother
and Father
We read in Leviticus, Chapter 19,
Verse 3, "Ye shall fear every man his
mother and his father." The Sifrah
asked the question, "What is meant
by fear and reverence?", and the an­
swer is. One should not sit in their
places or speak preceding tiiem and
one should not contradict them."
"Honor" is shown by paaviding for
their food, drink, d re ^ and other re­
quirements.
In my "Bible Comments for Home
Reading," you will find the following
comment upon this verse. The term
"man" used in this connection does
not exclude "woman," for the verb
used is the second pjerson plural "Ye
shall fear." 'The reason the term ‫איש‬
"man" is ’rsed, is becemse it is not
always possible for the woman (on
account of menriage) to do her full
duty by her parents. (See Tedmud
Kiddushin 30b).
The Rabbis point out that since
one is apt to fecn‫ ־‬the father more
than the mother, because he is the
stricter of the two, the Torah pdcK»s
the motirer first, and says, "Ye ^ a ll
fear every man his MOTHEH and his
father." On the other hand o n e is
212th Commandnmit
apt to honor the mother more than
the father, becxiuse the father is less
popular with his children in view of
the fact that he is usually srticter, and
then too his love is not as demonstra­
tive as the mother's, therefore the
Bible, in regard to honoring the par­
ents, places the father before the
mother as we read in Exodus Chap­
ter 20, Verse 12, "Honor thy FATHffi
and thy mother."
However, the parents, if they so
desire may forego the honor due
them. -
It is also interesting to note that
one who strikes his father or his
mother is put to death by strangula­
tion whilst on the other hand if he
curses his father or his mother his
death penalty is severer, namely by
stoning. The reason for this being
that striking is a physical sin whilst
cursing is a spiritucd sin. Therefore
for the latter the punishment is
greater.
The laws of this Commandment are
that reverence must be shown to­
ward our parents even if they smite
us. Even if they spit upon us we
may not cause them to be abashed,
nevertheless, our Sages pomt out
that a parent is warned not to hit
his grown-up child because in doing
so he may be guilty of transgressing
the command, "Before a blind person
thou shalt not put a stumbling block,"
because the child is tempted to hit
back and his sin will then have been
caused by the parent.
The father, as a matter of fact is
put mto Cherem for provokmg such
an act on the part of his child. One
must show reverence to his parent
even if the pement loses his mind. If
physical force must be used, if a par­
ent is crazy, then if possible, the
child should employ someone else
to do it. Even an illigetimate (diild
is obliged to honor and reverenc®
liis pcorents. 6‫ גן!י‬only time a child
does not have to obey his parent fe
vdien the parent bids him to breci
 215U1 Ck»n1»mdm«1t
any of the commandments. The rea­
son for this being that both the par­
ents and the child are called upon to
observe tfie commandments. That is
why immediately after this com­
mandment we read, 'And ye shall
keep my Sabbaths." These two com­
mandments are placed side by side
in order to teach that the fear of px3r-
ents must not exceed the fear of
G-d, and that nothing contravenes
G-d's law. A child must place his
duty to G-d before that to his parents
(Talmud). In my Bible Comments
for Home Reading we read the fol­
lowing: "Though the Torah enjoins
us to pay extreme regard to the wish­
es of our parents, yet there is one
case in which parents may and
should be disobeyed and that is
when they order the breaking of the
Sabbath or any of the Divine com­
mands. In such instances the author­
ity of the parents is over-ridden by
the higher authoritiy of G-d whom
we and THEY are bound to obey.
(See Talmud Yevamos 5b and Baba
Metzia 32b).
This commandment pertains to all
times and all places and is incumb­
ent upon males and females. He who
transgresses it breaks a positive com-
commandment.
213th CGMMAN1»9ENT
TURN NOT DrrO OX>LS
We read in Leviticus, Chapter 19,
Verse 4, 'Turn ye not into the Idols—
I am the L—d your G-d." The
Prophet said, "Woe unto them that
draw iniquity with cords of vanity,
and sin as it were with a cart rope."
(Isaiah, Chc^Jter 5, verse 18). Sin is
at first only as weak as a cord, but
when left lanchecked it develops into
the strength of a rope. First it is as
the Hebrew original renders it, as
"nothingness," then idol, the "no-
thingn^s" become venerated. Thus
every bad fwactice or tendmicy
should be checked right at iim be­
ginning.
117
Bad thoughts are not regarded as
deeds with one exception, namely
thoughts concerning idols or strange
worship. The law forbids us to
give regard to the means that lead
to idol worship, and he who trans-
grossed it, as for instance, by kissing
an idol received stripes.
214th COMMANl»1IENT
The Law C oncerning th e M aking
oi Idols
We are forbidden to make any
idol as we read in Leviticus, Chapter
19, Verse 4, "Nor make yourselves
molten G-ds; I am the L‫־־‬d your G-d."
The Rabbis in the Sifrah add the
word ‫ לאחרים‬. In other words idols
are not even to be made for others.
Vessels for an idol, as for instance,
for incense and so forth are forbid­
den for usage, or profit if they have
been used once for idolatry. The
Bible is vehemently aginst idolatry
because it has always lead to im­
morality and world destruction. The
laws concerning idolatry pertain to
all places and all times, to male and
female. One who makes an idol for
an Israelite or for an Idolator re­
ceives sfrip>es once. If he makes it
for himself he has violated two com-
mahdment^ ‫ לא תעשו‬and ‫לכם‬
and receives stripes, twice.
215th COMMANDMENT
Not To Eat That Which Remains
The Sacrifice
We read in Leviticus, Chapter 19
Verse 6, "It shall be eaten on the
same day ye offer it and on the mor­
row; and if ought remain until the
third day, it shall be burnt with fire."
Whenever holy things become unfit
then we have the negative command­
ment not to eat therefrom. This in-
eludes cdl holy things that become
unfit by "remaining 3‫ותר‬ beyond
the proper time" for eating, llien it
is odorous, rancid and uiifit for sac­
rificial meat. This also includes ‫פגול‬
which meems that one had a wrong
 118
(inappropriate mental disposal) or
improper intention connected with
the bringing of the offering, as for
instance, one who brought the sac­
rifice thought that he was eating it
in the proper place but he was eating
it in the improper place or he thought
he was eating it at the proper time
and he was eating it at the improper
time. This is abhorrent because we
may not slaughter an animal unless
it be for a worthy purpose.
This negative commandment not
to eat of the remains of the sacrifice
after a certain time is to mentioned
here to show that both ‫נותר‬
and ‫ פגול‬are two separate
negative commandments because
their punishment is indicated in two
different verses in the Bible. The word
"flesh" does not include the embryo
or the crop, or the sinews or the
hoofs, or the feathers in regard to
while it is included in the ‫נותר‬
term ‫פגול‬
These laws are further explained
in many places in the Talmud. Their
prohibition pertained only during
Temple times and referred to male
and female. And one who transgres­
sed them and ate a piece of food as
large as the size of an olive of ‫נותר‬
with intent was guilty of excision and
if he ate it unwittingly he was ‫־‬to
bring the set sin offering.
216th COMMANDMENT
Laws Concerning The Comer of the
Field
We are bidden in Leviticus, Chap­
ter 19, Verses 9 and 10, "And when
ye reap the harvest of your land thou
shalt not wholly reap the comer of
thy field . . . thou shalt leave them
for the poor and for the stranger, I
am the L—d your G-d." Instead of
"thou shalt give, etc.," the Bible
says, "Thou Shalt leave." The Rab­
bis say that G-d wanted the people
to realize that the part of the harvest
which they had left was not a DON­
ATION from the rich to the poor, but
216th Comnxmdme&t
so m e th in gwhich according to the
Torah rightfully belonged to the
poor. It was DUE them. Thus today
our annual contributions are really
not gifts. They are called DUES.
They are DUE to the community. If
this was withheld it was regarded as
actually defrauding and robbing the
poor, who, in such a case could go
to the Beth Din, the Court, and de­
mand their rights.
"I am the L-d your G-d." This
clause was appended to indicate that
the bounty came from G-d and was
not the owner's, and that the owner
therefore had no right to withhold
the part which belonged to the poor.
Our Rabbis point out that even
the poor of the Gentiles may come
and partake of the comer of the field
that belonged to the Jew. It is inter­
esting to note that the owner of the
field cannot pick his poor man. In
regard to that which belongs to the
Priest, he may choose his ‫כהן‬
because what he gives to the ‫כהן‬
is a gift whilst what HE GIVES to
the poor is their due. It is also
interesting to note that G-d has com­
manded us to leave a comer of the
field so that the poor man may know
where to come. How much that
corner of the field is to be is not
stipulated in the Bible. However, the
Rciibis have said that it should not
be less than l/60th of the size of the
field.
Well may the world stand en­
tranced at the Jewish notion of
‫ צדקה‬, charity. The Prophet has well
said, ‫חטאת‬, ‫ ״ הסד לאומים‬the love of
the Gentiles is a sin.'' In other
words, the charity of the nations is a
sin. Why, you may ask. The answer
1 think is ftat the Gentile notion of
charity is based upon love. Love is
an emotion and therefore ;mstable.
love may be blind and prejudiced.
The Jewish conception of charity is
not based upon love but upon just­
ice. Charity belongs to the poor.
It is an injustice to rob them of what
 219th Commandment
is due them. The Prophet Malachi
asked the question, "Can a man rob
G-d?" and the answer is, surely, if
he fails to give his tithes to the poor.
Until recently the nations of the
world have been interested primarily
in safeguarding the rights of the pos­
sessing classes. Judaism more than
3200 years ago has made the poor a
partner to the possessing classes.
The laws refer not only to the pro­
duce, but include comer of the field
of fruits as well. The poor may collect
as soon as the produce or the fruit
is one-third of its growth. If by
mistake the owner of the field har­
vested all, he must return at least
l/60th to the poor. What we call
produce means that which is grown
irom the earth from the air. Dye is
not included in produce because it
is not food. Figs are excluded from
the law of the corner of the field
because they do not ripen at a cer­
tain time. A poor man cannot htrow
his garment over the corner of the
field and say, "It is mine." So sim­
ilarly if one finds something he can­
not throw something over it and say,
"It is mine" until he actually takes
hold of it and possesses it. Our rabbis
say that a man is obliged to increase
the size of the corner of the field if it
is very small or if the poor be many
or if he was blessed with a large
bounteous harvest. These laws per­
tain to male and female, and to
Palestine only whilst the majority of
Israel dwells therein.
217lh COMMANDMENT
The Laws Concerning the Comer
of the Field
One may not harvest all his seed,
as we read in Leviticus Chapter 19
verse 9. "Thou shalt not wholly reap
the comer of thy field." This com­
mandment stated in its negative as­
pect means that if one harvests all
his field, he has transgressed not
only the prasitive commandment to
leave for the poor and the stranger
119
but also the negative command not
to harvest his whole field.
218th COMMANDMENT
The Laws Concerning the Gleanings
We read in Leviticus, Chapter 19,
Verses 9 and 10, "And when ye reap
the harvest . . . thou shalt not gather
the gleanings . . . thou shalt leave
them for the poor and the stranger.
When one reaps with a scythe (the
natural way,) and he misses two
straws, he should not go back and
cut them, as two straws are regarded
as gleanings. Three or more are not
regarded as gleanings. However, if
this happened by accident as for
instance , he hit the straws with his
hand and two of them fell. Our
religion frowns upon charity that
comes through accident, or through
sickness. Charity is the normal hu­
man way of giving and not an ab­
normal gift. You remember the ad­
age playing upon the word, ‫זהב‬
‫״‬gold." It says ‫זה הנותן בריא‬
This means "he who gives when he
is well," his gift is like gold, for the
first letters of the adage spell ‫זהב‬
which means gold." only when he
is sick, or in trouble, his gift is as
silver, and he who gives through his
will only after death, his gift is as
brass, the cheapest of all.
Produce that is found in holes
made by ants and gleanings are
mixed up with the harvest. There
is a doubt then as to the produce,
whether it belongs to the owner or
to the poor. In matters of charity,
where there is a doubt, the benefit is
given to the poor. However the
nether part certainly belongs to the
owner because it must have been
brought there by the ants,
219th COMMANDMENT
The Laws Concerning Gleanings
Here we have the law of the glean­
ings stated negatively "Neither shalt
thou gather the gleanings of the har-
 120
vest," (Leviticus Chapter 19 verse 9) take the gleanings until the owner
they must be left for the poor. begins to get the grapes off the vines.
220th COMMANDMENT
The Gleanings of the Vineyards
We read in Leviticus, Chapter 19,
Verse 10, "And thou shalt not glean
thy vineyard . . . thou shalt leave
them for the poor and the stranger.
The term "gleaning" referring to the
vineyard means the same as Peah
(the corner of the field) and the same
rules apply to the gleanings of the
vineyard ‫עוללות‬ as do to
Peah, the comer of the field.
221st COMMANDMENT
The Laws of the Gleanings
Now we have the commandment
concerning the gleanings of the vine­
yards stated in a negative way, as
we read in Leviticus ,Chapter 19,
verse 10, "And thou shalt not glean
thy vineyard." Of course the term
"gleaning" is specific for vineyard
as the term "Peah" is for the corner
of the field. In other words; glean­
ings mean the corner of the vineyard.
This is the opinion of the Rambam,
(Maimonides.) However, the Ram-
ban, (Nachmonides) differs and says
that gleaning does not refer to the
corner of the vineyard but the word
Peah includes vineyards as well as
fields. According to him the glean­
ings mean the small grapes which
should be left for the poor in addi­
tion to the corner of the field. The
small grapes are those that remain
on the stalk which has no arm,—
grapes hanging down directly from
the trunk.
If one failed to leave the gleanings
for the poor the court can force the
owner to give them to the poor or to
pay for them. If the vine is made up
entirely of gleanings (grapes upon
the trunk) it belongs to the poor
because the Bible says, "Thou ^cdl
not glean thy vineyard." On the
other hand the poor may not come to
223rd Commcmdiiient
222nd COMMANDMENT
The L a w of the Fallen Fruit
We are bidden to leave for the
poor and the stranger the fallen fruit
of the vineyard at the time of the
gathering of the grapes off the vine,
as we read in Leviticus, Chapter 19,
Verse 10, "Thou shalt leave them for
the poor and the stranger, I am the
L—d your G-d." ‫י‬
223rd COMMANDMENT
The Law of the Fallen Fruit
We now have the negative com­
mandment concerning the vineyard
that one should not gather the M en
fruits of the vineyard, but leave them
for the poor as we read in Leviticus,
Chapter 19, Verse 10, "And neither
shall they gather the fallen fruit of
thy vineyard." The difference be­
tween gleanings and the fallen fruit
is as follows; Gleanings represent
that which remains on the trees but
fallen fruit refers to the time when
one gathers, and one or two grapes
fall from the basket to the groimd.
If it be three grapes then it is re­
garded as a cluster and does not
come under the category of ‫פרט‬
"of the fallen fruit." However if one
intentionally threw a whole cluster
of grapes on the groimd, then it
shows that it is ‫הפקר‬ that he
meant it to become "public prop­
erty." However, if one put a basket
under the vine so that the single
grapes must fall therein it is re­
garded as stealing frcan the poor.
You cannot fool G-d. *The owner
thought that only if single grapes
fall to tlw gnumd they belong to
the poor. Howevm■, he wanted to
beat &e law and tried to make sure
that to grapes would fall to the
ground. No, as soon as the stray
grapes leave the; tree even before
they fall to the ground, they belong
to the poor. The laws of the fcdlto
 ZtiHa. Commandment
fruit are similar to the laws of Peah,
the corner of the field.
224tfa COMMANI»11ENT
YE SHAU NOT STEAL
We have the commandment con-
ceming stealing in the Sedrah Mish-
px)tim. Here, however, we have the
warning against stealing as we read
in Leviticus, Chapter 19 Verse 11,
"Y e shall not steal." The Rabbis have
gone one step further and have said
that it is forbidden to steal in order
to tease or to aimoy one and then
return the stolen thing. Such practi­
cal jokes are absolutely forbidden.
So also have they pointed out in the
Sifrah that the spjecial term for steal-
inq used in the Bible includes not
only stealing that brings on a bene­
fit but even stealing that was done
only for aimoyance. Some even say
that when one steals merely to dis­
turb his neighbor he should receive
strip>es. In view of the fact that there
is punishment involved for stealing,
no warning having been given for
this punishment therefore the com­
mandment is repeated here as a
warning that if one steals he will be
fined.
"Everything that has the app)ear-
once of stealing is strictly forbidden,
lest a man become habituated to the
act of stealing (Shulchan Aruch).
Espsedally reprehensible is ‫גניבת דעת‬
"stealing the good opinion of others"
by any manner of misrepr^entation.
(Mecdiitlta, Mishpxxtim).
"Let a man earn the good opinion
of his fellowmen, but let him not
steal it" said Samson Rqphael
Hirsch. A classical example is of-
forded by Absalom's maimer of in­
gratiating himself with all who felt
discontent at 'the law's delay', sug­
gesting that if he were king, tl^ g s
would be chfferent. 'AikI Ascdom
rose up early, and stood beside the
way of the ^ e and it w a s so;, that
w h ^ any man had- a suit wlsdi
shrmld co m e to the king for judg-
121
merit, then Absalom said unto him. ..
See, thy matters are good and right;
but there is no man deputed of the
king to hear thee. Absalom said
moreover. Oh that I were made
judge in the land that every man
which hath any suit or cause might
come unto me, and I would do him
justice! . . . ^ Absalom stole the
hearts of the men of Israel’ (II Sam.
XV, 2-6).
It is forbidden to buy anything
from a thief because in that way we
strengthen the hands of the sinners.
So also where we may think that
the possessors of certain articles
stole them from him as for instance,
wool or milk or goats from the shep­
herds. We are also forbidden to
purchase from women or from slaves
or from children, except such things
as are known to be theirs. So also
we may not purchase from watch­
men of the fields, wood or fruit except
in places where it is known that they
are representing the owner.
Further details concerning this law
may be found in Baba Kama, Chop)-
ter 7. This prohibition prevails in
all places and at all times and per­
tains to male and female. He who
steals must pxry double for his theft.
In this way he is punished for a like
amount which ho intended to take
from his neighbor. However, there
are two exceptions made, namely if
one steals another man's ox or sheep
and then slaughters it and sells it,
then he must pxiy, as the Bible indi­
cates, four times the amount for the
oxen and five times for the sheep.
(See Exodus, Chapter 21, Verse 37).
In the Talmud in Baba Kamma 97b,
we find the following reasons given
for the difference in the fines to be
impx>sed. Rabbi Meier says that
since an ox is a working animal the
loss involved when an ox is stolen is
greater than when a sheep is stolen.
Henoe the thief should p a y a heavier
pjenalty. Rabbi Jcdhanan Ben Zakkcd
says that since the ox can walk
 122
as quickly as the thief while the
sheep has to be carried on the
shoulder, the penalty for stealing a
sheep should be a little less than for
stealing an ox. Whenever the penal­
ty is to be double or four or five
times as in the case of the ox and
the sheep which includes the fine,
it is only when witnesses have come
to testify that he has stolen. However,
if he should confess before the wit­
nesses came and testified then all he
has to pay is the amount that he stple
and not the fine. This is the law in
regard to all cases where fines are
involved, namely, ‫מודה בקנס פטור‬
he who confesses when fines are in­
volved is free from paying the fine.
Furthermore, fines are only imposed
in Palestine.
22Sth COMMANDMENT
Ye Shall Not Deal Falsdiy
This commandment deals with
money matters. To lie is a violation
of our commandment in Leviticus,
Chapter 19, Verse 11, "Ye shall not
deal falsely" which includes in ad­
dition a denial concerning any ma­
terial demands made upon one by
others. The Sifrah points out that we
have already the commandment
concerning false swearing in Leviti­
cus. Chapter 5, Verses 2126‫ ־‬where
one appropriates someone else's
property for his own use under one
of the following circumstances, —
while he is custodian of this prop­
erty; as an employer who fails to
pay wages to his employee; as one
who does not repay a loan ;or by
the actual deed of stealing. There
was not witness present in any of
these cases. Now if the rightful
owner puts in a claim for his belong­
ings, and the offender denies this
claim but later realizes that he did
wrong by doing so, he must return
the article intact. If the article is
no longer intact, then he must add
a fourth, which makes it a fifth of
the toted, and he must bring, in ad­
225th Ck>1nn1andment
dition, a guilt offering, as an atone­
ment for his offense.
The Rabbis remark that since
these denials are possible only when
there are neither witnesses nor docu­
ments testifying against him. G-d
remains the only witness, and there-
lore the offender commits a treas-
pass against the L—d.' We might also
infer from this that any sin against
one's neighbour is at the same time
a sin against G-d. Both ceremonial
and social duties emanate from His
will and should be obeyed with
equal scrupulousness. To a certain
extent, social duties are more serious
than ceremonial ones.
Ceremonial derelictions may be
atoned for on the Day of Atonement
if accompanied by genuine repent-
once, but for sins against man, re­
pentance on the Day of Atonement
are of no avail until one pacifies the
injured party by making suitable re­
paration and asks for his forgiveness.
We have here only the punishment
indicated. Of course there can be
no punishment where there has been
no previous warning.
The warning is first indicated in
our commandment in our verse,
"Thou shalt not deal falsely."
Furthermore, one who deals false­
ly and .denies possession of another
man's goods and denies that he lied,
he is unfit to serve as a witness. The
Rabbis go further and say that if one
lies in order to take money away
from another even if he did not
swear but only made a denial, he is
unfit to be a witness.
The whole matter of lying is most
serious and obnoxious and the Rab­
bis in the Talmud say a man's "Yes"
must be his bond; it must be righte­
ous and so too a man's "No" must
be true and righteous. They go fur­
ther on to say that He (G-d) who ex­
acted retribution from the gmiera-
227th Commandment
tion of the Flood will exact it of the
man who does not stand by his word.
"The seal of G-d is truth." The liar
is an outcast from Divine fellowship.
Man also punishes him because he
is not believed even when he speaks
the truth.
Further details concerning this law
are to be found in the Treatise She-
vuoth. This prohibition refers to all
places and to all times, to male and
to female.
226TH COMMANDMENT
Ye Shall Not Lie One to Another
If one lied in that he had another
person's possession or money, he
violated the previous commandment,
"Ye shall not deal falsely." If in
addition to lying he swore to back
up his lie, he violated our command­
ment of Leviticus, Chapter 19, Verse
11, "Thou shalt not lie one to an­
other." Our verse goes on to warn
one against the penalty of lying, as
is pointed out in the Sifrah. We
have already the commandment
which deals against swearing falsely
but the warning against that com­
mandment is in our text. This whole
matter is given full explanation in
the Talmud Treatise Shevuoth. Any
one who swears falsely concerning
the taking of another man's money
or goods trespasses two negative
commandments (1) "Thou shcdt not
swear by My name falsely," Exodus,
Verse 20 and (2) "Ye shall not lie
one to another." Leviticus, Chapter
19, Verse 11.
The laws concerning this com­
mandment pertain to all places and
to all times and he who trespassed
it purposely, received stripes. This
is the only case in the Torah where
one received stripes for violating a
negative commandment that did not
involve any action except mere
speech. The seriotrsne® of the of­
fense is so great that an exception
was made in this c o b b .
123
227th CC^dMANDMENT
NOT TO SWEAR FALSELY
We are bidden not to swear falsely
as is written in Leviticus, Chapter 19,
Verse 12, "Thou shalt not swear by
My name falsely so that thou pro­
fane the name of thy G-d: I am the
L- -d." In the third of the Ten Com­
mandments we are bidden not to
take the name of the Lord, our G-d,
in vain, and we have the punishment
indicated. Our commandment is as
a warning for there is no punishment
in accordance with Jewish law un­
less there be a warning given. Many
a man has made it his life mission
to avoid being forced to take an
oath.
Our commandment here bidding
us not to swear falsely refers to such
an oath that is a voluntary one.
There are in general three kinds of
oaths (1) An oath that the court de­
mands of the witness, (2) The oath
that is placed upon the defendant
concerning money matters and (3)
the ‫שבועת בטוי‬ , ‫ ״‬the oath
of an expression'' of the lips which
means just what one voluntarily
takes upon himself without being
commanded so to do — e. g. A man
swears, I have eaten or I have not
eaten, or I will throw a stone into the
sea or I will not throw a stone into
the sea. These oaths are not re­
quired. However these voluntary
oaths do not refer to performance of
a commandment as for instance, a
man may not then say, I swear I
shall put on Tefflin because he is
bidden bv G-d to carry out all the
Mitzvahs since Sinai. The soul of
Israel or the souls of Israel were pre­
sent at Sinai and it is incumbent
upon each and every one of us to
carry out the commandments of G-d
given and included there. There­
fore no one may take an oath to deny
or affirm a commandment. As a
matter of fact, as soon as a person
takes an oath to perform a Mitzvah
even according to Maimonidies he
 124
is to be punished with stripes be­
cause he did not have to use G-d's
name in vain. He is ipso facto com­
manded to carry out the Mitzvahs
without using G-d's name in an oath
so to do. If a man swore to do good
to others and it was possible for
him to do it and he has not done it
then he has violated the oath of
‫בטוי‬ and is guilty and receives
punishment. The oath of ‫בטוי‬
I must stress is a voluntary one. No
one asked the person to swear that
he was going to do good to another
and therefore he of his own accord
took the oath, therefore he must re­
ceive punishment, if he violates
same.
The prohibition against taking an
oath falsely refers to all times and
all places, to male and female and
one who broke his oath with intent
and was warned by witnesses that
he would be punished, received
stripes. However, he v/ho broke his
oath unwittingly, in Temple times
was to bring an offering in accord­
ance with his means.
228th COMMANIH4ENT
THOU SHALT NOT OPPRESS
One may not withhold that which
does not belong to him whether it
be through deceit or through any
other method of postponement. We
are to make our payment as soon as
we can, otherwise the reed owner
gets so tired by the postponement
and the deceits that he, finally, does
not come to take that which belongs
to him. This is an unethical act on
the part of the one who withholds
that which d o ^ not belong to him,
even though he does not deny that
he will retiun it to the owner. This
is certainly against both the law and
the spirit of the Torah as we read in
Leviticus, Chapter 19, Verse 13,
"Thou shalt not oppress they neigh­
bor." Thus one who acts in sudi a
way as d^cribed cd30ve is tanta­
mount to an of^Hesor.
229th C om m andm ent
The Torah in many places repeats
these ethical laws in order to im­
press upon us the intensity of the
sin and to restrain us from et^ doing.
It is not G-d's tyranny that causes
Him to give us many negative com­
mandments against doing wrong but
rather His love for us to keep us from
sin and rewarding us for abstaining
from evil. As a matter of fact, our
law in the case of capital punish­
ment, for instance, requires that wine
be given to the criminal before he
is executed. This was to show that
it is not revenge or tyranny on the
part of G-d's law that requires the
execution, but rather to carry out
the conunandment "And thou shalt
rid the evil from thy midst" to get
rid of the sinner for the sake of
society.
This prohibition prevails at all
times and at all places and one who
transgresses it and oppresses his
neiglior and withholds that which
does not belong to him breaks a
negative commandment. However,
this negative commandment is joined
to a positive commandment, namely
to return the money or thing which
is in his hands and ask forgiveness
because he teased or angered him
concerning the matter.
229th COMMANDMENT
THOU SHALT NOT BOB
We are bidden not to rob, namely
not to take something publidy which
does not belong to us for it is said
in Leviticus, Chapter 19, Verse 13,
"That shcdt not oppress thy neic^ibor
nor rob him." In the previous com­
mandment we dm ct^ed the question
of of^ression which meant to with­
hold tlrat which a man had belong­
ing to someone else, whkh he did
not steal nor rob but merely post­
poned payment or the return of the
ccrticle. However, in this command-
mmit we cbal wifri one who rc^bed
another ptddidy arid forcefuUy as it
is said in I^viticus, Qicgpte■ 19,
 2Wth OmmicmdiiMit
Verse 13, "That shalt not oppress thy
neighbor nor rob him." Of course
we must never forget the difference
between theft cmd robbery. Theft
means stealing stealthily cmd rob­
bery means to do so publicly cmd
forcefully. The punishment for theft
is by far greerter them that for rob­
bery because theft implies the fact
that G-d does not see the acd. This
commemdment concerning robbery is
one which is accepted by pure rea­
son, namely that the robbed one is
weaker them the robber cmd if this
were permitted to go on, humanity
and civilization would be destroyed.
According to the Torah, this nega­
tive commemdment refers to the rob­
bery of a P'ruta, (something that has
money value). However, the Rabbis
point out that it is wrong to rob one
of anything because it makes one
religiously cmd spiritually unfit. The
Icrw is, that one who robs emother of
cmything is obliged to return the
thing itself to him, as it is written,
'The robbed thing which he has rob­
bed." No matter how difficult it may
be for one to return that which is
robbed, he should make every effort
to do so. However, if it is impossible
to do so, then he should return the
value of the thing robbed to the orig-
ined owner.
The Law further stertes that if one
was robbed in a City cmd the robber
wants to return the thing to him in a
wilderness the owner may refuse to
take it there, because he may be
held up once more in such a !d a c e ,
or it may be difficult for him to bring
it back to the city in safety. If one
returns money without the owner's
knowledge, he hes fulfilled his obli­
gation. Not so however is it with
animeds because the owner will not
know which animal was taken cmd
therefore will be unable to k ^ p
stricter watch over it. Heirs of a
robber are cbiiged to return cmy-
thing which their parents roU:«d car
moie restitutiem. If one bought any­
12s
thing from a person known to be n
robber, then the buyer must restore
the goods or make money repayment
for the thing robbed. Of course the
buyer may have a Din-Torah with
the robber to be repaid fully. How­
ever, if the robber was not known to
be such, then the buyer may return
the robbed article but the original
owner must pay for it, because the
buyer was innocent when making
his purchase. In the case where the
robbed person lost hope of recovery
and at the same time the article was
sold to a third party, then it remains
and belongs to the third party and
the robbed person may have a Din-
Torah with the robber.
This prohibition refers to male and
female alike. One who transgresses
it has broken a negative command­
ment but does not receive stripes
because it is a, negative command­
ment which can be remedied by
a positive commandment, "And he
shall return the theft," (or its value)
Levit. 5:23. If one denied that he
robbed and swore falsely then he
must pay a fine of one fifth which
amounts to one fourth of the princi-
pie, as for instance, he robbed one
of $100, he pays $125 (and in addi­
tion must bring a guilt offering).
2 m COM»IANl»lENT
The Wages a Hired Man ShdQ Not
Abide VIAth Thee
If one has the money he may not
delay the payment of wages for it is
said in Leviticus, Chapter 19, Verse
13, "The wages of a hired servant
shall not abide with thee cdl night
until the morning." If he has not the
money he should pay him later.
Whm% a man w o r^ at night the
Bible says the time for payment
^ a ll be all day cm we read in
Deuteronomy, Chester 24, Verse 15,
"During the seme day thou shalt
 126
give him his hire, neither shall the
sun come down upran it; for he is
poor and setteth his heart upon it;
lest he cry against thee to the L—d
and it be a sin unto thee." Although
we ha»re here two verses, they do
not imply two commandments. The
second verse from Deuteronomy is
merely a compleemnt or the other
half of the commarldment. Thus these
two verse make provision for the
worker who works either during the
day or during the night.
He can fast a whole day but no
longer. Therefore his pay should not
be delayed any longer. The Holy
One Blessed 1^ He desires that
everything that He created should
exist. Delaying one's sustenance
hurts the body therefore one is com­
manded to pay the hired servant
immediately so that he may be pro­
perly sup^xjrted. Thus we under­
stand why the limit has been set for
a day. Man fasts for a day, but
should not be forced to fast longer.
The same law applies if he hired
one's utensils or animals, payment
for the hire must not be delayed. If
one was hired by the week or the
month or the year and the contract
terminates during the night his pay­
ment may be paid during that whole
day. If it terminated any time during
the day it may be paid during the
whole night until sunrise.
If one gave his garment to a tailor
for repair and the work is finished,
so long as it is in the possession of
the tailor and he did not demcmd
payment, and there is accordingly a
delay in payment then the com­
mandment is not transgressed. In
other words, one must demand pay­
ment before there cem be a transgres­
sion of the commandment The rea­
son that the Torah demands pxompt
payment is because the laborer may
need it for his immediate sustencmc»
and support. If he does not demand
prompt payment it is an indication
that he does not need it immeciiately.
231st Commandment
However, we have it as a general
law in our religion that payment
must be made within thirty days.
One is obliged to make payment as
soon as the demand is made for we
read in the Book of Proverbs one
should not say to his neighbor, "Go
and return," and I will pay some
other time.
As a nrle where an oath is imposed
the person who takes oath does not
pay. There is an exception in regard
to an employee or ,a hired servant
(even if he is a minor.) If he takes
an oath that he has not been paid
he is believed and the employer
must pay. This refers only during
the period of work because during
that time the employee’s mind is on
getting paid whilst the employer's
mind is busy on other matters and
may have forgotten. However, after,
the whole day (24 hours) has oassed,
the employer is believed. If one
transgresses this commandment by
failing to pay a hired servant on
time, he brecis the commandment,
“In the same day thou shalt give
his hire", and the negative com­
mandment, "Neither shall the sun go
down upon it."
231st CC»4MANDMENT
Not to Curse an Israelite
We are forbidden to curse an
Israelite, employing the name of G-d,
even if he or she is unable to hear
the curse as it is written in Levitcus,
Chapter 19, Verse 14, "Thou shalt
not curse the deaf." Since the Bible
makes a particular reference to the
deaf, the rabbis ask, whence do we
know that it refers to any Israelite?
The answer is that the Bible further
says, "Among thy people thou shdt
not curse," which means any one of
thy people. The question then arises
why is that the deed are singled out?
We might think that the deaf are
like the dead who cannot beer, there­
fore the Bible adds the injunction in
regard to the deaf, who might other-
232nd Conunandment
wise be classified among the dead.
As to the matter of cursing, it
seems that all people of all nations
are concerned about cursing and the
cursed one is generally disturbed.
First of all we are not to do any harm
with our mouths since most people
are afraid of cursing. G-d gave us
speech for prayer and for elevating
purposes and not for any thing that
degrades. We read, "And He breath­
ed into his nostrils the breath of life
and the man became a living soul."
Genesis, 2 Verse 7. The Targum
renders it “a speaking spirit" namely
a personality endowed with the fac­
ulty of having and expressing his
thoughts in speech. In other words,
we have been given the power to
influence or affect someone else with
speech. Just as the mouth can do
good, so can it do evil. When one
curses it worries the cursed one.
Another reason for the ban on curs­
ing is that this vrould do away with
strife among people. The purpose of
our commandment is to increase
peace.
The Rambam (Maimonides) says
that the prohibition against cursing
is not so much as to the way it
affects the cursed one but as to the
way it affects the person who cursed.
It has a bad influence on the person
who curses. It also leads to revenge
and anger. Thus observing this
Commandment, will hallow and im­
prove the one who wants to curse
and it will cure his body and mind
and spirit and prevent his lower
nature from getting control of him.
The laws concerning this com­
mandment are that it is forbidden to
curse even without mentioning G-d's
name, although there is no physical
punishment for same. Our Rabbis
have laid down the principle that
one may be ‫פטור אב^ אסור‬
he may be ‫פטור‬ from
stripes but it is forbidden." If one
curses emfidoying G-d's iKime, he is
127
to receive stripes. One may not
employ any circumlocution of the
saying of G-d's name, as for instance,
the Almighty, etc. One may not
curse in any language. If one
curses himself, he is to receive
stripes, as we read in Deuteronomy:
'Take heed and guard your own
soul very much.'' These laws pre­
vail at all times and at all places
and refer to male and female alike.
An Israelite who transgresses it and
intentionally curses employing the
name of G-d or any circumlocution,
breaks the commandment. If there
are witnesses and the persons warn
him that he will receive stripes for
transgressing the law, and he breaks
the law, he is punished with stripes.
This is one of the three negative
commandments where although the
person while violating a command­
ment does not perform any act there­
by, receives stripes. The other two
are (2) the prohibition against
swearing with G-d's name falsely
and (3) not to change or substitute
anything for that which is holy or
belongs to the Sanctuary.
232nd COMMANDMENT
Thou Shedt Not Put A Stumbling
Block Before the Bhnd
This commandment does not mere­
ly include the physical aspect, name­
ly not to put a stumbling block
i^fore the blind but also the spiritual
one as well. The Rabbis enlarge this
commandment to include any one
who is blind on a certain subject and
seeks advice. Do not cause him to
stumble by rendering him such ad­
vice as suits your best interests and
not his. We may not give any wrong
or bad advice or help one to con­
tinue doing wrong. ■These are tres-
F)asses against this commandment.
Very often people are asked advice
and the answer they will give, will
be against their own personal inter­
ests, but it will be the honest one.
We are warned against being sub-
128
jective in such cases and must render
the advice objectively, disregarding
any personal interest in the matter.
Our verse concludes with the words,
"But thou shalt fear thy G-d, I am the
L-d." ■This is a warning agaiiast
thinking that the advice may be se­
cret or later denied by you, and thus
you may be safe. We are reminded
that G-d dules. “I the L-d search the
heart, I try the reins, even to give
every man according to his ways
and according to the fruits of his
doings." (See the Book of Jeremiah,
Chapter 17, Verse 10). We must ad­
vise a person a right as for instance,
if one says to another, sell your field
and buy a donkey with it thereby
fails him, having in mind that he him­
self will ultimately buy the field. The
purpose of this commandment is evi­
dent, namely, that it is for the good
of the world to advise people proper­
ly-
So also our Rabbis have pointed
out that it is forbidden to sell any
dangerous weapons to an idolator
for he may use it for the hurt of the
people and so too we may not sell
weapons to weak or dangerous char­
acters. This come under the heading
of “before a blind man thou shalt
not put a stumbling block."
The detailed laws concerning this
commandment "not to put a stumb­
ling block before the blind," physical
or mental, are to be found through­
out the Talmud. They pertain to all
places and to all times, to male ond
female. Any one who givi^ his
neighbor wrong or bad advice or
helps another in the performance of
a sin as for instance, he tempts a
Navnrite through a glass of wine (to
break his oath), trespcB.3es this nega­
tive commandment, but does not re­
ceive stripes, because this command­
ment generally involves only speak­
ing but not doing something.
Dr. Hertz in hm Bible Cilomments
says the following: "Alas for the
paevcdence of humcm ccdlousr^s
233nl C«nra<mdm«Bt
and cruelty that render the formula­
tion of such a precept necessary.
'Deaf' and ‘blind' are typical fig­
ures of all misfortune, inexperience,
and moral weakness. This verse is
a warning against leading the young
and morally weak to sin, or provok­
ing them to commit irretrievable mis­
takes."
■TEAR THY G-D," who is the
avenger of the helpless; of the deaf
or absent man who cannot protect
himself from the reviling which he
has not heard; of the 'blind' man who
cannot avoid the stumbling-block of
which he is not aware. Furthermore,
the man who deliberately gives
harmful advice may allege the
noblest of intentions. But Scripture
exhorts him to 'fear G-d' who
searches the innermost recesses of
the human heart and knows its secret
thoughts.
"Equally so does the man who ad­
ministers corporal punishment to a
grown-up son: it may make that son
forgetful of filial duty, and in blind
anger commit an unpardonable
offence."
233rd C<»10dANDMQfT
Ye Shcdl Do No Unrigl1teousB«u
In ludgnmit
The judge may not make a com­
promise or arbitrate instead of hand­
ing down the decision of the law
unless both parties are willing to
leave it to him to effect compromise
or an arbitration. In money matters
it is they, Ae litigcmts and not he
who can make such a decision. Thiis
the Bible commands, "Ye shall do no
unrighteousaa^s in judgmait." Fur­
thermore we violate this command­
ment if we delay justice. The judge
must be patient cmd paiiKtaking so
that he make not a mistcdce in his
judgment. The judge should be ck
careful m decidir^ a case invohrii^
two c®ats as he would be if it in-
vdived a miliion dollars. As a mcftt®‫־‬
of fact om• laws in to the
234tih CommandniMit
judge are different than those of the
other nations. The nations have
Municipal Courts or lower courts and
higher or Supreme Courts. In the
lower courts the judge decides upon
ccses amounting to small sums and
in the higher courts cases amounting
to very large sums. Accordingly in
the lower courts we have judges
who are not as able and as learned
and as mature as those in the higher
courts. In Jewish law this is impos­
sible. The judge who decides the
case of $100,000 is the same judge
who would decide the case of $10,
because $10 to the poor may be as
important as $100,000 to the rich. The
judge because of the difficulty in
being able to decide the case legally
should try to get the litigants to
arbitrate. Concerning this the Bible
says in Zechariah, Chapter 18, Verse
16, "Truth and judgment of p ^ c e
shall ye judge in your acts." This is
the judgment that brings peace. We
also read in regard to David—"And
David evacted justice and righteous­
ness (charity) towards all his peo-
pie." The Rabbis ask in the Talmud
"Surely where there is strict justice
there is no charity, and where there
is charity, there is no justice! But
what is the kind of justice with which
charity abides? We must say: Arbi-
trcdtion." Sanhedrin 6b.
If the judge wrongly took the thing
in question from one litigant and
gave it to the other litigant, the ques­
tion of whether he must pay for his
mistcdcen decision depends upon the
following: Basically there may be
two different reckons for the jtrfges'
wrong decision. One, if he made a
mistc^e and dedded against the
cten■ law, them his decision is nufl
and void, and the thing in question
is r d u m ^ to the otiier litigant (the
prop®r owner). However, if &e
thing got lest or c^troyed then the
judge must repxiy for same to the
proper owimr. Secondly, if the judge
m dedding found a d^erence of
129
opinion cranceming the law and he
decided according to the wrong
opanion then his decision becomes
law but he must pay the cost of the
thing to the proper owner. How­
ever, he does not receive stripes.
The reason for this is that we never
exact two penalties. In this case the
judge has to pay for his mistakes
and there is not imposed upon him
the additional penalty of stripes.
One who trespasses this law and
is unrighteous in judgment, namely,
he does not decide the law properly,
transgresses this negative command­
ment which says, "Thou shalt not do
unrighteousness in judgment." These
laws refer to all places and all times
and to males only for in our laws
only men are judges unless the liti­
gants are willing to accept a woman
as judge. The reason why a woman
was not chosen originally to be a
judge was because the average
woman is apt to allow her emotions
to get the better of her.
234TH COMMANI»«ENT
The Judge Must Not Honmr One of
the LHigants
During the trial the judge must
not show to any one of the litigants
any honor even if the litigant be a
great and resperted individual, as
we read in Lsviticus, Chapter 19,
Verse 15, "Thou shalt not honor the
person of the mighty."
He is not to tell him to sit down
whilst the other one who is not as
great, stands. Both of them should
be standing. However, if a judge
permits both litigants to be secd ^
that is satisfactory. Furthermore,
the judge is not to say to himself,
as we read in the Sifrah, "This mcm
is rich and hails from a prominent
family. How can I put him to shame
by deciding against him?" The
Rabbis say that where the judge is
ti^re the Schechina, tf» Divine
his law, but 6-d's. Therefore the
is that the j u c ^ does not dictate
130
Presence, rests. The reason for this
spirit of G-d rests among the judges
of Israel. It is therefore interesting
to note that in the Hebrew one of the
synonyms for the word judges is
‫ א^הים‬os we read on the third day
of each week in Psalm 82, Verse 1,
"G-d standeth in the Congregation
of the Mighty. He judgeth in the
midst of "judges
Further details of this law are to
be found in the Talmud Sahedrin
and Shevuous. It prevails at all
times and at all places and refers to
male judges. However if both liti­
gants agree that a woman should be
the judge, it is permitted.
Any judge who purposely shows
more honor to one litigant than the
other trespasses this negative com­
mandment not to show any honor
to the person of the mighty and also
violates the pxDsitive commandment
of our verse which says, "But in
righteousness shalt thou judge thy
neighbor."
The Rabbis say in the Talmud
that the judge should not allow one
side of the case to go into great
detail in explaining his side, and
hurry the other side without giving
him a full hearing as well.
2351H CC»SMANDMENT
In Highteousness Shcdt Thou Judge
Thy Neighbor
The Bible commands the judge to
be righteous in judgement, as we
read in Leviticus, Chapter 19, Verse
15, "But in righteousness shalt thou
judge thy neighbor."
In this coimection the Rabbis say
in the Talmud in Shevuous 30a that
the judge should not allow one liti­
gant to go into more detcdl in ex­
plaining his side than the other
litigant. Both must receive a full
hearing.
Furthermore when the judge shows
respect to one of the litigants, then
fhe other becomes nervous and is
prevented from presenting his whole
236fl1 C om m cm dm m t
case properly. Our Rabbis further­
more warned that no man shall act
as the sole judge. G-d alone may act
as the sole judge. Would that our
system of law in the courts of the
Nations might take this advice.
The Rabbis in the Talmud say
this commandment also has a per­
sonal reference to each and every
one of us, namely that we are to
judge every person on the scale of
merit and refuse to condemn by ap­
pearances and the we should always
endeavor to put the best construction
upon the deeds of our fellow-men.
Unfortunately most people always
look for a bad motive behind another
man's acts or speech.
If a judge has many cases before
him and among them there is the
case of an orpJian or a widow, their
cases should take precedence, for it
is said in the Bible, “Judge the or­
phan, take up the case of the wid­
ow.” A woman's case is also to take
precedence before a man’s case be­
cause the abashment for a woman is
greater than that for a man. The
case of a great scholar also takes
precedence. All this comes under the
general rule, "in righteousness shall
ye judge."
236th COMMANDMENT
Thou shalt not go up and down
as a talebearer among thy people.
The purpose of this commandment
is to keep us back from talebearing
as it is written in Leviticus, Chapter
19, verse 16, “Thou shalt not go up
and down as a talebearer", which
means one should not tattle except
to prevent one from doing harm or
destroying or intriguing tSee Book
of Esther). Another meaning of tcde-
bearing is peddler. In other wowis
one should not tattle about dealing
in scandcd and malicious hearsay,
getting the secrets of people and re­
tailing them wherever he g o e s
(Rasfh). The purpose of this com-
 237th Commandment
mandment is that the Holy One,
Blessed be He, desires for the good
of the creatures whom He hath ere-
ated to have peace prevail in their
midst, for tale-bearing leads to strife
and contention. This commandment
is a warning against the social mal­
ady alienating husband and wife
parents and children and friend and
friend. It is, to quote Maimonides, "A
mischievous business even if the re­
port is true and told without malice".
Dr. Hertz in his Bible Comments
quotes Adam Clarke, the vrell-known
Christian commentator on the Bible
who said, "A more despicable char­
acter exists not; such a person is a
pest to society and should be exiled
from the habitation of man".
There are many detailed com­
mandments and exhortations con­
cerning this matter of talebearing
which the Bible cautions against and
which our Rabbis in the Talmud
warn us and caution us that both
‫רכילות‬ (slander) and
‫ל׳עוז ה ר ע‬ (tale-bearing) are part­
ners. In other word.s, gossip or tale­
bearing may often do as much harm
as slander. Hence we pray three
times daily at the close of the eight­
een benedictions, 'O my G-d keep
my tongue from evil and my lips
froni speaking guile".
We are to be very considerate of
the feelinsg of others as for instance
as we read in Baba Kamma that if
a person hanged for a crime another
person should not say to him, "Hang
the fish," so also should one be
careful not to praise rare before his
enemy for it is written in the Book
of R-overbs Chapter 27,.Verse 14,
"He that predseth his friend early in
the morning . . . it shall be counted
a curse to him." Any person who
praises his frmnd before an enemy,
causes the enemy to seek the bad in
him and ends by cuismg him.
This a3nu1K S«^m t fsertedns to all
plcKes a ^ to edi to mede cmd
131
female and one who trangresses it
is as if he breaks the law of the
King of Kings, Blessed be He. There
are no stripes connected with this
commandment because it is merely
speech without an accompanying
act. Although there are no stripes
sometimes the tale-bearer may be
guilty of a death penality, e. g.,
when he becomes an informer. Our
Rabbis regard an informer (mosur)
as the most abanded creature
among all evil-doers of their kind."
An informer on his way to deliver
his message for the purpose of hav­
ing any other person receive the
death penalty, is to be prevented
at all costs even if he is to be
killed. •He who performs the act is
praiseworthy. While the (mosur)
may be killed by anybody to pre­
vent him from turning informer, yet
his money is not to be destroyed.
The Bible and the Talmud have
the following thought — A man may
be wicked but his children may turn
out to be righteous as we read in
the Book of Job, "The wicked pre­
pares his wealth but the righteous
(the child) clothes himself there­
with." Job 27:17.
237th COMMANDMENT
Thou £91cdt Not Stand Idly By The
Blood Of Thy Neighbor
We are bidden not to keep our­
selves back from saving a life in
Israel as we read in Leviticus, Chap­
ter 19, Verse 16, "Thou shall not
stand idly by the blood of thy neigh­
bor." Not only is it a crime to kill
but it is almost as wicked to refrain
from interfering, if we feel we can
prevent murder.
The Rabbis say in the Talmud
Sanhedrin, 73b that when a person's
life is in danger one may not stand
idly by seeing his neighbor drown­
ing in the river or being attacked by
wild animals or robbers, without try­
ing to rescue him as this command-
 132
ment indicates, "Thou shalt not stand
idly by the blood of thy neighbor."
Of course the rescued person must
pay for the man's trouble and any
expense he has incurred in the res­
cue. Furthermore, in protecting an­
other person's life we are permitted
to take the life of the asKnlant as
we do in self-defense." The Sifrcdi
gives a further of^lication to this
verse, as follows,—"If thy fellow-man
is accused of a crime, and evidence
that would clear him of it, is in thy
possession, thou art not at liberty to
keep silent," as our verse s a ^ ,
"Thou shalt not stand idly by the
blood of thy neighbor." C^e is al­
so obliged to go out of his way to
testify in order to save his fellow-
man's money. Of course the purpose
of this commandment is to save one's
fellow-man. It is to protcet civiliza­
tion by making it possible for one
to live in safety. The Holy One
Blessed be He, created this world so
that we may help one another and
thereby aid in the well-being of G-d's
creatures.
This law prevails at all places and
at all time. It refers to male and
female, and one who trespasses it
violates a negative commandment.
238'TH CC»4MAMDI«EMT
Thou Shalt Not Hate In Thy Heart
We are commanded most force­
fully not to hate in our heart as we
read in Leviticus, Chapter 19, Verse
17, "Thou shalt not hate thy brother
in thy heart." The Torah wants to
impress us with the importance of
this commandment because the
hatred is covered. Where the hatred
is not covered one can see it and
vmderstand, regret and repent. For
that we have the commandmrait in
the next verse, "Thou shalt not take
vengence nor bear any grudge bvrt
thou shalt love thy neightor as they-
self." The hatred wMdi is lodged in
the heart is the s tro n g ^ of
238th C om m andm ent
hatred. Therefore the Torah cxiutions
us most strongly against it to which
Dr. Hertz in his Commentary has the
following to say; "Nursing your
grievance against your fellovraian.
Meet of the hating in the world is
quite vmjustified, groundless hating
for its own sake ‫? זנאת חנם‬. Thou
shalt not hate thy brother in tfaine
heart Our Rabbis taught that if
Scripture had merely said, "Thou
shalt not hate thy brother," this pre­
cept might be explained to mean
only that you must hot injure him,
nor insult him, nor vex him; and so
the words "in thine heart" are added
to forbid us even to feel hatred in
our heart without giving it outward
expression. Causeless hatred ranks
with the three cardinal sins; Idolatry,
Immorality and Murder. The Sec­
ond Temple, although in its time
flourished and G-d's commandments
study of the Law and good works
were obeyed, was destroyed be­
cause of causeless hatred (Achai
Goon). When it is fed by racial
rivalry or religious bigotry, cause­
less hatred petrifies the heart and
becomes organized malice. None
have suffered, and are still suffering,
from causeless hatred more than the
Jewish People.
The Talmud instances the Emperor
Hadrian's conduct as typical of men
swayed by such h a tr^ . One day
on Hadrian's journey in the East, a
Jew passed the imperial train a rd
saluted the Emperor. Horirian was
beside himself with rage. 'You, a
Jew, dare to greet the Emperorl You
shall pay for this with your life.' In
the course of the same day, another
Jew passed him, and warned by
example, he did not greet Htdrian.
'You, a Jew; dare to pass the Em-
perca• wihmut a preetin^,' he angdiy
exclaimed. 'You iuxve fedeited your ‫־‬
liie.' To his aslonMmd courtiers he
ref^ed: 1 heie the Jews. Whc^!var
t h ^ do, I & d intcteFcd>ie/ I there-
fcae, sm!ke use of emy la^^eid to
239th C om m andm ent
destroy them.' So are all anti-
Semites; so, all slaves of ‘causeless
hatred.' " The Rabbis further under­
stood this commandment as prohibit­
ing one from bearing a grudge be­
cause he has not the courage to tell
his grievances to the offending party.
If you register your complaints with
the offender there is a . possibility
that he may remedy matters to your
satisfaction, whereas if he is not con­
scious of your grievances he may
go on offending you indefinitely
without being conscious of so doing.
The purpose of this command­
ment is evidenced namely that
hatred in the heart is covered hatred
that causes great evil for it is as if
there were a sword always lurking
within a man against his neighbor.
This is one of the greatest of sins.
Certainly no self-respecting intelli­
gent person should allow himself to
be guilty of violating this command­
ment and permitting an unwonted
hatred and prejudice to exist.
239TH COMMANDMENT
Thou Sxcdt Surely Rebtd» Thy
Neighbor
To rebuke an Israelite who does
not conduct himself in the proper
way, whether it be in matters con-
ceming man to G-d, is the duty in-
cunA>ent upon all of us as we read
in Levitiois, Chapter 19, Verse 17,
"Thou shalt surely rebuke thy neigh­
bor and not b«ar sin because of
him." The Sifrah raises the question
that if one rebuked his fellow-man
four or five times and he did not
change cr repent, is he to continue
to r^ u k e him? "The answer is tiiat
the Bible rrat only says rebuke once
but repeats it in ordw that we may
do so many tinms until we succeed.
This of course must be done at first
privately and graatly in o rd e r tirat th e
o f^n d ^ should not be put to b l t ^ .
This cominandment m e‫נ‬rtremd.y dhl-
ficult to carry 01;d p re p a y . It is cd*
133
most as difficult to administer re­
proof as it is to receive reproof. Re­
proof must, of course be offered in
all kindness, othervrise it fails of its
purpose; and, if it entails putting a
man to shame in public, it is mortal
sin. No matter hovr much learning
and good works the man who com­
mits such a sin may possess, he has
no .share in the world to come. This
is true in regard to matters between
man and man. However, when one
violates a commandment between
man and G-d, then the Bible says
"there is neither wisdom nor lender­
standing before the L~d." Our Rab­
bis add and say where "Chillul Ha-
shem,"—^profanation of the name of
the L—d" is involved, we are not
even obliged to show honor to the
Rabbi. ‘
Some interpret this verse and the
first part of the next verse, "Thou
shalt not avenge, nor bear any
grudge against the children of thy
people," to imply that one should
not fail to point out even to one's
enemy an idea which may benefit
him. In this way he may be elevated
and become his equal.
The purpose of this commandment
is to increase peace and good-will
among men. For, if one sins against
another and he is reproved privately
and gently, he is is liable to excuse
himself and repent. In this way
peace is enhanced and hatred is
removed. If one does not rebuke
his neighbor the hatred remains in
his heart, and does harm- as it is
pointed out in regard to Absalom
and his brother Amnon. If Al^cdom
would have spoken to Amnon, Am-
non may have gone through peni-
fence and repented and his life
thereby would have beetti saved.
Truth, in the long run, ^<15 to
peace, even though it implies cntic-
imn. Through this c ritic i^ peace is
attained cb we read in the Book of
Provml® concmming the Torcdi, "And
hm■ ways are ways of Fteasantn!^
 134
and her paths are paths of peace."
One should try to reproove another
person even though he comes near
to be hurt himself, unless he sees
that the person is so wicked that
he will not take any reproof. On
the contrary, if he will be hurt, he is
not obliged to continue his reproov-
ing. Concerning this, our Sages have
said just as it'is our bounden duty
to say something which we know
others will hearken to, so, we are to
be silent when we know that our
reproof will not be heeded. How­
ever, no one should be faint-hearted
in regard to carrying out this com­
mandment for "The Holy One Bless­
ed Be He guards all them that love
Him and the wicked will He destroy,"
Psalm 145, Verse 20‫־‬. If one causes
the sinner to repent from his sinful
way there is no greater reward that
can be given to such a person. Even
a minor is obliged to reproove an
older person if he sees him going in
a path that is not correct. One who
does not reproove his neighbor,
breaks a positive commandment and
he is regarded as being in the camp
of the wicked for failing to correct his
neighbor, for in the end he himself
becomes wicked.
240th COMMANDMENT
You Should Not Put to Shame
an Israelite
We are commanded to be most
scrupulous and not put anyone to
shame publicly. For we read in-
Leviticus, Chapter 19, verse 17,
"Thou shalt not hate thy brother in
thy heart; thou shalt surely rebuke
thy neighbor, and not bear sin be­
cause of him." In other words,
whilst we are commanded to rebuke
one, v /e must make sure that in our
rebuke vre do not bear sin in re­
proving him in such a way so as to
insult and shame him publicly.
Someone has well said that shame is
Gehemm pain, and honor or glory is
Gan Eden pleasure. Although the
241st C om m andm ent
Bible repeats the word "reprove"
making it evident that we shall
surely rebuke our neighbor when he
does wrong, it immediately adds the
words that we "should not sin be­
cause of him," in our way of re­
buking him. _
The Rabbis exhort us to be
extremely careful. They say "it is
better for one to throw himself into
a furnace of fire rather than to cause
his neighbor to be put to blush
publicly." This is best illustrated in
the case of Tamar. Tamar did not
want to cause Judah to be put to
shame publicly for she had con­
ceived through him. If the pledge
which was given to her had not
been found she would have been
put to death by fire. Nevertheless
she did not want to say that Judah
was responsible for the act but "the
one whose pledge this is." The
temptation to violate this command­
ment whilst carrying it out is so
great, that the Bible tells us on the
one hand, "thou shalt surely reprove
him," and on the other hand be
careful not to sin, in the way you
reprove him.
Of course all this refers to any sin
committed betwen man and man be­
cause the person aggrieved may
not publicly shame the one who
hurts him. But when one sins be­
tween man and G-d then, we may
publicly reprove him until he re­
pents. This was the way of the
Prophets.
241ST CC»4MANDMENT
Thou Shcdt Not Take Vengeance
If one did another harm in any
way it is generally customary on the
part of the aggrieved to get even
vrith his neighbor. Because of this
natural desire to get even we have
our Commandment, Leviticus, Chap­
ter 19, Verse 18, "Thou shalt not take
vengeance." If one takes vengeance,
he is even (with his neighbor.) If he
does not, he is even higher than his
 242nd Commondment
neighbor. This is one of the sins in
which most people find themselves
guilty from time to time, namely to
take revenge. The Sifrah points out
that if one came to his neighbor and
asked him to lend him his scythe and
he was refused and the next day the
person who refused to lend the scy­
the comes to his neighbor and says,
lend me your hatchet and the follow­
ing answer is given to him: Just as
you did not want to lend me your
scythe, I will not lend you my hat­
chet. This would be in violation of
our commandment: "Thou shalt not
take vengeance." In other words,
not only are we not to take venge-
once but we are to repay good for
evil. When we take vengeance, we
are only stirring up the evil in us
and in our neighbor. When we re­
pay him good for evil, then we prick
his conscience and there is every
chance for repentance and a better
way of living for the future. To do
good rather than evil in the long
run does much more for finer living
than taking vengeance. Further­
more one should always take stock
of what is happening to him
whether it be on the side of good
or evil. He should understand that
it is one's sin that causes the harm
and not the man to do evil \mto him.
Therefore one should not try to take
vengeance of any human being.
David said in regard to Shimei, the
son of Gerah who he wanted to
cirrse him. "Let him alone for it is
not Shimei Ben Gerah who is curs­
ing me but my sin."
It is found that one who carries
out this commandment not to take
vengeance, will do h im ^ f a great
deal of good for it will remove
hatred from his heart and increase
peace among men.
This law pertains at all times and
to all places and refers to male a n d
female and one who trespa^es it,
making his heart a permanrait seat
135
of hatred against his neighbor un­
til he does him harm or until he
repays him for his evil, trespasses
this negative commandment and
promotes much evil in the vrorld.
Dr. Hertz points out that this com­
mandment forbids us to repay evil
vrith evil. 'If a man finds both a
friend and an enemy in distress, he
should first assist his enemy, in
order to subdue his evil inclination,"
i.e., man's inborn passion for re­
venge (Talmud). Joseph's conduct
to his brethren, and David's to Saul,
are among the noblest instances of
forgiveness to be found in literature.
Samuel Ibn Nagrela, Spanish-Jevrish
poet and vizier to the king of Gra­
nada, was m e day cursed in the
presence of the king, who com­
manded Samuel to punish the of­
fender by cutting out his tongue.
The Jewish vizier, however, treated
his enemy kindly, whereupon the
curses became blessings. When the
king next noticed the offender, he
was astonished that Samuel had not
carried out his command. Samuel
replied, '1 have tom out his angry
tongue, and given him instead a
kind one.'
The Jews hunted out of Spain in
1492 were in turn cruelly expelled
from Portugal. Eighty years later,
the descendants of the men who had
thus inhumanly treated their Jewish
fellowmen were defeated in Africa,
whither they had been led by their
king, Don Sebastian. Those who
were not slain were offered as
slaves at Fez to the descendants of
the Jewish exiles from Portugal. 'The
humbled Portugese nobl^,' the his­
torian narrates, "were <x>mforted
when their purchasers proved to be
Jews, for they knew that they had
humane hearts' (M. Jos^h).
242ad Q0MMANI»4ENT
I110UShcdt Not S e a r Any Grudge
Although as we have seen in the
 136
previous c o m m a n d m e n t, "Thou shalt
not take vengeance,'' that we are not
to pay evil for evil in money matters.
We are not to bear a grudge in our
heart. As for instance as is pointed
out in the Sifrah. One said, may I
borrow your scythe and he did not
lend it to him and the one who re­
fused to lend his neighbor his
scythe came to him the next day and
said, "May I borrow your hatchet?”
He lets him have his hatchet but
says to him, "I am not like you. You
wouldn't lend me your scythe, but
I am lending you my hatchet.''
Therefore, the Bible says one should
not bear any grudge even though
he did not take vengeance.
In my Bible Comments I have the
following to say concerning this
commandment: "This is understood
by the Rabbis to prohibit one from
bearing a grudge because he has
not the courage to tell his grievances
to the offending party. If you register
your complaints with the offender
there is a possibility that he may
remedy matters to your satisfaction,
vrhereas if he is not conscious of
your grievances, he may go on of­
fending you indefinitely without be­
ing conscious of so doing.
The details of this commandment
are as those of the previous one. In
other words, if one says to another,
I will not lend you the thing you
need because you did not lend it to
me when I asked for it, this is veng­
eance. If a man says, I will lend you
the thing although you refused to
lend it to me when I asked for it.
this is bearing a grudge.
In The Testamente of the Twelve
Patriardis, we read: "Love ye one
another from the heart; and if a man
sin agcrinst thee, cast forth the poiscm
of hate and speak peaceably to him.
If he confesses and repente, forgive
him. But if he be sham el^s and
persist in his wongdoing, even ^
forgive him from the heart, and leave
the avenging to Gr-d. Tte Rcbbis
243rd C om m andm ent
declare, "He who has a forgiving
spirit is himself forgiven.''
243rd COMMANDMENT
To Love One's Neighbor
As Oneself
This commandment cannot at first
be understood and accepted. It
does not seem true to life. Our
Rabbis say that our attitude toward
others should be the same we would
want others to exhibit towards us.
For instance, we should always act
toward another man's possessions
as if they were ours, as we read in
Leviticus Chapter 19, verse 18, "And
thou shalt love thy neighbor as thy­
self''. Let the honor and property
of thy fellowman be as dear to thee
as thine own. These three Hebrew
words ‫ ?רעד כטוך‬nnnKi• "Andthou^
shalt love thy neighbor as thyself,''
were early recognized as the most
comprehensive rule of conduct, as
containing the essence of religion
and applicable in every human re­
lotion and towards all men. Even
the criminal condemned to die, say
the Rabbis, has a claim on our bro­
therly love, and we must spare him
unnecessary suffering.''
When Hillel was asked by a
heathen to state the Law on one foot
(in as few woids as possible), he put
our commandment of “love thy
neighbor as thyself'' negatively
"What is hateful unto thee do not do
unto thy feUowmcm. This is the whole
law; the rest is e‫^נ‬aIK:dion''. Rcdabi
Akiva cdso said tirat fliis is the great
general rule of the Toicdi upon which
many coramandmmits depemd. hi
other words, if one loves his imigph-
bor a s himself, he will not steal f r ^
him, he will not commit adultery
with his wife, he will not cheat Mm
in money matters, he will not remove
his boundary and trespass upon his
neighbor, he will not do him harm in
any way. There are a number M
 244& C tH m nandnient
commandments that arise as a re­
suit of this general pH‫־‬inciple of "Thou
shalt love thy neighbor as thyself".
This commandment, if observed,
would be the greatest means of pro­
moting and preserving peace in the
world. This is one of Judaism's
greatest contributions to civilization.
Unfortunately, both our Christians
and our Jewish brethren do not real­
ize or appredate that this command­
ment stems from the Hebrew scrip­
tures and was not originally express­
ed in the New Testament. The Testa­
ment mentions it without giving ere-
dit to our Holy Bible. Even such a
great thinker as John Stuart Mills
expressed his surprise that, "Love
thy neighbor as thyself" came from
the Pentateuch."
Not only does this commandment
refer to individuals but it is also used
for international merit, as we find
Judah the pious who said, "On
Judgment Day, the Holy One, Blessed
Be He will call the nations to account
for every violation of the c o m m a n d ­
ment, "Thou shalt love thy neighbor
as thyself." They have been guilty
in their dealings with one another.
The Rabbis point out that this com­
mandment is the best insurance for
safety and pjeace because no one
will b e harmed physically or materi­
ally or mentally by its observance.
On the contrcffy everyone will be
helped. They say that one should
only ^peak of the good that 1^ can
say of his neighbor; the way he
would wemt his neighbor to speak
of him. He should not be glad be-
cGoise of his shame as the Rebbis
say; "one who rejoices in another
man's disgrace or shame has no
portion in 31e world to come." How­
ever, one who rejoices in anotter
man's good, in his promotion, in his
advanc^nent, concerning him, G-d
says through the Prophet Isaicb," I
win glorify, I will be proud of you,
sayethG -d"
137
244th COMMANDMENT
Thou Shalt Not Let Thy Cattle
Gender With A Diverse Kind
We are not permitted to mate
diverse cattle as we read in Leviti­
cus. Chapter 19, Verse 19, "My stat­
utes shall ye keep, thy cattle shalt
thou not let gender with diverse
kind."
"These statutes are the fixed laws
which G-d has instituted for the gov-
emment of the physical universe.
Man must not deviate from the ap­
pointed order of things nor go
against the general laws of nature
as espoused by Divine Wisdom.
What G-‫־‬d has ordained to be kept
apxtrt, man should not seek to mix
together."
Diverse mating is prohibited be­
cause it is impossible to improve
upon the Divine plan of creation.
When we do interfere, as for in­
stance, in the case of the mating of
a horse and donkey, it is interesting
to note that the descendants con­
tinue to live only for one single gen­
eration. In other words the mules, the
result of this mating, are not en­
dowed with transmission in repro­
duction.
Josephus suggested that the reas­
on for the prohibition of mixed
breeding is the fear that such un­
natural ruiion in the animal world
might lead to moral perversion
among human beings. He who tres­
passes this commandment and
mates animals of diverse kind re­
ceives stripes.
G-d made every species accord­
ing to its kind. . . . "And G-d saw
that it was good." In other words,
to cause the gender of diverse kinds
would disturb the scheme and the
harmony of creation and the natu­
ral world order would be broken.
This law also indudes the prohi­
bition against mating not only of dif­
ferent types in the same s p e d ^ ces
wild geese with domestic geese but
 138 246th Commandment
two different species as for instance, ever two neighbors may sow one
a beast with a fowl. seed next to another for it is written
This law pertains to all places and "In thine own field shalt thou not sow
to all times. diverse seeds."
We may eat or sell or have profit
245TH COMMANDMENT from the mixtures of seeds excepting
The Law Concerning the Sowing oi those of the vineyard. One who tres­
the Field With Two Kinds oi &^d passes this law, is to receive stripes.
We are forbidden in Palestine to
sow together two kinds of seed as 246th COh^ANDMENT
for instance wheat and barley as it The Laws of ‫ערצה‬
is written in Leviticus, Chapter 19, Uncircumcised or Forbidden Fruit
Verse 19, "Thou shalt not sow thy "A fruit tree in its first three years
field with two kinds of seed." This is to be regarded as a male infanx
law refers only to Palestine and to during its first eight days; i.e., as
vegetables. This law too is based unconsecrated (Dillman), and un­
upon the idea that "what G-d has circumcised. Its fruit stunted in its
ordained to be kept apart, man must growth is unfit as a first fruit offer­
not seek to mix together." Not only ing to G-d, and hence forbidden for
sowing but weeding or covering human use."
with earth these two seeds together,
are included in this prohibition. It We are not to eat the fruit of a
makes no difference whether one tree during its uncircumcised period,
performs this with his hand or his whether it be from its seed or from
foot or with an implement. However, a twig of an old tree for it is writ­
one may eat the produce of a mixed ten in Leviticus, Chapter 19, Verse
sowing whether it be the result of the 23, "Three years shall it be as for­
bidden unto you; it shall not be
m ix in g of vegetable seeds or the
grafting of trees. In regard to trees, eaten." During the first three years
the yield is very small as well as un­
it is not a question of sowing but of
Rafting one tree to another tree as healthy, detrimental both to the body
in the case of an orange and a lemon and the soul. It is only in the fourth
which produces a grapefruit. How­ year that there is quantity and qual­
ever, one may sow together the ity suitable for consumption.
se e d s of two trees, the prohibition is One who plants a tree as a fence
only against grafting (with the ex­ or for wood is free from the laws of
ception of vines). ‫ער^ה‬ Oralah (uncircumcised per­
We read in the Mishnah that on iod) for it is written "And shall have
the first day of Adar they used to planted all manner of trees for
proclaim concerning the Sh'kolim food." However, if before the fruit
"collection oi the half-shekel" for the came forth from the tree the owner
maintainance of the Tabernacle and changed his mind and wanted to use
Temple and also concerning the mix­ the tree as a fruit tree rather than
ing of seeds. This was the spring­ for other purposes, then the tree
time of the year when sowing was comes under the rules of Oralah and
done. the fruit may not be used during
Each seed must be three hand- the first three yecnrs. So also one
breadths away from another in order who plants a tree in a pot even
not to violate the law of mixing of though it .is not perforated, is ob­
seeds because each seed nurtures liged to observe the laws of Oralcdi.
cfoout one and a half handbreadths This law prevails at all times and
from its position in the ground. How- at all places and refers to mode aiKi
 !
247th Commandment
female and surprisingly so it also
refers to ail lands and not only to
Palestine. Although the Bible sped-
fically states, "When ye shall have
come into the LAND (Palestine) . . .
However in view of the fact that from
the days of Moses ‫ה ל כ ה צ מ ש ה מ ס י נ י‬
we have this tradition, the lands out­
side of Palestine are included. One
who trespasses this law of Oralah
is to be punished by stripes.
247th COMMANDMENT
The Planting of the Fourth Year
Shall Be Entirely Holy
All the fruits that appear on the
tree in the fourth year of its plant­
ing are to be sanctified in the fol­
lowing way: They are to be eaten
by their owners in Jerusalem just
as was the second tithe. This is their
sanctification for it is said in Leviti­
cus. Chapter 19, Verse 23 and 24,
"And ye shall come into the land and
shall have planted all manner of
fruits for food." . . . "And in the
fourth year the fruit shall be holy for
giving praise unto the Lord." "This
praise is expressed or is evidenced
by having the fruit consumed in
Jerusalem." This fruit is designated
by our sages as ‫" נטע רבעי‬the
planting of the fourth year." This
planting is enjoyed by the owners
and not by the priests, for it is ■w^rit-
ten, "The holy things belong to him,"
namely the owner. As a rule, all
the holy foods are given to the
priests with the exception of those
of the thanksgiving offering, the
peace offering, the Pascal lamb and
the tithes of the cattle, the second
tithe and the planting of the fourth
year.
The purpose of this command­
ment is that man is to be stirred to
praise G-d when he is about to en­
joy ti» choksst fruits of his trees so
that in turn the blessings of the Holy
One, Blessed be He, may be show­
ered upon him.
The fruit of the fourth yecor had the
139
same legal status as the second
tithe, (See the Book of Deuteronomy,
Chapter 24, Verse 22 to the end of
the Chapter).
Just as in the case of the second
tithe, if one wants to redeem the fruit
or exchange it for money to be spent
in Jerusalem, he may do so but he
must add a fifth which really
amounts to one fourth of the prin­
ciple (as for instance, if the fruit is
worth $100, he adds $25 to it which
makes one fourth of the principle
and one fifth of the complete siun,
principle plus the redemption mon­
ey).
The fruit of the fourth year had to
be carried to Jerusalem, to be con­
sumed there. The idea behind this
law was that the rural dwellers
should have an opportunity to be­
come urbanized, civilized and satur­
ated with the fear of G-d, through
their contact with the noble char­
acters who resided in the Holy City
of G-d. This gave them a chance to
learn and be at the feet of the great
scholars in Jerusalem, for in the Holy
City wisdom and scholarship flour­
ished
The reason that we wait for the
fourth year to bring the fruits to
Jerusalem is that until then the crop
is very small and of poor quality
and uiifit for eating. Just like the hsh
whose scales have not yet appeared
and are harmful to the body, so too
is with fruit in the first three years
of its planting. This commandment
is similar to Bikurim, to the first
fruits.
In regard to fruit for the fourth
year which is to be consumed in
Jerusalem, there is no ‫שכחה‬
"forgetfulness‫״‬, ‫פאה‬ "comer of
the field", ‫פרם‬ "single grcgjes‫״‬
‫עוללות‬ "gleanings of the vine­
yard". The term "gleaning" referring
to the vineyard, means the same as
Peah (the comer of the field). Neither
Trumah (the two percent) nor the
Tithes are taken from dais fruit. All

140
of it are to be brought up to Jems-
alem beginning with the 15th day
of Shevat.
This commandment prevailed at
the time of the Temple and of course
refers only to Palestine. It is incum­
bent upon male and female and is
not obligatory outside of Palestine.
In regard to this matter, Syria is not
included in Palestine.
The blessing for “the redemption
of the fruit is, "Blessed Art Thou Oh
L--d our G-d who has sanctified us
with His kindness and has com­
manded us concerning the duty of
redeeming the fruit of the fourth
year".
248TH COMMANDMENT
Ye Shcdl Not Eat The Blood
One may not eat or drink too
much in the days of his youth for
this leads to stubbornness and rebel-
housness and then in turn to murder
as our Rabbis say in the Talmud
Sanhedrin, "One should not eat so
as to spill blood". This comes under
the heading of our Commandmmat,
"Ye shall not eat with the blocxi".
One is not a Ben Sorah Morah, a
stubborn, rebellious, incorrigible
and gluttonous, riotous liver and
drunkard son until he steeds from his
father and buys meat and wine with
the money and eats them outride of
his father's home in the company of
bad people. He must eat pcnrtly
ax3ked meat in proportiom ftal
riiow ravenousness and drink b e ­
yond the usual amount ordintary
people consume. All this• ieacb to
muMer. Both p a t^ ts must
ing to have the law impesed upcai
him for it is written in Deuteronomy,
eSroEpter 21, verse 19, "And they shcdl
say unto the elders of the City, 'This
our eon is stulrixim ca3Ki reb^ovis.
He cbes not hearken to our voice.
He is a glttttoQ and a dnmkard' ".
If eidmr a m is xto&xmed or crip[ded
or c»r deaf, fte son may not
\
2 4 8 f t C o B m M m d b n a d
be considered as a Ben Sorah Mo-
rah. At first the Ben Sorah Morah
is to receive stripes. If he does not
repent then he receives the death
penalty as we read, "And they chas­
tised ‫ויפרו אותו‬ Mm" wMch
is symonymous with stripes.
This law prevails only in Palestine
and only the Sanhedrin made up
of at least 23 judgee decides this
case and refers only to males and
not females as females are not ac­
customed to eat so voluptuoirsly as
males or drink so gl-utonously. That
is why the Bible says Ben Sorah, re­
bellious SON and not rebellious
daughter. The law in regard to the
Ben Sorah is similar to that of all
!0^ ‫נ‬60 ‫ ן‬who are put to death by cap­
ital punishment.
The following negative precepts
are included under the heading of
our comandment; (1) We are not to
eat of an animal when it is in the
throes of death, (See Talmud San­
hedrin 63a); it is brutal and savage­
like, (2) We are not to eat of the
Holy Sacrifices until the blood is
is sprinkled upon the altar. (3) We
are not to bring the mourning meal
to the relatives of those who receive
capital punishment by the court.
(4) When the Sanhedrin judged a
murderer to death, they were to
abstain from food on the day when
someone was executed by virtue of
their decision, (See Sanhedrin 10b).
(5) We may not eat in the morning
before saying our prayers, (S ^
Talmud Berachos I Ob).
The purpose of this commandment
is to show that most of our sins
come from too much eating or too
much drinking or as we read in the
Bible, "when Jeshurun (Israel) wax­
ed fat, it kicked," (Deut. 32, verse
15). It had grown lot, like an ox
grown intractible through good
feeding; refusing to bear the yoke
of the moBter. Prosperity as a rule
breaks all yokes card disciplines,
*nius did King Solomon say, “Nei-
 Ctnumandmaiit
ther poverty nor riches give unto
me . . . lest I come to deny Thee and
say, "Who is the L—d”, or lest I
become poor and steal and trespess
against Ae name of my G-D”. (Book
of Proverbs, Chapter 30, Verses 8
and 9). Thus the Rabbis strongly
prohibit the partaking of any food
without offering a prayer therefor.
The sin of Sodom and Gemorah is
attributed by Job to excessive well­
being and to an abundance of lux­
uries. See Job, Chapter 21, verses
7 to 17 and Chapter 28, verses 4 to
9). So also did Ezekiel say in Chap­
ter 16, verse 49, "Behold, abundance
of fcKxi, and prosperous security
were hers and her daughters (de­
pendencies) of the poor and needy
she did not streng&en.
249th COMMANDMENT
Ye Shall Not Use Any Enchemtments
or Omens
We are not to follow omens as
it is said in Leviticus, Chapter 19,
Verse 26, "Neither shall ye use en­
chantments.” The Rabbis in the Sifri
and in the Talmud, Sanhedrin 65b,
say that if a piece of bread fell
from one's mouth or cane fell down
or a serpent passed on one's right
or a fox p a ^ e d on one's left, and
as a result of any of the omens one
restrains doing the thing he had in
mirid, this is a violation of our com-
mandent, "Thou shalt not follow of-
ter enchantments or omens''. The
Jew is to be free from the weight
of superstition. It is interesting to
note that large masses of people
who regard diemselves as intellec-
uals, philosophical and rational
when it comes to religion, act most
supeistitiousiy otherwise. Once they
leave their house for a journey they
will not turn back lest it may be a
case of bad luck, or if they are driv­
ing and a black cat should cross in
front of the automobile they believe
that something is going to hcqppen
on the way, cm: if a b i should fly
I4I
into the house it is a sign of bad
luck. AU of this is in violation ot
our commandment. It is interesting
to observe the psychology of people.
They will not observe their faith but
they are very meticulous in observ­
ing superstitions. Knocking wood,
for instance an illustration. In Ger­
man, the word for superstition is
"aberglauben”, which mean more
than believing. Would that people
kept their "glauben”, faith, and not
their "aberglauben".
The purpose of this commandment
is to keep the holy people who have
been given the Torah of truth away
from such folly and madness as sup­
erstition. Superstitions lead people
to cults away from the Holy Torah.
This commandment prevails at all
times and at all places and refers
to male and femede and one who
transgresses it having been warned
against doing so in the presence of
witnesses, receives stripes.
2S0TH CON04ANDMEMT
Ye Shedl Not Practice Magic
This commandment warns us
against the practice of magic as we
read in Leviticus, Chapter 19, Verse
26, "Neither shall ye practice div­
inations”, and it petitions us not
only against magic but against say­
ing, "this hour is a lucky or an un­
lucky one; or this day is a propitioiis
or unpffopitious one.” The word for
divination may also be translated
as "Observing times or season”. This
is interpreted by the Rabbis to refer
to the habit of some people to re­
frain from beginning a busings jour­
ney on the 13th or holding bade
from doing anything on a certain
day of the month which is consid®•-
ed unludky, (See Tcdmiid S a n b ^ ‫־‬
rin 65b). com m andn^t is cdso
a pichibitiem against human efforte
which cause us to beheve that the
magicians have supemcrtural powm‫־‬
and that they are performa^ mir-
odes, which of course is edi h>Uy.
 142
This commandment is understood by
some as forbidding conjuring or the
use of illusions which by deception
of the vision seem to perform ac­
tions which are contrary to nature,
as for instance, one will throw up a
coin into the air and then remove it
from a drawer that has been closed.
All this is the resirlt of sleight of
hand tricks and optical illusions.
The purpose of this commandment
is as we said above, to keep man
away from wrong thinking and to
restrain him from ascribing the cau­
ses of things to any agency other
than the G-dhead.
This p ‫־‬ohibtion prevails at all times
and places, and refers to males and
females and one who trespasses it,
including both the diviner as well
as the one who follows him, is to
receive stripes. Of course, both
transgressors are to be warned a ­
gainst violating this law. The warn­
ing is to be made in the presence
of at least two witnesses.
251st COMMANDMENT
Ye Shall Not Cut Around The
Comers of Your Heads
It is forbidden for an Israelite to
shave or to equalize the sideburns
of his head with his ears and fore­
head, as we read in Leviticus, Chap­
ter 19, Verse 27, "Ye shall not cut
around the corners of your heads."
The reason for this injunction is that
it is a custom connected with heathr
en worship and is "forbidden, as
unbecoming the dignity of G-d's peo-
pie and incompatible with loyalty to
a G-d of holiness". It is to do away
with any vestige of idolatrous ‫מנמק‬-
tice. Also in conformity with this
prohibition against the forms of idol­
atry, we are forbidden to shave off
all the bah■ from our heads. Both the
barber and the one who is shaved,
transgress this conunandment
This commandment refers only to
the com®‫־‬s of the hecri. One is
252nd Commcrndmait
permitted however, to use a scissors
or a machine or depilatory or an
electric machine, but one is not al­
lowed to destroy the comers of the
head with a razor or any similar
means. This law pertains to ^1 places
and all tim6s and is pertinent to
males and not to females. However,
they many not shave any males.
Forty hairs are the least amount
that must remain upon the corners
of the head in order that this com­
mandment may not be broken. If
one shaved off both'his sideburns,
and if he is warned by two wit­
nesses, he receives stripes twice.
252nd COMMANDMENT
Thou Shalt Not Mar The Comers
oi Thy Beard
The Bible Commands us in Levit­
icus. Chapter 19, Verse 27, "Thou
Shalt Not Mar or Destroy the Com­
ers of Thy Beard." There are five
corners of the beard, one, at each
end of the jaw, (upper and lower),
making four and the chin (beard)
making the fifth. The chin (beard)
is the spot where the lower jaws
join together. In regard to each one,
there is a punishment of stripes if
one destroys the hair or shaves it
with a razor, (even if they were re­
moved at one. time and he was
warned against his actions).
Maimonidies points out that the
commandment speaks not merely of
the beard, but of the comere of the
beard which include the five dif­
ferent places jxrst mentioned. It does
not say, "Thou shalt not destroy thy
beard", but "the corners of the
beard" referring to each one of the
five aforementioned.
The purpose of tha commandment
is ce we have said before, to keep
us back from an idolatrous practice.
It is interesting to note that the
Roman Catholic priests are jaahibit-
ed from wecn-ing a beard. This too
is a relic of the ministry of idolahy,
namely to destroy the comers of the
254th Commcrndment
beard. This commandment refers
only to removing the corners of the
beard with a razor. There are two
factors, one, the tool, a razor may
not be used, and two, the cutting, —
the hair may not be destroyed. Thus
there is no objection to shaving off
the hair by means of a depilatory
powder, clipper or electric machine.
However, one may remove the mus­
tache with a razor because it is not
regarded as a comer of the beard.
Needless to say, there are among us
the pious who will not employ a
razor on any pxirt of the body.
This law prevails at all times and
in all places and refers only to males
and not to females.
253rd CC»4MANDMENT
TATTOOING
We are forbidden to tattoo our
flesh as it is written in Chapter 19,
Verse 28, "Nor imprint any marks
upon you, I am the L—d". This re­
fers to the use of ink or powders or
dyes for the purpose of imprinting
ariy marks upon our flesh which we
now call tattooing. The imprint must
be both convex and concave. The
marks must be on the skin and sunk­
en into the flesh.
The purpose of the tattooing as
a rule is to show that symbolically
the person who is tattooed is a de­
votee to somebody or some institu­
tion. This clashes with the teachings
of the Torah, namely, that man's ser­
vitude is only to G-d and not to the
symbol represented by the tattoo.
Some of the Rabbis hold that this
prohibition refers only to these who
tattoo themselves wift the name of
some idol. Thus it is evident that
this prohibition like the two parevi-
ous ones was to do away with any
form of idolatry or servitude or wor­
ship to any being other than G-d.
"This commandment refers to any
P>art of the body. It prevails at all
times arid a t cdl pdaces, and refers
both to mode and female.
143
254th COMMANDMENT
REVERENCE THE SANCTUARY
We are bidden in Leviticus, Chap)-
ter 19, Verse 30, "Ye shall keep my
Sabbaths and reverence my Sanctu­
ary: I am the L—d".
The late Dr. Hertz in his Commen­
tary makes the following remark:
"The p>arenthetical insertion of this
injunction may be intended to im­
press upon the Israelite that rever­
ence for Sabbath and Sanctuary will
keep him from the heathenish rites
and immoralities mentioned in the
preceding verse and those follow­
ing."
The Rabbis say this teaches us
that the sacred places must be held
in reverence even today though
they are in ruinous state. The com­
mandment concerning the observ­
ance of the Sabbath and reverence
for the holy places are placed next
to each other, to teach us two things,
first, that just as the Sabbath must
be observed at all times so must the
Holy places be reverenced at all
times, and second, lest it be wrong­
ly inferred that the Holy places
should be revered, even at the ex­
pense of the breaking of the Sab­
bath, therefore it is written here,
"And ye shall keep my Sabbaths,
and (then and accordingly) rever­
ence my sanctuary, I am the L~d."
Furthermore, the purpose of this
commandment is not merely to re-
sp)ect a building or walls, per se,
but G-d who is represented by the
Holy Temple. Whilst it is true that
G-d, one of whose attributes is ‫מתום‬
Omnipresence, and who therefore is
]lot limited to space, yet the Sanctu­
ary is a sp>ecial environment through
which we are reminded to practice
all that is noble and good. It is also
customary when leaving the Sanct­
uary and today the Synagogue or
the Holy Ark not to do so with one's
back turned to them. Needless to
say, it is highly revolting to spit up-
 144
on the floor of a house of worship.
The Talmud in Yevomos 6 a and b,
discusses the whole question of rev­
erence for our houses of worship.
This commandment refers to male
and females and prevails at cdl times
although the Temple is destroyed to­
day (because of our sins). Never­
theless it is incumbent upon each of
us to reverence the Holy place, not
to sit even in the Court of the Tem-
pie, or to show any signs of levity
therein. The Rabbis furthermore
make the point that just as we are
to keep the Sabbath forever, so are
we to reverence the Sanctuary for
all time. He who trespasses this law
violcrtes a postive commandment.
255TH COMMANDMENT
Do Not Become Involved With G ho^
We are bidden in Leviticus, Chc5 >-
ter 19, Verse 31, "Turn ye not unto
the ghosts." According to the Rob-
bis, this is a command agamsf ex­
ecuting movements by means of
which practitioners pretend that they
are in communication with the spirits
of the decni. We may not become
contaminated by lies and defiled by
superstitious beliefs.
An ‫ אוב‬is one that seems to
make the dead speak from his arm­
pit, a necromancer. The Talmud
deeds with this whole subject in
Sanhedrin, Chapter 12, Mishnah 7.
This practice of seeking the spirits
of the dead is akin to idolatry. This
law against ghc»ts prevails at all
times and at all pdaces, and re ie rs
to male and femede and he who
practiced it wittingly after having
been warned by witne^es, against
it, is to be stoned. If there Offe no
witn^ses, then he is visited with
excision. If he did thte unw ittins^,
then he is to bring the standoBKl
offering for the poor and ttie rich,
rKonely a riieep.
The practioner is to be stc » ^ . The
one who a ^ e d tlm prexetkm^ to
perform, rio k ri^ a ne^pstive cam-
257& CooBBazufaiMiit
mandment and when he ck»s some­
thing the practioner asked him to do,
he receives stripes.
256th COMMANl»11ENT
FA14IIJAB SP1BITS
We read in Leviticus, Chapter 19,
Verse 31, "Turn ye not to familiar
spirits." This jSractice is described
by Maimonidies as taking a bone of
a fowl and putting it in the mouth,
and speaking glibly, using certain
incenses and fcdling into a fit.
"The vrizard p ro f e s s to know,
through the spirit attendant upon
him, or residing within him, what is
hidden from the ordinary person."
The same laws for the worship of the
familiar spirit prevails, as those who
pretend to speak through the dead.
2S7th CC»OCANDMENT
Honoring oi &e S a g »
and Eldens
We read in I^viticus, Chapter 19,
Verse 32, "Thou shalt rise before
the hoary head and honor the face
of the old man." The Targum An-
kelos and the Rabbis in the Talmud
distinguish between the hoary head
and the old man. They say that
"the elder" ‫ זקן‬means ‫זה שקנה‬
‫ ה‬0 ‫" חכ‬He who has a t t a i n t wis­
dom." Officially the word ‫זקן‬
"old man" refers to one 60 years of
age and the hoary heed 70 years of
age. The "old man" referred to here,
the Refebis in the Tedmud (Kiddush-
in 32b), understand to mean one
who though yoimg in years, is nev-
erfliele^ a ^:^olar of the Torah. He
who has i^Dent his tinte in the study
OEKi knowledge of the word of G-d is
muda older than one whose years
are mudh more numerous, but who
has wasted his time. Thus the stu­
dent and he who spends his time in
the performancs of good deeds are
the reed senicHS. The Torah enoour-
ages the aridocracy of G-d!s team­
ing and the practice of good deeds
but not that of riches a i^ physical
 258th Commandment
prowess. We read in the Book of
Jeremiah, Chapter 9, verse 22 and
23, "Thus sedth the Lord, Let not
the wise man glory in His wisdom,
neither let the mighty man glory in
his might, let not the rich man glory
in his riches, but let him that glori-
fieth glory in this, that he under-
standeth and knoweth Me, that I am
the Lord who exerciseth loving kind­
ness, judgment and righteousness in
the earth; for in these I delight, saith
the Lord."
You will note that the "hoary
head" is not forgotten. He is given
recognition and respect because
through his longevity he proves that
he lived moderately and he did not
indulge in enervating and devitaliz­
ing physical pleasirre to an exces­
sive degree.
The root of this, commandment is
to indicate that the purpose of the
creation of man is that he should
seek the wisdom of living by the
Torah.
Even before a simple old man one
is to rise. However, if we know that
the old man is an inveterate sinner,
of course this commandment does
not prevail in such a case. One is
to rise also before the wife of a
scholar.
'The "honor" due the learned and
the ^ defined by the Rabbis,
implies not usurping their places
and not acting contrary to their
counsel. The catastroj^c division
of Israel into two kingdoms which
was the cause of aU our later trou­
bles and calamities, cxime about be­
cause King Rehoboam foisook the
cotmsel of the elders and adopted
the advice rendraed by temper-
omental and headstrong youth. See
the First Book of Kings, Chc®)ter 12.
verses 1 to 14.
The laws of this conunemdment
are that not only are the old to rise
before the sa g » , but one scholar
is to rise betere another, even a
teacher before a pupal if he be a
14s
scholar. Furthermore ii it is a ques­
tion of whom to honor, one's father
or one's rabbi, the rabbi takes prece­
dence unless one's father is a rabbi
(even if he is not as great as his
teacher). The reason for this is
that the father gives the child his
physical and his worldly needs
whilst the teacher gives him,
‫" עולם הבא‬the future world."
One is not to sit in his rabbi's
seat nor decide questions before
him within a radius of 12 miles. This
all refers of course to his outstand­
ing or special rabbi from whom he
learned most of his wisdom. One
should also be careful even when
one's rabbi is wrong as to how to
address him.
This law prevails at all times and
refers to mcdes and females and one
who trespasses it breaks a positive
commandment and his punishment
is great. This law represents one of
the important principles in religion.
It is the foundation of respect for
wisdom and law.
258th C(»4MANI»IENT
Concnming Weights and
Measures
We may not cheat in our mecsure,
liquid or in dry,.nor in our weights,
for it is written in Leviticus, Chapter
19, Verse 35: "Ye shall not do any
unrighteousness in judgment in
meteyard, weight, or in mecsure".
The fiiBt is the mecBure of length,
the second of weight, and the third
of ccqxicity. Although in regard to
all matters of robbery, one must
steal a jvuta (a very small amount)
to be guilty, in regard to measures,
the Torah makes us guilty of robbery
if we cheat the very smallest amount
posssible. Thus, the Bible says that
we may do no unrighteousness even
within the law because less them
a pruta is no money and not regard­
ed as of amy value. 7116 Bible thus
m dioat^ t t o one who does sudi
an act, no nuitter how infinitesimed
 146 259th C om nxm dm ent
the amount is, is a cheat. The grav­ taken for the larger one. In regard
ity of this, our commandment, "Thou to measuring fields with cord or
shalt not do any unrighteousness in rope, he should not use the one that
judgment", is tremendous. In other he employs in the winter for the
words, the man who weighs any­ summer because in the summertime,
thing is in the category of a judge, the rope or the cord shrinks. One
and therefore, if he falsifies in any should be most careful in regard
way his measure or his weight, it is to measurements. He should em­
as a perversion of justice and he is ploy the elements of geometry in
called "unrighteous", despicci)le, order to make sure that the meas­
cursed and abominable. G-d ab­ urements of the fields are actually
hors unrighteousness, namely dis­ right. We must give the same kind
honesty in business, as we read: of measure to Gentile as to Jew.
"For all that do such things are an Further details of this command­
abomination unto the L—d", Deut. ment are found in the Talmud Baba
Chapter 25, Verse 16. We read in Basra, Choshen Mishpot, Chapter 23.
the "Ethics Of The Fathers", Chap­ This law prevails at all times and
ter 5, Mishna 11: "The sword comes at all places and refers to male and
into the world for the delay of jus­ female. One who trespasses the law
tice and for the perversion of jus­ breaks a negative commandment.
tice". In other words the violation So also if one breaks this law in
of our commandment is regarded as dealing with a Gentile, he violates
conducive to disintegration of na­ a negative commandment and must
tional ties and to ultimate ruin. As return whatever he cheated. Not
the Rabbis say: "The one who only in regard to weights and meas­
breaks our commandment causes ures is one caution^, but one is
the five things to come to pass. He also forbidden to give any false ac­
defiles the earth, profanes the name counting for it is written, "He shall
of G-d, removes the Divine presence reckon with his buyer (even though
he does not know what you are do­
from Israel, causes Israel to fall by ing secretly).'' Again the law re­
the wayside, or to be exiled from peats that one who is guilty of
their land." breaking our Commandment is as an
The punishment for transgressing abomination of the L—d.
this commandment is greater than
that for incest and immoral relation­ 259th CC»«MANI»4ENT
ships, for one is against man and Just Weighte and Measures
the other, as a rule, is against G-d. and Scal<H
One who is found violating the law,
of course, must pay for whatever One is to be scrupiilously care­
cheating he has done. Our rabbis ful about his weights he puts upon
also point out that if a coin was em­ his scales, for we read in Leviticus,
ployed as a weight and it became Chapter 19, verse 36, "Just balances
rubbed, it may no longer be used, shall ye have.'' This is also ,true in
because thereby he wfil no longer regcnrd to dry and liquid measures
give full weight. The weights should as the verse goes on to say: "A
be of glass or of stone b ^ a u se they just ephcdi and a just hin shall ye
do not wear out. One is not to make have." The ephah w a s a cfry meas­
or to leave around false weights, ure arjd the hin a liquid measrue.
because if he does not use them, The ephah wcb the standard dry
others might. One is not to mc4e measure, a little larger than q bush­
weights very close to each other in el. The fain was file measure for
size for the lesser one might be mis­ liquids (abouf gals.). This verae
260th Commandment
is understood by the Rabbis to mean
that one should not have one meas­
ure for himself and another for oth­
ers, namely, to buy with one and to
sell with another, as we read, "Just
balances and just weights shall ye
have." Metaphorically speaking,
this law is an indication that one
should not demand much for himself
and little for others. He should not
exaggerate one's own virtues and at
the same time exaggerate someone
else's vices as the verse indicates.
"Just balances shall ye have."
In regard to scales there are many
fine tricks by which the buyer can be
deceived. Although the Torah has
said before that one may not cheat,
our commandment goes into detail
regarding this matter of weights,
measures and scales, and takes up
each one separately so as to indi­
cate the importance of being metic­
ulously honest in our business re­
lationships. This law is just as per­
tinent today as it was when it was
revealed at Sinai. The Bible says
that God will exact punishment from
anyone who causes his measures or
scales to be false in any way. The
puropse of this Commandment is to
lead us into honest dealings and
keep us distant from theft, deception
and cheating. Our Rabbis have
laid down the law that no one should
make any weights of tin or lead or
any similar metal that allows rust
to gather upon it and thereby caus­
ing short weight, but the weights
should be made of stone and glass
and similar materials that do not
lend themselves to deception.
The Jewish court is to appoint in­
specters to visit sho!±eepers in or­
der to safeguard toe buyer that
he receives the proper amount of
goods or liquids he buys. He who
falsifies with his weights or meas­
ures should receive physical punish­
ment or imprisonment. This law
prevails at aU times arid at all places
and refers to m a l^ and females.
147
The reason for the heavy penalties
and the severities concerning the
violation of this Commandment is
that a man cannot do teshuvah or
penance in the matter because he
does not know, in the rush of busi­
ness, whom he deceived, and there­
fore cannot make the proper resti­
tution.
260& COMMANDMENT
Concerning the Cuxeing of
One's FoAer or Mothw
We read in Leviticus, Chapter 20,
verse 9, "For whatsoever man there
be who curses his father or his moth­
er, shall surely be put to death."
This Commandment concerning the
cursing of one's father or mother has
been stated heretofore in the Book
of Exodus, Chapter 21, verse 17. The
repetition is due to the fact that we
do not punish without a warning
and therefore the Commandment
has to be repeated so as to include
a warning as well as an announce­
ment of the punishment. The pun­
ishment, of course, must be meted
out by the court after a trial has
been held by the judges. In other
words the parents themselves are
not to take the law in their own
hands. It is said that in Rome, "a
father was allowed to put to death
a grown-up son, even for no curs­
ing whatsoever."
This law against insulting one's
parents prevails even after they are
dead because this is an insult to the
soul. The punishment for cursing
is stoning. If one curses his parents
without using the name of G-d he
receives stripes the same way as if
he had cursed any other human be­
ing. A child is also to be punished
not only for cursing his parents but
for cmy disrespect shown to them.
This law pa^vcrils at all times, in all
places, refers to male and female as
weU. Of course before one may be
stoned there must be at lecESt two
witnesses and the son or daughter
 148
must be warned against breaking
this Commandment and be told of
the rigorous punishment involved.
261st CCH4MANDMENT
C ra c e m in g fe e Punm hm ent
b y B urning
There are some punishments
which involve burning, as we read
in Leviticus, Chapter 20, Verse 14,
"If a man take his wife, also her
mother, it is wickedness they shall
be burnt with fire, both he and they;
that there be no wickedness among
you." The severity of fee punish­
ment is to serve as a deterrent
against incestuous relationships.
The method of this punishment by
burning was as follows: The guilty
ones were steeped in dung up to
their knees and a muffler of a heavy
material placed within a muffler of
a soft material was wrapped around
their necks and the two witnesses,
(who saw the crime and pronounced
the warning concerning this kind of
death) would pull the opposite ends
until fee mouth of the guilty ones
would open and then, there would
be poured into their mouths liquid
lead and tin. This, of course, would
burn fee intestines.
Capital punishment was carried
out only in Palestine. If the court
was derelict, it violated a positive
commandment and their punishment
was great.
262nd C O M M A IO feiaiT
T hou S h ah N ot hinlorte
T heir M coanera
We are bidden not to walk in the
ways of the seven natiom for it to
scdd in Leviticus, Qic^jter 20, Verse
23, "And ye feaU not walk in ,the
customs of fee nations which I am
casting before you,* for they did cdl
these (abomiiKfele) feingE, a n d
therefore I abhorred them." Hus to
what to ‫־‬,.popularly ocdled "ChukcB
H«jgoy.‘*=
IK3rd CozmnmKtoaeiit
Dr. Hertz in his Bible Comments
said, "Ba later times, these Hebrew
words, ‫" חוקת הגוי‬Chukas Ha-
goy" gave the name to the import­
ant principle in accordance with
which Jewish life was jealously
guarded against adopting the reli-
^ous customs of surrounding na­
tions."
We read further, "And ye shall
be Holy unto me . . . that ye should
be Mine." The Rabbis say that
when Israel observes the Torcda, and
will be called His, as we read, "that
ye should be Mine". Otherwise Is­
rael will be forced to pay allegiance
to its oppressors. As the Sifrah
points out, "If ye be separated from
the Heathen nations then ye belong
to Me, but if not, ye belong to Nebu-
chadnezzer and his colleagues."
The purpose of this commandment
is that we are not to imitate the
ways of the nations as for instance,
to witness the gladiators in combat,
attend a bull-fight, at the cost of the
animcds' blood. We are to keep
distant from ail things that will low­
er our morale or weaken our reli­
gious loycdties.
This commandment pertains at all
times, at all f^aces, refers to male
and female and one who transgress­
es it should receive stripes and one
who is scrupulous in fee observance
of this commcmdment against assi­
milation, his life an d ’ soul will be
elevated and heightened and "his
seed feaB inherit fee kmd".
K 3rd CC8MMAIfI»tOfr
Hie L aw C cato m d i^r fee
D tfflM iM itf G ^ f e e l h i e i A
"WtoeTner aaaes near, or m
sented, to G-d must 1»b in ^>od caa-
fetkm. P i^ ^ , feerefcme, mimt im
hee from physkxd dbfecfe or cere­
monial impuiity.
The idetd of holirmss, as expound­
ed in fee pevious chapters, was in-
tmxled tor fee whole Community of
iMiih Comincmdamit
brael. But since the priests were
c lo ^ ly and constantly associated
with the ritual of the Scmctuary, spe-
d a l laws w ere instituted for them
and a higher standard w as d e­
m anded."
All priests m ay not come in con­
tact with a dead body, however, an
exception is m ade in regard to one's
near relatives, then all but the High
P ri^ t m ay come in contact with the
dead person as we read in Leviticus,
Chapter 21, Verses 1, 2, 3 and 4.
"The L--d said unto Moses speak
unto the Priests, the sons of Aaron
and say unto them, there shall none
be defiled for the dead am ong his
people. But for his kin that is near
unto him (his wife), that is for his
mother, and for his father, and for
his son, and daughter, and for his
brother, and his sister, a virgin that
is nigh unto him which hath had
no husband; for her m ay he b e de-
filed.‫״‬
Every idolatrous religion finds its
origin in the veneration of a dead
person. Pagan and other cults have
a corpse as the center of their wor­
ship. U lus a grave is frequently
found as the shiine for the worship­
ping f^grim and nearly every house
of worship is an annex of a grave­
yard. Judaism, a s a living re g io n
serves and w orships <a11y the living
G-d’ Judaism, a s w e have it here,
in no doubtful terms, pafaibited its
priests not only from commg into
contact with, b u t rrlan ham l» in g
wifcin, four cubits of or in the house
of a dead person. If the
"the ixiests" violated this, law they
become defiled an d w ere for a time
disqualified from serving and minis­
tering in the Tabem acie or Ten^ide.
The priest who is the superior m an
should not need the lesson of death
to fiightmi him into kdth, therefore
he is not to come in contact with the
deofA
149
'A further reason for this com­
mandment bidding the priests to be
distant from a dead body is because
the dead body is regarded as the
highest form of impurity. The body
itself which presents as a rule de­
sire for the gratification of passion
and the inclination for evil is there­
fore regarded worse than that of the
dead body of the animal. For the
body of a human being can and
does more harm than the most fero-
dous anim al in keeping the soul
back from good and urging it to do
harm. This is why the dead body
of a hum an being is called
‫אכי אבות ה ט ו מא ה‬ ^
"grandfather of uncleanliness."
The reason that the Bible permits
the Priest to busy himself with the
seven near relatives is because they
are of the sam e flesh and "the ways
of the Torah are w ays of pleasant­
ness and her paths are paths of
peace and contentm ent" (Book of
Proverbs). Therefore our religion
does not w ant to give the Priest any
m ental siiffering that would b ar him
from being in the presence of his
n ear and d ear ones in death.
"Contact with the dead defiles
and, for the time being, renders a
priest unfit to perform his duties. The
law only held good when the dead
person w as one of his seve.‫ ״‬near
relativ e. In the case of an unat­
tended dead body of a ‫מ ת סצוה‬
'friendless m an,' everyone, even a
H i^ Priest or a Nazirite, bad to busy
himself wi& the last rites."
The law s of this commandment
are that the !‫" כ י י‬the Priest" be-
m ae ritually u ^ e a n if he cam e in
contact witii the decal by ‫מגע‬
“touching it directly or indirectly or
by ‫" כ ד פ א‬carrying it" or
by being in tbe sqm e "te n f' with it
26M1 COMMANDMENT
D i^haneitt Aciei^s
To Tlmr
The Briests m ust d ^ ile themselves
 150
unto the seven near relatives men­
tioned in the Torah, namely, father,
mother, son, daughter, sister, broth­
er or wife. We read in Leviticus,
Chapter 21, Verse 3, “For her may
he defile himself." It would appear
superficially that this is an optional
matter. However, the Rabbis in the
Sifra, the Taimitic Commentary of
the Book of Leviticus added the
word ‫" מצוה‬It is a command,"
and not an optional matter. Here
again we see that without the Tal­
mud, we do not understand the Bi­
ble. As a matter of fact, if a Priest
would not want to defile himself un­
to one of his dead relatives, he
would be forced to do so. Mcdmo-
nides points out that from this Bib­
lical law, we derive the command­
ment concerning mourning, namely,
that every Israelite is obliged to be
in mourning for his seven near rela-
fives. On Holidays, the laws of Shi­
va are suspended because the joy
of all Israel annuls the command­
ment for the mourning of the indi­
vidual. Rosh Hashonah and Yom
Kippur are considered the same as
Passover, Pentecost and Taber­
nacles, in regard to mourning.
The purpose of the commandment
concerning mourning is to impress
upon the individual the lessons of
life. Man is moved by practices more
than by abstractions. The cere­
monies leave their indelible imprint
and have tremendous value for finer
spiritual living. All the ceremoriies
during the period of mourning cause
us to search our ways and improve
our moral and religious living. It
has been our experience that men
and women during the period of
mourning do return to the Syna­
gogue, increcse their interests in
communal efiorts and add to their
charitcd>le contributions, cdl in cdl,
elevating themselves to tetter and
holier living.
Tliere are two different periods in
regard to mourning. One, is before
264th Commandment
the person is buried and the other is
for 12 months after death. Before
the burial, the mourner is called an
‫ אונן‬during which time he may not
eat meat or drink wine. He is not
obliged to carry out any of the com­
mandments whatsoever. He does
not put on Tefilin or say his prayers
or make a blessing for bread or say
the Grace after meals, etc. As soon
as the body is interred and the earth
is placed upon the bier, from that
moment on, one is an ^‫ אבי‬, "a
mourner," and mounring begins. We
do not practice any laws of mourn­
ing for a child under 30 days of age
because if an infant is not past 30
days, we are not certain whether he
or she is going to live.
There are first, the seven days of
Shiva, and the thirty days of intense
mourning, and the twelve months
of mourning for a parent, G-d forbid.
For the other relatives, thirty days
suffice for the period of mourning.
The garments are supposed to be
rent immediately after the death
when the mourner grieves most. For
a parent, the rending is done on the
left side, near the heart, for the other
relatives, on the right side. Although
there is no mourning of Shiva dur­
ing Choi Hamoed (the intermediate
days of a Holiday), however there is
‫" קריעה‬rending" of the garment.
The rent in the garment for relatives
other than father or mother may be
sewn up completely, for those of
father and mother may only be
seamed. On Holy and joyous days
of the Jewish calendar, it is forbid­
den to deliver a eulogy. It is cus­
tomary for the members of the fcan-
Uy other than those who sit Shiva
to participate with them as much as
they can to indicate to the bereaved
their sympathy which always pro­
motes family welfare, peace and
love.
The ‫פצוה‬ of the defilement
of the Priest to his near relatives per­
tains, at all times and places to tile
266th Commandment
males, in the Priesthood. The fe­
males may if they want to defile
themselves. So too the laws of
mourning for all Israel pertain to all
times, to male and females. The
Priest who does not want to defile
himself to his near relatives or the
Israelite who does not want to
mourn for these relatives, transgress
a positive Commandment.
265th COMMANDMENT
Coaceming Sunset and the Ritual
Bath C<amected with the Defilement
of the Dead
If a priest has become ritually de­
filed, even although he may have
taken his ritual bath already, he
may not busy himself with the holy
offerings. He must wait, until the
sun has set, as we read in Leviticus,
Chapter 21, Verse 6, "They shall not
profane" and in Chapter 22, Verse
7 "And the sun sets, and he shall
be clean." In other .words, in re­
gard to ‫ קדשים‬although the priest
may be ritually clean by virtue of
the ritual bath, he is not regarded
as clean as far as performing his
Temple duties are concerned until
the sim sets. The " ‫" קרבן‬the of­
fering" atones. The priest is the
one who brings the !‫" קרב‬the
korbon,"—"the offering." In that
way the priest brings Israel ‫קרבן‬
"dose" to G-d, for the word for “of­
fering" ‫ קרבן‬also means "being
brought near." The question may
be asked, if the person took the rit­
ual bath, why should he have to
wait until the sim sets? G-d knows
the time. The answer is, that the
bath alone does not remove the ritu­
al impurities entirely. • rupted. It is also regarded cb a
This commandment not only re­
fers to the priest who became un­
clean by coming in contact with a
dead body but also if he sirffered
an emission, or leprosy. Then in
addition to the ritual bath, there
sunset must follow the purification.
Further detodls concerning this
151
Law, are to be fotind in the Treatise
in the Talmud called T'vul Yom.
This law prevailed in regard to the
demeanor of the male priests, dur­
ing Temple times. They were warn­
ed to avoid defilement. Of course
this does not refer to a female in
the priestly family for she does not
minister. A priest who trespassed
this commandment was punished
with excision from heaven.
266th COMMANDMENT
A Harlot Should Not Become the
wile of a Priest
No ‫כהן‬ or priest may take a
harlot for a wife for it is written in
Leviticus, Chapter 21, Verses 14, and
15, "A harlot shall he not take. And
he shall not profane his seed among
people for I am the L—d who sane-
tify him.'' In other words, he is not
to impair the pure descent of the
Priestly family by an improper m a i-
riage. The expression, 'Take" in
the Bible refers to marriage. How­
ever, if a Priest were to marry a
harlot and did not have marriage
relationship with her, he could not
be punished for the transgression
of this marriage. The purpose of
this commandment is to indicate
that since the Priest was chosen to
be busy in the ministration and ser­
vice of G-d, at all times, therefore
it is proper that he is obliged to be
holier and purer than the rest of
the people, even in regard to t o
marriage. For this is an essential
part of a man's life. The reason for
the prohibition against marrying a
harlot is that he may become cor­
blemish upon his name for the mul­
titude will look down upon him. A
‫ זונה‬or ”a harlot" refers (1)
to all Gentile slave women. (2) to
any Jewish daughter who was in in­
tercourse with a man forbidden un­
to her. <3) to a woman who con­
tracts a permitted marriage with a
 152 2%7th ComiBcmdnwmt

‫כהן ח ל ל‬ ‫כהן ח ל ל‬ is one ever, may continue in his ministra­

bom through a forbidden priestly tions.
marriage). Therefore, if she be­ This law requires that’ the priest
comes a widow, then a ‫ " כהן‬a has to be at least nine years and
priest" may not marry her. The fe­ one day and that the female must
male involved must be at least three be at least three years and one day
years cmd one day, and the male old.
must be at least nine years old and A child bom of a forbidden priest­
one day. ly marriage takes on the status of
Further details (and there are any ordinary Israelite and may mar­
many) concerning this command­ ry a divorc^ woman and may de­
ment, are to be found in the Ted- file himself with the dead as is writ­
mud Yevomas and Kiddushin. This ten in Leviticus, Chapter 21, Verse 1,
commandment refers to male priests "And the L—d said unto Moses;
at all times and at all plac^. If a speak unto the !n i^ ts, th e K>ns of
‫ כהן‬or a "priest" trespassed this Aarcm and say unto them. There
commandment and married a harlot shall none defile himself for the dead
and lived with her as husband and among his people." In other words,
wife, he is to receive stripes. it refers to tfiose performing the sa­
267th COMMANDMENT cred functions and not to such as
The Law C oncerning the M arriage had become unfit.
of A Profaned W om an to A Priest Our sages point out also that the
No ‫כהן‬ "priest" may marry a commandment is given to the sons
defiled woman as it is written in Le­ In other words, ato daughter
of Aaron and not flie daughters.
viticus. Chapter 21, Verse 12, "A Priest may marry a ‫" ׳ ח^ל‬aofde­ a
profaned woman shall he not take." filed person," but their seed is re­
■A profaned woman is one bom garded as defiled and unfit for the
from a forbidden Priestly marriage, priesthood.
as for instance, if a High Priest mar­ The daughter of an Israelite, who
ried a widow, or a divorcee who
married any piest, their child is in monied a profcme woman, may
this category. However, the dough- marry a ‫‘ כהן‬a priest." In such
ter of any W est may marry a pro­ cases we go after the father as we
faned priest, (one bom from a priest­ read in the Bible in the Book of Num-
ly marriage which was against the beis. Chapter 1, Verse 18, “Their
law). pedigrees ^cdl be after liieir fami­
The purpose of this commandment lies by the house of fathers."
is that the priests, who are to spend However, when the "kidushin ‫קדושין‬
their whole lives in the m inistr^on "the marriage" contract is invalid
of holy matters, are in every one like in the case of intermarriage,
of their acts, to symbolize the acme then the pedigree follows that of the
of holiness. They are not to pos­ mofi1« ‫־‬. In other words, if a Jew­
sess any physicxil esr spiritual blem­ ish girl intermarried, even if the hus-
ish. The law of this commandment bcmd had not become a jew, her
is that the priest who breaks this child is a Jew or Jewess. On the
law and m am ra a profemed wometn other hand, if a Jewish man married
is to be punished. This law does a non-Jewish girl arjd she has not
not go into effect, however, unle^ become a Jewess then the child is
fee couple hoes alrecrfy hc«i mar­ not a Jew. To 'recc^jitulate where
riage intercour^; feen bofe he and ‫" קדושין‬marriage" has been con­
die cue to receive sti%>es. He how­ summated, and no law is broken.
 Commandment 153
(by reason of the marriage) then a Priest. One who has received
the standing or pedigree of the child "Chalitzcdi'' may not marry a ‫כהן‬
always goes after the father. Where If a vroman is married under false
there is ‫" קדושין‬kidushin" marriage, pretmises, then the marriage is an­
‫םול‬3‫ויש עבירה הולכין אתר ה‬ nulled without a "get" and the wo­
which is legal, as for instance in man is allowed to marry a Priest.
the case of a ‫ ממזר‬an ill^itimate This law concerning the pdlests
mede (one bom of an incestuous {^vails at all places and at cdl
marriage), if he marries a Jewish times and he who trespxrsses it and
girl then the child follows the 6‫ םול‬monies a divorcee AND had inter­
"the unfit one", namely the father. course with her, should be punished
If the mother was an illegitimate with stripes. The High Priest may
child, ‫ ממזרת‬the child would fol­ even be guilty of receiving stripes
low her status. But in the case of four times, if he married 1. a woman
w1k3 was a widow who then 2. be­
‫אין קדושין ויש עבירה וולד כמותה‬
as in the case of intermarriage then came a divorcee and then 3. be­
the child is edways like the mother. came profaned and then 4. became
The other details of this law are a harlot Ai^xtrently the Torah
to be found in the Tedmud Kiddu- plays no lavorites.
shin and Yevamos. This law is to 269th COIdMANDMENT
prevail at all times and at all places The Consecration of tlm Priest
and a priest who trespassed this
law and married a profaned womcm The seed of Aaron, namely the
and had intercourse with her re­ ‫כהן‬ the Priest is to be conse­
ceived stripes. crated for all the holy things that
he is to handle and for the offering
268th COMMANDMENT of the sacrifice. So also, he is to
C oncem ing A D ivorcee be given the honor of having prior­
an d A Priest ity in regard to any holy service.
No ‫ כהן‬may marry a Divorcee Even if he refuses the honor, he is
as it is Tvritten in Leviticus, Chapter not to be listened to, because in hon­
21, Verse 7, “Neither shall they take oring the ‫כהן‬ G-d is honored,
a woman put away from her hus­ since he was chosen by Him for His
band, “divorced." In addition, it service.
should be noted that whilst cm Is­ This commandment may be found
raelite may marry a divcucee he in Leviticus, Chapter 21, Verse 8,
may not retake as his wife, his own “And thou shaft consecrate him for
divorcee who became a widow by cdl matters of sanctification. The
another husbemd. Rcdbbis say in the Talmud in (Sttm
The purpose of this cx»mmandment 59b fliat when he (the paiest) is in
is similar to &08e zaeirficnied in the txanpaay with his equab (namely
previous ones, namely .that ■the where there is no Rc^bi or scdudar
Priest who is wholly dedicxrted to greater than he) Im shoidd be the
the L~d shall in no way enter into first one cxilled up to die reading of
any defiled relationships. A very die Tcmcdi, and ^muld b e hcuKxed
young girl who was married through wife ti» priviie(^ erf lecKfii^ in die
her father, mother, brother or saying of the graos after the meeds.
through her own self may up to the At ^ psesent tune since d » line
age <rf 12 years and one day annul of demarcaticHi b e tw e ^ the vary­
her marriage without a d iv o rc e and ing degrees (rf schokusbip is not vary
then is permitted to marry a ‫כהן‬ &e priest m invcBhrfily ocdled
 154
up first to the reading of the Bibli-
c d portion in order to elimincrte
quarrels at the reading of the Torah.
If he also were poor, he was to re­
ceive priority from the tithe given
to the needy, in Temple times. This
commandment includes even the
priest who may have a physical
blemish, which would make him un­
fit for tile service in the Temple.
However, the whole seed of Aaron is
regarded as sanctified.
The purpose of this Mitzvah is ap>-
parent, namely that if one wants to
honor G-d, His ministers should be"
honored in the same way as we do
for instance in regard to a President
or a King or an Emperor. When we
honor their ministers, we are honor­
ing them and the heads of the gov-
emment, they repiresent.
The laws of this commandment are
that the ‫כהן‬ is called up to the
Torah first, after that the Levite then
the Israelite. If there is no ‫כהן‬
then the chain is broken and either
a Levite or an Israelite may be called
first. If there is a ‫ כהן‬but no Levite
present, the ‫ כהן‬is called for the
reading of the Torah, cmd has a
double portion. The reason for not
calling up to the Torah, in such a
case one ‫כהן‬ after another, is
that it might not be said that it was
learned that the first ‫כהן‬ was
unfit, and the second ‫ כהן‬had to
be called in his place. The second
‫ כהן‬may not be called up, be­
cause this may cause his neighbor
to be put to shame publicly. How­
ever, if the priests were known to be
sinners then no honor is to be given
to them as the Rcbbis have so well
put it, that "an illegitimate child who
is a scholar precedes an ignorant
priest". However, as hcs been sodd
pa’eviously since &ere is no fine dis­
tinction as to the knowledge and
wisdom of one person as over
against another, humility demands
that the ‫ כהן‬be cctiled first, even
270th Commandment
though he may be an ignorant per­
son. Further details of this com­
mandment are explained in many
places in the Talmud.
This commandment prevails at all
times and refers to males and le-
males for this is a command upon
all to show honor to the seed of
Aaron. One who trespxisses this
commandment breaks a positive
commandment.
270th COMMANDMENT
The H igh Priest and the D ead
The High Priest may not come into
the tent wherein there is a dead
body even though it be one of his
seven near relatives, for it is written
in Leviticus, Chapter 21, Verse 11,
"Neither shall he go unto any dead
body, nor defile h i^ e lf for his father,
nor for his mother".
The High Priest is so religiously
and spiritually exalted that it causes
him to be divested entirely from the
natural emotionalism of man. He is
on the highest level. The High Priest
lilfp a leader does not belong to his
family but to the whole people. All
the Jews are spiritually brothers and
sisters of the High Priest. The say­
ing goes, "The bigger the man re­
gard him as your father; if he is your
equal, regard him as your brother;
the lower the man, regard him as
your child". Even on the first day
of momming he may offer sacrifices
because as we said, he does not be­
long to his family; he belongs to
catholic Israel. It is also strildng to
note that one who killed another ac-
cidentcdly, and escapes to the City
of Refuge, where 1^ remains untU
the High W est dies, upon the death
of the High Priest Im may leave the
Qty of Refuge (for nobody will think
of taking vengeance) because at
that time all IsraeLmoums the High
West. The High Priest belong® to
Israel and not to his ovrii family.
This prohibiticm !seTOdled only in
 272nd Commandment
Temple times. It also pertained to
every place where the High Priest
found himself. It is most likely that
he had permanent quarters in the
Temple precincts, see Sam. I, Verse
2, et al. At all times he had to live
in the Holy City. If for any reasons
of exigency of the moment, he went
outside of Palestine, he had to carry
out this law concerning the dead
If he trespassed it pmposely, even
for Jiis father or mother, he received
stripes.
271st COMMANDMENT
The H igh Priest Shall Not Defile
Ifinmelf Unto Father or His
Mother
The Bible commands that the High
priest is not to defile himself unto
any of his relatives, and the more
so not to any other dead that in
any way involves, ritual defilement,
as for instance, touching or carry­
ing a dead body whether it be of
man or of beast, for it is said in Levi-
ficus. Chapter 21, Verse 11, "Neither
defile himself for his father, or for
his mother". Certainly, if not for his
father and mother he is not to be de­
filed, surely, he is not to defile him­
self with any other dead person.
However, according to the Rabbis
there is one exception. He m ust de­
file himself for the unattended body
of "a friendless man", a ‫מת מצוה‬
"Mess Mitzvah". The reason for this
being that since the High Priest be­
longs to the people, he is the people's
friend (where there is no one else to
be of service at the moment).
The previous commandment indi­
cated fta t the High Priest was not to
go into the tent where there was a
dead body. This coimnandment goes
furtii®• and ckdares &at he may not
d^ite himself with a dead bcxiy even
if it be m the field, with &e e x o e p -
tion rmited cdsove namely the
‫מצוד׳‬ Mitzvcdi" "tile fiieiKi-
Is®
155
The purpose of this commandment
is as we have said before, namely
that the High Priest must always be
in a state of purity. This command­
ment pertains only at Temple times.
Even if the High Iciest were outside
of Palestine for some special reas-
son, the same rules prevailed. If he
trespassed this law, he was to re­
ceive stripes.
THE 272nd COMMANDMENT
The H igh Priest M ay Marry Only
A Virgin
We read in Leviticus, Chapter 21,
Verses 13 and 14, "He (the High
Priest) shall take a wife in her vir­
ginity. A widow or a divorced wo­
man or dishonored or a harlot, these
shall he not take; he shall take a
virgin of his own people to wife''.
The purpose of this commandment
is that the High Priest's mind should
be as pure as possible for "as a
man thhiks so is he'' drawn to action.
Therefore the High Priest is to cling
unto a woman who has had no
thoughts concerning another man
Her children must emanate from to­
tal purity. If her thoughts are given
over to another, then the child who
after his birth will have to take the
High Priest's place will not be the
result of the purest union. The ques­
tion may be asked, cannot a virgin
have unchaste thoughts? The an­
swer is that thoughts alone unac­
companied by deeds do not leave
such a strong impression upon us.
The High-Riest is supposed to
marry a !‫נערד‬ who is a vir­
gin. In the Orient, girls develop
mud! more rapidly than they do in
the Occident. Therefore, before the
passiom are too strongly aroused,
the High-Rriest mirst m c ^ a young
girl so tiiat their oH-ajaing diall be
the r^ u lt of the highest physical,
mentcd and moral purity.
11m War Chaidain, as well as the
High-Priest is indtided in this com-
156
mandment. The War Chaplain de­
livered the faoclamation as we read
in Deuteronomy, Chapter 20, Verses
2-4. "That the Priest shall approach
and speak imto the pieople: "Ye ap>-
prcKich this day unto battle against
your enemies, let not your hearts
faint, fear not and do not tremble,
neither be ye terrified because of
them, for fee L—d your G-d, is He
that goeth with you, to fight for you
against your enemies to save you."
etc.
If the High-Priest broke this com­
mandment, he violated a positive
commandment and had to be di­
voiced.
273rd COhOdANDMENT
The Law Concerning a Widow
and the High Priest
Only the High-Priest may not mar­
ry a widow. Any other person in­
eluding an ordinary priest, may do
so. It is written in Leviticus, Chapter
21, Verse 14, "A widow or divorced
woman or a harlot, these shall he
not take but he shall take a virgin
of his own people to wife". 15, "Nei­
ther shall he profane his seed among
his people for I the L—d do sanctify
him". The question may be raised
why does the Bible report the addi­
tional prohibitions against the mar­
riage to a profaned woman and har­
lot, since these prohibitions have al­
ready been mentioned in regard to
the ordinary priests. Tfie answer is
that if the lig h Priest married a wo­
man who is a widow but had been
a divorcee who had been pirofaitod
and who had been a harlot, he re-
csives the punishment of stripes for
each violation although it may be
fee same woman involved.
The reasran for the rommandment
is that in marrying a widow, she may
p c s ^ s for^gn thoughts. The Ted-
mud says feat when a man mantes
a widow there a re three
274th Coramandment
present, the former husband, the
present wife, instead of two dominat­
ing thoughts.
The laws of this commandment re­
fer not only to a widow after mar­
riage but cdso to a widow after her
engagement. The High-Priest who
tr^passed this commandment and
married a widow and lived with her
in marriage relationship received
two sets of stripes, (1) because the
High-Priest married a widow and
(2) because the Bible says, "He
shall not profane his seed". In other
words a child bom of such a mar­
riage will become a defiled priest,
therefore, his seed becomes defiled.
However, if he merely married a
widow but had not lived with her,
he did not receive stripes.
274th COMMANDMENT
The ESgh Priest May Not Have
C t^ a g a l Relatioiiship
With A V^idow
The High Priest may not have mar­
ital relationship with a widow even
if he has married her, for it is writ­
ten in Leviticus, Chc?)ter 21 verse 15,
"And he shall not profcme hfe seed
among his people". If the High-
Priest m a rri^ a widow and lived
with her he received two sets of
stripes, one because he violated the
commandment, "A wktew shall he
not take", (verse 14) and seccmd,
because he violcried fee command­
ment, "ife shall not pofane his
seed". A widow became defiled tm-
ly whrni die had married a
Iriest. A widow was crad is p « -
nutted to nKsry an orduKiry
Theredore, not until after to r men■-
riage to fee Jffigfe-Priest did she be*
come “pKAjned". WMst a harlot
or a fevtocee was Ipso facto unfit
fen- a !:hsdn priest.
The purpose of this commandment
is as we said before, feat fee High-
P r i ^ is to be aloof from all physical
277th Commandment
or mental or spiritual or moral im­
purities. This commandment p r^
vailed only in Temple Times and if
violated the High-Priest was pun­
ished with stripes.
275th COMMANDMQIT
A Priest W ho H as A P h yacal
Blmnish Shcdl Not Serve
We read in the Book of Leviticus,
Chapter 21, Verse 17, "Speak unto
Aaron saying whosoever he be of
thy seed. . . .that hath any blesaish,
let him not ap p aach to offer the
bread of his G-d". First of all, com­
mon sense should direct this, even
if one be ignorant of the Divine be­
hest. Would we bring our gifts to
the President, through one who is
deformed? The expession, "the
bread of his G-d" refers to the Holy
food.
The purpose of this conunandment
is that the ‫ כהן‬the Priest, should
be pleasing and inspiring to those
who see l±n.
There are three types of blemishes,
(1) Blemishes whidi make the ‫כהן‬
or Priest unfit for service, and the
animal unfit for an offering. (2)
There are blemishes that make the
‫כהן‬ vmfit for service, but not
the animal unfit for an offering. (3)
There are blemishes that do not
make a ‫כהן‬ untit for service nor
the animcd unfit for an offering but
both become unfit becarrse of
‫״‬cq3pecDranc^." ‫מראת עין‬
The blemishes i ^ n the priest must
be visible in ord®r to make him im-
fit for service. Any invisible siclmess
or b le m ish does not make him unfit,
for tile Bible says as we read in
verse, "Only fire visible blemish,"
as for instance a man has a broken
foot or broken hand or crooked back
or dwcarf or he that hath his eye
overspread or a scab or scurvy and
so forth.
This commcmdmant of course p e -
v a i ^ only m Tasple Times. It re­
157
fers only to the priest. Any priest
who violated this cx>mmandment and
served while he possessed a blemish,
if it was one of those which made
both the animal and himself unfit,
whether he tresjxissed vrittingly or
unwittingly, his services become un­
fit. If he broke the law with intent,
he received stripes (if he was warned
in advance concerning this punish­
ment). If he possessed one of the
90 additional blemishes which refer
to man and not to the animal, he re­
ceived stripes but his services do
not become void. If he served while
he possessed a blemish which made
him unfit only because of appear-
once, he does not receive stripes.
His service is allowed to pass, but
he committed a sin.
276TH COMMANDMENT
A P ri^ t W ith A P assing (C m able)
Blem ish Shall Not Serve in the
Ten^de
It is written in the Book of Leviti­
cus. Chapter 21, Verse 21, ''Any man
of the seed of Aaron, the priest, that
hath a blemish shall not come nigh
to offer the offering of the L—d, made
by fire; he hath a blemish; he shall
ni^ come nigh to offer the bread, of
his G-d." As a rule where the word
‫בל‬ "ALL" is used in the Bible,
it is to include something more than
is expressed on the surface. In this
instance it (the ‫ ) כ ל‬includes not
only a permanent blemish but also a
passing physical (curable) blemish
which a priest may possess.
The purpose of this commandment
is as we expressed it above, namely
tiiat when we send gifts before a
Sovereign we would not send them
through a physically blemished per­
son. ,
277t h C X » ffilA N I» ^ n r
Tbe IM est W ho Poaserara a M ea d ^
^ o u ld Not Enter bito the Tem ple
The priest who possessed a jdiysi-
cal blemish was not to enter the
Temple where the Menorcdi, Table
158
and the Golden Altar were placed,
namely between the porch and the
Altar as we read in Leviticus, Chap­
ter 21, Verse 23, "Only he shall not
go in unto the veil, nor come nigh
unto the Altar, because he hath a
blemish; that he profane not My holy
places; for I am the L—d who sanct­
ify them."
This is to indicate that the physi­
cally blemished priest is not only
commanded not to enter the forbid­
den place but to be distcmt from it
(so that he will not falter and enter
into the forbidden area).
The purpose of this commcmdment
is to indicate the great honor, rev­
erence and respect that was given
and attached to the holy Temple.
The law of this commandment is
that those priests who were forbid­
den to offer the service were also
forbidden to enter into the Temple
proper.
278fh COMMANDMENT
An U nclean Priest Shall Not Serve
An unclecm priest shall not serve
as we read in Leviticus, Chapter
22, Verse 2, "Speak unto Aaron cmd
to his sons, that they sepcrrate them­
selves from the holy things of the
children of Israel, which they hcd-
low unto Me, and that they pro­
feme not My holy name: I cm the
L-d".
In the previous commandments
we have b ^ n discussing the bodily
defects that discpialified the priests
from officiating in the Sanctuary
and in the Temple. Now we shall
discuss his physical purity.
The Holy food wes to be eaten by
the priests as well as by the other
meni>6rs of their families, only, if
they were ritually dean.
If the paiest trespcDssed this com­
mandment he was guilty of excision.
Tl» expression, "holy things" is a
compreirensive one for all the offer­
ings prei^nted on the altar. Even
the oheiings whidi the priests tte n -
279th Ckmunandment
selves bring to the altar on their
own behalfj must not be sacrificed
or eaten by them when they are rit-
tually unclean. (Rashi).
The purpose of this commandment
is as we have explained previously
namely, to pxiy the highest respect
to the Temple and to cause all those
who serve therein to be in the high­
est physical and spiritual state of
purity. When a person is ritually
pure, he is mentally and spiritually
alert. The reverse i§ true if he or
she becomes ritually unclean.
The laws of this commandment
are that the priest must cleanse him­
self from his impurity by means of
the ritual bath and the setting of
the sun. Without a ritual bath, one
can never be in a state of ritual
purity. The priest who trespassed
this commandment was guilty of ex­
cision and received stripes.
279th COMMANDMENT
A Priest W ho Is U nclean M ay Not
Eat H oly Food
A priest may not eat "terumah",
"holy food" which has become ritu­
ally unclean, for it is written in Levi­
ticus, Chapter 22, verse 4. "What
man soever of the seed of Aaron
who is a leper, or hath a running is­
sue, he shall not eat of the holy
things." The purpose of this com­
mandment is to raise in the mind of
every human being that which is
holy. One becomes elevated by his
regard for holy things. The laws are
as follows,—^Tbe priest who is ritu­
ally unclean who eats "terumah"
premeditatedly is guilty of death by
the hand of Heaven, because he vio­
lated the Biblical injunction "And
they shall keep my charge", (verse
9). And if he was warned against
violating the commandment, he re­
ceives stripes because he violated
our commandment, “What man so­
ever of the seed of Aaron who is
a leper . . . . he ^ a ll not eat of the
281st Commandment
holy things," (verse 4). However,
if he ate holy food that became un‫־‬
clean he does not receive any stripes
because it was not holy, Parenthet­
ically, may I say that when the Bible
and the Rabbis speak of sunset as
being the time when the priests may
eat the "terumah" it means when
one can see three medium stars in
the sky, (which is about twenty min­
utes after the setting of the sun).
So too, is it in regard to the termina­
tion of the Sababth. The Sabbath is
over, (or it is regarded as night)
when 3 medium sized stars appear,
—^which is usually about 24 minutes
after sundown.
The laity shall not give any "teru-
mah" to those priests who are known
to be lax in reference to ritual clean­
liness. These laws prevail only in
the Holy Land, when and if the ma­
jority of Israel settles there, and re­
fers only to the Priestly family, male
and female.
280th COMMANDMENT
A Com m oner M ay Not Eat
o f the H oly Food
A layman, namely, one who is not
a priest, may not eat of the holy
food, for it is written in Leviticus,
Chapter 22 Verse 10, "There shall
no stranger eat of the holy thing."
The holy thing refers here to "Teru-
inah" the 2% of the produce given
to the Priests from the Israelites. The
word ‫ תרומה‬also includes the "Bi-
kurim," "the first fruits." The Bible
ascribes to Bekkurim the words,
‫ותרומת ידר‬ Although "Teru-
mcdi" is not regarded as the high­
est stage of sanctity because it was
allowed to be eaten in cdl of Pales­
tine (not merely in Jerusalem), nev­
ertheless a non-priest was not per­
mitted to eat thereof.
purpose of this commandment
is to indicate the lofty position in
whitdi sanctity wcs re g a rc ^ in Is­
rael. The wives omd fee childn^
159
and the Cananitish slaves which the
Israelites possessed were permitted
to eat of the "Terumah," and they
were allowed to give of it to their
animal and beasts, but not to men
and women outside of the Priest­
hood. A Priest's wife, although she
separated herself from him but was
not divorced, was permitted to eat
of the "Terumah" as we read in our
Verse, “A tenant of a priest or a
hired servant was not to eat of the
holy thing."
Any defiled priest or priestess was
forbidden to eat the "Terumah."
An uncircumcized priest was also
forbidden to eat of the 'Terumah".
All these laws refer to male and
female. One who trespassed this
law premeditatedly, was guilty of
excision since it is written in verse
9 of our Chapter "And die therefor",
meaning death by the hand of
heaven and if he was warned, he
received stripes for violating by an
act, a negative commandment, for
it is written in our verse, "No com­
mon man shall eat of the holy thing."
28Ist COMMANDMENT
The Tenimt of a Priest Nor His
I£red Servant SfaaU E at Terumah
We read in Leviticus, Chapter 22
verse 10, "A tenant of a priest nor
his hired servant shall not eat of
the holy food." They are regarded
CB non-priests; they are of the laity.
Whilst on the other hand the Canon-
itish slaves who were purchased by
a Priest were regarded as part of
the family and were allowed to ea!
of the sacrificial food. (See Verse
11 .)
A "tenant" refers to one who dwelt
with the priest or who w a s his guest
and CEs the Rabbis point out in the
Talmud, Yevamos, 7, that this is a
reference to all Israelites who were
in the service of a p ie st as hired
men either for a short or long period
160
of time; or the Hebrew slave who
refused his freedom in the 7th year
and remained in his service.
A "hired servant" was distinct
from a non-Jewish slave. The non­
Jewish slave was considered as a
member of the hoirsehold. He was
part of his family and therefore was
allowed to share in the sacrificial
portion. The Torah does not mention
that the priest's wife may eat of the
portion, because husband and wife
were deemed as one person. (See
also Chapter 21, Verse 2.)
28&1d COM M ANl»!ENT
An U ndrcum dzed M on
M ay Not Eat Tennnah
A priest who was uncircumcized,
whether it was premeditated or be­
cause of the fact that his brothers
died because of circumcision or be­
cause of any other reason, since he
is uncircumcized he is forbidden to
eat of the Terumah.
This law also pertains to all other
holy foods, as for instance, to the
sacrificial offerings. This law IS de­
rived from the Bible by comparisons
of texts, in regard to Terumah.
The purpose of this commandment
is to show that an uncircumcized
p ‫־‬iest is regarded as a layman. The
covenant of circumcision is one of
the fundamental distinctions of the
Jews. The pairpose of keeping the
laity away from the Terumah, as
well as the unclean from holy things
is similar, namely to add respect for
holiness.
If orie violated this Commandment
premeditatedlY and was warned, he
received sh‫־‬ipes.
283rd CO»OfANl»4ENT
A DefSed Wcnacm ^ fe e Priwstly
Fcmdly M ay Not Eat of fee Hdfy Food
A defiled woman of the priestly
family may not eat of the holy food,
namely of Terumah, so also she may
not eat of fee thigh and fee shoulder
blcKie of fee peace offerings, which
2H4Xt1 Conm K m dm ent
the daughters of a priest may eat.
We read in Leviticus, Chapter 22,
Verse 12, "If the Priest's daughter
be married unto a stranger, she may
not eat of the offerings of the holy
things." Because on marrying a lay­
man she no longer belonged to the
Priestly family. In this verse we have
the word ‫ תרומה‬and the word
‫ קחטים‬the first is a reference
to the fruits from the ground cmd
the second refers to the peace offer­
ings, part of which were given to
the Priest. However, if the daughter
of a priest after marrying one of
the Icdty, a Levite or an Israelite,
(namely one who is a stranger from
the Priesthood) which is a leg d
marriage, returned to her father's
house after her husband's death she
is allowed to eat of the ‫תרומה‬
but not of the sacrificial offerings
because the Bible says, "If the
daughter of a priest married a lay­
man, she may not eat of "the of­
ferings",— ‫הקז^זים‬ The d a u ^ -
ter of a priest not only may not eat
of the holy food if she m o rris a
layman. So, also if she hcB any il-
legcd relationship whidi would
cause her to be defiled from the
priest-hood, she may not eat of the
Terumah. If after she had any ille­
gal r^ationship or illegal marriage
and returns to her fcrther's house,
then she may never eat of the Teru-
mah or of fee breast of the Hank
because she became a deffied priest­
ess.
08‫ מי‬commandment 0113‫־מן‬6‫ ע‬in cdl
places where the givir^ of fee Bibli-
cdl Terumah is paractio^ If it was
trespassed !wemeditcrtecBy, and after
wcmxmg, then the Priestess received
stress.
SMfii OOifiiiJll«»l!ENT
H w Lcrar CosKsen^ng Tevdl
An foaelite or a Priesst are for­
bidden to eat ”tevel‫״‬. ’Tevei" means
feat the ‫״‬nthes or fee Trumtfe, (29&
of fee produce that ‫ווו‬rere given to
 C om m andnw nt
the Priests) were not set aside. The
word, "tevel", is a combination of
two worcb, ‫ טב‬and ‫לא‬
which means, 'Tt is not good", name­
ly it is not g c ^ for society when the
owner fails to set aside his tithes
for the public weal, for it is written
in Leviticus, C hapto 22, Verse 15,
“And they droll not profane the holy
things of the children of forael which
they brought unto the L—d, “And
He txnises them to bear the iniquity
of trespass when they eat their
holy things; for I am the L—d who
sanctify them". In "tevel" there is
cpparently a mixture of holy with
the common or profane food.
If one trespassed this law and ate
“tevel" knowingly he is guilty of ex­
cision from heaven, and receives
stripes if Im ate of the tevel after
having been warned. The same is
true in regard to the Levite who fails
to give ‫תרומת מעשר‬
“the tithe that he is supposed to
give from the tithe" that he receives
from the Israelite. If the Levite eats
therefrom pmposely he is also guilty
of excision and receives stripes if
he WOE warned about same.
The purpose of this commandment
is as we have said previously, name­
ly fliat we must dw ays show our
respect for the holy things. We may
not eat food from our harvest untfl
the holy p a r t is removed. This is
a w on^rful lesson for all of us. We
may not enjoy our incomes unfil we
first separate fithe from flie pub-
lie omd the poor. It would be
w dl fejT cdl of u s to keep two ^ p a r-
ate bank accounts, one for the tilheKi
income and the other for the re-
mednefor of the income, (the 90%
which we may use for our own pur­
poses). In this way, givuig from our
tithe aacount becomes an easy of-
fair. It is cs it we were giving frmn
a fund which dam not b^ong to
us and over whidh we are dm trus­
tees. Where husband and wife have
sepaiato aoooimts, it would be well
161
to have three accounts, Pa's, Ma's,
aax>unts and the Lord's (or the tithe)
account jointly.
If any amount, no matter how
small, is mixed with ' tevel", (a mix­
ture of holy and profane food), it
is all forbidden to be eaten. This is
one of the few exceptions in the To­
rah where the smallest amount of
foreign matter can make the food
unfit. The other two are in regard
to forbidden wine, and chometz on
Passover. There are three provisions
which make the food mandatory for
Terumah, (the 2% to the Priest).
(1) The produce must belong to
someone, rather than being public
property.
(2) The produce must come from
the ground, not like wild mush­
rooms, etc.
(3) The food must be sown and
planted for human beings and not
for anunab.
The laws concerning "tevel" refer
to all of the people,—Israelites, Le-
vites and Prints, male and female.
The Levites and the Priests must give
even from their own produce which
they raised. One is forbidden to
eat “Tevel" of the fruits of Palestine,
in any place, (even outside of Pal­
estine).
The laws of Terumah (the 2%
given to the Priest) refer only to the
five species of grain, from wine and
from oil when Palestine is the Home-
Icmd of the Jewish people. Grapes
and olives, for the purpose of mak­
ing wine and oil. When one fcdls
to give tithes of the wine or the oil,
he receives stripes.
W tetever comes from the unclean
animal is uiicdean as frar instance,
milk from a pig, ejmepting ,honey.
Honey d o ^ not <x5me the blood
of the bee but from the sop of the
flowers. In the case of nrilk, it com ^
from the blood of flie animal. There­
fore we may 1K>t drink milk from a
non-kc^m'anisKfl.
 162
28541 COMMANDMENT
A Blem ished Anim al Is
Not to Be Sanctified
Anything that has a blemish is
not to be brought or set aside as a
sacrifice for the altai‫׳‬, as we read
in Leviticus, Chapter 22, Verse 19,
"Whatsoever hath a blemish, that
shall ye not bring; for it shall not
be acceptable for you''. In other
words, not only is it forbidden to of­
fer a blemished animal for sacri­
fice, but to sanctify it is also forbid­
den. For to sanctify it is an integral
part of the offering. G-d does not
look to the quantity or to the cost
of the sacrifice but to the spirit in
which it is offered, says the Talmud.
The great Christian preacher, Henry
Ward Beecher, used to say, "G-d
does not like defective devotion.
When a man gets old and becomes
religious he is a ‫בעל מום‬
"a blemished offering." 'Hie Zohar
says, commenting upon the verse.
'"Thou shalt stand before the old
man", says "before you get old,
stand up". Become religious before,
you get the signs of the hoary head,
the limping foot and the shorter sha­
dow. Or as King Solomon puts it
in the Book of Ecclesiastes, "Remem­
ber your Creator in your youth".
We are not to come to G-d spiritu­
ally crippled.
This commandment prevails at all
times, at all places. It refers to males
and females and he who trespasses
it even today is guilty of breaking
a negative commandment.
286th COSOSAI6>MENT
Every O ff^iag H ad To Be Perfect
Every ofiering had to be a perfect
species of its k i^ ; a s we read in Le­
viticus, CSiapter Verses 20 and
21, "Wbatsover hath a blemish, that
shcdl ye not bring . . . it shcdl be per-
feet". This law not only to the
sacritice but also to those tilings
which aooompany the sctorifice, as
2 ^ th Commandment
for instance the bread and the oil.
All had to be completely perfect
and clear of any defect for it is
written in Numbers^ Chapter 28,
Verse 31, "They shall be unto you
without blemish, they and their
drink offerings''. In other words,
everything connected with the sac­
rifice must be in perfect order.
The purpose of this Mitzvah hce al­
ready been revealed before, namely
to stimulate and awaken the mind
of man toward the worship of G-d.
Man is best taught by his own ac­
tion as our modem educators point
out that self-activity is the best
means of learning. ITierefore whilst
the individual is bringing his offer­
ing perfect in form, a heightened
feeling buoys him up by virtue both
of his offering and all its attendant
ceremonies. As for instance we see
that a beautiful home stimulates the
mind of man. Beauty, comeliness,
magnificence and perfection, all
have their influences upon the mind,
whilst ugliness, disfigurement and
want of symmetry have an adverse
influence upon the mind.
There are two kinds of blemishes,
the inciirable one, and the passing
one. In regard to the priest, either
one m cies him unfit to bring an of-
feting. In regard to the animal, the
permanent blemish makes it unfit
for sacrifice. If it possesses a pass­
ing blemish, when the animal gets
well, it may be brought as an offer­
ing. Fowls have no laws concern­
ing blemishes because the word
‫ ת מי ס‬perfect is not used in con­
nection with fowls. However if a
limb is missing, a fowl may not be
U i^ CB an offering.
Furfcer details conraming this law
are eag^cmied in the 8fe Chcqster of
the Tcdmud, Menadtc^. This law
prevailed oidy at tlm time of the
Temple and erne who trespa^ed it
cmd blood or offering
df 4m entmdls of the animal which
 289th Commandment
was blemished, upon the altar tres­
passed two commandments, (1) the
positive commandment, the one we
are dealing with, namely that an
animal must be perfect w h e n
brought for an offering and second,
if one trespasses a negative com­
mandment involving an action, he
receives stripes.
287th COMMANDMENT
Not to C ause a Blem ish to Be M ade
In H<dy Things
We may not make any kind of
blemish or fracture whatsoever in
an animal that is set aside as an
offering for the altar, for it is written
in Leviticus, Chapter 22, Verse 21,
"And whosoever bringeth a sacrifice
of peace-offerings unto the L—d in
fulfilment of a vow clearly uttered,
or for a freewill offering, of the herd
or of the flock; it shall be perfect to
be accepted; there shall be no b'.em-
ish therein.'' The Rabbis translate
the words ‫לא יהיה‬
. ‫לא יהיה‬ "Loh y'hahye,''
which means "one should not
cause." a (holy thing) to be blem­
ished. (Sifra) In other words, not
only is the animal not to have any
blemish but one may not make or
cause one. 'The reason for this is
that we should not show disrespect
for the things sanctified to the L—d.
There should be a certain feeling of
awe and honor pedd to the holy
Temple, to its ministers and its of­
ferings.
The laws of the commandment
are that one who trespassed it vio­
lates a positive commandment and
is to receive stripes, and if he ex­
changed it for a perfect one he is
forbidden to b lu is h it. How­
ever, in the case of tl® first-bom
and the tenft of one's flock, (because
the fest and the tenth by being
the first-bom, or the tenth, makes
it holy in it^lf) ik) exchange asm
take the place of the first or the tenth.
163
In other words, to exchange them
cannot make the new animal, the
first-bom of the tenth. However, the
exchanged first-bom or the tithed
may be blemished.
These laws are to be found in the
Mishnah Temura and in the Talmud
Zevachim. This law pertains to all
places and times and refers to fe­
males as well’ as males. However,
the punishment of stripes is not to
be inflicted except when the Holy
Temple is in existence for it ife' only
then that there are offerings for the
altar.
288th COMMANDMENT
Not To Sprinkle the Blood of
A Blem ished Animal
We are not to sprinkle the blood
of a blemished animal upon the al­
tar for it is said in Leviticus, Chap­
ter 22, Verse 22, “Blind or broken
or maimed or having a wen or
seabed or scurvy, ye shall not offer
as these unto the L—d." And we have
it by tradition that this is a negative
commandment calling upon us to
refrain us from sprinkling the blood
of a blemished animal. For under
the commandment, "Ye shall not
offer these unto the L—d", the act
of the sprinkling of the blod, is in­
eluded.
Of course this law does not pre­
vail today because we do not have
the Temple
289th COMMANDMENT
Not To Slaughter
A Blem ished Ajoimal
We are not to slaughter a blem­
ished animal as a sacrifice for it is
written, "Blind or broken or maimed,
etc''. Under the heading of the
commandment, "Ye shall not offer
these'', the act of slaughtering is in­
eluded. Here too this law does not
!:revcdl because the Temple is not
in existence.
 164
290th COMMANDMENT
Not To Shnoke the E atraib
of a Blem ished Asimed
We are not to smoke the entrails
of a blemished animal as a sacrifice
as we read in Leviticus, Chapter 22,
Verse 22, "Nor make an offering
upon the altar unto the L—d." Un­
der the heading "nor make an of­
fering by fire," this commandment
not to smoke the entrails, is included.
Of course this law does not pre­
vail today because of the destruc­
tion of the Temple.
291st COhOdANDMENT
W e M ay Not Em asculate
None of G-d's creatures may be
emasculated, neither man, nor beas t
nor fowl, for it is said in Leviticus,
Chapter 22, Verse 24, "That which
hath its stones bruised,. . . . ye shall
not offer unto the L—d; neither shall
ye do thus in your land." This is a
forbidden practise in Israel.
This commandment is a prohibi­
tion against the pagan practise oi
castration or of emascirlrtion.
The intention of this command­
ment is to indicate that the Holy
One, b ia se d be He, created His
world with purpose cmd perfection,
not making man with a defect.
Therefore man may not disturb the
intent and the scheme of G-d's are-
ation. Furthermore, G-d ble^ed
mankind that it should be fruitful
and multiply. A violation of this
commandment will prevent human
growth in the world and will bring
on world desolation. It is also an
indication that man is dissatisfied
with G-d's creation.
The laws of ttre commandment
are as follows; TTiat one may not
tell a Gfentile to castrate cm animal
belonging to him (the Jew). How­
ever, if a GentUe did so of his own
aexxard, Jm may fc4e it from his hand
and ectt it. If a Jew indicated in­
Erectly to ttre Gentile to castrate
292nd Commandment
the animal belonging to him, (the
Jew), he may take it but he must
sell it, but not to his minor child,
because what belongs to his minor
child belongs to him. It is not only
forbidden to operate but even to
give man or animal medicine for
that purpose. However, a woman
may take medicine for that purpose
because the commandment is not
incumbent upon her but upon the
man or the husband "to be fruit­
ful and multiply."
This law prevails at all times and
at all places.
One who trespasses this com­
mandment violates a negative com­
mandment and because of the act
involved, receives stripes. To re­
capitulate, castration of man or ani-
m<d, is punished by stripes. It is
forbidden with a woman but not
pimishable by stripes. Indirect cas­
tration of a woman as for instance
by taking medicine is permissable.
2 3 ^ O 0m VW D 94E H T
Not To Offer A s A Scmifice
A a Aiaim d of the GratSes
W ldch b Bkraibhedi
We are not to bring a blemished
animal from the Gentiles for it is
written in Leviticus, Chapter 22,
Verse 25, "Neither from the hand
of a foreigner shall ye offer any of
this . . . becaiee there is a blemish
in them; they shall not be acceiiAed
for you". The GenlU^ are permitted
to bring a saaifias, ‫״‬nie Rcfobis
point out feat in view of &e fact
that the Gentile is not commanded
to bring any sacrifice, we might
think that any kind would be per-
missable, therefore our verse de-
dares that all offerings must be cb
free of blemish as those which an
Israelite brings. This we derive from
verse 18 wlfoch reads, "WHOSO­
EVER ,‫ איש‬,‫" איש‬any man" that
bringetih his o a r in g whether it b e
in ^ i r vows car cmy of their h ee
 CoBuiKmcbMnt
offerings which were brought unto
the L - ^ . . . " The repetition of
the word .‫אי ש‬ "whosoever," in-
eludes any person, be he Jew or
non-Jew.
The purpose of this commandment
is to show that the glory and the
respect for G-d and the Temple
must be maintained. We are not
to bring any defective gifts.
The laws of this commandment
are ^similar to those relating to the
offerings of the Jewish people, name­
ly that anyone of the 173 blemishes
disqualifies an animal for offering.
In other words what the perfect gift
represents must be maintained,
whether it be offered by Jew or non-
Jew.
These laws prevailed for the
Priests at the time when Israel lived
in the Holy Lcmd and in Temple
times. All the Priests who trespassed
Ais commandment and brought a
defective offering even though it
belonged to a non-Jew, received
stripes.
293rd COMMANDMENT
An Aim nal O ffering is A cceptable
O nly After the 8th D ay of Its BirA
Every sacrificial offering had to be
at least 8 days old as we read in Le­
viticus, CSiapter 22, Verse 27, "When
a bullock or sheep, or a goat is
brought forA . . . from the 8A day
and henceforth it may be accepted
for cm offering."
First of all, let me note Ae fact
Acrt the three animals (bullock,
s h ^ p or goat) are Ae only ones
acoeptcAle for sacrifice of Ae 10
anfoieds of which we are permitted
to w3t. See Book of Deuteronomy,
Chapter 14, Verses 4 and 5. These
are domesticated. They are wiAin
reach and do not r»cessitate hunf-
mg. In brmgmg a domesticated
ardmal. one felt that he was giving
up ;^)meAmg Aat had been close
to him. It is significant that Ae word
for soarifice m Hebrew pTp
165
means something "that is near",
something that is part of us which
is the true indication of a sacrifice.
We do not know whether an ani-
mol is well-bom unless it reaches its
eighth day. As a matter of fact an
animal less than eight days old is
not desirable for food nor is it traded
or given for a present. Certainly
it should not be brought for an of­
fering to the L—d. An animal born
through a Caesarian operation is
not fit for an offering. An animal
bom after the mother was slaugh­
tered (foimd in the mother's body)
may not be offered, as the Bible says
it shall be seven days under the
dam (the mother) but from the 8th
day it may be accepted for offering.
It is not perfect according to the
scheme of creation, and therefore
is regarded as blemished or unht
for sacrifice.
If one sacrificed an animal before
it was eight days old, he trespassed
a positive commandment.
m O i COMMANDMENT
H ie Law of A e Animcd
And Its Y oung
We are not permitted to kill an
animal and its young on one day,
as we read in Leviticus, Chapter 22,
Verse 28, "And whether it be cow
or ewe, ye shall not slaughter it
and its young both in one day," for
the pcdn of animals under such cir­
cumstances appears to be very
great. There is no difference in this
case between the pain of man and
the pain of other living beings, since
the love and tenderness of the mo­
ther for her young ones, is not pro­
duced by reasoning, but by feeling.
Tins fcB:ulty exists not only in mem
but in most living beings.
Although after the iloexi, we were
permitted to slaughter animeds for
food, yet we cue commaiKied to
avoid crusty, in every way possible.
This ctonanandment str^ses tiie
quality of mercy and prevmits hard-
 166 295th Commandment

heartedness, which is an evil char­ remember that the glory of G-d is,
acteristic, in man. as it were, entrusted to his care;
In Temple times when sacrifices and that every Israelite holds the
were brought, the seller of animals honor of his Faith and of his entire
would have to indicate that he was People in his hands. A single Jew's
selling the mother and her off-spring. offence can bring shame on the
However, the buyer does not have whole House of Israel." To which
to ask this question. I add, — The name of the Jew tar­
If one sacrificed a mother and two nished anywhere reflects upon the
of her off-spring together, he was Jew everywhere. This has been the
to receive two- sets of stripes. fate of Israel in all the ages; and
This law prevails in all places, nothing, it seems, will ever break the
at all times, refers to males and fe­ world of its habit of putting down
males and he who sacrifices a mo­ the crimes, vices, or failings of a
ther and her off-spring or the off­ Jew, no matter how estranged from
spring and its mother in one day his people's Faith he may be, and
is to receive stripes. We speak of of fathering them upon the entire
the mother and not the father, be­ Jewish race. The Rabbis, in a strik­
cause the animal off-spring gener­ ing apologue, picture a boat at sea,
ally clings to the mother and not full of men. One of them begins to
to the father. However, if we are bore a hole in the bottom of the
sure of the father, then of course boat and, on being remonstrated
we may not slaughter the father with, insists that he is only boring
and his off-spring on the same day, under his ow n seat. 'Yes', say his
comrades, 'but when the sea rushes
295th COMMANDMENT in, we shall all be drowned with
W e Should Restrain O urselves
you'. So it is with Israel. Its weal
or its woe is in the hands of every
From Profanixrg G -d's Nom e one of its children. Every individ­
We are bidden in Leviticus, Chap­ ual must be on his guard against
ter 22, Verse 32, "And ye shall not "Chilul Hashem" of profaning G^d's
profane my Holy Name." This is name.
"Chilul Hashem." T h i s negative Mcdmonides divides his com­
commandment is followed by a pos­ mandment into three parts. The
itive one, to hallow the name of
G-d by one's life and if need be by first two parts are general, the third
is "ad hominem". The first refers
his death. This is "Kiddush Ha- to the person who is prevailed uj»n
shem." This verse is termed "Is­ in times of trouble or persecution
rael's Bible in little" (Jellinek). In to transgress a commandment or
Dr. Hertz's "Bible Comments" upon one who in normal times, is asked
our commandment, "Ye shall not to transgress tiie following three
profane My Holy Name", we read commandments, "not to worship
the following; idols, rjot to commit moral incest,
"Be ye exceedingly guarded in not to commit murder". He is
your actions, say the Rabbis, so obliged to give irp life if rreed
that ye do nothing that tarnishes the be and not to trcmsgress. If he does
honor of Judaism or of the Jew. Es­ not, his sin is very great but he is
pecially do they warn against any not punidied with strip s. The pun­
misdeed to w ard a non-Jew as an ishment may be exdskm, a heaven­
unpc&rdonable sin, because it gives ly jHinikiment but m3t o n e inflicted
a false impression of the moral by man, b e a iu ^ hfe sin came per-
standard of Judaism. The Jew should fort». We never inflict physical pun-
297tfa Com m andm ent
ishment unless the person commit­
ted the wrong purposefully, willing­
ly, in the presence of witnesses, and
was w arred not to break the com­
mandment lest he be pimished.
The second aspect of this com­
mandment is that when one breaks
the law and derives no pleasure
or use therefrom, he does it simply
"to taunt" the L—d.
A- beautiful story is told about
Rabbi Israel Salanter who on Tisha
B'Av said to one who was eating,
"A Guten appetit". 'They asked the
Rabbi, "Why did you tell the man
to enjoy his food while he was trans­
gressing the commandment?" The
Rc4)bi answered, "If he broke the
commandment for his own pleas­
ure, it was only a nominal sin name­
ly, not to eat on Tisha B'Av. It is
not of the same magnitude as the
one who breaks the commandment
spitefirlly, — "to taunt" the L—d."
In this story we must be struck with
the great love of our rabbis for Is­
rael, even when it sins.
The third aspect is where the in­
dividual per se is involved, because
of his high standing. Take for in­
stance, one who is known for his
charity and good deeds, but does
something which appears to be
wrong to the people although it is
legally conect. It may be correct,
but it is not right. Such a man
would be guilty of transgressing
our commandment, namely, of p ro ­
faning G-d's name.
296th CC^OSANIMENT
The CommnndmCTtt to Scmchfy
the Ncane of G -d
We are commanded to sanctify self is the atonement as we find it
the name of G-d as it is written in discussed in the last chapter of the
Leviticus, Chapter 22, Verse 32, "But Treatise Yoma.
I shall be hallowed a m o n g the chil-
d r ^ of Israel."
■Fhe highest form of hallowing G-d The Commandment to Rest on the
is through martyrdom.
We read in Leviticus, C31cq3ter 18,
167
Verse 5, "And ye shall live by them",
meaning the commandments. If for
instance, a person is dangerously
sick on the Sabbath we are to trans­
g ro s s the Sabbath in order that he
may live. However, even at the cost
of one's life, we are not to murder,
commit incest, or become idolatrous.
Today, thank G-d, the Jew is not
called upon to die for the sanctifi­
cation of the Divine Name but he
is at least to live for it.
In the last commandment we dis­
cussed Chillel Hashem, namely that
one is “not to profane G-d's name".
This is only a negative command­
ment. "Far more is required of the
Israelite. He is bidden so to live as
to shed lustre on the Divine Name,
by his deeds and influence. Rabbi
Simon ben Shetach one day com­
missioned his servants to buy a
camel for him from an Arab. When
they brought the animal to him, they
gleefully announced that they had
found a precious stone in its collar.
'Did the seller know of this gem?'
asked the Rabbi? On being answer­
ed in the negative, he called out
angrily, 'Do you think I would take
advantage of the letter of the law
by which the gem together with the
camel is mine? Return the gem to
the Arab immediately'. When the
heathen received it, he exclaimed;
'Blessed be the G-d of Simon ben
Shetach! Blessed be the G-d of Is­
rael!' (Hertz.) This is hallowing G-d's
name.
This commandment prevails at all
times and all places. The sin for
transgressing this commandment is
very great. Neither repentance nor
the Day of Atonement, nor suffer­
ing can atone for it. Only death it­
297TH COMMANDMENT
First Day of Passover
We are bidden toxest on the first
 168
day of Petssover as it is written, in
Leviticus, Chapter 23, Verse 7, "In
the first day we shall have a holy
convocation." Whenever the expres­
sion EHlp ‫" מקרא‬holy convoca­
tion," is found in the Bible, it
means to sanctify G-d. This im­
plies first of all that no servile
work shall be done on such a
day, except as it refers to the pre­
paration of food, a s we read in Lev­
iticus. Chapter 12, Verse 16, "And
in the first day there shall be unto
you a Holy Convocation and in the
7th day a Holy Convocation (Festi­
val). No manner of work shall be
done in them, save that which every
man must eat, that only may be
done by you," One exception, how­
ever, the Bible makes in regard to
the Festivals, namely that preparing
food for man and beast is permitted.
This stresses the main difference be­
tween the Sabbath cmd Festival.
We are not permitted, however, to
cook on one day of the Holiday
for the next.
If a man does no servile work on
the Festivals but does not rest, he
transgresses o ur . commandment
which is a positive one, calling for
a holy festival and all that it im­
plies.
The purpose of this commandment
is that one is to have the time on
the holiday to consider the miracle
that was performed, for which we
observe the Festival, cmd to predse
G-d cmd to show our gratitude for
His intervention.
The laws of this commemdment
refer to all times and p lac^ , to male
and female and one who transgres­
ses it cmd works thereon for any­
thing otiier that is necesscay for the
prepenafion of fo o d which is called
‫ אוכל נפש‬treoBgress^ two com­
mandments, the pc^tive and the
negative. The positive to keep tire
day CIS "a holy cxmvocation" day,
and ttie negative commemdment that
no servile work shall be done there-
an.
CtommandhnMit
2 a 8 a COM»IANl»«ENT
Not To Do Any Servile Work
the First Day of a Festival
We are not to do ‫ י‬any work on
the first day of the Passover Festi­
val which is the 15th day of Nissan
as it is written in Leviticus, Qiapter
23, Verse 7, "And in the day ye shall
have a holy convocation; ye shall
do no manner of servile work". We
have already been commanded in
Exodus, Chapter 12, Verse 16, con­
certing the Passover, holiday. “No
manner of work shall be done and
in the first day there shall be unto
you a holy convocation; in the sev­
enth day there shall be a holy con­
vocation. No manner of work shall
there be done save that which ev­
ery man must eat, that only may
be done by you." However, in our
commandment we do not say
‫כל מלאבה‬ __
"no manner of work shall be done"
but ‫כל מלאכת עבודה‬
"no manner of SERVILE work"
which means that baking and cook­
ing are permitted, and are not re­
garded cb servile work. In regard
to the Sabbath and the Day of
Atonement we reed in Verse 3,
"Ye shall do NO manner of work
on the Sedbath". Whilst we permit
cooking, and baking on Yom Tov,
it is only permitted in regard to stach
matters that carmot be tcien care
of properly on Erev Yom Tov. For
that reason we permit the grinding
of spices on Yom Tov because if
they were ground on Erev Yom Tov,
their pungency would be lost. Any­
thing that can be done on Erev Yom
Tov should not be left for p ep ara-
tion cm Yom Tov.
Only tho»s things of which we
are sure, may we migage in on the
Holiday. For that reason, we are not
permitted to f i^ cm Yom Tov, cd-
though we are attempting to get
food, but we are not •sure of txtich-
ing it. We are forbiddmi to extin-
gidsh any light or fire on Yc»n Tov,
 CcMHmandmenI
however roasting, (although it ex­
tinguishes the fire) is permitted be­
cause it is not done for the sake
of extinguishing the light on the
coals. Anything which is permitted
in cormection with cooking or bak­
ing or drinking is permitted other­
wise, as for instance, carrying. This
matter of carrying refers to all and
not just to some people. Heating in­
cense is not a matter that concerns
all people generally, therefore it is
not perm itt^ to be heated on Yom
Tov.
While we may cook and bake on
Yom Tov, we may not however pre­
pare fce things n e c ^ a iy for same,
CES for instance, we may not make
a knife or any implement for bak­
ing, for it is written in Exodus, Chap­
ter 12, verse 16, "No manner of
work shcdl be done in them save
feat which every man must eat"
. .. THAT ONLY (meaning the f(x>d)
may be prepxired by you. This con­
stitutes the main difference between
Scfebath and Festival. So also we
may not cook or bake on Yom Tov,
for animals, for it is w r i t t e n
‫" לכם‬for you."
The purpose of this Command-
menf is that the Israelites should
remind themselves of the great J3air-
odes, the Holy One, Ble^ed be He,
p ^o rm ed for them, in connection
wife fee Festivals. They shall speak
of them and nKike fe rn known to
feeir diildren ami grcaxidtildren.
They should psaise and feould
show tl^ir gratitude to Him for His
interv^tion. ffossover repxesents
fee miraculous liberation, Pentecost
repr^ents fee miraculous revela-
ticm ami Tofeerm3d^ r ^ i^ a n ts fee
miiactdoim paatm:hon. Sim3e we are
free from our <kdly lodbors, on fee
F estivals, w e h ave fee tim e to busy
ourselves in feinking about fe e rffe-
itucd v a lu es the Festivcds ami fo
d iscu ss them . If on e w ere p9ermitied
to d o fe e sligh test work, h e w ouki
fiml Bom efem g to do in h is b u s h e s .
169
TTien the proper observcmce of the
Festivcd would be neglected and
eventually forgotten both by chil­
dren and adults. Furthermore there
is the great value in the gatherings
of the people in the Synagogue and
Beth Hamidrash, on the Festivcds.
They listen to preachments and par­
ticipate in Holy Study.
These laws prevail at all times
and at all places. They refer to
male and female. One who tres­
passes any of them is subject to the
punishment of "stripes."
299th COMMANDMENT
To Bring the Musaf Offering During
The Whole Passover Festival
We are commanded to bring the
Musaf or the "Additional" offering
to the daily offering during the
whole of Passover for it is written
in laviticus, 23, Verse 8, "And ye
shadl bring an offering seven days."
The reason for the "additional of­
ferings on the holiday was to make
further impressions upon the indi­
vidual. Man needs something tangi­
ble like symbols or ceremonies to
elevate and inspire him to higher
action.
Failure to bring the daily offering
did not preclude the bringing of
the Musaf offering and vice-versa.
If the priests trespassed the law
and did not bring the Musaf or the
"additional" offering at its proper
time, they broke a psositive com­
mand, because upon the priests
■w ere the obligations to be scrupu­
lous cfoout the offerings. However,
if an IsroBlite saw that the priests
were sinning or breaking the law
GHid was quiet about theiu, he sin-
n « i We are edl re^xmsible for
cme anothm‫־‬. Tte Israelite should
h ^ e prot«aed a 1»i Irave demanded
tlMt o th ^ "Pri^te" be c ^ ^ in te d for
tiae service.
 170
300th COMMANDMENT
To Rest on the Seventh Day
of Passover
We are commanded to rest on
the seventh day of Passover, for it
is written in Leviticus, Chapter 23,
Verse 8, "On the seventh day is a
holy convocation; ye shall do no
maimer of servile work." If one is
taken up with work or personal af­
fairs, he has no time for spiritual
thinking and living. The seventh
day is merely the concluding day
of the Holiday, t h e r e f o r e no
‫ שהחיינו‬is pronounced on that
day. This is not so, in regard to
the eighth day of Succos which is
Shemini Atzeres. Shemini Atzeres is
a separate holiday by itself. There­
fore ‫שהחיינו‬ is pronounced
thereon.
301st COMMANDMENT
Not To Do Servile Work On the
Seventh Day of Passover
We observe the second day not
because of the question of cor-
it is written in Leviticus, Chapter 23,
Verse 8, “On the seventh day, ye
shall do no manner of servile work."
We do not observe the second
day because of the question of cor­
rect date, for today we have astro­
nomically correct calendars, and we
know the exact days upon which
the holidays will fall, particularly
Passover, Shevuous and Succos. Be­
fore we had the fixed calendar, the
new month was determined and cal­
culated by the evidence brought by
w itness^ who sought out and saw
the new moon. Those who lived in,
or near the Holy City itself, certainly
knew when the holidays of Pass­
over, Shevuous and Succos occur­
red, because they kimw the correct
day for Rosh Chcxiesh, in due time.
In Jerscdem itself, be<x1use of the
possibility of the late coming of the
witne^es, two days for R<»h H a^o-
nah served, even in Biblical times.
302nd Commandment
Today, although we have the calen-
dor perfected, nevertheless, the two
day observance of all the holidays
has been maintained, — first, be­
cause of Minhag and second, be­
cause the Rabbis of today represent
a lower court and the lower court
cannot overrule the higher one. If
it is a matter of doubt of the day,
even on the second day of Yom Tov,
we would not be permitted to bury
the dead by Jews. We have also
the law that an egg laid on the
first day of Yom ToY is permitted
to be eaten on the second day of
Yom Tov. If it were a question of
doubt, then it would not be per­
mitted to be eaten or touched on
the second day of Yom Tov. How­
ever, an egg laid on the first day
of Rosh Hashonah is forbidden to
be eaten or touched on both days
of Rosh Hcehonah, because both
days have the same sanctity. The
observance of the holidays prevailed
at all times and refers to males and
females. Anyone who did some work
premeditatedly on Yom Tov other
than for baking, cooking and drink­
ing received stripes.
302nd COMMANDMENT
To Bring the Omer on the Second
day of Passover.
On the second day of Passover a
measure of Barley which is called
the Omer, was waved, as we read
in Leviticus, Chapter 23, Verse 10.
Speak unto the children of Israel,
and say unto them, “When ye come
into the land, and reap the harvest
thereof, then ye shall bring a sheaf
of the first fniits of your harvest
unto the Priest. Verse 11 “And
on the morrow after the Sabbath
the ftiest shall wave it."
“On the morrow after the Sab­
bath the priests shall wave it," the
Targum CSnkelos translates, “on the
morrow after the Sabbath," not Sun­
day, the first day of the week nor
the day after the Scbbath, but ra-
 303rd Commandment
ther the day after the "Yoma Tova",
the day after "the festival," that is
to say, on the second day of Pass­
over. The interpretation of t h i s
phrase was the subject of heated
controversy in early Rabbinic times
between the Pharisees and Saddu-
cees. The latter took the word 'sab­
bath' in its usual sense, and main-
tcrined that the Omer was to be
brought on the morrow of the first
Saturday in Passover. The Phari­
sees argued t h a t 'the sabbath'
‫ השבת‬here means, 'the day of
cessation from work'; and the con­
text shows that the Feast of Unleav­
ened Bread is intended: therefore,
the Omer was to be brought on the
16th of Niscm. This is supported by
the Septuagint which says 'on the
morrow of the first day', and by Jo­
sephus. 'The offerings of the sheaf
took place on the 16th, the first busy
work-day of the harvest,' (Kalisch).
As further proof of the fact that the
offering of the Omer (which carries
with it the permission to begin eat­
ing the new grain), (see verse 14)
was always performed on the six­
teenth of Nissan, we read in the
Book of Joshua, Chapter 5, verse 11
"And they ate of the new grain of
the land on the morrow after the
Passover, eating unleavened cakes
on the selfsame day." This was
the practice during the times of
both Temples. The festival of She-
vuoth is not restricted to the first
day of the week as is implied by the
incorrect rendering of our verse by
the Sadducees.
The offering of the Omer is called
the first fruits. The Omer of barley
was prepared as follows; three Se-
ahs of barley were ground. Then
they sieved it, after which they took
1/10 of the three Seahs which was
used for the wave offering of the
Omer. The tenth, that w c b used for
the Omer, was mixed with a lug of
oil and a handful of frankincense
171
was put on it, as was done with all
meal offerings. It was w aved by
the Priest to and from himself, up
and down, in the east of the Temple
Court. This whole ceremonial was
to cause man to think and to be
grateful to G-d every year for the
new produce, before we derive any
pleasure from it. We were com­
manded to bring the Omer on the
second day of Passover and not on
the first day of Passover so as not
to mix one ' ‫־‬simcha" with another.
The first day of Passover was spent
in joyous celebration for the mir­
acle of the Exodus. The second day
of Passover w a s celebrated by
means of the waving of the Omer,
indicating our joy for the new prod­
uce, barley and the other 4 species
of grains. The laws of this com­
mandment are that the Omer was
to be brought from the first ripe
produce of barley near Jerusalem.
It was cut on the night of the six­
teenth of Nissan, even if it were the
Sabbath. It had to be brought while
it was fresh (had not yet dried).
The people from all the cities near
Jerusalem would gather into Jeru­
Salem to join in the great pomp
that accompanied the joy of thanks­
giving for the first produce. The
main obligation of offering the Omer
rested upon the Priests. However,
in view of the fact that the Omer
represented the whole of Israel, and
it was a means of thcmksgiving for
all, because it gave them pennis-
Sion to eat of the new produce, par­
ticipation in the Mitzvah, as in the
cutting for instance, or in the selec­
tion of the field, from which sheaves
of barley were to be selected, rested
upon all Israel.
303rd COMMANDMENT
Not to Eat of the N ew Ih’oduce
Until the Omer is Brought
We are not to eat of the new grain
before the end of the 16th day of
172
Nissan. For it is written in Leviticus,
Chapter 23, Verse 14, "And ye shall
eat neither bread, nor parched com,
nor fresh ears . . . until this selfsame
day, until ye have brought the of­
fering of your G-d; it is a statute
forever throughout your genera­
tions in all your dwellings.''
Now we speak of the negative
commandment concerning the new
produce. In the previous commemd-
ment, we spoke pf the positive com-
memdment, namely to bring the
Omer so that the new produce be
permitted to be eerten. Because the
main part of our sustencmee comes
from grain, therefore, we were com­
manded to bring the offering unto
the Lord from the produce of the
earth, before we derived cmy bene­
fit therefrom. We did this through
the Omer, Our sages say, "He who
derives cmy pleasure from any prod­
uce in the world without a bene­
diction is guilty of a holy trespass."
Barley was the produce that was
offered. The reason for this is, it
is the first of all the grains that be­
comes ripe. This offering made all
new gretin permissible for eating.
There are five grains that c»me un­
der the prohibition of being eaten
before the Omer woes brought, or
before the 16th day of Nissan had
passed. These five grains are; wheat,
barley, spelt, oats, and rye, Dur­
ing the Temple times, when the
O ^ r was brought on the 16th day
of Nissem, the new grain was per­
mitted after its offering. Those who
dwelt in the cities, at a great dis-
temee from lerusalem y r& e permit­
ted to eat of the new epain in the
aftemcx>n, because as a rule the
Beth Din would not cielay to do its
duty in seeing teat the Omer was
brouglti by nc»n. Texlay, because
the Temple does not exist asd be-
cxruse we observe the twcxkiy hoi-
idkry, we <3re not permitted to eett
of ^ new gprain until after the 17te
305111 Conmumdnmat
day of Nissan. This prohibition ex­
tends to all places and refere to all
times. He who transgressed the law
and ate a piece of bread (the size
of an olive), was guilty of receiving
stripes.
304th COMMAMDI19ENT
Not to Eat Parched Com
Uiatil the Omer is Brought
We are not permitted to eat
parched com from the new growth
before the 17th day of Nissan, even
if it was roasted, (before it was used
for bread). If one ate of it before
the 17th day of Nissan he trans­
gressed the Commandment as it is
written in Leviticus, Chapter 23,
Verse 14, "And ye shall eat neither
bread, nor parched com, nor fresh
ears . . . until this selfeame day,
until ye have brought the offering
of your G-d; it is a statute forever
throughout your generation in all
your dwellings." He who trans-
g r^sed tiie law received stripes.
» l5 th COBiDdANI»4ENT
Not to Eat of the Fresh E ats of C om
Ihatil th» Om er b K ou gh t
We are not permitted to eat of
the fresh ears of corn before the
Ctaer is brought. For it is written
in L ^ticu s, Chapter 23, Verse 14,
"And ye shc^ eat neither bread nor
p a rc h ^ com, nor fresh ears . . .
imtil this selfsame day, rnitil ye have
brought tiie ofiering of your G-d;
it is a statute forever throughout
your genOTotions in ctU your dwell­
ings," Fresh ears refers to the• grain
that ‫־‬w m *mtheir « s s . He who trans-
greyed the law received strip s.
The M ile m enfem s i»©ad, pardi-
ed com , and fresh ea ts separately,
to in c h e d that if the three of thran
w ere eaten before the offering of
fee Omer, one would b e guilty of
r^ateving stripm! three times.
 ^ I h Ccm m iandm aif
3(Kth COMMANI»ffiNT
To Count 49 D ays. D ay by Day
horn the Offering of tile Omer.
We are commanded to count 49
days beginning with the 16th day
of Nissan, (the second night of Pass­
over), as we read in Leviticus, chap­
ter 23, verse 15, "And ye shall count
unto you from the morrow after the
day of rest, from the day that ye
brought the Omer (sheaf) of the
waving; seven weeks shall there be
complete." Thus, we are o b lig ^ to
count the days day by day until
the fiftieth day. So we are to count
not only the days but also the weeks.
Thus we read in the Talmud Mena-
chos; Abaya said, "It is obligatory
upon us to count the days and also
the weeks." The purpose of this
commandment is to indicate the
place of, and our love for the To­
rah. Because of the Torah, heaven
and earth and Israel were created.
As we read in the book of Proverbs,
"I would not have created day and
night, heaven and earth, were it not
for the Torah". The purpose of the
Exodus from Egypt was that Israel
should receive, estc4)lish, and fulfill
the Torah. Because of this the Is­
raelites were redeemed and the rev­
elation at Sinai was the goal. In
other words, the sign ‫אות‬. was
‫ חידות‬freedom from bondage,
but the end, or the goal was Sinai—
the Revelation of the Torah.
A sign shows the road to travel,
toward our goal. Therefore, begin­
ning with th e second day of Pass­
over, we count the days that pass
since the preceding Festival. Just
cm one who expecds his most inti­
mate friend on a certain day, ceunts
the days. This is ti» recson why
we count tiie days thctt pirns since
the offering of the Omer, between
the anniversary of our departure
from Egypt omd the anniveiiary of
the Lawrgiving at Sinad (Shevuos).
■lb© latter was the aim cmd objecrt
173
of the "exodus from Egypt." (Mai-
monides). In other worlds, the De­
liverance from bondage was not an
end in itself; it was the prelude to
Sinai, (the Revelation of the Law).
(Exod. Ill, 12). Liberty without law
is a doubtful boon, whether to men
or nations.
The forty-nine days of the "Count­
ing of the Omer" are the days of
preparation for receiving the Torah
on the Sixth day of Sivan, namely
on Shevuoth. In Post-Biblical times
this was a period of gloom, due to
the many persecutions which oc­
curred during these seven weeks.
As soon as Passover arrived, it
seemed as if the Christian world
could not live without' JeAwish blood.
Our religion forbids the shedding
of human blood, and the consmnp-
tion of any kind of blood, whatso­
ever, either animal or hAiman. The
Bible and Talmud in the most force­
ful terms, make it a very grievous
sin for us to drink blood of any
kind, yet the Christian chtirch in­
vented a legend (which some igno­
rant Christians still cling to), that
the Jews must have the blood of a
Quistian with their "Matzos", on
Passover. If perchance a Christian
child was lost during this period,
the life and property of the whole
Jewish community was imperilled.
The Christians went so far that they
would purposely cause some Chris­
tian child to dirappear so that they
might have an excuse for attacking
Jews and invalidating their owh
d ^ ts . It is true that these murder-
ovis gangs were requited accord­
ing to their deeds and seldom did
a soul return to tell a tale. They
were ®ctemrinated by all kinds of
diseases. But cb the Rscdmist put
it “The enemy indeed perished, but
&e ruins remain." (See I^aim 9).
From thmr on, up to the present day,
dbrervant Jews regard tlmse tfctys
oi the Omm‫־‬, from Pc^K>ver tin She-
 174
vuoth, as a period of semi-mourning.
The laws of this Commandment
are that we are commanded to count
the days from the evening, so that
they shall be “complete" from eve­
ning to evening. These laws refer
to males cmd not to females, bfecause
where time is involved, women are
free from obligations. He who has
trangressed the law, and does not
coimt the days of the Omer, has vio­
lated a positive commandment.
307th COMMANDMENT
The Law Concerning the Two L oaves
of Bread Brought on Shevuous.
We are commanded to bring on
the Festived of Shevuoirs, bread
from the wheat of the field. This is
called “a new meed-offering imto
the Lord." (Leviticus, chapter 23,
verse 16.) This is composed of two
loaves of bread, as it is written in
Leviticus, chapter 23, verse 17, “Ye
shall bring out of your own habita­
tions, two wave-loaves of two tenth
parts; . . . they are the first fruits
unto the Lord." This was done by
taking three seahs of new wheat
which was cleansed, and pounded,
(as in the case of cdl meal-offer­
ings), and it was ground cmd then
sieved twelve times, from which two
tenths were waved. Then they
would take the two tenths cmd make
of them two loaves. Sour dough or
yeast was put in it.
The lengft of the chedah, or loaf
of bread, was seven handbreadths,
its width four hemdbreadths, and its
height was four fingers. It was ob­
long. They were baked on Erev She-
vuous, and on Shevuous, they were
waved. They were eaten by the
Priest up to midnight. This was the
first offering of all the meal-offer­
ings brought of wheat. Each loaf
was one tenth of a seah. Just as
the Omer mesde the rest of the 1»od-
uce (barley) pennissci)le to be eaten
after the second day of PcBsover,
307th Commandment
so the Two Loaves of Bread made
the wheat produce permitted as
Temple food after Shevuous. With
the loaves of bread, there were
brought, as we read in Leviticus,
chapter 23, verse 18, “seven sheep
without blemish of the first year and
one young bullock and two rams,
and they shall be a burnt-offering
unto the Lord." Verse 19, "And ye
shall sacrifice one he-goat for a sin-
offering and two sheep of the first
year for a sacrifice of a peace-offer­
ing." This latter sacrifice was in ad­
dition to the Musaf offering of the
day. And after the waving of the
bread, it was eaten with the sheep
of the peace-offering. It is very in­
teresting to note, that for Passover
we have the Omer of b arley, and
for Shevuous the vdieat offering of
the two loaves of bread. The Rabbis
give the following reason for the
difference in the contents of these
two offerings. The Omer of barley
was offered on Passover, which com­
memorated our physical liberation.
We had not yet received the Torah
and without the Torah we are not
superior to the beast. In fact man's
mental acuteness without the moral
guidance contained in the Torah
may cause him to be worse than a
beast. Hence, the offering of bar­
ley which is animal food, as it is
said in the first Book of Kings, Chap­
ter 5, verse 8, — "The b arley and
the straw for the h orses and the
m ules." On Shevuous, however, the
anniversary of the Revelation —
when Israel received the Torah on
Sinai, and when we become veri­
tably spiritual men, the offering was
of w h eat flour — the food of m an.
There is a wide-spread custom to
eat a milk meed on the Shevuous
festived. “This is a symbol of what
h c ? ^ n e d to our‫ ׳‬people. They had
been endaved; but upon the accept-
emee of the Torcdi, ttey became like
new-bom bcd>es, w h o ^ food is sole-
309A Commandment 175
ly irdlk. In Psalm 131, verse 3, King Shevuos holiday as is written in Le­
David said: "Sure I made my soul viticus, chapter 23, verse 21, "And
equal and comparable to a suck­ ye shall proclaim on the selfsame
ling upon its mother's breast." The day that it may be a Holy Convo­
purest form of milk available at pres­ cation to you." Whenever the ex­
ent is known as "certified milk" and pression, "Holy Convocation" is
is bottled just as it comes from the used in the Bible, it means, as we
cow, without any kind of preparation said previously, that no work shall
or treatment. Just as milk is consid­ be done on that day. The purpose
ered most wholesome as food for of this Commandment is that we are
the body in its original state with­ to set aside the holiday for noble
out any human interference, so the thoughts, and for religious study, so
Torah is most wholesome, as food for that we may be elevated spiritually.
the soul, in its original state, with­
out any tampering on the part of 309th COMMANDMENT
these who mistakenly think they can Not to do any Work on ‫ע צ ר ת‬
improve it. the C oncluding Festival.
We are forbidden to do any
Because of all these details, occa­
sions in the preparations of the Two
work on ‫עצרת‬ for it is said in
Loaves of Bread, man was aroused Leviticus, chapter 23, verse 15, "And
to thoughts of Thanksgiving, that ye shall count unto you from the
morrow after the Holy day (first day
G-d had made it possible that every
year there would be a n ew produceof Passover) seven complete weeks.
of wheat. Therefore, when the Verse 16, "And ye shall number
loaves of bread were brought to- fifty days‫ ׳‬and ye shall then offer a
new meal-offering unto the Lord,
gelher with the offering of the day,
man's heart was stirred up all the and ye shall proclaim on the self­
more to nobler thoughts of grati­ same day (fiftieth day) that it may
tude The kneading and the prep­ be a Holy Convocation unto you."
arations for the Two Loaves of The fiftieth day is always the sixth
day of Sivan, for there are fifteen
Bread was done outside of the Tern-
pie court. The baking, as in the days left in Nissan from Passover,
(for the month of Nissan is always a
case of all meal-offerings, was done
in the Temple court (where there full month of thirty days) and twen­
ty-nine days of lyar, (for the month
was a s p e d i oven for this purpose).
The High Priest took one of the of lyar is always a short month),
loaves for himself, and the other and the first six days of Sivan total
altogether, fifty days. On the fiftieth
loaf was divided among the Priests,
who served on Shevuous. day the Torah was revealed.
Further details of this law are ex­
In the Talmud the word Shevuos
plained in the Talmud Menachos, is not used, but ‫עצרת‬ winch
chapters four, five, eight, and eleven.
means the "concluding festival to
This commandment was obligatory Passover. It is also called a "Feast
uj»n males as was the Omer. The of Weeks," — for seven complete
reason for this is, that when there
weeks are counted from the second
is a definite time involved, womenday of Passover up to Shevuos. We
are free from flie obligation. have, cdso• in our commandment
3 0 ^ OC»iMANDMENT here, “That no servile work sh^l
To Rest hrem Work on ye do." In other words no servile
S h evu os Holickiy. work may be done on the holiday.
One is to rest from work on the Cooking and baking are permitted,
 176
as we noted similarly, in regard to
Passover.
310lh COMMANDMENT
To Rest on Rosh Hashoncdi
We are bidden to rest from all
work on Rosh Hashonah, except that
which is necessary for cooking and
baking. For it is said in Leviticus,
Chapter 23, verse 24, "On the sev­
enth month on the first day of the
month, shall ye have a rest." The
seventh month is the month of Tishri.
The same rules hold for Rosh Ha-
shonah as they do for Passover and
Shevuos, as far as holiday observ­
ance is concerned.
311th CCH4MANDMENT
Not to Do Any Work on
Rosh H ashonah
We are not permitted to do any
work on the first day of the month
of Tishri, for it is said in Leviticus,
Chapter 23, verse 24, ''Speak unto
the children of Israel, saying: On the
seventh month, on the first day of the
month, shall be a solemn rest unto
you, a memorial proclaimed with
the blast of horns, a holy convoca­
tion." Verse 25, "Ye shall do no
manner of servile work." The em­
phasis is upon servile work, which
is pMohibited, but not that which has
to do with the preparation of food.
As the seventh day in the week is
a holy d ay, so the seventh month
is the l» ly mcmlh of the year. Un­
like the New Year celebrations ol
many ancient and modem nations,
the Jewish New Year is not a time
of revelry, but an ocassion of the
deepest religious import. This fes­
tival is known in Rabbinic litercrture
as "Rosh Hashonah", the "New
Year", which name it bears to the
jaesent day. In cannection with the
counting of the months, Nissan is
file first month, {See Exodus, Chap­
ter 12, verse 3), yet in r ^ a r d to
many a vital purpose Tidaii is the
311U1 CcHBraandramt
starting point for a new ccdendar
year. Tradition has it that on the
first of Tishri Gr-d judges mankind.
The Rabbis say that there are three
Books of Rec»rd opened on the day
of judgment; one is for the deserving
righteous, one for the wicked ana
one for the in-between class. The
first are inscribed immediately in the
Book of Life, and the second are in­
scribed immediately in the Book of
Death. Those in the third category
are held in suspense until the Day
of Atonement and are judged in ac­
cordance with their repentance.
In Judaism, religion and nature
are co-related. We note that the Zo­
diac sign for the month of Tishri is
a pair of scales. This is the month
of judgment, when mankind is in
the Scales of Judgment. Hence Rosh
Hashonah falls in this month.
On Rosh Hashonah, not only is
manldnd judged in general, but ev­
ery individual person is judged by
the Almighty as the sheep that is
mustered before its master. The pur­
pose of this commandment is to show
the loving kindness of Almight G-d
for His creatures. To remember
them, to look upon their deeds, year
by year, and to set aside one day
every year for this purpose. Were
we not commanded to give this
matter attention year by year, our
sins would become very numerous.
If we were allowed to spend the
years without any spiritual thought
of repentance and amusement, we
would be overwhelmed by our sins.
Rosh Hashonah gives us a chance
each year to review our lives and
to be sorry for our weaknesses cmd
to improve. What a marvelous op-
prartunity our merciful Father gives
us to rub our spiritual slate deem
every year. Therefore, if there are
sins th ^ need be cleansed, one is
p u n iste i for them in a way that is
trifling, c^ednst what would h a p p ^ ,
if G-d Almighty had not set aside
312tib CcNoamandment
these holidays for improvements.
Our sms would accumulate to such
a d e g r e e that our punishment
would be awful. Therefore, Rosh Ha-
shonah is called a holiday, for whilst
we are sorry for our past we re­
joice in the opportunity for penance
and in the outlook for forgiveness.
Accordingly, we are commanded to
blow the Shofar as a spiritual re-
awakenment. In Num. xxix, 1, the
occasion is called 'a dccy of blowing
the hom,' i.e. Shofar, the ram's horn;
Josh, vi, 4. This act must be differ­
entiated from the sounding of the
'trumpet' (not the Shofar) which took
place while the o f f e r i n g s were
brought on all the Festivals and the
New Moons (Num. x, 10). The blow­
ing of the Shofar had cansequently
quite a different significance, and
was more awe-inspiring (see Amos
III, 6) than the blowing of the sil­
very trumpets, which generally was
a joyous sound. From time imme-
moried the Shofar blowing has been
a call to contrition and penitence,
as a reminder of the Shofar-sound
of Sined; cmd the Day of Memorial,
the beginning of the Ten Dcfys of
Repentance 7 ‫פרת ימי־ ת׳טובה‬
which culminate in the Day of
Atonement, as a time of self-exam-
inertion and humble petition for for-
givenras.
"The Scriptural injunction of the
Shofar for the New Year's Day hce
a profound meaning. It says cis it
w e r e , ciccording to Medmonides,
'Awedee, ye sleepers, and ponder
over your deeds; remanber yo\1r
Creator cmd go bcick to Him in peni-
teime. ^ x io i of those who miss
reofities in tlwir pursuits of shctdbws
and waste tiieir years in seeking
after vedn tilings which cannot profit
or deliver. Look weU to your souls
and consider your acts; forsake each
of you his ways and thoughts,
cmd return to G-d so that He may
have mercy upcai you*. The Shofar,
177
(the rcan's hom which is blown on
Rosh Hashonah), is employed for
many reasons: (1) To remind us of
Isaac's beautiful spirit of self-sac­
rifice, and of how he was spared
at the last moment by the angel who
pointed out the ram to Abraham.
G-d does not call for the sacrifice.
He frequently tests us without in­
tending to exact the sacrifice, when
He finds that we are willing to make
it. (See Book of Genesis, Chapter
22). (2) It reminds us of the Revela­
tion at Sinai (See Chapter 19, verse
16), when the ram's hom was blown
to invite all of mankind to become
partners in the Revelation. (3) To
symbolize the great (ram's) hom
which will herald the final redemp­
tion, as we read in Isaiah, Chapter
27, verse 13. "And it shall come to
pass on that day, that the great hom
shall be blown and then shall come
those who are lost . . . and they
shall prostrate themselves before the
L—d on the holy mount of lemsa-
lem."
It is interesting to note that we
do not say Hallel on Rosh Hashonah
because it is lanseemly to indulge in
joyous song whilst we are on tried.
The laws in regard to rest on Rosh
Hashonah are similar to those of all
the Festivals. The law concerning
the cessation of work on Rosh Ha-
shonah prevails at all times and all
peaces, and refers to men and women
alike. He who tremsgresses it, is
guilty of receiving stripes.
312th COMMANDMENT
To Bring the M usaf Offering aa.
Rosh H ashonah.
We are commanded to bring cm
"additional” or "Mused” offering on
Rorii Hashonah, cs we read in Levi-
ticnis, Chc5 )ter 23, verses 24 cmd 25,
"in the seventh month, in the first
day of the month . . . ye shall bring
an offering made by fire unto tile
L - d .‫״‬
 178
This is described in greater detail
in the book of Numbers, Chapter 29,
verse 2.
313th C0MMA14DMENT
To Fast on the Tenth D ay of Tishri.
The tenth day of Tishri is called
the day of Atonement, for it is said
in Leviticus, Chapter 23, verse 27,
“And also on the tenth day of this
month there shall be a day of Atone­
ment: and ye shall afflict your souls.”
In the Tanaitic Midrash on Leviticus,
the Sifra, we read that affliction
means fasting. Our Rabbis have
added also the prohibition of bath­
ing, anointing‫ ״‬wearing shoes and
cohabitation. The repetition of the
word Sabbath, in ‫שבת שבתון‬
indicates that this day is to be a
complete rest from all corporal or
physical sustenance or pleasure. No
other nation, ancient or modem, has
an institution approaching the Day
of Atonement in religious depths.
The Day of Atonement, in Hebrew,
is "yom kippurim," the plural form,
because it represents tw o streams of
love. As soon as the desire for re­
conciliation has awakened in the
sinner's soul, and wings its way hea­
venward, G-d's grace comes down
to meet it, calming his breast with
the assurance of Divine pardon and
forgiveness' (Zohar).
We are commanded to fast, be­
cause eating and drinking and the
pleasures of touch awaken within
man lust and sin. And it is not fit
when we come before G-d for judg­
ment, to have our minds clouded
spiritually. It is, accordingly, for our
best interest to subdue the physical
on this great Day of Judgment, so
that we may be entirely spiritually
minded, and be worthy to be for­
given.
If we eat anything on the Day of
Atonement, the size of a large date,
(about the measure of two olives),
we have transgressed the biblical
313th Ck>mmandment
commcffidment concerning fasting.
As a rule, when a measure for eating
is given, (as for instance when we
make Motzie), we always speak of
the measure of the size of an olive,
but in regard to Yom Kappur the
measure is of a large date, because
we are speaking now of fasting,
and a person that fasts can not have
his mind placated unless he eats
soriiething which is as much, at
least, as a large date. Therefore,
one who is sick, although not dan-
ously ill, but who feels very sick
may eat or drink a little, half
the measure forbidden m a n y
times during the day—namely, for
food about the size of an olive and
for liquid half a mouthful. How­
ever, he should not partake even of
this small measure one after the
other, but should wait at least the
time it would take, to eat three eggs,
between eating and eating, or
drinking and eating, so that he
should not, at any one time, eat or
drink the complete biblical measure
forbidden on the Day of Atonement.
He may eat and drink one after
the other, if added together they
do not make one measure. The spac­
ing of drinking from one time to
the other should be the time it takes
to drink a mouthful. However, one
who is dangerously HI, may eat be­
cause of the order of the doctor, or
because of the patient's request to
eat. A p ‫־‬egnant woman and one
whose color of the face changed be­
cause of the fast, may eat on Yom
Kippur. It is ciistomary to train girls
above the age of eleven and ^ y s
above the age of twelve, to t e t
somewhat on the Day of Atonement.
This commandment prevails at all
places and at all times, and he who
transgresses it and eats this day food
the size of a large date, or drhiks a
moutfiful, has transgressed a bib-
Heal c o m m a n d m e n t involvmg
‫“ כרת‬Excision".
 317th CornmcBidment
314th COMMANDMENT
The M usaf Offering of the
D ay of Atonem ent
We are bidden in Leviticus, Chap­
ter 23 verse 27, "Also on ,the tenth
day of this seventh month is the Day
of Atonement; . . . and you shall
bring an offering made by fire unto
the Lord.''
The purpose of the additional of­
fering was meant to be a means for
increased inspiration on the holy
day.
315th COMMANDMENT
Not to do Any Work on the
D ay of Atonem ent
It is written in Leviticus, Chapter
23 verse 28, "And you shall not do
any manner of work on that same
day; for it is a Day of Atonement
to make atonement for you before
the L—d your G-d." The phrase
"any manner of work" is not quali­
fied by the addition of "servile", as
it is in regard to the other festivals.
With regard to abstaining from
work, the Day of Atonement has the
same strict provisions as the Sab­
bath, (See Exodus, Chapter 20,
verse 10); and also the same excep­
tions where life may be in danger.
The expression "to make atonement
BEFORE you for the L—d your G-d",
is understood by the Rabbis as in­
dicating that we should cleanse our­
selves by repentance and by vokm-
tary abstention from wrong prac­
tices rather than by retribution. As
the prophet Joel put it, “Rend your
hearts, and not your garments (in
mourning), and turn unto the L—d
your G-d" (See Joel, Chapter 2,
verse 13), and the prophet Ezekiel
has put it, "As I live, saith the L—d,
G-d, I have no pleasure in the death
of the widced; but that the wicked
turn from his way and live; turn
ye, from your evil ways" (Ezek.
xxxiii, II).
179
316th COMMANDMENT
Not to Eat or to Drink on the
Day of Atonem ent
We read in Leviticus, Chapter 23,
verse 29, "For whatever soul it
ohould be that shall not be afflicted
in that same day, he shall be cut
off from his people.'' This is the
positive commandment concerning
fasting, which we have discussed
fully in the 313th Commandment.
317th COhDilANDMENT
To Rest from Work on the
D ay of Atonem ent
We are to rest from all manner
of work on the Day of Atoneemnt as
we read in Leviticus, Chapter 23
verse 32, "It shall be unto you a
Sabbath of solemn rest.'' Previously
we have discussed the same com­
mandment in the negative form.
Here we have it stated positively.
The purpose of this commandment
is to indicate that we are to con­
centrate our thoughts solely on seek­
ing pardon and forgiveness from
G-d. He has so constituted the world
than man may always appear be­
fore Him and petition for forgive­
ness. The Neilah is one of the mos,t
masterly products of Israel's reli­
gious genius. It begins; "Thou giv-
est a hand to transgressors, and Thy
right hand is stretched out to receive
the penitent. Thou hast taught us,
O L—d our G-d to make confession
unto Thee of all our sins, in order
that we may cease from the violence
of our hands and return unto Thee
who delightest in repentance.'' These
words contain what has been called,
"the Jewish doctrine of salvation. "
The laws of this commandment
are that any work that is forbidden
on the Sabbath is also forbidden on
the Day of Atonement. The differ­
ence is that for any work done spite­
fully or p ‫־‬emeditatedly on the Scdo-
bath, the punishment is that the
 180
transgressor is to be stoned; whilst
for the same transgression on the
Day of Atonement he is to receive
the punishment of excision. This law
prevails at all times, all places, and
refers to male and females as well.
318th CC»CMANDMENT
Not to Work on First Succos H oliday
We read in Leviticus, Chapter 23
verses 34 and 35, "On the fifteenth
day of this seventh month is the
Feast of Tabemades. . . . On the
first day there shall be a holy con­
vocation." This law prevails at all
times, at all places, and refers to
male and female. One who trans­
grosses this commandment breaks
a positive one, in addition to the
negative one, which follows.
319th COMMANDMENT
Not to do A ny Work on Succos
We read in Leviticus, Chapter 23
verse 35, "On the first day shall be
a holy convocation; ye shall do no
manner of servile work.” Please note
the emphasis upon the words "ser­
vile work," but cooking cmd baking
is permitted. The laws concerning
this holiday are similar to those of
Passover and Shevuos.
320th COhOdANIMENT
The Bringmg of cm ^ fe rto g
on the H o ^ a y df S u c ^
We are to bring an offering on
the Succos holiday as it is said in
Leviticus, C h a p t e r 23, verse 36,
"Seven days ye shall bring an offer­
ing unto the L—d." In the Book of
Numbers, Chapter 29, details con-
ceming the offerings are given.
321st C0801IANDMENT
!hiding on the S ghdi Day of ^ o c c »
We tn e to rest on the eighth day
of Succos for it is said in Leviticirs,
C3w^ter 23, verse 38, "On the eighth
day shall be a hc4y ctmvocaUon
unto you and ye shcdl bring an of-
323rd CfHBina&dnwxit
fering unto the L—d; it is a day of
solemn assembly, ye shall do no
manner of servile work." Beginning
with the eighth day, we have a sep-
orate holiday by itself, called She-
mini Atzeres. We are to rest thereon,
excepting work done for cooking
and b a to g .
This refers to all times, to all
places, and to male and female. Al­
though the holiday has a set time,
(and we have a law that any com­
mandment that has a specific time
for its performcmce, women are freed
from its obligation), nevertheless in
view of the fact that there is a nega­
tive commandment involved, name­
ly ye shall do no manner of servile
work, therefore women are included,
because ail the negative command­
ments are incvunbent upon women
as well as men. Thus we see that
the Scripture equalLses man and
woman in regard to punishment.
For the trespassing of the negative
commandments which generally im­
plies punishment, women receive
similar punishment as do the men.
322nd COMMAM»404T
To &ring the M usaf ^ ie im g on
the Q ghih Day of the Festivcd
We are commanded to bring a
Musaf offering on the eighth day
of Succos, namely, for Shemini At-
zeres, as we read, "On the eighth
day . . . ye shall bring an offering
made by fire imto the L—d."
323rd C O M M A 1a»0n-
F arb u h & ig Us to W oile
on Swnniid JLtoesee.
We are not to; do any work on
the eighfti day of Succcs, as we
read in Leviticus, Chapter 23, verse
36, “On the eighth day . . . ye shcdl
do no manner of sarvile worL" This
holiday is cedled, “Atzeres" which
meairs "dosing festival." Maimon-
ides explains the purpose of tiie
eightii day. It is added to complete
our rejoicing which amnot per-
 324fi1 Commandment
feet in booths, but in well built
houses. The Rabbis say that the
phrase "closing festival" may also
be interpreted as an insistent in­
vitation. G-d, in His special love for
the children of Israel asks them to
stay another day with Him. This
is simOar to the case of the king
who made a feast for all his nobles.
Dunng the official festivities he had
no chance to entertain his own chil­
dren. After the festivities were over,
however, a small family table was
spread. Familiarity replaced cere­
mony and both father and children
rejoiced together. So it is with G-d
and Israel. After the Succos holi­
day has been completed and sev­
enty bullocks in Temple times, or
appropriate prayers, in our day,
have been offered up for the weUcae
of the seven ty nations of humanity,
G-d orders that on the eighth day
there should be held a family re­
union at which He can be in sole
communion with His “chosen" chil­
dren. The right to be designated His
children is contingent upon the ac­
ceptance and the observance of His
Torah. Hence, we have at the close
of the eighth day, "Simehas Torah,"
the festival of the “Rejoicing of the
Law," when Israel rejoices with his
G-d and His Torah. On this occa­
sion every Jew is exfiled up to march
around the "edmemar‫ '׳‬or reading
desk, with the Torah in his right
hand, thirs openly and publicly dem­
onstrating his allegiance to h is
Torah.
Although we stay in the Succah
on the eighth day which is Shemini
Atzares, it would c?>pear as if this
is a contradictiCTi, since the holiday
has a different name, and distinct
from Succos. Fiathermofe, when we
enter the Succcdi on Shemini At-
zeres, we do not offer file blessing of
‫" לישב בסבה‬Blessed be the name
of the L—d our G-d who commaiKi-
ed us concerning dwelling in the
181
Succah.'' Why, then, do we sit in
the Succah? It is because of the
tradition of the two holidays, making
Succos eight, instead of seven days.
Perhaps one might think that we
should include Succos in the bless­
ing for the Kiddush on Shemini At-
zeres. The answer is, it is impos­
sible for two Festivals to fall on one
and the same day.
We shall now discuss Choi Ha-
moed, the intervening days between
the first and last days of the Fes­
tival. We are forbidden according
to the Torah, to do certain kinds of
work thereon. The prohibition is
based upon a number of verses,
among them, "These are the Festi-
vais of the L—d," which include the
intervening days of the festivals. The
Rabbis state, that wherever there
is much loss.involved, then work is
permitted, on Choi Hamoed. The
Talmud in Moed Katan says, that
"one may water an irrigated field."
This is permitted because failure to
water the field will cause a great
loss. Where it is clearly a loss if
one abstained from labor, one is al­
lowed to do any work involved, in
the Usucd way. However, where one
can, one should try to make a dif­
ference in the manner of the work
on CTiol Hamoed, as for instance,
the tailor should, instead of the usual
stitches, use another typ>e. In writing
a letter, the form of writing should
be different.
Anything made purposely on Choi
. Hamoed is to be declared by the
court as public property. However,
if a father purposely had work done
on C^ol H am o^ and died, the work
is not made void, because children
are not fined for the sin of their
fctiier.
324th COMMANDB4ENT
C O m X S^G THE LHLAV
We are conummded in Leviticus,
Chester 23, varae 40, "And ye shall
182
take on the first day (of Succos) the
fruit of goodly trees, branches of
palm trees, the boughs of thick trees,
and willows of the brook, and ye
shall rejoice before the L—d your
G-d seven days.'' "The fruits of
goodly trees'' refers to the "esrog."
Branches of the palm trees refer to
the "lulav". The fact that ‫ ת‬6‫כ‬
is without the "vov", shows that it
is in the singular, therefore, one, but
not two or three lulavim, is taken.
And "boughs of thick trees" refers
to the "myrtle", and the "willows of
the brook" refers to the "willow".
The purpose of this commandment
is as I have often explained before,
to have our a c t i o n s influence
our thoughts. Our actions, as a rule
stir our emotions and our zeal. One
of the differences between Christi­
anity and Judaism is that the former
speaks chiefly of thoughts and the
latter of actions. It is one thing to
have good. thoughts, it is another
and more difficult, to have good
actions. It was Paul who changed
his Jewish name from Saul of Tar-
shish to the Greek sounding one
"Paul". He was the first to bring on
Christianity. The founder of Christi­
anity said, "I come not to break the
Law but to fulfill it." It has well
been said that Christianity is more
Paul's work than that of its founder.
Some would rather call Christianity
—Paulinism.
The Holy One blessed be He want­
ed to purify Israel, therefore, he gave
them many commandments so that
their bodies and souls might be busy
continuously in constant communi­
cation with G-d. Take, for instance,
the phylacteries that are placed on
the mind and near the heart, to bind
mind and heart to the service of G-d.
The reason for taking the lulav
and the three other plants together,
is to remind us of the harvest, and
the thanksgiving we owe the Al­
mighty. Thus we convert a material
324th Com m andm ent
joy into a spiritual one.
The four plants are compared to
the essential limbs of the body. The
esrog; to the heart, to indicate that
we are to give all our feelings to­
ward G-d; the lulav, to the back­
bone, symbolic of the stamina one
is to give evidence in the service
of the L—d; the myrtle, to the eyes,
teaching us that we are not to turn
astray after our eyes; and the wil­
low, to the mouth, showing that a
check be put to the mouth, so that
we consecrate our speech, for speech
reveals man's soul. By taking these
four plants, symbolic of the four vi­
tal parts of the body, and waving
them, we express the thought of the
Psalmist, "All my bones declare
Thee, Oh Lord.'' (Psalm 35, verse
10). (From this verse, we also de­
rive our custom of swaying in pray­
er.)
These four plants also symbolize
four classes of Jews. The esrog
or citron possesses fragrance and
taste, symbolic of the Jew, who pos­
sesses good deeds coupled with the
knowledge of the Torah; the ' lulav
or the palm-branch, produces fruit
but has no fragrance, indicative of
that class of people, which has
knowledge of the Torah but lacks
good deeds; the “hadas" or myrtle,
has fragrance but cannot be used
for food. This is typical of those who
perform good deeds but are devoid
of knowledge of the Torah; finally,
comes the "aravah" or willow, which
is both without fragrance and taste;
this is symbolic of that class of peo-
pie which is without the knowledge
of the Torah and without good
deeds. Even the “aravah" the wil­
low (class) may absorb some fra­
grance when it is together with the
others. Therefore the Torah, in order
to symbolize the great need for bar-
many and co-operation commands
us to join these four plants into one
entity. However, we do not make
 325th Commandment
of the "aravah" a leader.
These four species represent one
commandment. If one of these four
is missing it invalidates the use of
the other three, for the performance
of the commandment. If they are
not in their proper order, the com­
mandment is fulfilled. The length
of the lulav must be at least four
hand breadths. The myrtle and the
willow three hand breadths and the
"esrog" must be at least as large
as an egg. The four plants are held
together during the Hallel, and are
waved eastward, southward, west­
ward, northward, heavenward and
earthward, to symbolize G-d's omni­
presence, and to offer thanksgiving
for all His bounteous kindness to hu­
man beings everywhere.
This commandment refers to males
and not to females. He who trans­
grosses it breaks a positive one.
32Sth COBiDAANIMmENT
CONCERNING THE SUCCAH
We are commanded to dwell in
the Succah for seven days, as is
written in Leviticus, Chapter 23,
verse 42, "Ye shall dwell in booths
seven days." The purpose of this
commandment is expressed in the
verse following verse 43, "That your
generations may know that I made
the children of Israel to dwell in
booths, when I brought them out of
the land of Egypt: I am the L—d
your G-d." Thus, we are to remem-
her the miracles that G-d performed
for our people in the wilderness,
after the Exodus from Egypt. He
surrounded them by the clouds of
glory so that they should not be un­
comfortable because of the sun by
day nor of the cold by night. Some
of our Rabbis say that these booths
symbolize change. On Succos we
are to leave our permanent home
for the frail booth, which symbolizes
the fact that we must be prepared
to meet any eventuality in life. Thus
it has also become our custom to
183
read the Book of Ecclesiastes on the
Sabbath of this festival to bring
home to us in the midst of this Fes­
tival of Ingathering the message
that "Vanity of vanities, all is van-
ity.‫״‬
The Succah is also the symbol of
our staunch belief and trust in G-d.
When individuals or collective' bod­
ies are weak or afraid they dwell
in castles and fortified cities. When
strong and self-reliant they live in
the open and in undefended dwell­
ings. Moses, when he sent the
twelve scouts to spy out the land
of Canaan (Palestine), bid them to
note whether the cities were open
or fortified. If they were open, then
the inhabitants were strong and
courageous, if fortified they were
weak and cowardly. (See Book of
Numbers, Chapter 13, verse 18 and
Rashi's quotation from the Midrash).
Thus, after the Day of Atonement
when we have become reconciled
with G-d we demonstrate, by dwell­
ing in the Succah, the unprotected
abode, that when "The L—d is with
me, I will not fear," (for then) what
can one do unto me? See Psalm
118, verse 6. Our seeming defense­
lessness is our strength.
The Succah is also called "The
Tabernacle of Peace", and has be­
come symbolic of the era for which
humanity is longing, and concern­
ing which the prophet Amos de-
dared in Chapter 9, verses 11 and
15, "On that day I •will raise up the
Tabernacle of David which is fallen,
and I will dose the breaches there­
of and I will raise up its ruins and
I will rebuild it as in the days of old.
And I will plant them upon their
land, and they shall no more, be
pulled up out of their land which
I have given them, said the L—d
thy G-d."
The laws of the commandment are
that a Succah that is higher than
twenty cubits is unfit for use be-
 184
cause then one will see only the
shadows of the walls and not of the
covering. So, also, if the Succah
is less than ten handbreadths it is
unfit for usage because it is not a
dwelling place. The width of the
Succah must be at leOst 7x7 hand-
breadths. It must have three walls.
If there is more shadow than sun
coming into the Succah it is kosher.
On the other hand if there is more
sun than shadow then it is unfit
for usage. If one made a Succah
between two trees and the trunks
of the trees are its walls, it is kosher.
If one made a Succah on top of a
wagon or a ship it is kosher. The
‫“ סכך‬the cover" on top of the
Succah must be of such material
that does not receive any ritual un­
cleanliness, as for instance, metal.
We may not put any cloth on top
or below the covering of the Sue-
cah to keep out the sim. However,
if it is done for the sake of beauti­
fying the Succah it is kosher. We
may not build one Succah on top
of the other because we are to
have one covering and not two.
If one feels uncomfortable in the
Succah, as for instance, if it rains,
he does not have to eat therein, for
it is said, "Ye shall dwelL" So much
the more if one is sick, he is free
from the obligation of being in the
Succah. So, also, one who takes
care of a sick person is free. The
same holds true for all who are busy
in performing a good deed. The rea­
son for all this is that one would
ordinarily go away from his■ own ta­
ble, because of these matters. In
addition, those who travel, or th<»e
who are watchmen, are free from
the obligation of being in the Sue-
cah. The Succah of a Gentile, or
one belonging to a woman or one
belonging to a Cuthite, although
these people are free from the com­
mandment to dwell in the Succah,
neverthele^ their Sucoahs may be
used. The Succxfii of slm p^rc^, or
3%th Commandment
one that is used to place things
therein to be dried, or a summer­
house used on one's own ground for
cooidng purposes, or a guardhouse,
are kosher because they are made
for one to be within or under the
shadow.
The walls or wood of the Succah
may not be used for other purposes
during the Succah Holiday. How­
ever, they may be touched. So, also,
those things that are placed into
the Succah for beauty may not be
used for any other pirrpose during
the holiday.
These laws prevail at all times
and at all jdaces. They refer only
to males and not to females because
the general law is that any com­
mandment which depends upon
time, women are free from observ­
ing it. He who does not eat in the
Succah, (unless he be sick or weak
or uncomfortable in the Succah),
trespasses a positive commandment.
On the first two nights of Succos,
one should at least eat a piece of
bread, as large as an olive, in the
Succah. During the whole of the
Festival one may take a bite out­
side the Succah, but he must have
his regular meals in, the Succah.
Pious people do not eat anything
outside of the Succah.
C O m S M N IM E N T
The Sabho^ced Y ear of the Land
One w as not to work or till the
earfii in the seventh year as we
read in Leviticus, Chcg‫ג‬te^ 25, rerse
4, "But in the seventh y ear shcdl be
a sab^>ath of solemn rest for the
land." The purpose of this a m -
mandment is to show flxat tte fctnd
belongs to G*d, as w e read in
the , nerd verse f tttn ‫כי‬
“for the land to Me." In
regard to landed w ealth fixers is a
d ifie r^ t conc^rtion tiian in regard
to p ei^ aial propmdy. In regard to
the Jubilee year, cb w e sbail see
later, the t o d cmtld not b e per-
 32Sth Oniiiiicradinflnt 185
petually in the hands of one fam­ every seventh year ‘because then
ily. G-d is the owner of the land they did not sow their fields' (Jo­
and man is the trustee for him. sephus). Julius Caesar acted in the
The observance of the ‫שמיטה‬ same marmer."
"The Sabbatical Year'' was surely "The land is personified. It should
an evidence of Israel's fcdth in G-d, rest in the seventh year, as man
and in His Providence. Whilst other rests on the seventh day. ‘Just as
people were ploughing, sowing, and the freedom of the individual was
harvesting, the Israelite was spend­ a fundamental principle of the To­
ing the year in prayer, and in Holy rah, so was the freedom of the land
Study. The Midrash Rabbah com­ from the absolute ownership of man'
menting on this fact says, "Is there (F. Perles).''
a greater hero than he", — the ob­ "As the Sabbath was more than
servant Israelite? This might also a cessation of labor, and was a day
be said of our Sabbath observers dedicated to G‫־‬d—^so, during the
today, whilst they are at Syna­ Sabbatical year, the soil was to be
gogue, on S cbbab morning, they devoted to G-d by being placed at
know that their competitors are the service of the poor and the ani-
transacting business. The Psalmist mcd creation (Exodus, Chapter 23,
put it, verses 10 and 11). In Deuteronomy,
‫גבורי כח עושי דברו לשמע בקול דברו‬ (Chapter 31, verse 10) we learn that
"who are the caighty o n^? Those the seventh year was, furthermore,
who carry out His commandments to be utilized for national educa­
and hearken unto the spirit of His tional ends, and special measures
Word." were to be taken to acquaint the
In a year of general cessation men, women, and children, as well
from regular work the Israelitish as the resident aliens, with the
farmer would be able to cxiltivate teachings and duties of the Torah.
his mind, broaden his vision and Josephus rightly claims that while
purify his heart with fear and love the best knowledge of olden times
of Gkl. Thus the whole .of Israel was usually treated as a secret
became a holy, wise and under­ doctrine, and confined to the few,
standing nation. This did aw ay with it wcES the glory of Moses, that he
an ignorant peasantry. There are made it current coin, ‘To place with­
still Jews in Palestine who observe in the reach of the English worker,
a scbbatical year. once in every seven years, a year's
It is interesting to note the cycle course at a University in science
of seven,—^the Satbafh at the e^d and law and literature and theology,
of fee week; Penteasst at fee end would be something like the modem
of seven weeks; the Seventh month, equivalent for one of the advantages
as fee sacred month studded with which the Sabbath-year offered to
Festivals, fee Scfebatiocd year, and the ancient Hebrew' (F. Verinder in
fee Jubilee, which came after & ven MY NEIGHBOUR'S LANDMARK,
Sabbatical years. Short Studies in Bible Land Laws,
1911).
The Sabbatiati year was fully en­ In the seventh month of the year,
forced only in Palestine. "A promise after the gathering of the harvest,
to o im e rv e it in the future formed the year of r«st began.
part of the covenant on the Return He udio transgressed this com­
from Babylon, (Nehemiah, Chapter mandment and performed one of
10, verse 32). Alexander the Great the four types of work in connec­
remitted to the Jews the tribute in tion witii the ground, namely, sow-
 186 330th Commandment
ing, harvesting, pruning, or gather­ to make some change in the method,
ing the grapes, received stripes. to show that everything in the sev­
enth year is public property. There­
327th COMMANDMENT fore, we are commanded, "Thou
We are not to Prime the Vineyard shalt not gather the g r c ^ s of thy
(on the Sabbatical Year). undressed (uncut) vines." In other
words, neither the grapes nor the
Just as it is forbidden on the Sab­ figs should be harvested the way
batical year to sow or harvest the they are usually gathered. The He­
ground, so, also, it is forbidden to brew word for "undressed vine" is
do so to the tre e s ' lor it is written ‫נזיר‬ ; the same word is used for
in Leviticus, chapter 25, verse 4, a Nazarite. See Book of Numbers‫־‬
"Nor prune thy vineyard." Chapter 6, Book 5. Like the Nazarite,
He who transgressed this law re­ the vines were not to be trimmed
ceived stripes. during the Sabbatical year, in the
regular way.
328th COMMANDMENT This commandment prevails only
That Which Groweth of Itself of the in Palestine and refers only to male
Harvest Thou shalt not Reap. and female. One who transgressed
We are commanded not to cut of it was punished with stripes.
anything that groweth of itself in the
Sabbatical year, namely, that which 330th CONOd0IDMENT
sprouts from that which was seeded To Count the Years
on the sixth year. This is called Up to the Jubilee Year
‫ספיח‬ for it is written in Levi­ We are commanded "to number
ticus. Chapter 25 verse 5, "That years" as we read in Leviticus, Chc^j-
which groweth of the harvest thou ter 25, verse 8, "And thou shalt
shalt not reap, for it is a year of number seven sabbaths of years un­
rest unto the land." The Bible, how­ to Me, seven times seven years . . .
ever, has permitted us to eat it, but even forty-nine years." We are to
not to harvest it. We are permitted count the years in seven cycles of
to take only enough for one meal seven years. Every Rosh Hashonah
for one's family, but not to harvest we are to count the year, as the first
a large quantity. or the second or the third and so
This commandment refers only forth, of the Sabbatical year, until
to vegetables and produce of the we have reached seven Sabbatical
ground, but does not refer to fruit years and come to the Jubilee Year.
This counting was done by the great
trees because the trees do not ripen Beth-Din or the Sanhedrin. The
in a year. • counting w a s similar to that of the
This commandment pertains to numbering of the days of the Omer.
male and female alike and is car­ After the 49th year, the 50th year
ried out orily in Palestine, when it was sanctified and the land rested
belongs to the Jewish people. One as it did in the Sabbatical year. Free­
who transgressed it received stripes. dom was declared unto all servants,
and all landed property returned to
329fh COMMANI»lENT their original owners. The purpose of
Thou shalt not Gathar the Grapes this commandment is to inc^cate that
of Thine Undressed Vine. the Holy One b les^ d be He wanted
We are not to gather the fruit to make known to His peof^e that
produce in the seventh year as they everything belongs to Him for we
are gathered in other years. We are read, ‫“ כי לי הארץ‬For the Lcmd
 331st Commandment
belongs to me.'' He wanted the land
to be returned periodically to whom
He wished it to go originally. In this
way a man would not desire another
person's fields, and hesitate to rob
him of same.
The laws of this commandment are
that only after we have settled in
Palestine and divided the Land are
we supposed to count the years to­
ward the Jubilee.
In the Hebrew Commonwealth
both contracting parties are made
to realize in their business transac­
tion, that there is a Creator, the real
owner of the land who is the third
party to their transaction. This im­
plies the recognition of religion not
only in the house of worship, but in
the house of business as well.
The Hebrew ‫ ותושבים‬should not
be translated as "sojourners", but as
"settlers" which is an antithesis to
the preceding term of ‫" גרים‬strcmg-
ers." The Rabbis say that when the
Jubilee laws were violated the Is­
raelites became "strangers" and had
to go into exile. But, if they had ob­
served the Jubilee laws then they
would have been permanent settlers
in the land "as the days of heaven
upon the earth."
Through the Jubilee institution,
houses and lands were kept from
accirmulating in the hands of the
few, pauperism was prevented, and
a race of independent freeholders
assured. It represented such a rare
and striking introduction of morcds
into economics, that many have
been inclined to question whether
this wonderful institution was ever
in actual force. However, 'nothing
is more certain than that the Jubilee
was once for centuries a reality in
the national life of Israel' (Ewald).
Ezekiel speaks of its non-observance
as one of the signs that 'the end is
corns' upon the nation for its mis­
doings; and he mentions the year
of liberty', when a gift of Itmd must
return to tfae original owner. Ac­
187
cording to the Talmud, the law of
the lubilee was observed as long
as the entire territory of the Holy
Land was inhabited by Israelites.
When a portion of the tribes went
into exile, the law lapsed.
The permanent accumulation of
land in the hands of a few was pre­
vented, and those whom fault or
misfortune had thrown into poverty
were given a 'second chance.'
According to Scripture, 'the earth
is the L—D's'; and all the land was,
as it were, held from G-d on lease
(v. 23). The Israelite who volun­
tarily or through some compulsion
sold his land to another, sold not
the ownership of the land, but the
remainder of the lease—till the next
year of Jubilee, when all the leases
terminated simultaneously. The land
then came back to his family, all
contracts of sale to the contrary not­
withstanding (Verinder). H e i n e ,
rightly remarks that the Torah does
not aim at the impossible—the abo­
lition of property, but at the moral-
ization of property, striving to bring
it into harmony with equity and the
true law of Reason by means of the
Jubilee-year. It is not the protec­
tion of property, but the protection
of hiunanity, that is the aim of the
Mosaic Code. Its Sabbath day and
Sabbath year secure even to the
lowliest, rest and leisure. With the
blast of the jubilee trumpets the
slave goes free, and a redivision
of the land secures again to the
poorest his fair share in the bounty
of the common Creator’ (Henry
George).
331st COMMANDMENT
Concerning the Blowing of the
Shofar on the Day of AtrmemenL
We are bidden to blow the Sho-
far on the tenth day of Tishri, the
Day of Atoneemnt, to proclaim the
Jubilee year, as we read in Leviti­
cus, Chapter 25, verse 9, "Then shalt
 188
thou make proclamation with the
blast of the horn on the tenth day
of the seventh month; in the Day of
Atonement shall ye make procla­
mation with the horn throughout
your land.” The purpose of blow­
ing the Shofar for the Jubilee was
to give universal proclamation to
freedom.
By observing the laws of the Ju­
bilee Year which restores to an im­
poverished member of the commu­
nity his ancestral land, and also to
the bond slave, his former social
standing, the nation eliminates the
curse of class hatred. In this way
peace, and general gocxlwill are
created, patriotism is promoted, and
the state gains in strength. This
blowing the Shofar on Yom Kippur
has no relationship with the blow­
ing of the Shofar on Rosh Hashonah.
The purpose of the blowing of the
Shofar on Rosh Hashonah is to re­
mind us of the readiness of Isaac
to sacrifice himself in the name of
the Lord, so that we may be simi­
larly reminded of our love which we
owe to G-d.
It is cqpparent that it is difficult for
the master who had his servant for
a very long time to free him entirely.
For that reason the Shofar was to
be a call to all the people to be
aroused to ok«erve this command­
ment. It was not a call to any one
person alone, but to all the people
of Israel in the Holy Land. The say­
ing has it, ‫צרות רבים חצי נחמה‬
"the trouble of many, is half a com­
fort (to those who have the trouble),"
‫" צער רבים נחמה‬but the same pain
for all is a fuU comfort." Thus, the
freeing of one's servant was made
easy because there were no excep­
tions to the rule.
The blowing of the Shofar was
also to arouse in the servant a de­
sire and love for peisoncd liberty.
The laws of this commeafoment
are that the same type of Shofoa:
331st Coau1»nd 111«ttt
was blown as that of Rosh Hasho-
nah and the same blessing was
made. As a matter of fact the laws
in regard to the Shofar of the Ju­
bilee on the Day of Atonement are
the same as those for the Shofar on
Rosh Hashonah, with the exception
that, if Yom Kippur of the Jiibilee
Year fell on the Sabbath it was
blown by every individual. How­
ever, when Rosh Hashonah falls on
the Sabbath, it is not sounded at all.
From Rosh Hashonah of the Jubi­
lee until the Day of Atonement, the
servants would not leave their mas­
ters' house, but they would not be
called upon to do any work. They
would eat and drink and be happy.
When the Day of Atonement came
and the Shofar was blown they
were free to return to their homes.
We see here, the gradual process
of liberty. It was not a sudden man­
ifestation that might cause revolu­
tion, bewilderment, and anarchy.
So, also, the fields were retumeid
to their original owners.
This commandment was carried
out in the Holy Land, when all the
Jewish people dwelt therein.
The commandment of blowing the
Shofar was first carried out by the
Beth Din and then by the people.
The Day of Atonement and tf^
Jubilee hc^ much in common. Ibe
m ^sage of lx)th was a *new birth.'
The Etay of Atonement freed mcm
f r o m moral slavery and rnicdoted
him to ^CD‫־‬t life anew, at one
with G-d with his fellow-
men. The Jribilee had for ite aim
the emanmpahon of dm individucd
from dte dKsddes of poverty, ami
die r 8a # 1mtoent of the vcmous peo-
pie in tlm Cfosm^wacdth, in ac-
octfdanoe widi micicd }tmtice. *nie^
is n o m a te c^sproptiate day, far in­
augurating such a y e ts o f
cation them the Day of Atonenmnt‫׳‬
and no more suite&le signal to in-
augurote'it, them dm blowing of the
Slmfar. The 58th C l i c ; ^ of Iscdab,
332nd Commandmeat
the Haftorah for the Day of Atone-
mraat, seems to have been spoken
on a Yom Kij^ur inaugurating a
Jubilee year.
332nd COMMANDMENT
The Sanctification of the
Jubilee Year.
We are to sanctify the fiftieth year,
as we read in Leviticus, Chapter
25, verse 10, "And ye shaU hallow
the fiftieth year, and proclaim lib­
erty throughout the land unto aU
the irihabitants thereof; it shall be
a jubilee imto you; and ye shall re­
turn every man unto his family."
Holine^ in the Jubilee year was in­
dicated through social responsibility,
by sharing our entire pn^uce with
the whole community. We are not
to store up any part of it. Every
individual was to gather and eat as
much cm he needed from his field,
and strctngers <buld came cmd pick
what they needed. Furthermore all
servants were released from their
mcBters as we read, "and ye shall
procdcrim liberty throughout the land
unto cdl its inhcd>itants" ncnnely,
freedom fcxr the servcmts. It may be
of interest to note, that this verse
appears on the Liberty Bell.
The laws of this commandment are
giTTiilar to those of the seventh year.
Everything that is forbidden in the
seventh year is forbidden in the Ju­
bilee year and vice versa, with these
exceptions. At the end of the Sab­
batical year one is releocsed of his
(debts whicii wee not so in the Ju­
bilee year. On the other hetnd, on
the . Jubilee year all landed ja-op-
erty wee released to its origiiKil own­
ers, and servants were set free. This
wee not so in the Sabbatical year.
Furthermore, all this was to be
enacted in the beginning of the year
on Yom Kippur, cnad not at the end
of the year in tiie month of Elul as
in the case of the Scdibatical year.
The Jubilee year w as not counted
within the cycle of the seven years.
189
The seven years cycle begins after
the Jubilee year and it is counted
seven times until after the next Ju­
bilee year.
This commandment prevailed in
the Holy Land when all the people
dwelt therein. The Sanhedrin would
gather together for the sanctifica­
tion of the Jubilee year, and say the
blessing "for the sanctification of
years." First the Shofar was blown
by the Sanhedrin, then each indi­
vidual would blow a Shofar in his
own domain, and the sound of the
Shofar would be heard through the
whole land. The servants would then
leave the house of their masters, and
the land would be returned to their
original owners. He who trans-
greyed this commandment, who
worked in his field during the Ju­
bilee year or who did not wish to
free his servant, violated both a
positive and negative command­
, ment.
We make a grievous mistake
when we narrow our religion down,
and confine it largely to the syna­
gogue and ritual. This is only one
of its many aspects. Judaism is a
civilization. Nay, it is much more.
It is a religious civilization. We
must go one step further and say
that Judaism is a divinely ordained,
Torahcratic civilization. In his lec­
ture at Yale, Professor William W.
A n d r e w s , discussing the S^i<^
C^estion and the Stcfte, said, "It k
for the more complete imfolding and■
demonstration of this problem that
I propose to investigate certain great
principles lying at the foundation
of social and politiccd well-being,
as they are illustrated in the con­
stitution of the Hebrew Common­
wealth, whidi, of all, in ancient and
modem times is the i« st icteal of
a state."
Through the system of the Jubilee
year, Judaism offers a divine arbi-
UKOitm, iretween the system of cofh-
wlmreby tim rich get richer
 190
and the poor become poorer, and
the present-day widely heralded
system of Communism, whereby
there is to be a social ownership
of all wealth. Let me say here with
Emile de Laveleye, "There is in hu­
man affairs one order which is not
always the one which exists, but is
the order which should exist, for
the greatest, good of humanity. G-d
knows it and wills it; man's duty is
to discover and establish it."
Originally, according to the divine
command given to Joshua, the land
was distributed by lot to the tribes
entering Palestine. According to the
system of the Jubilee the land had
to revert back to its original tenants
every fifty years. Never could one
buy up estate after estate, and ob­
tain a complete monopoly over natu­
ral resources, "for," said the L—d,
‫" צי האר׳ן‬Ae land is Mine." (See
verse 23). One could purchase what
is known today as a leasehold, ac­
cording to which the buyer buys,
not an absolute right, but a ten­
ancy. The price was fixed, accord­
ing to the number of years before
the Jubilee year. In the fifth year
after the Jubilee year, for instance,
the price was higher than in the
forty-fifth year, with only four years
left before the next Jubilee.
G-d in His infinite wisdom would
have us understand that merely to
socialize or equalize wealth, leaves
us unmindful of the foibles and pet-
ftness of mankind, the weakness pf
human beings, the passions, the
cravings, the ambitions of men,
which in the course of time will
break down this equalization. The
more progressive will ever amcBs
and the weaker will ever lose, thus
in the end bringing us back to the
name inequality. Hence Judaism pre-
nents its plan, with the re-distribu­
tion of all landed wealth, so that
no more than one full generation
can pass without the State being
indeed, cmd in fact, as it was in &e
333rd Commandment
Hebrew polity—a commonwealth.
Thus has Judaism pointed the ideal
in this conflict of social principles.
True, she has pointed high. All the
generations of bygone ages have
failed in their efforts to attain it.
The Messianic era of Judaism lies
not in the dead, irrevocable past,
but in the promise of the fruitful
days yet to come. The millenium
will come after the solution of the
social problem, after men shall have
discovered and established that
"one order in human affairs which
is the best."
Well may the world stand en­
tranced before the genius of Juda­
ism. I do not directly advocate the
introduction of the Jubilee year,
which would bring about a revolu­
tion in the scheme of things eco­
nomic and agricultural in America.
I do believe, however, that those
who want to approach the ideal so­
cial order may well turn to the di­
vine scheme of the Jubilee. I would
like to stress to my brethren in faith,
that while other systems have failed,
Judaism has not yet failed; Judaism
has yet a contribution to make to
the world's material order, which
will bring contentment and satis­
faction not merely to a part, but
to all the people.
THE 333rd OF THE 613
COM94ANDMENTS
Not to ncm t nor to Sow Durh^
the JubUee Year.
We are not to work on the land
written in Leviticus, Chapter 25,
verse 11, "A Jubilee shall that fiffl-
eth year be unto you; ye shall not
sow." Similarly we have been com­
manded in regard to the Sabbatical
year, Leviticus, Chapter 25, verses
4 and 5, "But in the seventh year
shall be a sabbath of solemn rest
for the land, a sabbath unto the
L—D; thou shalt neither sow thy
field, nor prune thy vineyard." In
other words, the Jubilee is similar to
 336th Commandment 191
the Sabbatical year. The prohibi­ Leviticus, Chapter 25 verse 14, "And
tion against sowing, includes vege­ if thou sell aught unto thy neighbor,
tables and fruits. or buy of thy neighbor's hand, ye
The purpose of this commandment shall not wrong one another.'' This
is to show that there is a G-d in the warning is so impwrtant that it is
universe who governs every part of mentioned in forty-four different
it, and we are not its real owners, places in the Torah. The only com­
to do with it as we please. mandment that is stressed more than
this is that warning us, against ser­
THE 334U1 OF THE 613 ving "moloch,'' namely, against idol­
COMMANDMENTS atry. The exhortation to keep the
We Are Forbidden to Reap that Sabbath, important as it is, is men­
which Groweth of Itseli or Gather tioned 12 times in the Torah, whilst
the Grapes During the Jubilee Year. this commandment about business
We are forbidden to harvest or integrity is mentioned 44 times.
gather that which groweth of itself Let us begin now with some of the
of the produce during the Jubilee laws of Purchase and Sale. Land
year, in the same way as one har­ may be purchased by means of (1)
vests during any other year. Even Money (]2) ‫ )כס‬Deed ‫׳עטר‬
though we are permitted to gather and (3) Possession nptn . 1^1)
whatever we need for our food dur­ ‫ כסר‬or money of at least a Pe-
ing the Jubilee year, we are not to ruta (a small coin) must pass be­
cut or harvest it in the san e way as tween the parties to make the trans­
we do in other years. Different action, or sale, valid. (2) A -\0‫ש‬
kinds of implements are to be used, "a deed,'' when signed (a) by the
for we read in Leviticus, Chapter purchaser or (b) by witnesses to the
25, verse 11, "neither reap" as you document of sale, or (c) when it is
do usually. delivered from one to the other, be­
comes valid. (3) ,‫ חזקך‬possession
THE 335th OF THE 613 is indicated when one does some­
COMMANDMENTS thing to the field that he purchased,
Not to Gather Fruits During namely, he planted something there­
the Jubilee Year. in, cleaned it up, built a fence a­
We are not to gather more than round it, and so forth, (without pro­
we need to eat from the fruit trees, test from the former owner.) See
during the Jubilee year for it is Talmud Kedushin, first chapter.
written in Leviticus, Chapter 25, Moveable things are purchased in
verse 11. "Nor gather the grapes in other ways. Some of them are pur­
it for it is a Jubilee year." chased by (1) ‫ הגבהה‬raising up
Of course all these rules concern­ the thing involved three hand-
ing the Jubilee prevail only when breaths, if it is a light object. This
all Israel returns to the Holy Land is the best form of purchase. (2) By
and every tribe will dwell in its al­ ‫" < מ׳עיכה‬taking it out'' of the do­
lotted portion. main of the seller into the domain of
the buyer, (3) the lowest form is by
THE 336th C<H1BiIANI»1SNT ‫ירה‬1» ‫ ׳‬handing it over in the pre­
The Iaws dl Pmchcaw emd &de sence of vdtnesses. These are the
In view of the fact that man can­ ways by which moveable things are
not live without business or com­ purchased, as over against what we
merce, therefore, we have special re­ said before in regard to purchasing
ligious commandments governing land. (4) It is scad in our verse, "Or
his material existence, as we read in by thy neighbor's hand." This can
 192 336th CoBmumdnient
only refer to moveable things, as So, also, in regard to buying such
land cannot be transferred from a large vessel as a ship, the seller
hand to hand. gives the buyer some part that is
According to the Bible, money joined to the ship to hold. This is
could also be a form of transfer for a method of taking possession.
the purpose of moveable things. The Taking possession by means of
reason the Rabbis have introduced ‫הנבהה‬ “raising up" the article
the idea of removing possession prevails at oany place, even in the
through ‫משיכה‬ "taking out seller's yard, because the buyer in
the thing purchased from the do­ raising it up, takes it unto himself,
main of the buyer," is that we fear and this is regarded as if it was in
lest if the buyer had given the seller his own domain. He himself, his
the money and allowed the thing ‫גופו‬ ' his body," is his domain
to remain in the domain of the seller wherever he is. '
(in view of the fact that it does not
belong any more to the seller), he sion in regard to land and of
There is another form posses­
moveable
would not watch it carefully. If a
fire broke out, for instance, the seller things, namely through ‫חליפין‬
would take care of his own posses­ (changing.) This form of possession
sions first, and say to the buyer, Book was the usual one in the earlier
"your things were burnt." So, also, of Ruth, Chc?‫נ‬ter 4 verse 7. This
if the thing bought was in the buy­ is generally performed by handing
er's house, although the room where­ to the purchaser an object as a
in the thing was placed, was rooted s y m b o l i c substitute, for instance,
to the seller, the buyer can save it. ‫ פנין סודר‬thru a handkerchief or
In such a case the Biblical Law is any other object to make the agree­
invoked, namely, that the purchas­ ment or the ^ t , or the sale binding,
ing money makes the sale valid, for it is written in Ruth, Chapter 4
b ^ a u se the buyer can always get verse 7 ‫צקי ים כא דבר‬
to his goods. Therefore we do not "with this" object to establish all
invoke the 3 other Rabbinic provi­ matters. The matter of ‫חציפין‬
sions, namely ‫ הגבהה‬,‫משיכה‬ was practiced in the following other
and ‫מסירה‬ So, also, if one ways. If one ertchanged his animal
put the sold thing in the vessel of for that of his neighbors, or for land,
the buyer, that also, is a means of our &tges said that in all these
taking possession. However, when cases, if "A" took the vessel from
the buyer has no right to place his "B" t t e i "B" is in possession of "A's"
vessel therein, then the placing of vessel, even though "A's "vessel, was
the bought thing therein, does not not yet in "B's" pcssession, it is a
assume possession. As for instance, valid ejcchange. Th« 1, if "A's" ves­
if the buyer had his vessel in a pub- sel is tost, "B" suffers the loss ai-
lie domain, in the street, then the. diough he nev®• had it in his pos­
vessel does not ‫קונה‬ "take session. By m®ms of ‫ חציפין‬,
possession." In re g c ^ to ‫ירה‬£» possession was “de jure" “legcdiy"
"handing over," &is form of pos­ in his possession, although "de
session is followed only in the pub- facto" "in ta c t" , it was not in his
lie domain. As for instants, one possession. The law of ‫חציפין‬
wemts to buy a piano. If a rope is refers only to vesseb, but not to
tied around it and the buy® tedees fruits, because fruits are perishable.
hold of the rope, arad the sell® arys, They can be transferred to another
"take possession by this meems," b y means of a vessel. Money has
that is a form of taking p«»session. no form of !‫ חציפי‬h cannot
337th Commondment
cause an exchange, for the value
is not in the coin, but the imprint
on the coin gives it value. A spe-
dal law was laid down for gold
coins. They may buy silvef. How­
ever, metal pieces that are not coined
may take possession t h r o u g h
and are p o s s e s s e d by ‫חאיפין‬
like any other moveable thing.
cause the metal in itself has no
value, while a coin has little value
vnthout the stamp minted thereon.
Nevertheless, if one did take pos­
session by means of money, the sale
is a sale, and any one of the con­
tracting parties who tries to with­
draw it comes under the curse of
"the generation of the flood." This
is the same curse that refers to one
that does not keep his word. Thus,
we see, that there must be religion
in business. One's word must be at
least as good, if not better, than
one's bond.
The law further undertakes to dis­
cuss who is fit to enter into a sale.
It excludes, of course, a minor and
an idiot.
Four times a year the Rabbis per­
mitted taking possession by means
of money. On Erev Rosh Hashonah,
Erev Pesach, Erev Shevuos, and Erev
S h m i n i Atzeres. On these days,
there were many purchases for the
sacrificial offerings. It might be ask­
ed, "How is it that Erev Succos was
omitted?" The cmswer is that on
Erev Succos the people were busy
with the Ejsaog amd the Lulav and
there was not sudi great business
going on for the sacrifices.
The law further discusses the ques­
tion of the sale of an animal which
was found to be traifa. The traifa
animal may be returned to the sel­
ler, because the assumption is that
the buyer, bought only an animal
which was K os^r. So, also, in the
course of bargaining, the seller said,.
"I am willing to sell for $100," and
the buyer says, "No, I will pay only
$50." Later on, after some time had
193
lapsed, the buyer said, "I will buy
it" without specifying any sum, then
he is to pay $100. Furthermore, one
can never take possession of some­
thing that does not exist. For in­
stance, a man can not sell the pro­
duce of the tree, before the fruit
has appeared.
Further details of this command­
ment, and there are many, are to
be found throughout the Talmud.
If there is any question in regard
to transactions (mentioned in this
commandment,) the Beth Din must
d e c i d e according to the ,‫דין תוו׳ך‬
the "Law of the Torah," unless both
sides consent to an arbitration.
In other words, in regard to all
matters where the parties involved
are willing to have them brought
for arbitration, although the deci­
sion may not be t h e ‫דין תורה‬
nevertheless, the decision is binding
and is regarded as the Din Torah.
However, in regard to matters as
they relate between man and G-d,
no man can make any decision
against his Maker.
THE 337th OF THE 613
BIBUCAL COMMANIMENTS
The Laws Concerning Cheating
We are not allowed to cheat, for
it is written in Leviticus, Chapter 25,
verse 14, "And if thou sell aught
unto thy neighbor, or buy of thy
neighbor's hand, ye shall not wrong
one another." Our Rabbis in the
Sifra commenting upon the Biblical
statement, "Ye shall not wrong one
another," say that this refers to
cheating through money, namely,
one may not sell above a certain
percentage, of the market value—
one-sixth. The Rabbis in the Tal­
mud further say, that the worcfe
‫או קנה מיד עטיתד‬ "or buy of thy
neighbor's HAND" means ' " t h a t
which passes from hand to hand,''
namely, moveable things. This does
not mean, of course, that one may
 194
cheat in regard to land transactions.
But the law of cheating, specifically
refers to moveable things. In re­
gard to landed property, if one
cheats, (by selling at too high a
price), the sale is not invalid, but
one has committed a moral wrong.
The re c k o n that the sale does not
become invalid or the money re­
turned to the buyer or the seller,
is that, land as a rule, does not lose
its value. In regard to moveable
things, one may not sell them higher
than a sixth of their value, as val­
ued by the trade. (1) If one sells for
a sixth above the value, the buyer
takes possession, but the seller must
return the sixth. If the seller refuses
to return the sixth, the buyer can
annul the sale. (2) If he sells for
less than a sixth above the mar­
ket value, he does not have to re­
turn the profit. (3) If he sells the
moveable thing for more than a sixth
profit of the market value, the buyer
has the power to annul the sale,
or he can be willing to annul the
sale in spite of the cheating. If the
buyer says that he does not want
to annul the sale, but he wants the
cheating money to be returned to
him, this, he may not say. He has
one of the two options however, to
annul or accept the sale. Of course,
the purpose of this commandment
is very clear. The purpose is to re­
strain one's lust and desire for
wealth. According to our verse, both
the buyer and the seller are warned
to be careful about cheating, as
we read, "If thou sell, or buy . . .
ye shall not wrong (cheat) one an­
other.''
If the prices went up, or the prices
fell, after the sale, neither side can
seek redress. The time allowed for
the buyer to have his wrong re­
dressed, is the reasonable time that
it takes for one to show a trader his
merchandise. If the question is the
value of the money, if the money
changer is in town it has to be done
338th Commandment
immediately. If he is out of town,
then it is permissable to wait until
the market day when he returns to
do business. In regard to goods, we
do not have to wait so long, for, as
a rule, there is always a trader avail­
able. Of course, the pious and saint­
ly people do not take advantage of
the legal requirements and are al­
ways prepared to redress any wrong
that they have committed. Of course,
when one sells for a profit the buyer
is always conscious of that fact.
However, up to a sixth', has been sot
aside for a fair amount of a profit.
It makes no difference how small
the amount is, in measure or in
weight. If one trespasses the lav/
and he takes a sixth profit and the
buyer or the seller has the goods
and seeks redress, he may do sp.
In all these matters, whether the buy­
er or the seller is wrong, it implies
that the sale or the purchase was
never properly affected. Of course,
if the buyer or the seller warns that
the sale or the purchase implies a
profit of more than a sixth, then
there can be no redress and one
may not be angry at either the buy­
er or the seller, so long as he was
willing to go through with the sale.
Further details of this law can be
found in the Talmud Babba Metziah,
Chapter 27. These laws prevailed
at all times and at all places, and
refer to males and females. One who
cheats, according to our law, has
violated a negative commandment.
To take profit of less than a sixth
is permitted by our law for the good
of business and society. For the
breaking of this commandment, one
does not receive stripes, because the
stolen amount due to cheating, can
be returned to the person wronged.
THE 338th OF U S 613
fflfflJCAL COMMAM»4Q(TS
L a w Ccmdeniizig Wooiu&ig Q a e 's
Feeling by Mbcms o i Wereb
We are commanded in Leviticus,
 339th Commandment
Chapter 25, verse 17, "And ye shall
not ■wrong one another; but thou
shall fear thy G-d; for I am the
L—d your G-d." This refers not only
to money but also to speech. In
other words we aie not allowed to
cause pain or to wound another's
feelings. As for instance, one should
not say to a repentant person, "Re­
member your early deeds?"
So, also, in another aspect of life,
one may not tease his neighbor.
As for instance, one may not say to
a trader, "How much do you want
for this article?" when he knows
that he is not going to buy it.
Our Rabbis say in the Talmud
Babba Metziah, 58B, "The wrong you
do by words, is worse than the
wrong you do with money." The
Talmud further says one should al­
ways be on guard not to wound his
wife's feelings, as her tears are fre­
quent.
It is impossible to give in detail
every form of insult or teasing or
deception, but let it be remembered
as the Bible says, "While man looks
to the eyes, G-d sees the heart."
This law prevails at all times and
at all places, and refers to male and
female alike.
We are also bidden to teach child­
ren to be careful not to tease. It is
also good to show an example to
the children, and grandchildren in
regard to this matter. One who
makes every effort not to annoy or
to insult or tease others, will find
life, glory, and honor. If one insults
another, it is understandable and
human, for the insulted party to re­
ply. An insulted person may pro­
tect his good name. However, those
who have great strength of char­
acter and ‫־‬who face cm insult or a
malignant ‫־‬without replying, concern­
ing them, the Bible says, "Those who
love Him cere as the rising sun." Let
us remember the story of the sun
ctrui the moon. The moon said, "How
cem two K ings^rve with the saane
195
crown?" The sun remained silent,
but remained in its original glory.
The moon lost the glory of its ori­
ginal light and splendor.
33901 COMMANDMENT OF THE 613
BIBUCAL COMMANDMENTS
We Are Not to Sell Land Forever
We are not to sell our fields in
Palestine forever, for it is written in
Leviticus, Chapter 25, verse 23, "And
the land shall not be sold in perpe­
tuity; for the land is Mine." If one
sells his land in perpetuity, the Ju­
bilee Year automatically causes the
land to return to its original owner.
The Bible says, "The Land is Mine,"
which means G-d is the sole owner
in perpetuity.
If a ‫( שדה אחוזה‬which means
"field that was handed down by
irrheritance from tribe to tribe, from
individual to individual, from the
days of the division of land by
Joshua,") were sold, it may be re­
deemed after two years of posses­
sion in the hands of the purchaser,
and, if need be, perforce. We read
in verse 16, "for the number of crops
does he sell unto thee." The plural
"crops" means at least two crops
in two years. This provision, intend­
ed to make it more and more diffi­
cult for one to want to sell his land.
If one of the two years was a year
of drought, or the Sabbatical Year,
it is not included under the term
of two years. If one sold a field dur­
ing the Jubilee Year, the sale is in­
valid because there can be no sales
in the Jubilee Year and the money
is returned to the purchaser. If one
sold the trees on the field alone,
they too must not be redeemed for
at least a period of two years. If
they are not redeemed within the
years leading up to the Jubilee Year
they are not returned to their ori­
ginal owners during the Jubilee, for
it is said, "Ye shall return every
man his possession," which does not
 196
mean his trees. If one sold his field
to another and the second person
to the third, etc., the field reverts
to the original (the first) owner, as
the Bible says, that it must be given
to the one who had originally the
family allotment of land from the
days of Joshua.
This law refers to male and fe­
male, and to the land of Israel when
all Israelites dwell therein. If one
sold his field in perpetuity, and also
if one bought the field in perpetuity,
both the buyer and the seller re­
ceive stripes. Although their trans­
action is void, nevertheless their act
is a transgression.
340th COMMANDMENT
To Return the Fields m the Jubilee
Yeca- to Their Owners.
This is a positive commandment to
return all helds, houses, vineyards,
and orchards, to their original own­
ers without any cost to them as it is
written in the Book of Leviticus,
Chapter 25 verse 24, "And in all the
land of your possession, ye shall
grant a r^em ption for the land.''
However, there are different laws
regarding the houses in the walled
city, and those of the villages which
have no wall around them. The
‫* בתי חומה‬he houses within the
w a ll^ city,'' may be redeemed with­
in a year of their sale, but not later.
Even the Jubilee does not redeem
these houses. This was done to dis­
courage the sale of land by the ori­
ginal owners. If one sold the house
in a walled city six months after he
bought it, the original owner can not
say that he has another year in
which he may redeem the house. He
must redeem it within a year of the
first sale. "'The ‫ כתי החזנדים‬bouses
without a wall around them are con­
sidered, (1) like the houses of the
walled city, and (2) like ‫שדה אחוזה‬
Like (1) t h ^ can be redeemed with­
in the first year and like (2) fiiey are
340th Oanmandment
freed in the Jubilee year. They are
unlike (2) which can not be re­
deemed until two crops of two years
have passed.
If a year has passed after the sale
of a house in the walled city, cmd
the buyer can not be found or has
run away, then the seller has the
right to r^ e e m the house of a walled
city within one year. He may go to
the Beth Din and deposit the money
for its redemption. Later the buyer,
if he retxirns, can receive the money
from the Beth Din and the house can
be redeemed at the end of the first
year. If the Jubilee falls within the
year of redemption, the house of a
walled city is not redeemed until the
end of the year, and the Jubilee does
not automatically cause it to be re­
turned to the original owner.
What we declare as within a
walled city, includes not only the
houses but the gardens, the public
bath houses, and the pigeon cotes,
but not the fields. The reasons for
this is that the Bible says ‫ הבית‬DPI
namely, that which is similar to a
house, bath house, pigeon cotes,
but not fields. The fields are re­
garded as ‫שדה אחוזה‬ These
fields, as we learned before, are not
to be redeemed before there are two
crops within two years. They may be
redeemed at any time thereafter.
They are freed automatically with
the coming of the Jubilee Year.
That which is leas than four by
four cubits is not considered a house.
In Jerusalem, no houses were frozen
as to their redemption. AH the hoiises
in Jerusalem, were automatically
freed during &e Jubilee Year. What
we mecm by wcdled, is, that the wails
must be built before the city is set-
tied. But if the taty was hist built
and then a wall was built aroimd it,
it does not come under the heading
of a wailed city. The walled cities
refer to t l ^ e in the days of Joshua,
wfwn he ccHiquered the seven na­
tions. When the first Temple was
342nd Commandment
destroyed the holiness of the walled
city was abolished. When Ezrah
went up to restore the Holy Temple,
all the walled cities automatically
became sanctified. So also when
the Messiah shall come in the third
building of the Holy Temple and the
resettling of the Holy Land, as we
hope and pray it will be soon, and
the walled cities shall be sanctified,
then shall there be a renewal of the
giving of the tithes.
Further details of these laws are
explained in the Talmud Arachin.
These laws refer to male and female
and refer only to the land of Israel
when the Jubilee is enforced, name­
ly when all the Israelites are settled
on land. He who transgressed this
positive commandment automatical­
ly to return the houses and the fields,
and the vineyards, and the or-
chords to their original owners, dur­
ing the Jubilee Year has not only
transgressed this commandment, but
will find that his pianishment is very
great, for it is as if he acted as if
the world belongs to him and not
to G-d. All these rules concerning
the land and their ownership, indi­
cate that G-d is the owner and not
man.
341st COMMANl»1iENT
The Law Concemkig the Sed«mption
of H ouara in a Wodled Cfly.
Houses within a walled city were
considered differently than villages
or cities that had no wcdls around
them (before the city was built).
These houses were regarded differ­
ently than fields. Fields could be
held by the buyer for two years, and
were surrendered without any mon­
ey •in flie Jubilee year, as we read
in Leviticus, chapter 25, verses 29
and 30. Verse 29, "And if a man sell
a dwelling-house in a walled city,
then he may redeem it within a
whole year cdrter it is sold; for a full
year shall he have the right of the
redemption." Verse 30, "And if it not
197
be redeemed within the space of the
full year, then the house which is in
the walled city shall be made sure in
perpetuity to him that bought it,
throughout his generations; it shall
NOT go out in the Jubilee."
This law was given because Israel's
love for its land should remain stead­
fast. Only in an extreme situation,
should an Israelite be willing to sell
his house within a walled city. And
if he is forced to sell it, he should
try to redeem it within a year. In
redeeming it the original owner must
pay the full (origin<i) sale price, al­
though the purchaser had been us­
ing it within the year. Ordinarily,
this would be regarded as usury on
the part of the purchaser. But the
law was laid down in this case, so
as to prevent, as far as possible, the
sale of land in Palestine.
The seller himself, the original
owner, could redeem the land within
the year, but no one else could, not
even his relative. The Holier the
thing is, the less business transac­
tions are we to have with it. Thus,
in regard to the Sabbatical year,
there was no business transaction
with its food. The food was regarded
as holy.
Further details of this law are to
be foimd in the Talmud Erachin.
The laws prevail only in Palestine
when the Jubilee year was in vogue,
and refers to males and females
alike.
342nd C^dMANDMESn‫־‬
Not to CSiemge the Suburbs
of the Levites
The Torah commanded that, from
all the tribes forty-eight cities were
to be set aside for the tribe of Levi
together with the six cities of refuge,
to which one who killed another ac-
cidentcdly would flee. These cities
were surrounded by one-thousand
cubite of tr ^ s and then by two-
thousand cubits of fields. The trees
were to form a suburb, adding to
 198 342nd Commandment
the beauty of the city, and the fields at any time, as we read in verse 32,
were to be used for planting of "The Levites shall have a perpetual
vegetable-gardens, and vineyards. right of redemption."
The Bible commands us that this If an Israelite inherited some land
order was never to be exchanged, from his grandfather who was a Lev-
one for another, namely, the fields ite on his mother's side, the same
for the suburbs of trees, or the trees laws applied to this land as they do
for the city, as we read in Leviticus, to a Levite who would possess same,
Chapter 25, verse 34, "But the fields and vice versa, if a Levite inherited
of the open land around the cities some land from his grandfather who
may not be exchanged." The word was an Israelite on his mother's side,
for exchanged is ‫ימכר‬ the same laws applied to this land
which is usually translated as "sold," as they do, to an Israelite who was
w h i c h includes the meaning of the original owner. '
change, for when we sell something, All these laws prevailed only in
it changes hands. In this case Palestine when the Israelites dwelt
‫ימכר‬ does not mean "not there. Neither the Levites nor the Is­
to sell," but "it should not be ex­ raelites, male or female, were em­
changed." powered to change the order of the
G-d instituted them and gave them Levitical cities, with their parks and
their boundaries and order, there­ fields. One who violated this law
fore, they are not to be tampered in the presence of witnesses, and was
with. One who changes what the warned against the violation of the
L—d has chosen, is of low charac­ law, received stripes.
ter and reprehensible. Cemetery
grounds were added outside of the M a i m o n i d e s , writing in the
fields. npthtl ‫יד‬ concerning this com­
mandment says,
'The purpose of this commandment tribe of Levi given "Why was not the
was to indicate that the tribe of in the land as their abrothers?" similar share
The
Levi, because it was chosen to give answer is, "Because the tribe of Levi
all its time in the service of the L—d, was set aside to minister and to
should not have to be taken up, Serve the Lord, and to teach His
with agricultural work or birsiness,
ways."
as was the case with the other tribes was separatedTherefore, the tribe of Levi
in Israel. Concerning the Levites, it world. They were from the ways of the
is said, "They shall teach Jacob Thy not c a ll^ to the
judgment and Israel Thy Law." Be­ army as the other tribes were. They
could not receive any legacies, ex­
cause of the fact that the tribe of cepting
Levi was commissioned to be the gifts. They did not depend
nation's teachers, the eyes of all Is­ upon their physical beings, either
rael were to be found upon their as soldiers or as business men. They
cities. They had, therefore, to b e . belonged to the army of the L—d,
beautiful, well-ordered, and taken as it is written in Deuteronomy,
care of properly. Thus, the Bible Chapter 33, verse 11, "Bless O L—^
commands, as we read in our verse, His army. . . . Smite through them
that the arrangement and the order that rise against Him, that they rise
of the cities, the park, and the fields, not agcdji." In other words, those
should not be changed. who deputed the selection of the
If the Priest or the Levite sold any priestly tribe and denied their privi­
of their fields or their houses, even leges were jmnished as was I^rach
in a walled city or from the Holy and his group. (See Numbers, Chap­
Treasury, they could be redeemed ter 16} and (See 2nd book of Chron-
 343rd Conunandment
ides. Chapter 26, verse 16 to 21.)
343rd COMMANDMENT
The Laws of Usury (Interest)
We are not allowed to take in­
terest from an Israeliate because our
economic system does not permit in­
terest. The thought behind this Bib­
lical Law is, that man should depend
upon G-d for other forms of liveli­
hood. It is tempting to make money
easily in the way of usury and in­
terest, and for that reason we have,
in Leviticus, Chapter 25, verses 36
and 37, two negative commandments
as follows; "Take thou no usury of
him or increase; but fear thy G-d;
that thy brother may live with thee."
"Thou shalt not give him thy money
upon usury, . . . " U s u r y ' '
‫רבית‬ is also described as
‫ נימך‬which means "biting."
The Rabbis say that usury is to be
compared to the biting of a serpent,
which does not give immediate pain,
but results in destruction and death.
So it is with usury, at first there is
no barm visible, but later it brings
complete economic destruction in its
train. We are doubly warned in the
Bible against the practice of usury.
This prohibition against usury led
to the establishment in every organ­
ized Tewish Community of a Gemilus
Chasodim Society for giving loans
free of interest. Israel is a brother­
hood linked together by kindly feel­
ing. Hence, an Israelite must Ipnd
money to a necessitous brother with­
out expectation of any profit what­
soever.
The Rabbis teach that the testi­
mony of a usurer must not be ac­
cepted in a court of justice. He is
classed in the same category with
thieves and professional gamblers.
These noble sentiments in regard to
usury only deepen the moral tragedy
of tlm Jew in the Middle Ages. De­
barred from moral means of liveli­
hood, money dealin g were forced
199
upon the Jew throughout Christian
Europe. Were it not that the Bible
allows us to charge interest to non-
Jews, whose economic system per­
mits this, we would have starved
in the Middle Ages. In regard to
usury, we are not only prohibited
against lending money in that way,
but we are not allowed to be a bor­
rower or a witness or a "sofer," a
scribe or a guarantor, or the broker.
There are three forms of Usury;
(1) Biblical, called ‫ יוצוצה‬which
means "cut" or fixed terms of inter­
est and time involved, (2) a Rabbinic
and lesser form, this is called
‫ רביח‬p‫■אב‬which means "the dust of
usury," and (3) another Rabbinic
form still lesser in degree than the
first two, where the loan is legally
correct but not morally.
The Biblical Law against usury
refers to a case where one says to
his neighbor, "Lend me $1000 and
I will give you, every day, some in­
terest; let us say a dollar, until I
pay you the whole sum at one time,
or if he says, "Lend me $1000 today,
and next year I will pay you $1300.
Or if one lends his neighbor money,
and in consideration of the loan, uses
his house at a reduced rental or en­
joys the fruits of his field, without
reducing the loan, therefor. This is
a form of Biblical usury, which the
Rabbis have ccdled ‫אנד רבית‬
"reward for waiting” for the repay­
ment of the loan. Biblical usury in­
valves the giving of something for
the loan by the borrower to the lend­
er. When one violates this Biblical
Law, the court can step in and con­
fiscate the interest or the gains from
the lender, as in the case where the
court may step in and confiscate a
stolen object in the hands of the
thief. Some say that not only may we
confiscate, but the lender may be
forced by means of stripes to return
the interest.
Some forms of interest are Rab-
 200
binically forbidden. They are called
‫“ אב? רבית‬the dust of usury" or
"minor form of usury." In such a case
the Beth Din ccm not force the return
or the confiscation of the interest. The
Rabbis have jxohibited any form of
interest for the giving of a locm. If
one says to cmother, "I lend you
$100, but I want a share in the
profits." This is superficially not tak­
ing any interest, because if there are
no profits there are no returns. How­
ever, the lender gets more than the
principal for his loan. So, also, we
are forbidden to indulge in buying
futures. By futures, we refer to the
buying of grains where the market
price has not yet been established
or known. However, if the seller had
some fruits or grains in his house al­
ready, then the scde is valid.
We have also the case of what
we call ‫אסמכתא‬ an exagger­
ated surety" which is never meant
to be given sincerely. In such an
event the surety comes under the
heading of usury, is invalid, and
does not give title. As for instance,
"A" borrows money from "B" to be
paid at a certain fixed time, and in
addition to "A's" promise of pay­
ment, he also says to the lender, "If
I do not pay you at the fixed time
set by me, then you shall have my
estate for your loan." Now if the
time specified elapses, and "A" does
not pay, then "B" has no right by
virtue of said agrement, to take "A's"
estate, because the provision em­
bodied in the agreement relating to
the forfeiture of "As" estate is con­
sidered in law an ‫אסמכתא‬
“an exaggerated, cm insincere prom­
ise," and is therefore invalid and
not binding (see Baba Meziah 66A).
There is also another form of usury
which may be termed either a d ­
vanced or post-paid usury,—as for
instance, if one intends to borrow
money from his neighbor and he
sends him a gift saying, “This is
sent to you because you will lend
3 4 ^ CoBumindiiimt
me some money,"—this is usury in
advcmce. If one has borrowed money
from his neighbor and when he pays
the loan he says "This is sent to
you because your money was idle,"
this is post-paid usury.
We have the third kind of usury
which we have mentioned at the
outset, namely where one is legally
right, but not morally. As for in­
stance, a man says to his neighbor,
"Lend me $100" and his neighbor
replies, "I do not have $100 but I
have wheat worth $100," and he
gives him the wheat. Later on, the
borrower buys this wheat from the
lender for 90 dollars. Legally there
is nothing wrong about this proce­
dure, but morally the Rabbis have
prohibited it, on the grounds that it
might appear that he received it for
$100 and pays only $90. There might
have been a trick on the part of the
borrower.
These laws prevail at all places,
and at all times and refer to male
and female as well.
Our Rabbis are most vehement
against the practice of usury in any
form.
THE 3 4 ^ O F THE
613 BIBUCAL COMMANDMENTS
Forlndiiing as to Iktve Our Servcrate
Do Slave Work.
We read in Leviticus, Chapter 25,
vejse 39, "And if thy b ro k e r be
w axen poor with thee, and sell him­
self ifflto thee, thou shalt not make
him to serve as a bondservant." fl)
An Israelite sells himself either be­
cause h e h as nothing to eat or (2)
because he h<m no mcmey to r^ x ty
for w hat he iwts stolen. We are
not allow ed to give hhn degrading
work. If l a claim s to be a teacher,
for insfonca, an d sold himself as
such, tfo irot ask Mm to {xlish your
shoes, OT do anytiiing which will
lower himself, in his own esteem.
T to Ifold>is say very p g u an tly in
die Tatemd: "He who buys a lew-
 347a Cemnwmdaaeut
ish servant buys a master unto him­
self." They give a e following Ulus-
trahon. They say, "If there be but
one ctishion in the household, the
servant and not the master is to use
it." We are always to consider the
feelings of those whom we employ.
On a e o a e r hand, in spite of the
master's obligations, the servant is
to do all acrt he can to honor his
employer.
"!‫ סגל‬laws of this commandment
further state, ‫כי טוב עם!־‬
which means, "He is to be well w ia
aee." Orir Rabbis commentir^ upon
this verse, say, "we should give him
a e same kind of food and Oink, we
eat or drink."
These laws pertcdn to male and
female when a e JiabUee is m force.
Now acrt we do not have a e JubUee,
we dp not have forced servitude, but
the kind relationship between mas­
ter and servant should exist ali the
more.
3 4 sa COMMANDMOrr
W e A re N ot to S ell a n b ra e lite
S ervcad o s a C a n a a n itish O a » .
We are not permitted to sell an
Israelitia servonU m a e same pub-
lie way, a Canaanitish servant is
sold, namely in a slave market, or
upon a stone m a public square.
This was to be done rerther qmetly,
and m a dignified way, as we read
m Leviticus, CbcQ^ter 25, verse 42,
"Fot a e y are MY servants, whoja I
brought fora out of tl^ kind of
Egypt; they shcdl not be sold as
bemdsmen, (are sold.)"
This commandmerU refers to male
and femede.
Ife who laolre this ktw, trespassed
a negafive commandment.
3 4 6 a O F T H E
613 H H IC A I. COIffiSANDMENTS
N ot to B uie o v er O n e 's S erv a n t
w ia Bigor
We are commanded not to c^ve
over to the servant any work that
201
breaks the bodily frame, for it is
written in Leviticus, Chapter 25,
verse 43, "Thou shalt fear thy G‫־‬d."
The Rabbis also prohibit us from
exacting from our servants, needless
work, with the purpose of dej»iving
him of leisure. The Torah considers
such conduct as cruel and unbecom­
ing. They say, that one should put
a limit to the servant's work. He
should not say to his servant, "Dig
under these vines till I come back.''
Rather, he should say, "Dig until a
certain (specified) hour or imtil you
reach a certain (specified) place.''
He may not tell him to do some work
that the master does not need to be
done.
The word "rigor" is also used in
the Bible to describe the hardship
of Israel's bondage in Egypt. (See
Exod\is, Chapter 13) The Rabbis go
into great detail trying to point out
this principle of Jewish law, that
the master and servant are kinsmen.
This oommandment is incumbent
upon male and female. One should
always remember that the wheel of
fortune may turn, and that the mas­
ter of today may be the servant of
tomorrow, and vice versa
347a UBUCAL COMMANDMQ4T
Concemmg the Perpetual Servitude
of the Cmiaatish Slave,—Savery
Dr. Hertz in his Commentary on
the Pentateuch, writing on slavery,
has the following,—"*nie system of
slavery which is tolerated by the
Torcdi was fundamentcdly different
from the cruel systems of the ancient
world, and even of Western coun-
trira down to the middle of the last
century. The Code of Hammurofci
hcffi penalties only for the master
who dratroys the tooth or eye of
another man's slave. It orders that
a fdave's ear be cut off, if he d^ires
fraedcan; while to haribor a ruiKtway
slave was oauddered a captod of-
ffflw». As to Q r ^ c e , a slave was
 202
deemed 'an animated tool', and he
could claim no more rights than a
beast of burden. Agricultural labor­
ers were chained. If at any time it
was thought that there were too
many slaves, they were extermin­
ated, as wild beasts would be."
”Athens was an important slave
market, and the State profited from
it by a tax on the sales. So much
for 'the glory that was Greece'. The
'grandeur that was Rome' was even
more detestable. The slave was de­
nied all human rights, and sentenced
to horrible mutilation and even cru­
cifixion at the whim of his master.
Sick slaves were exposed to die of
starvation. Tacitus records that as
late as the Empire, the 400 slaves
of one household were all put to
death because they had been under
their master's roof when he was mur­
dered. Worlds asunder from these
inhumanities and barbarities was the
treatment shown by the Hebrew to
his slaves. The position of Eliezer in
Abraham's household (Gen. XXIV)
enables us to realize the nature of
servitude in the ancient Hebrew
home. Kidnapping a man or selling
him as a slave was a capital of­
fence. Cruelty on the part of the
master that resulted in injury to an
organ of the body, secured the
slave's freedom (Exod. XXI, 26f); and
if the slave ran away, he must no*
be surrendered to his master (Deut.
XXIII, 16f). A Fugitive Slave Law,
such as existed in the United States,
with the tracking of runaway slaves
by blood hounds, would have been
unthinkable to the Israelite of old."
The Canaanitish slave was to
serve “forever" as we read in Levi­
ticus, diopter 25, verse 46, "Of thein
may ye take your bondmen forever."
The translation does not truly reflect
the Hebrew original which recrds,
"You shall work with them forever."
The Rcfcbis emfrfiasize the word,
"work." True, the slave had to work,
but he was not to be abused, in­
347th Commandm«at
suited, or put to shame.
The freeing of a Canaanitish slave
made him a full-fledged Israelite. If
he had not shown any deserving
characteristics the Torah considered
it inadvisable for the race to be con­
taminated by the diffusion into it of
bad blood. When, on the other hand,
a slave showed fine characteristics
he was freed. Thus Rabban Gamliel
had a slave called Tobi whom he
h i g h l y revered and concerning
whose liberation he consulted his
contemporary Rabbi Joshuah. Rob-
ban Gamliel sat Shivah for his slave
Tobi. So, also, we read of Rabbi Eli-
ezer granting freedom to his slave
because he found him possessed of
good character and thus worthy of
becoming part of the Jewish race.
347th O F THE
613 BIBUCAL COMMANDMENTS
Concerning the Perpetual Servitude
of the Cwaatish Save,—Slavery
The Jew wa? permitted at all
times to make it possible for the
Canaanitish slave to become a Jew.
If he needed a tenth person to a
minyan, for instance, he could free
him in order to join the Congrega­
tion. The Canaanitish slave could
free himself with money, with a
"gett",—a deed of freedom, and by
the loss of any one of his twenty-
four limbs. Although the law p3er-
mits the Canaaiutish slave to be
free, if he loses any of these limbs,
nevertheless, the "gett" showing his
freedom had to be written. If an
Israelite who lived in Palestine sold
his Canaanitish servant to an Is-
raeiite who lived outside of Bales-
tine, he became free immediately.
If a Jew told his Canaanitish slave
to put on TejduUin, or to read three
verses in the Torah for the C^ngre-
gation, or to participate in any part
in the faith which we are obU g^ to
observe, he immediately becomes a
free man, b e o a i^ the into 1ti<»1 of
the owner was to give him a part
350th Conunandment
in full Judaism. Then if the owner
refuses to free him he is forced to
do so by court and to write a "gett"
of freedom.
This law prevailed at all times
and at cdl places, and refers to male
and female, although a woman was
forbidden to buy slaves for moral
reasons. However, if she did pur­
chase them, the same rules pre­
vailed with her as with a male Is­
raelite.
348th OF THE 613
BIBUCAL COMMANDMENTS
An laraelite Suxll Not Remain
in l^avery Unto An Idolator.
We are not permitted to allow an
idolator who lives in the Holy Land to
work an Israelite (who sold himself
into slavery) to be under the cate­
gory of a slave, as we read in Levi­
ticus. Chapter 25, verse 53, "He shall
not rule with rigor over him in thy
sight." We did not say that although
the Jew did not act as he should
have, since he sold himself to an
idolator, let him suffer the conse­
quences. We should make every ef­
fort to save a fellow-Jew from sin.
This commandment refers to male
and female and to such a time when
we shall be in a position to exert
our influence in this matter, in the
Holy Land.
"FOR UNTO ME THE CHILDREN
OF ISRAEL ARE SERVANTS; THEY
ARE MY SERVANTS; THEY ARE MY
S E R V A N T S WHOM I BROUGHT
FORTH OUT OF THE LAND OF
EGYPT, I AM THE LORD YOUR
GOD", Leviticus, Chapter 25 verse
55. This is Israel's divine "Declara­
tion of Independence", which the
world from time to time has refused
io recognize. Since we are G-d's
servants we rannot be forced into
human servitude. His contract is
prior in time cmd in importance to
any subsequent contract. Thus dur­
ing the exik of our peofie although
we were forced iato lowest vo-
203
cations and occupations yet we
knew that we were princes, so long
as we clung to G-d's service.
The order of this chapter the Rob-
bis point out shows G-d‘s great
mercy. He does not wait until our
guilt is excessive, and then inflict
the severe punishment we deserve.
He is merciful to the sinner by visit­
ing some small punishment upon
him at the outset so as to bring him
back to the right path. The begin­
ning of this Chapter (See verses 1
to 14) commands us to abstain from
agricultural work during the Sab­
batical and Jubilee years. If lust for
m o n e y causes one to transgress
these laws, he will become poor and
will have to sell his moveable be­
longings. (See verse 14). If this does
not bring him to repentance then
he will have to sell himself into serv­
ice not only to a brother Jew but
to a strange master.
349th OF THE 613
BIBLICAL COMMANDMENTS
Forbidding us to Bow down
to any figured stone.
It is written in Leviticus, Chapter
26, vefse 1, "Neither shall ye place
any figured stone in your land, to
bow down unto it."
However, in the Temple proper,
one was permitted •to bow down on
the hewn stones, because there was
no suspicion that these stones were
hewn or placed as a symbol of an
idol.
This law prevailed at all places
and at all times, and refers to male
and female. One who trespassed it,
received stripes.
350th OF THE 613
m SUCAL COhOHANDMENTS
The Lavm Concerning Vows
and Esfimation
One who said, "I promise to give
to the Holy Treasury "the estimation''
of myself must give to the represent-
 204 35M1 Cmomcmdineat
ative of the Holy Treasury according S io n p r t ‫ עצו‬tn say that, ‘‘One's
to the valuation mentioned in the word s h o u ld b e h is b o n d ."
Bible, neither more nor less as we So sacred is a word, agreement,
read in Leviticus, Chapter 7 versus or contract, that the Rabbis decreed,
2-9. When a mcm shall make a sing­ that one who breaks any of these
ular vow, the person shall be for the shall have the following maledic­
Lord by estimation. And if the esti- tion pronounced against him. "He
motion be of the male from twenty that exacted retribution of the gen­
years old even unto sixty years old, eration of the deluge and of the gen­
then the estimation shall be fifty eration that built the tower of Babel,
shekels of silver, after the shekel of etc.. He shall exact retribution of
the Sanctuary. And if it be a femode, him that dishonors His word."
then the estimation shall be thirty When we speak of '"estimate" of
shekels. And if it be from five years a person's valuation, it makes no
old even unto twenty years old, then difference whether the person is well
the estimation shall be of the male or sick or blind, with the exception
twenty shekels, and for the female of a dying person. However, when
ten shekels. And if it be from a month we speak of how much a person
old even unto five years old, then is worth, there is a big difference
the estimation shall be of the male and the matter of estimation does
five shekels of silver, and for the not prevail. Therefore, if a person
female the estimation shall be three scrys, "I promise to give to the Tern-
shekels of silver. And if it be from pie my value or another person's
sixty years old and above; if it be a vctlue" it depends on how much he
male, then the estimation shall be is worth as a servant in the market.
fifteen shekels, and for the female ten The "value" as the case may be,
shekels. But if he be p o o re r than the was
estimation, then he shall present him­ was put into the Holy Treasury, and
sp>ent for the repairs of the
self before the piest, and the priest Temple. One may evcduate his hand,
shall value him; according to his for one can live without a hand,
ability that vowed, shall the p ‫־‬iest and a hand may be valued because
value him." one can be sold with one hand. He
This whole matter of estimation ccm be a watchman. He is of some
comes under the heading of Vows. value in regard to actual worth. If
Therefore, one must be particularly one makes a vow to give his weight,
careful to uixierstcmd th ^ to break it shoitld depend on his wealth
a vow means to profane erne's word, whether he is to give his weight in
which is against the Biblical com­ gold or silver and so forth. If one
mandment, "That whidi comes out says, "I give ctccording to my sla-
of tiiy mouth, thou shah perform." ture," hm h e i^ t and width are
The purpose of this commandment mecBsured. ‫־‬
is to im!»e1^ upon us, again and
again, the semredbess of speed! and When we speak of the years of
the sm d ity of one's w ot^ Mem is a person, they are to be counted
part of G<L ffis exahed position from birth. In other words, if a per­
above the animal, is marked ;caainly son was bom a month before the
by tiie pow «‫ ־‬to The Tcacd! New Year, the New Year would not
is thmretore strrs^ly opposed to the include him among th c ^ who were
ctouse of speech, m other wt»ds, if two years old.
one makas a promise he ihoidd ad- Today, these laws do not prevail
ways carry it out. Gur Bcd3bis ®ly, because we do not have the Tern-
commrnitisg on &e BQalicxd pie. If, however, one does make such
3520(1 Coamumdinent
a vow today, if it be in regard to
an animal, it should remain unsold
until it dies. Money and metallic
things, should be thrown into the
depths of the sea, or buried in the
ground. If he delays paying his
estimate or his vow, he transgresses
a positive conxmandment and the
punishment b great.
351st OF THE 613
BIBLICAL COMMANDMENTS
Not To Change The Mmd In Regard
To The Ifoly OSeimga.
If one sanctified an animal for
the altar he should not change it
for another one later, but he should
offer the one he promised to sacri­
fice, as we read in Leviticus, Chap­
ter 27, verse 10, "He shall not alter
it; nor change it, a good for a bad,
or a bad for a good; and if he shall
at all change beast for beast. . . ."
If he transgr^sed the command­
ment he receive stripes, e v e n
though no act was done. There are
five exceptions to the rule, when
we do inflict stripes, (physical pun­
ishment) for trespassing a negative
commandment, although rjo act was
performed. One b our coirunand-
ment not to express the thought
for a change of Holy Offerings. The
second b whmi one curses the Lord.
Third, when orte swears fabely in
the name of the Lord. Fourth, when
one falsely ^ v ^ hb wife a bad
name concerning her marriage fi­
delity, and fif& for witnesses who
are contradicted. However, if one
trespasses our commandment un­
wittingly thinking that it was per-
mbsible to change one offering for
another, then he ctoes not receive
stripes. W haaever a person receives
stripes, it must b e peceded first by
the fact tirat witnesses were pres­
ent, and the person must be warned
against v id lc ^ g the law.
The purpose oi thb commandment
b to redu(3e ficklemindedness omd
205
to give sterility to one's word.
‫״‬nils commandment refers to all
places and at all times, to male and
female, and is pertinent even today.
352nd COMMANDMOrr
The Laws Ctmeenaing The Changmg
Of One Offering For Another.
If one said "I give this animal in
exchange for the one I promised,"
then the one for which it b changed
as well as the one promised, be­
comes Holy, for it is written in Levi­
ticus. Chapter 27, verse 10, "Then
both it and that for which it is
changed, shall be holy." Thb is a
positive commandment, namely the
Torah commands us that both ani-
m ab are to be regarded as Holy.
The purpose of thb command­
ment, (not to exchange one holy
offering for another) b that G-d
wanted to put into the heart of
every person a certain reverence
for Holy matters, as we dismissed
it in the Sedrahs of Trumah and
Tsave. To respect Holy things b a
positive commandment. In order to
make thb reverence for Holiness
deep-seated in our heart, the Bible
commands us not to change our
promises. In other words, if we
change our minds and want to ex­
change one animal for another, in­
stead of breaking up the Holiness
of the first, we spread it on to the
second.
Medmonides points out that if one
wants to redeem a holy thing for
himself, he has to pay a fifth in ad­
dition to the value of the Holy thing.
Thb WCB to offset an evil inctoation
on the part of the giver. &‫ג‬, in our
case, not only do we prohibit the
change of a good anim d for a poor
one, but cdso a poor.one for a goexi
one, in ardm- to do away with any
doubt whudi mig^t l^id a person to
rationalize thb exchange, the law
has it that b c ^ the !xomised ani-
mol and h e exchanged one became
206
Holy. Maimonides arid, "Whilst we
should regard the Holy Law as a
statute of the Lord, from which we
should neither turn to the right nor
to the left, nevertheless, wherever
we can give a reason for a com­
mandment, we should do so, by ail
means."
If one wanted to exchange one
animal and give ten or twenty or
more in exchange, they all become
Holy and if the person was warned
by witnesses after each exchange
that he was violating the Law, he
received additional stripes. Fowl
and flour offerings, do not come un­
der the law of exchange, because
the Bible speaks only of cattle, and
only such beings which may be
brought as offerings upon the altar.
This law prevails at all times and
at all places and refers to males and
females. One who trespasses the
law breaks a positive command­
ment aside from the punishment he
will receive for trespassing upon
holy matters.
353rd COMMANDMENT OF THE
613 BIBUCAL COMMANDMENTS
The Laws Conceming the Valuation
of Animcds.
We are going to discuss now, the
valuation of animals as we read in
Leviticus, Chapter 27, verses 9 to
14. Verse 9, "And if it be a beast,
whereof men bring an offering unto
the LORD." Verse 10, "He shall not
alter it, nor change it, and if he
shall at all change beast for beast,
then both it and that for which it
is changed shall be holy." Verse
11, "And if it be any unclean beast,
then he shall set the beast before
the priest." Verse 12, "And the priest
valuest it, so shall it be."
In other words, if man vows to
give an animal, and wants to re­
deem it, the animal is brought to
the Cohan, (together with nine other
laymen), to estimate its real worth.
354th Commcmdment
so that one's word shall be estab­
lished with exactness.
The purpose of this command­
ment is to reduce ficklemindedness
and to promote the stability of one's
word.
The laws of this commandment
are that if one sanctified an animal
for the altar, and it became blem­
ished, then its value is estimated
by the priest and it is redeemed,
and another animal is offered in­
stead. Concerning this, our verse
says. Verse 11, "And if it be any un­
clean beast, of which they may not
bring an offering unto the LORD,
then he shall set the beast before
the priest." Verse 12, "And the priest
shall value it."
The Rabbis say that the term "un­
clean beast" of our verse, refers to
an animal which has a blemish.
This commandment refers to male
and female and to the time when
the Temple stood. Our Rabbis say
t h a t we do not sanctify an
animal nor "devote" anything in
behalf of the Temple. However, if
today one sanctified an animal for
the Temple, or estimated its value,
or devoted it to the Temple, then
according to the law, the animal
should be placed in a pen and al­
lowed to die therein. Fruits and
clothing and vessels should be set
aside to rot. In the Talmud, how­
ever, we read that Rabbi Samuel
said, that it may be redeemed for
a coin because we have no process
of valuation today by the priest.
This coin is to be thrown into the
depths of the sea.
354th O F W E 813
SmUCAL COMMANl^iiIEMTS
Ctmccaimg the Vcduahan of fibucai
We are going to discuss now the
valuation of houses in the case
where one kmctihed a house for the
Temple, and wants to redeem it from
the Temple Treasury, *nien tire priest
vcduates it, and a fifth is added to
355th Commcmdment
the price. Namely, if the house is
worth $4,000 the price is set at $5,000,
as we read in Leviticus, Chapter 27,
verse 14, "And when a man shall
sanctify his house to be holy unto
the Lord, then the priest shall value
it, so shall it stand."
A stranger could redeem it for the
amount appraised by the priestly ex­
pert, but the owner had to pay 20 %
extra which is included in the sales
price. If the house was worth $4,000
he had to pay $5,000.
The Rabbis in the Talmud empha­
size the phrase "his house," that no
one may sanctify anything not his
own. The prophet Isaiah referred to
this when he proclaimed, as we read
in Chapter 61, verse 8, "For I the
Lord love justice, I hate robbery with
burnt offerings, etc." How abhorrent
to the Holy One Blessed Be He must
have been the music of prayers and
of adoration from the houses of wor­
ship in Seville, Barcelona, Granada,
and Cordova. The supposedly sa­
cred shrines were not acquired by
legitimate purchase nor even as
booty of war, but merely by the vio­
lent expulsion of their Jewish owners,
who were defenseless and thus be­
came easy prey.
The purpose of this commandment
is that one should have reverence
for Holy things. One should not
treat them lightly.
If the house was in a walled city,
it could be redeemed by the owner
within a year, and if it was not re­
deemed, it remained forever in the
possession of the buyer. Today, be­
cause of the Temple being non­
existent, if one made such a vow
to give his house to the Holy Temple,
it is exchanged for a coin. This coin
in ham is thrown into the depth of
the sea.
O ne who hrespassed this law vio­
lated a pc®itive commandment, in
addition to tim g reat sin of profaning
207
that which has been set aside for
Holy piarposes.
355th OF THE 613
BffiUCAL COMMANDMENTS
The Laws Concerning Estimation
oi Fields that were Sanctified.
If one sanctified his ancestral field
and then wanted to redeem it, he
had to give the amount mentioned
in the Bible, namely, 50 shekels of
silver. The field had to be at least
so large, that a chomer of barley
seed could be sown thereon, as we
read in Leviticus, Chapter 27, verse
16, "And if a man shall sanctify unto
the Lord part of the field of his pos­
session, then thy valuation shall be
according to the sowing thereof; the
sowing of a chomer of barley shall
be valued at fifty shekels of silver.''
Verse 17, "If he sanctify his field
from the year of Jubilee, according
to thy valuation it shall stand.''
Verse 18, "But if he sanctify his field
after the Jubilee, then the priest shall
reckon unto him the money accord­
ing to the years that remain unto
the year of Jubilee, and an abate­
ment shall be made from thy valu­
ation.” Verse 19, "And if he that
sanctified the field will indeed re­
deem it, then he shall add the fifth
part of the money of thy valuation
unto it, and it shall be assured to
him.'' Verse 20, "And if he will not
redeem the field, or if he has sold
the field to another man, it shall not
be redeemed any more." Verse 21,
"But the field, when if goeth out in
the Jubilee, shall be holy unto the
Lord, as a field devoted; the pos­
session thereof shall be the priest's."
This price refers to the year imme­
diately after the Jubilee. If some
years elapsed since the Jubilee year,
(when the man sanctifies the field),
then the price of the tenancy is re­
duced proportionadly. When the Ju­
bilee year arrives the field is not re­
turned to the original owner, but to
the priesthood. The priests redeem
 208
it for a Pidycm, because there is no
redemption without something extra
being paid.
If one, other them a Cohan, re­
deemed the land from toe Holy
Treasury, he is to pay a fifth. Wher­
ever the Torah speaks of paying a
fifth it means V4 of the principal, so
that the principed plus the extra fee
ennounts to 1/5 of both of them.
(100 + 25 = 125 — 25 is V4 of the
principal cmd 1/5 of the sum total.)
If the Icmd is not fit for sowing,
then it is redeemed according to
its value, cmd not according to the
estimate given by the Bible. All this
refers to fields.
All fields, whether they are goed
or bad, are estimated at the same
price, namely 50 shekels. All this
refers to ‫" ש ר ה אחוזה‬the ancestral
Icmd," namely, the land that was
given down from Joshua to the re­
spective tribes from generation to
generation. However, in regard to
land ‫ מסנה‬rrta‫ ׳‬that was "acquired
by purchase," the law is different.
Levitiems, Chapter 27, verse 22, "And
if he sanctify unto the L-d a field
which he hath bought, which is not
of the field of his possession; Verse
23, then the priest shall reckon mnto
him the worth of thy veduation unto
the year of jubilee; and he shcdl give
thy valuation in that day, as a holy
thing unto the L-d." Verse 24, "In
the year of Jubilee the field shcdl re­
turn unto him of whom it was bought
even to him to whom the posseiraion
of the Icmd belongeth." If toe land
devoted or semetified was not one’s
cmcestral land but was acejuired by
purchase, it had to be returr»d to
the original owner upon the advent
of the Jubilee year, and could not be
transferred to the priesthood. But if
the redeemer of the field is not the
owner, the Semetuary becomes the
de Jure owner of the field, whicto at
the next Jubilee becomes the ineflien-
able property of the Sanctuary. No
356th Commandment
one has the right or power to devote
that which is not his. The price for
the tenancy of this land differs from
that of ancestral land. In the latter
case there is one fixed price. In the
former, the price of eadi piece of
land is set according to its own spe-
d al vcdue.
When a field is estimated for the
sanctuary then its sale must be an-,
nounced early in the morning and
towards evening, so as to inform the
people when they go to and come
back from work. In this way every­
one has a chance to know of the
sale. The boundaries of the field
and its value are armounced. Then
it is proclaimed, "He who wants to
come to buy, may come and buy."
These laws prevailed when the
Jubilee was in vogue. They refer to
male and female. Today we do not
sanctify nor estimate anything for
the sanctuary, because of its non­
existence. However, if one broke this
law and sanctified his land for tl»
Holy Treasury, he may set aside
some small sum, and the money is
thrown into the sea.
356TH OF THE 613 BIBUCAL
CC04MAMDMENTS
Not to Change toe Sanctity of cam
Offering tor Anotoer.
We are not allowed to change an
offering from one status to another,
although the second status may be
a higher one, as we read in Leviti­
cus. Chapter 27, verse 26, "Howbeit
the firstling among beasts, which is
bom as a firstling to the Lord, no
man shall sanctify it; whether it be
ox or sheep, it is the Lord's." He can
not make of toe first bcsm offering,
a burnt offering, a peace offering, or
any other offering. The Rabbis fm•-
ther scry that this rule pertams not
Only to the first bom, but to any
other ‫" קרנן‬offering." They derive
this, from the words of otir verse,
‫ ׳ גבתטוו אא יקדיקן איע אותו‬rnearung.
357th Commandment
"no man shall sanctify the cattle
from one state of sanctity to an­
other."
This is a typical example of the
Jewish Law, that one may not ex­
change any money or article that
has been designated for one holy
charitable or laudable purpose,
even for another holy, laudcile pur­
pose.
The purpose of this commandment
is, as we have written before, name­
ly that one should not deal lightly
with Holy matters.
This prohibition prevails in every
place and at all times, and it refers
to men and women cdike.
3S7th COMMANDMENT
The Laws Concerning
Devoted Things
The word ‫ חרם‬hcis a number
of meanings. It may mean ban, cut
off, excluded, devoted, or destroyed.
There are three kinds of bans. First
the war ban, second the justice ban,
and third the pmvate ban. Our com­
mandment deals with the private
ban. The private ban, too, may be
divided into three classes, namely,
(1) something devoted or banned for
the repairs of the Temple; (2) s o m e ­
thing devoted to the priests; cmd (3)
something devoted to the altar. To
devote anything to the Temple, was
a more solemn act than the making
of a mere gift. The thing devoted to
the Temple treasury was never re­
deemed; it went to the Cohen. Then
it became ‫חן^ין‬ "not s a c r^ ,"
and the Cohen could do with it, as
he f^eaeed.
If one made a general statement,
saying, ”1 ttevote this thing," and
did not say to what, then he had
to give it to the Cohen, for it is writ­
ten in C hc^er 27, verse 28, "Not­
withstanding, no devoted thing, that
a man may devote unto the L-d
of all that he hath, whether a man
or beast, or of the field (of inheri­
tance) of his possession, shall be
sold or redeemed." It shall, as we
read in Verse 21, "^ lo n g to the
Priest."
The Torah here shows the psy­
chology of man. One generally pre­
fers that G-d should get his gift, but
not man. Rabbi Israel Salanter, said,
"That if a man loses a Din Torah
for $5 he is generally angry at the
Rabbi. If the same Rc±>bi should
decide, however, that his animal
worth $100 is trefe, he is not angry
at the Rabbi, which reminds us of
the verse, that some people are sin­
ful towards man "but for the L—d
very much devoted." What is the
reason behind this statement of Rab­
bi Salanter? When a man loses his
animal because it is trefe, no one
enjoys it, but when he loses the de-
dsion for $5 he knows another man
will profit by it. Thus our law says,
that any devoted thing to the Tern-
pie‫־‬does not go to the Temple, but
to the priest. Man should enjoy the
gift.
Our law makes a distinction be­
tween the things devoted to the Co­
hen and those things devoted to
the Temple Treasury. Those things
devoted to the Temple Treasury are
holy and are redeemed only for their
value (and not for an extra fifth.)
The redemption money goes for re­
pairs of the Temple. When one de­
votes something without specifying
to whom it is to go, then it belongs
to the priests and it may never be
redeemed.
This law prevailed when the Ju­
bilee was in vogue, and in Temple
times, and it refers to male and fe­
male alike. Today we do not "De­
vote" anytfjing, but if one tr^ipasses
the commancfinent and says' "I de­
vote this thing," it should be given
to a Cohen.
 210
358th OF THE 613
BIBUCAL COMMANDMENTS
"One May Not Sell A Field
‫ חרם‬A *Devoted Field'"
One may not sell a devoted field
or moveable things that have been
devoted. They must be given to
the priests who are on service for
that week. They may not even be
sold to the Temple Treasury.
This is a negative commandment
concerning matters of ‫חרם‬
■’d e v o t e d things." The ‫• חרם‬
matters are just like Tnamah, which
must be given as they are, to the
Cohen. This law refers to such things
that are devoted, without specifying
to whom they are to go, as we read
in Leviticus, Chapter 27, verse 28,
"Notwithstanding, no devoted thing,
that a man may devote unto the
L—d of all that he hath, whether a
man or beast, or of the fields of his
possession, shall be sold . . . every
devoted thing is most holy unto the
L—d," and passes on into the pos­
session of the priests. Once the de­
voted thing is in the hand of the
priest, he may do with it as he
pleases, for it is written, "Every de­
voted thing in Israel shall be unto
you (the priest.)" However, so long
as the devoted thing was in the
hands of .the owner, it was as holy
of holies unto the L—d. If the owner
derived any benefit therefrom, while
he held it, then he had broken the
law concerning holy things, and
had to bring a special offering,
called the ‫" סרבן מעיאה‬a tr^pass
offering" concerning holy things.
359th COMMANDIiffiNT
One May Not Bedecan
A Devoted Field.
A devoted matter, whether it be
a field or moveable thingps, may not
be redeemed, but must be given to
the priests cmd the priests may do
with them as he plecmes. Concern­
ing this, the Bible says in Leviticus,
360th Commandment
Chapter 27, verse 28, "Notwithstand­
ing, no devoted thing, that a man
may devote unto the L—d of all
that he hath, whether of man or
beast, or of the field of his posses­
sion, shall be sold or redeemed."
Every devoted thing is holy unto
the L— The Sifrah, The Tanaatic
Midrash, in Leviticus, states this law
pithily, ‫אא יסכר אאחר ולא יגאא אבעאים‬
"One may not sell this to another,
or may it be redeemed by its ori­
ginal owner." G-d wants us to un­
derstand that when one put any­
thing in ‫חרם‬ it meant that it
was to be destroyed. G-d said, as
it were, "No, you can not destroy
my blessings. If you want to take it
out of your possession, it must be
given back however to those who
serve my treasury, namely,—^the
priests."
The laws of this commandment
are as follows,—if something is de­
voted to the priest, it may never be
redeemed. It belongs to him and
his family forever. If the priest sells
it, it is returned to him in the Ju­
bilee year. The possession thereof,
shall be the priest's, Leviticus, Chap­
ter 27, verse 22. However, if one de­
voted the matter to G-d, then it may
not be redeemed, for its value, and
the money goes for the repairs of
the Temple, and the thing itself may
be used for any other purpose.
This law does not prevail now in
Palestine because it can only prevail
in the Holy Land when the jubilee
is in vogue.
360th CC»4MANI»4ENT
The Lenre Conc»a1i11g
The Tithmg of Qittie
We are to tithe our cattle, (the
ritually clean ones,) namely, from
the herd, from the sheep, and from
the goats‫ ״‬bom in our herd. Those
bom every year are to be tithed and
brought into Jervisalem, and to be
eaten there. ■The fat and the blood
360th Commcmdment
were brought and sprinkled upon
the altar, (respectively) for it is writ­
ten in Leviticus, chapter 27, verse 32,
"And all the tithe of the herd or
the flock, whatsoever passeth under
the rod, the tenth shall be holy unto
the L—d.
The animals were gathered to­
gether and then made to pass
through a narrow passage, large
enough for the exit of only one, at
a time. Then they were counted,
one, two, three, four, and so on, up
to ten. Then the tenth, the twentieth,
thirtieth, and so forth were touched
with a rod red with p3aint, and the
owner would say, "This one shall
be the tithe." In this way it was
made known which ones should be
lead to Jerusalem, and consumed
there for ‫מעשר שני‬ the "second
tithe." This tithe of the herds was
not to be given as dues to the Priests
or the Levites, but was to be con­
sumed in Jerusalem by the Israelite
and his family, or by anyone he
might invite.
The purpose of the Second Tithe
was to do away with the proverbial
ignorance of people who lived at
a distance from the big cities. When,
one had to spend a certain portion
of his income and time in Jerusalem,
he automatically came in contact
with the wise and the learned as it
is said in the Book of Deuteronomy,
Chapter 14, verse 32, "And thou shcdt
eat before the L—d, etc., in order
that thou mayest learn to fear the
L—d thy G-d ail the time•" UjDon
this verse the Sifri (the Tanaitic
Midrcsh on the Book of Deuteron­
omy) says "this verse declares that
‫מעשר שני‬ th® second tithe' is of
great ‫־‬ra u e for it leads one to study
(the will of G-d.)"
The second tithe w as given four
times in the seveai year cycle, name­
ly, the first, second, fourth, arwi the
fifth year. The third and sixfli year
were the tithes for the poor- The sev­
enth year was the Sc^baticcd year,
211
when one's produce beccane public
property. The Second Tithe was
brought to Jerusalem. It was eaten
and enjoyed there, by the owner and
such others, as he invited. In re­
gard to the fruit trees, the first three
years after their planting, the fruit
was called ‫" ערצה‬uncircum-
cized," forbidden, and the fourth
year the fruit was enjoyed by the
owner and his friends in Jerusalem.
If the owner himself, did not go to
Jerusalem, he would send one of ‫־‬his
children, to take care of the matter,
and study there. In this way, in
every household in Israel there was
one who was learned and taught the
rest of the household, and influenced
them religiously. Thus all of Israel
became 'Teamed of the L—d."
The laws of this commandment,
are, that one is not to tithe from
cattle for the ‫צאן‬ "the flock,"
including sheep and goats and
vice-versa, not from the ‫צאן‬
"the flock" for the ‫בקר‬ "the cat-
tie " The reason for this is that one
represents a large animal, the other
a smaller one. However, one was
permitted to tithe of a sheep for
goats and vice-versa, because both
of these came under the heading of
‫" צאן‬flock." One was not per­
mitted to tithe from those bom in
one year for those born in another
year just as we are forbidden to
tithe earthly produce from old for
new. The Bible speaks of year by
year and not one year for another.
When the time came to tithe the
cattle, namely 15 days before the 3
Pilgrimage Festivals, one was not
permitted during these days to sell
or to slaughter his cattle or flock,
namely beginning with the last day
of the month of Adar and the thirty-
fifth.day of the Omer, and the last
day of the month of Ellul. However,
if he trespassed and slaughtered an
animal, the animal w a s kosher for
food. At the time of the tithing, all
the animals were brought into the
212 362nd Comraandmont
barn, whether they were perfed or Israel that they put out of the camps
blemished, (except the mixed breeds (of the Sanctuary) every leper and
and those that were trefe, and those every one who has an issue and
that were not yet eight days old, or whosoever is defiled by the dead."
an orphaned animal whose mother There were 3 camps, first was within
died or was slaughtered while the the Tabernacle, called the Camp of
animal was about to be born.) the "Schechina." Outside of this
This commandment refers to male camp is the "Levitical Camp" where­
and female, to Israelites, Priests, and in the Levites were encamped. This
Levites, to those in Palestine, and was the Temple Mount. And, out­
those outside of Palestine. side of the Levitical Camp was the
The tithes belong to G-d for He Camp of the "Israelites," namely,
is the real owner of the universe the whole dty of Jerusalem.
(see Leviticus, Chapter 25, verses 1 It is well known that ‫טומאה‬
to 7). They are a kind of rent paid "ritual uncleanliness," weakens the
by the people as His tenants. Being mind and clogs it. One remains in
already G-d's they can not be made this state until he becomes ritually
the subject of vows. Every tenth ani­ dean. Therefore, in a Holy place,
mal born of a herd or flock was where the spirit of G-d rests, it is
treated like the tithe of the produce improper for one to enter spotted
of the field. with undeanliness, etc.
361st COMMANDMENT The leper repr^ents the m o s t
Not to Sell the Tithe of the Cattle stringent of the undeanliness, for he
makes everything in the room in
We are not to do any business which he comes unclean. Therefore,
with the tithe, except to eat it in he may not be in any of the three
Jerusalem. It belongs to the owners camps. Outside of the dty of Jeru­
and not to the priests, as we read Salem, there were spedal houses
in Leviticus, Chapter 27, verse 33, for the lepem. Those who have a
"It shall not be redeemed." It was running issue and the menstruant
slaughtered in the Temjde Court. woman after childbirth are not as
If the animal became blemished, it ritually vindean as the previous one.
could be eaten in any place, but it These may not be in either of the
was not to be sold. The only thing f i r s t two camps, namely the
that could be sold of the second ‫ מחנה שכינה‬the "Sm duary Rroper",
tithe, was its fat. the camp of the Schechincdi, and the
This commandment p r e v a i l e d ‫" ^ מחנה ?ויה‬Levitical Camp",
among male and female, Israelites, a r o u n d the sanctuary. In othw
Priests, and Levites, and refers to w o n ^ they may be in the thmd
all places andall times. Tockiy, if c a m p , >‫רא‬8‫ מחנה י׳‬namely, the
one trespassed the law and slough- dty of Jeruscdem. O n e who defiled
tered an animal for the second tithe, him^If by toudmig a deosi body,
it takes on the holiness of the tithe. Ms undeanhiMas is le ^ shingent
If the owner sells it to anyone, he than tiw other two. He is to be sent
violates ovu‫ ־‬negative commandment. forth <ady from tlm ‫ינה‬:»? ‫מחנה‬
362nd O F THE 613 "the Ccdup M the Scfae^nofti," the
BIHJCAL CC»SMA1a»1ffiNlS Sanctucoy proper which begp3n from
S ea d ii^ Oid 01 t o S a n ^ K sy - the gtrte of t o "IRoanor” up to t o
Q nnp• t o Btoodljr t o clocm Parson. "Hechca.‫״‬
We read in N u n to rs, S, BetwCffli t o ‫ טחנה שכינוי‬which
verse 2, "Ckmtmcmd toe of liras t o 'T « sp le " em d t o
364th Conuncindment 213
‫שכינה‬ was ‫חיא‬ "Chiel,"mandment concerning the ritual un­
a space surrounding the Temple cleanness as it relates to the Sane-
proper. tuary, and the punishment involved,
A ‫" טבול יום‬one who is unclean as we read, in the Book of Numbers,
for the day," but has not waited Chapter 19, verse 13, "Whosoever
for the sun to set, may be in the touches the dead even the body of
"Chiel." However, an unclean per­ any man who is dead and purifieth
son who lacks only the bringing of not himself, he hath defiled the tab­
the offering, namely the sun has set,ernacle of the Lord—that soul shall
but he has not brought his offer­ be cut off from Israel.'The law is,
ing yet, is called ‫מחוסר כפורים‬ that punishment is never meted out
"He is lacking the atonement," he to one who breaks a negative com­
may not be in the "Chiel" but only mandment, without a previous warn­
in the camp of the Levites and in ing, as we read in Leviticus, Chap­
the camp of the Israehtes. ter 14, verse 31, "And ye shall warn
This commandment p r e v a i l s the children of Israel about their un­
among men and women, at all cleanness."
places and at cdl times. Even today, We have previously given the
although the Temple is destroy^ reason behind this commandment,
because of our sins, no one is per­ namely, that it is improper whilst
mitted, because of our impurity, to one is ritually unclean to enter into
enter the place where the Tempde the Holy Temple, because, then,
stood. one's mind and whole being is not
up to par.
Anyone who trespassed this law This commandment pertains to
has trespassed a positive command­ male and female, and refers even
ment. to the present time. Today, if one
SBSvd OF THE 413 BIBLICAL enters the place upon which the
COMMANDMENTS Holy Temple stood, he is punished
N e t 1« Defile Hie Cam ps by Heaven. The holiness of the
place remains even though the Tern-
Any undean person was forbid­ pie itself has been destroyed, as we
den to enter the Sanctuary px>per. read in Leviticus, Chapter 26, verse
Namely, from the gate of the Ne- 31, "And I will bring your sanctu­
Conor onwards, for it is written in aries into desolation." The Rabbis
Numbers, Chapter 5, verse 3, "They say in the Talmud,
shall not defile their exmap, in the
midst whereof I dwell," namely, in "Their ‫שוממיז‬ ‫קדושתם אפי^ו כשהז‬
holiness is retained although
the Camp of the "Schechinah." they are in a state of destruction."
The Rofcbis in the Tannaitic Mi­
drash, the Sifri, say that not only SM tb OF THE 413
was there a general willingness on BIBUCAL COMMANDMENTS
the part of those who were to do C oiK eniiiif Coiifessloii o f Hm Sim
the sending, but even those who
were to be sent out, acquiesced. We are bidden not only to think
We have the expre^ion for the we have done wrong, but cdso to
c o m m a n d , repeated thus (1) conf^s, and to utter regret, for our
‫" ויעשו כז‬And they (the children sins. Confession m a k ^ a stronger
of Israel) did so," and (2) ‫ עשן‬D imprint upon our minds, and ac-
"and so they did." One r e f ^ to tians, than mere thought alone. We
the Israelites through the Beth Din, are commanded to o o n f ^ before
and the other refers to the lepers. G-d (and not }:^fore mem) emy
Here we have the negative com­ kind of sins we have committed.
 214
This is called ‫" וידןי‬Vidui," "Con
fession" as we read in Numbers,
Chapter 5, verses 6 and 7, "Speak
unto the children of Israel; when a
man or a woman shall commit any
of the wrongs current amongst men,
(verse 6)." Bachya, the beloved Jew­
ish moralist, takes these words to
mean, "Any wrong which a man
commits against his fellow is at the
same time treason against G-d."
Verse 7, "Then they shall confess
their sin which they have done . . . "
The general expression used when
man repents for his sin is, "Save, O
L-rd, I have sirmed, 1 have been
obstinate, I have rebelled against
Thee." Then, he should specify the
pxirticular sin or sins he confesses,
and ask the L-rd for forgiveness or
atonement. He should do this in
whatever language he is fluent. This
confession is typical for all trans­
gressions, namely, it must be ac­
companied by articulate expression
of regret, and by the restitution of
the stolen object, as the one from
whom it was taken, as we read fur­
ther in our verse. Numbers, Chapter
5, Verse 7, "And he shall make
restitution for his guilt, and give it
unto him in respect of whom he has
been guilty." Even when a person
had to bring a !‫ הרב‬an offering,"
it had to be accompanied by confes­
sion for the sin involved, and the
promise for amendment, in the
future. In other words, no matter
how large or small the sin, whether
in violation of a positive or negative
commandment, one is commanded
to utter a confession of his trans­
gression or guilt. This holds true not
only for Biblical and Temple times,
but even for post-Biblical times. This
is evidenced by Daniel, who was
outside of the Temple and of
Palestine. His confession was, "Unto
Thee, O L-rd, is righteousness, but
as for U S , we are to be ashamed of
ourselves as of this day."
The purpose of the commandment
is that man not only conft^ses his
364th Commandment
sin, but that there is a G-d above
him who punishes or forgives and,
therefore, the individual is to make
up his mind not to repeat his sin,
as it is written, "The wicked shall
forsake his way and the sinful man
his thoughts." Today, when we do
not have the sacrifices nor the of­
fering of the Scapegoat on the Day
of Atonement, repentance is our only
means of forgiveness. No matter
how much a man may have sinned,
if he returns and mends his ways,
he is forgiven, for it is written in
Ezekiel, Chapter 33 verse 12, "As
for the wickedness of the wicked,
he shall not fall thereby on the day
that he tumeth from his wicked­
ness." This refers, of course, only
to the sins between iiKin and G-d.
But, as for the sins between man and
his neighbor, no amount of prayer
and confession and r e p e n t a n c e
avails, until he returns to his neigh­
bor what he has taken from him,
or makes good for any wrong that
he did, and receives forgiveness
from his neighbor. However, if his
neighbor does not want to forgive
him, then the person who has sinned
should appear before him with three
pjeople, but no more than three
times, to ask forgiveness. Neverthe­
less, if one has sinned against his
teacher, he must try to have him
forgive him, and make every effort,
as many times as are necessary, to
receive atonement. There are some
sins that are not forgiven. Among
them is the sin of one who makes
others sin, and the suicide, etc. He
has no future world. He can not
say "Vidui" for his sin. The others
may be found in the Tosefta and
in the last chapter of the Talmud
Yomah., and in Maimonides, Laws
of Repentance, Chapter 1.
T h i s commandment prevails at
all places, cmd at odl times, and re­
fers to males and females alike. One
who trespotsses this commandment
and does not confess his sin on the
%5th Commandment
Day of Atonement, which is the day
set aside for forgiveness and atone­
ment, has transgressed a positive
commandment. Woe to the man who
dies without confession, for then he
carries away with him his sin.
G-d forgives us for all our sins,
if our confession is sincere, namely,
if it is accompanied by true amend­
ment.
365th of th e 613 BIBLICAL
COMMANDMENTS
The Laws o f th e S otah
The word "Sotah" means that a
woman has turned away from the
path of marital loyalty to suspected
adultery. Thus we read in Numbers,
Chapter 4, Verse 12, "If any man's
wife go aside and act unfaithfully"
Verse 14, "And the spirit of jealousy
come upon him . . . " Verse 15,
"Then shall the man bring his wife
unto the priest . . . " Verse 17, "And
the priest shall take holy water
in an earthen vessel; and of the
dust that is on the floor of the taber­
nacle the priest shall take and put it
into the water . . . " Verse 19, "And
the priest shall cause her to swear,
and shall say unto the woman; Tf
no man have lain with thee, be thou
free from this water of bitterness that
causeth the curse" Verse 20, "But if
thou hast gone aside, and some man
have lain with thee besides thy
husband . . . "Verse 21, "Then the
priest shall cause the woman to
swear with the oath of cursing, and
the priest shall say unto the woman
—the L—D make thee a curse and
an oath among thy people, when
the L— doth make thy thigh to
fall away, and thy belly to swell;"
Verse 22, "And thy thigh to fall
crway; and the woman shall say.
Amen, Amen." Verse 23 "And the
priest shall write these curses in a
scroll, and he shall blot them out
into the water of bitterness." Verse
24, "And he shall mcdte the woman
drink the water of bitterness that
215
causeth the curse," Verse 27, "Then
it shall come to pass, if she be de­
filed, and have acted unfaithfully
against her husband, that the water
that causeth the curse shall enter
into her and her belly shall swell,
and her thigh shall fall away,"
Verse 28, "And if the woman b e not
defiled, but be clean; then she shall
be cleared, and shall conceive seed."
G-d has given us a miraculous
sign unknown to the other nations.
Through this sign love and peace
between man and woman are in­
creased and their children are born
through conjugal relationships. Soon
after the destruction of the Temple,
when Israel sinned grievously, our
Rabbis say, "Because of the in­
crease in adultery they stopped giv­
ing the bitter waters to the Sotah.
Judaism, being a religion of law and
precept and not of emotion and sen­
timent, maintains a very severe at­
titude against adultery. No other
nation can boast of such moral in­
terests."
The laws of this commandment
are, that the husband must first warn
his wife before two witnesses about
her clandestine relationship. He
must say to her, I warn you against
being hidden with so and so, even
if it be her father, a brother, a gen­
tile, or a slave. If later, she be found
in a hidden place, with the person
she wcB warned about, as long as
it takes to be defiled, (the time to
boil an egg and to sip it) then she
is forbidden to have any conjugal
relationship with her husband, until
after she ^ a n k the water of bitter­
ness, and the matter is cleared one
way or the other. If a man should
say, "I do not want you to speak
to this or that man," this does not
come under the heading of Sotah,
even though she be found alone
with him. If a man warned her
■without two witnesses being pres­
ent, and he finds her alone with
the man, then she is to be divorced
 216
and receives her "Kesubah", her fi­
nancial rights. He caimot force her
to drink "the water of bitterness"
upon his own testimony. A woman
is not obliged to drink the water
of bitterness more than once. If she
is cleared after the first time, and
is suspected and warned again, by
her husband, in the presence of wit­
nesses, to be secretly with the same
man, she does not receive the water
of bitterness, but she is forbidden
to her husband and is divorced with­
out receiving her "Kesubah", her
financial rights. However, if a dif­
ferent man is involved, she is sus­
pected for each time providing there
are two witnesses present when he
warns her. If she is found alone
with the suspected man, witnesses
being present, she drinks the water
of bitterness. She is never forced
to drink this water of bitterness,
whether she says “I defiled myself,"
or “I did not defile myself." If she
refuses to drink the water, she is
divorced and loses her "Kesirbah",
her financial rights, and is forbid­
den at all times to her first hus­
band. She may never marry her il­
legitimate lover, and loses her right
to priestly descent if bom of priestly
parents. If her husband does not
want her to drink the water of bit-
temess, then she is divorced and
receives her "Kesubah", her finan­
cial rights.
There are 15 cases when the
women are forbidden to drink the
"bitter waters." (I) A woman who
is engaged, but not married. (2) A
woman who is waiting for a Leviti-
cal marriage. (3) A minor who is
given away in marriage by 1 ^
father. (4) A woman monied
a minor. (5) A woman who wee an
Androgenus (hermaphrodite.) ( 6 )
The wife of a blind man, far it is
written in Verse 13, "And it be hid
from the aght of her husbemd." (7)
And a lame woman, for it is writ­
ten in Verse 18, "And the priest idhcdl
ConaaandiiMDt
have the woman stand erect before
the L—d . " (8 ) One who has not a
palm, for it is written in Verse 18,
"And he shall put the meal-offering
in her hands." (9) If her hand be
shriveled up, making it impossible
to receive anything, for it is written
in Verse 18, "And he shall put the
offering in her hands, (plural)." (10)
A deaf woman, for it is written in
Verse 21, "And the priest shall say
unto the woman," (11) A lame
woman. (12) One whose hands are
cut off. (13) Or a mute woman. (14)
A deafmute woman. (15) And a
blind woman.
A quart of water was taken. Then
some dust from the earth under the
Temple was put therein, together
with a bitter herb. All this was
mixed together, then the oath that
was written upon the parchment,
was to be immersed in this water
until the oath was erased. Then
she drinks the water.
This.commandment prevailed dur­
ing Temple times. It had to be ex-
ecu ted in the p ‫־‬esence of 71 San­
hedrin in the Temple. '
He who trespc^ed this law and
did not bring his wife to the priest
to undergo that which we have just
described, broke this positive com­
mandment concerning the Sotcdi•
The water iteelf was harmless un­
less the woman was guilty. How­
ever, even if she were guilty, but the
husband's own conduct with regard
to adultery was not unim peach^le,
then the water had no efiect. As
the ProfAiet said, "I will not punish
youtr daughters when they are im­
moral, fw &ey t h e n i s ^ ^ (the hus­
bands) cere separated witii immoral
women," (Hosea, (Chapter 4, verse
14.)
3M fk OF THE *13 lltU C A L
COMMANDMBITS
W • arm o a f fo ^ OH am 1km
Ot§mrim§ ^ Hw S m M
We are not to put oil an the afkar-
368ih Commandment 217
ing of the Sotah for as it is written frankincense, to which our matri­
in Numbers, Chapter 5, verse 15, "He archs have been compared (See
shall pour no oil upon it." This is Midrash Shir-Hashirim, Chapter 4,
an exception because, in regard to Mishna 6) and which because of its
all other meal-offerings, both oil and fragrance has become symbolic of
frankincense are poured upon them. a fine reputation, is omitted from
Oil is a symbol of joy, festivity, an­ this offering.
ointment of the kings, and the high The priest who trespassed this
priest. As Philo put it, "They (oil negative commandment after hav­
and frankincense) would not har­ ing been warned, received stripes.
monize with the grievous nature ol
this occasion." The Sotcdi's acts were 368th COMMANDMENT
done in secrecy. Therefore, oU which A Ncdtarite Shall N ot Drink Wine
is symbolic of light, must not be in­ A Nazarite may not drink wine
or any kind of strong drink. The
eluded as part of this offering. Fiu‫־‬-
thermore, we may note that this strong drink refers to a wine mix­
meal-ofiering consisted of barley andture, but not of fruit liquids, as we
not of wheat, as is usual with meal- read in the Book of N ui^ers, Chap­
offerings. The answer is given in ter 6, verse 3, "He shall abstain from
the Talmud in Sotcdi 2a where Rabbi wine and strong drink; he shall drink
Gamliel said. That since her con­ no vinegar of wine, or vinegar of
duct is that of a beast (for a beast strong dtink, neither shall he drink
does not feel itself bound by any any fiquor of grapes, nor eat fresh
or dried grapes."
marital status), therefore her offering
was to ransist of that grain which The Nazarite must not come in
is generally the food for animals. Wecontact with a dead body directly
or indirectly (by entering a tent or
read in the first book of Kings, Chep-
ter 5, verse 8, "And the barley and any enclosure where there is a dead
the show, for the horses and the body). For thirty days the Nazarite
mules." may not drink wine or cut his hair.
This law prevaiied only in Tem- A f t e r the thirty day !Deriod has
pie times, and was carried out only elapsed, the Nazarite must bring a
when the Sanhedrin of 71 members number of sacrifices, cut his hair,
was in existence. The priest who and return to his normal way of
trespassed this commandment and living without any further restric­
poured oil upon the meed-offering tions.
of the Sotah broke a negative com- This law refers to all times and
matKimertf and, after having been all places. If one drank a mouthful
warned, re c eiv ^ stripes. of wine, or ate a grape or grapes
the size of an olive, he or she vio­
3«7fi1 O F THE «13 •W UCAL lated a negative commandment and
COMMANDMENTS received stripes.
N et to p e t FraM ciaecat• apea From our verse ‫רת ענבים‬8^ ?‫וב‬
th e O ffariag e f th e Sotah "any vinegar of wine" we have de­
We are commanded not to put rived the Icrw of ‫טעם כעיקר‬
frankincense upon the offering of namely that "the taste controls." In
the Sotah, as it is written in Num­ other words, if one soaks gropes in
bers. Chapter 5, verse 15, "Nor put water and as a result the liquid has
frairkincense thereon." She c a s t a taste of wine, it is regarded as
chastity esade, and forsook the mod­ wine. This is true in : ^ a r d to all
est ways of her foriaears. She be- forbidden food and liquids — &at
sm irch^ her reputation. Therefore, the taste is cb tbe food itsdf. So,
 218
also, if a forbidden food should be
mixed up with a permitted food,
and it transmits into the permitted
food the taste of the forbidden food,
it is forbidden. From this we de­
rive the law of ‫ ׳ש׳»ים‬of "sixty
against one." Namely, that, if there
are more than sixty times permitted
food against the forbidden, then the
mixture is permitted; otherwise, it is
forbidden, the reason being that "the
taste controls."
369th OF THE 613 BIBLICAL
COMMANDMENTS
T h• N a o r it e Shall N ot E at G rap es
We read in numbers. Chapter 6,
Verse 3, "And he (the Nazarite) shall
abstain from wine . . . nor shall he
eat fresh or dried grapes." This in-
eludes those not fully grown, which
are coiled ‫בוסר‬
370th COMMANDMENT
The N «aarite Shall N et Eat
Dried G rap es
In Numbers, Chapter 6, Verse 3,
we read, "And he (the Nazarite)
shall not eat pressed grapes." One
might think that ‫" צמוסים‬raisins,"
would be permitted, especially be­
cause of the difference of the name.
Raisins are considered as pressed
grapes, and are forbidden to the
Nazarite. If he ate as many amount­
ing to the size of an olive, he would
receive stripes. Where we are for­
bidden to drink, then the smcdlest
amount referred to is a ‫רביעית‬
" a mouthful." Where we are for­
bidden to eat, then the smallest
amount referred to is a ‫זית‬
the size of "an olive."
3 7 U t COMMANDMENT
T h• Naa»ri4» Is N o t F oraiittod
To E a t The S • • ^ O f Gn^Nts
We read in Numbers, CHiapter 6,
verse 4, "All the days of his sep-
oration shall be eat nothing that is
made of the vine tree, from kernels
even to the huidc." No part of the
373rd Conancmdmrat
grape is permitted to the Nazarite.
If he violated the commandment
and ate an amount equalling the
size of an olive, he received stripes.
Of course, stripes as a rule were not
i n f l i c t e d unless the person was
warned in advance of the punish­
ment.
37211d COMMANDMENT
The N a ia rite is FerbidUeB to Eat
of th e Skin of th e G rap es
The Nazarite was not permitted
to eat of the skin of grapes, as we
read in Numbers, Chapter 6, verse
4, "All the days of his separation
he shall eat nothing (of the grapes)
. . . even to the husk" The husk re­
fers to the skin. It is noteworthy to
observe that not only the grape, but
any part of it was forbidden. The
reason for this is as the Naturalists
tell us that they increase man's pas­
sion. Even the vinegar of wine is
prohibited because it is really wine.
It is spoiled wine. A Nazarite who
violated this commandment and ate
of the skins, equalling the size of
an olive, after having been warned,
received stripes.
373rd OF THE 613 BIBLICAL
COMMANDMENTS
The N a d rite Shall Not H ave
His H a ir C ut
During the whole period of one's
Naziriteship, he shall not cut his
hair, for it is written in Numbers,
Chapter 6, verse 5, "All the days of
his vow of Naziriteship, no razor
shall come upon his head." The
hair was regarded as the symbol
of the vital power at its fvill natural
development; and the free growth
of the hair on the head of the Naz-
irite represented the dedication of
the man with all iiis strengjth and
powers to the service of G-d. The
Nazirite who cut his hair with a ra­
zor, or a scissors, which is equiva­
lent to a razor; so long cs he up­
rooted it, he receives stripes, after
having been wtmied aaiordmgly
374th Commandment
However, if he leaves the hair long
enough so that it can be turned or
cmrled, he is not punished with
stripes, for this does not come un­
der the heading of ‫ תער‬the use
of a razor. The Nazirite who uses
a depilatory to remove his hair does
not receive stripes. However, he
should have allowed the hair to
grow, and thus violates the posi­
tive commandment to let his hair
grow, but not the negative one
which we are now discussing. Ev­
ery time the Nazirite wants to cut
his hair, be the amount ever so
small, even unto a single hair (if
he does it after warning), he re­
ceives stripes for every dereliction.
He may brush his hair with a soft
brush. If any hair should fall out
while he is brushing his hair, he
has not violated the commandment,
and is not punished therefor.
Further details of this command­
ment are found in the Talmud Na­
zir. If one cut off a majority of the
hair, he must count his Naziriteship
all over again. If one vowed to be­
come a Nazirite, without specifying
how long, then iJie period is for
thirty days.
The laws of the Nazirite prevail
at all times and at all places, and
refer to male and female. Even to­
day, if one vows to become a Naz-
irite, he may not cut a single hair.
374th O F T H f 613 BIBUC a L
COMMANOMENTS
H w N a i r i t e M ast Let
His H a ir G rew
The Nazirite was commanded,
among other tilings, to let his hair
grow wild during the days of his
Naziriteship, cs it is written in Num­
bers. Chapter 6, Verse 5, "He shall
let the loclcs of his hair of tiie head
grow long." The Michilta regards
this as the positive phase of the
commandment concerning the Nazi-
rite's hair: namely, that it mimt grow
long. The negative commandment
219
we discussed recently; namely, that
no razor may come upon his head
The Nazirite wants to despise the
body and to elevate the soul. The
Bible and the Talmud discourage
one from becoming a Nazirite in
spite of the good intentions. Why
is the hair to grow wild? Because
the Bible wants us to understand
that the body, as well as the soul,
must be cared for. G-d wants the
tenement in which the soul dwells
to be nice. Because the Nazirite
neglected the physical part of..him-
self, he had to bring a ‫סרבז חטאת‬
"a sin offering."
Man is a combination of matter
and spirit, of body and soul. There­
fore, both the body and the soul
have to be sufficiently guarded and
enhanced. Of course, it would be
a marvelous thing if man were com­
pletely spiritual, all soul, just like
the angels. However, G-d in His
wisdom decided to make us unlike
the angels. Therefore, being created
as we are, we must take care of
the physical as well as the spiritual.
However, when one can minimize
s e r v i n g the physical, he should
make every effort to do so. Some
people make a fetish of serving the
body. This of course is the other
extreme. Rabbi Jose said in the
Talmud Taanis, Chapter 3, "Man
may not inflict his body with un­
necessary fasts." Commenting upon
this. Rabbi Judah said, "Because it
is vmtten *man shall be a living
being', not an afflicted one." Per­
haps this is what King Solomon
meant when he said, "Do not be too
righteous,"—do not torture the body.
On the other hand, we must imder-
stand the prompting of the Nazirite
who tries to curb and conquer his
passions. Rabbi Simeon, who was
a priest, said (see Talmud Nazir
4b), "All my days I neva‫ ־‬ate of
the offering of a Nazirite," betxtu^
he feared that Nazirites, after de­
filement, would regret their vows.
 220 376tt1 Commandment
Then the sacrifice would prove ret- Nazir.
respectively to have been unneces­ Although we have learned that
sary. the laws of the Nazirite pertain only
Just as letting the hair grow wild to the Land of Israel, nevertheless,
was to humble the person, so also outside of Palestine, even today, we
the cutting of all the hair of the head have taken upon ourselves the re­
was to humble him. The Nazirite striction. Therefore, he who declares
must bring a !‫" קרב‬an offer­ himself to become a Nazirite in the
ing," as an atonement because he "galut", in the "diaspora", must ful­
afflicted himself more than neces­ fill the days of his Naziriteship for
sary. All the ways of G-d represent the rest of his life because we do
the golden mean. To go beyond it not have the Holy Temple now
and to afflict the body too much, is wherein he may bring- his atone­
regarded as an offense. ment offerings.
Maimonides gives another ex­ These laws pertain to all places
planation for the bringing of an of­ and at all times, and refer to male
fering for an atonement. He says and female.
that the *‫" קרב‬the offering", is 37S«h OF THE 613
to be brought because the Nazirite BIBLICAL COMMANDMENTS
returns again to his natural pas­
sions. Once he was very holy he A N calrite M ast N e t Come
should have remained that way all le te A Room W here There
his life. is A D ead Person.
Our Sages say there are 70 dif­ A Nazirite may not go into a room
ferent ways fo explaining the To­ where there is a dead person as it
rah. We may accept any of the ex­ is written in Numbers, Chapter 6
planations but, of course, there is verse 6, "He - shall not come near
only one practice. to a dead body."
'liie laws of this commandment He may not (1) make himself un­
are as follows: (a) A Nazirite who clean by even stepping into the room
cuts his hair either purposely or ac­ and having any part of his body
cidentally must wait 30 days for the therein, and (2) if he comes into
hair to grow and then begin to count the room completely, he violates our
the days he failed to complete, (b) commandment which says, "He shall
If he drinks wine whilst he is a not come near to a dead body."
Nazirite, he is punished, (c) If he is If he does the latter, he receives
‫" מטמא למת‬he makes himself ritu­ stripes for violating two command­
ally vmclean by contact with a dead ments. :
body," then after he cuts his hair . This prohibition concerning the
and after his purification, both of Nazirite prevails at cdl places and
which are necessary, he must count at all times and refers to males and
the days of his Naziriteship all‫־‬over females.
again.
376lh C O M M A N O M W
All forms of expression that the
person utters that indicate Nazirite- The NflMril• Mm N H9* Defile
ship are valid. For instance, if a H im M f WHh The D efd.
Nazirite passes by, and one says, The Bible commcmds the Nazirite
"I shaH be like him." So, also, if not to defile himself ■with ^ dead,
one said, "I become a Nazhile only as we read in the book of Numbers.
for the seed of grapes, or in regard Chester 6, verses 6 and 7: "He shall
to keeping myself free from ‫טומאה‬ not come near to a dead body, he
"ritual impurity", he becomes a full £^aU not make himself unclean U x
377th Commandmeiit
his father, for his mother, or for his
brother, or for his sister when they
die; because his consecration unto
G-d is upon his head." The Torah
does not legislate, as a rule, against
the natural feelings of the individual.
In the case of a priest, (other than
the High Priest), he may defile himself
with any one of the seven near rela­
tives, father, mother, sister, brother,
son, daughter, or wife. Yet in regard
to a Narzirite, this is forbidden. The
reason for this is that a Cohen, or
priest, who is from his very birth in
a sanctified state, nevertheless mixes
with his relatives. Therefore, he and
they are close to each other. For
that reason, the Bible, understanding
the emotions of the individual, per­
mits the priest to become unclean in
the case of the death of any of his
near relatives. However, "a Nazirite
unto the L-rd" is different, as our
own verse has it, "His consecration
unto G-d is upon his head." The
hair of the Nazirite is the sign and
symbol of the special consecration
unto G-d. Therefore, he may not de­
file himself, or find himself in drink­
ing houses or in any public assem­
bly of friends. He separates himself
from wine, so that he may concen­
trate his mind and understand the
blissfulness of being wholly consec­
rated unto the Lord.
The laws of this commandment,
are (1) that if the Nazirite becom^is
undsan by contact with a dead
body, after his uncleanline^ is up,
he must cut off hk hair and all the
previous days of his Naziritrahip up
to the time he became unclean, and
including the days of his imdeanli‫־‬
ness, are all annulled. He must start
all over again to count the days of
his Naziriteship. On the other hand,
(2) there are undeanlinesses arising
from coming in contact indirectly
with the d e ^ , making him undean,
hien he does not have to cut his hair,
nor are the days that he counted his
Naziritediip, up to the tinie that he
221
became unclean, annulled.
However, in regard to cmy other
uncleanliness, the Nazirite becomes
dhclean but the days which he
counted up to the moment of his
Naziriteship are not annulled. After
he becomes ritually impure, he con­
tinues counting the days of his Nazi-
riteship, from the time he left off
when he became unclean. He does
not have to have his hcdr cut nor
does he have to bring any offering.
If one causes a Nazirite to become
unclean by purposely bringing in a
dead body into the room where
the Nazirite found himself, and the
Nazirite did not object, the Nazirite
received stripes and the person who
caused him to become unclean, tres­
passed the Biblical law.
These prohobitions concerning the
Nazirite piertain to all places and
at all times, to male and female.
One who trespassed the law and
m a d e himself unclean, received
stripes. According to Mcdmonides,
he should receive four sets of stripes
because he violated four negative
coirunandments. (1) Not to profane
his vow (2) Not to delay bringing
his offering at the end of the Nazi-
riteship (which is caused by his
willingness to become unclean). (3)
By becoming unclean, simultane-
oirsly coming into the tent of the
dead, and (4) Not to become un­
clean.
377H1 OF THE 613 BIBLICAL
COMMANDMENTS
n • N azirite 1$ To Hcnre
His H a ir C u t
The Nazirite is to cut his hear and
to bring his sacrifices when he com­
pletes the period of his Nazirit^hip,
or when he becom e unclean, for
we read in Numbers, Chapter 6,
v e r^ 13, "And this is the law of the
Nazirite, when the days of his con­
secration are fulfUled"; . . . Verse
14, "Ami he shall p ^ e n t his offer­
ing unto the L-RD, one he-lamb of
 222
the first year without blemish for a
burnt-offering, and one ewe-lamb of
the first year without blemish for a
sin-offering, and one ram without
blemish for peace-offerings." The sin
offering was ordered as an atone­
ment for his vow to abstain from
drinking wine ,an unnecessary self
denial. The Rabbis in the Tcimud
Nedarim 10a say "He who refrains
from wine, (or from anything permit­
ted in the Torah), is called a sinner."
We read in the book of Jeremiah,
Chapter 22, verse 15 and 16, "Behold,
thy father ate and drank but he ex­
ecuted justice and righteousness;
then was it well with him. He judged
the cause of the poor and the needy,
then was it well; is not this the prop­
er knowledge of me? saith the Lord."
One should cut his hair after the
period of the Naziriteship, and bring
the offerings as I have written
above. There should always be a
proper balance between the body
and the soul. The body leads one to
sin, therefore, he vows to make his
body ‫ מיאוס‬look ugly. The Nazirite
is either to let his hair grow long or
to cut his hair entirely, but not to
dress the hair which may entice
another during this period of Nazir-
iteship.
If the Nazirite did not cut his hair,
but brought his offerings, he was
permitted to drink wine, for the fail­
ure to cut the hair did not prevent
him to return to his normal status.
Nevertheless, the Nazirite should cut
his hair as soon as possible after
the period of his Naziriteship.
This law prevailed in Temple
times and refers to male and female
Nazirite. Anyone who trespassed
this law and chd not remove the hair
at the end of the period of the Naz-
iriteship, (which must be at least 30
days) violated our positive com­
mandment.
378th Commandment
378th OF THE 813 BIBLICAL
COMMANDMENTS
The Priests Are Commaaded
To Bless Israel Every Day.
The priests are commanded to
bless Israel every day, as it is writ­
ten in the Book of Numbers, Chapter
6, verse 23: "Speak unto Aaron and
unto his sons, saying; in this wise
shall you bless the children of Is­
rael.''
The purpose of this commandment
is that the Holy One, blessed be He,
b e c a u s e ‘of His great kindness,
wanted to bless Israel. He did this
through His servants, who dwelt at
all times in the House of the L—d.
All their thoughts were concentrated
upon serving Him. Therefore, G‫־‬d
wanted such people upon whom
blessing rested, to bless Israel.
The question may be asked if G‫־‬d
wants to bless us, why does He need
the priests? No, it depends upon
our good deeds. If so, why is bless­
ing necessary? The answer is given
in a homely fashion; namely, that
after one has prepared the flour and
the water for bread, it is best com­
pleted by the addition of an enrich­
ment, a shortening, a fat or oil, and
so forth.
We Israelites call on “the Coha-
nim,'' the priests, to bless us. We
must do something to warrant the
call. First of all, we must be in the
Synagogue. Second, we must be
worthy of the benediction. If we
purify ourselves then we are truly
prepared for a blessing. We can­
not come as Esau, and his descend­
ants do, with their hands full of
blood, and ask for blessing.
There is a saying in the Talmud,
one should prepare oneself an hour
before prayer and then pray. After
prayer one shoxrld stay for another
hour. What is the significance of
this? The late RtAbi Jeruchim of the
Yeshivah of Mir, said; When a flask
is lifted up high and you let it go
 378th Commandment
of a sudden, it falls, it breaks and
the contents are lost. Thus, if we
do not have the rushed feeling, glad
that our prayers are over, we do
not lose the inspiration of the pray­
ers. If we look at the watch all the
time then prayer is a burden. As
workingmen we are restless to hear
the gong, as it were, to let go. I al­
ways feel on the High Holy Days,
the truth of the verse of the 24th
Psalm which says; "Who shall as­
cend the mountain of the L—d, and
who shall remain there?" We are
privileged to ascend the mountain
of the L—d, on the High Holy Days,
to enter into the awesome spirit of
Repentance and new resolutions.
But how many of us remain with
thert spirit, for the rest of the year?
So, too, in regard to the blessing
of the priests. We must prepare our­
selves and be ready to receive their
benediction, as His choicest repre­
sentatives.
Since the Torah does not say how
often the priests are to bless Israel,
it indicates that it is to be done
every day; It is performed in the
Holy City of Jerusalem every morn­
ing of the year. Just as the Ram-
bam, Maimonides, points out in the
Halacha I, Section I, that the words
‫ועבדתם את ה׳ אלקיבם‬
“and you shall worship the L-rd
your G-d," has no definite time con­
nected therewith, it signifies, as Mai-
monides points out, that when no
time is specified, it means every
day. When we pray to G-d, our
hands are open to receive G‫־‬d's
bountiest good. The priests, how­
ever, rest their hands upon us as
they confer the blessing of G-d.
The Hebrew text of the Priestly
Benediction consists of three short
verses, of three, five, and seven
words respectively. It mounts by
gradual stages from the petition, to
thart for Divme favor, as a spiritual
bte^ing, and in beautiful dimax
culminates in the petition for G‫־‬d's
223
most consummate gift, "shalom,"
p>eace, the welfare in which aU ma­
terial and spiritual well-being is
comprehended (Kautzch). In the
Temple it was pronounced from a
special tribune (duchan; hence the
current name duchaning') after the
sacrifice of the daily offering, mom-
ing, and evening. In the Synagogue,
it was introduced into the daily
Amidah.
Since the Reformation, the Priest­
ly Blessing is a constituent of the
service in many Protestant Churches.
The laws of this commandment
are that the priests are not to per­
form the service unless there is a
Minyan, ten Israelites, present, —
the Cohanin may be among the ten.
When the reader of the service
comes to the Avodah ‫רצה‬
then all of the priests of the con­
gregation arise and ascend the plat­
form and face the Ark, with their
backs turned to the people. Their
hands are relaxed and in their natu­
ral position, until the cantor or read­
er comes to the benediction of
thanksgiving, . . . ‫וכל החיים‬
Then they turn their faces toward
the people, spread their fingers in
the priestly fashion, raise up their
hands parallel to their shoulders
and they begin the Benediction. It
is done in this way:—^The cantor
reads the Benediction for them, word
by word, for it is written in our
verse ”saying unto them," and they
repeat after him in a pleasant, sweet
voice, word by word.
As each one of the three sentences
of the Priestly Benediction is finished,
the people answer, “Amen." The Tal­
mud, in ‫ שבועות‬Shvuoth, says
that Amen has two meanings. One,
as we find it in Jeremiah, Chapter
28, verse 6: — “And the p-oj^et,
Jeremiah, said. Amen, the L-rd do so,
(may it come to pass) L-rd perform.
Thy words as Thou hast prophesied,
(referring to the prophet Hananyah),
to bring again the vessek of the
224
L-rd's house, and all that is carried
av/ay captive, from Babylon unto
this place, Jerusalem."
The second meaning of Amen is:
"it is true," being derived from the
first letters of ‫א׳ מלך נאמן‬
which means, just as "G-d is the
faithful King," so the utterances to
which we answer Amen are true.
Take for instance the prayer over
bread; — "Blessed be the L-rd our
G-d, King of the Universe, who
causes bread to be brought forth
from the earth."
After the conclusion of the Bene­
diction, the reader says ‫שים שלוס‬
"Grant Peace," and the priests then
turn their faces to the Ark, with their
hands down in a natural |x>sition,
and remain standing on the platform
until the cantor concludes the prayer
of ‫שים שלומ‬ "Grant peace . . . "
Before the priests turn their faces
toward the people to bless them,
they say the benedicion, "Blessed
be the L-rd our G-d, King of the Uni­
verse. Who sanctified us with His
commandments and commanded us
in the holiness of Aaron and has bid­
den us to bless His people Israel
with love." Unless there is a feeling
of amity on the part of the priest
toward the people and vice versa
he may not go up to ‫דוכן‬
"Duchan." ‫־‬
Whenever the priest is bidden to
turn during the service, he always
turns to the right. This is our general
practice, that when in doubt to turn
to the right. A great p ‫־‬eacher added:
"And keep on walking on that
path".—
There are six diKjualifications
that keep a priest frcan rcasing his
hatKjs and ble^ing the people. First,
if he stutters, second, if he has cmy
outer physical defects, (on his hcmds
or feet), third, if he armmits a mn
by which his child becomes unfit
for the phesthood, as, for irastcmce,
if he marries a divtacee. Fourth, if
his hands are tamlean. To insure
378th Commandment
against this, the Levites wash the
hands of the priests before they
"duchan." Fifth, if he is below the
age of thirteen, and sixth, if he drank
a ‫ רביעית‬of wine, amounting to
one and a half eggful before the
Service.
This commandment is performed
at all times and in every place, by
the priests. In Jerusalem, the
Duchaning takes place every mom-
ing and when there is a ‫מוסף‬
service, like on Sabbath or Holy
Days, or on ttnn ‫ ראש‬they always
pn in the morning. They do not
‫ דוכן‬in the afternoon, because
by that time the priests may have
eaten too much or drunk wine or
strong drinks which forbids them
performing the priestly services.
Outside of Jerusalem, the priests
‫ דוכן‬only on the Festival, be­
cause then they rejoice. As we read
in the Talmud:—"G-d's presence
does not rest up>on us, neither in
sorrow nor in despondency nor in
levity, but in Holy joy. That exists
in Jerusalem every day, outside of
it, only on the Festival.
In my "Bible Comments for Home
Reading," I have stated the follow­
ing concerning the Benediction;—
"THE L-RD BLESS THEE AND KEEP
THEE," mecms to be blessed with
material and sjaritual advantages.
Without giving the worshipper the
proper protection against jealousy
and a violent hand would be a curse
rather than a ble^ing, as we read
in Judges, Chc^jter 6, verse 3; "And
it was then when Israel had sown
that the Midianites oamp came up,
and the Amalciites, and the chil­
dren of the ecet, and &©y went up
againsl them. And they eBcamped,
etc., and destroyed the p a a d c ^ of
the earth, etc., and they left ik) sus­
tenance for Israel, etc." Therefore,
the optative is used here, that G-d
keep the blessing intact Macaulay
said, "It is one thing to attain and
ano&er to retain."
SJSAs Ckaamandxamt
The Rabbis in the Sifri, say that
"AND KEEP THEE" refers to char­
ity. Charity will keep or retain the
blessing, as the Rabbis say in the
Talmud, Kesuvos, 66b, "We salt or
preserve our wealth, by giving char­
ity." Salting seems to make it less,
but, just as meat is preserved by
salting, which extracts the blood,
so w ^ t h is preserved by extract­
ing charity from it.
"THE L—D MAKE HIS FACE
SHINE UPON THEE." The Rabbis
say in the Sifri that we should have
the light of truth, the light of the
Torah, reflected in our conduct. Our
faces should shine with divine grace.
We should be spiritual. We say of
some people that they look as if the
Schechincdi rests upon them.
Light in Scripture is the symbol
not only of happiness and purity
but also of friendship. When G-d's
'face' K said to be turned towards
man and to shine upon him, it im­
plies the outpouring of Divine love
and salvation (Ps. LXXX, 20).
"AND BE GRACIOUS UNTO
THEE," namely to find grace in the
eyes of all with whom we come in
contact, as did Joseph. This is in-
disjsenscdble to one's succe^ in life.
Ability is not the only essential
equipment for a career. It may be
d e n i^ , disputed and even disre­
garded. ■Ibus we cdso say in our
"Grace after Meals," "May we find
grace and good understanding in
the sight of G-d and mem."
"THE L—D LIFT UP HIS COUN­
TENANCE UNTO THEE AND GIVE
THEE P E A C E ." This is a btessing
for good-wiH between G-d and Is­
rael. Pe0K» or harmony is regarded
by the Rabbis as of tiie greatest
v ^ e , "There is rKrthing" tiiey say,
"which holds and paeararvas bless­
ing as peace." See last Mishna
in the Mishneds. This is true in all
phases of life. So highly did the
Almighty regard peace that e v e n
when the Israelites woishqiped iofeis
225
but lived peacefully, united among
themselves, He delayed punishment
and waited patiently for their re­
pentance, as we read in Hosea,
Chapter 4, verse 17, ”Ephraim is
united, though idolatrous, let him
alone." Peace is deemed as such
a priceless treasure that Israel was
enjoined even when compelled to
wage war, never to commence hos­
tilities without sending one final
epistle offering peace, as we read
in Deuteronomy, Chapter 21, verse
10, "When thou earnest nigh unto
a city to fight against it, then s\1m-
mon it with words of peace, etc."
Moses carried out this injunction as
we read in Deuteronomy, Chapter
2, verse 26.
379fi1 OF THfi 613 ■ItLICAL
COMMANDMfNTS
The Priests Are Commanded
To Carry the Ark Upon
Their SkeelderB.
The priests were commanded to
carry the Ark upon their shoulders
when Israel travelled from place to
place or in war as it is written in
the Book of Numbers, Chapter 7,
verse 9. "But unto the sons of Ke-
hath . . . the service of the sanctu­
ary belonging to them was that they
should bear upon their shoulders."
There is a difference of opinion be­
tween the Rambam, Maimonides,
and the Ramban, Nachmanides,
concerning this matter. One holds
that the priests alone had the Mitz-
vah of carrying the Ark upon their
shoulders, and that the L ev itt were
permitted to carry the Ark only in
the "Midbar" — "the Desert." The
reason for this exception was be­
cause there were cmly four priests
during the wanderings in the D^ert.
The other differs.
It should be pointed out, that both
tlm L ev itt and the priests, were
fit to oanry the Ark of the L—d, be­
cause both the Cohanim aiui tiie
 226
Levites were Levy'im or Levites.
There is another explanation given
in the Talmud Sotah, namely, that
when the Children of Israel passed
over Jordan,—every day the Levites
c a rri^ the Ark, but on the day
when they had already crossed the
Jordan, only the priests carried the
Ark for it is written; "Joshua said
to the priests, carry the Ark of the
Covenant'' so that the m i r a c l e
should be performed by the priests
because they were the holiest ones
of the tribes. It is written in the
Book of Kings, "And they, the priests,
brought the Ark of Covenant of the
L—d to its place, to the Dvir, to the
Holy of Holies." The Levites are not
mentioned for the reason that they
never were permitted to enter the
Holy of Holies. Therefore, only the
Cohanim, the priests, could bring
the Ark therein.
Our Sages say: "Physical defects
make the priests unfit for service,
age does not (so long as the priest
is older than 13 years).'' However,
in regard to the service of carrying
the Ark, years make the priest also
unfit, as in the case of the Levites.
Those above the age of 50, (Priests
and Levites) were freed from the
service of ctn ryiiig the Ark.
The Ark was not to be carried on
a wagon by animals. David unfor­
tunately made a mistake in regard
to this matter and carried the Ark
on a wagon.
This commandment prevails only
when the majority of Israel is upon
its land.
sse tb OF THE 613
BiiLICAL CO M M A W »i^lTS
C om ^rm f^ H n a#
Hm Pmwuivmr 9a
fte Day o f fyar.
If one was uncd}le to observe
R‫נ‬ssover at tihe proper time (on the
14th day of Ni^an) becaiise of rit­
ual imdeanliness or becaime he was
38(Hh Commemdinent
on a journey, far away from Jeru­
Salem, he was to perform it, a month
later, on the 14th day of lyar, as it
is said in the Book of Numbers,
Chapter 9, verse 10, "Speak unto
the Children of Israel, saying, if any
man of you or of your posterity shall
be unclean by reason of a dead
body, or be on a journey afar off,
yet he shall keep the Passover unto
the L-rd, on the 14th day of the sec­
ond month at even, they shall keep
it.'' Our Sages said that, even if
one unwittingly or purposely was
prevented from offering the pascal
lamb on the first Passover, namely,
on the 14th day of Nissan, he was
permitted to bring it on the Second
Passover, namely, the 14th day of
lyar. The purpose of the command­
ment is to indicate to us that the
laws concerning Passover are so
strong in oiir historic fabric that we
carmot fail to observe them. For
Passover, the Holy One, blessed be
He, performed for us miracles and
great wonders. He went out of His
way to change the natural order of
events before the eyes of many na­
tions. Passover is an indication of
the Almighty G-d and of His Provi­
dence. How He led the people from
Egypt and split the Red Sea for
them, and gave them the heavenly
Manna, for forty years, day by day,
except on the SdbbatiSi. On the sixSz
day, two portions were sent down
to cover the needs of the Sabbath.
In order to make Israel worthy to
carry out this worthwhile command­
ment concerning the observcmc» of
the Passover, nothing was to stand
in th e vracy of its performance. When
it ooiild not be observed at the
proper time, namely on the 14th
day of Nissan, it was to be cbserved
in the second month of the year, in
lyar, on the 14tf1 day. This included
oIto one who became a prc^elyte
between the First Passover and the
Second P a ^ v e r, cmd c t e a nunor
who becffi^ 13 years old and one
381st Commcmdinrat
day, between both Passovers. They
were also obliged to carry out the
Second Passover.
Whilst on the First Passover, it
was forbidden to have any chometz
in the hoirse, on the Second Pass­
over one was permitted to have cho-
metz as well as Matzoh. I believe
that chometz was allowed so that
the other members of the family
who observed the First Passover,
could eat on the Second Passover
either chometz or Matzoh. The Sec­
ond Passover was observed only
for one day.
On both Passovers, the Paschal
lamb was roasted and eaten to­
gether with Matzoh and Bitter Herbs.
Both Passovers supplanted the Sab­
bath insofar that the Paschal offer­
ing was permitted to be brought on
the Sabbath. On both Passovers
one was not permitted to leave any­
thing over of the Paschal lamb, nor
break a bone. If one should ask
why both Passovers were not to be
similar, the answer is that he who
is unclean for the First Passover
was only obliged to perform what
referred to the Paschal lamb, as is
indicated in the Bible, namely, to
eat Matzoh and Bitter Herbs to­
gether with the Paschal lamb.
Who was included among those
imclean? Those who had a running
issue, male or female, the menstru-
ant woman, the woman in child­
birth, those who had intercourse
with a menstruant, those who had
been defiled by a dead body, and
for sudi unciemiline^ as the Nazir
would have his hair cut. However,
if OTie became lanclean in any other
fcDshion, as for instance, if he touch­
ed a carcass, he could bring the
P a la v e r saaifice on the First Pass­
over. He would tcdce the ritual bath
towards evening, emd ttima slaughter
the Passover saciifioe. Aflar sun­
down, he was permitted to eat his
Paschal o&ering.
This oommcjndment, of c o u rse.
227
was prevalent only at the time of
the Temple. Females, if they want­
ed, could observe the Second Pass­
over. If the Second Passover fell on
the Sabbath, they were not per­
mitted to trespass the Sabbath, in
order to bring the Korban Pesach,
or the Pascal offering, because their
offering was voluntary and not man­
datory.
If one purposely failed to carry
out either one of the two Passovers,
he was punished with excision. T41is
is one of the only two positive com­
mandments in the Bible where ex­
cision is the penalty for its non­
observance. The other is in regard
to circumcision.
381st OF THE 613
BIBLICAL COMMANDMENTS
Concerning Those Who Are Obliged
to Observe the Second Passover
end Eat the Paschal Lamb Together
With th e Unleavened Bread
and Bitter Herbs.
It is interesting to note that on
the First Passover, if the Paschal
lamb was not offered, nevertheless
the Israelites were commanded to
eat Matzoth, but on the Second Pass­
over, if the Paschal lamb was not
offered, there was no obligation to
eat Matzoth. He who was obliged
to observe the Second P asso v er,
w as a lso o b lig e d to e a t w ith
the m eat of the P a s c h a l lam b,
the M atzoth an d th e B itter
Herbs as we read in the Book of
Numbers, Chapter 9, Verse II, "The
14th day of lyar, at even, they shall
keep it and eat it, with unleavened
bread and bitter herbs." The laws
concerning the Matzoth are as has
been indicated in the Book of Exo­
dus. Chapter 12, verse 17, "And you
shall guard the Matzoth," in other
words, there must be meticulous
care observed so that there be no
leavening of the dough. There is
a difference of opinion, however, as
to the time when this guarding of
228
the Matzoh takes place. Some hold
that it begins when the wheat is
cut from the ground. This is the
Matzoh Sh'murah. Others hold that
it must be guarded from the time
when the dough is kneaded. This
is the ordinary Matzoh which most
people buy. This law prevailed in
Temple times. One who trespassed
this law, and ate of the paschal of­
fering of the Second Passover with­
out Matzoh and bitter herbs, broke
this positive commandment.
382nd OF THE 613
BIBLICAL COMMANDMENTS
Net to Leave Over any Meat of
the Second Passover's
Pascftal Lamb.
One was not piermitted to leave
over any of the meat of the paschal
lamb of the Second Passover, imtil
morning, for it is written in Chapter
8, verse 12, "They shall leave none
of it until morning."
383rd OF THE 613
BIBLICAL COMMANDMENTS
Not to Break One of the Bones
of fbe Paschal Lamb of the
Second Passover.
We were commanded not to break
a bone of the Paschal offering of
the Second Passover, for it is ‫־‬written
in Chapter 9, verse. 12, "nor break
any bone of it." What was the rea­
son for this? The answer is that to
break a bone of what was eaten,
was the manner of slaves, but not
that of the free people. I am told
that to-day, the Arabs have the
same custom. It is regarded as bad
manners to break the bones of what
they eat. They pass them on to their
servants.
384N1 OF THE 813
BIBUCAL COMMANDMENTS
To Blow the Trnmpcfs in fhe
Ikw cfM iy Every Day.
We were bidden to blow the trum-
385th Commoradment
pets in the Sanctuary every day at
the offerings, as ‫־‬well as at times of
distress, as we read in the Book of
Numbers, Chapter 10, verse 8, "If
you go to war , . . you shall blow
an alarm with the trumpets." Not
only in distress, but the Bible also
says in verse 10, "also on the day of
your festival days, and at the be­
ginning of your months, you shall
blow with the trumpets." Ibn Ezra
in his commentary said that this
"day of gladness" refers to a na-
tion^ joy. Such a day would refer
to a day as the 5th of lyar, when
the Jewish State was declared about
one year ago, lyar 5708.
The purpose of this commandment
was that, when the offerings were
brought, the sounding of the trum­
pets inspired the people so that they
forgot about everything else, ex­
cept what they were there for, name­
ly, to bring the offerings.
The trumpets were to be made
of one piece of silver and of no
other metal, as we read in verse 2,
"Make the trumpets of silver; of a
whole piece thou shaft make them."
There were never less than two
trumpets blown and never more than
120. More than that would confuse
the people.
T h i s commandment prevailed
when the Temjde stood. The priests
were the only ones who were per­
mitted to blow these trumpets, ce
we read in verse 8, “And the sons
of Aaron, the priests, shall blow ‫־‬with
the trumpets.‫ ״‬This blowing refers
to the joumeyings of the Sanctuary
in the wilderness. Maimonides held
that on every day except Festivals
and Rosh Chodesh, Levites were al­
so permitted to blow the trumpets,
otherwise only the priests. At other
Services, the Levites did the singing.
StSlii OF THE «I3
■ilU C A L COMMANDMBITS
79 9 ₪ t M d m & u i9 ik
fr9m fkm
We are commanded to %t aside
 385ft CoDuncmdzaait
a certain amount of the dough,
called "chalah," to be given to the
priests, as it is written in the Book
of Numbers, Chapter 15, verses 18
to 20: "Speak unto the Children of
Israel . . . when ye come into the
land whither I bring you, of the first
of your dough ye shall give unto
the L-rd."
This law became operative as
soon CCS they began to eat of the
grain of the land. Other agricul­
tural laws became operative only
after 14 years, (the 7 years of con­
quest and the 7 years of the divi­
sion of the land). There is no limit
set by the Bible as to the quantity
to be given, for it is said: "Of the
first of your dough" which, Bibli-
colly speaking, may be any amount,
even the smallest particle• The Rab­
bis, however, in the Talmud com­
mand in regard to "Chalah,"—"the
offering of dough," shoiald be a 24th
part from a private hoiisehold and
a 48th part from a baker. If one has
used an amount of flour equal in dis­
placement to 43 eggs and one-fifth,
(the approximate numerical sum of
the letters of the Hebrew word
"Qralah", !43= ‫)חלד‬, then it is
his duty to give a shcffe of the
dough made thereof, to the priest.
Sinc» man lives on bread, G-d
wanted us to be worthy of a per­
petual Mitzvah concerning our
bread, namely that blessing should
rest upon it.
It takes time and effort to plant
wheat, to harvest it, to grind it and
prepare dough and knead it. After
all th ^ e process^ are performed,
then a portion of the dough is given
to the priest. All he hcK to do there-
cfter, is to ixake it. Thus "the min­
isters," the ‫ נ הני ם‬a>uld devote
themselves almost entirely to the
service of G-d.
The obligation to observe this
cxmimandment begins when the
dough is laieaded. There are five
speoes of grain that come u n ^ r
229
this commandment: namely, wheat,
barley, oats, cusma and com. Bread
is generally made of the five spe­
cies just mentioned.
This commandment piertcdns to
males and females and Biblically,
only for Eretz Israel. During the
period of the Second Temple, the
majority of Israel did not dwell in
the Holy Land, they were in Baby-
Ion, Egypt, etc-, and the giving of
the "Chalah" became only a Rob-
binical injunction. The Rabbis want­
ed to make sure that the law of
"Chalah" should not be forgotten
among the Jewish people. There­
fore they permitted us to take a
piece of dough, as small as an olive,
and burn it, so that bread which
is the staff of life, should carry with
it a blessing and a spiritual en­
deavor.
m th OF THE 613
BIBLiCAL GOMMANDMQITS
To Pat Tsatis Upon One's Ganneifts
We are to put Tzitsis upon the
garment which covers us, for it is
written in Numbers, Chapter 15
verse 38, "and bid them that they
make them fringes on the borders
of their garments throughout their
generations, and that they put upon
the fringe on the border, a thread
of blue."
This refers only to a garment that
has 4 or more comers, for it is writ­
ten, "upon the 4 comers of the gar­
ment." If there are 5 or more cor-
nens then 4 is certainly included and
we put the fringes on the 4 most dis­
tant comers. A garment on which
these fringes are placed must be
large enough to cover the head and
the mcqor part of the bcxiy of a
young d h ild who can wcdk on a
busy street without a g u a rd ia n ,
namely a duki of about 6 or 7 years
old. The garment must b e of wool
or of flax. Only upon wool or flax
are we to insert the Tzitsis, Biblically
^3ecddng, However, the Baiftis have
 230
also included silk and even camel
wool and rabbit wool.
The purpose of this commandment
is evident, as it is written in Script­
ures, namely we should remind our­
selves continuoirsly of all the com­
mandments of G-d, and there is
nothing better in the world to serve
as a reminder than the garment
which we use to cover ourselves
daily. We see it and it serves as
a reminder as we read in verse 39,
"and it shall be unto you for a
fringe that ye may look upon it, and
remember ^ the cmnmandments of
the L-rd, and do them." The word
Tzitsis is akin to the word ‫תרי״ג‬
613 (Mitzvos). If we add to Tzitsis,
which is numerically 600
‫ = צ‬90, ‫ = י‬10,
‫ = צ‬90, ‫ = י‬10,
= 400, Total 600), the 8 threads of
the Tzitsis, and the 5 knots thereon.
The threads represent the begin­
nings of the creation of the body;
the body is formed of threads. The
blue is similar to the light blue of
the sky, which is similar to the soul
which comes from the heavens. This
thread of blue was a woolen thread,
dyed blue with an extract from a
certain rare kosher fish called Hala-
zon. The fish cannot be found any­
where nowadays, hence this "blue­
ing" process has been suspended.
Stolen wool of course may not be
used, because we may never per­
form a Mitzva that is the result of
a sin. Such Tzitsis are "posul" or
unfit.
Following is a detailed descrip­
tion of how the Tzitsis "fringes" are
made Four threads of wool are in-
sorted in each of the four comers
of the garment or tails. For the sake
of clarity, let me here emphasize
the fact that each of the four corners
is treated in exactly the same man­
ner, and that the following descrip­
tion refers only to one comer. Firat
the four threads referred to cdxjve.
386& C om m andm ent
are knotted twice, leaving eight
threads suspended. One of these
e ig h t th re a d s m ust b e tw isted
around the others seven times. Next
comes two more knots followed by
eight more twists of one of the
threads around all the others. The
total number of the twisting is 15
which is the same number as the nu­
merical value of the first two letters of
the Tetragammon, the "incommuni­
cable" name of G-d. Then comes a
third set of double knots followed by
eleven more twistings of one thread
around all the others, correspond­
ing to the numerical value of the
last two letters of G-d's ineffable
name ‫ו״ה‬ A fourth set of
double knots, followed by thirteen
twistings, corresponds to the numeri­
cal value of ‫אחד‬ "one," the
‫ת‬ last word of the "Shema." "Hear,
O Israel, the L-rd our G-d, the L-rd
is One.” Finally comes a fifth set of
knots, from which the eight threads
remain suspended.
The five double knots correspond
to the five senses which are to be
utilized only in the service of G-d.
The eight threads correspond to the
eight principle limbs of the body,
ears, eyes, nose, mouth, hands, feet,
sexual organs, and heart, which
may be instruments of sin or virtue.
The Rabbis stress the Hebrew ori­
ginal "vercdtem oto" which may also
be translated as "that ye may see
Him." They say that by looking at
the fringes as they are constructed
cmd realizing the symbolic signifi­
cance of their construction makes
one mindful of G-d.
The commandment to weave Tzit-
sis was given only to Israelites, c b
it is written, "Speak unto the sons
of Israel, that they make fringes."
Therefore, Tzitsis made by anyone
else,' even by women, are not ko­
sher. One who owns a garment,
and has it in his wardrote, is r»t
obliged to place Tzitsis thereon. He
is ordy commanded to insert Tziteis
387th Commandment
when he wears it.
The commandment is so important
that although we do not have to
insert Tzitsis if our garments do not
possess four corners, yet we make
a special little garment of four cor­
ners, the Arba Kanfos, and place
thereon the Tzitsis. The reason for
this is—the Bible says that we are
to look on the fringes as we do
when we say the Shema and to be
reminded daily of G-d and His com­
mandments, as we read in verse 39,
,"And ye may look upon it and re­
member the commandments of the
L-rd and do them," "and not seek
after your own heart and your own
eyes after which you used to go
astray." Verse 40, “That you re­
member and do all my command­
ments and be holy unto your G-d."
As a matter of fact. Rabbi Eliezer
said that "one who is really scrupu­
lous in the carrying out of the com­
mandment of Tzitsis, and T'filin and
Mezuzos, is assured that he will not
sin." For it is written that "the three­
fold thread was not to be quickly
tom." It is evident that this is true
because if one reminds himself daily
of G-d and His commandments
through the Tzitsis, and binds his
heart and mind to G-d through the
T'filin, and upon .entering and leav­
ing his house, he looks at or kisses
the Mezuzah as we read in the
Scriptures, "Blessed be thou when
thou comest in and blessed be thou
when thou goest out," then such a
person is surely G-d fearing, blessed
and, as a rule, exemplary.
This commandment is to be prac­
ticed by males in all places and
daily, (except nights). Women are
free from this obligation. If they
want to ween‫ ־‬Tzitsis, they may.
Some say they should not ofier the
blessing, and some say they may
offer the blesang when they put
them on.
One who tresp ai^s this com-
m antoent and does not wear Tdt-
231
sis, has broken a positive command­
ment. If one borrowed a garment
of four comers, within the first 30
days he is not obliged to put Tzitsis
thereon. From thence he is com­
manded to do so because, whilst
one is not obliged to put Tzitsis on
a borrowed garment, after having
it for 30 days, it appears as if if is
his own. Therefore, in order that
he may not be suspected of tres­
passing a commandment, he is
obliaed to place the fringes thereon.
387tl1 OF THE 613
BIBLICAL COMMANDMENTS
Nof To Go Astray After
The Thoughts of the Heart
And The Sight Of The Eyes.
We are not to go astray after the
thoughts of the heart or the sight of
the eyes, as it is said in the Book of
Numbers, Chapter 14, verse 39,
"That ye seek not after your own
heart and your own eyes, after
which you used to go astray.” The
Rabbis say that the Torah mentions
the heart and eyes, because these
act as the prime agents for sin. The
eye sees, the heart desires, then
the other members of the body are
led into transgression. When one is
able to train the eyes and heart in
the service of G‫־‬d, then he does not
have to worry about the rest of his
body, morally speaking. Which of
the two is more important, the heart
or the eyes? The Rabbis give prece­
dence to the heart. The Wisdom
Preacher, King Solomon, scdd: "My
son, give me thine heart and thine
eyes will observe my ways." Pro­
verbs. Chapter 23, verse 26, The
wish, as "the father of the thought,"
leads to the denial of G‫־‬d and of His
Providence. The desire to be free
from restraint causes one's receon-
ing to make for himself a system
which denies to anyone the author­
ity to curb human desires.
In verse 41, we read, "I am the
Lord your G-d." Tte Hebrew origin-
 232
al, ‫" ה׳‬the L-rd" is the ineffable
Name which implies that He is mer­
ciful and rewards. The Hebrew or­
iginal ‫" אלקים‬Your G-d" indicates
that He is strong and that He metes
out retribution. Hence the use of
both names implies that He rewards
those who are obedient and pimish-
es those who go astray. The verse
goes on to say; "Which brought you
out of the land of Egypt to be your
G-d," etc. The Israelites were t<^en
out of Egypt with the distinct under­
standing that they would be guided
in their conduct by the Torah. The
verse concludes as follows, "I am
the L-rd your G-d." This sentence
is repeated again to point out an
additional truth. The Israelites are
to heed G-d's commandments not
only because of the desire for re­
ward, or out of fear for punishment,
but because they are pledged to
abide by the Torah. As Jews they
have a responsibility which it is im­
possible for them to escape.
We are bidden not to go astray
after the thoughts of our hearts,
which means that we are not to
build our lives on principles that
are not in accordance with the
Torah. This generally leads to as­
similation and mented and spiritual
adultery. One should charmel his
thoughts in the paths of the Torah,
as we read in the Book of Proverbs:
"Her ways are ways of pleasantness,
and all her p a t^ , a re paths of
peace."
So also, we should not go astray
after our eyes. This refers to lusts.
Bad thoughts are fee fathers of
impurity and the bad deeds result­
ing, are their children. If w e kill bad
thoughts, namely the fathers of im­
purity, there will be no children to
be l^m , n a m e ly bad deeds. The
Rabbis again sOy so pthily, "One
sin leads to cmother, and erne good
deed leads to another." Saint Aug­
ustine, in his wwk, "The Q ty of
G-d," said feerf chastity m a virtue of
388th Commandment
the mind and is lost by the inten•
tion of sin, even if unperformed."
Professor ^ rtra n d Russell in his
"History of Western Philosophy"
said that the "City of G-d" contains
little that is fundamentally original.
The eschatology (the doctrines con*
ceming Heaven and Judgment) is
Jewish in origin.
This commandment prevails at all
times and refers to males and fe­
males. One who allows himself to go
cstray, either mentally or morcdly,
or concentrates his thoughts merely
upon having perpetual physical en­
joyments, breaks this commandment
continuously.
Of course, it is impossible to say
that a man should not think of more
than he needs or than is good for
him, but the test in life is whether
he can discipline himself and not al­
low these thoughts to get the better
of him.
Because this negative command­
ment can be broken without per­
forming a deed, namely by conjur­
ing bad thoughts, without action,
therefore one does not receive
stripes for trespassing it. When one
breaks a negative commcmdment
which involves an act, he receives
stripes.
3M1I1 OF TH f 613
iffiUCAL COMMANDMEirrS
76• ami Hn Lim/ltm
Ara CammamM To G aard
.7 6 • S a m ^ m r Y •
After the great dispute wife Ko-
rach and the opposition agcan^ the
priesthood was over, it was deemed
a d v i s a b l e to double the guard
around the Tabernacle. The Levites,
though themselves debarred, were
charged with tim responsit^ty of
h e l p i n g to guard the Sanctuary
against imlawful intrusion of the
Icdty, as we read in Numbers‫ ״‬Chap­
ter 18, verse 4, "And they shl^l
guard the Tabem ade of the ccmi^e-
gation." The priests and the Levites
 389ih Commandment
were to guard the Tabernacle and
to walk around it constantly every
night. This was to serve both as
a guard of honor, and as a deter­
rent against the fear of any enemy.
The piests were to guard it from
within, and the Levites from without.
The piirpose of this commandment,
in addition to what we have said
above, was to lay the basis for a
certain reverence in the heart of
man as he entered the Sanctuary
for prayer, supplication and for for­
giveness. Furthermore, such a spir-
ftual attitude lends to repentance.
The procedure concerning this
commandment was as follows; There
were 24 people, the "Shomrim",
guarding the SanctucoY every night
in 24 places. The priests guarded
three places from vrithin, and the
Levites the other 21 from without.
One man was appointed to make
the rounds every night vrith lighted
lamps before him. He was railed
the "man of the Temple Mount". If
any one of the "Shomrim" was not
standing on guard as he passed by,
and did not, (because he was
asleep) say to him, "Mem of the
Temple Mount, peace be with thee,"
then he was beaten by the "man's"
cane. The man of the Temple
Mount even had permission to bum
the guard's clothing. They would
say in leruscdem, "What is the voice
we hear? It must be the Levite who
is being cdicstised because he was
asleep instrad of being on guard."
Apparently there was no special
favor shown to those in high places,
even the Levites.
This commandment was carried
out by the male priests and Levites
at the time when the T e n ^ e ^ood.
If they tre^xisaed it, they ksrOke a
positive commandment m addition
to the negative one, which we shall
discuss in the next commandment,
please G-d.
233
389th OF THE 813
•I8LICAL COMMANDMENTS
The Levites A re Not To 8msy
Themselves la The Sanriea m
The Priasts, aad Viea Verse.
Both the Levites and the Priests
are commanded not to engage them­
selves in each other's services. Ev­
ery one should mind his own busi-
ness» as it is written in Niunbers,
Chapter 4, verse 19,‫איי® איי® ע׳ל עבדתו‬
"every man to his own service."
Note the repetition of the word
‫איש‬ which means, "every one"
is to take care of his own respon­
sibility.
Any Levite who did not take care
of his special service in the Sane-
tuary, was guilty of receiving the
death penalty of excision. Cto the
other hand, the Priests were warned
not to perform the services of the
Levites. Where two or more per­
sons are engaged in a certain piece
of work, one relies upon the other,
and, as a rule the work is not prop­
erly done. As we say in the Tal­
mud, "A pot of two partners is
neither cold nor warm."
Fifteen men were appointed to
take care of the service. One was
to watch the time, in order to make
certain that the sacrifice was brought
at its proper time. He would awaken
the priests and say to them in the
morning, "Arise to perform the sac­
rifice." To the Levites, a n o t h e r
would say, "prejxire the platform",
etc.
Mexses and Samuel and David di­
vided the Priests into 24 groups,
as we find it described in the Tal­
mud, in Taanis. Every group would
serve for one week and after the
cycle of 24 weeks, they would again
enter the service. But, one was
not permitted to perform another's
^rvtoe.
We find that Rabbi fc^hua ^ n
Hananya wanted to help Rabbi fo-
clsman Ben Goodgoda in todcii^
234 392nd Commandment
care of the doors of the Sanctuary. wood, caid the kindling of the lights
Rabbi Jachanon said to him, "You after the priests had prepared the
had better leave me alone, other­ lamps.
wise you will be guilty of taking If a layman trespassed this com­
thy life. I must take care of the mandment, and performed one of
portals and you must take care of the services mentioned above, the
the singers." penalty was excision.
Of course these laws were preva­
lent only when the Temple stood, 391st OF THE 613
and referred to the priests and to BIBLICAL COMMANDMENTS
the Levites. The Levite who per­ N ot To A khuI fh 0 G varding .
formed the holy service of a priest o f M e Saaeiuary.
or of another Levite, was guilty of We are always to guard the Sane-
the death penalty by excision. On tuary. We‫ ־‬are to have watchmen
the other hand, the priest who tres­ surround it every night, as we read
passed this coiiamandment and per­ in the Book of Numbers, Chapter
formed the work of a Levite, did not 8, verse 5, "And ye shall keep watch
receive the death penalty of heaven­ over the Sanctuary." Our Rabbis
ly excision, but was punished with say that whenever it is said, “hi-
stripes. However, if he did the work shamer," be careful, or "pen" or
of another Priest, he was guilty of “v'al" they are used to introduce a
the death penalty by excision. negative commandment. We have,
therefore, two commandments con-
390tl1 OF THE 613 ceming the guarding of the Tern-
BIBLICAL COMMANDMENTS pie. First, the 388th Commandment,
A Straager Shall Not S erve which is a positive one, as we read
la The S oeefeary . in the Book of Numbers, Chapter
18, verse 3, "And they shall wcrtch
A stranger, (one who is not of over the Tabernacle of the Congre­
the seed of Aaron), shall not serve gation." This is in the third person.
in the Sanctuary, as it is said in Our commandment is the impera­
Numbers, Chapter 18, verse 4, "And tive second person, which says,
a stranger shall not draw near vmto "and ye shall keep watch over the
you." This injunction is repeated Sanctuary," which is a negative
in another way in the Book of Num­ commandment.
bers. Chapter 18, verse 22, "Neither The purposes of these command­
must the children of Israel come ments are, as we have said before,
right unto the Tabernacle of the (1) to protect the Tabernacle from
Congregation lest they bear sin." unwanted intrusions, and (2) to
This prohibition involves only the raise the dignity of the Sanctuary
actual offering of the sacrifice and and to increase reverence for it.
all the particular functions that are
specially reserved for the priest, as 392ed OF THE 613
for instance the receiving of the BIBLICAL COMMANDM0ITS
blood and the sprinkling thereof, To K0 d0 »m fh 0 F M t o m Male.
the pouring of the oil, etc. If they
were performed by the Icdty the of­ We are to redeem the first born
fering was "posul", unfit. Hpw- male. This is a commandment upon
ever, there are certain services that all men in Ia‫־‬ael, to r^ e e m from
the laity were permitted to perform, the priest the son, who is tl» first
as for instance, the slaughtering of bom of his mofrier, for it is written
the animal, the bringing of the in the Book of Numbers, Chepter
 392nd Commcaidment
18, verses 15 and 16: "Everything
that openeth the womb, in all flesh,
which they bring unto the L-rd,
whether it be of men or beast, shall
be thine. Nevertheless, the first born
of man shalt thou redeem, and the
firstling of the unclean beasts shalt
thou redeem." Verse 6, “And those
that are to be redeemed, from a
month old shalt thou redeem them,
according to the estimation for the
money of five shekels." The words
“ ‫ ’ פטר רחם‬means the "opening of
the womb," namely the first that
opens the womb of the mother. For
that reason, our Sages have laid
down the law that a child bom after
a miscarriage, (after forty days of
conception), is not regarded as a
first bom, to be redeemed by the
priest. However, he is regarded as a
first born to receive two pxirts of the
inheritance of his father's estate.
After a Caesarian operation, there
is no Redemption of the First Bom.
• The laws of this commandment
are that the first born male Israelite
was and still is, redeemed by five
silver shekels (dollars) after 30 days
of its birth. This period of time is
fixed, because it is not certain
whether a child has been prema­
turely born until it has completed
30 full days of life. For it is written
in verse 16, "and those that are to
be redeemed, from a month old shall
thou redeem them."
The father is obliged to carry out
this commandment. If the father tres­
passes and does not want to redeem
his son, then the boy, as he gets
older, must redeem himself. The re­
demption in all cases is by means of
the five silver (dollars) shekels, or
sometiiing that has the intrmsic
value of five dollars. However,
slaves, land and notes are to be
excepted. If they are used for re­
demption purposes, the redemption
is invalid. The five shekels may be
given to on^ mcde priest, or p a r t of
it to a number of male priests, as
235
it is written, "to Aaron and his
sons." If the priest wants to return
the five dollars to the father of the
child, he may do so. However, the
father may not give it to him with
this provision, namely that it be re­
turned. He must give it to him as a
gift, without any mental reserva­
tions. However, if the priest is willing
to enter into an arrangement, that
he will receive it as a gift, but that
he will return it, then the child is
also regarded as redeemed.
The following represents the serv­
ice at the redemption of the first
born. The father, presenting the
child to the Cohen, makes the fol­
lowing declaration, "This, my first
born son is the first bom of his
mother, and the Holy One, blessed
be He, hath given command to re­
deem him" as it is said, "And those
that are to be redeemed of them
from a month old shalt thou redeem
according to thine estimation for
the money of five shekels, after the
shekel of the sanctuary," as it is
said, "Sanctify unto Me all the first
born, whatsoever opens the womb
among the children of Israel, both
of man and of beast, it is Mine."
The father then places before the
Cohen five silver shekels, (doUars)
and the Cohen asks, ' ' W h i c h
wouldst thou rather, give me, thy
first bom son, the first bom of his
mother, or redeem him for five shek­
els, which thou art bound to give
according to the Torah?" The father
replies, "I desire rather to redeem
my son, and here thou hast the
vcdue of his redemption, which I am
bound to give according to the To­
rah." The Cohen receives the re­
demption money, and returns the
child to his father, whereupon the
latter says the "Shehedieyanu", ■
"Blessed art TTiou, L-rd our G-d,
Sovereign of the Universe, who hast
kept us in life, and hast preserved
us and enabled us to reach this
 236
season." The Cohen then takes the
redemption money, and holding it
over the head of the child says,
"This is instead of that, this in com­
mutation for that, this in remission
for that. May this child enter into
life, into the Law and the Fear of
Heaven. May it be G-d's will, that
even as he has been admitted to
redemption, so may he enter into
the study of the Torah, the nuptial
canopy, and good deeds. Amen.'
The Cohen places his hand upon
the head of the child, and pro­
nounces the benediction. "M a y
G-d make thee as Ephraim and Me-
nasheh. May the L-rd bless thee,
and keep thee. May the L-rd make
His face shine unto thee, and be
gracious unto thee. May the L-rd
turn His face unto thee and give
thee peace." The L-rd is thy guard-
ion; the L-rd is thy protection upon
thy right hand. For length of days
and years of life and peace shall
they add to thee. The L-rd shall
guard thee from all evil; He shall
guard thy soul. Amen."
This law prevails at all times and
in all places. The woman is not
obliged to redeem her son. For the
same reason, the child of a Cohen
or of a Levite or if the mother is
of a Cohen or Levite family, doe^
not have to be redeemed, because
they are not redeemed. One who
trespasses this law and has not re­
deemed his son, has broken a posi­
tive commandmmit.
393rd OF THE *13
■IU.ICAL COMMANDMENTS
Mot to Mm Pint Bon
of Mm Goma CotMo. . or of a goat, shall not be redeemed.
We might think that, since the To-
rcdi commanded us to redeem the
first bran of the unclean beasts, as
•it is written in A e Book of Numbers,
Chapter 18, verse 15, "the firstling
of unclean beasts shall thou re­
deem," cm for ix M a n m the donkey,
therefore, we would surely think
393rd ConBDandmffiit
that we are also to redeem the clean
animals. Therefore, we read in verse
17, "but the firstling of the ox, or
the firstling of the sheep, or the
firstling of the goat shalt thou not
redeem." The reason for this is that
unclean animals were never brought
as sacrifices. However, the first-bom
of the kosher animals mentioned in
verse 17, (provided they were with­
out blemish) were to be brought a s '
an offering, and their meat was con­
sumed by the priests. In case of a
blemish, they became the private
property of the priest. Then they
b e c a m e secular food and were
eaten by any person anywhere.
They were not sold publicly, for this
tended to create an irreverence for
holy things.
There are ten types of kodier ani­
mals, seven of which are beasts and
three of them are cattle. The law of
the first-bom pertained only to the
latter three.
This commandment prevailed only'
in the land of Israel, and all were
obliged to observe it, namely priasts,
Levites, and Israelites, for it is writ­
ten “Kol Hab'chor", "all first-bom,"
even the one belonging to a Cohen.
■Whilst the priests and the Levites
are free from the obligation of re­
deeming the first-bom of man and
the first-bom of the unclean ani­
mals, they are included in this com­
mandment.
One who trespcmsed this com­
mandment and redeemed r a t h e r
than sacrificed the first-bom of tiie
clean animal, has trespassed our
commandment; namely, that the
first-bom of an ox, or of a sheep,
It may be pointed out that, even
though the man performed a holy
act, nevertheless it was as a sub­
stitute and therefore represents dis­
obedience. Alas, throughout the ex­
ile, many have arisen even with
good intentions, to substitute for the
G-d given F^ans for our synccgogu^.
395th Commandment 237
other plans. These plans, although out the voices of the singing Levites.
representing good intentions, are The same was true when a fife or
an evidence of disobedience and flute was used. There were twelve
disloyalty. We call them "Yaytser days in the year when they would
Horah" Mitzvohs. play the flute, and this wcs permitted
394tk OF THE 513 to be done even on the Sabbath, be­
BIIUCAL COMMANDMENTS cause it was part of the sacrificial
service. The offering of the sacrifice,
CeeeernlHg the Levltieal Service and its service superseded even the
la the Saactaary Sabbath.
Thp Levites were to serve every No Levite, was permitted to serve
day in the Sanctuary, according to until he had gone through a !»riod
their appointment. Their service in­ of five years of training. If he did not
eluded the taking care of the doors, succeed, he was disqualified. The
hnd the singing at the offering of Levite was not permitted to enter
the Community obligatory sacrifices, the service until he was 13, for it is
which were brought daily, (and the written in the Book of Numbera,
‫ ש ל פ י עצרת‬namely, for Shevuous), Chapter 4, verse 19, ‫’ ^ איש‬K‫״‬EVERY
as it is ■written in the Book of Num­ MAN to his work." No Levite be­
bers. Chapter 18, verse 23, "And the came rmfit because he was too old
Levites sho^ do the service of the or because he had physical defects,
Tabernacle of the congregation." except if his voice was ruined. How­
The Levite who was assigned a ever, regardless of age and even
service could not say he would when his voice went against him, the
undertake this or that part of the Levite was permitted to guard the
service, but had to subscribe to the Sanctuary, and to watch the doors.
complete service, namely, to open The Levite who trespassed the law
and close the doors, and to sing and did not sing at the bringing of
when the congregational or people's the ‫" קרבן‬the offering", on the days
offering was brought, etc. TTiey did set aside for him broke a positive
not sing, when the altar was empty commandment.
or when they brought their o'wn per­
sonal offerings. If a Le‫־‬vite was an 395th OF THE 513
‫ נ ן‬1‫ " א‬a m o u r n e r b e fo re b u r ia l" , ■ISLICAL COMMANDMENTS
e v e n & e n h e w c b p e r m itte d to s e rv e
Regardiag the ObligatioB
a n d to s in g .
There were never to be less than OH pari of th e Israelites
twelve Levites on the platform to fe Give f i e Tithe.
sing at the bringing of the offering. The Israelites were obliged to give
There could be as many of ftiem, one-tenth of their land produce to
however, as was pomble. Whilst the tile Levites, for it is written in the
L ev itt sar^, other Levites and Is­ Book of Numbers, Chapter 18, verse
raelites of pure descent, (fit to marry 24, "but the tithe of the children of
a priest), were p^m itted to play Israel which tiiey offer as a heave
on the instruments. No erne was al­ offering unto the L-rd I have given
lowed to ascend the platform who to the Levites." This tithe was to
was not of pure descent. There were be giveii to the L ev itt after the Is-
never to be less than nine harps, but raeUte had already given Tmmah,
there could be os many as possible. (2% of his grain to the priest). In
However, oidy one cymbed ■was per­ other words, the tithe was given
mitted, because the sound of the cym- from the remaining 98%. This tithe
bod was very loud and would <^$wn is called the first tithe. Because the
 238
tribe of Levi was to spend its whole
time in the service of G‫־‬d Almighty,
they did not have any time to raise
any produce. The other tribes were,
therefore, to give the tithe of their
produce to them.
He who helps to sustain the min­
isters of G-d, the blessing of G-d
Almighty rests upon him in every­
thing he does. That is what our
sages mean to say when they state
that tithing leads to wealth. Our
sages also say that it is for­
bidden for a man to consider in his
heart and to say to himself, "I shall
test G-d, if He does well by me, for
I am busy with his conunandments."
Concerning such a man there is the
injunction, "thou shalt not test the
L-rd your G-d." However, in regard
to this commandment, namely the
tithe, it is permissible to test G-d
whether he is being blessed by Him,
as it is written in Ae prophet Mala-
chai, "Bring ye cdl the tithes to the
house of the treasury and I will be
gracious unto thee for these, says
the L-rd of Hosts."
The laws of this commandment
are as follows: The tithe which the
Israelites give to the Levites may be
eaten by an Israelite, or a Levite,
even in an unclean state, on the
part of either one. There were three
tithes during the seven years cycle.
The first and second year there were
the first and second tithes. The third
and sixth years there were the first
tithe, and the tithe for the poor; the
fourth and fifth year the first and
the second tithes, and the seventh
year w as the Sabbatical year. The
Levites in turn had to tithe their
tithe given to them. In other words,
they received 9 and eight tenths,
and in turn they gave 10% of that
to the priests. This is called Trumas
Ma'asser.
The first tithe was given only of
(a) that grain used for food for man,
(b) that which had owners, in other
words, which w as not public prop­
395th Commandment
erty, for it is said "of your com,"
and not of public property, (c) it
had to grow from the earth, (d) it
had to be watched or guarded. Cer­
tain vegetables, although they were
food, were not Biblically included in
the first tithe though they were in­
eluded according to the Rabbis.
According to the Bible only corn,
wine, and oil were to be tithed.
Under the general heading of com,,
there are the five species of grain,
namely wheat, barley, kusman, com
and oats. - The Rabbis, however,
have included all fruits. One could
not tithe old produce for new and
vice versa, not one species for an ­
other, not grain that had to be
tithed for grain that had already
been tithed and vice versa. Once
the food is ready for the tithe, it
may not be consumed until tithed,
not even the smallest amount. The
food is ready for the tithe when it
is heaped up and smoothed.
The law pertains to males and fe­
males, to Israelites, Levites, and
Priests. Although the Priests and
the Levites take their own tithes
f r o m the Israelites, nevertheless,
they also come imder the law of
"Tevel", namely, that they are not
permitted to eat of the produce un­
til it is tithed, for it is written in the
Book of Numbers, Chapter 18, verse
28, "thus ye also shall have an offer­
ing unto the L-rd of all your tithes,
which He receives of the children
of Israel." The expression "gam
atem", "ye also", indicates that
Priests as well as Levites are in­
eluded. Of courae, the Levites and
the Priests were permitted to tedre
their own tithes and consume th^m
if they wanted, or they could gave
them to another Priest. They did not
have to give to another, but they
had to separate the tithes, as the
Israelites did. This law, according
to the Bible, prevedte only in farerel,
and a t the time when the megority
of Israel dwell there. Rctobunccdly,
397th Commandment
however, it is still in existence to­
day. There were ways of getting
round the law which of course our
Rabbis decry as deceptions, and re­
ligious frauds.
396ti1 OF THE 613
BIBLICAL COMMANDMENTS
The Levites A re To Give
A Tithe of Their Tithe.
The Levites were commanded to
separate a tithe from the tithe which
they received from the Israelites.
They are, in turn, to give that tithe
to the priests, for it is written in the
Book of Numbers, Chapter 18, verse
26, "Thus speak unto them, when ye
take of the children of Israel the
tithe which I have given you from
them, for your inheritance, then ye
shall offer up a heave offering of
it for the L-rd, even a tenth part of
the tithe." All that the Levites re­
ceived from the Israelites was re­
garded as if it came from his oWn
soil. Therefore, he had to give the
tenth part of this to the priest. Then
he and his family were permitted
to consume the remainder without
any restriction as to place and Levi-
tical purity. This tithe is called in
the Talmud "Trumat Ma'sser,—^The
Heave Offering of the Tithe," and
in the Bible it is called "Trumat-
Hashem," "the Heave Offering of
the L-rd." One is to give of the best
and the choicest, as it is written in
the Book of Numbers, Chapter 18,
verse 29, "of all the best therein."
From this we learn thS negative
part, namely that if one gives of
the inferior pcnrt, he commits a SIN.
This commandment prevailed only
in Israel and when most of the Is-
raeKtes dwelt therein.
397fl1 OF THE 613
BIBUCAL COMMANDMENTS
C 0 M »nim§ the Red Heifer
The &raelites were commanded
in the Book of Numbers, Chapter
239
19, verse 2, "that they bring Thee
a red heifer."
This was first promulgated on the
first day of the month of Nissan, so
that those who were levitically im­
pure—due to having come in con­
tact with a dead body—might be­
come pure, by means of the ashes
from the red heifer, and thus be en­
abled to participate in the Passover
sacrifice.
Why do these ashes both purify
the unclean and make the clean
impure, is one of the many myster­
ies of the Holy Torah. Even King
Solomon, when reflecting upon the
statute of the Red Heifer, exclaimed,
"This is far from me." Ecclesiastes,
Chapter 7, verse 23. I have often
thought about this mystery and I
should like to propose that it re­
sembles perhaps anti - toxin. The
toxin makes the person sick and
the same toxin, injected into the
sick person makes him well. So
also there are herbs that will both
induce and reduce fever.
The Red Heifer had to be three
or four years old. However, if she
was older, she was also kosher. If
the Heifer possessed two black or
white hairs, that would make her
unfit. If it was a dwarf, she was
nevertheless kosher: If it had hairs
whose roots were red, and wbose
points were of another color, we
would decide according to the color
of the roots. We cut the tops of its
hairs off, down to the red roots.
The Red Heifer was to be one
"upon which a yoke never came."
In other words, no work w c b done
by her. Even if one put his coat
upon the Heifer and she carried it
along, this made the Red Heifer un­
fit for the sacrifice.
The Red Heifer was bought from
the Temple Treasury.
If there was a blemish on the Red
Heifer, she was redeemed, and be-
 240
cam e.secular food.
The one who burned the Red Hei­
fer had to be in a state of ritual
purity just like the High Priest, for
the service on the Day of Atone­
ment. He was separated from his
wife and his home, during this per­
iod. Every day during his separa­
tion, he was sprinkled upon, with
the ashes of the Red Heifer and he
who did the sprinkling was to be
one who had never been unclean.
All the ashes that were used for
the ashes of the Red Heifer, were
of stones, because stones do not b e ­
come unclean.
The Red Heifer was burned on
the Mount of Olives.
This law prevailed in Temple
times and was incumbent upon the
whole congregation. Our Rabbis
say that there were only nine Red
Heifers from Moses until the de­
struction of the Second Temple. The
first one, Moses had prepared, the
second Ezra, and there were seven
between the days of Ezra and the
destruction of the Second Temple.
And the tenth, the anointed king,
the Redeemer of Israel, shall pre­
pare, we hope, soon, in our day.
It is customary throughout Israel
to read this section concerning the
Red Heifer year after year on the
Sabbath before the special Parsha
Hachodesh, and there is never a
break in the order, namely the Par-
sha Hachodesh comes always after
Parsha Haparah, and the Sabbath
of Paisha Hachodesh is always the
Sabbath before the month of Nissan.
398tb OF THE i1 3
BItLICAL COMMANDMENTS
Mow To DemeaH O m seN In
Becoming UaclM n Through
Camtaet With A 0ea4 § a ^ .
The Bible clearly says that if one
is in the room with a dead body, he
399th Commandment
becomes Leviticcdly unclecm, as it
is written in the Book of Numbers,
Chapter 19, verse 14, 'This is the
law, when a man dieth in a tent,
all that comes into the tent, and all
that is in the tent, shall be unclean
seven days."
A certain despondent, incomplete,
and unhappy feeling comes upon
one in an impure state.
To-day, since the Temple was de­
stroyed, the rules for ritual unclean­
ness do not prevail. It is customary,
however, to wash one's hands, after
having been in a room with a dead
body.
The purpose of this commandment
has been described above in the
263rd Commandment, dealing with
the priests when they became un­
unclean.
399th COMMANDMENT
Concerning th e Laws of the
Wafer of Purification
We read in Numbers, Chapter 19,
Verse 20, "But the man that shall
be unclean and shall not purify him­
self, that soul shall be cut off from
among the Congregation, because
he has defiled the Sanctuary of the
L-rd: The w ater of separation hath
not been sprinkled upon him . . .
he is unclean." One who became
defiled by a dead body is sprinkled
with "living waters" mixed together
with the ashes of the Red Heifer.
The waters that were put upon the
ashes, were to be drawn oidy from
springs thc3 flow from ruiming w a­
ters. Everyone was fit to draw the
water and to put it upon the ashes,
except a deaf-mute, an imbecile, or
a minor. If one wo® busying him­
self with something else while he
filled the vessel with w ater for the
purification, the waters became un­
fit. This comes under the heading
of the general rule that, "if one al­
lows himself to be distracted from
the Holy fcings, they become 'pos-
401st COTuncmdnmt 241
suT or unfit or improper." (7) the father's brothers and their
This commandment prevailed only descendants; (8) the father's sisters
in Temple times. It referred to male and their descendants; (9) the great­
and female, for they all needed puri­ grandfather and his collateral de­
fication if they became unclean by scendants; and so on. To this list,
defilement with the dead, before the Rabbis added another legal heir,
they entered the Sanctuary or be­ the husband. Each of the sons of the
fore they ate any holy food. deceased receives an equal share of
the estate of his father or of his
400th OF THE 613 mother, except the first-bom of the
BIBLICAL COMMANDMENTS father, who receives a double share
Coeeeraieg th e Laws In the case of death of a son during
, of Inheritances his father's life, his children inherit
We are commanded concerning his portion of the estate.
the laws of inheritance, namely, (1) The Rabbis, while denying the
that the father is to leave an iiiheri- daughters a share in the inheritance
tance to his children, and (2) the where there are sons, still make am-
Beth Din is to decide the laws of pie provision for their maintenance
inheritance according to the Torah, and support, as long as they remain
as it is written in the Book of Num­ unmarried. The cost and provision
bers. Chapter 27, verse 8, "If a man of such maintenance constitute the
die and have no son, then shall ye first charge upon the estate of the
cause his inheritance to pass unto deceased. In case the estate was
his daughter. small, the principle was laid down;
The father can do whatever he "The daughters must be supported
pleases with his fortune during his even if the sons are reduced to beg-
lifetime. During his lifetime, what­ gory."
ever the father gives is called Mata- 401$t OF THE 613
nah, "a gift", after his death it is BIBLICAL COMMANDMENTS
called "Yerushah", "an inheritance",
for it is written, "the heir shall inher­
The Israelites Are Commanded
it". The Rabbis point out that the ex­ to Offer Two Lambs DaHy
pression "the inheritance is given" The Israelites were commanded to
is used when referring to a male bring daily an offering through the
heir, and "the inheritance is to Kohanim, of two lambs of the first
PASS", is used when referring to a year, unblemished. One in the morn­
female heir. With the male heir the ing, and the other at evening, as it
land remains within the tribe and is written in the Book of Numbers,
family, while with a female heir, if Chapter 28, verse 3, "two lambs of
she m o rris without the tribe, the the first year without spot, day by
inheritance passes out of tte pos­ day, for continual burnt offering.
session of her original tribe and in ­ Verse 4, "The one lamb shalt thou
creases the territorial possession of offer in the morning, and the other
her adopted tribe. lamb shalt thou offer at evening."
The C5rder of Inheritance acc»rd- A lamb of the first year was chosen
ing to Jewish Law is as follows: (1) because it was immune from many
sons and their descendants; (2) diseases, especially those infesting
daughters and their d^ceaxd<mte; the lungs. All sacrifices had to be
(3) die father; (4) brothers and their free of any taint of disease. In verse
descendants; (5) sister and their 2, we have the expression "tishmeru
descendcmts; (6) the father's father. lahakriv" which means, "you shall
242
watch to offer," namely the Sages,
those who were the instructors of
the Law in Israel and who represent­
ed the people, were to see to it that
the Priests did their duty. In
later limes they were also to see to
it that they did not allow any Hel­
lenistic or other foreign influence to
be brought into the Temple service.
This was the origin of the "M'ama,-
dim," the "standers by". This in­
stitution was organized during the
period of the Second Temple.
The reason for the daily offering is
that, man should concentrate his
mind and thought upon the Holy
One, the blessed be He at the begin­
ning and close of the day. Just as
we all eat morning and evening, so
are we to be spiritually fed mornings
and evenings. Thus to-day, every-
dcry, morning and evening, we offer
our prayers, and atone in the mom-
ing for the sins we committed during
the night, and in the evening, atone
for the sins that we committed dur­
ing the day, as a substitute for the
Biblical daily perpetual offering.
Further details of this Law are ex­
plained in the treatise "Tcanid" and
in Maimonides, the first Chapter of
the "Laws of Perpetual Offering."
This commandment prevailed only
in ■Temple times, and referred only
to the community and the priests. If
the community failed to see to it that
the priests performed their duty, they
trespassed a positive commandment.
In this and the following chapter
we have a detailed description of
the public sacrifices to be brought at
the Sanctuary, whether in the daily
offering or on each of the Festivals.
The daily continual offering was in
later times called "the Tcm ^". Of­
fered throughout the year, it was
"the center and core of public wor­
ship in Judaism." (Kennedy).
403rd CoamKmdmwit
402nd OF THE 613
BIBLICAL COMMANDMENTS
C oncerning the Bringing o f th e
O ffering of fhe Two Lambs
on fbe Sabbath.
The Israelites were commanded
to bring two lambs on the Sabbath
as an additional offering to the daily
perpetual offering. This was called
Musaph or — "additional offering/'
of the Sabbath, as it is written in
the Book of Numbers, Chapter 28,
verse 9, "And on the Sabbath
day, two lambs, verse 10, "besides
the continual burnt offering were
brought." From the word "besides,"
the Rabbis inferred that the Musaph,
or the "additional offerings," due
on Sabbaths or on Festivals were
not to be made till after the daily
morning sacrifices had been offered.
This gave rise to the well-known
Rabbinical axiom
‫תדי ר ושאינו ת די ר ת די ר קוד ם‬
which means that "when two du­
ties have to be performed at the
same time, priority is given to the
one which is more frequently car­
ried out." Thus the "Amidah" of
the morning is to be said before
that of "Musaph." When Rosh Cho-
desh coincides with the Sabbath,
as may happen during Chanukah,
then, there are three readings; the
weekly portion, the reading for the
new month, and the reading for
Chanukah. The question of the or­
der of these reacings is invariably
determined by the iTile that the
more frequent is read first, then that
of Rosh Chodesh and finally that of
"Chanukah."
Tlie purpose of this commandment
is to add to the impressiveness of
the Scdsbath.
4 « 3 r d ^ T H E 6 1 3
m U C A L COMMANDMENTS
To Bt^f§ am iMdli^NKil ^ f n i o g
M &r0T|r dMfoafc(
Now MooNi.
We were commanded io^bring an
405ti1 Commandment 243
Additional Offering on Rosh Cho- is, Rosh Hashanah, for it is written
desh, "the new month," besides the in the Book of Numbers, Chapter
daily continual offering as it is said29, verse 1, "And on the seventh
in the Book of Numbers, Chapter month, on the first day of the month,
28, verse 11, "And in the beginning ye shall have a holy convocation.
of your month, you shall offer a Ye shall do no servile work ‫יו ם ת ר ו ע ה‬
burnt offering unto the Lord. . ." Yom-Truah, "it is a day of blowing
The purpose of this commandment the trumpets".
is to tell us that the revolution of According to tradition, the first
the sun and the moon, as em ana­ day of the seventh month, the month
tions of G-d's creation have an ef- of Tishri, is the day Adam and Eve
feet upon all living beings, as well sinned by eating of the forbidden
as upon everything that grows in fruit. This day has been designated
‘he ground, from the great cedars for all times as the Day of Judgment.
unto the little herbs and grass. It It is interesting to note that the
is customary for instance, not to planet for this month in the Zodiac
cut trees when it is new moon. circle, is a scale, a symbol for judg­
Accordingly, we are to bring an ment. During the month of Tishri
Additional Ofiering on Rosh Cho- man's deeds are weighed in the
desh, "the new month," to awaken balance and his life for the coining
our spirit to understand that every­ year is accordingly determined.
thing new in the world hails from Rosh Hashanah is also a day for
G-d. the blowing of the ram's horn, re­
404th OF THE 613 minding us of the great sacrifice,
BIBLICAL COMMANDMENTS both father Abraham and his son
To Bring The M esaph O ffering Isaac, were prepared to make to
On The Day O f P entecost. carry out the command of the Al­
mighty.
The Israelites were commanded to If the first day of Rosh Hashanah
bring the Additional Offering, the falls on Sabbath, we do not blow
Musaph Offering, on the Festival of the shofar on the day, but on the
Shevuoth, which is on the 6th day second day, the reason for this be
of the month of Sivan, as it is writ­ ing that the shofar might be car­
ten in the Book of Nvimbers, Chap­ ried on the Sabbath, which is not
ter 28, verse 26, "Also on the Day permitted. This is an illustration of
of the First Fruits, when ye bring a an example where the ends do not
new meal-offering unto the L-rd. . ." justify the means. It would be well
Verse 31, "ye shall offer them be­
side the continual burnt offering." if in our public endeavors, we would
We have discussed this matter of underetand this point of view. Un­
the Musaph before, namely, that fortunately, we are permitting the
the additional offering was to lend devil, as it were, to enter into the
additional inspiration on the Sab­ holiest efforts, even for synagogues,
bath and on the Festivals. or Yeshivot. Alas, how low have we
fallen!
m t h COMMANDM0IT The purpose of this Commandmeni
To LMen to fh» Vole» o f M • is to indicxrte that man is largely
Shofar om BoNI Ht^aaah. materialistic and is not awakened
We are commanded to listem to spiritually except by way of one or
the voice of the Shofar on the first something that arouses him. Rosh
day of the month of Tishai, w iudi Hashanah is the day appointed of
 244
yore, to judge mankind. Therefore,
it is incumbent upon us to stir our­
selves, to seek mercy because of
our sins, and to break‫ ״‬our evil in­
clination toward worldly lusts and
desires. Rabbi Jehudah, in the Tal­
mud Rosh Hashanah, points out,
that we blow the Shofar of the ram,
because it is bent. This is to sym­
bolize that man should bend (in-
dine) his heart, discipline himself,
and break his evil desires, as the
Shofar is sounded.
The Shofar, as the word implies,
means that it must be hollow, just
like the Shofar of the ram, which is
hollow. Every hollow Shofar is per­
missible to be blown on Rosh Ha-
shanah, except the "Keren Ream.''
We are, therefore, permitted to blow
the Shofar of lambs, rams, he-qoats
and she-goats. These are the only
ones, (besides the forbidden cows'
horn) which are hollow. All tunes
that em anate from the Shofar are
kosher. Even if we scrape the mside
of the Shofar, so long as the outer
skin remains firm, the tune em anat­
ing from it is kosher.
If a Shofar is split and has a per­
foration, if it is filled-in, with the
same species, and if the tune is un­
changed, then it is kosher, other­
wise, it is "passul",—"unfit''. If one
blows a Shofar within another, if
two tunes em anate therefrom, then
it is "passul",—"unfit". If the tune
of the Shofar from within alone is
heard, then it is kosher. If one is
in a pit and blows the Shofar, it
is kosher, because he hears the tune.
However, if he is outside the pit,
and one blows into the pit, then it
is not kosher, because the person
outside the pit h e r ^ only the echo
and not the voice fo the Shofar it­
self.
Both the listener and the blower
of the Shofar must concentrate. The
one who blows, must concentrate
that he wante to free the hearer
from his obligaticm, cmd the one
406th CoBunandnumt
who hears, must concentrate for the
sake of hearing the Shofar.
This law prevails in all places,
at all times, and refers to males, but
not to females, because it is a Mitz-
vah that depends upon time. The
general rule is that a positive com-
m.andment bound by time, is not
incumbent upon women.
One who trespasses and does not
hear the voice of the Shofar on Rosh
Hashanah, has annulled a positive
commandment.
406th OF THE 613
BIBLICAL COMMANDMENTS
Coneeniag th e Aaaalfmtnfs
o f O ath s
We read in the Book of Numbers,
Chapter 30, verse (3), "If a man
vow unto the L-rd, (4), "If a woman
also vow unto the L-rd, being in her
father's house, in her youth, (5),
"And her father hear her vow . . .
and her father shall hold his peace
at her, then all her vows shall stand,
(6), "But if her father disallow her
on the day that he hear her; none
of her vows . . . shall stand. (7),
"And if she had a husband, when
she vowed . . . (8), "And her hus­
band heard it and held his peace
at her, on the day when he heard
it, then her vows shall stand. (9),
"But if her husband disallowed her
on the day when he heard it, then
he shall make her vow . . . of none
effect''.
First of all, let us lay down the
general principle of the matter. A
father of an unm anied daughter,
(up to the ag e of 12 an d a half),
a r d the husband, cxm annul the
vows of the daughter cmd the
wife. This is called ‫ה פ ר ת נ ד ר י ם‬
"Haphoras Nidarim", breaking the
vow from now on.
The Tewish religion is, as a rule,
opposed to vows. We read in the
^ rip tu re ‫" ״‬It is best not to vow at
cdl." 'There are sufficient positive
 407th Commandment
and negative commandments in the
Torah without adding new restiic-
tions, which one takes upon himself
in vowing, usually as the result of
distress or anger.
All circumlocutions for oaths and
vows are considered as legal vows.
However, the mouth and the mind
have both to be willing to vow. In
other words, if one simply utters a
vow, without meaning it, it is no
vow. On the other hand, if one has
no mind to make a vow, when ex­
pressing it, it is no vow.
There are four vows that are per­
mitted; (1) "Nidrcd Zruzim", as for
; instance, if one takes a vow that
i he will not sell his goods for less
; than 5 dollars a yard, and the buyer
I takes an oath that he will not buy
! them for less than 3 dollars a yard,
I and if he sells them for 4 dollars a
{ yard he is not regarded as tres-
; passing the oath, because that is
just what he meant, for the mouth
did not express his thoughts. Alas,
this is business.
(2) "Nidrcd Havcd" refers to vows
whidi cannot be performed and
therefore do not n e ^ armullment,
as for instance, if a man takes a
vow that he will buy Central Park
for his child. (3) "Nidrcd Shgagos"
—"unwitting vows". One tfainkR he
ate to-day, then he swears and takes
an oath teat he ate, when as a mat­
ter of fact, he did not eat. This was
a vow bcsed upon ignorance and
therefore tfoes not need to be an-
nutied. (4) "Nidrai Onsin",—"forced
vows". Robbers break into a house,
aiKi want to extract one's mo33©y.
TTie occupant vows tiiat he would
not vrithhold the money, if he l»3d
it. This is a forced vow arrd does
not need annulm ^it
If a man made a vow whkh he
intended to keep and soix^tiiing
h a p p e n e d in the future which
cctosed him to want to break
vow, then the vow may be ammUed,
245
as for instance, a man said, "I vow
not to enter into A's house." Later,
his son married A's daughter and
lived in A's house. Now we ask
him, "If you knew that your son
would marry A's daughter, and
would have to live with A, would
you make this vow?" If he answers
no, the three laymen who annuli
the vow, or the distinguished sage
and scholar who annuls it, say,
"Mutar lach, mutar lach, mutar
lach," — "it is permitted unto thee,
it is permitted unto thee, it is per­
mitted imto thee."
The annullment of vows indicates
that when the man made the vow,
he wcs not fuhy conscious of what
he was doing, and therefore, the
vow was annulled from its "roots,"
as it were. An oath is not annulled
for the sake of peace between man
and wife, and between neighbors,
etc. If one, upon taking an oath,
was sorry inunediately, then the
vow or the oath is not binding. By
immediately, we mean the time that
is needed to say "Peace be with
you, my Rabbi."
A father or a husband can annul
an oath of the daughter or wife the
same day, when they heard it, but
not thereafter. Namely, if he heard
the vow a n hour before sunset, he
has only an hour to annul it, but if
he heard it an hour after sunset,
he has time until tiie sunset of the
next day.
This law prevails at all times, in
all places, and refers only to males.
One who trespasses this command­
ment and annulled a vow in a man­
ner not according to the Law, broke
a positive commandment.
40m Of THE
tIfUCAL C^MANDMENTS
Om F n m
treakfaig Our Word
After having g iv e n our word, we
forbidden to try to free oirrselves
a re
 246
of its obligation, as we read in the
Book of Numbers, Chapter 30, verse
3, "he shall not break his word".
There are two kinds of vows, one
is called ‫" נ ד ר י א י ס ו ר‬Nidrcri-Issur",
where one vows to make a permit­
ted thing prohibited to himself, the
second is called ‫" נ ד ר י מ צ ן ׳‬Nidrai-
Mitzvah", where one vows to give
an offering or to repair a synagogue
or to charity.
If a man breaks his word or his
vow, he has trespassed our com-
m andm ent, ‫“ צ א יחל ד ב ר ן‬h® shall not
break his word," unless he has his
vow annulled. Even if one did not
technically make a vow, or did not
use the proper technical e‫נ‬cpression,
he must keep his word for the Bi­
ble says, ‫ מ ד ב ר ש ק ר ת ר ח ק‬Be distant
from an untrue word".
One may not nullify his own vow.
However, this may be done either
by three laymen, or one recognized
scholar. Before one's gifts readied
the Holy Treasury, he may have
his vow annulled.
This law prevails at all times and
in all places. It refers to males and
females alike. One who trespasses
this commandment breaks a nega­
tive commandment. However, he
does not receive stripes, because no
act was involved.
409ti1 O F THE A13
IIBLtCAL COMMANDMENTS
To Give Unto The L evies
Cities To Dwell Therein
The Israelites were commanded
to give the tribe of Levi cities to
dwell therein because the Leviles
had no special portion allotted to
them in the Land, cm it is written in
the Book of Numbers, Chapter 35,
verse 2: "ComDoand the Children of
Israel that they give unto the LeVites
cities to dwell tiierein". . . . Verse
7, "An fee dties shovdd be forty
and eight citi^ ". From these dties,
six were to b e spedaliy set aside
409th Commandment
as a refuge for unintentional mur­
derers.
The Talmud says that all these
(48) cities were alike as cities of
refuge and protection for any one
who committed a murder acciden­
tally. The only difference between
the six cities of refuge and the other
forty-two was that in the forty-two
cities a fugitive had to pay rent,
whereas in the other six cities which
were essentially national, they could
live rent free.
It was incumbent upon the con­
gregation and the Sanhedrin to see
to it that this commandment was
observed.
409tb OF T H f 613
6IBLICAL COMMANDMENTS
N of fo Kill M e M u rd erer on
The Spot Where the Crime
Has Been Committed.
We are commanded not to kill a
sinner as we see him performing
the dastardly, terrifying sinful act,
for which he is obliged to receive
the death penalty, before the Beth
Din renders its decision, (as to the
crime for which he is to receive his
punishment). Thus we read in the
Book of Numbers, Chapter 35, verse
12: "That the manslayer die not un­
til he stand before the congrega­
tion," (the Beth Din or the Sam-
hedrin) "for judgment". Even if the
great Sanhedrin saw one slay a per­
son, they may not judge him. They
must bring him and the witnesses,
to another Beth Din who shall judge
him.
The purpose of this commandment
is to indicate that the matter of pass­
ing judgment upon another person's
life is a most difficult one. It needs
the- greatest diligence cmd in v ^ti-
gation. The accm ed m ust be de­
fended from every possible angle.
Ota the other hand, the law must not
be m toiteipreted so as to protect
a murderer. However, we are com-
410th Commandment 247
manded to go into every detail of be saved from judgment. He is to
defense. If there is sufficient evi­ suffer the pain or suffering of exile,
dence he should be saved, and if separated from his beloved ones, his
not, he should be slain. Therefore, land and his birthplace.
we are warned not to bring the ac­ One who slays another accident­
cused before the Beth Din who saw ally, does not go into exile, unless
the crime before their very eyes. the person whom he slew died at
They should not judge the murderer, the time of the accident, for he may
because they are psychologically in have died of some other sickness
no position to go through every pos­ as pneumonia, etc. If an Israelite
sible avenue of defense for their slew a slave unintentionally, or one
heart is aroused because of his guilt who had accepted the 7 Noachian
before them. laws, he must go into exile, for it
‫ י‬If one is running after a person to is written, "And it shall be to the
kill him or to outrage a betrothed Children of Israel a statute of jus­
girl, and he is warned to stop and tice to the stranger who dw elb in
does not stop, and does not accept their midst."
the warning, we are obliged to slay
him. We shall not have pity on him, If the one who killed another un­
but should chase after him and slay intentionally died before he came to
him. the city of refuge, his body w as to
One who trespassed the law and be brought there for burial. If one
slew a murderer, before he brought slew another unintentionally and
him to Court, even though the mur­ ran to the altar in the Sanctuary or
derer would receive capital punish­ in the Temple, and held on to the
ment, committed a capital crime. horns of the altar, the altar protected
Nevertheless, if he was murdered by him. This refers only to a priest
the witness, and if he (the witness) while he was in the midst of his
wcB w arned in the presence of two ministration. After that, he is given
witnesses, not to slay him, he is to over to the police who take him to
be brought before the Beth Din for the city of refuge. However, one who
capital punishment. flees from a tyrannical king in order
that he should not be slain and he
410th OF THE 413 holds on to the horns of the altar,
■IBLICAL COMMANDMR4TS even though he be a layman, he is
protected thereby. He is not re­
The M h DIa Is To Saad Tke moved from the altar to be handed
U aw lfflag Mardarar From Hh over to the king. This is the opin­
a t y To Tka Cfftes af Rafaga. ion of Maimonides.
The Beth Din in Israel is com­ This law prevailed when Israel
manded to send from their city, to was upon its land and when the
a city of refuge, he who smites a Sanhedrin of 71 sat in their place,
person accidentally, as w e read in (set aside for them in Jerusalem), to
the Book of N u m ^rs, Chapter 35, decide the cases of capital punish­
verse, 25: "And the congrregatioiK ment.
s h i^ i ^ o r e him to the a ty of his
refuge a i ^ h e shall dwell there un­ If the people or the Sanhedrin
til the death of the Httgh Priest." trespassed this law and did not
Our Sages say thcrt one who an ise the unintentional murderer to
kills another without intmition, even go to a city of refuge, they broke a
though he m ay have carried out all positive commandment and their
the other commandm^its, is not to punishment was great.
 248
411411 OF THE 613
BIBLICAL COMMANDMENTS
Tko WifoosM Is Hot
To O ffer an Opinion
In Capital Pnnidiment Cases.
A witness in a capital punishment
case is simply to give his testimony.
Even though he may be a smart and
wise man he may not attempt to
play the role of judge, by giving his
opinion in reference to the case, as
it is written in Numbers, Chapter
35, Verse 30, "One witness shall not
testify against any person that he
die". This statement seems to be
superfluous for we read in the Book
of Deuteronomy, Chctpter 17, verse
6, "At the mouth of two witnesses
. . . shall he that is to die be put
to death; at the mouth of one wit­
ness he shall not be put to death."
The answer is that our verse refers
to not merely testimony, but refers
to an opinion on the part of a wit­
ness.
This law refers to Temple times
when the Sanhedrin was in opera­
tion. Only then was capital punish­
ment imposed. A witness who tres­
passed Ais lew and offered an opin­
ion in addition to his testimony, vio­
lated our negative commandment.
However, he i d not receive stripes,
because there w c b no action in­
volved.
4124h C O M M A M D M » IT
We A re Hot To
Take Atonement Money
To Save the life of a M er& rer.
We are not allowed to take atone­
ment money, rramely, a redemption
fee, even if it would be the wealth
of the whole world to save a mur­
derer from being executed, as it is
written in the Book of Numbers,
Chapter 35, verse 31, "You dKill
take no ransom for the life erf a mur­
derer that is guilty of death, but he
shall surely be pmt to death." Other­
wise, every one who is wealthy
413th C<»anx111<hna 1i
could rise and slay his neighbor in
a ht ol anger and Iree himself
through redemption money. As a
matter of fact, as we shall learn in
the next commandment, even in the
case of an unintentional murder for
which punishment is exile, no ran­
som is accepted to free the mur­
derer from the city of refuge. If the
family of the murdered one, said to
the judge that they are willing to
take money instead of having the
murderer executed, this is not per-
missable. '
He who breaks this law and takes
atonement money, his punishment
will be very great for he will be the
cause of the breakdown of dviliza-
tion and the habitation of the world.
413«h OF THE 413
BIBLICAL COMMANDMENTS
Not To T a te Bedempfloa Moaey
From Oee Who Saves Aoofbor
1/Bwfffleffy To Be Freed From Exile
We are not to take redemption
money from one who unwittingly
killed another, and is obliged to go
into exile,—as it is written in Num­
bers. Chapter 35, verse 32, "And ye
shall take no ransom from him that
has fled to his city of refuge". Verse
33, "So ye dicdl not pollute the land
wherein ye Offe."
The Hebrew original of "pollute"
may be translated as "camouflage".
Those wIk) want to lessen the penal­
ties for crim® are camouflaging,
consciously or unccmsciously, pre­
tending thcat they are prompted be­
cause of benevolence or of mercy.
It is merely an inward sympatiiy for
crime, a sympathy that is sometimes
unknown to those who harbor it.
They are eager to utter a good word
for the law-breaker, but not for the
law-enforcer. It was those who long­
ed for a life unrestrained by the law
who were constantly carping against
fte law. We do not crown a harlot
with the laurels of a saint.
41S& Cwnmomdmwit 249
414 Com m aadm eat the judgment is G-d's. . . The
N o f ToAppoimt A Judgm W ko Has judge should therefore feel that he
Not Stomad Tim Wisdom O f The is always the representative of G-d,
Tottdi and accordingly every decision be­
The great Sanhedrin or the head comes a religious act, as we read
of the Community,—^the Nasi, or one in the Second Book of C3hronicles,
who has the power to appoint a Chapter 19, Verse 16, “And Jehosha-
judge, may not appoint a judge, one phat said unto the Judge, 'Consider
who has not stuped the wisdom of what ye do: for ye judge not for
the Torah and who knows clearly the man, but for the L1‫־‬d; and He is
laws and statutes of the Torah. Al­ with you in the matter of judgment".
though he may have other fine qual- Thus the judge, in demonstrating
^ e s he is not to be appointed, as true justice, perforins a religious, a
we read in the Book of Deuteronomy, divine task. When the judge sits on
Chapter 1, verse 17, “Ye shall not the bench, he is both under divine
respect persons in judgment". One orders and under divine protection.
should not say that this man who According to Jewish law, those who
may like to be appeinted a judge, is decide rightly maintain the moral
a fine man, a strong man, therefore, foundation of the world, namely.
I shall appeint him. If he is not Truth and Justice, upon which (the
learned in the wisdom of the Law Rabbis say in the Ethics of the
he might find one who is guilty, as Fathers) “Society rests".
innocent, and vice-versa. On the The laws of this commandment
other hand, it is not sufficient that a are as follows: If two people come
man should be learned in the wis­ before a judge, one a weak and one
dom of the Law, but he must be a strong person, until he has heard
ethicodly fit and morally exempdary, their case and does not know on
so that the one judged should not which side the law is to be inclined,
say, “you want me to take the spdin- the judge may say, “I do not want
ter out of my eye, you take first the to act as judge lest in pronouncing
beam out of your own eye," and one of you guilty you may try to
then judge others. The judges must slay me". However, once the judge
be 5‫" אנשי חי‬vaUiant men" strong listens to the case and knows on
in character to carry out his respion- which side the judgment is to be di­
sibiUties fecfflessly. rected, then he may not withdraw
from the case as it is written, “Thou
41SM1 O F T N i 413 shalt not be afraid of any man". So
ilB L lC A L C O M M M ID M E N T S also if a disciple who is sitting be­
A J o d f^ S ta ff Mot Be Afraid fore his master, and he s ^ s that
O f A o f Mao. the poor man should be favored
A judge should not fear any man, and the rich man should lose the
when it comes to pxissing down a case, the pupal may not keep quiet
true judgment, even if the p»rson even in the present® of his master,
involved, is one who might inflict —his Rcd>bi, for it is written "Thou
coipxs'al pmnishment upxai him. Con- ^idlt not be afraid of any man" in
ceming diis, we read in the Book tf® case of judgment
of Deuteartammy, Chopter 1, Verse This commandment prevails at cdl
17, “Ye shall not resp>^ persons in times and at aQ piac®s.
judgment; ye shall hear the small
and tlm great alike; ye shall not be
afraid o i the face of any man; for
 250
416tl1 O F THE 613
BIBLICAL CO M M A ND M ENTS
One Should Not Desire What Is In
The Hands Of Another Israelite.
If one desires what someone else
has, he will conjure up thoughts
and slick ways to buy it from him,
even though the owner does not
want to seU it. Concerning this, we
read in the Bible, in the Book of
Deuteronomy, Chapter 5, verse 18,
"Neither shalt thou covet. . . " Med-■
monides makes the distinction be­
tween the commandment in Exodus,
Chapter 20, verse 14, " ‫תחמוד‬
and our verse, “ ‫ יצא תתאוח‬t)0 th
meaning, "thou shalt not covet".
Maimonides points out that in our
commandment the prohibition is
against the evil thought, whilst in
the Book of Exodus, it refers to the
actual deed of persuading and buy­
ing the thing desired. If one per­
mits the evil thought to get the bet­
ter of him, he will contrive schemes
by which he will entice his neigh­
bor and cause him to sell or ex­
change the thing he desires. In other
words, the Holy One, Blessed Be
He, wants to train us and refine
us so that we may secure a ‫לב טוב‬
“a good heart". A good heart will
not only drive out all bad thoughts
restraining us from giving, but also
from having impure thoughts. In
other words, a good heart does not
merely imply giving, but it also im-
pHes fxjssessing noble thoughts. It
is the good heart which our Rabbis
extol in the Ethics of the Fathers
in the second Parek, the 13th Mish-
nah, when the five disciples of Jo-
chanan ben Zacchai said, "Go forth
and see which is the good way to
which a man should cleave." Rabbi
Eleazar said, "A good heart." There­
upon the teachers said‫" ״‬I approve
the words of Eleazar."
This law jM‫־‬evaUs at all places
rmd ert all times and refers to males
and fem ale. All mankind is obliged
417th Commandment
to observe this law because if one
breaks it, he is liable (because of
his desire) to steal. Not to steal is
one of the laws concerning which
all people are commanded to ob­
serve.
The great difference between Ju­
daism and the other faiths is that
Judaism is essentially a religion of
law and not of platitudes, ^ in g a
religion of law, Judaism enters into
every detail concerning man's ac­
tion, so that he may walk in the
path of righteousness.
417ti1 O F THE 613
BIBLICAL CO M M A ND M ENTS
To Declare That The Holy Oae,
Blecsed Be He. 1$ The Faihleaer
And Master Of The Whole
Universe And Is One.
We are commanded to belive that
G-d is One, without any partnership,
as it is said in Deuteronomy, Chap­
ter 6, verse 4, "Hear O Israel: The
Lord our G-d, the L-rd is One", or as
it is translated in the Sifri (the Tana-
iic Commentary on Deuteronomy)
"Hear O Israel, the L-rd is our G-d,
The L-rd is One", or as the Rashbam
translates, "Hear, O Israel, the L-rd
is our G-d, the L-rd alone". It is no
fault of our if G-d is dualized and
multiplied by others. Some day the
mist will be lifted off the horizon of
human understanding, and the light
of truth will dawn. Then the wish
which we express daily will become
a reality, namely,—■"On that day
shall there be one L-rd, and His
name shall be One" (See Zech'ariah,
Chapter 14, verse 9).
In this verse there are two letters
written in korger type than the others,
namely the ‫" ע‬ayen" and the
‫" ' ד‬doled". These two letters join­
ed together, make the word ‫עד‬
which means "witness". Israel is
(3-d‘s w itoe^ as we read in tiie p t>
F^iet to iah . Chapter 43, verse 10 and
13, "Ye are my witnesses scdth the
417th Commonclnient
L-rd. . .that I am G-d".
This positive commandment de­
daring the oneness of G-d, that He
alone is the ruling power and that
He has no partnership, leads us to
accept, therefore, the yoke of the
kingdom of Heaven. For then only
can we understand the unity of G-d
and all its implications to serve Him
and no other, to obey His law and
no other. The late Chief Rabbi of
Great Britain, Dr, Hertz, of blessed
. memory, has written a very excellent
monograph on this subject. He said,
"Hear, O Israel, the L-rd is our G-d,
the L-rd is One". These words en­
shrine Judaism's greatest contribu­
tion to the religious thought of man­
kind. They constitute the primal con­
fession of Faith in the religion of the
Synagogue, declaring that the Holy
G-d worshipped and proclaimed by
Israel is One and that He alone is
G-d, Who was, is and ever will
be. That opening sentence of the
"Shmah" rightly occupies the central
place in Jewish religious thought; for
it, all goes back to it; all flows from
every other Jewish belief turns u|x>n
P o ly t h e is m . This sublim e pro-
noiancement of absolute monotheism
w as a declaration of w ar against
all polytheism, the worship of m any
deities, and paganism , the deifica­
tion of any fhiite thing or t« in g or
nahiral force. It scornfully rejected
the star-cults and dem on worship
of Bc±)ylonia, the anim al worship of
Egypt, the nattire worship of Greece,
the Emperor worship of Rome. Poly­
theism breaks the m oral unity of
m a 1\, an d involves a variety of moral
standoads; that is to say, no stand­
ard a t all. The study of Oompara-
five R ^igion clearly shows that, in
polytheism, "side by side w ith a
High G-d of Ju ^ c » and Truth, the
cults of a goddess of sensual love,
a god of intoidcxriii^ drink, might
be m ainfained" (Fam ell). D espte
251
the love of beauty that character­
ized the Greeks, and despite their
iridescent minds, they remained bar­
barians religiously and morally; and
their race was held up by their pu­
pils, the Romans of Imperial days
as the prototype of everything that
was mendacious, cruel, grasping and
unjust. The fruit of Greek heathen
teaching is, in fact, best seen in
the horrors of the arena, the whole­
sale crucifixions, and the unspeak­
able bestialities of these same pu­
pils, the Romans of Imperial days.
Quite other were the works of
Hebrew Monotheism. Its preaching
of the One, Omnipotent G-d lib­
erated man from slavery to nature;
from all creatures of man's infantile
or diseased imagination. And that
One G-d is One, who "is sanctified
by righteousness". There may have
b ^ n independent recognition of the
unity of the Divine nature among
some peoples; e.g. the unitary sun-
cult of Ikhnaton in Egypt, or some
faint glimpses of it in ancient Baby-
Ion. But in neither of these systems
of worship was it essentially ethi­
cal, completely transfused with the
Moral Law, and holding moral con­
duct to be the begirming and end
of the religious life. Likewise, moral
thinking and moral practices had
i n d e e d existed from immemorial
times everywhere; but the sublime
idea that morality is something Di­
vine, spiritual in its inmost essence
—^this is the distinctive teaching of
the Hebrew Scriptures. In Hebrew
monotheism, ethical values are not
only the highest of human values,
but excltasively the only values o-f
eternal worth. "There is none upon
earth that I desire beside Thee,"
exclaims the Hebrew Psalmist. These
words are but a poetic translation
of the Shmah in terms of religious
ej^rien ce.
Ducdiaan. The Shem a excludes du-
alisTn, any assum ption of two rival
 252
powers of Light and Darkness, of
the universe being regarded as the
arena of a perpetual conflict be­
tween the principles of Good and
Evil. This was the religion of Zoro­
aster, the seer of ancient Persia. This
was in utter contradiction to the
belief in One, Supreme Ruler of the
World, shaping the light, and at the
same time controlling the darkiless
(Isa. XLV. 7). In the Jewish view,
the universe with all its conflicting
forces, is marvellously harmonized
in its totality; and, in the sum, evil
is overruled and made a new source
of strength for the victory of the
good. 'He maketh peace in His high
places.' To attribute Divine powers
to angels, and the like, and deem
them independent of G-d, or in any
way on a par with the Supreme Be­
ing, would at all times have been
deemed in Jewry to be wild bias-
phemy. It is noteworthy that the
Jewish Mystics placed man — be­
cause he is endowed with free will
—higher in the scale of spiritual ex­
istence than any mere 'm^senger',
which is the literal translation of
the word angel, as well a s of its
Hebrew origincd, ‫מלאך‬ "Mcdi-
lawch".
P a a & a ia m . The Shema excludes
pantheism, which considers the to­
tality of things to be the Divine. The
inevitable result of believing that
all things are divine, and all equally
divine, is that the distinction be­
tween right and wrong, between
holy and unholy, loses its mecming.
Pantheism, in ac^tion, rol:^ the Di­
vine ^ i n g of <C01isciouS pexsoncflity.
In Judaism, on the contrary, though
G-d pervades tim universe. He tran­
scends it. 'The heavens are the work
of Thy hands. They shall perish but
Thou shcdt endure; yea, a ll of them
shall wax old like a garment; as a
vesture Thou shalt change them,
cmd they shcdl be c h a n ^ d . But
Thou are flie same, any Thy years
417& Commandment
shcdl have no end' (Psalm C3I, 268‫)־‬.
The Rabbis expressed the same
thought when they said: The Holy
One, blessed be He, encompasses
the universe, but the viniverse does
not encompass Him.' And so, far
from submerging the Creator in His
universe, they would have fully en­
dorsed the lines,—
Though earth and man were ‫־‬gone.
And suns and universes ceased
to be.
And Thou were left alone.
Every existence would exist in
Thee'. (Emily Bronte).
Belief in the Trinity. The Shema
excludes the trinity of the Christian
creed as a violation of the Unity of
G-d. • Trinitarianism has at times
been indistinguishable from trithe­
ism; i.e. the belief in three separate
gods. To this were added later cults
of the Virgin and the saints, all of
them quite incompatible ‫־‬with pure
monotheism. Judaism recognizes no
intermediary between G-d and
man; and declares that prayer is to
be directed to G-d aloiie, and to no
other being in the heavens above
or on the earth beneath.
&otlmrk»od df Mem. The belief
in the unity of the Human Race is
the natural corollary of the Unity of
G-d, since the Orre G<1 must be
the G-d of the whole of humanity.
It was impossible for pcdytheism to
reach tte conception of One Hu­
manity. It could no more have writ­
ten the tenth chapter of Genesis,
which t r a t ^ the d e ce n t of all tte
races of man to a common ano^-
try, than it could have writteji the
first chapter of Genesis, which pro-
clcdms One G-d as the Creator
of the universe.
T h r o u g h Hebrew monothemm
alo1» was it possible to teach the
Brotherhood of Man; and it was He­
brew monotheism which first de-
dared, 'Thou ehalt love thy neigh-
417& Commandmwit
bor as thyself. And the stranger that
sojoumeth with you shall be unto
you as the homeborn among you,
and thou shalt love him as Oiyself'
(Uv. XDC, 1, 34).
Unity of the Universe. The con­
ception of monotheism has been the
basis of modem science, and of the
modern world-view. Belief in the
Unity of G-d opened the eyes of
man to the unity of nature; that
there is a unity and harmony in the
structure of things, becaiase of the
unity of their Source' (L. Roth). Like­
wise, A. N. Whitehead declares that
the conception of absolute cosmic
regularity is monotheistic in origin.
Haffine, the great Jewish biologist
said, 'every fresh discovery con­
firms the fact that in all Nature's
infinite variety there is one single
Principle at work; that there is m e
controlling Power which — in the
words of our Adon 01am hymn — is
of no beginning and no end, exist­
ing before all things were formed,
and remaining when all ■axe gone'.
Unity ^ EB^ory. And this One
G-d—^Judaism teaches—^is the right-
ecus and omnipotent Ruler of the
universe. In pol'^heism, it was prac­
tically impossible to arrive at the
conception of a single Providence
ruling the world by fixed laws; the
multitude of divinities suggests the
possibility of discord in 51e divine
cosmos; and instils a seirse of the
capridoiis and inccdculable in the
unseen world’ (Famell). Not so Ju-
dedsm, with its passionate belief in
a Judge of <dl the earth.
ConcluAtm. 'It was undeniably a
stroke of true religious genius — a
veritable prompting by the Holy
Spirit, — ‫ — רוח הקודש‬to select
as Prof. Steinth^ reminds us, out of
the 4,875 vmses of the Pentateuch
this one verse, ‫שמע ישראצ ה׳ ^ הינו‬
‫' ^ ז»זד‬Hear, 0 Israel the L-rd
our the L-rd is ONE", (Deut.
VI 4) as lie inscription for Israel's
253
banner of victory. Throughout the
entire realm of literature, secular
or sacred, there is probably no ut­
terance to be found that can be
compared in its intrinsic intellectual
and spiritual force, or in the influ­
ence it exerted upon the whole think­
ing and feeling of civilized man­
kind, with the six words which have
become the battle-cry of the Jewish
people for more than twenty-five
centuries' (Kohler).
The laws of this commandment
are that if we are persuaded or
forced to deny G-d or to serve idols
or to serve any other being, one is
to allow himself to be slain rather
than to deny the unity of G-d.
The letters of ‫ אחד‬numerically
add up to thirteen, (1, 8 and 4).
Thus when a boy reaches the age
of thirteen, he becomes one with
G-d, — a ‫בר מצו׳‬ Bar Mitzvah,
"a son of commandments", and is
duty bound to carry out the will of
G-d for the rest of his life.
In the Hebrew the "Ayin" of ‫שמע‬
and the "Doled" of ‫ אחד‬ctre written
large. The reason for the "Doled"
is evident; it is to distinguish ‫אחד‬
'one' from ‫ אחד ׳‬another' god, just
as the "Resh" of ‫( אחד‬Exod. XXXTV.
14) is written large, in order that by
error one should not utter the bias-
phemy ‫' אא תשתחו׳ ?א? אחד‬thou shait
not bow down to the one G-d.' The
reason that induced the Scribes to
write the "Ayin" in ‫ שמע‬large may
possibly be due to the fear of an
interchange in their day with ‫א‬0 !‫ן‬,
'perhaps,' and avoid tiie resulting
infidel statement of 'Perhaps, O, Is­
rael, the L-rd is our G-d' (Hirsdi).
Another reason is that these two
letters "Ayin" and "Doled", make
the word which mecons "witness."
Israel is G-d's w ito ^ , a s w e r ^ x i
in the proptet ifexicii, Chapter 43,
vCTS^ 10 card 13, "Ye a re my wit-
neira, saifli the L-rd . . . tixat I am
G‫־‬d ‫״‬.
254
Further details of this command­
ment are spread all over the Tal­
mud and Midrash, illustrating the
martyrdom of Israel for the ‫אחדות ה׳‬
for the unity of G-d.
These commandments prevail at
every place and at all times, and
refer to males and females. He
who trespasses this commandment
is called ‫" כופר בעיקד‬Denier of
the root" or "fundamental of the
faith" and is not considered as one
of the children of Israel, but is re-
aarded as a sectarian.
418th O F THE 613
8IB LIC A L CO M M A ND M ENTS
To Love G-d
We are bidden to love G-d, as it
is written in the book of Deuteron­
omy. Chapter 6 , verse 5, "And Thou
Shalt Love the L-rd thy G-d."
The Sifri points out that the way
to love G-d is to carry out His Com­
mandments as is indicated in the
verses following the command to
love G-d.
We are bidden to love the L-rd
G-d "with all thy heart, and with
all thy soul, and with all thy might".
It is significant, the command is not
merely to love G-d. Most people
love G-d in some way, but we are
bidden to love the L-rd our G-d with
ALL our heart and ALL our soul,
and ALL our might. The worshipper
lovingly and unconditionally sur­
renders his mind and heart to G d's
holy wiU. Such spiritual surrender
is called, "taking uf)0 n oneself the
yoke of the kingdom of heaven".
‫ קבאת עוא מצכות שמים‬fhe Unity of
G d is the bcsis of the Jewish c r^ d ,
the love of G-d is to be tite basis
of the JewisQi life. And the
spiritucd sumsnder of love of G-d,
the RcdDbis held, w c b s o to live
and act toward our feUovraoisn ob
to make G-d and His Torah beloved
in their eyes.
The meaning of the love of G-d
418th Commandmmt
is that a man should be longing
and yearning after the nearness of
G-d, blessed be He, and striving to
reach His holiness, in the same man­
ner as he would pursue an object
for which he feels a strong passion.
He should feel that bliss and de­
light in mentioning His name, in ut­
tering His praises and in occupying
himself with the words of the To­
rah, which a loving father feels to­
wards his only son. The earlier
saints attained to such disinterested
love of G-d; as King David declared
in Psalm XLII, 2, "As the heart pxnit-
eth after the water brooks, so pant-
eth my soul after Thee, O G-d"
(Moses Chaim Luzzatto). Everything
in the world, wealth, dominion, all
of these are nothing against one's
love of G-d. Every moment of the
day and of the night should be con­
centrated for this purpose.
The eager performance of G-d's
commandment indicates one's true
love of G-d. Our commandment re­
quires that one should concentrate
his mind and all his efforts after
the love of G d. One's continual
striving should be to perpetually re­
mind himself of the love he owes
the Holy One, Blessed be He, G-d.
One loves G-d by carrying out
His commandments, not perforce,
but with all eagerness. This is a
warning against outwardness.
Because there is one G-d, we must
give Him undivided allegiance. "The
One G-d demands the whole of
man" (Smend). The Rabbis explain
"with all thy heart," to mean "with
all thy desires—including the evil
inclination"; i. e. make they earthly
passions and ambitious mstruments
in the service of G-d. The Rabbis
also say that the heart is the seat
of emotions and refers to prayer.
As to "And with ail thy soul," —
the Soul is synonymous with life.
Though we read in Leviticus, Chap­
ter 18, verse 5, "And my statutes
 419th Cknxunandment
which if a man do he shall live by
them," — indicating we are to "live"
and not die for them, yet there are
three exceptions, namely, idolatry,
adultery and bloodshed, for which
one must be prepared to lose one's
life, rather than to submit to them.
This is loving G-d with all thy soul.
The example is that of Rabbi Akiba.
When he became a martyr, rather
than submit to idolatry, he was
found smiling gratefully. He longed
lor the sublime moment when his
daily profession of the love of G-d
might be put to the test and con­
firmed by an act. That moment
came when, after his noble part in
the last Jewish War of Independence
against Imperial Rome, the Roman
executioner was tearing his flesh
with combs of, iron. "All my days,"
Akiba told his weeping disciples,
"I have longed for this moment
given to me now "to love G-d with
my whole life." I love Him with all
my heart, and I love Him with all
my might; now that I have the op­
portunity of loving Him with all my
soul, shall I not rejoice?" It was
such understanding of the words of
the Shema that gave the Jewish
martyrs throughout the ages the
comfort and courage to lay down
their lives for the Faith.
"With all thy might" the Rabbis
explain in the Talmud to mean either
with physical power or with all one's
money, whatever Providence has as­
signed to one.
This commandment prevails at all
places and at all times and refers
to males as well as females. One
who transgresses this commandment
and sets his mind upon material
things, upon the vanities of the
world, only to fmd pleasure in them,
per se, or to strive for the honor of
the world merely, and not for the
sake of G-d, annuls this positive
commandment, and his puni^ment
is great.
To love G-d is a perpetual Com-
255
mctndment. It is an all engrossing
call to the Jew.
419tb OF THE 613
BIBLICAL CO M M ANDM ENTS
To Teach the Commandments
Diligenfly to fhe Children
It is a positive commandment to
study the wisdom of the Torah and
to teach it to our children; as we
read in Deuteronomy, Chapter 6,
verse 7, "and thou shalt teach them
diligently unto thy children." The
Hebrew word for "thou shalt teach
them diligently" is a cognate for
the word "teeth". In other words,
one should not superficially sug­
gest but put "teeth" as it were, in
his instruction to his children.
The words of the Torah are to be
of living interest at home as well as
in the study house.
To succeed in the task of teaching
our children properly we ourselves
must make the Torah a part of our
discussions at the table.
"When should the Father begin to
teach his son the Torah? The an­
swer is, when the child begins to
speak, he should be taught certain
verses of the Torah as for instance
‫ נו מ ש ה מ ו ר ש ה ק ה צ ת י ע ק ב‬1‫ת ו ר ה צ ו ה י‬
"The law which Moses commanded
us in the heritage of the Congrega­
tion of Jacob," and also the first
verse of the SH'MAH, n a m e l y
‫ שםע ישראא‬SH‫׳‬MAH YISROEL, "Hear
O Israel, the L-rd our G-d, the L-rd
is One". As he gets older, he teaches
him gradually other verses of the
Bible. In his 6th year, he employs
a teacher. Until when, is one obliged
to study the Torah? The answer is
until the day of his death, as it is
written in the Bible, "Lest they de­
part from thy heart all the days of
thy life." Even when one is dying,
if he can, he is to study the Torah,
for it is written "This is the Torah
of man as he dies in the tent" (Num­
bers, Chapter 19 verse 14)" (Herte).
 256
Every one is supposed to set aside
a certain period during the day and
night to study hte Torah, as is writ­
ten in the first Psalm, "And thou
shall meditate upon it by day and
night." As a matter of fact, the Tal­
mud in Shabbos says, that after we
leave this world we shall be asked
a number of questions, among them
are the following; “Hast thou car­
ried on thy business honestly? Hast
thou set aside certain time for the
study of the Torah?"
Earlier than any other people,
Jewish law and custom ordained
the provision of ccwapulscnry eiemen-
tary instruction for all the children
of the Community, poor and rich
alike.
So important is it to provide re­
ligious instruction for the children,
that our Rabbis say in the Talmud
Shabbos that any community that
has no Talmud Torah or Yeshiva
will be destroyed. Furthermore,
Rabbi Joshuah Ben Gamalah laid
down the law which our secular
schools may well imitate, namely,
that there may be no more than
twenty-five children for one teacher.
"Though it was never intended
that women become learned in the
Torah, a clear understanding of the
fundamentals of Jewish faith and
duty was required of the Jewish
woman. In ancient times, the Mish-
nah {Ned. IV) speaks of the Scrip­
ture instruction of sons and dough-
ters as the normal practice. It is
true that the Rabbis taught that girls
need not be instructed in the Tal­
mud. However, everyone should
know the Divine Laws and com­
mandments.
It is b u t too true tiiat in p a ^ csn-
turies the standard of education for
Jew iA girls woe immeasurcfcly low­
er them it w as in the ccee of boys.
This did not mucA m atter, A en, as
in the shelterw i life of A e olden
ghetto A e m orale of Jew iA w o i^ i
420a Commandment
remained unharmed by this narrow
education ideal. "The Jewish woman
vied with her husband in an ad­
miration for a religious culture which
she was not permitted to share; her
greatest pride was to have sons
learned in the Torah. She was,
a b o v e everything, modest and
chaste, and she could immolate her­
self as a martyr when the need
arose" (M. Joseph). Yet even in
those ages, a whole devotional lit­
erature arose, e.g. the Techinnoth,
in the Judeo-German vernacular,
which was exclusively intended for
the use of girls and women, to ac­
quaint them with Scripture, and en­
able them to understand the teach­
ings of Jewish ritual and ethics.
Jewish knowledge which endows
every Jewish boy and girl with the
Jewish outlook and Jewish loyalty
cannot be acquired in the few hun­
dred hours of instruction they re­
ceive in the current Religion classes.
It must extend over years, and not
end with adolescence. "Nicht Re-
ligionstvmden, sondem Religions-
jahre."A deep yearning and con­
stant striving for acquaintance with
Jewish thought, and the classical
sources of Jewish inspiration, are
indispensable for real, conscious,
and not merely accidental, member-
•3hip in the House of Israel." (Herz)
This commandment to teach the
children refers to all places and all
times. One who fails to carry out
this commandment is p u n i s h e d
qreatly.
420111 Tiff 413
lltU C A L COMMANDM»fTS
To Rood Hm WanA Cimry Aqf
We are cx>mma1K ^ to recite the
‫שמע‬ "Hear O Israel,
the Lr-rd our G-d, the L-rd is 01‫ מ‬,"
morning and ©y®:1mg, "when thou
liest down and when thou risest up",
Deuteronomy, Q iapter 6, verse 7. In
 421st Commandment
other words the SH'MAH must be
recited at the time "when people go
to sleep". ‫ בשכבר‬cmd ‫ובקומך‬
"when they rise up". Concerning
this, our Sages said the time for
going to bed is all night (until the
morning star appears). Therefore,
it is permissible to say the ‫מעריב‬
"evening prayer", all night begin­
ning with the time when the stars
appear. The morning services, how­
ever, begin when people rise up
for the day, namely as soon as it
is light enough to recognize one's
friend (at a distance of four cubits)
until one fourth of the day. This
is the time when the average per­
son who is well, rises in the mom-
ing. Should one rise later, he may
read the SH'MAH as one reads the
Torah.
The SH'MAH is also recited be­
fore retiring at night. To fill one's
mind with high and noble thoughts
is a wise preparation for the hours
of darkness. "The SH'MAH is a dou­
ble-edged sword against all the ter­
rors and temptations of the night
(Talmud).
When one reads the SH'MAH one
is to be meticirlously careful that
his ears hear the words he pro­
nounces, at least the first verse,
namely, ‫קינו ה׳ אחר‬5‫שמע ישרא? ה' א‬
One shorald also be careful in re­
gard to his enunciation. In other
words he ^ o u ld not slide over two
words, where the final letter of one
word is the same ck the first letter
of the next word, cs for mstance
‫בב? ?בבר‬ ‫ואבדתם טהרה‬ ?‫םי‬8 *1‫הכנ‬
So also one is to pronoimce the
letter "zahyin" ‫ץ‬ in ‫תזכרו‬
and not say the word quickly so
that it g iv ^ tl» sound like ‫תשכרו‬
This CommcKlnm^t to read the
SH'MAH prevails a t all times and
every ;dace. It is incumbent only
upon males and not u ^ n females,
because it involves a set time dur­
ing the day. Women are freed from
257
observing all laws involving a defi­
nite time. One who transgresses
this law and who has not read the
SH'MAH every morning and every
night, has trangressed a positive
commandment.
The laws of this commandment
are (1 ) the boxes wherein the fxirch‫־‬
ment are placed are to be square;
(2) the skin used for the Tefillin are
to come from a clean animal; (3)
the thread used for stitching is to
come from the veins of a clean ani­
mal; (4) the straps are to be black
in color; (5) the ink is to come from
trees.
421st OF THE 413
BIBLICAL COM M ANDM ENTS
To Bind The Tefillin on the Hand
We are bidden to bind the Tefillin
on our hand as it is said in the Book
of Deuteronomy, Chapter 6, verse 8,
"And Thou shalt bind them for a
sign upon thine hand''. The Tefillin
contain pieces of parchment upon
which are written the four portions
of the Torah, bearing the command­
ment concerning the wearing of the
Tefillin, namely, that of Exodus,
Chapter 13, verses 1-10, verse 11-16;
Deuteronomy, Chapter 6, verses 4-9,
Chapter 1, verses 13-21.
The Tefillin, (the plural of the word
‫" תפ?ה‬prayer") are bound to the
hand and to the head, separately,
with leather straps. The four sec­
tions that are found in the Tefillin
on the arm are written on one parch­
ment and rolled up like a scroll.
The Tefillin on the hand is set op­
posite the heart, to bind the heart
in purity towards the service of the
L-rd. Man alone cannot conquer his
evil inclinations, therefore, G-d in
His goodness, has given •us •varioirs
means to help us to subject the de­
sires of our heart and the wanton
power of our hand, and to lead
them rather to His service, than to
the power of sin.
 258
The commandment of Tefillin ap­
plies to all male persons from their
thirteenth birthday, when they at­
tain their religious majority (Bar
Mitzvah). Minors, near their Bar
Mitzvah (anywhere from one to
three months before) may as a mat­
ter of training put on Tefillin with­
out a Benediction.
The Tefillin are not worn at night,
nor on Sabbaths or Festivals, as
these (the Holy Days) are them­
selves a "sign" of the great truths
symbolized by the Tefillin. There­
fore, we do not need, an additional
‫אות‬ "sign" on the Sabbath to
remind us of our attachment to G-d.
All males are obliged to put on
Tefillin, even though they be pro­
nounced sinners, for one Mitzvah
leads to another.
One is not allowed to eat in his
Tefillin, or go to the bathroom with
them upon him.
This commandment prevails at all
places at all times. It refers only to
males and not to females because
of the general rule that any positive
commandment that involves time,
women are free of the obligation to
perform it.
He who does not put on Tefillin
on the hand and head, annuls eight
positive commandments which are
found in the four sections dealing
with Tefillin.
422nd C O M M A N D M EN T
Concerning fhe Tefillin
on the Head
We are commanded to put the
Tefillin on the head, as it is written
in Deuteronomy, Chapter 6 , verse
8, "And they i^all be for frontlets
between thine eyes." The four sec­
tions of the Torah wherein the coin-
mandment for the Tefillm is men­
tioned are placed both in the Tefil-
lin on the head and hand. The only
difference is that in the Tefillin on
the hand there is one parchment
423rd Coounandment
containing the four, and in the Te-
fillin on the head there are four
parchments, (each one containing
one of the sections of the Torah
wherein the commandment is stat­
ed). When it comes to the mind
there are different approaches to
Judaism. Some have a philosophi­
cal, others have an emotional, oth­
ers have a historical, and others
may have a national approach.
When it comes to the hand symbol­
izing action or practice, there we
have but one action, one practice,
one law for all, for the philosophical,
emotional, historical and national
approach.
The Tefillin must be placed upon
the head on the forehead parallel
to the eyes, namely, on the fore­
head, "^tw een the eyes" does not
mean at the top of the nose, as some
sectarians erroneously explain it. It
refers to the brain where the sense
of vision has its source. To show
that this is so, I refer to Deuteron­
omy. Chapter 14, verse 1, which
says, "Ye are the children of the
L-rd your G‫־‬d; ye shall not cut
yourselves, nor make any baldness
between your eyes for the dead."
Now as a matter of fact, generally
there is no hair between the eyes.
It means where the vision starts.
So also the Tefillin on the head
must be placed on the forehead, op­
posite the mind, (where the mind of
an infant is w eci), in the position
parallel to the position between the
eyes. This is what the word ‫לטוטפות‬
means.
423rd O F TH E 613
BIBLICAL C O M M A ND M ENTS
To Affix The Mezuxah
We are to affix a Mezuzah on the
door post of our house as it is writ­
ten in Deuteronomy, C21apter 6 ,
verse 9, "And thou shah write them
upon the door posts of thy house,
and upon thy gates". .^This refers to
424th Commandment
the "Mezuzah", — the small parch­
ment whereon is inscribed the por­
tion of the Torah where this com­
mand is found. This parchment is
encased in a metal, wooden, glass,
or celluloid covering, and is affixed
to the doorpost on .a slant at the
right side of the entrance to the
house, and to every dwelling-room,
in the house. This may be termed,
"Religion at the threshold", or as
we read in Chapter 28, verse 6,
"Blessed shall thou be when thou
goest out."
The word ‫ ׳צדי‬meaning "AI-
mighty" is written on the back of
the parchmnet. It is made visible
to all, by means of a small opening
in the case in which the Mezuzah
IS placed. "The Mezuzah is a sym­
bol of G-d's watchful care over the
house and its dwellers."
The Mezuzah is placed in the up­
per third part of the doorpost and
is placed on the outer hand breadth
of the doorpost towards the street.
As soon as we come into the house
we are faced with the performance
of a Mitzvah. Not only our dwell­
ings, but our courtyards, the barn,
the chicken house, wine cellars, oil
cellars, all, mirst have a Mezuzah.
In other words, all dwelling places
excepting toilets, bathroom, bath
houses. Synagogues and all sanctu-
dries do not need a Mezuzah, be­
cause they are not dwelling places.
There are 8 conditions that make
a place worthy of having a Mezu-
zah: ( 1 ) The space must be at least
4 cubits by 4 cubits, (2) There must
be two door posts, (3) There must
be a thresho’#!, (4) There miist be
an upper ledge, (5) There must be
doors, (6 ) The gate must be at least
10 hand-breadths high, (7) The room
must b e used for secular purposes,
(8) It must be a dwelling place
(wherein we dwell for at least 30
days).
In the Holy Land, one may hot
259
wait until 30 days to affix a Mezu-
zah, but must do so at once.
The following anecdote is inter­
esting: Charles Lamb, author of,
"Tales from Shakespeare", taunted
a Jew for having so many Laws. He
said, "it's a wonder you do not say
a prayer when leaving the house
to take a walk." The Jew answered
and said, "We do. We look at or
kiss the Mezuzah and pray that G-d
may guard us on our way."
424th OF THE 613
BIBLICAL COM M ANDM ENTS
N o t to Test the Prophet Too Much
We are to restrain ourselves from
testing the prophet who exhorts the
people and teaches the way of re­
pentance, particularly after it is
known that his prophecy is true.
Concerning this we read in Deuter­
onomy. Chapter 6 , verse 16, "Ye
shall not try the L-rd your G-d as
ye tried Him in Massah". In other
words, if any one wants to test or
doubt the true prophet, he doubts
G-d, who sends His messengers. The
prophet cannot always give an ‫אות‬
“a sign" or perform a wonder, for
G-d shows signs, only at stated
times. When we speak of the true
prophet, we mean the one who ex­
horts his people to the service of
G-d and who at one time or an­
other has shown a "sign" concern­
ing the future truthfulness of his
.statements. It may be taken as a
certainty that whenever G-d or the
prophet promises anything for good,
it will surely come to pass. If He
promises harm it is possible it will
not come to pass. The reason for
this is that the people might repent
and therefore harm should not come
unto them. This has been amply
proven by the people of the City of
Nineveh, who were to be destroyed.
The false prophets sought for ev­
ery statement of the true prophets,
a sign or a miracle. This was im-
 260
possible, because with the exception
of Moses, G-d did not reveal Him­
self constantly to the other prophets.
There are unfortunately too many
people, who would like an insur­
ance policy given by the Orthodox
Rabbi, G-d's present day religious
leader, that they will be presently
rewarded for everything they do.
Our Commandment is an injunc­
tion against observing the Divine
Law with one hand and immediately
stretching forth the other, for reward.
If we do this we are apt to meet
with disappointment. Abraham, the
father of the faithful, did not act in
this way. He was promised the
whole land of Palestine, yet when
he needed a burial plot for Sarah,
he had to pay a high price, and
he did not even grumble or doubt.
Our goal should be to please G-d
and carry out His will. Reward will
come in G-d's good time. We see
that G-d's promises are fulfilled, but
according to His and not our plan
and our wisdom.
We are not to question G-d's
power or protection. To do this was
found to be disastrous to the Jewish
people. We have but to read in
Exodus, Chapter 17 verse 2, "Where­
fore the people strove with Moses,
and said: 'Give us water that we
may drink'". And Moses said to
them, "Why strive ye with me?
wherefore do ye try the L-rd?" This
questioning or testing or doubting,
weakened the moral fibre and cour­
age of the people. Thereupon, as
we read in Exodus, Chapter 17 verse
8, "Then came Amalek and fought
with Israel". Anyone who obeys
G-d's commandment "On Trial" to
see if he will be rewarded for doing
so, violates this prohibition. We
have however, but one exception
quoted by the prophet Malachi (see
Malachi, Chapter 3, verse 10) in re­
gard to tith^. The p ap h et Maladii
declared, "Bring ye til the tithes
unto the storehouse . . . and jarove
42Sth Coinmandnwnt
me now by THIS, sayeth the Lord
of Hosts, if I will not open you the
window of heaven and pour you
out a blessing". . . . He who sup­
ports the mirristers of the House of
G-d finds blessings in the money
that he gives. Even though one is
a sinner, yet tithing one's wealth
does not restrain the blessing. How
true this is in actual life! There are
some people who break many of
the Commandments but are very
charitable.' For this they receive the
particular blessing of wealth. In re­
gard to the other Mitzvos or "com­
mandments" the reward is not given
or stated for this world necessarily,
as the Rabbis say in the Talmud
Avodah Zora in regard to the ob­
servance of the rest of the com­
mandments ‫כדם‬8? ‫עשותז מחר אקבא‬1‫היום י‬
"Today it is to be observed, and to­
morrow, to receive reward." How­
ever, charity brings its immediate
blessing. One may say “I give this
money for charity in order that my
child should live" and he is a right­
eous person. This is not a violation
of our law, namely, not to test G-d's
prophet or G-d Himself.
The prophet is not obliged to show
a sign or a miracle by changing the
order of nature, as did Moses, Eli­
jah or Elisha.
Of course, it goes without saying
that the true prophet is an upright
man for prophecy rests only upon
the pious and the observant.
This law is incumbent upon male
and female. It prevails at all times
and at all places. One who trans­
gresses this law and tests the proph­
ets or religious leaders violates a
negative commandment. He does
not receive stripes, because the sin­
ner sins without performing any act.
425411 O F TH E 513
•fiLicAL coMMANminrrs
7 0 Sfoy 4 5 • S eym ffaflo as
o# 4 5 • lo a d • I C o a a a •
W e w ere com m anded in the Book
426th Commandment
of Deuteronomy, Chapter 7, verse
2, to utterly destroy the seven na­
tions in the conquest of Canaan, as
we read: “When the L-rd thy G-d
shall deliver them up before thee,
thou shalt smite them; then thou
shalt utterly destroy them. . ." The
seven nations were the Hitite, the
Amorite, the Canaanite, the Periz-
zite, the Girgashite, the Hivite, and
the Jebusite. This commandment is
repeated again in the Book of Deu­
teronomy. Chapter 20, verse 17;
'‫״‬niou shalt utterly destroy them."
First of all, however, there had to
be offers made of peace. If these
were accepted, no one was to be
harmed. All traditional commentar­
ies agree that those offers of p>^ce
had to be made to all enemy cities,
to those of the Canaanites as well.
The latter were to abandon idolatry
and adhere to the Seven Command­
ments given to the descendants of
Noah (i.e. the establishment of courts
of justice, and the prohibition of
blasphemy, idolatry, incest, murder,
robbery and unnatural cruelty, —
pulling off a limb from a live ani­
mal). These seven nations indulged
in every form of idolatry and abom­
ination. If we effaced them, we
would have also freed the world
from idolatry.
This commandment is restricted
to actual idolators like the ancient
Canaanites. Of course, it does not
apply to ordinary heathens who ob­
serve the fundamental laws of hu­
man society.
Tolenme•
“Gr-d had sufored the heathens to
worship the sun, moon, and stars
as a si^^:teg-stone to a higher stage
of religious b^iei. That worship of
the heathen natioris flius Io tm part
of G-d's guidance of humcmity. But
as lor the Israelites, G-d had given
them first-hand Icnowkdge of Him
through the nuKihum of Revelation.
It is for this reason that kiokitry was
261
lor them an unpardonable offence.
Hence the amazing tolerance
shown by Judaism of all ages to­
wards the followers of other cults,
so long as these were not steeped
in immorality and crime. Equally
striking is the attitude of the Rab­
bis toward the heathen world. They
declared 'The righteous of all na­
tions have a share in the world to
come,' and are heirs of immortality,
alongside the righteous in Israel. A
l a t e r Midrash proclaimed; T call
heaven and earth to witness that,
whether it be Jew or heathen, man
or woman, freeman or bondman—
only according to their acts does
the Divine spirit rest upon them.'
426th OF THE 613
BIBLICAL COM M ANDM ENTS
N o t to Show M ercy
To the Heathens
We read in Deuteronomy, Chap­
ter 7, verse 2, “Thou shah not shcv.‫•׳‬
mercy unto them ". When we speak
of the heathen, we speak of the
ancient idolater who did not accept
the seven fundamental principles of
the Naochaim laws, not to rob, steal,
murder, etc. However, we are com­
manded to feed the poor of the gen­
tiles, as well as the poor of the Is­
raelites.
This law prevails at all times and
at all places, refers to males and
females. One who trespasses it and
praises idolaters and their deeds,
has trespassed this negative com­
mandment. He does not receive
stripes because there is no act in­
volved.
It appears that in the Divine
Scheme, a major operation had to
be performed to amputate these poi­
sonous limbs from the body politic
of the world.
‫—י‬

262 429th Commandment

427H1 OF THE 613 that is on them, nor take it unto
BIBLICAL CO M M A ND M ENTS thee". As a rule the images were
usually covered with precious jew­
N ef to IniermarrY els (See Isaiah 40:19). Not only the
We are commanded in Deuter­ idols, but also their ornaments, (val­
onomy. Chapter 7, verse 3, "Neither uable as they may be) must be
shalt thou make marriages with destroyed.
them". This refers of course to the This law prevails at all times and
seven heathen nations. However, at all places and refers to males and
in regard to the rest of the nations, females. One who transgressed this
if they truly and genuinely became commandment received stripes.
converts, it is permissible to marry
them. However, conversions as a 429th OF THE 613
rule are not genuine. They are not BIBLICAL CO M M A ND M ENTS
entered into because of the love of The Idols and Their Coverings
Judaism, but rather because of the We are not allowed to have any
love of some fair maiden Jewess or part of the idol or the ornaments
stalwart young Jew. Such conver­ thereon in our domain, nor are we
sion is not permissible. to have any pleasure whatsoever
Moses had previously warned the from them as it is written in the
people agairist allying themselves Book of Deuteronomy, Chapter 7,
by marriage with their neighbors verse 26, "Thou shalt not bring an
(Exod. XXXIV, 16), and the warning
was repeated by his successor Josh- abomination into thy house".
uah (Josh. XXIII, 12). In our own If one consumed the wood of the
days, intermarriage is no less fatal idol, he was punished twice with
to the continued existence of Israel. stripes; one, because of the viola­
tion of our commandment, "thou
T h e r e are so many dangers shalt not bring an abomination into
fraught with intermarriage,—the in­ thy house", and the other because
struction of the children, invitations of the commandment, "no part of
to eat in the homes of non-Jewish it shall cling unto your hand" (Sedra
relatives, which involve violations Shoftim).
of the Dietary Laws, the subcon­ Just like in the marriage life, there
scious feeling of the non-Jew or may never be any adultery, so one's
Jewess for his religion, the evidence possessions may not be mixed with
of outbursts of disrespects of each an idol. It is interesting to note that
other's faith when quarrels arise, the prophets, ,particvilarly Hosea,
and last but not least the sorrow speaking of religious back-sliding,
and !xreixKittire death brought upon cdways compared it to adultery. In
the parents of either side. other words, adultery and idol­
The man or woman who enters atry are synonymous. So also the
into an intermarriage trespasses this 1^* ' ‫® ®יצר הרע‬vil inclination" is
law and is also to receive stripes. also a type or form of ‫עבודה זרה‬
' ' i d o l a t r y ' ' . Upon the verse
428H1 O F THE 613 ‫זר‬ ‫?א יהי׳ בד‬
BIBLICAL C O M M A N D M B 4TS "thou shalt not have a strange
The Laws C oncem lag the Idols G-d within thee", the Talmud asks
and Their Jewels ‫^ אדם‬tp ‫«ל זד ב ל ב‬. ‫איזהו‬
We are commanded in Deuteron­ "what is the strange G-d in the
omy. Chapter 7, verse 25, "Thou heart of man?" The answer is the
shalt not covet the silver or the gold ‫יצר הרע‬ ®‫ ט׳י‬indination." It
 430th Commandment 263
is interesting to note (See Joshua, this very small amount of bread suf­
Chapter 7, verses 24 and 25) that ficient to warrant thankfulness to
Joshua was guided in the handling G-d. Let it be understood that G‫־‬d
of Achan's case by our command­ does not need our benediction.
ment, "and thou shalt not bring When we bless Him, we ourselves
abomination into thy house, lest thou become exalted, buoyed up and in­
be accursed like unto it." spired. In that way, the blessing or
This prohibition of our command­ the benediction verily rests upon us.
ment prevails at all times, and at Concerning the verse, “the earth
all places and refers to male and fe­ is the L-rd's and the fullness there­
male. of'' (Psalm 24 verse 2) the Talmud
d e c l a r e s , “whoever enjoys any
430th O F TH E 613 worldly pleasure without uttering a
BIBLICAL CO M M A ND M ENTS benediction commits a theft against
To Say G ra c e A fte r M eals G-d‫'׳‬.
One is obliged to say Grace after Judaism declares that the table is
he has eaten and has been sated, the Altar. Therefore, every meal is
as we read in the Book of Deuter­ to be sanctified by prayer. The spir­
onomy. Chapter 8, verse 10, “thou ited among our people have added
shalt eat and be satisfied, and bless on the Sabbath, the Zmiros,—“Songs
the L-rd thy G-d for the good land of Joy". “The unique combination
which he hath given thee". in these songs, of adoration of G-d,
First of all, let us note that the with genial appreciation of good
good things in this world are given cheer, is a product of the Jewish
for man's enjoyment. One is not to genius, which interweaves the secu­
feel that if he eats well, he sins. lar with the sacred, and spreads
Judaism wants man to enjoy life and over the ordinary facts of life the
to be healthy, but of course not to rainbow of the Divine. In this way,
over-eat or drink as we are bid­ a Sabbath meal became literally a
den not to be a ‫זו?א וסובא‬ service of joy. To those who sing,
“a glutton or a drunkard." G-d and teach their little ones to sing
wants us to be well and to enjoy these beautiful hymns and melodies,
the good of life, to have zest to per­ the Sabbath day is a foretaste of
form His commandments zealously. “That Day which is wholly a Sab­
It is interesting to note that whilst bath and rest in life everlasting."
other religions extol the nazarite, (Hertz)
our RcdDbis "call the nazarite a We are bidden to offer benedic­
sinner, tions for practically every f^ase of
‫ נזיר נקרא חוטא שציער את עצמו מן היין‬life; seeing the Mediterranean, be­
“because the nazarite has to pain­ holding the good trees, heaiing
fully withdraw himself from wine", thunder, seeing lightning:, seeing the
—^the good of the world. rainbow, drinking, smelling the fra­
Whilst the Bible calls for the ben­ grance of a flower, eating some
ediction after one is sated, the Rab­ fruits, beholding a leader of men,
bis have prescribed that the eating enjoying new aKXtrel, entering a
of a piece of bread ttie size of an Succah, blowing the Shofar, wrc?>-
olive or an egg, is enough to war­ ping ourselves with the Tallis, bind­
rant the benediction after the meal. ing the T'filtin upon the head and
In view of tiie fact, that the main hand, ushering in the new month
puipoife of the benediction is to and the new year eve. All these
thank G-d, the Rabbis have made benedictions awaken in us a sertse
 264
of gratefulness to and adoration for.
Almighty G‫־‬d. They elevate us into
a higher spiritual realm. They make
us thankful to G-d for what He has
given. They make us conscious of
His existence, and bring Him into
our lives a hundred times during the
day,—^for we recite 100 Benedictions
a day. Those who do not partici­
pate in these benedictions lose
a spiritual elevation. We become
animal like, lackidaisical, secular
and. profane. It is said that Charles
Lamb, the author of the Tales of
Shakespeare, taunted the Jew for
all his benedictions and said, "It is
a wonder that they do not offer a
prayer when you go out for a walk."
As a matter of fact we do. We either
kiss or look at the Mezuzah and say,
"Blessed art thou when thou goest
out and when thou comest in", or,
"O L-rd keep me and guard me in
all my ways". The whole of life is
wrapped up in these ceremonials.
What is a ceremony? A ceremony
is the objectivization of an idea, as
for instance, people raise their hats
expressing the idea of gallantry to­
wards a woman; men salute the flag
of their country as it passes by, ex­
pressing the idea of loyalty to the
government represented by the flag;
one person meets another, shakes
hands as a sign of friendship, that
there is no concealed weapon in
either one's hands. These are cere­
monies of the social life which we
are punctilious in observing. How­
ever, when it comes to religious
ceremonies, indicating our grateful­
ness to G-<i and a cognizance of
His imminence, then we balk—^What
a travesty upon our spiritual out-
look—and what a spiritual loss, to
our mental weU-being.
We are to pronounc the benedic­
tion befcx-e the acts cffe performed,
as for instanc», before putting on
T'fillin; before eating or drinidng,
before studying or recKling tiae Tcmh.
430th Commandment
In the Grace after meals on the
Sabbath and the Holidays an extra
paragraph is added concerning the
sanctity of the Sabbath or the Holi­
days. If one forgets to say it, he is
obliged to repeat the whole Grace
after meals because on the Sabbath
and on the first of Passover and the
first night of Succoth we are'COM-
MANDED to eat.
One is obliged to wash his hands
w ith clean water before eating
bread, at least up to the knuck­
les and pronounce the benediction
‫נ ט י א ת ידים‬ "Blessed art Thou O
L-rd concerning the washing of the
hands" and then say ‫ה מ ו צ י א י ל ח ם‬
‫" מ ז ה א ר ־ ן‬Blessed art Thou O L-rd
who causeth bread to be brought
forth from the earth". After the meal
four blessings must be recited. ‫חזן‬
"for food", ‫" ב ר כ ת ה א ר ץ‬blessing
for the Holy Land", ‫ו ב נ ה י ר ו ש י ל י ם‬
"the blessing for the up-building of
Jerusalem", and ‫ה ט ו ב ו ה מ ט י ב‬
well-being".
If one eats fruit in the middle of
the meal he pronounces the special
benediction for the fruit. However,
the Grace after Meals frees him from
saying the benediction after the
fruit. If between meals different
species of fruit are placed before
one, and the benediction for each
one is the same then he should
choose whatever one he likes best
and say the benediction, and he
may eat the rest without further
biasings. If he has no preference
and there are any of the seven fruite
mentioned in our Chapter 8, Verse
8, as the fruits of thp Holy Land, he
mould choose the one that ccanes
first in their listing in Scriptures. If
the benedicticms for the fruite are
not oH i t e same, as for instance, for
one must say 8 ‫ ^פרי ה ע ץ‬prayer
"for the fruit of the tree" and for
tlw other ‫* פרי האדמה‬he pcayer
"for tt® fruit of die‫ ־־‬g0fou1Kl," 1^
slKiuld say the idesang avmr ecwh
431st Cfommandment
one of them and choose the first,
the one he likes best. If he likes
them all the same, he should choose
the one that grows from the ground
‫ פרי האדמה‬because the ground
produces the fruits.
Wine that is taken previous to the
meal, frees one from saying any
benediction, for any wine that is
brought during the meal. However,
if one did not drink any wine be­
fore the meal and wine is brought
during the meal a separate bene-
aiction must be said over same and
the Grace after meals covers the
special blessing that should be said
after the wine. After the meal we
are to wash our fingers with wa­
ter, this is called, ‫מים אחרונים‬
Apparently we have introduced the
custom in society of having finger
bowls at the end-of the meal. How­
ever, one who has not eaten any­
thing that is oily or has not touched
any salt, does not have to wash his
fingers after the meal.
This law prevails at all times and
at all places and Biblically it only
refers to the males. Our Rabbis are
in doubt whether this law is Bib­
lically obligatory upon women or
not. Wherever there is a doubt in
regard to a Biblical law, the decis-
sion is in favor of the obligatory.
Therefore, women too are obliged
to observe the commandment about
the b en ^ctions.
One who has not said the Grace
after Meals hcs violated a pc^itive
commandment.
411st O F THE 413
i» t.lC A L CO M M A ND M ENTS
To i« v • Tbm S traasw r
We care commanded to love the
strctnger, a s we read in Deuterono­
my, Q ic ^ e r 10, verse 19, "Love ye
the strqn9®r"• Our Rcd>bis explain
this commandment to mean that we
are warned first of all not to pain or
annoy him at all, we care only to do
him good and to show him love.
265
Our conception of love is riot
based merely upon emotions but
upon actual d e e ^ . I am reminded
of the young man who upon pro­
posing to a young lady said that his
love was boundless. Thereupon she
said to him, come again on Wednes­
day night, he then answered, "I vrill
if it doesn't rain."
We are bidden not merely to toler­
ate, but to "love the stranger."
Would that the nations of the world,
act in this fashion today. It is very
disheartening to note that the whole
world accepting the principle of the
Fatherhood of G-d and the Brother­
hood of man, is closing its doors in
the face of the stranger. This com­
mand "to love the stranger”, is with­
out parallel in the legislation of any
ancient people.
This commandment is preceded
by the words, "for ye know the
heart of the stranger;‫ ״‬i.e. you know
from bitter experience what such a
position means, and how it feels to
be a stranger. Love of the alien is
something imknown in ancient
times. "The Egyptians frankly hated ’
strangers" (Holzinger) and the
Greeks coined the infamous term
"barbarian" for all non-Greeks. The
love of alien is still universally un­
heeded in modem times. The Tal­
mud mentions that the precept to
love, or not to oppress, the strangers
occurs thirty-six times in the Torah.
The reason for this constantly re­
peated exhortation is due to the fact
that those who have been down­
trodden frequently prove to be the
worst oppressors when they acquire
power over anyone. Our parents
we are commanded to honor and
fear. A man may honor, fear and
obey without loving. But in the case
of strangers, we are bidden to love
them with the whole force of our
heart's afiection. (Mcridmonides)
"No other system of jurisprudence
in any country a t any period is
 266
marked by such humanity in respect
to the unfortunate" (Houghton). The
s t r a n g e r , fatherless, and widow
should be treated with a generous
perception of the peculiar difficulties
of their lot. Care for them is char­
acteristic of Jewish civilization gen­
erally, whether in ancient, medieval,
or modern times.
Although it might be asked does
not the commandment in Leviticus,
Chapter 19, verse 18, "And thou
shalt love thy neighbor as thy self,"
include also the stranger? The an­
swer is that the Holy One, blessed
be He, wants in addition to this
general commandment to emphasize
most forcefully the need particularly
to LOVE the STRANGER.
The Rabbis point out in the Tal­
mud that if one cheats or afflicts a
Jew, he transgresses one command­
ment namely‫" ״‬Love thy neighbor
as thy self." But if he cheats a
stranger, he transgresses two com­
mandments. To indicate the great
love we must show the stranger, a
SPECIAL commandment toward that
end was revealed. When one car­
ries out this particular command­
ment concerning loving the stranger
it results in Kiddush Hashem, "the
sanctification of G-d," namely, some
of His children though they may be
strangers are to be regarded by us
as our friends and neighbors.
The laws of this commandment
are that one is not to remind a
stranger who has become a prose­
lyte, do you remember your former
deeds? We are not in any way to
speak in that way, nor are we to
speak disparagingly of a non-Jew
in his presence. In other words his
feeling mimt not be injured in any
way.
This commandment prevails at all
times and a t all places and one who
transgresses it or aggravates a
stronger or is lazy to protect him
433rd Commandment
or his money or is easy going in
regard to the honor due him, annuls
a positive commandment, and his
punishment is very great.
432nd OF THE 613
BIBUCAL COMMANDMENl^
The Fear oi the Lord Is
Always to Be Before Us
We are commanded in Deuteron­
omy. Chapter 10, verse 20, "Thou
shall fear the Lord thy G‫־‬d.'' Young
people and even older people are
very fretful of the word, fear. Our
commandment to fear G-d means to
fear, lest we do some wrong. We
fear to slight in any way those
whom we really love. The young
man who is courting his prospective
wife, because of his desire to show
her his complete love, always fears
lest he might say or do something
which she may not like.
This commandment prevails at all
times and all places and refers to all
mankind, gentile as well as Jew.
Whenever one is tempted to do
wrong, he should bestir himself and
be reminded of the fact that G-d
sees all his deeds and punishes ac­
cordingly. He who transgresses this
commandment and does not concen­
trate his heart in moments of temp­
tation on the fear of the Lord has
annulled this positive commandment.
433rd CommamdmMi
TO SERVE THE L-RO
We are commanded in Deuteron­
omy. Chapter 10, verse 20, "Him
shalt thou serve." This command­
ment is repeated many times. Al­
though Maimonides points out "to
serve G-d" may be thought of as
a general commandment, yet it has
a particular connotation. In this ccEse
it refers to paroyeT. For our good,
G-d commanded us to pray. Bible-
cally one is to pray every day with­
out any set time fixed for same. Our
Rabbis have inauguarated stated
times for psrayer, napming, evenaig.
435th Commandment
and night. These are paralleling the
times when the ‫" קרב; תמיד‬the per­
petual sacrifice", was offered daily,
every morning and afternoon, cmd at
night (for the consumption of the
parts of the offering). On the Sab­
baths and the Holidays a fourth
service was introduced, namely the
"Mussaf", paralleling the extra of­
fering, that was brought into the
Temple, and on the Dcry of Atone­
ment a fifth service was introduced,
tVje "Neilah" service of forgivness
and Atonement.
Ezra and his Beth Din arrcmged
and composed the Prayer Book. They
compiled 'The Shmoneh Esray," the
week-day 18 benedictions. Shmuel
Hakatan added the 19th prayer con-
ceming "the sectarians." On Sab­
baths cmd Holidcrys, in order not to
lengthen the service on a festive day,
seven instead of 18 benedictions
Were arranged for, namely, the first
three and the last three the same as
those of the week day, with an addi-
lional 7th prayer in the middle. On
Rosh Hashonah the Mussaf service
has 9 benedictions, the first and last
three the same as the daily and
Sabbath with 3 intermediate ones.
The laws concerning prayer are
that if one's hcmds are not deem he
may not pray. The whole bexiy must
be in a deem state. One should try
to ease himself before prayer so that
his inner parts should be deem. One
should pray audibly but not loud, so
as‘not to disturb his neighbor.
The morning prayer begins from
the rising of the sun until the end
of a third of the day. One who tres­
passes, cmd prays after that time
until noon, has freed himself of his
obligation of prayer, but not of his
obligation to pray on time. If one
must rise early in order to make a
trip, he may pray the morning ser­
vice when the morning star appears,
namely, cm hour cmd twelve minutes
before sunrise. The Mincha prayer is
from a half hour after noon imtil
267
evening. The night prayer from sun­
set until the morning star appears.
The commandment to pray pre­
vails at all times and at all places.
It refers to male and female. One
who trespasses the law and fails to
pray any day of the year annuls
this positive commandment and his
punishment is great; for it appears
as if he turns pside from the provid­
ence of G‫־‬d.
434tb o f fhe 613 Biblical
Commandments
TO C L IN G UNTO G-D
We are bidden in Deuteronorny,
Chapter 10, Verse 20, "And to Him
shalt thou cleave." It is impossible
to cleave unto G‫־‬d physically. When
we attach ourselves to the Sages,
the scholars of the Torah, then it is
as if we were cleaving to G-d Him­
self. Our Rabbis also say that one
who marries his daughters to a
scholar of the Torah and encourages
him financially, is as if he were
clinging unto the Shechinah, G-d's
presence. The reason for this is that
the scholars are the mainstays of
the Torah. .
One who associates frequently with
the Sages will not come to sin. King
Solomon hismself said, "He who
walks with the sages shall become
wise." Our Rabbis in the Ethics
of Fathers declared, "one should
dust himself in the dust of their
feet," meaning of course that we cffe
to be close to the Sages of the
Torah.
This commandment prevails at all
times and at all places. It refers
to male cmd female. One who tres­
passes this commandment and does
not associate with the Sages and
love them and try to help them,
annuls this positive commandment
and his punishment is very great.
435M Commandment
TO SWEAlt IN G-D*S NAME
Whenever it is necessary to estcd>‫־‬
268
lish or to strengthen a matter and
we have to swear, we are to take
an oath only in G-d's name, as it
is written in Deuteronomy Chapter
10 verse 20. "An by His name
shalt thou swear." Of course this
is not a commandment to swear by
the name of G-d, when it is neces­
sary to take an oath. It must always
be remembered that it is an un­
pardonable sin to take G-d's name
in vain. The truly pious refrain from
all oaths. What is swearing? It is
the assertion that something is as
true as something else, the truth of
which is beyond question. To swear
is not imperative but merely per­
missible. If we swear then we may
only swear by His name. This
shows that G d is the greatest sym­
bol for us, for truth.
This law prevails at all times and
at all places. It refers to male and
female. One who refuses to swear
by His name when it is necessary
to do so, annuls this positive com­
mandment.
436th OF THE 613
BIBUCAL COMMANDMENTS
Concemmg Utter Degtruction
We are commanded in Deuter­
onomy. Chapter 12, verse 2, "Ye
shall surely destroy all the places
wherein the nations that ye are to
disposes served their gods upon the
mountains, and upon the hills, and
under every leafy tree," and verse
3 "Ye shall break down their altars
and dash in pieces their pillars and
bum their Asherim with fire; and
ye shall hew down the graven
images of their gods." It was the
immorality and inhumanity of idol­
atrous religion that rendered it ab­
ominable in the eyes ot G-d and im­
posed upon the Israelites the duty
of exterminating it.
This law prevails at ail places and
at all times and refers to male and
female. Of cx>urse, whilst we are in
the exile fliis cannot be dor^ in
437th Commandmaiit
strcmge lands. However, in Israel,
when it is possible, we are to re­
move any trace of heathenism.
437th COMMANDMfNT
Not to Erase The Holy Names
We read in Deuteronomy Chapter
12, verse 4, "and yet sail not do so
(to efface His name) unto the L-rd
thy G-d." To efface a Holy name
or an Altar or any object of a sacred
character, is an offense and should
be avoided. W e are not to obliter­
ate the Divine Name in a scroll or
in a book. Therefore, it has become
our custom to bury sacred books or
the fragments of the Scriptures in a
cemetery. The grave in which these
sacred writings are buried is regard­
ed as the holiest spot in the ce­
metery. Some people pay for the
privilege of buying a plot near
these books. In other words, we
are to deal most reverently and res­
pectfully in regard to the name of
G-d.
There are 70 different synonyms
for G-d's name. It is interesting to
note also that Israel and Jerusalem
have 70 synonyms. However, the
prohibition is only agconst the fol­
lowing names of G-d; the “tetrag-
rammaton", the explicit name, and
“eloka", “kayl", “adnoy", "elo-
kim", "shdcd", "tzvot". It is interest­
ing to note that the week also has
7 days and that the species of pro­
duce of the Holy Land, mentioned
in the Bible, are 7.
This prohibiton prevails at all
times and at all places. It refers to
male and femcfle. Ctoe who tres­
passes this law and one who ercsed
even one letter of the 7 »3cred
names of G-d (mentioned above)
was to receive stripes. And so also
one who destroyed even one stone
of the Altar or of the Temple 0 « ‫ן‬-
per or of ftie Court, was to receive
stripes.
441st Conunandnm tf 269
438th o f the 613 BIBLICAL The purpose oi this commandment
COM MENDM ENTS is that there should be a central
To Briag Omes Coatrihetloa Dor- sanctuary for all Israel. This made
the First Pilgrimage Festival for unity. It will be remembered
that when ]ereboam wanted to break
We read in Deuteronomy, Chapter the unity in Israel he set up new
12 verse 6, "And thither ye shalt centers for bringing sacrifices. In
bring burnt-offerings . . . and your G‫־‬d's scheme there was to be one
"vow", by the First Pilgrimage Fes­ central place, from which His bles­
tival after the vow or pledge, and sings were to emanate so that all
your ‫" נדבה‬free-wUl-offering". The Israel could have their hearts drawn
•differences between the two is that to this central sanctuary, to bring
if one makes a ‫" נדר‬a vow" he their offerings, to make their c o n ­
must always make good, but if he fessions, and to receive G‫־‬d's for­
makes a pledge and says, "I give giveness and blessings.
this as a ‫" נדבה‬contribution" and Of course, in one central place
it is lost, he does not have to make there was also the great advantage
restitution. of having different types of Israel
This commandment deals with the meet together, each having an in­
positive statement, namely, to pay fluence upon the other, the business
ones pledges within a reasonable man, the farmer and the scholar.
time, by the next Pilgrimage Fes- This law pertains to males and
tivcd. females, at all times and all places.
439th c o m m a n d m e n t Even today if one might think be­
N o t to brisg a S acrifice outside cause there is no Temple he might
The Temple bring an offering, and do so any­
We were not permitted to offer any where, he would be breaking our
sacrifice outside of the Temple previous (439) negative command­
Court, as we read in Deuteronomy, ment, and this our positive one.
Chapter 12 verse 13, "Take heed to
thyself that thou offer not thy burnt 44Tst o f the 613 •IB U C A L
offerings in every place that thou CO M M ANDM ENTS
seest." In other words, not in the To Kodeem the Hoiy Ofimrings
places "thou seest" suitable, but th a t w ere Blemished
only in the place mentioned in the
Torah. We were commanded to redeem
This is the negative command­ any Holy Offering that received a
ment concerning the place of the blemish, before it was offered. Such
offering of the sacrifices, the next an animal could be redeemed by
will be the positive commandment. putting its money value into the
Holy Treasury. Another animal was
440fh CO M M A N D M EN T to be bought for this money and
To Bring !Every O ffe rin g In tbe thus the first one, was redeemed.
Temple 4 n a oof Oatside Until it was redeemed, no work
We now have the positive com­ could be done with it or no profit
mandment stdting dearly that every w a s to be derived from it, as for
sacrifice should be offered in the instance, from its milk. After it was
Temple and‫־‬not in any other place, red eem ^ it was permitted to be
as we read in Deuteronomy, Chap­ slaughtered and the owners would
ter 12, vense 14, "but in the fdace eat of it as of any "common" ‫חואין‬
which the L-rd choose . . . and thou animal which was never intended
shalt offer thy bumt-offerings." for sacrifice. For we read in Deut-
 270 445th Commcmdmait
eronomy. Chapter 12 verse 15, "not of thy grain or of thy wine." The
withstanding thou mayest slaughter law of this commandment is similar
and eat the flesh within all thy to the previous one concerning
gates". However, the first bom and "grain".
the tithed had no redemption if they
were blemished, because no other 444th C O M M A ND M ENT
animal could be the first bom or N o t to Eat (D rin k ) The O il o f The
the tenth. Second T ith e O utside o f the
This commandment refers to males C ity o f Jerusalem
and females, and only to the time
when the Temple stood. We are not to eat (drink) the oil
of the second Tithe outside of the
442m l CO M M A N D M EN T city of Jerusalem, as we read in
Met to Eat o f fhe Second Tithe Deuteronomy, Chapter 12, verse 17,
"Thou mayest not eat within thy
Outside o f Jerusalem gates the Tithe of thy grain, or of
We are not to eat of the SECOND thy wine, or of thy oil." If one ate
TITHE of ‫" דנן‬grain" outside of the (drank) of the oil as much as the
City of Jerusalem, as we read in size of an olive he trespassed this
Deuteronomy, Chapter 12 verse 17, law. Although oil is a liquid, never­
"Thou mayest not eat within thy theless it is regarded as a food.
gates the Tithe of thy "grain." And Therefore, the term "eating" is used
the verse that follows, verse 18, in the Bible. The laws of this com­
"thou shalt eat them before the L-rd mandment are similar to the last
thy G-d . . . and thy son and thy two, the 442nd and the 443rd.
daughter and thy manservant and
thy maidservant." These verses re­ 445ti1 CO M M A N D M EN T
fer only to the second Tithe. W e are not to Eat o f the First
The giving of the Second Tithe Bom o f the Flock O utside o f
brought all the people together in Jerusalem
Jerusalem. In this way all the vari­
ous types of p>eople from different The priest was not to eat of the
pxjrts of the Holy Land met, and first bom of the flock (without blem­
learned to understand each other. ish) outside of the City of Jerusalem
This commandment refers to male as we read in Deuteronomy, Chap­
and female, at the time when the ter 12, verse 17, "Thou mayest not
Jubilee prevailed when all Israel in­ eat within thy gates . .. the firstlings
habited the Holy Land. During the of thy herd or of thy flock." In other
period of the second Temple, not words, the non-priest may not eat of
all Israel lived in the Holy Land. One the first born (without blemish) any
who trespassed this law received place and the priest may not eat it
stripes. outside of Jerusalem. As a matter of
443rd CO M M A N D M EN T
fact, all ‫" קדשים‬holy food" were
not allowed to be eaten outside of
Mat to Drink of the Wine o f the Jerusalem. For Jerusaleih being the
Second Tithe Outside o f Jerusalem Holy City environed all the Holy
We are not to drink of the wine food. The first bom was permitted to
of the second Tithe outside of Jeru­ be eaten only by the priest and his
wife and their children and their
Salem, as we read in Deuteronomy, slaves. It was permissible to be eat­
Chapter 12, verse 17, "Thou mayest en by them for twp days and one
not eat within thy gates the Tithe night after it wee Mciificed.
449th Commandment
448th CO M M A ND M ENT
N o t to Eat o f the Sin O fferin g o r
o f the G u ilt O fferin g Outside o f the
W ails o f the Temple
E ven th e p rie s ts a r e n o t to e a t of
th e m e a t of th e sin o r g u ilt offering
o u tsid e of th e w a lls of th e T em ple.
T rad itio n h a s it th a t la w is d e riv e d
from D eu fero n o m y , C h a p te r 12,
v e rse 17, "T hou m a y e s t n o t e a t w ith ­
in th y g a te s . . . th e firstlings of
th y h e rd o r of th y flock, n o r a n y of
th y v ow s, w h ic h th o u v o w est, etc.
S e e a lso M ish n a ‫איזהו מקומן‬
w h ich m a y b e fo u n d in th e P ra y e r
Book.
T he p u rp o s e of this c o m m a n d m e n t
w a s to in d ic a te th a t e v e ry offering
w a s to b e e a te n in a sp e c ia lly -d e s ­
ig n a te d p la c e , so a s to c a u s e th e
o n e w h o a te it to u n d e r s ta n d th e
p u rp o s e of th e p a r tic u la r offering.
This p ro h ib itio n p re v a ile d a t a ll
p la c e s a n d a t a ll tim es. If o n e w a s
g u ilty of tre s p a s s in g th is n e g a tiv e
c o m m an d m e n t, h e re c e iv e d strip es.
447«I1 OF THE 813 BIBLICAL
CO M M ANDM ENTS
Net To Eat Of The Meat Of The
Burnt Offering
No o n e w a s to e a t a n y th in g of th e
b u rn t offering, a s it is s a id in D e u te r­
o nom y. C h a p te r 12, v e rs e 17, "T hou
m a y e s t n o t e a t w ith in th y g a te s . . .
of th e firstling of th y h e rd , o r th y
flock, o r a n y of th y v o w s w h ich th o u
v o w e st.'' T ra d itio n h a s it th a t "th y
v o w s" refers to th e b u r n t offering.
O n e w a s n o t p e rm itte d to e a t of th e
b u rn t offerin g e ith e r b e fo re o r a fte r
th e sp rin k lin g of th e b lo o d , o r from
w ith in o r w ith o u t th e w a lls of th e
T em ple.
T he b u r n t offering h a d to b e com­
pletely b u rn t.
This p ro h ib itio n p re v a ils a t a ll
p la c e s a n d a t a ll tim es, a n d refers
to m a le s a n d fem ales.
271
448th CO M M A ND M ENT
N o t To Eat H oly O fferings O f A
Minor Degree O f Holiness Before
The Sprinkling O f The Bleed
W e a r e b id d e n n o t to e a t an y
p a r t ot th e m e a t of H oly offerings
e v e n of a m inor d e g re e of H oliness,
b e fo re th e sp rin k lin g of th e b lo o d .
H oly offerings of a m inor d e g re e
a r e th e th a n k sg iv in g offering of in ­
d iv id u a ls, th e offering of th e N azrite,
th e p e a c e offerings, th e first b o rn of
b e a s ts , th e tith e of c a ttle a n d th e
P a s c a l L am b. C o n c e rn in g th e se it is
s a id in D eu tero n o m y , C h a p te r 12,
v e rs e 17, "T hou m a y e s t n o t e a t w ith ­
in th y g a te s . . . th e firstlings of th y
h e rd , n o r a n y of th y vo w s w hich
th o u v o w e st n o r th y free w ill offer­
in g s," a s w e h a v e s a id b efo re, th e
"v o w s" re fer to th e b u rn t offerings''.
H o w ev er, a n d " th y free will offer­
in g s" re fe rs to all th e offerings th a t
w e re H oly in a m in o r d e g re e , w h ich
w e h a v e ju st m en tio n ed .
W e m a y n o t e a t of th e th a n k s ­
g iv in g o r th e p e a c e offering b efo re
th e sp rin k lin g of th e b lo o d . This is
th e b a s is for o u r la w n o t to e a t b e ­
fore w e p r a y in th e m o rn in g . W e
re a d
‫ל א ת א כ ל ו ילפני ש א ת ם‬ ‫לא תאכלו על ה ד ם‬
^ ‫מתפללים על ד מ כ ם‬
w h ic h m e a n s, "th o u sh a lt n o t e a t
b e fo re y o u h a v e P ra y e d for y o u r
b lo o d ." F irst co m es th e so u l a n d th e n
th e b o d y . T h erefo re it w a s fo rb id d e n
to g iv e th e b o d y food b e fo re w e
p ra y . If w e d o so, w e h a v e tre s­
p a s s e d this n e g a tiv e co m m an d m en t.
This p ro h ib itio n p re v a ile d a t all
p la c e s a n d a t alt tim es, a n d refers
to m a le s a n d fem ales.
44ftf1 OF THE 813 tItU C A L
COMMANDMENTS
On• Is Not To Eat Of The
Ffrsf Froffs
We are commanded not to eat the
First Fruits as we read in Deuter-
272 45(hh Commandment
onomy, chapter 12, verse 17, "thou were placed in the court of the Tem-
mayest not eat within thy gates . . . pie, hespassed our negative com­
the heave offering of thine hand." mandment and was to receive
This refers to the First Fruits (see stripes.
Deuteronomy, Chapter 26, verse 1­ 4S0fi1 OF THE BIBUCAL
11) which were brought to Jerusalem CO M M ANDM ENTS
to be given to the priest and to be N o t To Forsake The Levite
eaten by them only, within the walls
of Jerusalem. The Priest was not per­ We are cautioned not to forsake
mitted to eat of the First Fruits until the Levites nor to be derilect in pxry-
the owner offered the prayer con­ ing them their portion. In other
cerning them, as it is found in Deut­ words we should not delay giving
eronomy. Chapter 26, verses 1-11. them their Tithes, as we read in
However, if he ate of them before Deuteronomy,.Chapter 12, verse 19,
this special prayer was said, he has "Take heed in thyself that thou for­
trespassed a negative command­ sake not the Levite as long as thou
ment. "Mention of burnt-offerings livest upon thy land." The Levite was
and sacrifices is omitted from the entitled to extra consideration, be­
list, because these could only be cause he had no landed possessions.
eaten by the priests within the Tem- In the diaspora where cdl of us are
pie precincts (Lev. VI, 19, VII, 6); disinherited, as it were, the Levite
whereas the other foods could be who is poor is in the same category
eaten anywhere within the limits of as any other poor Jew.
the Holy City. G-d in His wisdom and in His con­
sideration for the whole of Israel
The First Fruits had to be placed chose one tribe to be without any
in the Temple Court before eating. landed possessions in the Holy Land.
An Israelite who ate of them even This tribe was not to spend its time
after saying the prayer received the to plow, or to sow the fields or to
death pencdty by the hand of G-d, dig ditches or to water fields, but
for the Bible says that an Israelite rather to give up all its time to study
is not to eat of the Holy foods. After the wisdom of the ways of G-d, so
the prayer had been said the laws that they might teach G-d's ways
governing the first fruits were the and His laws to their brethren of
same as tfte laws of the heave offer­ every city and hamlet.
ing. Our verse concludes with the‫׳‬
This law prevailed when the Tem- words, "as long as thou livest upon
pie stood. It referred to male and fe­ thy land". This is a warning that the
male. The first fruits were to indude people should be very careful to
those of the 7 spedes, mentioned in understand that their prosperity in
Deuteronomy, Chc5 )tef 8, verse 8, the Holy Land is related to their
namely, “wheat, barley, grapes, figs, conduct. In other words, Israel's heri­
pomegranets, olives, a ^ honey." tage is safe so long as it takes care
This produce was to represent the of the Sages of Israel. G-d gave the
Holy Land but not Trans-Jordania. rcdn, etc., so that Israel can give the
Whilst the bringing of tiie first fruits Tithe to the Levite. If Israel k lax
was incumbent only upon the males, then no rain, etc., come.
the laws concerning the eating of This commandment of course pre-
them were the same to r males and vcal«i only so long as Israel was on
females. The P ii^ t who trespccKed ite own land. One who frespcm ^
this law and ate of the first fruits it and forsook the Invite card failed
(the size of an olive) before they to pay the Tithe, broke the second
4Slst Com m andm ent
negative commandment concerning
this matter. In view of the fact that
no positive act was involved on the
part of the sinner, the punishment of
stripes was witheld. We also may
learn from this, that it is our duty
today to support and to look out
for the well-being of those who are
busy in the study of the Torah, for
they establish the truth of Judaism
and strengthen the Faith and in­
crease peace in the world. They are
lovers of mankind cmd bring joy to
the inhabitants of a country. All who
have mercy upon them and seek
their well-being will find mercy from
G-d and "a portion" in the world to
come.
451st O F THE 613 BIBLICAL
COM M ANDM ENTS
To Be Careful Concttim ig
Slaughtering
Any one who wants to eat meat
of cattle beast or fowl may do so
after the animal has been properly
slaughtered, as we read in Deuter-
bnomy. Chapter 12, verse 20, "When
the L-rd thy G-d shall enlarge thy
border, and thou shalt say: "I wiU
eat flesh," "thou mayest eat flesh,"
"As I have commanded thee."
(verse 21).
In the wilderness the rank and
file of the people had to rely for
their meat sup^y solely upon that
whidi was derived from the peace
and thanksgiving offerings for they
ate of the M anna But after they
left the desert, they were permitted
to eat the meat of all properly
daughtered Kosher a nimals.
Tradition connects "as I have
comnu3nded ttiee" with tire words,
"thou sbcit skrus^iter." We have
thus an indication that Moses had
previously taught thd prorde the
method of riaughtering anixiK^
Since this is nowhrae in
the Pentateuch, it fc ^ w s flud Sto-
chita, the Jew i^ methcxl of fdaught-
273
er, must have been communicxrted
orally to Israel.' (Hertz)
In slaughtering, the greater part
oi the food and the windpipes, must
be cut. The edge of the knife must
be completely smooth with no dent
no matter how infinitestimally small,
so that the animal should feel little
or no pain. The knife must be ex­
amined before slaughtering so that
the Shochet is sure that he is not
going to hurt the animal unduly. If
the knife was not properly prepared
in accordance with this law for the
smoothness of the edge then the
meat becomes "Nevelah," "carcass,"
—forbidden for food. There are five
principal laws in regard to slaught­
ering: (1) Shehia ("pausing"), the
halting of the knife in its to and fro
motion, even for a second. (2) Dera-
sah ("pressure"), when the knife,
instead of being moved lightly, cutt­
ing as it is passed back and forth,
is pressed downward. (3) Haladah
("burrowing"), when the knife, (in­
stead of beginning its work at the
surface) is first dug beneath the
skin, or between the trachea and the
oesophagus, and made to move to­
ward the surface, thus slashing the
organs in the reverse of the proper
order. Hie same term is applied to
cases in which the blade, though
wielded correctly, is ludden. (4)
Hagramah ("deviating"), when the
knife moves out of the prescribed
section of the throat and places the
mcgor part of the incisicai either
above or below it. (5) Ikkur ("tear­
ing"), when the knife, instead of
severing the trachea and oesopdia-
gus cdeanly, cuts them after dislcxlg-
ing them from their normal positions.
The term is used also in oases in
which the blade used, is nicked.
Our mode of Schechita or "slough-
tering" is the m c^ humane way of
converting an animal into an arficle
of food, at the scone time, producing
the l^ a lth i^ and p u r^ t meat ob-
tedncd>te. It is a Biblicxd command-
274
ment not to cause any unnecessary
pain to any living being.
The Schochet, or the one who
slaughters, must be especially pre­
pared for his office, and be a G-d
fearing person.
This law prevails at all places and
at all times.
452nd OF THE 513 BIBLICAL
COM M ANDM ENTS
A Limb From A Living Anim al
We are forbidden to eat a limb
that was cut or torn off from a living
animal. Concerning this it is said in
Deuteronomy, Chapter 12, verse 23,
“And thou shalt not eat the life with
the flesh." The purpose of this com­
mandment is that our soul must be
trained to desist from any cruelty.
It is a great cruelty to sever a limb
from an animal before its very eyes
and eat it. Our Torah leads us in
the way of kindness and prevents us
from doing anything that is cruel.
This prohobition prevails at all
places and at all times. It refers to
males and females alike. He who
tresjxisses this commandment and
eats as much as the size of an olive
from a limb severed from a living
animal, is to receive stripes. By the
way, this is also one of the seven
Noachian Laws.
453rd C O M M A N D M EN T
To Bring The O fferin gs To
The T em p i•
We are commanded to offer the
sacrifices in the Temple. This is an
injunction concerning those saai-
fices, which were vowed outside of
the Holy Land. They were to be of­
fered nowhere else, but in the Tem-
pie in Jenasalem, as we read in
Deuteronomy, Chcqster 12, verse 26,
“Only tile Holy things which fhou
ha.st, -and -thy vows-thott-shak take,
and go unto the plac» which the
L-rd should choose." Furthermore,
454th Commandment
regardless of the fact that the Is­
raelites were permitted in verses
20-22 to eat meat, yet the meat of
the sacred offerings c o u l d be
brought only in the Sanctuary or in
the Temple. And, of course, some of
them, like the Peace Offe‫־‬ring, could
be eaten by the laymen, as well as
the priests.
454th OF THE 513 BIBLICAL
COM M ANDM ENTS
N o t To Add To The Torah To The
O ra l O r The W ritte n Law
We are commanded to refrain
from adding to the Torah as we read
in Deuteronomy, Chapter 13, verse 1,
"And all this word shall I command
you that ye shall observe to do; thou
shalt not add thereto nor diminish
from it."
Constant changes would tend to
disturb the whole system of the To­
rah, and would lead people to be­
lieve that it was not of Divine origin.
But permission is given to the wise
men, i.e. the Sanhedrin of every ge­
neration, to make "fences" round the
judgements of the Torah, in order to
ensure their observance. In the
same manner, they have the !xiwer
temporarily to dispense with some
religious act prescribed in the To­
rah, or to allow that which is forbid­
den, if exceptional circumstances
and events require it; but none of the
laws can be cbrogated permanently
(Maimonides).
This prohibition is of more than
theoritic interest in our own day.
The various attemps made by revo­
lutionary religious leaders to “ac­
comodate" Judaism to present-day
conditions have all suffered spiritual
shipwreck, because they acted in
defiance of either "ye shall not add
unto the word which I command
you," or of "neither shall ye dimin­
ish from it." On^the one hand, some
attempted “to diminish" Judaism by
such vitcd things cb the Sabbath,
458th Conimandmont 275
the Hebrew language, and the love His detailed prescription. If we ob­
of Zion. And, on the other hand, serve it we are cured spiritually. If
there are those who, besides, are we add or subtract, as in the case
prepared to add" to the Jewish He­ of the physician's prescription, we
ritage things that constitute a ser­ will not be cured completely.
ious weakening of the Unity of G-d
and a radical departure from other 456th BIBLICAL CO M M A ND M ENT
fundamental principles of the Jew­ N o t To Listen To Prophecies In
ish Faith. (Hertz). The Name O f Id o la try
No one may select, reject or add We are not to listen to Prophecies
according to his own notions. He in the name of Idolatry, as we read
who acts contrary to this spirit wor­ in Deuteronomy, Chapter 13, verse
ships himself rather than worship­ 4, "thou shalt not hearken unto the
ping G-d. The Torah is a prescrip­ words of that prophet, as the L-rd
tion for body and soul given by thy G-d putteth you to proof to know
G-d, the great Physician and Heal­ whether ye love the L-rd your G-d
er. Any changes in the prescription, with all your heart and all your
on our part, are presumptuous, to soul.'' We are not to ask for a sign
say the least. or a miracle from a prophet of
Some of the commentators point idolatry. This would be an evidence
out that this command refers only to of treason against G-d Almighty.
the positive commandments of the This law refers to males and fe­
Torah. As for instance one is not al­ males. One who trespasses this
lowed to put on two T'Filin, on the commandment and who listens to a
head or hand. prophet who is prophesizing in the
This commandment prevails at all name of idolatry, trespassses this
times and at all places, it refers to negative commandment.
males and females alike. One who 457th BIBLICAL CO M M A ND M ENT
breaks this negative command is
guilty of receiving stripes, providing, N o t To Incline One's Ear To The
of course, that there were witnesses W ords O f An Enticer
present and he was warned in ad­ We are not to incline an ear to
vance of the consequences of his act, the words of an enticer, as we read
that he would receive stripes. in Deuteronomy, Chapter 13, verses
7-10: "If thy brother entices these
455M1 o f the 613 BIBLICAL saying, ‘let us go and serve other
CO M M ANDM ENTS G-d,' thou shalt not consort with
N e t To Diminisli AnytbiRQ T hat him."
The Torah CoHiinaiMls Us
To O bserve 458th BIBLICAL CO M M A ND M ENT
We are bidden not to diminish that The H a tre d For An Enticer Should
which the Torah commemds us to Be Set In O ur H e a rt
observe, as we read in Deuterono­ The hatred for an enticer should
my. Chapter 13, verse 1, "Thou shalt be set in our hearts, as we read in
not diminish from it" Deuteronomy, Chapter 13, verse 9,
If a doctor prescribes 3 pills, we "Nor hearken unto him". Onkeles
are not to take two of them or in the translates the verse, "thou shalt
spirit of the previous commandment, surely not forsake what you have
if he prescribes three we are not to in' your heart." We are not to al­
tate four. As Jehudah Halevy, in low in this case, the hatred toward
the Kuzari p o in t^ out that G‫־‬d, who an enticer to forsake us. There is
is our Almighty phyadem, gave irs always the danger, that in loving
276 463rd Commandment
the criminal, there is a subconscious and fear, and shall do no more any
acceptance of the crime. such wickedness as this is, in the
midst of thee." We may not mislead,
459fh o f the 613 BW LICAL any Israelite into the service of idol­
CO M M ANDM ENTS atry. If one says to his neighbor let
N o t To P ro tect The Procurer us go and serve this idol or let us
From Daoger go and slaughter to this idol or let
us go and bring incense to this idol,
We read in Deuteronomy, Chapter or let us go and bring a libation
13 verse 9, “Thou shalt not c o n s e n t offering, or let us go and bow before
unto him, nor hearken unto him; this idol, he is called a procurer.
neither shalt thine eye pity him, nei­ Even though he may not worship the
ther shalt thou conceal idm.” The idol, his talking alone is a grevous
Bible, which is the word of G-d call­ sin. He is brought to the Bet Din
ing, as a rule, for mercy, in this and is stoned upon the evidence of
case, wants to purify society from those whom he wanted to persuade.
the enticer or procurer. This is one of the few cases where
warning does not have to be given,
460th COMMANDMQIT in the case abo of perjuring wit­
The Enticed S w uld Not Bring nesses. This prohibition refers to
Favorable Testimony In Behalf Of all places and to all times, to male
The Enticer. and females. He who trespasses
The enticed should not bring fav­ this law whether he be a plain per­
orable testimony in behalf of the en- son or a sage or a prophet, if he
ticer, as we read in Deuteronomy, persuades an Israelite male or fe­
Chapter 13, verse 9, “neither shcdt male to idolatry is to be stoned.
thou spare him." 463rd O F THE 613
BGBUCAL C(»ffl4ANI»4ENTS
461st CO M M A ND M ENT
The Eaticed M ust N e t Be Silent
Laws Concmning biquiry
and Diligflsit Searching
W hen H e C«m Show The
Enticer G M Ity When it comes to taking testimony
we must make a thorough search to
The enticed must not be silent know the case from its roots for its
when he can show the enticer guil­ complete truth. Thus, we read in
ty, as we read in Deuteronomy, Deuteronomy, Chcq‫כ‬te^ 13, verse 15,
Chc^‫נ‬ter 13, verse 9, "Neither shcat “Thou shah inquire and make search
thou conceal him," namely by si­ and ask dilig^tly." To declare *one
lence. One may not free himself guilty is practi<x^y to shed blood,
from his obligation in saying in therefore the Torah commands us to
smug self-righteousness, “I will be be mcst thorough in our investiga­
quiet. Let the others get him into tion before we come to a judgment.
trouble." From the repeated synonyms for in-
o f thn 613 B IB U C A L veshgations, ‫ ח ק י ר ה ב ד י ק ה ד ר י ׳ מ ה‬fhe
COMM^UiNNKmiTS Rabbis derived a complete system
W e A m N o t p M w Ilfo d To of asurt jaocedure and a carefully
F o t im Mo An 1« # 0 ^ » ‫ י‬T o worirad out metirnd for dKtlir^ with
Id o l W o r a l# w itn^ses. In testimony there are
Before this, we deal with the mie dmee general !xinciples, as indicat­
who persuades. He is an enticer. A s ed by our commandment. (!)‫ח ק י ר ה‬
we read in Deutmtmomy Chapter 13, (2 ‫( ד ר י מ ה‬3) ‫ ב ד י ק ה‬which represents
Ven» 12, "AikI all hma‫־‬. the furidametatai aspects of cross-
464th Commandment 277
examination or testimony. (A) ‫חקירה‬ to bum the city and everything
is cross-examination referring to therein, as we read in Deuteronomy,
date, time and place. In capital Chapter 13, verse 17, "And thou
punishment cases, they examined shalt bum with fire the city and all
by means of 7 questions: (1) Whcrt the spoil thereof entirely unto the
cycle in the JubUee (2) What year L-rd thy G-d.
in the cycle (3 )What month in the This provision is to prevent cupi­
year (4) What date of the month dity from influencing the minds of
(5) What day in the week (6) What those who are to sit in judgment
ho\1r in the day (7) What place. upon this city. History records many
(B) ‫ בדיהה‬is cross-examination con- instances wherein the prospect of
ceming the crime, if it were idolatry getting wealth incited the investi­
what idol was worshipped, and what gation of heretical charges against
was the nature of the worship, if it rich and defenseless suspects. A
were Sabbath desecration, what certain order of accursed memory
work was performed, and how did played the role of the cons of Belial,
the violator perform the work, if it preferring charges against innocent
were concerning the Day of Atone­ Naboths, and blaspheming tlriem, in
ment, what food was eaten, and order to seize their vineyards and
how much was eaten, etc.? (C)‫בדיקה‬ properties. In order to safeguard
which refers to "the particular as­ against such corruption, the Bible
pect" as for instance, what was the commands that no material benefit
color of the clothes the man wore. may be derived from these proceed­
Our sages say, that he who increas­ ings.
es in detail cross-examination is I also quote from Guttmann; "The
pjraiseworthy. punishment of idolators must not be
This law is carried out only when made a profitable occupation. This
the Sanhedrin functions in Israel. prohibition was disregarded by the
One who fails to thoroughly exam­ medieval Church.
ine the witnesses breaks t t e posi­ Both secvilar princes and Inquisi­
tive commandment, beccmse he may tion confiscate the possession of
be the cause of shedding blood in heretics. Persecution became more
matters of captcd punishment. One frequent because of the plunder that
who examines the witnesses most accompanied it."
thoroughly and therefore decides the
case most comprehensively, his me­ The purpose of this commandment
rit is great. Our sages describe such ofparently is that such vile and
a one cxs if he were a partner to the wicked people are worthy of having
Holy One, Blessed be He, for, in pm■‫־‬ their name blotted out from this
formii^ and helping the ways of jus­ world. There should be no vestige
tice, one !^tabltohes tie worW more left of them. No form of destruction•
firmly and c a u s ^ its inhabitemte tois more complete than fire. There­
be happy. fore, our commandment bids us to
destroy the city by fire. The laws
4MH1 O F THE E l i W U C A L of this commandment are obligatory
CO M M A ND M ENTS upon the community even more than
To Marm Tlw C H y T in t Is upon the Sanhedrin, namely, to ^ e
Asfrsiir to it that diis oommcmdment is ob-
If, the inhcdritants have gone after sm‫ר‬red. As for instance, if one ccan-
the stu b b o rn ^ of then■ hearts to mtuaity knows cdoout idolatry b e i ^
enlist in i<tol woislap, tton we crre l»actic»d in anofeer, it is incmnbant
278
upon it to advise the Sanhedrin
about it. The Sanhedrin of 71 (and
not the Sanhedrin of 23) is the only
qualified body to judge such a ccse.
Those who break this command­
ment by concealing the existence of
idolatry without having it eradi­
cated, visited upon themselves a
gfreat punishment. This malady can
spread into other conununities.
Of course, this commandment re­
fers only to the time when the San­
hedrin rules Israel in Israel.
465th o f 613 COM M ANDM ENTS
N e t To RebHild The C ity T h at
Has Gene A stray
We are bidden never to build
the city that has gone astray to idol
worship, as we read in Deuterono­
my. Chapter 13, verse 17, "And it
shall be a heap forever; it shall not
be built again". The city may not
be rebuilt as a city, namely, with
houses for residentii purposes, but
gardens, parks and orchids may be
planted therein. This prohibition ref­
ers to male and females, to the time
only, when the law concerning a
backsliding city' prevails, namely at
the time when Israel is on their land
and when the Sanhedren are render­
ing decisions.
466th o f the 613 CO M M A ND M ENTS
Nothieci O f The Backslidieg C ity
W hich C iieg U ete Thy H aed
We are forbidden from having any
profit or from taking anything from
the backsliding city cm it is written
in Deuteronomy, (jhcspter 13, verse
18, "And there shall'cleave nonight
of the devoted thing to thy hcmd." In
other words nothing should lead us
astray from meting out jtistice to the
back^ding conmnunity. As I have
said previously sympathy with the
criminal sometimes indicates a sub­
conscious let-down of our s}:^tual
values. I am reminded here of a mcH‫־‬-
467th Commomdment
velous ...explanation given by the
Brisker Rav. The Midrash tells us
that Pharoh took counsel ‫־‬with Jethro,
Billam and Job, as to his desire to
destroy the Jewish people. Jethro,
advised against it. For that he was
rewarded in having his descendents,
members of the Sanhedrin in the
Temple. Billam who urged the des­
truction of Israel was punished by
being killed in battle. Job kept silent.
The Midrash says he was punished
with great pains. The Brisker Rav
asked the question the Bible does not
say that Job was punished; it does
say that he was tested. Job kept
silent because he felt that he would
not be listened to anyway. The
Brisker Rav then went on to say that
Job felt what's the good of crying
out, if you are not sure that your-
protest or voice will be heard. When
Job however suffered his own great
pains he felt sincerely about the
situation and cried out. Surely, he
did not know whether his cries
would be heard or not. For the
things we feel deeply, we cry out.
When we fail to do so, it is an evi­
dence of our inner spiritual weak­
ness.
467th OF THE 613 BIBLICAL
CO M M A ND M ENTS
Ye Shall N e t C a t Y ew seN
We are not permitted to cut our­
selves or to injure our body, cs those
do, who practice idol w o r^ p . Con-
ceming this we read in Deuterono­
my, Chapter 14, verse 1, "Ye are
children of the L-rd your G-d, ye
shall not cut yourselves." Firstly, be­
cause any deliberate distiguremaat
of the body was forbidden, and sec­
ondly, beaause as children of G-d
they were to regard a bereavement
CES His decree, to be accepted with
resigiKttiaa.
The Sifri gives a homiletic inter­
pretation to the
‫לא תתגודדו אא ת ע ש ו אגודות אגודות‬
471st Commandmmt 279
"Ye shall not cut yourselves up" into 469th OF THE 613 BIBLICAL
factions, i.e. a holy people must be CO M M ANDM ENTS
a united people. N o t To Eat O f The H o ly Things
The purpose of this commandment That Became U n fit
is to keep us distant from the cus­ This commandment refers to an
toms of those who worship idols. It is animal set aside for a Holy purpose
not fitting for a people under the To­ that became unfit. Concerning this
rah to grieve concerning any of the we read in Deuteronomy, Chapter
acts of G-d. We may mourn, but not 14, verse 3, "thou shalt not eat any
grieve. abominable thing." How did the
The Rambam points out that this animal become unfit? The answer is
commandment ‫ יצא תתגודדו‬means that that it coirld become so in two ways,
we are not to divide a community one, through ^‫פיגןו‬ through
into different customs, for this causes "thought", and the other through
strife •and disvinity. ‫ נותר‬through "deed." ‫פיגוא‬
This prohibition concerning grief if the officiating priest intended the
and/or disunity prevails at all places disposal of the sacrifice beyond the
and at all times. It refers to male and legal limits of the space, or time
female. One who transgressed and for eating the sacrifice, or the in­
disfigured his body received stripes. tention of the disposal at the im­
proper time. ‫ נותר‬means leaving
468N1 C O M M A N D M EN T Over a portion of the sacrifice be­
N e t To T e a r O u t The H a ir From yond the limited legal time. The
The H ead la M eam iag For purpose of this conunandment is to
The Dead plant respect within us for the Holy
We are bidden not to make any things. He who transgressed this
baldness of the head in mourning for commandment received stripes.
the dead as those do who are defi­ 470th CO M M A ND M ENT
cient in imderstanding. Concerning To Investigate The
this we read in Deuteronomy, Chap-
C h aracteristics O f The Fowl
terl4, verse 1, "Ye shall not make
any baldness between the eyes for We are bidden to investigate the
the dead. T^e words "between the characteristics of the fowl that makes
eyes" of course refers to the fore­ it kosher. Concerning this we read
head, see Deuteronomy Chapter 6, in Deuteronomy, Chapter 14, verse
verse 8. This disfigurement was a 11, "Of all clean birds, ye may eat."
heathen mourning custom, the hair Even if the characteristics of a kosh­
being sometimes buried with the er animal are apparent, nevertheless
corpse as an offering to the dead. In we are commanded to investigate
Lev. 5 ,1)0 ‫ נ‬a similar prohibition had and make sure the fowl is of a kosh­
been addressed to the priests; in er type, as there are many mislead­
Deuteronomy, the law is given a ing signs.
wider application, in order to em­
brace the whole of the people who 471st COMMANDIffiNT
were "a kingdom of priests." Not To Eat Of The Creepixig
Things That Fly
One who transgressed this law
would receive stripes. Of course he We are commanded not to oat
had to receive warning concerning of the flying, swarming thLigs 03 for
the punishment. This purpose of this instance, flies, bees, hornets and the
is to cfc) away with any taint of any like. Concerning this we read in
heathen practice. Deuteronomy, Qiapter 14, verse 19,
280
"And all creeping things that fly are
unclean unto you; which may not
be eaten." In regard to cattle fee
Torah names those we may eat, be­
cause they are few in number. How­
ever, in regard to fowl, we iKive just
the opposite, namely, only those we
may not eat are given, because they
are fewer in niimber. Therefore, we
might thiirk that all other fowls are
kosher. The answer is No. The Torah
tells us of another kind of a fowl
‫ערץ העוף‬ "Creeping thing
that flyeth." Thoso described above,
bees, flies, etc., are not in the cate­
gory of kosher fowls. This pahibition
prevails at all p la c ^ and at all
times, refers to male and female.
One who transgressed the law and
ate of these creeping fowls, a piece
the size of an olive, or a whole
creeping thing, which in itself was
not the size of an olive, received
stripes.
472nd O F T H i
612 IIIU C A L C O M M A N D M IN T S
''N o t To Eat O f The Flesh O f
C a ttle , Breast. O r Fow l T h at Died
O f Themselves"
We are not to eat of cmy flesh of
beast, fowl that died of themselves,
concerning this, we read in Deutero­
nomy. Chapter 14, verse 21, "Ye
shall not eat of anything that dieth
of themselves. Thou maryest ^veth
unto the stranger that is within thy
gates that he m<3y eat, or thou may-
est sell it unto an cdima, for thou
art a holy people unto the L-rd thy
G-d". Ibis of course refers to ‫גב?וז‬
(Nevehlaw). There are two terms in
regcad to the dietary laws, (1) ‫?ה‬3‫נ‬
cmd (2) ‫ טרפה‬fTrefct) ‫״‬..‫״״‬-— fNe-
vehlaw) means toe carcxm of an
animal whicb has not been dough-
tered according to the method of
Shechita" It ate> inductes an animal
which dies a natorod ctoath, or one
which te s been put to death by
shooting. Tlwrt c ca va ss whidi we
may give to tito strcmgfflf, may o d y
472nd Commandment
be the one that the stranger cxtn
eat, namely it should not be Porous.
As to a carcxtss which is not fitting
for the stranger to eat, namely, an
odorous one, there is no law, how­
ever, against the eating of it. From
this om• Sages have derived the law
concerning, ‫ נותן טעם ?פגם‬which
"means that which gives a taste
which makes the food not edible'';
but the food is permitted. 'This is
the basis of our kashering of vessels
that are more than a day old. Al­
though the hot water that is used to
"kosher" the vessel is rarely if ever
60 times the amount of the vessel,
nevertheless, ftis method of kosher-
ing is permitted because whatever
is in the wall of the vessel became
‫נותן טעם ?פגם‬ "decayed" and
the kashering with hot water re­
moves the ‫ נותן טעם ?פגם‬which is
in the walls of the vessel.
This prohibition refers to all places
and at all times. It refers to mcde or
female. One who ate of the animal
that died of itself, the size of an olive,
or without being slaughtered pro­
perly, received stripes. The chief rea­
son for the dietary laws as given in
the Bible, is "For thou art a holy peo-
pie unto the L-rd."
We note here that the Bible gives
a spiritual reason for the dietary
laws, namely, ^— "That ye be holy".
The dietary laws represent one of
the greatest eimobling, spiritual con-
tributicms of Judaism. These laws
were in te n d ^ to serve a two-fold
^iritu al purpose — first as a le^on
in restraint and second, to make us
a pe0K»-lovmg people.
Fust, as to sfmitucd restraint, Mai-
monid^, in h b commentary on the
"Ethics of the Fathem" (qpibting a
Tcdmudto pwscaipticail, us, "tte
not say in r ^ a r d to teiad d en food,
<X1,1 oaamot eat thm fcabidden food.
It goes e^cdnst nm. Battor say. I
would live to eat toe kwiaddai food,
but toe tew k 1d}kte me to do « ‫" ג‬
Whcrt a BKjTvdteus tntotorg in S(^*
47&d Conunandbaeat
restraint. This training comes in good
stecKi when we have to make deci­
sions with regard to right and wrong.
The Jew who observes the dietary
laws goes through a daily practice
in self-restraint to equip h to with
the power to abstain from the spirit-
ucdly forbidden in life.
The second and more surprising
feature of the dietary laws is that
they are largely responsible for the
^ace-lovingness of the Jew. We are
first of all bidden in the Bible not to
drink blood. We are commanded to
eat only of the herbiverous animals,
the animals which feed on gra^,
herbs and vegetables; and we are
forbidden to eat of the camiverous,
the blood thirsty ones, which feed on
other animals. Thus we have been
made free from the thirst for blood.
Therefore, there runs through our
veins a veritable passion for peace.
This is evidenced in every section
of our daily prayers. The grace after
meals closes with a prayer for peace.
Every Amidah closes with an in­
vocation for peace. Every service in
tile synagogue, morning, afternoon
or evening; daily. Sabbath or hoU-
day, closes with Jhe Kaddish, which
in turn is always concluded with a
prayer for peac». The prayer for
peaoe, is the dominant note struck
by the Jew throughout his career.
Whilst it may be true &at there
are some of us today, wIk ) ck) not
the dietary laws and never-
t h e l ^ have a passion for peace,
let me say that our ctemus in this
direction may be due to the fact
that there is coursing through our
veins the blood of same pious
moftter, or of so a ^ shady grand-
281
father, who made every possible
sacrifice to keep the dietary laws.
Blood will tell—^blood always tells,
or as Oliver Wendell Holmes, our
own American Poet and essayist put
it; “Every man is an omnibus in
which all of his ancestors are seat­
ed."
There are some, however, who
think of these laws merely as hygien­
ic. Whilst this must necessarily be
so, for the "Lord is our physician"
as we read, ‫כי אני ה׳ רופאיד‬
"For I, the L-rd can thy physician,"
and any diet laws which He pres­
cribes must be for the health, of
those who live by them, yet nowhere
in the Bible do we find health given
as a reason for the observance of
these laws. The Bible sums it all up
in the following words, “Ye shall
therefore consecrate yourselves and
ye shall be holy." (Leviticus, ll'44‫)־‬.
The reasons given are apparently
only on spiritual grounds, consecrat­
ing us firstly, by creating the power
of restraint, and secondly, by mak­
ing Israel's mission that of peace.
Science, of course, endorses these
laws. But the word of G-d does not
need the endorsement of science.
The scientific endorsement of the
dietary laws is very gratifying to the
Jew. Its importance lies only in the
fact that it is another evidence to
the world of the wisdom of the Torah.
473rd O F T N i 613 Ilf U C A L
C O M IIIA N IM lllS ITS
H m Briagiag O f The
Smeoad T H ta
Two cent of one's produce was
^ven as Trumcdi to tiie p ii^ t, th ^ ,
282
of the remaining 98% — 9.8 was giv­
en as the first Tithe to the Levites
and then one tenth of the remainder
— 8:82%, — the second Tithe, was
brought to Jerusalem and consumed
there on the 1st, 2nd, 4th and 5th
of the Septennial (the seven year
cycle). Concerning this we read in
Deuteronomy, Chapter 14, verse 22,
"Thou shalt surely Tithe all the in­
crease of thy seed, that which is
brought forth in the field year by
year. And thou shalt eat before the
L-rd, thy G-d, in the place which He
shall choose to cause His name to
dwell there, the Tithe of thy com,
of thy wine, and of thine oil, and
the firstling of thy herd and of thy
flock." This injunction that one tenth
of one's income had to be spent in
Jerusalem, forced the Israelites to
pass some time in the Holy City,
where they were imbued with the
spirit of piety, culture and refine-
merit. The Bible goes on to state in
verse 24, "And if the way be too
long for thee so that thou art not
able to carry it because the place is
too far for thee," then permission was
given to exchange the produce for
money, and spend the same on food
and chink when arri'ving in Jeru­
Salem. If this was done he was to
add an amount equal to one-fifth,
if the produce was worth $100., he
would add $25.• making the total
sum $125. Thus the redemption sum
equals the 1^5., or one fifth of the
crombined sum (1(X) plus 25).
The puipCKse of this crammandment
was to have the people c»me to Jeru­
salem and to receive there, the in­
spiration from the learned cmd thri
pious. It also gave all types of the.
population an opportunity to mix
with each other cmd thus impirove
each other. The feaelites had time
to learn and to study in the Holy
City, which was not cssured them
when they were a t heme.
The laws of h is oommemdment
474th Commandment
are that one was not to exchange
the Tithe horn one year for another.
The 15th of the Sh'vat was the New
Year for the trees. Therefore, before
the 15th of Sh'vat, the Tithe of that
year had to be given. (This Tithe­
giving from the produce of the trees,
was a rabbinic exactment). Biblical­
ly we are to give only, "The Tithe of
thy com, wine and of thine oil."
(verse 23). Of course, this command­
ment did not prevail anywhere else
except in Israel, both when all the
people were there, and the Sanhe­
drin was properly constituted.
474th O F THE
613 BIBLICAL CO M M A ND M ENTS
To Bring Forth The Tithe
For The Peer
From the third and sixth year of
the Septennial cycle (after the Sab­
batical year) a Tithe of one's pro­
duce was given to the poor. It
amounted to 8.82% of the produce.
We arrive at this figure as follows;
2% was given to the Priest called:
Truma. Of the remainder 98%,
10% or 9.8 was given to the Levites.
Thus there was left 88.20%, a tenth
of this amount is 8.82%. The 2nd
Tithe was given of the remainder
88.2, amomting to 8.82, and on the
3rd and 6th year, instead of the 2nd
Tithe being given to the Levite it
was given to the poor. Concerning
this we read in Deuteronomy, Chap­
ter 14, verse 28, "At the end of
every 3rd year (of the 7 year cycle)
thou shalt bring forth all the Tithe
of thine increase and shalt lay it
up within thy gates."
During the years of the Tithe for
the pxDor, any poor person could
corse to the owner of the field, and
he was to give to every one of them,
from the Tithe, so much as would
sate them, as it is ■written in verse
29, "And they shall eat and be satis-
fi(^" The purpose of the Tithe for
the poor wets To teach us, tiiat man's
possesions are only genuinely
477tf1 Commandment
blessed, when he permitted others
to join with him, in their enjoynjent.
When we live mostly for ourselves
we bring no satisfaction, nor bless­
ing within our midst.
If the poor are many and the pro­
duce is small we leave the Tithe for
them to divide. If a poor man and
a poor woman both come at the
same time, we are first to take care
of the woman, and then give the
man his share of the Tithe.
475tl1 OF THE
613 COM M ANDM ENTS
To Demand A Debt During The
S abbatical Y ear
We are not to demand a debt in
the Sabbatical year. It is to be re­
leased. Concerning this, we read
in Deuteronomy, Chapter 15, Verse
2, "Every creditor shcdl release that
which he had lent to his neighbor.
He shall not exact it of his neighbor,
because the Lord's release has been
proclaimed."
Debt contracted in the course of
trading belonged to quite a different
category. In the first century of the
present era, Hillel instituted a me­
thod whereby the operation of the
Year of Release did not affect debts
that had been delivered to the Court,
before the intervention of the year of
release. Without actually handing
over the bond or promissory note to
the Court, the creditor could secirre
his debt against forfeiture by ap­
pearing before the Beth Din, and
makmg the declaration, "I announce
unto you, judges of this Court, that
I shcdl collect any debts which I
may have outstcmding with N.N. I
desire." This institution was known
as Prosbul.
476th OF THE
613 tllLICA L COMMANDMENTS
YKe Arm Permit t ed To & n et
Paymeut From A Nou-Jow
We read in Deuteronomy, Chap­
ter 15, verse 3, "Of a gentile thou
263
mayest exact it " Since the gentile
is not governed by our religious
laws of release, the observance of it
with him, would not be mutual, but
one sided.
477«h CO M M A ND M ENT
*'To Cancel The Debts in The
Sabbatical Y ear"
Concerning the cancellation of
debts during the Sabbatical year we
read in Deuteronomy, Chapter 15,
verse 3, "Whatever of thine is with
thy brother, thy hand shall release."
This is a repetition of the 'com­
mandment found in the 2nd verse of
this chapter, namely, "every credi­
tor will release that which he
hath lent unto his neighbor." One,
refers to land, namely not to work on
the land, or to return the land to
its original owner during the Jubilee
year; the second refers to money, not
to demand loans we have made.
Certainly if we are prepared to re­
lease our neighbor from a debt he
owes us, how much the more is it
safe then, that we will not steal or
covet that which belongs to our
neighbor.
This law of release or cancellation
of debts is a fundamental teaching
of the Torah, namely to check the
tendency of the rich to get richer
and the poor to get poorer. One of
the methods employed toward this
end, is the periodic cancellation of
debts. There are of course cases,
where debts are not cancelled.
Wherever there is, to use a modern
legal term "a consideration" then
the Sabbatical year does not re­
lease one from his debts. One who
borrowed a movable security, such a
debt is not cancelled in the Sabba­
tical year. Money due minors is
not cancelled during the Sabbatical
year. Money loaned for a time that
covered the Scd3batical year and be­
yond it, as for instance for 10 years,
is not cancelled during the Scd3bati-
cal year. All tiie above is the Bib-
284
lical Law which prevailed when Is­
rael was on its land, and when the
Jubilee was in vogue. However,
Hillel, one of the Tanaim of the Tal­
mud, instituted what is known as
the Prosbul, as far as money debt
is concerned. Dirring Biblical times
we had only an agricultural age,
dealing largely with land. When
the world entered a period of com­
merce and industry and money
transactions, it was feared, lest there
would be no lenders, in view of the
Sabbatical year, Hillel put through
during the first century of the pres­
ent era, the Prosbul. He hit upon
the idea of instituting the method
widun the law, whereby debts
would not be cancelled when they
were assigned to the Beth Din —
the Court.
4 7 8 « ‫ ו‬OF THE
613 B tiltC A L CO M M A ND M ENTS
N e t f b R estrain From Shewing
Leve and Jnstiee Te O a r Brethren
We are not to keep back in show­
ing our love and mercy to our bre­
thren in general and certainly to our
relatives, if we have the power and
the means to help them. Concerning
this it is written in Deuteronomy,
Chapter 15, verse 7, "Thou shalt not
harden thy heart nor shut thy hand
from thy needy brother." We should
train our heart always to act in the
channels of philanthropy and mercy
and not to worry because we are
spending money in that direction.
C3n the contrary, our experience is
that the L-rd rewards us because of
such acts. We give limited sums and
G-d b less^ us with greater heasure.
The Rabbis say that the hand is
the the heart's in^cator. If the hand
reacts to chaiitctole denumds diCftJs
tlm best evidence of the genuiness
and sincerity of one's profe^on of
sympafey.
47ffl1 C C N d M A N M U N T
T 0 EUv• J a f M ly
W e are to give dharfty. Gcmcam-
480th Commandment
ing this we read in Deuteronomy,
Chapter 15, verse 8, "Thou shalt
surely open thy hand unto him,"
Oiar Rabbis point out that the expres­
sion ‫" פתח תפתח‬thou shalt surely
open (thy, hand)'' means, even if we
have to give one hmidred times.
How philanthropically true this is! As
a rule after we help the first or sec­
ond time, then, we get tired and do
not want to be bothered again. The
laws of the commandment are that
the best way to perform the Mitzvah
is to give the charity through a third
party, thereby saving the recipient
from blushing. The highest stage of
charity is when neither the giver nor
the recipient knows the party in­
volved. This commandment refers
not only to the poor man but also to
the rich as well. Every needy person
shoiild be dealt with according to
his social station. If we have helped
another by means of money, food,
or any other necessity, or even with
kind words or words of comfort, it is
considered as ‫ צדקה‬o r "philan­
thropy'' and the reward is very
great.
Oirr Rabbis further say that even
the poor man who takes charity, is
obliged to give charity from his bit,
if he finds one worse ofi than he. Our
sages further say that no one ever
became poor because he gave cha­
rity. If one gets poor there may be
another recpson for it. This command­
ment concerning the giving of cha­
rity prevaUs at all times and at all
places, and refers to males and fe­
males. If one trespasses this com-
mamiment and does not give charity
when he is asked, or he sees a n ^ d
which it is possible for hhn to relieve,
and does not do so, he brecdcs a po­
sitive commandment.
613 M B U C A L C O M M A NO M B 4TS
N a t T • lUw p Fran■ LMdB119
1 1 ‫ «י‬0‫• י‬ O f T b • Fm t O f The
Ymmt
482nd Commondmant 285

We are not to refuse to lend be­ unable to refimd the theft, and is
cause of fear that the Sabbatical therefore sold into service. The Torah
year will cause us to lose our money. has consideration even for a thief. At
Concerning this we read in Deutero­ the expiration of his servitude, he
nomy. Chapter 15, verse 9, "Beware must be treated liberally with gifts,
that there be not a base thought in so as to give him a fresh start in Ufe.
thy heart, saying: the seventh year, Furthermore, mstead of sending him
the year of release, is at hand; and to prison where the chances are he
thine eye be evil against thy needy will learn more of the tricks of thiev­
brother, and he cry unto the L-rd ery, he stays in a home where he is
agairist thee and it be sin in thee. part and parcel of a normal environ­
Thou shalt surely give him and thy ment. It would be well* if our students
heart shall not be grieved when thou of criminology could turn to our law,
givest to him, because that for this for inspiratioan, as to the environ­
thing the L-rd thy G-d will bless ment of the thief, and the opportu­
thee in all thy work, and in all that nity for honesty, after his freedom.
thou puttest thou hand rnito.''
The Hebrew for "wicked thought'' 482ad OF THE
is ‫באיעא‬ This word is abo used 613 B IIL iC A L COM M ANDM ENTS
in Chcpter 13, verse 14, in connec­ To G ive From O ur Possession To
tion with idolatry. Our Rabbis there­ O ur Servant
fore say that callousness to charit­ The previous commandment was
able demands is as wicked as ido­ a negative one, namely, not to allow
latry. (See Talmud Kesubos 68a). the servant to leave us empty-hand­
The purpose of this commandment ed. This one, is the positive com­
is to strengthen and to set into our mandment declaring that we are to
heart the habit of philanthropy cmd load him with gifts as we read in
of nobility of character, and to tcdce Deuteronomy, Chapter 15, verse 14,
out of our hearts, stinginess and nig­ "Thou shalt furnish him liberally out
gardness. Nigganiness or stinginess of thy flock and out of thy thresing
is an iron wall of separation between floor and out of thy wine press.'' G-d
man csKi blessing. wants us to show our thoughtfulness
This prohibition of our command­ and consideration to those who work
ment, not to neglect the poor, refers for us.
to m ^ e and female, to every place If one paid part of the money due
and to all times. his creditor, he, the imprisoned ser­
481s« C O M M A N D M » IT vant, may leave before the 6th year
is up, but then he dbes not receive
N o t To R o to « • H k H eb rew Sor* severance pay. The Bible says
"when thou sendee forth (thou shalt
We are not to release empty-hand­ Imxveshim
load with gifts), but one who
<m h s own accord before the
ed, the servant from our employ, at
6th year has ended, should not ex­
the end of the 6th year. Concerning pect
this we read in Deuteronomy, Chap­ to i& x iv e ^verance pay or to
ter 15, verse 13, "And when thou be looKied witii gifts.
lettest him go free from thee, thou This commandment refers to mode
slu^t not let him go empty-handed.'' and female, and when the Temjde
How different is our treatment of the stood, and when the lubitee was in
prisoner from that accorded him vogue. However, even today, if one
even in our modem times. Our com­ has a workmg-mcm for a long (or a
mandment refers to a thief, who is ^ o r t time, he diould load him with
286 48Sth Commcmdment
gifts, when he (the employee) leaves Altar. One who shears such an ani-
him, in accordance "with the bless­ mol is to receive stripes. However,
ings that G-d gave him," while he, if the animal had a permanent blem­
(the employee) was working for him. ish one could be permitted to work
It is only within recent years, that we at or to shear it,-except in the case of
have recognized this Commandment, a first bom or of a Tithe.
through "severance" pay. This law prevailed at all times and
at all places. It refers to male and
483rd C O M M A N D M EN T female.
N o t To Do Any W ork W ith C a ttle 485tl1 OF THE 613
T h at Belonged To The H o ly T rea• CO M M ANDM ENTS
sary N e t To Eat Unleavened Bread
We are not to do any work with A fte r M idday On The
the cattle belonging to the Holy 14th O f Nisan
Treasury as we read in Deuterono­ We are not to eat unleavened
my. Chapter 15, verse 19, "Thou shalt bread after midday on the 14th of
do no work with the firstling of thine Nissan. Concerning this we read in
ox." From this the Rabbis include Deuteronomy, Chapter 16, verse 3,
any animal destined for the Altar. "Thou shalt eat no leavened bread
The purpose of this commandment is with it." "With it," refers to the time
to keep us distant from getting too when the Pascal Lamb was offered,
close to the Holy things and to work namely, at about noon on the 14th
them. We are all forbidden to share of Nisan. Thus leavened bread is
the wool of all animals destined for prohibited not only during the week
the Altar. This law includes also any­ of Passover but also during the lat­
thing dedicated for the purpose of re­ ter 2/3 of the day preceding Pass­
pairing the sanctuary. In other words over.
we are not to show irreverance with The prohibition to eat leavened
anything that belonged to the Tern- bread is tremendously important, for
pie or any part of its service. it is based upon a great foundation
If one broke this law he would of our faith, namely, that the Exodus
bring a trespass offering concerning of Egypt was a miraculoirs one.
trespassed things. (See Leviticirs, Therefore that which is a memorial
Chapter 5, verse 15). Too much of the of the Exodus of Egypt is very dear
irreverent spirit pervades our present to us. Accordingly, the Torah wants
House of G-d resulting in a leasing us to begin Passover six hours before
of the Holy spirit within the hearts the miracle actually occurred. This
and minds of the worshippers. is also to impress upon us the need
This prohibition prevciiled at all as indicated by the Torah "to make
times and at all places. It refers to a fence around the Law." Our sages
male and female. One who tres­ have always made it a principle in
passed this Icrw was to receive order to keep man distant from sin
stripes. to set a fence around the krw. In
this case instead of permitting us to
484411 OF 613 CO M M A ND M ENTS eat leavened bread to the beginning
To Shear The W eal O f A■ Aaifl»al of the seventh hour which is Biblical­
Dedfcafod For The /U fa r ly permitted, they have allowed us to
We read in Deuteronomy, Chapter eat leavened brecrf only up to the
15, verse 19, "Thou shalt do no work beginning of the 4tk hour, so that
nor shear the firstling of thy sheep." we should not fHocrastinate and
This refers not only to the first bom come to the tre^xxssing of the Bib-
but to all animals set aside for the liccri law. At the end of A e four hours
488th Commandment 287
or 1/3 of the day, the leavened bread lowed to build his own Altar, name­
must be burned. ly, the forty-seven years after the
This law prevails at ail places and Tabernacle at Shiloh was destroyed,
at all times, it refers to m ie and fe­ until the Temple was built.
male. If one ate leavened bread The Paschal Lamb was never
(the size of an olive) after the pres­ sacrificed except upon an Altar
cribed time, he is worthy of receiv­ which belonged to the people, name­
ing stripes. ly, in the Tci>ernacle or in the Tern-
pie, as we read in Deuteronomy,
486tl1 OF THE 613 Chapter 16, verse 5, "Thou mayest
BIBLICAL CO M M ANDM ENTS not sacrifice the Passover offering
Not To Leave Anything Of The within any of thy gates, which the
Meat Of The Holiday Offering Of L-rd thy G-d giveth thee", verse 6,
"But at the place which the L-rd
Erev Pesaeh thy G-d shall choose". The ob-
On Passover we were to bring in seivance of Passover is not to be
addition to the Paschal offering, the a hidden observance, but a public
"Chagigah", an offering brought on demonstration of G-d's will in re­
every holiday so that there was gard to the Exodus, namely. His
enough meat for the people to eat, selection of Israel to be the Chosen
SO as to increase the enjoyment of people.
the holiday. The commandment prevailed only
The Holiday offering for Passover at the time when the Temple stood.
was to be eaten on the 14th and For then only, was the Paschal
15th day of Nissan, but no part of Lamb offered. It refers to male
it was to be left over. Concerning and female, for women were also
this we read in Deuteronomy, Chap­ obliged to participate in the con­
ter 16, Verse 4, "neither shall any of sumption of the Paschal offering.
the flesh which thou sacrificed the Today, if one were to bring a sac­
first day at even, remain all night rifice, a lamb, in honor of Passover,
until the morning." The words "at he would receive stripes.
even" are not to be understood as
meaning that the sacrifice was of­ 488th OF THE 613 BIBLICAL
fered at night but rather towards COM M ANDM ENTS
the evening. This prohibition re­ To Rejoice On The Pilgrim age
ferred not only to the Paschal Lamb, Festivals
but to the "Chagigah" as well. ( Passover, Pentecost, Succoth)
This law p rev ail^ only in Tern-
pie times. It referred to male and We are to rejoice on the Festivals
female. Women too, were obliged to as it written in Deuteronomy, Chap­
eat much and to enjoy the holiday. ter 16, verse 14, "And thou shdt
One who trespassed this law and rejoice in thy feast, thou, and thy
left meat over, for after the holiday, son, and thy daughter, and thy
was to bum whatever remained. manservant, and thy mcdd-servant,
and the Levites, and the stranger,
4 8 n h O F 613 C O M M A N D M H IT S and the fatherless, and the widow,
N a t To Bring The Pasehtri that are within thy gates."
Offering On A Private Altar We were cautioned to include the
We w ere forbidden to bring the weak and the poor and the stranger
Paschal offering on a p lv a te altar in making the holiday a joyous one
even during the period of our his­ for them, as we read in our com­
tory when each individucd w as al- mandment, "and thy man-servant
m 491st Commandnmal
and thy maid-servant and the Lev-
ites and the stranger and the father­
less and the widow that are within
thy gates." When a person rejoices
in that spirit, he will have a good
time but not an immoral one. He
will remember to share with his
fellowman and not forget them in
his own enjoyment.
This commandment is to be ob­
served as far as joy is concerned,
at every place and at all times and
includes male and female. He who
trespasses this commandment and
does not rejoice himself and fails
to cause his household and the poor
to rejoice in honor of the Festival,
according to his means, has an-
nuled this positive commandment..
489th C O M M A N D M EN T
Every M ate Is To A p p ear la
Jerusalem Three Tim e A Y ear
We are commanded that every
male is to appear in Jerusalem in
the Temple three set times in the
year, as we read in Deuteronomy,
Chapter 16, verse 16, "Three times
in a year shall all thy males appear
before the L-rd thy G-d in the piace
which He shaU choose, — on the
Feast of unleavened bread, <m the
Feast of Weeks, and on tiie Feast
of Tabernacles, and they shall not
appear before the L-rd empty."
Every male who had the strength
to make the pilgrimmage to the
Temple Mount, wcB obliged to do
so, and to bring an otiering. This
was called, ‫" עולת ראי׳‬Offering of
Appearance." There was no stipu­
lated amount of the offering. It
could be a large ammal or a small
pigeon. Three commandments were
incumbent upon the Israelites on the
pilgrimmage festival: (1) to bring
the holiday oflering — "Chagigah",
(2) to appear before the L-rd in the
Temfde, and (3) to trejoice on the
holiday.
The purpose of this command-
ment was that all able bodied Is­
raelites were to appear in the Tern-
pie and to be inspired to keep G-d's
statutes and to fulfill His command­
ments. During the Sabbatical year‫״‬
the women and the children and the
strangers were also to assemble in
Jerusalem on Succos.
490ti1 OF TH E 613 ■IB LICAL
CO M M A ND M ENTS
N o t To Go Up To The Tem ple
On The Festival W ith o u t
An O fferin g .
We are bidden not to go up to
the Temple on the holiday without
bringing an offer —• called ‫עו?ת ראי׳‬
"Offering of Appeara 1K:e". Concern­
ing this we read in Deuteronomy,
Chapter 16, verse 16, "And they
shall not appear before the L-rd
empty," and verse 17, "Every man
shall go as he is able according to
the blessing of the L-rd thy G-d
which he hath given thee." In my
Bible Comments, I quote the follow­
ing; "In the Yerushalmi Hagigah,
Chapter 1, Halacha 5, it is written:
‫עני וידו רחכת קורא אגי ע^יו אמז כמתנת‬
‫יר וידו מעוטה קורא אני ע?יו‬8^ ‫ידו ־‬
‫כברבת ה׳ אצקיד א׳מר נתן ל ד‬
"To a poor man who is HberaE I
say, everyman if he is aide". To
the ricb mcm, who is stingy, I s3y,
"according to the blessing whidi
the L-rd thy G d gave th ^ ."
4 9 1 s t O F T H E 6 1 3
B lE U C A l. C O M M A N D M 0 n S
T O A P K H N T lU D G E S
We are bidden in Deuteronomy,
Chapter 16, verse 18, "Judges and
officers shalt thou make in all dry
gates . . . And they shall judge
people w ift righteous judgment"
T h^e judges are to be of the high-
4911A Ccmunandniait
est type men. In every city 23 ‫דייגים‬
"judges" are to be cssembied to­
gether in one place. This was called
tile “smaller Sanhedrin". In Jem-
salem the great Sanhedrin was op-
f»inted. It consisted of 70 Judges,
plus the 71st , the presiding officer,
whom the sages called the Ncssi.
A place where there were not
many people so that a Sanhedrin of
23 could not be assembled, 3 Judges
were appointed. They judged all
minor matters. Difficult questions
were brought to a higher court of
23. In this way the Biblical com­
mandment was carried out to have
"judges in all thy gates." In Moses'
time the highest court consisted of
70, with Moses as the presiding offi­
cer, the 71st Judge, hi Jewish Law
there was never a set of Judges
appointed of an even number. It
always had to ben an odd number,
in o r ^ r that there may be a mqjo-
rity. Most significant, I believe, is
the fact that the Jewish law never
(-!nrilB upon a single judge alone,
to judge a case. There is only one
Judge, who is the single judge, and
he is, G‫־‬d Almighty. Therefore, we
begin with at least three judges and
mid up with 71. How ttifferent is
this with our present day system.
Many courts have only one Judge
with all his human frcdlties, as the
s d e Judge.
Ilie laws of this commandment are
that the greatest of the seventy
judges sat below the Ncc^. He was
caUrni the ‫ אב בית דין‬j fbe Head of
the Beth Din. Ib e otiiers sat one after
anotiim■ according to their under­
standing in wisdom. Of those who
enjoyed equal repitotion, the oldest
sat first. All of them sat in a semi-
drcle so that ali could lode at ecKh
other.
There were c^pointmi two addi-
tioQol sets of judges of 23, one at the
entrance of the court of the Temple,
and tee other a t the entrance of tee
Temple Mount The g reat» t one of
289
each ol these 23 was the presiding
officer. Those who were appointed
whether for the great Sanhedrin or
the minor one of 23, had to be men
of wisdom and understanding of the
Law. They were also to be some­
what learned in other sciences, as
for instances, medicine, mathema­
tics, astronomy, astrology, witch­
craft, in order that they ^ o u ld un­
derstand how to judge the whole
people in all their ways. Also, only
such were appointed to the Scmhed-
rin, whom the Priests, the Levites
and the finest families of the Israel­
ites deemed fit to have their dough-
ters marry. Only those who received
Ordination were to be appointed
(whether for the great Sanhedrin or
the minor one). Moses, ordained Jos-
huah, by placing his hands upon
him, as we read in the Bible, and so
also did he do to the 70 elders,
whom he gathered unto himself.
These 70 elders ordained those who
came after them and so on, until the
end of the days of the Talmud. Those
who were Ordained had to be great
and learned in the Torah, strong
physically. They cdso had to love
the truth and hate wickedn^s. After
thorough investigation of the can­
didates in regard to all these quali-
fioations, our sages conferred Ordin­
ation. They would say, "Behold thou
art Ordained", and they would call
him ‫ רבי‬RABBI from that moment
on.
One who wee a eunuch or a blind
person even in one eye, or one who
had no children, was not permitted
to be a member of the Sanhedrin.
The Kings of the House of David
were allowed to be judges, and they
wme also to be judged* bat imt so
for iOngs of Israel. Usey were not
in tlm category of tim &mhedrin, as
kir as their fitness was ccmcemed.
Ordhiation w c b not conferred o r d -
s i ^ of IsreteL However, tim jtnlges in
Israel were permitted to jiu i^
ouMc^ of Israd..
290
As far as capital punishment is con­
cerned, the Sanhedrin was the only
group permitted to judge such cases.
This prevailed only in Temple times
and when the Sanhedrin was set up
in Jerusalem. Each community op-
pointed its own Beth Din or Court.
If they failed to do it, they trespassed
this positive commandment and their
punishment was very great, — for
this commandment to have judges
is the foundation of our religious
law.
The Torah understands human
nature, and provides for its weak­
ness. Therefore, it provides for
judges. When the colony of Perm-
sylvania was founded in the City
of Philadelphia (the city of brotherly
love) it was decided not to provide
for judges. The good colonists
thought that they would live in har­
mony, and that there would be no
need for judges. Within 24 hours
after the settlement of the colony,
many differences of opinion natur­
ally arose, and the n e ^ for the op-
pointment of Judges became very
apparent.
We read in this chapter 16, the
epitome of justice, — "Justice, justice
shalt thou pursue." Why the repeti­
tion of the word, "justice?" The
Rabbis in the Palestinian Talmud
answer that the Jew must be just to
the Gdntile, as well as to his fellow
Jew. Another explanation for the
repetition of the word justice, is that
the way to attain justice is by justice
and not "by hook or crook", — the
end, as a i^ e , does not justify the
means.
492ad C O M M A N D M EN T
N o t To T rM S In T b • TmqMb
We are not to !^ant trees in the
sanctuary, or need‫ ־‬the Altar. Ccai-
ceming this we read in Deuteron­
omy, Chcgjter 16, verse 21, ’*T1k»u
shedt not plant thee an Asherah
(grove) of any kind of trees near
493rd Commandment
the Altar." This planting was prac­
tised in the Temple of Idolatry. The
reason for the juxtaposition of this
command not to place an "Asherah",
a "Grove", near the Altar, to the
command concerning the appoint­
ment of judges, is to point out that
just as a grove represents a group
of trees known to be poor in fruit
but rich in foliage, so judges, with­
out eminance in the knowledge of
the Torah, even though they possess
high social standing, represents
spiritual barermess. The Jewish State
as a Torahcracy, was based on
loyalty to G-d, and idolatry was
regarded as high treason. There is
a close c o n n e c tio n between the com­
mands concerning judges and idol­
atrous worship; "He who appoints
a judge who is unfit for his office,
is as if he were to plant an Asherah,
a center of heathen worship" (Ted-
mud). One who trespassed this com-
memdment received stripes. This
prohibition refers to male and fe­
males and pertains even today.
493rd OF THE 613 BIBLICAL
CO M M A ND M ENTS
N e t to set up a p illa r ia any |Naee
We read in Deuteronomy, Chapter
16, Verse 22, "Neither shalt thou set
up a pillar which the L-rd thy G-d
hateth". This last expression indie-
ates that there must have been a cUf-
ference between the Heathen PiHars
and the Pillars mentioned in Genesis,
Chapter 28, verse 18, and Chapter
35, verse 14, (see Ibin Ezra)". Med-
monides explains that this Pillar wes
a high structure composed of stories
or earth at which the idolators would
assemble for their worship. We are
not to have any form of strange wor­
ship in or out of the Temple. This
prohibition prevails at all places and
at ail tim ^ and refers to male and
femade alike.
497th Conunandment
494th CO M M A N D M EN T
N o t to o ffe r f» a saerifiee an
anim al th a t has a blemish
We read in Deuteronomy, Chapter
17, verse 1, "Thou shalt not sacrifice
unto the L-rd thy G-d, whereon there
is a blemish", even a transient one.
There are two kinds of blemishes,
one a transient and the other a per­
manent one. If the animal had a per­
manent one, as for instance a broken
leg, then we are commanded to re­
deem it. If it had a transient one,
we waited until it was cured. This
prohibition referred to all Israelites
as well as priests, since all the peo-
pi were permitted to slaughter the
sacrificial offering. Thus, one who
slaughtered an offering with a tran­
sient blemish, violated our com­
mandment.
495tb C O M M A N D M EN T
To hearken to the voice o f the
g re a t Sanhedrin
We are bidden to hearken to the
High Court and to do whatever it
commands us in the ways of the To­
rah. In other words, the Sanhedrin
was bound in regard to individual
freedom. For instance, if one wanted
to build a house of three stories, the
Sanhedrin could not say, build ih
either of two or four stories. Con-
ceming this we read in Deutorono-
my. Chapter 17, verse 10 "Thou shalt
do according to tenor of sentence,
which they shall declare vinto thee,
and thou shalt observe to do pccord-
ing to all that they shoirld inform
thee". Kindly note the repetition of
the verb, "to do". This is repeated
twice in our verse to indicate how
important it is to obey and practice
the Law. The Torah is not to be di­
vided into many Torahs, (Orthodox,
CoiKervative and Reform). &>, to­
day, cdso, we are to be under the au-
ttority of the ‫“ גדואי התורה‬the
great men of the Torah", — their de-
ciaons are bindmg upon us. One
who t r ^ p a s ^ this commandment is
291
punished greatly for this is the pillar
of the faith. It represents discipline
and authority.
496tl1 OF THE 613
BIBLICAL COM M ANDM ENTS
To Refrain From Dividing The
Trad itio n al Forces
We read in Deuteronomy, Chapter
17, verse 11, "Thou shalt not turn
aside from the matter which they
shall declare unto thee, to the right
hand nor to the left," Thus, if one is
defiant against an injunction or any
ordinance of the sages, he is not
only violating the Law of G-d, which
commands that we should obey the
injunction of its diligent expound­
ers.
Since the opinions of men may
differ from one another, thereby
causing many parties and the break-
ing.of the Torah into many Torahs,
therefore, G-d has commanded us
to follow in practice the accepted in­
terpretations of our sages of blessed
memory. We may differ, even with
the Sanhedrin, but we must all act
in a a e way. An illustration for this
may be found in the difference be­
tween the Tefillin on the head and
the Tefillin on the arm. The Tefillin
on the head is divided into four
parts. In other words, there may be
many different mental approaches
to the Torah, (1) philosophic, (2)
emotional, (3) scientific or (4) his­
toric. But, when it comes to the act.
symbolic of the hand, the Tefillin on
the hand, it is not divided at all. All
of us should act in the same one
way. (see Talmud Baba Metzicdh
59B). One who acts against the tra­
ditional explanation of the Torcdi,
breaks this negative commandment.
497H1 C O M M A ND M ENT
Coacerning Tfc• A iipahrinw at O f
A King O ver Israel
We read in Deuteronomy, Chapter
17, verse 15, "Thou mayest certainly
292 Snjth Commandmwit
set him king over thee". Monarchy also true in regard to all other ap­
is not commanded, like the appoint­ pointed officers. The repetition of the
ment of Judges, but permitted. This same verb indicates that when there
explains the possibility of the op­ is d’E‫" ׳‬an appointment", you
position to the setting up of a king-I shall ‫ תישים‬-make the appointment
Samuel VIII. There is no better sy­ from among your brethren. We do
stem of government than that of a not choose one as a king or a High
constitutional monarchy, provided it Priest who is a barber, keeper of a
is submissive to a higher Icrw, — in bathhouse or a tanner, not because
our case, — the holy Torah. he is unfit to be a king, but because
The Laws of this commandment his occupation cheapens him in the
are, (1) the king was to be appointed eyes of the people. The kingship is
both by the Beth Din of the 70 to rise from the seed of David. This
elders and the prophet; just c b Josh- commandment prevailed only when
uah was ap p o in t^ by Moses cmd Israel was on its land. It is forbidden
the Beth Din, and Saul cmd David, to appoint any one, not only for the
who were appointed by Samuel and kingship, but for any office, who is
the Beth Din. (2) The king was to k.iown to be wicked or cruel.
be armointed with the annointing
oil, (3) The kingship was hereditary, 499411 CO M M A N D M EN T
provicling the successor even unto The king is not to increase the
the brother's children, were worthy number of his horses except for the
of being selected as King. A minor use of the army, and not for pomp
could be appointed under a regency or glory. As we read in Deuteron­
as in the case of Joash. The line of omy. Chapter 17, verse 16, "That he
succession had the seme order as shall not multiply horses to himself".
that of the line of inheritcmce. (4) If the king should add one extra
If one was not a G-d fearing person, horse to what he needs he breaks
regcffdless of how much wisdom he this commandment. If he breaks this
possessed, he would not be appoint­ commandment even he is to receive
ed. (5) The King was to be honored. stripes.
(6) One who would rebel agaUBt
him, wcB to be slcdn. (7) One wcb SOOih C O M M A N D M EN T
not to sit on his throne or (8) marry N o t To IM io n i To Egypt
his widow. (9) A king could not
forgo his honor. This was, of course, For A ll Tim e
for the benefit of the people to main­ We are not to go to Egypt to take
tain authority. up permanent dwelling therein.
Some say that this referred to Jews
499411 OF THE 413 liE U a U . who lived in Palestine. Concerning
C O M M A N D M M I11 this we read in the Book of Ifeuter-
To E e f r ^ From SetNvg A ormmy, O tapter 17, verse 16, "Nor
K ii^ W lm I t N e t A t It r a M t • c x n ^ tae to return to Egypt"
We are bideten not to seiecd a Im g This cxanmaitateent is mentioned
who is not of the seed of Israel. Oon- taree .tim<® in the Bible, Three times
c e m in g this we read in Deuteron­ it was violated, cmd three times they
omy, Chcqpter 17, verse 15, "Thou wore puni^ied. The-first in reference
mayest not ^ t a stranger over thee to our commandment, the second
who is not thy brodier," so that the from Exodus, Chester 14, verse 13,
king racry have the full confidence of "For you have i ^ n Egypt today
and feeling for the people. This is and you shall not continue to see it
504th Commondmait 293
any more forever", and the third might ccmse the king to be too
from Deuteronomy, Chap>ter 28, proud. The Rabbis emphasize the
verse 68, "Thou shalt see it no more words "to himself" and "greatly,"
again". G-d took us out of Egypt, because what was needed for the
giving us the privilege of walking in budget, for national defense and for
the ways of the T o r^, His revealed the administration of the nation's
word; therefore. He did not want us business, was not forbidden.
lo return there again. 503rd CO M M A ND M ENT
This prohibition prevailed at ail The King Is To W rite A
times. It refers to male and female S efer Torah
and one who tre^xtsses it and We read in Deuteronomy, Chap­
makes his home therein after having ter 17, verses 18 and 19, "He shall
lived in Israel, has broken this ne­ write himself a copy of this Law, and
gative commandment. shall read therein all the days of
501st OF THE 613 BIBLICAL his hfe." Thus the king was to have
COM M ANDM ENTS two copies of the Torah, one for him­
The KiiiB Is N e t To Take
self as an ordinary Jew, and one al­
M any l ^ e s
so as king, which shall serve as a
criterion for correct text. The Rabbis
The king is bidden not to take in the Sifri, point out that nothing
many wives, concerning this we is so conducive to the fear of G-d,
read in Deuteronomy, Chapter 17, which is synonymous with the prac­
verse 17, "Neither shall he multiply tice of g o ^ deeds, as is the study
wives to himself." Many wives will of the Torah, to which even the king
cause the husband to turn his heart has to conform, both in thought and
cside because of their competition in practice.
with each other and their flatteries, The purpose of this commandment
in order that the king retains his is to indicate that since the king is a
vigor and his alertness for the bene­ privileged character and has great
fit of the nation, the Torah orders power, there is danger that his de­
hiiTi that “he give not to woman his sires and passions may control him.
vigor." Because of his failure to heed At the crowning of a British mon­
&e injunction, in these two verses, arch, the Bible is delivered to him
even the great King Solomon was with the words, ‘We present you
led astray. If the king tr^passed this with this Book, the most vcducile
commandment he was to receive thing the world affords. Here is wis­
stripes, and he was to divorce the dom; this is the royal law; these
extra wife (crix3ve the stijHolated are the lively (i.e. living) oracles of
number mmitioned in the Talmud). God‫ ;׳‬cf. n Chron. XXHI, 11. See
^ M l C O M M A N D M EN T Hertz.
SAm M N e t H ave T ee M«»h 504N1 o f Hw 613
•IM J C A L CC3MMANDMENTS
T h • T rib # a f was oot ♦o
Tte king is commcmded not to try
a p a rfto i « f fh • divisio * o f the la«d
to increase hiis wealth. He ^ o u ld
• r « f Its OMHpiMred
have sufficient that is necesscay for
his household and social position. ITie tribe of Levy wm not to take
Concerning this we read in Deute- a potion of the land besides the
onomy, Chctpter 17, verse 17, "Nim- citi^ ami subimbs that weie givrai it.
flier shall he greatly multiply to hhn- Ckmc^ning tiiis we reoKi in Eteutero-
self silver cand gold." Great wacdfli many, C ^ ^ te r 18, verse 1, "The
 294
Priests the Levites . . . shall have
no part nor inheritance with Israel"
and verse 2, "The L-rd is his Inheri­
tance as He hath said unto them."
The purpose of this commandment
was to indicate that the tribe of Levy
was to give all its time to the service
of G-d. Their 48 cities was a gift of
the eleven remaining tribes.
The Rabbis see in the proximity of
this chapter to the preceding one, a
very deep and significant message,
namely, that the royal office should
not be held by a priest. The scepter
and mitre should not be borne by
one and the same person. These two
offices prosper, when separated, but
fall when united. There is no sadder
chapter in our history, than the one
concerning the Ha^moneans. After
their great achievement, the freeing
of their country and religion from
the heathen oppression, they should
have looked around for a descendant
of David and crowned him as the
king of Israel. They failed t... do this
and yielded instead to the accursed
Edumean offspring,—Herod, whose
descendants displaced, exterminated
and ruined the entire national exist­
ence.
Much has been written in the
name of higher criticism, that the
Priests wrote the Book of Leviticus.
This, of course, is not only against
Jewish doctrine but logically wrong.
If the Priests had written the Book of
Leviticus they would n9 t have de­
creed to take only a very small part
of the land and give Israel 90% of it.
They certainly would have taken
care of their own interests first. 'The
custom from time immemorial was
that the (Church was a large land
owner. The Torah tells us tiiat the
land belonged to the Piieste of Egypt
to indicate to us that this is not tiie
way of our Torah, as is indicated in
our commandment. The Tribe of
Levy did not take a 1»rtion of the
division of the land or of its con­
quered spoil at any time (Deut.
505th Commcmdmait
Chapter 18, verse 1). We whl also
note that in the rebellion of Korach
and his people against Moses, they
were not satisfied until the command
was announced, See Numbers,
Chapter 18, verse 20, "Thou shalt
have no inheritance in the land, nei­
ther shalt thou have any portion
among them; I am thy portion and
thine inheritance among the children
of Israel".
505th OF THE BIBLICAL
CO M M ANDM ENTS
The T ribe O f Levi Is N o t To Tahe
Any P a rt O f The Spoils
The Tribe of Levi (Priests and Lev-
ites) were not to share in the spoils,
in the conquest of Palestine, as we
read in the Book of Deuteronomy,
Chapter 18, verse 1: "The Priests,
the Levites, even of the Tribe of Levi
shall have no portion nor inheritance
with Israel: They shall eat the offer­
ings of the L-rd made by fire."
The Sifri, the Tanaatic Midrash,
commenting upon this says, "No
'portion' refers to "spoil," nor ‫נחיצח‬
'inheritance' refers to the "land,"
(even after the 14 years of con­
quest). In the verse following the
commandment we have it, repeated
again, "And they (Levites) shall
have no inheritance; the L-rd is their
inheritance". These were the burnt,
the meal, the thank, and the trespass
offering. Certain specific parts of all
of these belonged to the Priest.
Wherever we have a negative com­
mandment repeated in the Torah, it
is to emphasize the matter, as in the
case of a divorce, the commandment
fpr a Priest not to marry her, is re­
peated again in regard to the High
Priest. This was done to reinforce, to
point out that the "Cohane", while
he has other laws that are separate
from the Levite, is bound by this
commandment, namely, not to parti­
cipate in the s|)0 ils of the enemy.
The purpose of this commandment
is that the ftiests and the Levites a ie
507th Commandment 295
servants of G-d and it is improper tant zealousy of Phineas was visited
for them to use vessels of spoil that upon his descendants, the priests,
have come through war, by the for all time. So also, because Abra­
sword, by the spear and the javelin. ham offered water to the angels
Furthermore, nothing may come into (who visited him while he was sick),
the House of G‫־‬d except by way of his descendants were accordingly
peace and righteousness. given water in the desert.
This commandment prevailed in The three gifts, — the shoulder,
Temple times, refers only to the tribe represents the hand, that took the
of Levi. As for the other tribes it spear that slew the prince of one of
would be psychologically and real­ the tribes; the jaw s, the prayers that
istically impossible. Phineas offered as we read "he
Any of the Tribe of Levi (Levite stood and prayed"; and the stom ­
or Priest) who took a portion of the ach, refers to the woman whom he
spoils, violated this negative com­ stabbed in the maw.
mandment. These gifts were given only from
506TH O F THE 613 BIBLICAL
a kosher cattle but not from a beast.
COM M ANDM ENTS
One may not eat from the animal
To G ive The Shoulder, The Jaw
until these three gifts have been set
And The M aw To The Priest.
aside. These three gifts were not
to be given from any animal set
All Israelites are commanded to aside for holy purposes, because
give to the Priest from every animal from them other parts were given
that they slaughter the shoulder to the priests.
(right), the lower jaw and the A Cohane did not have to set
stomach, as we read in Deuteron­ aside these gifts for another priest
omy, Chapter 18, verse 3: "This or Levite because our Command­
shall be the Priest's due from the ment has it, “and this shall be the
people, from them that offer a sac­ Priest's due from the p e o p ie " (not
rifice, whether it be ox or sheep, from the Levitical tribe). These gifts
and they shall give unto the Priest were given to the families in the
the shoulder and the two cheeks priestly family, even though the fe­
and the maw." male may have been married to an
These gifts come from the animal Israelite. Although she may not eat
slaughtered for ordinary consump­ Trumah or any holy thing, if she is
tion as over against those brought married to an Israelite, yet these
as sacrifices. They were granted to three are called ‫מתנות‬ "gifts",
the priests as a reward for the zeal but not holy things.
of Phinehas, see Numbers, Chapter If there be no priest aroimd or in
25 verses 7 and 8. Phinehas took the community, then these three por­
his life in his hands when he slew tions should be exchanged for mon­
a prince of a tribe in Israel on ey and the money should be given
behalf of the sanctificxition of G-d's later tQ any Coharie he desires.
name.
The laws of the spiritual life are 507th OF THE 613
just as certain as those in the physi­ BBUCAL COMMANDMENTS
cal life. In the physical realm we TO KARATE TBmilAH
speak of the indestructibility of
matter, and, in the spiritual life of We are commanded to separate
the incteitructibilhy of virtue. In Trumah from com, wine and oil,
other wolds, the merit for tite mili- and to give it to the priest. This is
 296
called ‫תרומה גדו^ה‬ concern­
ing which we read in Deuteronomy,
Chapter 18, verse 4, "The first fruits
of thy com, thy wine and thine oil,
shalt thou give him." This is what is
generally called "trumah." After the
grain or the fruit had been sorted
and cleaned, ready for use, the
owner had to set aside something
for the priest. As for the word "com",
it is rather to be understood as a
general word for "grain," including
wheat, barley, rye, oats and spelt.
Biblically even one grain would free
a whole heapful. The Rabbis de-
dared, that at least two per cent of
the total was to be given. If one was
liberal, he was permitted to give
one out of forty. For the miserly, a
minimum of one out of sixty was
permitted.
The purpose of this commandment
IS to mdicate that the main source of
food for human beings comes from
grain, wine and oil. Therefore it is
proper for man to remember his
Creator for His blessings and he
should share some of them with
His servants, namely, the priests.
This should be done before the
ovmer himself derives any plea­
sure from it. In this way every
person was awakened spiritually.
This commandment refers to grain
that was already at least one-
third ripe, otherwise it was not
proper foc^. One could cppoint a
‫שציח‬ a "me^enger," to set
aside the Trumah and &e tithes
for him. The Trumah could be eaten
not only by the adult priest, but by
his children, even minors, his wives,
even his Ccmaanite servants and
also his cattle. If Trumah, the "heave
offering," feh into r’hn "secular"
foods, if there w c k one hundral
tim ^ the amount of holy food
against fee secular food, it annulled
the forc% of fee secular iood cmd it
wcK permitted to b e eaten.
The laws of Truimih and Mcssar
508th C om m andm ent
prevailed only in Israel.
One who trespassed this com­
mandment and did not give his
Trumah, the "heave offering," of the
grain or of the wine or of the oil,
broke this negative commandment
and his punishment w c d s very great.
In regard to produce, other than the
grain, as for instance, fruits, they are
tithed only RabbinicaUy. As a mat­
ter of fact, today in Israel, a small
part of all grain, produce and fruits
is set aside for Trumah and Maasar.
Outside of fadel, none of these laws
prevcdL
508111 OF THE 613 BIBLICAL
COMMANDMENTS
To Give The First Of The FIcee•
To Tiw Priest
We are coimnanded to give the
first of the wool of the flock to the
priest, as we read in Deuteronomy,
Chapter 18, verse 4, "And the first
of the fleece of thy sheep shalt
thou give him." The minimum
amoimt that was regarded as a
herd of flock was five sheep, male
or female. Our sages declared that
the minimum amoimt to be given to
the Priest should be one-sixtieth of
the yield of wool of each shearing
season. We were not permitted to
give less than five selcdm of wool,
because this was the least amount
sufficient for the making of a gar­
ment. In other words, the gift had
to have enough in it so that it might
be useful to the Priest
The purpose of this command­
ment is as we have stated in regard
to ail the aifts that were to be given
to the Priests and the Levites, name­
ly, that since they were the per­
petual ministers in the Temple be­
fore the L-rd, and since they had no
portion in the land nor in the spoils,
the Holy One, blessed be He, pro­
vided that all their needs be given
to them by their brethren. Thus,
He gave &em the Truma, "the
509111 Common dm«a1t
heave offering", and the tithe for
their b re a d ; the shoulder and the
jaw and the maw for their m eat.
They still needed clothing and mon­
ey, therefore, this commandment
provided the first fleece of the sheep
for their clothing. The money whicdi
the Rriest received at the Pidyan
Haben, "the redemption of the first
bom", — all of this plus the re­
demption money from sacrifices
served as po ck et im m ey for the
Priests.
The laws of this commandment
are as follows: The fleece of sheep
had to be soft and fit for clothing.
If the wool was hard and not fit
for clothing, then one was free from
giving the fleece to the Priest, be­
cause the purpose of the gift was,
as we explained above, to provide
for the apparel of the Priest.
Further details of this command­
ment are to be foimd in the Talmud
Chulin, Chapter 11, and in the Yoreh
Deah, Chapter 333. This command­
ment referred to male and female.
He who trespassed it, violated this
positive commandment.
509tl1 OF THE «13 IIILICAL
COMMANDMENTS
To Have The PriesH Ami The
Levites Serve At
Differeat Watches
In order that there shoiJd be no
confusion or disorder at the service
in tiie sanctuary, or the Temple, the
priests and the levites were divided
into difierent sections or watches
for specified times, as we read in
Deuteronomy, CSiapter 18, verse 6,
"And if a Levite (induding flie
pri^t) come from any of thy gates,
. . . " Verse 7, "And mimster in the
name of the L-rd . . . " Verse 8,
"They shall have like portkms to
eat " were 24 sucb g ro v ^. A peat of
T he re g u la r service in th e T a b ^ -
r»3de and in th e T em ple w a s eqpmd-
297
ly divided among the paiestly fami­
lies. However, on the Pilgrimage
Festivals, every priest could come,
and was p en n itt^ to participate in
the sacrifices, because of the in­
creased work necessary at these
times. Moses divided the priests
into eight divisions, four from Elea-
zar and four from Ithamar, (sons
of Aaron). Samuel divided them
into sixteen divisions (See the First
Book of Chronicles, <Z!hapter 9, verse
22 and Qiapter 24, verse 4). Later
David, together with Samuel, di­
vided them into twenty-four divi­
sions. Each division served from
one Sabbath noon to the other. This
arrangement continued till the end
of the second Temple.
On the Festivals when all the
priests were in service they drew
lots indicating which were to offer
the sheep or the lamb and so forth.
Over each watch there was a chief
or chairman. He would divide the
work for each day and a vice chair­
man would see that each priest did
his work. Every week there would
be a different watch of priests and
levites. The early prophets arranged
that together with the priests there
should be twenty-four w a tc h es of
Isra e lite s who were known to be
G-d-fearing men. This fact is men­
tioned often in the Talmud and
these people were called "Anshei
Mamud." They were the men re­
presenting the community at the
communal offerings, and also at the
offerings of individuals, ‫״‬who could
not be present when the offerings
were brought. The chairman was
ccdled ‫דאמ הכמטוד‬ ‫* ׳‬he head
or chainnan of the Mamud. Every
Sabbath, as in the case of the
(viests, a new set would represent
the piec^ple, -r- arsi the previous
group would be relieved. There
^ e s e twenty-four groups remained
in tiieir citi®, CD3d Aey would fast
 298
Monday, Tuesday, Wednesday and
Thursday (excluding the nights)
when their colleagues served in
Jerusalem, and would read spDecial
sections in the Torah, from Genesis.
T h i.s commandment prevailed
among the male priests and Levites
during Temple times. One who
trespassed this commandment by
trying to stop another Cohan from
doing his designated work trespass­
ed this law.
510th OF THE 613 BIBLICAL
COMMANDMENTS
Not To Incfolge In Divination
We are bidden not to divine as
we read in the Book of Deuterono­
my. Chapter 18 verse 10, "There
shall not be found among you . . .
anyone that useth divination." Di­
vination, was used to foretell the
future. It was pretended, that by
concentrating upon some objects,
knowledge as to future events could
be revealed. It is interesting to note
that the Hebrew for "divination" is.
DD’p which means a thin piece of
wood, a toothpick. In other words,
to rely upon a diviner is like rest­
ing upon a toothpick.
This commandment refers to male
and female and is prohibited at all
times. He who indulged in divina­
tion where an act was involved, re­
ceived strip3es.
S im COMMANDMENT
There Shall Not Bo Foand Among
Yon An Observer Of Timet
We are bidden not to be connec­
ted with any form of witchcraft
whatsoever. Cbncerning this we
read in the Book of Deuteronomy,
Chapter 18, verse 10, "There shcdl
not be found among you . . . an sb-
server of times or an enchanter or a
sorcerer." Some say tiiat the ob­
server of times, refers to astrology.
Otiiers say it refers to optical illu­
sions. The enchanter, the Rabbis
512th C om m andm ent
say in the Sifri, refers to one who
regulates his actions according to
omens. They give the following ex­
amples, which sound very much up
to date. Action should not be taken
by one, if a piece of bread fell out
of one's hand, or if an animal
crossed one's path, or if a.cane fell
out of one's hand. A sorcerer is one
who uses magical appliances for
curing, or for inflicting deseases, or
performing feats and not attribut­
ing them to cause and effect.
The Torah In no uncertain terms
opposes any form of witchcraft. It
is ill befitting a holy people who em­
brace the Torah, the Law of Truth,
to indulge in these spurious prac­
tices. Our belief should rest solely
upon G-d. This gives us a safe feel­
ing and puts all our hope and trust
upon His loving kindness. All these
forms of witchcraft involved in this
commandment have a trace of idol
worship. Those who trespass this
commandment should be stoned. If
he practices it unwittingly, he is to
bring the stated sin offering, which
is the same for rich and poor. The
Beth Din is warned not to flirt or to
attempt to find a loophole in the
law, or to condone or to show mer­
cy in regard to this matter.
This prohibition prevails at all
places, and at all timies, and refers
to male and female alike.
S12 0FTHE 613 BIBLICAL
COMMANDMENTS
Nef To Mufge In Ckarmiag
One should keep himself back
from indulging in “charming", as
we read in the Book of Deuteronomy,
Chapter 18, verses 10■ and 11:
"There shall not be found among
you . . . any charmer". The Siffri,
the Tanaitic Commentary on the
Book of Deuteronomy, says, this re­
fers to tiie effort to charm serpents,
or to use some musiccd instruments
cmd to utter some verses of the
pOTlms to keep away evil spirits.
 516th CommcDidment
This prohibition prevails at all
places and at all times, and refers
to male and female.
He who trespassed this Command­
ment and employed any of these
enchantments was to receive stripes.
513 COMMANDMENT
Not To Consult With
Familiar Spirits
We read in Deuteronomy, Chap­
ter 18, verses 10 and 11: "There shall
not be found among you . . . any one
that consulteth with familiar spirits".
It is forbidden to consult one who
pretends that he is in communication
with the dead, asking them ques­
tions and receiving answers from
them, while in reality he is merely
manipulating his o'wn voice in such
a way as to make the monologue
appear like a dialogue.
One who inquires of a performer
of witchcraft, trespasses a negative
commandment.
This prohibition prevails at all
times and at all places and refers
to male and female.
514 COMMANDMENT
Not To Inquire Of A Wisard
We are forbidden to inquire of a
wizard. The Rabbis explain this
to refer to one who takes a bone of
a legendary animal into his mouth
and attempts to foretell the future.
Our Rabbis point out that all the
practices recorded in these two
verses (10 and 11) were forbidden
because of their fraudulent charac­
ter. The Torah does not forbid any­
thing which has a scientific basis.
The Torah is for truth and enlighten­
ment, and therefore wages a war of
extermination against any practice
which promotes obscurantism, fana­
ticism and superstition.
Concerning this we read in Deu­
teronomy, Chc53ter 18 verees 10 and
11: "There shall not be found among
you . . . any wizards."
This commandment refers to all
299
places, to all times and to male and
female alike.
515th OF THE 613 BIBLICAL
COMMANDMENTS
Not To Inquire Of The Dead
There are some people who fast
and sleep over night at the cemetery
in order that •the dead may come
to them in a dream and make known
to them what they have asked of
them. Others clothe themselves
with special type of clothing and
utter some formula, and offer in­
cense, and sleep alone so that the
dead can come to them should they
so desire, and tell them in a dream
what they want to know. Concern­
ing all these practices of necro-
money, we read in Deuteronomy,
Chapter 18, verse 10 and 11, "There
shall not be found among you . . .
any one that inquireth of the dead."
This prohibition prevails‫ ׳‬at all
times and at all places and refers
to male and female alike. Anyone
who trespasses it and does any act,
in order to inquire of the dead, is
to receive stripes.
516th COMMANDMENT
To Hearken To The Voice Of
Every Prophet
We read in Deuteronomy, Chap­
ter 18, verse 15, "A prophet will the
L-rd thy G-d raise up unto thee,
from the midst of thee, of thy breth­
ren; unto him ye shall hearken".
The Siffri makes the following com­
ment, upon the words, "Unto him
shall ye hearken", “even if he should
say unto ye, to trespass any one of
the commandments for the moment,
hearken unto him."
This law prevails at dll times and
refers to male and female. One who
trespasses it and does not hearken
unto the prophet receives death from
heaven. The word "to hear" can
also be read as "caused to be
heard", meaning that the {xropfaet
300
who should cause his prophecy to
be spx‫נ‬ken and restrains hiinself
from doing so, receives punishment
from heaven. We read in Deutero­
nomy. Chapter 18, verse 10, "And
it shall come to pass whosoever
will not hearken imto My words
which b e sfacdl speodc in My name,
I will require it of him." The word
"w hotw over" also includes eve^ the
prophet himself. Thus Jonah, for
suppressing the message given him
about Ninevah, (See Book of Jonah)
and the friends of Micedah, and
Iddo, the Prophet, cdl of whom acted
contrary to Divine orders entrusted
to them, received their pimishment
(See the First Book of Kings, Chap­
ter 20, verses 35-36, and Chapter 13,
verses 20-26).
517tl1 O F THE 613
BIBLICAL CO M M ANDM ENTS
To RestraiH From
P ra i^ s y ia g Falsely
We read in Deuteronomy, Chap­
ter 18, verse 20, "But my prophet that ceives great pvmishment, as did the
shall speak a word presumptuously
in My name which I have not com­
manded him to speak . . . that same
prophet shall die." Under this head­
ing we have the negative com­
mandment not to profhesy even
that which is corrert, but was re­
vealed to someone else. The class­
ical examples are 2fedekiah, the son
of Chananyah (See the First Book of
Kings, Chapter 22, verse 11) and
Chananyah, the son of Aarr (See
Jeremiah, Chapter 28, verse 2) who
vraitured to prophesy, "I have
broken the yoke of the ^ g of Baby-
loh", but who had receiv ^ no in­
spiration for tills mmleacting mes­
sage. He merely deduced it from a
message he had overhecad tiom
Jeroini^. Hearing JeremiGtii in up­
per Jerusalem propi^sy, "I will imaadc We are not to be atedd to slay
the bow of Elam, ete." (See Chcg>- tire false pophet. Conoeming tins
ter 49, 3^39) he reasoned we read in tiie Book of Deuteroiusmy,
519th C<»D1ncmda1eal
thus: ”If Elam, a mere auxiliary of
Babylon, was scheduled to fall, how
much more so would Babylon, the
principal adversary of Israel." Ac­
cordingly, he venhired to harden the
people against the advice of Jere­
miah that they should submit to
Babylonian domination, and falsely
prophesied concerning the impend­
ing downfall of Babylon.
This prohibition refers to all places
and at all times, to male and female:
and one who. trespasses this com­
mandment is guilty of death by
strangulation. Wherever the Torah
spealte of death without qualifying
what type, it means strangulation.
518th COMMANDMENT
Laws CoRceniing
The False Prophet
One is not to projdiesy in the
name of cm idol, as for instance, to
say that the idol commanded cer-
tcdn form of worship and promised
reward for it, and he who does not
practice this form of worship re­
prophets of feed, mentioned in our
prophetical books. One who px»-
phesies in the name of idol w o r^ p
is to receive the death penalty.
Concerning this we reed in the Bcok
of Deuteronomy, Chcg)ter 18, verse
20, " . . . or that shcdl speak in the
name of other goeb, that same psro-
phet shall die." Of coiase, he does
not receive this painidmaent un l^s
he d o ^ this purposely, in tl» pres­
ence of at least 2 witn^ses, and wc^
warned in edvanoe of the penalty.
This refers to cdl pdcices cmd at all
tim ^ and to mede and female edike.
Siffh o r THE «13 IIIUCAL
COMMANDMENTS
Nat To Be Afraid Ta Slay
The Faba Prophet
521st C o n u u an d n iait
ChcQDter 18, verse 22, "Thou shalt
not be afraid of him," because he
is a menace to the true faith. These
false prophets are generally power­
ful, cmd it requires courage to gain­
say them.
The competence of the Prophet,
however, is not unlimited. He too
is botmd by the Torah, to which he,
may neither add nor subtract, ex­
cept as a temporary measure of
extreme urgency (horaath shaah).
Nor may he venture to give a ruling
in matters of Law. In this respect
he must yield to the Judge, the
sage in whom alone is vested the
authority to interpret cmd to apply
the scmctions of the Law.
52<H11 C O M M A ND M ENT
To Set M id e Six C ities
O f R e fc ^
We are commanded to set aside
six cities of refuge from the 48 caties
that belong to the Levites. These
cities are to be designated for the
purpose of having anyone who slew
cmother accidentally to escape there.
The roads leading must always
be in proper repair. There must
be a signpost at every forkroad
using the word ‫סקצט‬
Q ty of Refuge." The roads must
be deemed so that there should be
nothing on them to delcry the fleer
from the pursuer. Concerning this
we redd in Deuteronomy, Chcq>ter
19, verse 3, "Thou shalt prejxcre thee
the way, and divide tfm borders of
thy land . . . that every mcm-slayer
(who slew one accidentally) may
fiee thifiier."
The pu1pc»e of fiiis commaruiment
is clear, namely, that tlm avengef
diould not slay the cme who com-
:tnitted fihe deed acddentally.
hi cKiditiOQ to the 6 c iti^ of
Refuge, the ofiier 42 cities belonging
to the Levites were cdso Cfities of
Shelter. However, in file 6 cities
that were s»t asidie specifically tor
301
the accidental slayer, no rent had
to be paid while in the other 42
cities, there was a rental to be paid.
Every year on the 15th of Adar the
Beth Din sent out crews to repair the
roads. If they delayed in the mat­
ter, the Beth Din was guilty of spill­
ing innocent blood, because the ac­
cidental slayer might have thereby
been halted in his flight. The com­
munity had to pay for the care of
the roads, and every person when
he saw the road needed improve­
ment, was to advise those in charge,
of this fact.
521st OF THE 613 EIBLICAL
COMMANDMENTS
Net Te Have Mercy For
The Murderer
We are commanded not to be
merciful to one who removes a limb
from, or slays another person. Con-
ceming this we read in Deutero­
nomy. Chapter 19, verse 21, "Thine
eye shall not pity: life for life . . ."
This prohibition is repeated twice in
this chapter. In verse 13, we read,
"Thine eye shall not pity him but
thou shalt put away the blood of
the innocent from I^ael so that it
may go well with thee."
The purpose of this commandment
is evident. If we do not remove from
the community those who shed
blood, then we are all in danger.
TTiis lorw refers to the times when
the Temple stcxxl. A judge who
trrapasBses this law c u k I who hides
his eyes from the wickedness cmd
from famishing the evil-doer, tres­
passes this negative commandment.
His prmishment is great becmise he
causes the whole world to be in
danger. While, of course outside of
farael, there oan not be <m y form of
ccipital {xinishment, nevertheless the
Jew i^ Court should impc»e, c b it
s e ^ fit, any p aicd ^ it has m ite
power to ffloafdoy.
302
522nd OF THE 613 BIBLICAL
COMMANDMENT
Net To Remove A Landmark
We are commanded not to re­
move a landmark between oneself
and his neighbor. Concerning this
we read in Deuteronomy, Chapter
19, verse 14, "Thou shalt not re­
move thy neighbor's landmark . . .''
In Deut. XXVII, 17, it is said, "Cursed
be he that removeth his neighbor's
landmark,'' in order thereby to en­
large his own estate. Such removal
is equivalent to theft.
The Sifri points out, have we not
already a commandment, namely,
"Thou shalt not rob''? Therefore,
it says, "to remove the landmark
means one breaks two negative
commandments, one, 'not to rob'
and the other, as indicated in our
commandment, 'not to disturb the
division of the land.' Besides this
being a form of robbery, the Rabbis
say, that it is also an injunction
against depriving anyone unduly of
his long established right or status,
— as applying, for instance, for a
position whilst another still holds it,
or to encroach upon another's sphere
of activity.
This commandment prevails at all
places and at all times and refers
to male and female. He who tres­
passes it, is punished by heaven.
523rd OF THE 613 BIBLICAL
COMMANDMENTS
Not to Establish the Testimoay
of One VTiteess
There is to be no physical or
money punishment because of the
testimony of one witness, even
though the witness may be an up>-
right and wise man or even a pro-
pbet. Concerning this we read in
Deuteronomy, Chapter 19, verse 15,
"At the mouth of two witnesses or
at the mouth of three witnesses shall
a matter be established.'' Before
523rd C om m andm ent
guilt can be established, whether in
a case of injury to life or property,
the testimony must come from the
mouth of at least two witnesses. The
reason why we do not accept one
witness is that at times one may
be prejudiced unconsciously even
though he be a good person.
Whilst it is true that a man cannot
be punished physically or monetari­
ly by the testimony of one witness,
nevertheless his testimony causes
the person involved to take an oath,
and to deny' the testimony of the
o n e witness.
In regard to forbidden matters, if
one witness testifies this wine, or
this meat, is not kosher, or it is ko­
sher, his testimony is valid and suf­
ficient.
In regard to money matters, the
witnesses do not have to give the
testimony in the same court or in
the same way, as for instance, one
witness says, "before me, he made
the loan,'' and the second witness
says, "before me, he confessed that
he made the loan.'' The two testi­
monials are joined together and are
valid. So also, if one of the wit­
nesses testified in one court in re­
gard to the matter, and another wit­
ness testifies in another court, both
evidences are added together and
are valid.
Our Sages also relied upon one
witness in the case where a worn-
en's husband died and there were
no two witnesses to verify the fact.
They accepted one witness (male
or female) so as to prevent a woman
from becoming an "Agunah'', pro­
viding however that the woman
made her own investigation and is
satisfied that her husband is dead.
There are times when the de­
fendant must pay, because of the
testimony of one witness, as for
instance, one « 1ys to his neighbor,
"you owe me $100.'' and one wit­
ness testifies that this is so, and the
525ih C om m andm ent
defendant says, "it is true I owe you
$100. but you also owe me $100."
"The defendant would have to swear
because there is one witness, and
wherever there is one witness it
means that the defendant must
swear. However, in this case the
defendant is unable to swear against
the witness, because he admits that
he borrowed $100. Thus, the law
is, that one who is obliged to swear
and cannot swear, as in our case,
must pay.
This commandment in regard to
monetary matters prevails even to­
day, at all places and at all times.
One who trespases it violates a neg­
ative commandment.
524th OF THE 613 BIBLICAL
COMMANDMENTS
To Punish Plotting Witnesses
Exactly According To
Their Intent
We are commanded to punish
false witnesses the way they de­
sired to hurt others, either by money, visited upon him, because of some
by stripes or by death. Whereas,
in Jewish law, intention to commit
a crime is no punishable offense,
it is otherwise with "plotting wit­
nesses'' ‫עדים זוממים‬ In their witnesses.
case, intention is of the very essence
of their crime, and they are to re­
ceive the punishment they intended
for the irmocent victim. As a rule,
speaking is not equivalent to an
act. However, in the case of plot­
ting witnesses it is otherwise, as we
read in Deuteronomy, Chapter 19,
verse 19, "And ye ^ a ll do unto
him, as he had purposed to do unto
his brother so shaft thou put away
the evil from the midst of thee." Our
holy Torah decreed that the law
of retaliation be put into operation
in such cases. If a set of witnesses
testify against a man that he had
committed an offense deserving dominate our lives in war against
some particular form of punishment, our enemies, as we read in Deuter­
and it is p-oven by otiier witnesses. onomy. Chapter 20, verse 1, "Thou
303
that their testimony is false, then
they receive the same punishment
which the accused would receive if
the truth were not discovered.
In case the penalty to that par­
ticular offense was of such a nature,
that the court could not impose it,
as for instance, excision by Heaven,
then 39 stripes were to be admin­
istered. Society has to protect it­
self at all costs against this scourge.
In the case of money the plotting
witnesses have to pay the original
defendants the amount that they had
intended the defendant to lose.
In regard to capital punishment,
if the defendant is already slain, the
plotting witnesses are not slain.
They are slain only if the defendant
was not as yet slain. For it is
written, "Ye shall do unto him as
he had p u rp o sed to do unto his
brother,'' but it does not say " a s h e
has do n e unto his brother." It is
assumed that whilst he was slain
because of the testimony, neverthe­
less the heavenly judgment was
wicked act. In all cases where
punishment is involved, a warning
has to be given in advance. This
is not so, in the case of plotting
This commandment prevailed only
in Israel, and at the time when all
the members of the Beth Din re­
ceived proper ordination, namely,
up to the time of Rabbi Jehuda ben
Baba. If the Beth Din that did not
carry out the law concerning the
plotting witnesses, it annuHed this
|X)sitive commandment.
525ti1 OP THE 613 SIBLICAL
COMMANDMENTS
Net To Be Afraid Of The
Enemies In War
Bravery, and not fear should
 304
shall not be afraid of them." Verse
3, "Fear not, nor be alarmed, neith­
er be ye affrighted at them."
This commandment indicates that
every Israelite should put his trust
in G-d and not be physically afraid
when he can give glory to his
G-d and to his people. One need
not be afraid when he is engaged
in a righteous struggle. Fear is in­
fectious and is a source of weakness,
danger and paralysis. In these
verses, 1-8, we have a "shrewd
psychological understanding of the
dangerous contagion of cowardice,
as well as of its probable self-con­
quest, if given freedom of choice.
The contagion of, courage would
then probably act upon the trembler,
and the fear of confessing himself
faint-hearted, might nerve him to
bravery. Compare this genial wis­
dom with the grim "Shoot at dawn"
of contemporary military law; with
that stark brutality of the ritual of
Moloch which has sent shell-shocked
conscripts in their teens to a dis­
honoured grave. The Jewish law, at
once more merciful and more intelli­
gent, is the combination of universal
service with freedom; making mili­
tarism its slave, and not its master"
(Zangwill).
The laws of this commandment
are that a person entering the mili­
tary service should not at that time
think of his wife, his children, or his
money, but of the war. He should
regard the well-being of Israel Cfo
depending upon him alone, and if
he is afraid, it is as if he is spilling
the blood of all Israel. Our S a g ^
say, that he who fights with cdl his
heart and with the intention of sane-
tifying G-d's name, is certain that he
will not be hurt and ttiat he and his
children will be worthy to Irave an
established hoirsehold in Isra^ and
that he will be entitled to life in the
world to come, as we reed in tte
First Book of Scanuel, Ghcqpter 25,
526111 C om m andm ent
verse 28, "For the L-rd will certainly
make my lord a sure house; because
my lord fighteth the battles of the
L-rd." These are the words of Abi­
gail to King David.
This commandment prevailed only
among males for it was only the
males who fought when Israel was
on their land. He who conjures up
the thought that would prevent him
from registering for the war, tres­
passes this negative commandment,
and his punishment is very great.
526TH OF THE 613 BIBUCAL
COMMANDMENTS
To Aneiat The Priest 1■
The Time Of War
We are commanded to anoint one
priest with anointing oil and to ap­
point him as the speaker in the
army, during war. He was desig­
nated as ‫מ׳^וח ם?חםה‬ the
priest "anointed for the war." He
was the one who armounced the
following three verses, (Deuterono­
my, Qiapter 20, verses 5, 6 and 7).
Verse 5, "What man is there that
hath built a new house, and hath
not dedicated it? let him go and
return to his house, lest he die
in the battle, and another man dedi­
cate it." Vense 6, "And what man
is there that he® planted a vine­
yard, and hath not used the fruit
thereof? let him go and return unto
his house, lest he die in the battle,
and another man use the fruit there­
of." V er^ 7, "And what man is
there that hath bethrothed a wife,
and hath not taken her? let him
go and return unto his house, l^ t
ihe die in the battle, and another
man take her." They were exempt­
ed (mly from fighting, but were con­
signed to the quartermaster's de­
partment. It was also their duty
to mend the roads which made the
army more potent. Then he, the
Qiaplain, would add his own words
to stir up die people for the war.
527th CoBunandiiMRit
He who ought to go to war, and
does not do so, is regarded as one
who is not going to help the L-rd,
as we read in the Book of Judges,
Chapter 5, verse 23, "Curse ye Mer-
oz, said the angel of the L-rd, curse
ye bitterly the inhabitants thereof;
because they came not to the help
of the L-rd, to the help of the L-rd
against the mighty." (see Yalkut,
Book of Judges, 58). Where the
Bible says, "the captains and the
officers shall speak," it means that
after the anointed priest made the
announcement,, the officers were to
cause it to be heard among the peo-
pie. All of the above refers only
to a voluntary war. In regard to a
‫" מאחמת סצוה‬a mandatory war",
all had to go to war, even the groom
from his chamber and the bride from
her Chupah.
This rommandment prevails a ­
mong males at the time when Israel
is in Israel. This commandment is an
obligation of the whole conununity.
If they trespassed and did not op-
point from cnnong them, an an o in t^
priest, and he did not armounce
to the army the verses of the Bible
to which we have referred, then the
people of the community, and he,
ibe anointed priest, annulled this
positive commandment.
S27H1 OF THE «13 BIELICAL
COMMANDMENTS
To Offn* F«k « Bofere Entering
Mo A War
We are co13amanded to regard war
CB a last r^ort, cb we read in Deu­
teronomy. Chapter 20, verse 10,
"Wiwti &0 U drawest nigh imto a
city to fight against it, then prododm
peace unto it." Verse 11, "And it
shall be, if it make thee answer of
peace . . . all toe people that are
found tlmrein shall become tributary
unto thee." Verse 12, "And if it will
make no pecece with thee, but will
make war against thee, then thou
3^
shalt besiege it." Verse 13, "And
when the L-rd thy G-d delivereth
it into thy hand, thou shalt smite
every male thereof with the edge of
the sword;" Verse 14, "but the worn-
en, and the little ones, and the
cattle, and all that is in the cit^^,
even all the spoil thereof, shalt thou
take for a prey unto thyself . . . "
We should always do good to our
enemies, not because they are
vrorthy, but because of our desire
for peace, and to evidence good
character on our part. All tradi­
tional commentaries agree that
these offers of peace had to be
made to all enemies, even to those
of the Canaanites. If they accepted
our terms we were not to slay any­
one of them. If they did not ac­
cept our terms, then in the case of
the voluntary war on our part, all
women and children were to be left
alive. We were to leave one corner
of the city open for anyone to flee
therefrom. This is all mentioned in
the Sifri, the Taanitic Commentary
on the Book of Deuteronomy. But
even in a war against the seven
nations, we were to offer peace, so
that they could flee away before
v/e attacked them. It is interesting
to rote that our law permitted our
::,oldiers, when they entered into the
enemy's territories and had not food
to eat, to partake of forbidden foods.
Concerning this we read in Deutero­
nomy. Chapter 20, verse 10, "When
thou drawest nigh unto a city to
fight against it," and verse 14 . . .
" . . . thou m ay ^t eat . . "
This law prevails when Israel is
on its own land and refers to males
because they are the ones who are
fit for war and, therefore, are given
permission to eat of the forbidden
focds if there is a lack of their own
sup|:dies.
Ibis law of proclaiming peace
was to be an obligation of the whole
community and particularly upon
306 5S h h C om nurndm ent

ers, on these days, usually make a 532nd COMMANDMENT

special plea to the congregants for The Law Of The Beaatifai
the observance of the Torah, which Captive Woman
serves as a comfort to those in the We read in Deuteronomy, Chap­
Great Beyond. "When Thou Shalt ter 21, verse 10 and 11, "When thou
Do That Which Is Right In The Sight goest forth to battle against thine
Of The Lord". Again the Torah re­ enemies . . . and thou carriest them
peats (See Chapter 19, verse 13) away captive”, verse 11, "and seest
its exhortation against sentimental­ among the captives a woman of
ism. goodly form, and thou hast a desire
This commandment prevailed in unto her, and wouldest take her to
Israel at the time when the Jews thee to wife”. The Torah here makes
settled there and also in Transjpr- a concession to human nature dur­
dania. ing wartime. The Israelite was to
bring her into his house and have
531st OF THE 613 BIBLICAL her cut her hear, leave her ncdls
COMMANDMENTS grow long, substitute for the beauti­
Not To Work Nor To Seed In ful garment she wore, plain, simple
The Rough Valley ones and remove all the jewelry and
Concerning this we read in Deu­ ornaments that she had for the pur­
teronomy. Chapter 21, verse 4, "And pose of enticing, and permit her to
the elders of that city shall bring cry for a month for her parents be­
down the heifer unto a rough valley, cause of her enforced absence.
which may neither be plowed nor The Torah well understood that if
sown, and shall break the heifer's we did not permit the Israelite to
neck there in the valley.” The words, take the captive, he would marry
"rough valley” means a strong, un­ her in a prohibited fashion, because
cultivated, unfrequented territory of the strength of his passion at that
with a perennial brook. Its strong time. In order to quiet his passion,
running water would carry away the Torah commanded details which
the blood of the heifer. This would we mentioned so as to remove the
symbolize the removal of the defile­ source of temptation from his eyes.
ment from the land. Just as we have If after the period of the month he
learned in the previous command­ still wants to marry her, he may do
ment concerning the heifer, namely, so but she must be converted to
that the ceremony connected with it Judaism.
was fo publicize the matter of the This commandment prevailed
murder to arouse the community when Israel was on its own land
concerning its obligations, so the and he who trespassed it and did
prohibition against working or sow­ not carry out the details as mention­
ing around the brook for all times, ed, annulled this positive command­
was to be a constant reminder to all ment.
that passed that way, concerning
the murder that was committed. 533rd OF THE 613
This prohibition was for all times BIBLICAL C (» fl€ A N I» 4 Q rT S
even when we did not possess Pal­ Not To S ell The B eautiful
estine. It refers to male and femede Qq:1iive W «m m
alike. One who trespassed it was
to receive stripes. The Israelite is not permitted to
sell the Jseautilui ocq>tive womcoa
after he hes had monied ralatioms
530th C onxm andnim it 307

with her. Concerning this it is writ­ in the best of health. This same
ten in Deuteronomy, Chapter 21, safeguard is accxjrded to every Jew­
verse 14, "And it shall be, if thou ish daughter, namely, that she
have no delight in her, then thou should not be troubled with divorce
shalt let her go whither she will; while she is not well.
but thou hash not sell her at all for 535TH OF THE 513 BIBLICAL
money'' This marriage was deemed COMMANDMENTS
as a concession to himaan weak­
ness and of the worst manifestations To Hang Him Who Was Judged
of the unbridled passions of man. To Be Haaged By The Beth Din
The Bible indicates that a wife tak­ We are commanded to hang him
en in this fashion will probably be­ whom the Beth Din or the court
come an object of aversion to found to be guilty. Concerning this
her husband. This law inculcates we read in Deuteronomy, Chapter
thoughtfulness and forbearance un­ 21, verse 22, "And if a man have
der circumstances in which the war­ committed a sin worthy of death,
rior, elated by victory, might deem and he be put to death, and thou
himself at liberty to act as he shalt hang him on a tree”.
pleased (Driver). After the count­ The purpose of this commandment
less rapes of conquered women with was to give due publicity to the
which recent history has made irs punishment so as to strike terror
so painfully familiar, it is like hear­into the hearts of potential offenders.
ing soft music to read of the war­ Our process of punishment was
rior's duty to the enemy woman, of certainly not that of the Roman type.
the necessary marriage with its The fiendish punishment of crucify­
set ritual and its due delay. And ing men alive, nailing them to the
the Legislator proceeds to trace the cross and prolonging their death-
course of the husband's duty in the agonies for days, was a Roman in­
event of the conquered alien wo­ vention. There were foirr methods
man fcriling to bring him the ex­ of execution in Israel — stoning,
pected delight. (Zangwill) binning, the sword, and strangula­
This commandment indicates that tion. Hanging was sometimes added
our better nature must prevail. after death, in token of infamy, or
534th COMMANDMENT as a further deterrent; Joshua X, 26.
Not To Caase The BoanHfal Our method of hanging was as fol­
Ccq»tive Woman To Work Hard lows: After the person was stoned,
We are not to enslave this cap­ a pillar of wood was sunk into the
tive woman. Concerning this we ground with part of the wood pro­
read in Deuteronomy, Chapter 21, truding from the ground. The per­
verse 14, "thou shalt not deal with son's hands were folded together
her as a siave, because thou hast and hung upon the wood toward
humbled her." Just as he is forbid­ evening and immediately thereafter
den to sell her, so is he forbidden untied. He was buried with the
to make her a slave woman. She w o o d upon which he was hung and
remains a free naturalized Jewish with the stone on which he was
daughter. He is not cdlowed to sell stoned, so that people should not
her into forced service n o r to force say, "this was the wood upon which
her to serve him. TTie Rabbis also so and so was hung". If they per­
dedare that on no account is he mitted the body to remain that way
permitted to divorce her if he be­ over night, they trespassed a nega­
come tired of her or if she is not tive commandment which we will
 533r1 Commmufaiwnt
the King or any other head of the fruit is worth more, then it is not per­
people. If they trespassed this law mitted to cut it down. The world and
and failed to proclaim peace before all its goods are to be enjoyed and
they attacked the enemy, they an­ used, but in nowise to be abused.
nulled this positive commandment. The purpxjse of this commandment
is apparent. We are to train our
52SN1 OF THE 513 BIBLICAL mind and soul to love the good and
COMMANDMENTS
Not To Allow iUy Male Of The the form
useful and to be distant from any
of devastation. If one can save
Sevoa Nations To Remoio Alive something from being spoiled, he
We are warned not to allow any should lise all his power to do so.
of the seven nations to remain alive. Not so is it with the wicked. They
The seven nations refer to the Hitti- destroy and rejoice in the destruc­
tes, the Amorites, the Canaanites, tion of the world. We note children
the Perizzites, the Hivites, the Jebu- and even adiilts pxissing by fields,
sites and the Girgashites. Concern­ uprooting shrubs, breaking twigs
ing this we read in Deuteronomy, and so forth, unwantonly. All this is
Chapter 20, verse 16, "Thou shalt an evidence of our lack of self-con­
save alive nothing that breatheth". trol. Thus, our Torah, in every aspect
Of course, this means if they refuse of life, teaches us the negative side
an offer of peace and are unwilling of self-control and conservation. We
to give up idolatry and refiise to ob­ are to try to conquer the spirit of
serve the 7 Noachian Laws,—name- destruction that is in us.
ly, to have courts of jiistice to prohi­ This prohibition prevails at all
bit blasfJiemy, idolatry, incest, mur­ times and at all places and refers to
der, robbery and cruelty to animals, male and female. One who tr^pass-
—by removing one of their limbs es it and destroy a fruit tree, hrans-
whilst alive. gresses this negative commandment
and should receive stripes.
S m COMMANDMENT
Net To Cut Down Trees In 5 m OF THE 513 HELICAL
Besiefiiif A Cify COMMANDMENTS
We are bidden to refrain from cut­ The La«^ Coaceraiaq Hw H«if*r
ting down trees when we beaege a IMhcn• Neck Was BrMmi
city in order to make the way nar­ If in a field or on a road a slain
row for the enemy. Concerning tins person was fomd and it was not
we read in Deuteronomy, Chester known who slew him, the Bible
20, verse 19, "When thou shalt be­ prescribed the following method of
siege a city a long time, thou shalt handling diis matter, as we recKi in
not destroy the trees thereof by Deuteronomy, Chc^rter 21, verse I,
wielding an axe agednst them." In "If one be found skan in tire land
other words, we are not to devas­ which fte L‫־‬rd thy G-d give& ti»e
tate the land we are setting out to to p o s s ^ it, lying in and
conqirer. The Rabbis say tiiat this it be not known who hath smitten
injunction is not confined just to war him," verse 2, "Then thy elders and
or only to trees. It is against spoilia- thy judges shall come fcffth a a d they
tion in general. Orm who spoils, de- shall mecBsure unto the cities which
vcKtates, o r deeds exhavagantly with are round about him that is slain'’,
things of value, tre^xisses this com­ verse 3, "And it shall be, that the
mand. If a tree is worth more for its city which is nearest unto the slain
lumber than i(» its fruit then it is man, even the elders of that city
permissible to cut it down, but if the shall take a heifer of the herd, w U di
535th C om m andm ent
hath not drawn in the yoke," verse
4, "And the elders of that city shall
bring down the heifer unto a rough
valley, which may neither be plowed
nor sown, and shall break the hei­
fer's neck there in the valley," verse
5, "And the priests the sons of Levi
shall come near — for them the L-rd
thy G-d hath drosen to minister unto
Him, and to bless in the name of the
L-rd; and aca>rding to their word
shall every controversy and every
stroke be", verse 6, "And all the
elders of that city, who are nearest
unto the slain man, shall wash their
hands over the heifer whose neck
was broken in the valley", verse 7,
"And they shall s p e a k and say: 'Our
hands have not shed this blood,
neither have our eyes seen it", verse
8, "Forgive, O L-id, Thy pjeople Is­
rael, whom Thou hast re d e ^ e d , and
suffer not iimocent blood to remain
in the midst of Thy p)eople Israel.'
And the blood shall be forgiven
them," verse 9, "So shalt thou put
away the inno<mnt blood from the
midst of thee, when thou shcdt do
that which is right in the eyes of the
L-rd." When they will hear the
voice of tile heifer while its neck is
being brokmt, it will cause them to
shudder and will arouse ead i ami
every one who knows anything
about the murder, to declare same
before the elders. In that way, tiie
evil and the evil doers will re­
moved from the midst of b a e l.
The Rctobis eiqdain "Let the heifer
vtoch has never pmxiucwd fruit be
killed in a sp»t wMdi Iras nevmr jx o -
duced fruit, to atone for the death
of a man who was d e h a n e d from
producing fruit."
Innocent blood shed by vitdfflat*,
sticks to the hands of the miuderer,
and all the seas cannot wash away
its stcdn. It is otherwise with those
who — the actual miuderer being
unknown — are held to be only
morally respionsiUe for the crime.
309
In their case, the washing of the
hands is a symbolic act to disovm
the community's guilt; Ps. XXVI, 6.
No trace of this symbolic action is
found in Greek or Roman life (con­
tra Matt. XXVII, 24).
Could it possibly occur to anyone
to suspect the elders of murder?
No! By this avowal the elders of
the town declare, 'He did not come
to us hungry, and we failed to feed
him; he did not come to us friend­
less, and we failed to befriend him'
(Sifri). Thus did the Rabbis bring
home to the people the great prin­
ciple of mutual responsibility.
If the murderer is discovered after
the ceremony had been performed,
he must be put to death. 'Then shalt
thou be doing that which is right in
the eyes of the L-rd'.
Five members of the Sanhedrin
were required to carry out this
awe inspiring ceremony. No Jewish
Court could ever be made up of
an even niunber. The place was
kept desolate to show mourning for
the loss of a human being. They
disclaim the general vice of scienti­
fic charity whereby relief to a
hungry person is delayed until ela­
borate investigations concerning his
needs are made. Real Jewish chari­
ty frowns up»n long drawn out in­
vestigations when the question of
food or other indispsensable nec»ssi-
ties cffe involved.
"Whom Thou Hast Redeemed",
etc. This ref®B to the dead. They
too need forgiveness to ease tteir
lot or to bring them nearer to bliss
in the world to come. Hence it is
an ancient practice which has sur­
vived to the present cfajy that on the
Three F ^ t i v ^ arui on the day of
Atonement, we p»ay for the w ^ a re
of the dead. "Yizfcohr", "Let there
be remembered" is the name co m ­
monly given to th e ^ prayers whidi
are accompcBued by vows of diaiity
for the e a k e of the dead. The preach-
 310 538th C om m andm ent

discuss in the next commandment. has always been repugnant to Jew­

This commandment prevailed only ish feeling, and is in total variance
during the Temple times when vre with the law and custom of Israel.
had the power to inflict capital pun­ This law prevailed only when the
Temple stood, when the Jewish Court
ishment. It refers only to males, for
they only were judged for ccgiital was permitted to inflict capital pun­
punishment. ishment. This law applies to any
dead person whether he was exe­
536TH COMMANDMENT cuted by the court of justice or killed
Net To Allow The Pctrso■ Haag by violence, or whether he died a
Upon The Pillar Of Wood To natural death. A delay is p>ermitted
Remaia There Overaighf only when it is for the honor of the
We are not permitted to forsake dead. To delay burial unnecessarily
the person hung and allow him to is an infringement of this Biblical
remain there overnight, as we read Law.
in Deuteronomy, Chapter 21, verse He who trespasses this command­
23, "His body shall not remain all ment and delays the burial of any
night upon the tree." dead for more than a day without
The purpose of this commandment sufficient excuse, violates this Bibli­
is not to allow the human figure to cal law.
be dishonored by allowing it to re­
main hung overnight. 53eth C O M M A N D M EN T
To Retoro A Lost A rtic le To
537fh OF THE 613 BIILICAL Its O wners
COMMANDMENTS We are to return a lost article to
To Bury The Person On The Same its owners as we read in Deuteron­
Day He Was Hang omy. Chapter 22, verse 1, "Thou
We are to bury the hung person shalt surely bring them back unto
on the day of his punishment. For thy brother". The Rabbis point out
that reason we do not allow him to referring to Exodus, Chapter 23,
hang long, as we read in Deuteron­ verses 4 and 5, that this also refers
omy. Chapter 21, verse 23‫" ״‬But thou to one's enemy. He is not m ly to
shcdt surely bury him the same day." keep it, but he should even take
The purpose of this commandment measures to restore the lost article
is to indicate, as we have said pre­ to the loser. We are also bidden in
viously, that we are not to dishonor this commandment not to hide our­
the criminal after he died. Dea&, selves from the lost article; saying,
Judaism teaches, atones for one's that this is no concern of mine. This
sin; therefore, his body shall, at the commandment is mentioned three
earliest moment, receive the same times in the Torah, indicating, of
reverent treatment that is due to course, its great importance. It is of
any other deceCGsed. The hanging fimdamental importance, because of
was delayed till near sunset, so that its great value to society. We can
the body might without delay be truly say of it in the words of Ihe
taken down for burial. Psalmist, "The statutes of the L-rd
We note here that the Bible ^3eaks are upright rejoicing the heart", hi
of burial and not of cremation, as other words, wherever timre cue to
the Jewish method of disposal of tiie be found any cxrttle or v ^ s e k
dead. Tacitus (Hist. v. 5) remarked {though they are lc»t) they are, as
that the Jews buried their ctead in­ it were, a t that very time, in the p®s-
stead of burning them. Cremation session of their owners, because of
540th C om m andm ent
our respransibility to restore lost
property.
Of course, there are times when
certain lost possessions cannot be
returned, and belong to the finder,
as for instance, fruits or coins that
are scattered in the public highway,
or pieces of meat and so forth,
where there are no signs of prasses-
sion, but if there should be a sign,
then, of course, one is obliged to
have the matter proclaimed pub­
licly so that the owners may come
and prove that the lost article be­
longed to them. However, if things
were found in places concerning
which the owners might have given
up all hop>e of finding them, as in
the sea, for instcmce, then the lost
articles belong to the finders. One
does not have to bother with any
lost article that has practically no
value. There are times when one
does not have to bother with carry­
ing any article that is found, which
the finder as a rule would not carry,
because it is not fitting for the px)-
sition he occupies, as for instance,
an Elder.
It is the duty of the finder to take
care of the lost article until the
owner comes. If waiting means de­
predation in the value of the thing
found, then the finder is religiously
bound to put on record its distin­
guishing marks, and sell the article.
The money realized is then to be re­
turned to him who proves owner­
ship.
The Rabbis deduce from this com­
mandment (by the way of a for­
tiori) that if this is the law in re­
gard to one's neighbor's prop>erty,
how much more should one be soli­
citous about his neighbor's honor,
body and soul. Thus — when one
sees somebody else's honor, health
or life in danger, he should do
everything possible to rescue or pro­
tect it.
This commandment prevails at all
311
times and at all places. It refers
to male and female, and one who
trespasses it breaks a positive com­
mandment.
S39th COMMANDMENT
Not To Hide Ones Eye
From A Lest Article
We are bidden not to hide our­
selves from a lost article, but to
take it and return it to the owner.
Concerning this we read in Deutero­
nomy. Chapter 22, verse 3, "And so
shalt thou do with his ass: and so
shaft thou do with his garment; and
s o . shalt thou do with every lost
thing of thy brother's, which he hath
lost, and thou hast found: thou
mayest not hide thyself.''
540th OF THE 613 BIBLICAL
COMMANDMENTS
Breaking Down Under A Load
We are warned, that if we see an
ass or any other cattle heavily
weighted, or for any other reason
is crouching under its load, we are
not allowed to pass it by, and go our
own way, but we are to help it and
to balance or fix the load in such a
way that the animal can stand erect.
Concerning this we read in Deutero­
nomy. Chapter 22, verse 4‫־‬, "Thou
shalt not see thy brother's ass or
sheep and hide thyself from them''.
One who trespasses this law and
does not help, breaks this negative
commandment and the positive com­
mandment in the book of Exodus.
The Ralbag (commentator on the
Bible) points out that this also re­
fers to the human being as well as
to the animal. If he is oppressed
under the load that he carries, he
is to be helped by the passerby, so
that he can have his pxack rear­
ranged to make it possible for him
to walk more easily.
— ^ —
312 544th CommondnMeat
541st C O M M A N D M EN T is to keep ourselves distant irom
The Laws O f Loading impure thoughts and immorality.
And U nlea^ng Not only did these commandments
We are commanded to help our refer to dothing. but also to one's
brethren, or his cattle, on the road, hair. One should not remove the
when there is no one there to help gray hairs from his beard or dye his
him. Concerning this we read in hairs in the manner as women dye
Deuteronomy, chapter 22, verse 4, theirs.
"Thou shall surely help them to lift This prohibition prevails at all
him up again''. Our Sages say that daces and at all times and refers
for helping to load, one may ask to males.
pay. However, to unload we are ob­ He who trespasses this command­
liged to help without pay, because it ment and puts on women's c9 )parel
is easier and takes less time. or is dainty 04>out his physicd self,
like women are, as for instance in
542nd C O M M A ND M ENT the case of dyeing his hair, is to re­
Women A re N o t Perm itted ceive stripes.
To W e a r Men's C lofliin g 544th CO M M A N D M EN T
Women should not put on men's The Law CeaeeniinQ
apparel. Concerning this we read The Birds Nest
in Deuteronomy, Chapter 22, verse We are not to take the mother
5, "Women shovild not wear that with its young fto be slaughtered at
which pertaineth to a man''. An in­ one time) or its eggs, but we are
terchange of attire between man to send the mother away first Con-
and woman would promote immo­ ceming this we read in Deutero­
desty and immorality. nomy. Chapter 22, verse 6, "If a
The purpose of this commandment bird's nest chance to be before time
is to keep our people Holy, for we in the way in any tree, c»r on the
are designated as "a kingdom of ground, whether they be young
priests and a Holy peopie" in Ex­ o n ^ , or eggs, card the dam sitting
odus. Chapter 19, verse 6. upon the young, or upon the eggs,
This prohibition refers to all pla­ thou shalt not t ^ e the dam with Ihe
ces and to all times and to women. young."
A woman who trespasses this com­
mandment and clothes herself with The ground of sympathy here is
clothing that is distinctly a man's ap­ the s a c re d n ^ of the parentcd re­
parel, in a place where she lives, is lationship. Tim mother-bird is sac­
guilty of receiving strips. red as a mother; and length of ckxys
is paamised to those, who re g a ^
543rd O F THE 513 BIBLICAL the sanctity of motherlmod in ihis
CO M M iM fD M EN TS sphere, as it is promised to those
Me■ Shmtid W ear who observe the Fiitti Commaisd-
W em ea's C toliiiaB m@at
Men should not put an wcmmn’s
apparel. Concerning to ! w e read 'When the motlmr is saat away,
in Deuteronomy, Chcqoter 22, v m ^ she does not see the todai^ of t o
5, "Neither shall a man put on a young ones, and does not feel any
woman's garment; for whoKsever pain. The Torah provides that sudh
doetii these things, is an dbomina- grief should not be caused to cattle
tion unto the L‫־‬rf, thy G-d.'' (Lev. XKQ, 28) or birds; how much
The paiupose of &is conunandmmit more careful must we be that we
5M& C nm urndm ait 313

should not cause grief to our fellow It is to enable us to secure our food,
men' (Mannonidee); see XXV, 4F. in the most painless way to the ani­
mal, and to give us the power of
As soon as one takes the nest he restraint, to free us from b l o ^ thirsti­
should immediately send away the ness, and so forth. Our Sages say,
mother. If he fails to do so, he that the intent in giving us all the
should not wait, because the mother commandments is for our good
may die and then he will have alone.
transgressed this negative com­ This commandment refers only to
mandment, or he may die, and thus cases in a public domain, where the
die in transgression. This is an in­ nest of the mother and the children
dication of the Rabbinic saying that do not belong to anyone. They in-
the zealous carry out a mitzvah im­ elude, fowl, because fowls belong to
mediately and cdso of the Biblical the family of birds. As a matter of
saying 'a thing in its time, oh, how fact, in the poultry industry they
good it is!' (Proverbs, ChcQ‫נ‬ter 15, speak of fowls as so many birds.
verse 23). However, the commandment does
545th OF THE 613 BIBLICAL not refer to a nest that has broken
COM M ANDM ENTS eggs or where the mother flutters
H w Lows Sparing around the nest. There is a high
The M oth er Bird moral sense evidenced among birds.
We are commanded to send away The parent bird will never enter the
the mother bird, from the nest be­ nest of another parent's birds.
fore we take the young birds there­ This commandment prevails at all
from, as it is written in Deuteronomy, times and all places and refers to
Chapter 21, verse 7, ‘”Thou shalt in male and female alike. He who
any wise let the mother go, but the trespasses and takes the mother
young thou mayest take vinto thy­ while she is with her brood, tres­
self''. The purpose of this commemd- passes this positive commandment
ment is to indicate G-d's individual in addition to the negative one pre­
Providence over every one of His ceding this one.
creatures. Our Sages say, "One will
enjoy measure for measure", — 54««1 OF THE «13 BIBLICAL
CO M M ANDM ENTS
namely, — for protecting G-d's crea­
tion, he will be worthy, that his The■ Shalt M ake A Battlem ent
chil^en's lives will be protected. For Thy Reef
What we call mercy, is not neces­ We read in the Book of Deutero­
sarily naercy before G-d, as for in­ nomy. Chapter 22, verse 8: "Thou
stance, in regard to the slaughter­ shalt make a parapet for thy roof."
ing of ernimds. Superficially, this The Rabbis say in the Talmud Kesu-
is not a merciful act to the animal, bos that one should always take pre­
but in G-d's scheme of creation this cautionary mecBures so that injury
is a means of sustaining mankind to life or limb may be averted. The
and the aziimal reactes its highest Torah is opposed to creating dan­
level, as it a e rv ^ mcmkiiui. Thus, gerous situations and then saying
we carmot c4ways properly unefer- that the accident was "Providential.'
stand and eag^mn the ways of G-d. Jacob, when expr^sing his reluc­
For what chfieirence d o ^ it make to tance to send Benjamin to the Egyp­
G d ‫׳‬whether man slaughters an tian Ruler, said (see Gensis, Qiapter
rmimal, and then eats it, or lolls it 42, verse 38) "If mischief befall him
and t h ^ eate-it, or if he eats trete? by the way in which ye go, etc . . .
 314
Jacob felt that at home nothing
harmful was likely to occur to Ben­
jamin, but on the road, which was
beset with dangers, an unpredes­
tined death might occur.
One should not say G-d knows
what will and should happen. We
must do the correct thing, in line
with the Natural Law. G-d gave us
the ‫■שכוצ‬the "mind", to protect our­
selves. Therefore, we are not to
work against Natural Law. If one
falls, he must be hurt. Man is
bound by Natural Law and there­
fore he must be careful not to con­
flict with it. It is true that in some
exceptional cases some few saints
like Abraham and Daniel were
saved from the workings of the Na­
tural Law. But how many Abrahams
and Daniels are there in the world?
Therefore, we are not to depend up­
on a miracle. As a matter of fact,
our Sages say "he who depends,
upon a miracle, no miracle occurs
for him." G-d has implanted in each
and everyone of us the natural in­
stinct to protect ourselves from harm.
G-d, having created us according to
and under the Natural Law, it is
therefore evident that our task is
not to live above the Natural Law,
but to recognize its place and order
in the world.
The • Bible has chosen as our il­
lustration a roof, because everyone
lives in a "dwelling place, where a
roof is involved.
The laws of this, commandment
are that a parapet or battlement
must be placed only upon the roof
of a residential building. But a
storehouse, or any abode that is
less than 4x4 cubits, does not come
under this Commandment. So also
synagogues and schools because
they are not dwelling places do not
come under this Commandment The
height of the parapet must be at
least 10 handbreadths. T«1 hand^
547th Commandment
breadths are always regarded as a
‫מחיצה‬ "‫ מ‬separation."
One must not do anything that
will harm, as for instance, to be
careless in regard to his food, to go
out when it is cold, without wearing
something that will keep him warm.
We dare not act contrary to the
natural order of the world which
G-d has created. We may not put
our mouth to a pipe and drink‫־‬there­
from lest worms will be in the water.
Similarly, we. may not drink from
rivers or pools lest snakes have
been around. So, too, we are for­
bidden to eat figs or grapes or
pomegranates or squash or cucum­
bers that are full of holes. So also
it is forbidden to take any money
in one's mouth lest it has been
touched by some leprous or sick
person. We may not keep a biting
dog in the house.
This commandment prevails in all
places, and at all times. It refers
to male and female. One who ties-
passes this commandment and
leaves his roof without a parapet or
his pit without a cover, has tres­
passed this positive commandment,
as well as the negative command­
ment which follows immediately.
S47tf1 C O M M A N D M EN T
N o t To Bring Blood Upon
O ar House
We are to take every precaution­
ary measure in the erection of a
dwelling, lest we be guilty of the
sin of commission as well as that of
omission. The builder or owner who
fails to protect human life against
accident is guilty in the eyes of
G-d. As we read in Deuteronomy,
Chapter 22, verse 8; "Thou shcdt 1K)t
bring any blood upon thy house."
Our Rabbis say in the Sifri (of fee
previous commandment), “ T h o u
shalt mot bring blood upon &y
house", (the‫ ׳‬commandment we are
now dKCuasing), is the Negative
 549th Commandment
Commandment. In other words, this
prohibition covers all cases where-
ever, through our negligence, there
is a danger to life, as for instance,
placing a broken ladder against the
wall, or keeping a dangerous dog,
etc. Even if Providence did decree
that Mr. A. should be killed by ac­
cident, the o w n e r should feel guilty
for having been the instrument, as
the Rabbis say in the Talmud in
Sabbath 32, "A meritorious thing is
done through a meritorious agent,
and a wicked thing through a wick­
ed agent".
548th OF THE 613 BIBLICAL
COM M ANDM ENTS
Thou Shalt N o t Sow Thy Vineyard
W ith Two Kinds O f Seed
We are not to sow seeds of two
kinds of vegetables in a vineyard.
In other words, a vineyard may not
possess species of grain and flax,
but it may have therein fruit trees.
Concerning this we read in Deu­
teronomy. Chapter 22, verse 9,
“Thou shalt not sow thy vineyard
with two kinds of seed." The reason
for the commandments against the
mixing of seeds of different species
is that we are not to disturb the
scheme of G-d's creation. There
are first as we find in Leviticus,
Chapter 19, verse 19, ‫כצאי זרעים‬
which refers to the "mixture of
seeds", namely, two vegetable
seeds of different species are not
to be mixed together to form a third
vegetable. Our commandment is
called, ‫כי^אי זרעים‬ namely,
not to mix two kinds of produce
together with the vine seed, hi
other words, it involves three seeds,
namely, wheat, barley and grape
seed. We are not to take the three
of them together and sow them into
a fourth seed. The reason why
in regard to the vine we speak of
two additional seeds (unlike the
rase of vegetc4>l^), is that the vine
315
is so worthy and strong that it
would annul another seed complete­
ly. Therefore, two or more are un­
necessary, Biblically and Rabbinic­
ally. The laws of mixing the seeds
in a vineyard refer both to the land
of Israel and the Exile. But the laws
bidding us not to mix any two seeds
alone refer even Rabbinically only
to Israel, as fof instance, the sow­
ing of wheat and barley. (This is
the opinion of some.) The product
of the mixture of seeds of produce
of fruit trees, whilst forbidden to be
planted, may be eaten and profit
may be derived therefrom, as in the
cases of nectarines, grapefruit, etc.
This prohibition is incumbent upon
male and female.
549th CO M M A ND M ENT
N ot To Eat O f The M ixture O f
Seeds In The Vineyard
Whilst we are permitted to eat
of the mixture of seeds of produce
or of trees, however, we are not per­
mitted to eat of the mixture of seeds
of produce, sown together with the
seed of grapes. Concerning this we
read in the Book of Deuteronomy,
Chapter 22, verse 9, "Lest the fruit
of thy seed which thou hast sown,
and the fruit of thy vineyard, be
defiled." The crop will have to be
consigned to the flames.
Many a sin comes through the
drinking of wine. If we drink too
much wine it brings evil, then cer-
tcrinly wine created through sin,
through the mixture of seeds, would
bring the spirit of an unbridled na­
ture. Whether one sows this for­
bidden mixture or allows someone
else to sow it in his possessions, he
violates this commandment, and the
produce must be burned.
At what time does this vineyard
become forbidden? Tradition has
it, when it has taken on 1/200th of
the growth of the seeds. Maimonides
he© given a way of estimating this
 316 5SIM1 Commandmcmt
amount. He said, cut off a twig of brings about their mating, and we
the vine. As long as it takes to rot, woiild thus be causing the mating
so long does it take to grow. It is of two diverse animals.
permissible to eat of the vegetable What is wrong about mating two
produce or of the vine when each diverse animals? Aside from inter­
one is separated from the other, by fering with the scheme of G-d's crea­
at least 4 cubits, a cubit being about tion, it causes pain to the animal,
27 inches. A vineyard means five which, of course, is also forbidden
vines or trees arranged at least in by the Torah. It is well known that
this : - : way. cattle and fowl are much disturbed
This p r o h i b i t i o n concerning when they dwell together with other
‫" כ?אי זרעים‬die mixture of seeds species, so much the more when
in the vineyard". Biblically refers to they are made to work together. As
Israel, but outside of Israel, it is we say, "B ir^ of a feather flock to­
a Rabbinic prohibition. gether." From this, every man of
wise heart can learn a lesson, name­
550th C O M M A ND M ENT ly, not to appoint two people prom­
Then Shalt N o t Plow W ith An iscuously to a task where their na­
Ox And An Ass Te^oN icr tures are different, or not to cqDpoint
The Rabbis point out that the ox for a task a very common person to­
is strong and the ass is weak, and gether with one of fine sensibilities.
to make them work together is cruel­ If the animal world is disturbed so
ty to the weaker animal. Some much more is it true, with regard
say, on the other hand, that this to mankind.
law is in consideration of the ox. Biblically this law refers only to
The ox is heavy and pulls the plow two different species of animals, for
slowly. The ass, though lazy, is instance, the ox and the ass, the one
put in the team just because of its clean and the other unclean, where
quick steps, so as to be a pulling their natures are far apart, but in
example for the weary ox, and is regard to two clean species or two
inhuman. TTius, we find in the Torah unclean species, although they are
the foundation for our much vaunted not of one species, as for instance,
modem "Societies for the Preven­ the ox and the badger, or the ass
tion of Cruelty to Animals.'' and the horse, they are not forbid­
This prohibition refers to any two den to be yoked together Biblically,
different species of cattle where one but only Rabbinicodly, because it
is of a clean and the other of an might lecKl to the mating of difierent
unclean species, but it is permitted species Biblically forbidden. Yoking
to do so in the rase of two clean together, c k we pointed out before,
or two undean cmimals. It d c ^ does not apfdy only to jdowing but
not refer to !:dowing alone, but to also to any other kind of work, as
any work, as for instance, treading for instance, for pulling a cart. If one
or pulling a rxal, etc. Cbnceming man holds the reins and another is
this we read in Deuteronomy, Chc5>, pulling one of the two divease ani-
ter 22, v e r^ 10, *Thou sheflt not mcds, both of diem have broken die
plow with an ox and an ara to­ commandment and are to r«3mTO
gether." Mcdmonid^ says that there stripes.
is another basis ka* the prolubition. liie prc^^ititm of dds aanmami-
He amd diat it is cudomcay to kaing ment to <dl places, dm ^, to
dm yoked anisKils tmed for |dow- nude caul temcde. He who tres|xsBes
ing into one bam. This no^rcdly 03c11mcD»lmm3t and plows or
 55211d Commandment
pulls or leads two animals of dif­
ferent species together, one clean
and the other unclean. Biblically, is
to receive stripes. Even if he leads
them merely by the power of his
voice (as it is customary for animals
to go ahead as we shout at them)
he is to receive stripes. If the two
animals are of different species but
they are both of the clean type or
both of the unclean type, but they
come under the law of not being
permitted to be mated together, one
who leads them or works with them
together, receives stripes only Rab­
binically. Wherever stripes are in­
flicted according to the Rabbis, then
there is no definite amount of
stripes, that are to be received. It is
left entirely to the Judge's discretion.
Whenever we speak of stripes, Bibli-
colly conferred, then the number is
definite and set, at thirty-nine.
551 O F THE 513 H E LIC A L
COM M ANDM ENTS
The Laws O f Shaataas
We are not allowed to own a
garment containing flax and wool.
This is caDed "Shaatnes", as we
read in the Book of Deuteronomy,
chapter 22, verse 11, "Thou shedt
not wear a mingled stuff, wool and
linen together." The word ‫עעטנז‬
"Shaatnes" is a cocobination of
three words. ‫ עוע‬which means
co n b a d , ‫ ט ^י‬which means woven•
and ru which means thread,
rolled together at one time. Shaat-
nes, Bil^cally spealdng, must rep>-
resent these three, namely, combing,
weaving and the threads rolled to­
gether of the wool and the linen.
The linen and the wool must be
eitiier sewed together or tied to­
gether twice. Tbis is the Biblical
form of S te itn ^ . If one tr^ x e s e d
this law, he received stripes. Ac-
cordtog to the Rctobis, however, if
cmy of the te e e precedes wee per-
katned, namely‫ ״‬ocanbing or w ea v ­
ing car roUing togetoer toe toreads
317
of linen and wool, this law was vio­
lated. However, hats, if they con­
tain wool and linen together, are
not prohibited because they do not
come under the category of gar­
ments. Shaatnes gcurments may be
carried on a pole over one's shoul­
der but not to touch the body, and
are permitted to be sold to gentiles.
The prohibition of Shaatness pre­
vails at all times, at all places, and
refers to male and female.
"The reason underlying the pro­
hibition may possibly be the same
as that against mixing seeds. The
Rabbis class it with the prohibition
of swine's flesh and other "chukim",
"statutes" which the loyal Israelite
nevertheless willingly obeys be­
cause they are tlie commandments
of his Father who is in Heaven."
(Herz).
552nd CO M M A ND M ENT
The Laws C eaeen 1ia 9 M arria g e
We are commanded to take a
wife by one of these three means:
by money, contract or cohabitation,
as we read in the Book of Deuter­
onomy, C31apter 22, verse 13: "If
any man take a wife and cohabit
with her." The terms employed for
marriage are also used for divorce.
We do not ccmsider the practice
of cohcdaitation as one of the three
methods of marriage because we
necessarily would have to be pres­
ent, but the marriage is valid.
Money is not a constcmt reminder.
However, it is permissible to give
money instead of a ring.
The lews of this commandment
are that a woman may be betrothed
by means of money or money's
worth which shall not be less &an a
pffutcL This is our custom, namely
— to say, "TJtou art i^trofeed unto
me with this ring according to the
Lerws of M os^ and Israel." A man
may c^x>int a m es^nger to be-
 318
troth his wife-to-be. A father of a
minor child may betroth his daugh­
ter, either by himself or through his
messenger. No girl above the age
of twelve may be forced to marry.
The marriage must be with her con­
sent. One may not use anything
from which we may not derive any
pleasure or profit, or value, as a
means of marriage, for instance, to
give chome'tz on Pesach instead of
money, or a meat and milk product
boiled together, (for we may not
derive any profit from meat and
milk boiled together).
This commandment prevails at all
places, at all times, and one who
trespasses it annuls this positive
commandment.
The groom is supposed to say
the benedictions under the Chupah
over the cup of wine, but should he
be unable to do so properly, the
one who performs the marriage does
so, and the groom adds his "Amen".
553rd C O M M A N D M EN T
And She Shall Be A W ife
Unto Him
If one falsely accuses his wife of
and it is found to be false, he may
never divorce her even if she is
leprous or blind. He is to be re­
buked by receiving stripes and the
Court shall fine him 100 shekels of
silver, and they shall give them unto
the father of the. damsel because
he hath brought up an evil name
upon a virgin of Israel. She shall
be his wife and "he may not put
her away all his days.'' The pur­
pose of this commandment is to do
away with any defamation in Is­
rael.
If, however, the charge is true,
then she shall be stoned until she
die, for she hath wrought a wan­
ton deed in Israel. If the father
brings witness who deny the testi­
mony of the witnesses of the hus­
band and the witnesses of the hus­
band are found to be untruthful.
555th Commandment
these witnesses and not the woman,
are to be stoned.
554th CO M M A N D M EN T
W e A re Forbidden To Falsely
Accuse A Bride O f Unchastity
During H e r B etrothal
If the defamation is found to be
false, the husband may never di­
vorce her. Concerning this we read
in Deuteronomy, Chapter 22, verse
19, "He may not put her away all
his days.'' This is the negative com­
mandment of the positive one we
have discussed previously.
555th OF THE 613 BIBLICAL
CO M M ANDM ENTS
To Stone The Betrothed Damsel
And H e r Param our
The Beth Din is commanded to in­
flict the death penalty by stoning,
to the one who seduced a betrothed
damsel, as it is written in the Book
of Deuteronomy, Chapter 22, verse
24; "And he shall stone them with
stones that they die.” This is one
of the four means of death penalties.
The four are; Stoning, burning, slay­
ing (by means of a sword) and
strangulation. The Rabbis in the
Talmud in Sanhedrin discussed
which is the severest form of death
penalty and then the question is,-
what difference does it make, as
to which is the severest one? The
answer is, — that if one is to re­
ceive two physical punishments,
then instead of receiving both he is
to be inflicted with the severer one.
The death penalty by means of
stoning is regarded as the severest
one. It was inflicted in the follow­
ing way. The man who was to be
stoned was divested of his clothes,
and his nakedness was to be
covered. A woman was to wear
one gown. The place for the ston­
ing was to be of the height of tw o
people, namely, a little over 12 feet.
The perscm to be stoned togethfer
with the accusing witnesses, would
558th Commandment
ascend to the top. His hands would
be tied. One of the witnesses who
testified against him was to throw
him down upon the ground. If he
did not die then with this thrust,
the heart facing the ground, the wit­
ness would cause a heavy stone
to fall upon his heart. If he was
not dead by this time, all the by­
standers would hurl stones. The
first, of course, would be the wit-
nessSs, as we read: "And the hand
of the witnesses shall be first upon
him." (Deut. 17:7).
This law refers to male and fe­
male and the Beth Din (Court) that
transgressed this law, and did not
stone the one who was guilty of
receiving this death penalty, even
though they inflicted another death
penalty, transgressed this positive
commandment.
556th CO M M A ND M ENT
N e t To Judge One W ho
W as Forced To Sin
We read in the Book of Deutero­
nomy. Chapter 22, verse 26: "Unto
the damsel thou thalt do nothing."
Our Rabbis say in the Talmud in
Sanhedrin: "A person who was
forced to sin, G-d frees from punish­
ment, as we read in our command­
ment, 'Unto the damsel thou shalt
do nothing' " Self-righteous p e o -
pie sometimes are prompted to
punish, if not by deed, then by word
of mouth, those who have been
forced to sin. I am reminded of
the words of Robert Louis Steven­
son:
"There is so much good in the worst
of us.
And so much bad in the best of us.
That it it behooves any of us,
To talk about the rest of us."
This law prevails in all places,
at all times. One who violates
it, trespases this negative command­
ment.
— 101—
319
557tl1 OF THE 613 BIBLICAL
COM M ANDM ENTS
To G ive The O utraqed Woman
F ifty Selaim
One who outraged a girl who was
a virgin must take her unto himself
as a wife and give her father 50
silver shekels as a punishment, for
it is written in the Book of Deutero­
nomy. Chapter 22, verse 29: "Then
the man that lay with her shall give
unto the damsel's father fifty shekels
of silver.” This was exclusive of
what he had to pay for the shame
she and her family had suffered,
and for her depreciation in the field
of matrimony. These charges were
assessed by the Court according to
her social station. As to becoming
his wife, this provision is intended
as a penalty against the male, but
is optional on the part of the worn-
an. If she were ugly, maimed, or
even leprous, he had to retain her
as his wife, and give her all the
privileges due her as a wife. If
one knows that he will be bound
for all time to this woman, even
though she may be despicable to
him, and that he will be punished
with heavy financial obligations for
the damage he has done, then, all
this may deter him from performing
the evil deed.
This law prevailed during Bibli­
cal times when it was within our
power to enforce fines. However,
even today, if this happened, the
man must marry the outraged girl.
558th CO M M A ND M ENT
He C aim ot Send H e r A w ay
(D ivorce H e r) A ll His Days
One who has forced a girl to
cohabit with him, may never divorce
her. Concerning this we read in
the Book of Deuteronomy, Chapter
22, verse 29: "Because he hath
humbled her, he may not put her
away all his days." This provision
is intended as a penalty, as far as
 320
the man is concerned, but is option­
al on the part of the woman. If
she were ugly, maimed or even lep­
rous, he had to retain her as his
wife and give all the privileges due
her.
From the previous negative com­
mandment we have learned that if
he divorced his wife after he had
outraged her, he must take her back
and does not receive stripes, be­
cause wherever there is a negative
commandment joined to a px3sitive
commandment, as in our case, then
stripes are never administered, be­
cause the person can always make
good for his transgression. If he is
a Cohain and he divorced this
young woman, he receives stripes,
because it is impossible for him to
make good. — as a Cohain may not
marry a divorcee.
SSfth OF THE 613 BIBLICAL
COM M ANDM ENTS
H e T h at Is M aim ed O r Crashed
Shall N o t Eater The Assembly
O f The Lord
One who has made himself sterile
may not contract a marriage in Is­
rael, as we read in Deuteronomy,
Chapter 23, verse 22, "He that is
crushed or maimed in his privy shall
not enter the assembly of the L-rd.''
This is to do away with any prac­
tice against the scheme of G-d's
creation.
This commandment prevails at all
times, all places and refers to mcdes.
If one trespases this commandment
he receives stripes.
560th C O M M A fti> M » rr
A *Mamam■' Shall N o t M e t la te
The Assembly O f The L‫־‬rd
A "Mamzer" may not manry cm
Israelite girl, as we recsi in Deutero­
nomy, dicqster 23, verse 3: “A bas­
tard shall not enter the assembly of
the L-rd." However, we may meet
him socially and do business with
him, because it w a s n o t his fault
561st Commcmdamit
that he was so disqualified. Our
Sages even say, in the Talmud, that
a "M a m z e r" who was a great scho­
lar may even precede a Cohain in
being cxilled up to• the Torah. A
"Mamzer" is one bom of a cohabi­
tation which is against the law. and
which is either punishable by ex­
cision or by c a p iti punishment. (See
Leviticus, Qiapter 18, and 20).
This Commandment prevails at all
times and places and refers to male
and female, and one who breaks
this c o m m a n d m e n t receives stripes.
561st C O M M A N D M fN T
W e A rc N e t To M a rry F ercver
W ith A ay O f The M ales O f
A m nea Aed M eab
We are not to marry any of the
modes of the children of Ammon and
Moab, even after they have been
proselytised, as we read in Deutero­
nomy. Chapter 23, verse 4; "The
Ammonite or the Moabite shall not
enter into the Assembly of the L-rd
. . . forever." He may become a
Jew but he may not marry a Jewess.
From the use of the masculine and
not the feminine the Talmud deducts
that only the male Ammonite and
Moabite are excluded. Ruth, who
was a Moabitess, entered the Jew­
ish fold and became the ancestress
of King David (see Jerushalmi, Ye-
vamos. Chapter 8, Halacha 3). TTiere
are two reasons for this command­
ment, as found in the next verse,
verse 5; "Because they met thee not
with bread and water on the way
when you came forth out of Egypt;
and because Biey hired against thee
Bilam, to curse thee;" However,
since th e ^ nations have no longer
retained their identity, any non-Jew
who wants to be converted may be
received and become a full-fledged
Israelite and marry a Jewish girl,
provided, of course, that his con­
version ddes not come about only
for the make of marriage, but for
 565th C om m andm ent
the sake of loyalty to the laws of
the Jewish religion.
S62f1d OF THE 613 BIBLICAL
CO M M ANDM ENTS
ThoH Shalt N e t Seek
Their Peace
War is always to be regarded as
the last resort. However, in regard
to Ammon and Moab, we are not
to take on this obligation, as we
read in Deuteronomy, chapter 23,
verse 7; "Thou shalt not seek their
peace." Thou short not invite them
to be on terms of amity with thee
as a punishment for their inhuman
treatment of Israel. Not hatred, but
indifference, is commanded here.”
(Oettli).
This commandment refers to
males (the Ammonites and Moa­
bites) for they were the ones who
waged war.
Why the difference in treatment
between Edom and Egypt on the
one hand and Ammon and Moab
on the other? The Rabbis gave
their answer to this question in the
Sifri. They say that to hurt the
body is merely a temporary matter
which affects this world only, but
to induce one to sin, is to bring
about results of a !Dermanent char­
acter. Thus the Edomite who ac­
costed Israel with the sword (see
Numbers, chapter 20, verse 18) and
the Egyptians who threw our chil­
dren into the Nile (Exodus, Qrap-
ter 1, verse 22) were to be eligible
for marriage with the Israelites after
tte third generation, while the Am-
mcmit^ and the Moabites who
c a u s ^ us to sin by letting loose
tteir daughters (see Numbers,
Chopter 25, verse 1) on the camp
of the Israelites, are forever to be
debarred from entering into mar­
riage ties with Israel.
563rd O F THE BIBUCAL
COM M ANDM ENTS
T h M M ndt Ih H H M t• An E d aiirft•
Although the Edomites acted like
321
the Ammonites and the Moabites,
nevertheless the Edomite or Essau
is our brother. Concerning this we
read in Deuteronomy, Chapter 23,
verse 8: "Thou shalt not abhor an
Edomite for he is thy brother." The
children of Edom are permitted to
marry in Israel after two genera­
tions.
This commandment prevails at all
times at all places and refers to
male and female.
564th O F THE 613 BIBLICAL
COM M ANDM ENTS
Thou ShaH N o t Abhor
an Egyptiao
We are forbidden to hate an
Egyptian or to refuse to marry the
third generation of an Egyptian who
became converted, as we read in
Deuteronomy, Chapter 23, verse 8:
"Thou shalt not abhor an Egyptian
because thou wast a stranger in
his land."
This commandment is permissive
but not mandatory. Though the
hospitality accorded to Israel by
the Egyptians was not of a purely
unselfish nature, nevertheless we
must always show gratitude to
those, from whom we have received
a favor.
Israel had found a home in Egypt,
and the Israelites were 'guests' in
that land. For this the Egyptians
must be remembered with gratitude.
565611 O F THE BIBUCAL
CO M M A NDM ENTS
A R itM lIy lia e lM ■ l^ n o R Shall
N e t U ta r W Nhla T b • Camp
Every ritually unclean person is
forbidden to enter the Leviticxd
Camp. There vfere the following
camps in Israel: (1) Tt® Holy of
Holies wherein the H i ^ Priest en­
tered cm Ycmi IQppur, (2) the Temple
Mount, or what we otH &e Levitical
Camp. Outside of the Temple Mount
there was the (3) Machne Israel,
322 567th C om m aaidm ent

(the camp of the Israelites), namely, women were not conscripted for
the rest of the city of Jerusalem. The the army.
camp of the Israelites was within One who trespasses this command­
the City Wall. Today, what the ment and does not provide a place
Torah calls Machne Leviah, we call outside of the camp where the per­
"Har Habais,'' "The Temple Mount.'' sonal needs could be taken care of,
Concerning this, we read in Deu­ violates this positive commandment
teronomy. Chapter 25, verse 11: "If and his punishment is very great,
there be among you any man, that for he causes the "Schechina'', the
is not clean by reason of that which "Divine Presence,'' to be removed
chanceth him by night, then he from the camp, as we read in verse
shall go abroad out of the cctmp.'' 15: "For the L-rd thy G-d walketh in
The purpose of this commandment the midst of thy camp, therefore
is to indicate that we are to sepa­ shall thy camp be holy that He see
rate uncleanliness from holiness. no unseemly thing in thee, and turn
Holiness and uncleanliness are not away from thee.''
partners. We do not exalt a Mary 567th OF THE 613 BIBLICAL
Magdalene. COM M ANDM ENTS
Today no one may go to the Tern- Thou Shalt H ave A Paddle
pie Mount. We may only go up On Thy W eapon
to the Wailing Wall. The Temple Every member of the army was
Mount is the only place that re­ to have a paddle with his weapons
mains in its origin^ Holiness as far so that he could dig up a spot
as the Temple is concerned. wherein to perform his personal
'This commandment that an un­ needs while he was on the road, as
clean person, whether male or fe­ we read in Deuteronomy, Chapter
male, may not enter the Temple 23, verse 14: "Thou shalt have a
Mount prevails even today. paddle among thy weapons, and it
shall be when thou sittest down
566tl1 CO M M A N D M EN T abroad thou shalt dig therewith and
A Prepared Place Shall Be Uate shalt turn back and over, what
Yea W ith e a t The Camp cometh from thee.''
We are commanded that a place Our Rabbis both in the Midrash
should be prepared for our armies and in the Talmud asked, "Why
where every person can go to take are the fingers of man like paddles?''
care of his personal needs, as we They reply that if one hears an im­
read in Deuteronomy, Chapter 23, proper thing or a slander, he should
verse 13: "Thou shalt have a piace put his finger to his ear. The word
also without the camp." These for 'thy paddle' "Ozneicha", can be
verses strictly enjoin the observance read both as 'thy paddle' and 'thy
of sanitary and hygienic conditions ear'. This is a very interesting ob­
within the camp. In this respect servation, for what comes into the
also, om Torah is thousands of ear from the reports we hear, may
y e a rs in advance of its age. Ac­ be unclean, and a finger is to be
cording to our Rabbis, cleanliness put to the ear so as not to allow
is not only next to G-dliness, but anything unseemly to enter into it.
brings upcm oneself a holy ^irit. Thus in the army of life every mdi-
This is part of the famous Briata of vidual is to be a soldier to be on
Rabbi Pincus Ben Yair. guard, not only to keep his face
niis commandment refers to Tem- clean, but also spiritually, to keep
pie times, to mal®5 Only, bemuse his mi^d and soul clean and pure.
571st Commandment 323
568tl1 OF TH E 613 BIBLICAL We should restrain ourselves from
CO M M ANDM ENTS wronging a fugitive slave who
Thou Shalt N o t D eliver A Slave comes to us from outside of Israel
To His M aster to Israel. Concerning this it is
We are to refrain from returning written in Deuteronomy, Chapter 3,
a slave who ran away from a verse 17: "He shall dwell with thee
master from outside of Israel to the in the midst of thee in the place
land of Israel, even if his master which he shall choose within one of
be an Israelite. We are to free him. thy gates where it liketh him best;
Concerning this we read in the Book thou shah not wrong him''.
of Deuteronomy, Chapter 23, verse In the Sifri we read "Thou shall
16, "Thou shaft not deliver unto a not wrong him'', namejj■, 'with
master, a bondman that has es­ words' '' We are forbidden to
caped''. This commandment pre­ wound his feelings by speaking de­
vails even today. It refers to male rogatorily or mockingly of his past
and female. This also includes the or his race, and certainly not to
duty of nations and states to admit segregate him. Today in our
freely all political fugitives who vaunted modern age, we speak of
escaped from their sovereign mas­ the negro as "nigger", in a deroga­
ters. "What an honorable contrast tory sense, and segregate him.
to the law of Hammurabi, which This prohibition refers to male and
condemned to death anyone who female and to all times.
sheltered a runaway slave! (Me- 570th OF THE 613 BIBLICAL
Madyen)''. Among the Greeks and COM M ANDM ENTS
Romans the runaway bondmen was,
on recapture, branded with a red- There Shall Be No H a rlo t O f The
hot iron. Readers of 'Uncle Tom's Daughters O f Israel
Cabin' will remember that, as late We read in Deuteronomy, Chap­
as the middle of the last century, ter 23, verse 18; "There shall be no
pursued by blood hounds. harlot of the daughters of Israel''.
Among the Greeks, slavehunting In other words, no sexual relations
was not an unfamiliar sport among are permitted unless the partners
them. As to Rome, Seneca records have previously been bound to each
that the most gruesome punishments other by marriage. The purpjose of
— torture, crucifixion, being thrown this commandment is that the land
to the wild beasts in the arena — should be free of moral laxity. This
were inflicted on the slave for slight prohibition refers to all places and
misdoings. During the Hadrianic all times, to male and female. One
persecutions, one of the grave who violates it is to receive stripes,
crimes against Rabbi Eleazar Ben (both he and she).
Perata was that he had set free his
slaves. 571st OP THE A13 BIBLICAL
In every age, Judaism makes its COM M ANDM ENTS
contribution to world civilization. N o t To Briog H it« O f A
May Universal Disannament as en­ H a rlo t O r Tbo Price O f A
visaged by Isaiah cukI Micah, be Dog To The House
next on the list. O f The Lord
We read in Deuteronomy, Chapter
OF THE 613 BIBLICAL 23, verse 19: "Thou shcdt not bring
COMMANDMENTS the hire of a harlot or the price of
Tho« Stiott N«t Wroag Him a dog into the house of the Lord
324
thy G-d''. The reason for this is that
a gift or offering brought into the
temple was for the purpose of puri-
lying one's thoughts, but while he
brought his offering of the gift of
the price of a harlot or of a dog,
at that very time immoral and im­
pure thoughts would rise to his
mind.
Why was the dog chosen? Be­
cause he is shamelessly adulterous.
This may also serve as a rebuke
to those who, for charitable pvir-
poses, arrange the affairs at which
the laws of chastity and morality
are freely violated. A noble end
does not hallow all sorts of ques­
tionable means.
This prohibition prevailed among
males and females. One who trans-
grossed it and brought the hire of
a harlot or the exchange price of
a dog for a sacrifice was punished
by stripes and the sacrifice was
declared ‫" פסור‬unfit".
572ad O F THE 613 •U U C A L
CO M M ANDM ENTS
W e A re To R esirale From
Taking In terest
We are to restrain ourselves from
giving or taking interest. Concern­
ing this we read in Deuteronomy,
Copter 23, verse 20: "Thou shalt not
lend upon interest to thy brother^
interest of money} interest of vie-
tueds, interest of anything." The
borrower may not give ‫רבית‬
"interest." The lender, in taking in­
terest, transgr^ses two laws, one
not to take interest and two, not
to mislead the borrowm* who hcos to
pay interest Acccading to lewish
law, we have what Is known as
‫היתר‬ wtuefe mem® "fee
permission to do busings." In
ofcer wcads, the lender gives fee
moitey and fee btatower runs fee
busmen. & fee borrower loses fee
money he dees not have to pciy
but he must swear that he carried
573rd C om m andm ent
out the busine^ properly. If he
does not swear, then he must pay.
On the other hand, the lender is
a partner and lends to receive a
percentage or a certain part of the
profits. In other words, this
‫היתר עסקא‬ is the only way in
which one may benefit by lending,
namely by becoming a partner or
a stockholder.
"One of the great duties of cha­
rity is here prescribed — to assist
persons in reduced circumstances
with timely loans so that they may
be enabled to maintain themselves
by their own industry, without re­
sorting to the degrading necessity
of accepting alms. If the poor man
was to derive any real assistance
for the loan g ra n t^ to him, it was
absolutely indispensable ftat no
more was to be required of him
than the actual amount that had
had been lent." (H. Adler)
The purpose of this commandment
is that if we permit interest per se
it will lead, cs it usually does, to
usury,
573rd OF THE 613 fItL IC A L
CO M M ANDM ENTS
In te re st Frem H ie IdeUriers
We are permitted to take interest
from an idolator. Concerning this
we read in Deuteronomy, Qiapter
23, veree 21: "Unto the foreigner thou
mayest lend upon inter^t." This
permission to take interest from a
foreigner apjdies only to sums bor-
ro w ^ for mm-cantile put|30ses.
When the Gentile needed the money
for his subsistence, there wcs no
tonger any dlfi@rence between &‫־‬
rcmhle and feaeipier. "And if
l^ th re n be waron poor otkI t o
hand faU with thee, then tbmi shah
uphold him; yea tlmugh he be a
stranger or a sojourner; that he may
live with fltee. Tcdce thou no usury
of him or increcse; but fear thy God"
(Lev. XXV, 35, 38).
574th Commaadmait
Nowhere do we find stronger con­
demnation of the usurer than in the
Rabbinical literature. The Rabbis
said that the testimony of a usurer
must not be accepted in a Court of
Justice. He was classed in the same
category with thieves and profes­
sional gamblers. These noble sen­
timents in regard to usury only
deepen the moral tragedy of the
Jew in the Middle Ages. Debarred
from normal means of livelihood,
money dealings were forced upx>n
him throughout Europe. 'If we pro­
hibit the Jews from following trades
and other civil occupations, we com­
pel them to become usurers' said
Martin Luther. When, on the eve
of the French Revolution, the Na­
tional Assembly hesitated in eman­
cipating the Jews because of the
charge of usury, a noted delegate,
the Abbe Gregoire, pleaded: '0
nations, if you record the past faults
of the Jews, may it be to deplore
your ovm work'. However, if it may
be brought forward in extenuation
of the past, but certainly nothing
can be said in defence of contem­
porary Jewish moneylenders. 'No
amount of money given in charity,
nothing but abandomnent of this
hateful trade, oan atone for this
great sin against G-d, Israel and
Humanity" (H. Adler).
Were it not for the permission
to take interest from a non-Jew given
in the Bible, we Jews would have
been unable to live during the Mid­
die Ages when the Gentiles forced
upon us as our main opportunities
for business, to lend money. Further­
more, it is evident that if the Gen-
tUe world permits interest, to do any
banking business with it, wotild be
a one-sided affair. This conunand-
ment prevails at all times and all
plcK»B, refers to male and fermile.
S74H1 C O M M A N O ItfIN 7
W hM ThM M aiw stA V ««r
325
We are not to delay to make good
a vow or to pay a contribution or
bring a sacrifice which we are ob­
liged to offer. Concerning this we
read in Deuteronomy, Chapter 23,
verse 22: "When thou shalt vow a
vow unto the L-rd thy G-d, thou
shalt not be slack to pay it." The
question is, how much time comes
under the category of delaying pay­
ment? The Bible does not specifi­
cally answer this question. Tradi­
tion, however, has it that one could
allow himself three pilgrimage fes­
tivals after the vow was made for
the time of payment. The sacred
and binding character of a vow is
specifically stated in the Book of
Numbers, Chapter 30, verse 3; No
one is under any obligation to make
a vow. It is a purely voluntary act;
but once made, it must be fulfilled.
In Ecclesiastes, Chapter 5, verse 4,
we read, "Better is it that thou
shouldst not vow, than that thou
shouldst vow and not pay."
The Rabbis fully endorsed the Bib­
lical demand for man to uncompro­
misingly honor his word. Their p»-
sition on this matter is absolutely
clear: 'Let thy yea be yea, and thy
nay be nay. He who changes hfe
word commits as heavy a sin as
he who worships idols; and he who
utters an untruth, is excluded from
the Divine Presence.'
A vow to be valid must be uttered
aloud; it must be made voluntarily,
without any compulsion; and the
person making it must be fully con­
scious of its scope and implicatiohs.
Scripture discourages vowing. Tf
thou shcdt forbear to vow, it shall
be no sin in thee' (Deut. 23, verse
22).
The Rabbis were equally zecdous
in their attempt to dissuade men
from vowing. In the time of the
Mishnah, the habit of takir^ vows
was cxinridered a sign of bad breed­
ing, and affected tte lK»nor of the
 326
vower's parents, — just as swearing
would nowadays point to a man's
low origin. One exception was ad­
mitted. The making of a vow was
tolerated when it was done in order
to rid oneself of a bad habit, or in
order to encourage oneself to do
good; but — says the Shulchan A-
ruch — even in such cases one
should strive for the desired end
without the ai,d of vows.
And just because the Rabbis as­
signed such sacredness to the
spoken word, they were faced with
a grave problem, For aside from
imbecile and rash minds, men in
time of danger or undue momentary
impulse, would make vows which
they could not fulfill. The Rabbis
considered it their duty to afford a
man the facility, under certcrin defi­
nite conditions and restrictions, of
annulling his thoughtless or impos­
sible vows. Such annullment could
never be effected by himself, but
only by a Beth Din of three, after
they had carefully investigated the
nature and bearing of the vow., for
not all vows or oaths could be ab­
solved. A vow or oath that was
made to another person, even be
that person a child or a heather!,
could not be annulled except in the
presence of that person and with
his consent; while an oath which a
m<m had takaa in a court of Justice
could m t be cdrsohred by any other
authority in die wcnld. The annirl-
ment of vows ordained by the Rab­
bis h^B an ethical intent, that of
saving persons who have made vir­
tually impracticable vows from the
guilt of breaking them, and of pre­
venting the hardship and injrrstice
which their fulfillment coidd entail
upon others (2. Frankel, Schechter)'
One's expenditures and losses are
predestined from one Rosh Hasha-
nah to another. The amouilt ■one
thinks he s a v ^ by not giving chcffi-
ty, may have to be wotsted by him
575th Commandment
on diseases and other kinds of
losses, and he will have to endure
the acc0 In‫ץ‬xInying pains and sor­
rows besides.
575th O F THE 613 BIBLICAL
COM M ANDM ENTS
Keep W h at Thy Lips H ave
U tte r^
We read in Deuteronomy, Chap­
ter 23, verse 24; "That which hast
gone out of thy lips, thou shalt ob­
serve and do; according as thou
hast promised with thy mouth." Al­
though we have this positive com­
mandment mentioned in the Book of
Numbers, Chapter 31, neverthel^s
it is repeated here to show how
careful we must be not to fail to
carry out whatever we have prom­
ised to do. Articulate speech dis­
tinguishes man from the animal
world, therefore, he should not de­
grade this precious gift for false­
hood, slander, or any unworthy pur­
pose. In the previous command­
ment we have spoken about not
delaying to pay our vows or offer­
ings and tradition has it that we
have three pilcfrimage festivals in
which to pay them. However, where
a person promised to do something
which refers to his own doings, as
for instance, T will go here or there,'
then there is no question of delay.
He must carry out his promise hn-
mediately. Or if a person promised
to give charity to the poOT he must
do so immediately: The three fes­
tivals time credit refers to heavenly
vows, —‫ ־‬as for instance, to give an
offering in the Temple, or to give cm
offering for the upkeep of a syna­
gogue. However, there are ti»3^
who hold tiuat oim may pay his vow
even for charity wi&in p i-
grimage f^tivals after the vow. For
positive &ings one does not have to
pay immediately or does not have
to borrow, to participate in the mat­
ter, as for instance, if one has oidy
S78th Commandment 327
$1 to spend and an esrog costs $5, ness on the part of the employer
he does not have to buy the esrog. should not be abused by the em­
But if it is a negative command one ployee. Thb commandment prevails
must give up all his money not to at all times and at all places and
transgress it. refers to males and females and one
This commandment refers to all who takes more than he can eat
times and places and refers to males trespasses this commandment. How­
and females. ever, although it is a negative com­
576th OF THE 613 BIBLICAL mandment which is usually followed
COM M ANDM ENTS by the giving of stripes for its trans­
When Thou Comest Into Thy gression, yet in this, and in all cases
Neighbor's Vineyard where compensation can be made,
We are commanded to permit the no stripes are given. In this case the
laborer to eat from the thing, at fruit or its money's worth can be re­
which he works. This refers to turned.
things that grow from the grormd Although we have previously a
and excludes, milk or cheese, for commandment concerning theft; that
instance, as we read in Deuterono­ one may not steal that which does
my, Chapter 23, verse 24: "When not belong to him, yet one might say
thy comest into thy neighbor's vine­ that there is so much in the field,
yard then thou mayest eat grapes the owner will not care, and it is not
until thou harvest enough; but thou theft. Therefore, the Torah added
shalt not put any in thy vessel." this commandment to prevent the
Here we have a principle for in­ laborer from rationalising himself to
dustrial peace, namely, that an em­
ployer should have consideration theft.
for employee and vice versa. STSth CO M M ANDM ENT
The laborer eats only after he cuts Thou Shalt N a t Move A Sickle
a certain portion of the field, let us lu te Thy Neighbor's
say, one row of a field. He may Staading C om
then stop and eat, but not i 1 the
middle of his work. He may eat as The laborer may not eat from the
much as will sate him as is written thing at which he is working, al­
in our verse, ’until thou hast though he may eat from it when he
enough,' but beyond that he may goes from one row to the other. Con-
not eat. ceming this, we read in Deutero­
This law prevails at all times and nomy. Chapter 23, verse 26: "When
at all places. thou comest into thy neighbor's
standing com, then thou mayest
S77N1 O F THE 613 BIBLICAL pluck ears with thy hand; but thou
CO M M ANDM ENTS shalt not move a sickle unto thy
neighbor's standing com.'' This com­
Bat U m i Sbalt N o t F o t Any mandment prevails■ at all times and
t« Thy Vessol at all places. It refers to male and fe­
We read in Deuteronomy, Chapter male. One who transgresses it does
not receive stripes because he can
23, verse 25; "Then thou mayest eat cdways return the produce he took
grapes until thou haveSt enough at or its money value.
thy own fAeasure,‫ ־‬but thou shalt not
put it in thy vessel.'' Hunger, and
not greed, is to be i^rtisfied. Kind-
 328
579tb C O M M A N D M EN T
And H e Shall W rite H e r
A B ill O f Divorce
We are commanded h a t when
we want to divorce our wife it must
be done in writing. This writing h e
Bible calls, ‫כריתות‬ which means
“a cutting off". A certificate of toted
divorce. In h e Talmud we call it ‫נט‬
"Get". The Vilna Gaon makes a
significant observation. He says h a t
nowhere do we find a Hebrew word
where h e letter "tes" follows h e let­
ter “gimel". Therefore, says he, we
use the word “Get" because h ey
are not together but divorced. The
marriage bond is holy but whilst it
is inviolable, it is not indissoluble. In
case the Court decides h a t a coujde
should be separated, it is inhuman
h a t they be legally chained to each
oher. Separation without divorce
leads to adultery.
Concerning this we read in h e
Book of Deuteronomy, Chapter 24,
verse 1: "And he shall write her a
bill of divorcement, and giveth it in
her hand, and sendeth her out of his
house". . give the divorce and he d o ^ not do
While Jewish law makes it easy
for a husband to divorce his wife,
she may not be forced to ck» so. On
h e oh er hand, if here be sufficient
reason for divoroe, h e y are not com-
p>elted to live with each oher. Here
we have a divine compwomise, as it
were, between Caholicism and Mo-
hamedanism. The Moslmn can say
"go" to his wife, and she is divorced,
and on the oher hand Catholicdsan
does not permit divorce. Unlike the
Caholics, we are permitted to di­
vorce, cmd unlike tlte Modems, we
may not divoroe our wives by mere
w o ^ of mouh. It must be written.
In tlm meantune the anger may sub-
mde, peeme may be made, immo­
rality and adultery prevented. Wit-
n ^ ses must be present who will
sign h e Edl of Divorce. Proper and
suf&deni reckon must be given for
579th
the divorce. Last but not least, the
Rabbi must make every effort, if he
thinks it advisable, to try to get
both parties to agree to live together
happily, and thus prevent divorce.
In a case of a divorce, the hus­
band must hand over the divorce
to the woman or ho may do so to
the woman's agent, for one's agent,
in Jewish law, is like lumself.
The Bible says, "He shall write
her a Bill of Divorce." This does
not mean that he himself must write
it but that someone may write it
for him, if he cannot. Thus when the
divorce is written, he tells the scribe
to write it. The divorce is written
upon a parchment in the same way
that a Sefer Torcdi is written. The
husband says to the scribe and the
witnesses (v/ho sign this Get) 'give
it to my wife.' They attest or sign
the “Get" and give it to her. They
act both as agents and as witnesses.
There are ten provisions in xe-
gard to divorce: (1) A man may not
divorce his wife unless she is will­
ing. Sometime when ought to
it, they try to force him by every
means p o s ^ le until he says, 1 am
wHiing,' as for instanoe in the case,
— where he is side. (2) The divoroe
must be in writing cmd not in any
oh er .manner. (3) She must be ocm-
pletely freed from him, he having
no r i^ ts over her. (4) It must b e a
matter that cuts hem ofi entirely
from one another. <5) Th0 diTOTCse
must be written not only in her
name, but for her sake, because
there may be others bearing h e
scatte name. <6) After the ''G ef' is
written he must be ohle to give it
to her immediately. For instance, it
may not be written on a bark of a
tree, so that another operation is to
be performed, namely, to remove h e
bark horn h e tree. The Bible says,
'And it should be w ritl^ and given';
in other words, immediatdy after
579lh C om m oB dinent
the writing there must be nothing
intervening. (7) He miast give it
to her in file presence of witness^.
(8) He must give it to her or through
an agent. (9) He must give it to
her as a divorce, under the laws of
divorce. (10) The husband or his
agent must give it to her. She does
not take *it but it must be handed to
her.
It is customary to write the "Get"
on twelve lines. The letters of the
word "Get", ‫גם‬ "gimmel"
(3) and "tes" (9) equal 12.
The witnesses should investigate
before signing, because sometimes
one of the parties is not dear in
what he or she is being involved.
Nothing in the "Get" may be read
and imderstood in two ways. The
witnesses must try to realize what is
in the minds of file parties c b weO
as the written word, so as to make
sure, that the written word is in ac­
cordance with the mental cancep-
tion of the contracting parties. There
must be an agreement of the minds.
The laws concerning the Deeds
of Divorce are prevalent at cdl places
and at all times and he vdio tres­
passes them and divorced his wife
without writing, her a Bill of Divon»
according to the law, has annulled
this positive commandment. Piis
p u n ish m ^ will be v e ry great, for
it will be as though he is party to
the‘Clime of 1‫|ע ת‬ or
"adultery". It is one of the greatest
sins mentioned in the Torcfii.
"In the first pre-Christian century,
there was a fundamental cleavage
in the religious schools of Palestine
in regard to Divorce. The School
of Hihel held that divorce should be
pennitted for any receson which en­
tailed a ix^ture of domestic har-
many resulting in a daily violation
of case for the main purposes of mar-
riqge — ocmpanionsh^. Judaistp,
throughout tiw c^es, followed the
principle of Ifillel. We shall see tlKit
329
in recent generations the cavUized
nations are more and more coiiaing
to adopt the Jewish attitude, on tins
basic and vital question.
"Not that Judaism ever lost sight
of the fact that divorce was a ccda-
mitous necessity. 'I hate divorce/ is
the Divine message by the Prophet
Malachi (11,16). 'The very ^ ta r
weeps for one who divorces the
wife of his youth,' says the Talmud.
Later legislation made the writing
and the delivery of the Get difficult
and protracted,‫ ־‬in order to facilitate
attempts at reconciliation. The rabbi
was bidden to ejchaust every pos­
sible expedient to dissuade husband
and wife from proceeding to divorce.
'If there is a doubt as to the origi*
nator of the quarrel, the husband
is not believed when he asserts that
the wife has commenced the dis­
pute, as all women are presumed
to be lovers of domestic peace.
(Shulchan Aruch).
Cfcaracferitfles of Jewhk Dtvoreo
(a) In theory, the power of the
divorce is in the hands of the hus­
band. However, in the case of the
wife's adultery, he is compelled to
divorce her; connivance and con­
donation are not tolerated in Jewish
law. 'Adultery is not merely infidel­
ity toward the conjugal partner, but
a violation of a Divine order, a crime
which cannot be condoned by the
ofiended px3rty' (Frankel, L. Low)
Divorce is also compulsory where
a man has married within one of the
prohibited d e g r e e s . (Incestuous
'marriages' require no "Get", di­
vorce, as these are null caid void
ab inido. never having been regard*
ed as a marriage.) There are also
a few c a s ^ in which the Torah
deprives the hiasband of the right
to divorce his wife (Deut. 22, v. 19
and 29). Furthermore, the wife
might sue for a divorce in the Jewish
(Courts, which could for certain
 330 579th Commandment
causes — e.g., loathsome occupa­ erally recognized that the Founder
tion or disease — compel him to free of Christianity desired the prohibi­
her. Maimonides went even fur­ tion of divorce to be absolute# and
ther: 'If a woman says, "My husband taught that a divorced man or •worn-
is repulsive to me, and I cannot live an ■who manied again was guilty
with him", the husband is compelled of adultery (Mark X, 2-12). The Ro­
to divorce her, because she is not man Catholic Church accordingly
like a captive woman that she refuses in any way to recognize di­
should be forced to consort with a vorce, although in very rare cases
man whom she hates'. it grants decrees of nullity. Out­
(b) Jewish divorce can take place side that Church, however, the con­
by mutual consent, even as mar­ science of mankind has lo n g b e e n
riage is itself a matter of mutual struggling with the problem of di­
consent. In our American law, par­ vorce as inherited from the Gospels.
ticularly in our State of New York, The Position O f Women
adultery is the only ground of di­ In Judaism
vorce. The respect and reverence which
It must be added that despite womanhood enjoyed in Judaism are
the ease with which, in theory, the not limited to noble and beautiful
marriage-tie may be dissolved in sayings. That respect and reverence
Jewish law, divorce is less frequent were translated into life. True, nei­
among Jews than among the other ther minnen-singers nor troubadours
populations of the various countries. sang for Jewish women; and the im­
The strikingly small number of Jew­ memorial chastity of the Jewess
ish divorces is largely due to the factcould not well go with courts of
that, 'among Jews, there is an ab­ love and chivalric tournaments. And
sence of drunkenness, always a yet, one test alone is sufficient to
fruitful source of domestic strife and show the abyss, in actual life, be-
misconduct' (H. Adler). t-ween Jewish and non-Jewish chival­
(c) Perhaps the most character­ ry dawn to modem times. That test
istic feature of the Jewish Law of Di­ is ■wife-beating. On the one hand,
vorce is its absolute prohibition of both Rabbenu Tam, the reno^wned
the adulterer to marry the adul­ grandson of Rashi and Rabbi Meir
teress. Even in cases where such a of Rothenburg, the illustrious jurist,
marriage had, through suppression poet, martyr and leader of the thir­
of the true facts, been entered into, teenth century, could declare: 'This
it must be dissolved. A leader of is a thing not done in IsrcteT; and
the Anglican Church regrets that the Shulchan Aruch prescribes it as
the sacred institution of marriage is the Beth Din's duty to punish a wife-
often lised to whitewash an adul­ beater, to excommunicate him, and
terous pair. '1 should be glad to see — if this be of no avcnl — to compel
the marriage of an adtilterer ‫־‬with
his or her paramour absolutely for­ him to divorce his wife ‫־‬with full
bidden' (W. R. Inge)[ ^Ketitiubah (Eben Ha-ezer, CUV, 3).
Among non-Jews, on tire other hand,
New T estam ^ Divorce. It is im­ no less an autiiority on tiie Middle
possible to evade refereance to the Ages titan G.C. Coulton w rit^: To
New Testament position of the ques­ chastise one's ‫־‬wife was not only
tion of divorce. According to Mat­ customary, not only expra^Iy per­
thew, XD£, 3, divorce was to be per­ mitted b y the statutes of some
mitted, albeit for the one and sole towns, but even fotmaily granted by
reason of adultery. But it is now gen­ the Canon Law.' Ibomas Hardy
582nd Commandment
wrote his powerful novel, “The Ma­
yor of Casterbridge" on the sale of
wives. Some years ago the Times
in London (January 4, 8, 11, 17, 1924)
traced a number of these sales
throughout the nineteenth century;
and Prof. A. R. Wright, has shown
that folk-custom to have survived
in various parts of England into the
twentieth century.
SBOfh O F THE 613 BIBLICAL
COM M ANDM ENTS
Concerning The Hrst Husband
Who Divorced His Wife
The husband who divorced his
wife and she was remarried or she
became widowed or even espoused,
may never remarry her. Such a
practice would lead to that abomin­
able custom of "changez les dames"
in vogue among the morally de-
proved peoples. However, he may
remarry her if she did not remarry
someone else, except if he is a
“cohen". Concerning this we read
in Deuteronomy, Chapter 24, Verse
4; "Her former husband who sent
her away may not take her again
to be his wife." The purpose of this
commandment is to keep us distant
from any form of indiscretion or im­
morality. This prohibition prevcdls
in all jiaces at all times.
581st C O M M A N D M 0 IT
Rnstrainittg The M d e g re e n
From Leaving His House
The R rs t Y ear
The bridesn‫־‬oom is restrained from
leaving his house the whole of the
first year of his marriage. He is not
to go to any far distemee, not enter
the army, etc. Concemmg this we
read in Deuteronomy, O ic ^ e r 24,
verse 5: "When a man taketti a new
wife he shall not go out in tiie host,
raseither shall Im be charged with any
btmumss; he should be for his
wife one yecH‫־‬.‫״‬
331
582nd CO M M ANDM ENT
The Biidegreem Shall Be Free
For His W ife The Firs♦ Y ear
The previous commandinent was
stated negatively. This command­
ment is a positive statement, namely
that the bridegroom is to fully re­
joice with his wife the first year ol
his marriage. He should not take
a trip outside of the city alone (but
with her he is permitted) or to go
to war or undertake any public du­
ties or responsibilities, or similai
matters. He should be with her a
whole year from the day of his
marriage. Concerning this we read
in Deuteronomy, Chapter 24, verse
5: "He shall be free for his wife for
one year and shall cheer his wife
whom he hath taken."
The purpose of this commandment
is for •the good of the world and for
the yoimg pjeople to be together so
that they may learn each other's na­
ture and that, the husband may
cling to his wife and establish a
family. His will should be entirely
for her. The relationship should be
such a close and understanding one,
that a strange woman should be far
from his thoughts because of his
attachment to his wife. The laws
of this commandment are that he
should be free of all duties, piepa-
ration for war, even from payment of
taxes. This commandment wee prev-
edent during Temple times. It pre­
vailed at all times, it refers to all
places at all times and he who
transgressed it and was away from
his wife for some time during the
first year of his marriage, even with
her coieent, annulled this positive
commandment. However, to carry
out a Mitzva or cause one to rejoi<»,
some say he wes permitted to do
so without her consent, and otiiers
say only with her consent.
332
S83nl OF THf 413 8IBLICAL
COMMANDMENTS
Net To TiAe The littl Or The
Upper MiHstone As A Pledge
We are forbidden to take as a
surety or pledge such vessels that
are needed for the preparation of
food, namely, utensils for grinding
of food, vessels for the kneading
or cooking the food, or a kmfe for
the slaughtering of animals, etc.
Concerning this we read in Deutero­
nomy. Chapter 24, verse 6: "No man
shall take the mill or the upper
millstone to pledge; for he taketh
a man's life to pledge." This does
not mean, as the R<i>bis point out,
merely the upper or lower millstone
but any vessel used for the prep>ara-
tion of food, because one takes
away, thereby, the man's life. The
■mill was an indispenscd)le acces­
sory to the kitchen in ancient times.
The Torah, therefore, took this or-
firlo as a typical example of a uten­
sil, without which it was imp(»sible
to get along. However, any article
which is indispeirsable for the fam­
ily is therefore, according to the
Torah, immune from the pjw er of
the collector of debts (See Talmud
Bc4>a Metzia 115a).
If a m a n takes away more than
one vessel intmaded fcar the prepa­
ration of food, he sins in each case.
It is like the one who took away toe
garments of tlm widow of Reuben
and the garments of toe widow of
Simeon and the gformente of the
widow of Levy, he tr e ^ a s s ^ in
each ccE^. That is why the Bible
mentions both toe mill emd toe low-
& ffliUstone; to inchoate that
tr^passes as many tim ^, iPr d s
memy food vrasels, he talms os a
I^sdge. The purpose of this com­
mandment is to promote the best
intoresto among people. It makes
no difierenoe whether he takes it,
or whether the Beto Din tokes it.
£vm1 if the Beto Din tc&es the
584th C om m cm dm ent
pledge, it must be returned. It has
been point«i out that this prohibi­
tion refers only to the case when
the loan was mcKle, there was no
pledge taken; it is only afterwards
that the lender wants a j^edge. If
the borrower wants to give a jdedge
to the lender, the lender may take
it, for this is no worse than if the
man sells his vessels: One cannot
restrain one from selling his vessels
or from pawning them. However,
if one lewdly .tcflces a pledge of food
vessels and does not return them
and in the mecmtime they have been
burned or lost, he receives stripes
for each one of them, but if ^ y
are lost or burnt he does not re­
ceive stripes for not returning tiiem,
because he can alwa!^ return them.
This is a general rule in regard to
stripes for ifhe transgression of nega-
five cxrmmandments, as for instance,
in regard to theft, the thief does not
receive s trip s because he can re­
turn ihe stolen things, or pay the
vcdue thereof. This parohibition pre-
vcdls at all !daces and at all timea
584th O F T H i 413 M 8L IC A L
C C M lIM A IID M B ITS
N o t To C o t O ff H m IscH eatton
Of
We ate to keep ourselves Ixmk
from cutting off any indication of
leprosy as we read in the Book of
Deuteronsomy, Chapter 24, verse 8:
"Take heed in the plague of le p
rosy, that thou observe diligently,"
It all of the leprous spot is red then
then person is not unclean. If part is
then he is imdean. If it is all
white, of course, the perscm is ritual‫־‬
ly deoTL Therefore, one may not
scald or bum the leprosy to get it
nil red, or to cut off fte hairs com­
ing from the leprous ^ » t. We may
notiry to contravene the will of G^d.
This reiers not only to the sldn but
to aae’s dothing or to one's hoime
either bdore the priest sees the sped
or wldlst the leper is rpKiKmtined.
587th Commandment 333
or even when he is getting well he oi the pDor man must be re^)ected.
must wait to see whether he is ful­ Even finer than the humanitarian-
ly cmed. One who does this receives ism of these laws is their noble re­
stripes. Wherever the Bible intro- sped for human personality."
duc%s a aimmandment with the (Welch)
words, “heshomer," “ten," “ahl," 586th O F THE 613 BIBLICAL
it is always a negative command­ COM M ANDM ENTS
ment. Thou Shalt N et Sleep W ith
If leprosy interferes with circum­
cision, the child is to be circum­ His Pledge
cised. This prohibition refers at all We are warned not to keep back
places and at all times and refers the pledge from the lender when he
to males and females. needs it. We are to return the ves­
sel, for instance, during the day, if
585tl1 CO M M ANDM ENTS he needs it during the daytime or
N o t To Eater !■to The Borrow er's at night, if he needs it then. Con­
House To Take H is Pledge cerning this we read in Deutero­
This must be done by the Court nomy, (Dhapter 24, yerse 12; “Thou
or its agent. It may be received from shcdt not sleep with his pledge." One
him not only at his house but where- who trespasses this commandment
ever he is. Even the agent of the and does not return the pledge to
Beth Din may not go into his house the poor man when he needs it, tres­
to take it but the borrower must passes this negative commandment.
deliver it to him whilst the agent is However, no stripes are given to the
standing outside. The diflerence be­ transgressor because there is no ac­
tween the Court's agent emd the tion on the pent of the transgressor.
lender, is that the Court's messen­
ger may forcefully take the pledge 587111 CO M M ANDM ENT
in the street if the lender rehises to To Rotor■ The Pledge To Its
O w ner WBen H e N M d s It.
give it to him. Ctonceming this we
read in Deuteronomy, Chapter 24, We are commanded to return the
verse 10; “When thou dost fend thy pledge to its owner whenever he
neighbor any manner of loan thou needs it. However, the borrower
shaft not go into his house to fetch must bother to bring it back. If he
his ^edge." This refers to tire case, n ^ d s it during the day the borrow­
w h ^ the debt has not yet been er must return it in the evening; if
pefeL Ifowever, befc»e the loan is he needs it during the night the
made cme may go into the house borrower miist return it in the mom-
and recave a pW ge. The purpose ing. Concerning this we read in
of this comnmmdment is that file Deuteronomy, Qiapter 24, verse 13;
sfiong should not take advantage "For thou shalt surely restore to
of the weak and firat the weak him the pledge when the sun goeth
should not fear the ricfii. Therefore, down; that he may sleep in his gctt*
the Beth Din, and not the lender, ment and ble® thee." In other
must participate in the taking of words, a generous treatment of
file pledge. This prohibition refers poor will call for their biasing. G-d
to times and to all places, to is aradous about the w e ll-b ^ g of
mede and female. His creahires and also wemts that
It was permitted to 0 v e (hedges, all people should leam the ways of
but in file taking of t b ^ , fiie credi­ loving kindness that they may b e
tor must s p e jte the debtor's feeUngs. remembered for good. The Bi^bis
“The digbfiy, as well as the nefe^ sccf in the Sifri that file blessing for
 334
the rich creditor on the part of the
poor debtor is a moral obligation.
There is no room for class animosity.
When one lends to his neighbor
with a pledge and then enters the
neighbor's house and takes a pledge
— he must return it, for he is not
the Court. If, after the debt is due,
the lender says he does not want
to wait any longer, then the Beth
Din determines the time limit in
which the borrower has to pay. If
the borrower fails to pay during the
time limit, which is usually 30 days,
then fee pledge may be sold. The
pledge is sold by the Beth Din. This
commandment prevails at all times
and at all places. It refers to male
and female. He who transgresses it
and does not return a pledge when
the debtor needs it, violates this
positive commandment.
588 t h o f t h e 613 BIBLICAL
CO M M ANDM ENTS
To G ive The Day Laborer
His D aily Pay
We are commanded to pay the
day laborer his daily wages and
not to delay his pay for the next
day, as We read in Deuteronomy,
Chapter 24, verse 15: "In the same
day thou shalt give him his hire,
neither shall the sun go down upon
it; for he is poor and setteth his
heart upon it, lest he cry against
thee and the Lord and it be sin in
thee." G-d in his loving-kindness
therefore commanded us to teach
ourselves the quality of mercy. The
laws of this commandment refer not
only to the hiring of another person
but even when one hires another's
cattle or vessels, he must pay fca:
them on time. If he works by tiie
day, the workman can collect all
night. Concerning this it is written
in our verse, "in the same day thou
shalt give him his hire." If a man
works a trertain numbm‫ ־‬of hours
at night he may c b l l ^ any time
during flie night, if he w oits by
589th Commandment
the month or by the week or by
the year he should receive his pay
the day after he finishes his work.
If :he ends his work at the end of
the day, then during the whole night
he must receive his pay. Of course
the employer does not violate this
commandment unless the employee
asks for his pay. If he cannot pay
him on the same day, and would
have to lose too much to get the
money on that day, he may receive
an extension ,of time. However, the
Rabbis say that every sensible man
should make arrangements to have
the money on hand, or make pro­
visions to be able to get the money
immediately, when he has to pay
his hired help. This commandment
prevails at all times at all places,
refers to male and female, and one
who transgressed it has broken this
positive commandment.
589TH CO M M A ND M ENT
N o t To Receive The Testimony
O f Relatives
We are forbidden to receive the
testimony of relatives. Concerning
this, we read in the Book of Deutero­
nomy. Chapter 24. verse 16: "The
father shall not be put to death for
the children, neither shall the chil­
dren for the father." Aside from
the plain meaning, tradition has it,
that the fathers shall not be put to
death by the testimony of the ciiil-
dren, nor shall the children be put
to death by the testimony of the
fathers. This is also the law in re­
gard to all matters. The Bible gives
the c a ^ of fathers and children a t^
children and fathers as the strongest
illustration, where is would not be
expected that either one would lie.
Tliis law refers to other relatival as
well.
The foundation of all relation­
ships of mankind depends upon wit­
nesses' testimony. Therefore, the
Torodi tries to prevent not only the
SMtfa Commaadment
conscious but the subconscious giv­
ing a false testimony which a rela­
tive, might be prompted to give.
Furthermore, it is interesting to note
the remark that is made by the
Sages, that in view of the fact that
relatives generally live together or
in one neighborhood or frequently
see each other, if they were per­
mitted to bring testimony against
each other, there would be no end
to quarrels and losing of temper and
rushing to court.
We may stand entranced before
the wisdom of our Torah, "For all
the ways of our Lord are upright."
The Icnvs of this commandment are
that the relatives included in our
commandment may not. bring testi­
mony in regard to one another. Not
only may they not bring testimony,
they may not sign any documents
as witnesses; namely the father, the
son and the grandson, the uncles,
the cousins, (il the relatives from
the sister, from the father's side, all
the relatives of the sister from the
mother's side, one's brother-in-law,
a step son brother-in-law, and sec­
ond cousins. But second cousins
with second cousins would be per­
mitted to sign a document or give
evidence, but not a second cousin
against a first cousin.
When two marriages are in­
volved, as for instance a brother-in­
law's son-in-law, it is "kosher."
However there a r e exceptions,
where 2 brothers marry two sisters.
However, all relatives may testi­
fy as to tlm recognition of signature
of any other relative. So too in re­
gard to money matters, if the Coirrt
is related to the litigants or the
jxidges diosen are related to each
other, they may not sit or sign legal
documents together.
In regard to cme who was once
related and beomne u m elat^, fimt
is to say, by death or divortm, he
may then act as a witn«®. If one
335
testified when he was unrelated and
therefore "kosher" "fit," to give tes­
timony, in the meantime before the
cxise is heard became "possel” (by
reason of marriage) then his evi­
dence becomes inadmissable. If he
was fit to give evidence and be­
came unfit by reason of marriage,
and then he again became fit, he
can give testimony although he was
unfit at some time.
One who trespasses this law and
receives the testimony of one who
is not fit to give testimony, and
judges by this testimony has tres­
passed the negative commandment.
590TH O F THE 613 BIBLICAL
COM M ANDM ENTS
Tbeu Shalt N o t P ervert The
Justice Due To The Stranger
We read in Deuteronomy, Chapter
24, verse 17;- "Thou shalt not pervert
the justice due to the stranger, or
to the fatherless; nor take the wid­
ow's raiment to pledge." "It is
astonishing to find how many of the
laws — especially in the great-heart­
ed Book of Deuteronomy — are ex­
pressly designed to protect the in­
terests of the impoverished and de­
fenseless members of society (Me-
Fayden). 'No other system of juris­
prudence in any court in any period
is marked by such humanity in re­
spect to the unfortunate' (Hough­
ton). The stranger, fatherless, and
widow should be treated with a gen­
erous perception of the peculiar dif­
ficulties of Aeir lot. Coto for them
is characteristic of Jewish civiliza­
tion generally, whether in ancient,
medieval or modem times."
If one perverted justice towards a
proselyte, he broke two command­
ments, one mentioned in Leviticus,
Chcqjters 19 and 20, which says
that one mcry not pervert justice
against anyone, and this command­
ment referring to the proselyte. So
too, if he perverted justice against
336 sasxtd

the proselyte and an orphan, he G-d may bless thee in aU the work
trapisgr^sed fiiree commandments. of thy hands."
591ST C O M M A N D N S irr The needy in their poverty cast
Tbea Skah N e t Take Tile W idow ’s their eyes upon the produce, and
Raim ent As A P ied f^ say to themselves; "Woirld that we
We are forbidden to take a pledge had at least a sheaf to bring home
from a widow, for it is written in we would certainly rejoice." There­
Deuteronomy, Chapter 24, verse 17:- fore G-d, in consideration for His
"Nor take the widow's raiment as creatures, gave this commandment;
a pledge." This refers both to a first that the poor may get something
rich or to a poor widow. The reason and second that the owner may get
being that in either case, she is into the habit of practicing deeds of
down-hearted and broken in spirit. charity. '
However, when the lender makes The laws of tins commandment
the locm, it is permissible for him to indicate the size of the sheaf. If it
take a pledge but not later. If die is more than two "seahs", amoimt-
did not pay, she may be sued to ing in weight to more than about
pay. This commandment furtiier in­ 28‫ ס‬eggs, it is too large and is not
dicates how the Lord, blessed be He, re g a rd ^ as the forgotten sheaf, for
has mercy for his creatures whether our commandment reads, "If you
they be rich or poor, and wants to forget a dteaf" and not a heap. If
make all people worthy, and to train the workmen forget the sheaf but
them in the ways of being conad- the owner did not, or vice versa, it
erate. is not regarded as a fcargotten sheaf
This prohibition refers to all places until they all forget it. This aan-
and at all times, to males and fe­ mandment refers to ‫נ‬a‫ג‬cdes and fe­
males. One who trespasses this ccmi- males, and to places, where the
mandment and takes the widow's sheaf offering and the tithes are
garments as a pledge, or her v^sels practiced, namely in Israel. C^e
or anything belonging to her, not at who trespasses this ccmimandment
the time when the la m was made, and returns to take the forgottos
must return it to her. If he refuses, sheaf annuls this positive ccttmnand-
the Beth Din must torc» him to do ment and shows him ^tf to be a
so. If she cemfess^ &e debt, the mean person.
Beth Din forces her to pay. If she
denies the debt, die must swear and This is called the commandment
then be free from jxtyment. of “forgetfulne^." If erne is aware
592N 9 O F T l « 613 R IIL IC A L of the sheaf left behind, then it is
C C N N M A ilD M B ITS no more forgotten. There is a story
told of a pious man who said to his
I f U rn • F»rgi»f4«sf A Sheaf son, "Rrepare for me m y donkey. I
We are commanded that if we want to go to Jerusalem to o fte a
forget a sheaf in the field we must thanksgiving oHeitng." When &e
leave it there. Concerning this we son asked why, the father repiied,
read in Deuteronomy, Chc5>f®r 24, "Today it dianced to me to fulfill
verse 19:—"When thou reapest thy the commandment of "forgetful­
harvest in thy field, and hast fesrgot ness." Then the son asked, “Why
a shea! in the field, thou shedt not is the fulfillment of this tx m w a a d r
go back to tohdi it; it shall be for ment a greater cause for r^ o id a^
the stranger, for the fatherless, and than coKt^r?" Hhe father answered,
for the widow; that the Lord thy "Any etlmr Mitzvcdi can be iulf^ed
5 ^
if you wish it, but in the case of
this commandment, if you wish for
it, you frustrate it. It is therefore
truly Gr-d-sent, cmd to be able to
carry it out, is cause for profuse
gratitude and thanksgiving."
The Rabbis deduce from this, that
if Divine blessing is promised to one
who unwittingly leaves something
for the p»or, how mudi more Divine
bleating will be bestowed upon one
who studiously gives from his means
to the poor, with a full heart, a wiU-
ing mind, and an open hand.
593rd OP TNf 613 tIBLICAL
COMMANDMENTS
Not To Tcrfw A F ergeft•• Sheaf
We are commanded not to take
a forgotten sheaf, as it is said in
the Book of Deuteronomy, Chc^rter
24, verse 19. "When thou reapest
thy harvest in thy field and hast
forgot a sheaf in the field, thou shalt
not go back to fetch it." This refers
also to fruit on the trees. This is
one of the negative commandments
that is joined with a positive com­
mandment, namely as we read fur­
ther in our verse, “It shall be for the
stranger, for the fatherless and for
the widow, that the L-rd thy G-d
may bless thee cmd all the work of
thy hands." Wherever a negative
commcmdment is joined up wife a
positive one, we do not give stripes,
because o n e can al ways make resti­
tution, by carrying out the p(»sitive
commandment: in this cxise, to give
fee sheaf to the poor. TTie purpose
of this commcoKfinent is to incor­
porate in us in all our ways the
feeling for the needy.
59i01 OF THE 613
M KICAL COM ilMIDMENTS
COMCOmiiG STBffES
The Beth Din is commanded to in-
Skrt the puni^usent of stripes upon
those who trespass scnne of the com-
mandmenis of fee Tcatih. Concern-
337
ing this we read in Deuteronomy,
Chapter 25, verse 2: ”The judge shall
cause him to lie down and to be
beaten before his face according
to the measure of his wickedness."
However, we are to be careful that
in the pxmishment through stripes
the sinner should not die. Therefore,
a doctor is brought in to see if the
sinner can stand the 39 stripes he
is to receive. If he carmot, he re­
ceives less. G-d wants to heal us,
but not to crush or destroy us. If the
doctor has prescribed a certain num­
ber of stripes and punishment was
begun to be inflicted, then even after
the first stripe, if the person is seen
unable to stand it, he is not to re­
ceive any further stripes. The sin­
ner is to be punished but not de­
stroyed; because, then no one will
will profit.
This commandment was only per­
formed in Israel, where the Beth
Din sat. The Beth Din which tres-
p>assed this Law and did not inflict
the stripes upon one who was sup­
posed to receive them, broke this
positive commandment. The sin is
very great because then society is
unsafe.
“No strip>es were to be inflicted
before or during the investigations;
and the application of torture to ex­
tort confession from a criminal (or
evidence from witnesses) was un‫־‬
known to Israel. Only after he was
found guilty, was punishment to
take place."
S95& OF THE S13
BIBLICJa.
NOTTOABD
The judge is forbidden to have
the sinner smitten with more stripes
than is necessary or than his
strength can stand. He is to receive
no less than three stripes and no
 338
more than 39. If he can only stand
two stripes then he does not receive
any. The maximum was 39 and no
more, as we read in Deuteronomy,
Chapter 25, Verse 3; He shall not
exceed; lest, if he should exceed,
and beat him above this, with many
stripes, then thy brother would seem
vile before thine eyes." He is not to
become an object of contempt by
destroying his human dignity, which
must be respected even in a crim­
inal. The Rabbis point out that
"previous to receiving his punish­
ment the wrong-doer is termed a
wicked man but that after being
punished he is designated 'thy
brother'. Once a man has expiated
his offence, let his past be entirely
forgotten, and let him be received
once again into the brotherhood of
Israel."
Punishment must have a decided­
ly moral aim; viz., the improvement
of criminals. "It may in some case
be a man's duty to punish, and in
other cases to pardon, but it is in
all cases a man's duty to be merci­
ful to a criminal." (Seeley). 'The
wonderful spirit of humanity of this
Biblical law is absent from the codes
of ancient and even relatively mod­
em times. In nearly all those codes,
the intention seems to be both to
humiliate the offender, and to in­
flict torment.
The reason why our sages limit
the number to 39 instead of 40 is
that a mistake might be made in
counting and the sinner would get
more than he is supposed to receive.
When one smites another he vio­
lates this commandment. We are
not to strike another except in seff-
defence. To raise one% henii against
another, even though he does not
strike him, is a violation of diis com­
mandment, cs we read in the book
of Exodus, Chester 2, Verae 13: "A1*d
Moses said to him that did the
wror^: "Why smitest thou thy neigh­
596th Commandment
bor.'' In other words, we may not
lift up our hand against another.
The Beth Din is to inflict punish­
ment and not to kill the person in­
volved. The laws of this command­
ment are that we are to estimate
how much the sinner can stand. He
is to get three stripes at a time, if
it is estimated that he can stand 20,
he receives 18, and not 21. If while
receiving his stripes his bowels
move or he urinates, then he does
not receive any further stripes, as
we read in our verse: "that thy
brother should not seem vile before
thine eyes." As soon as he is dis­
honored, he is free. If the strap
tore before the given amount was
inflicted, even after the first one, the
sinner was free from further punish­
ment. So, too, if the cord binding
him around the pillar tore and he
ran away, he was free.
59««I1 OF T H f 613 BIBLICAL
CO M M A ND M ENTS
N o t to MKode the Ox w hile he
is Plowing
We are not to prevent the animal
from eating from the field it is work­
ing on, during the time when it
works, as for instance, when it is
threshing grain or carrying straw on
its back, from place to placs. Con-
ceming this we read in the Book of
Deuteronomy, Chc55ter 25, verse 4:
"Thou shalt not mirzzle the ox when
he treadeth out the com." G-d hcts
indicated by His coinmandments His
love not only for the poor, the slaves,
and even for the sinners, but also
for the animals.
Prof. Comill writes:—'What a truly
humanitarian sentiment finds expres­
sion in the law, "Thou shaM not
nnixde the ox wiwn he treadeth out
coni."
In the Decalogue, the animals that
icdbxjr with and for man, have their
s h g ^ of Sabbath rest, and the pro-
d 1K» ^ the fields during the Sobbed-
598tis Commandsmit
ical year, (Exod. 23, 11) is to be for
them, the Animals, as for the poor'
(Harper).
The duties to our dumb friends
have been strangely overlooked in
most ethical systems, not excluding
Christianity. Paul dismisses as an
idle sentimentalism the notion of
man's duty to animals. Ts it for oxen
that G-d careth?' he asks mockingly.
And this remained the attitude of the
Church till recent times. 'In the range
and circle of duties', says the histor­
ian Lecky, 'inculcated by the early
Fathers, those animals had no place'.
In the Talmud, however, kindness to
a n im a ls becomes the basis of a
whole code of laws.
In a beautiful legend which the
poet Coleridge has paraphrased, the
Rabbis tell how Moses, while he is
still Jethro's shepherd, seeks out a
stray lamb and tenderly carried the
tired creature in his arms back to
the fold, and how a voice from
Heaven cried: 'Thou art worthy to be
My people's pastor.' 'This sympathy
for the dumb animals is all the more
remarkable beccnrse the terrible
scenes in the Roman arena are only
too clear an indication of the in­
humanity which prevailed in the
civilized world during the Talmudic
period' (M. Joseph) (and Midrash
Rabbah on Exodus). Even today,
bull fights are in vogue.
The one who trespasses this law
receives s trip s even if he does not
muzzle the animal, with a muzzle,
but yells at it, so that it should not
eat, he also receive stripes. O ie
who liinM an animal for work and
muzzles it receives stripes arKi must
cdso pay to the ownm‫ ־‬of the animal
the amount that &e camnal would
eat, because, when the owner rents
it, he subtracts from ths amount of
the rental the amount, &e food
would cost for the day.
339
597th OF THE 613 BIBLICAL
COM M ANDM ENTS
The W ife O f The Dead Brother
We read in Deuteronomy, Chap­
ter 25, v. 5:— "If brethren dwell to­
gether and one of them die, and
have no child, the wife of the dead
shall not be married abroad unto
one not of his kind''. "Brethren" and
"together" indicate that the law of
!evirate marriage refers only to bro­
thers who have a common father,
and not to brothers who have only
a common mother. These terms
"brethren" and "together" also in­
dicate, that the brothers had al­
ready been born at the time of
their brother's death (see Palestin-
ion Talmud Yevamos, Chapter 1,
Halacha 1).
To avert the calamity of the fam­
ily line becoming extinct, or of a
man's name perishing and his prop­
erty going to others, the surviving
brother of such a childless man was
required to marry the widow, so as
to raise up an heir to that man's
name.
598fh OF THE 613 BIBLICAL
CO M M ANDM ENTS
The Laws Of Levirate Marriage
We read in Deuteronomy, Chap­
ter 25, verse 5: "If brothers dwell to­
gether, and one of them die and
have no child, the wife of the dead
shall not many abroad, unto one
not of his kin; her husband's bro‫־‬
ther shall . • . take her to him to
wife."
In Biblical times it was a Mitzva
to tcdce this woman in marriage.
Even today the Sefaradim continue
this practice if there is no Chalma.
For moral recesons the Rctobis hctvo
substituted instead of the levirate
marricge, the Chaiixa. Levirate mar­
riage (in Latin 'Tevir" is a hus­
band's brother) is the technical term
for the marriage, with the widow
of a dhUdiess brotlmr (Yibom). If
one hcri children with one wife.

340
then remarried and had no children
with the second wife and he died,
then the second wife needs no C^ha-
litza The man who gives his sister-
in-law Chalitza may not marry her
sister or her mother. It is just as if
he divorced her. So, also, she may
not marry his son, his father and
his brother. If a child was bom, but
did not live, if it is certain that it
was bom after 7 or 9 months of
pregnancy, or that it died because
of (hsease and not because it failed
to be fully developed, then there is
no need lor Chalitza. The woman
who receives the Chalitza may not
marry until 91 days, thereafter. If
the first husband was bom so that
it was impossible for him to beget
children, then no Chalitza is neces­
sary, or if two brothers married two
sisters making it impossible for the
hve brother to marry the widow.
This commandment prevails in all
places, at all times, and refers to
males. One who transgresses it and
does not give his widowed sister-
in-law Chalitza (without exacting
money for same) has annulled tlus
positive commandment
S99*kOf T H i 413 m U C A L
C O M M A N D IO N T S
She Shall fteaiove His Shoe Frm a
H is Foot
We are commanded that the child­
less widow removes the shoe of the
levir from his foot, becenme in Bib­
lical times he would rehse to meaxy
her and instead gives her OiaUtss.
Conc»ming this we read in Deuter^
nomy. Chapter 25: 'Then shall his
brother's wife exane unto him in the
p re ^ ia o e of the el<te1s and lose his
shoe from his foot and s p t befrae
his f<K» . , . " Whert is fee reason
for the takhig off of the shoe? It Is
an indication that she is through
with him ccanpletely, and that she
may marry whom she !leases. This
law refeis to brotiiers on the f a ^
er's seto, and not on the mother's.
5 9 9 A ‫ ׳‬Com m oBdBW Dt
If the brother-in-law died then nei­
ther his son nor his grandson are ob­
liged to give Chalitza
This is the procedure of the Oicd-
itza: The ckiy preceding the QiaUtza
three men who do not have to be
scholars but who must be cdole to
read, are chosen, and are to assem­
ble at the place where the Chcditza
is to be given. These three judges
appoint up to 10 (in other words, 7
more) to be present. None of the
judges should be related either to
each other or to the man or womcm
involved. They say, "Let us come to­
morrow to this place.'' On the day
of the giving of the Chalitza they sit
and the man and the woman stand.
However, if all of them are seated it
does not invalidate the Chcditza.
They must make sure that the wo­
man before them, is the widow and
that the man is the brother of
the deceased. Then the judges in­
quire if the brother-in-law is an
adult, (having attained puberty).
The sandal used must be of sDft
leather and it should not be too large
but of average size, so that his foot
will fit into it. The shoe must be his.
In view of the fact, that we now
have a speeded shoe maefe for ‫׳‬hiis
purpose, the ju d g ^ give him the
shoe as a gift for the cermnony. It
is to be on the right foot. There are
two sht»-laces of leather w w n mi
the ^ o e , they should i » kmg
enough in order to fosten the idioe
around the foot. He is to be bepefoot,
beexmse tite sdK>e is to be mi foot
and not on his sock. The ^ o e is
tied with two knote. After that the
^ t h Din reads to the woman in He­
brew, or if she does not understand,
it is translated to her, Vmse 7: “My
husband's brother refuses to raise
up his brother's name in Israel; he
will not peifmm the duties of a has-
bemd's brother unto me," aiui then
they reed to the brother in Hdxrsw
(and translate, if necessary): “1 do
^ ^ 1 ComuMmdmBsit
not want to take her." Then the
woman unlooses his shoestring;
takes the shoe off his foot, thrusts it
on the ground and spits before him
as a sign of utter disregard and as
a break of their relationship.
After the ceremony of the Chalitza
has been performed the Beth Din
reads from the Book of Deuteron­
omy. Chapter 25, verse 10, in the
Hebrew and then translates: "So
shall it be done unto the man who
doeth not build up his brother's
house" and his name shall be called
in Israel, "The house of him that
hath his shoes locked" and after
that the spectators exclaim three
times: ‫בית חאוץ הנעא‬ —"H e
house of him that hath his shoe
loosed". The Beth Din writes for the
woman, the Deed of Chalitza in
order that she may be relumed and
be permitted to mcary. They write
the Deed as follows: The three of us
sitting as judges all three of us sign­
ed this Deed of Chalitza which was
carried out on t h e _______day of
the w eek _______day of the month
________ years from the creation
of the world (or in some communi­
ties they would write ---------- y e a rs
from the destruction of the Temple
or ______years from the building of
the Temple) there came before us
tlte woman, daughter o f -------------
___ ^_____widow o f ____________
t^ r e came cdso faefeue ms the man
whese name is — ---------- -------- tise
seal o f ---------------- and slm said
unto us thm man ---------- -----------
the son o f ___________ the brotiier
of my husband frean his father's ^ e
hce left no heir, and I removed his
shoe and spat before his la c e and
he said I do not want to marry my
brother's widow and OBg^edn it was
read before him, "So diaQ it be done
unto the man who doeth not build
up his brother's house" and his
nrHWA should be o a B e d in brael,
"T h e house erf the unloosed shoe".
341
and we the judges sat in re^xrd to
this matter and pronounced the for­
mula of the unloosed shoe three
times. And after that this woman is
free to marry and the man may not
protest against it at any time. And
we have vnitten and sealed this
Deed of Chalitza and given it to her
according to the Law of Moses and
Israel. And the three of us have
signed our names."
This law prevails at all times at
all places and refers to males. One
who rehjsed to carry out the law
and does not give the widow Cha-
litza is a mean person, has a cruel
heart and annulls this positive com­
mandment. Sometimes the brother-
in-law tries to extract money from
the widow, in order that he give her
C h a l i t z a . She may give him a
cheque and have it stopped at the
bank, do anything that 1^ ‫ ו‬fool him,
because he has the effrontery to ex­
tract money in payment, for a duty
he should perform. The Chalitza has
to be given by the eldest brother,
and if he refuses, any one of the
other brothers may and should per­
form the ceremony.
M M li O F TH £ 413 BIBLICAL
, COM M ANDM ENTS
To Save H e Parsaed F ra n
H ie Parsaer
We cae commanded to save the
pursued from the hand of the pur­
suer, even if we have to kill the pur­
suer. Of course this means if there
is no other way of stoppu^ the pur­
suer, then he must be shot at. If he
can grim to shoot his foot, for in­
stance, he should do so, so that he
will not kin him. Concerning this, we
read in Deutraonomy, 0 25 » 1‫נ‬0 ‫גע‬,
verse 12: "TlMai thou shedt a il ofi
her l»2nd, thine eye shall have no
pity". This means fliat if the isirsuer
ccai be restrained fay tte k»s of a
hmfa from killing his neigjbfaor, diis
must be done. O ttorw i^, we are not
342
to show any false mercy as our verse
reads, "Thine eye shcdl have no
pity". This refers not only to the wo­
man, but to any person. The purpose
of this commandment, is to indicate
that because G-d, the Creator of the
world, wants the world inhabited
and in peace. He desires that the
weak shall be saved from the cruel.
Therefore, it is incumbent upon us to
save the pursued from the pursuer at
all costs. However, if one could save
the life of the pursuer by striking at
one of his limbs, but instead kills
him, he is himself a murderer. The
famous case in point, is that o f A h -
ner who struck Eshel in the fifth rib.
Joab said to Abner, "If you are so
skilled as to strike him in the fifth
rib, you could have struck him
somewhere else, and his life would
have been saved".
In regard to whose life must be
saved, the pursuer or the pursued,
we have another classic illustration
of the case of a woman, in awful
travail in childbirth. Then it is per-
missable to remove the child from
the mother thereby taking the life
of the child, whether it be done by
medicine or by hand, because it ap­
pears as if the child pursues the life
of the mother. However, if the child
stretches forth its head, we do not
touch it because then there are two
lives with equal rights to be saved.
This law refers to only two ocmes
where one may take the law in his
or her own hands, namely in regard
to adultery or murder. But in regard
to any other tresixrsses of the Torah,
the wrong-doer is brought before
the feth Din or the court, and they
judge him. This law refers to/ oU
times and places; it refers to males
and females. One who trespass^ it,
has annulled this positive command-
rhent, in addition to trespassing two
negative cammar^inente. namely
"Thine eye shall have not jaty" cbkI
“Thou dicdt not stand icfiy by ‫־‬whffltt
603rd Commandment
thy neighbour's blood is taken".
601st O f THE M 3 BIBLICAL
COM M ANDM ENTS
N o t To Shew M ercy To
The Porsaer
This is the negative command­
ment stating that ‫־‬we are not to keep
ourselves back, in showing any
mercy to the pursuer. In the case of
murder and adultery, we are to use
all our strength to save the pursued.
Concerning this we read; "llune eye
shall have not pity" for the pursuer.
In the previous commandment we
have discussed the whole matter
fully.
402nd OF THE 413 BIBLICAL
COM M ANDM ENTS
Thou Shalt N o t H ave In Thy Baq
We are forbidden to keep in our
household weights or measures that
are below or above, the standard
weights or measures, for we may be
prompted in a moment of weakness
to use them. Concerning this we
read in Deuteronomy, Chapter 25,
verses 13 and 14: 'Thou shalt not
have in thy bag diverse weights, a
great and a small." "Thou shalt not
have in thy house diverse measures,
a great and a small."
This law prevails at all times and
all places. It refers to males and fe­
males. One who keeps defective
weights and measures in his house,
even though he will not use them at
all, trespasses this negative cx>m-
mandrnent.
403 OF THE 413 BIBLICAL
COMMANDMENTS
R e m c a ^ r W hat AmriMi DM
IMhe TIm«
The first one to attack us after
we left Egypt was Amalek. All tiie
nations dreaded Israel, due to the
great miracle of the exodus from
Egypt. However, Amalek, because
6{%th Commandm^xt
of the meanness in his heart and
the evil in his nature, attacked the
Israelites.
Concerning this, we read in Deu­
teronomy. Chapter 25, verse 17: "Re­
member what Amalek did unto thee
by the way as ye came forth out
of Egypt."
Sometimes an unjust attack is mo­
tivated by a covetousness with re­
gard to another nation's territory.
Since Israel was at the time a wan­
dering people, possessing no terri­
tory whatsoever, this could not have
been the reason for Amalek's cruel
and unwarranted attack.
The laws of this commandment
are that we are to remember Ama-
lek not only mentally and in our
hearts, but orally, as well. When we
utter a thought, it becomes more
impressed upon us. We remember
the going out of Egypt every day,
morning and night, because ih s
whole of Judaism came about be­
cause of the Exodus from Egypt.
However, in regard to Amalek we
are to remind ourselves only once
a year. This is read every year for
"Maftir" on the Sabbath preceding
Purim. This is called "Parshas Zaw-
chor", — the "Portion of Remem­
brance". Homan was a descendant
of Amalek. Therefore, on Purim
morning, in addition to the Book of
Esther, verses 8-16 on the 17th
Chapter of the Book of Exodus are
read. These verses deal with the at­
tack of Amalek upon Israel, just as
they had crossed the Red Sea. This
latter section indicates that the
"Mitzvah" c4>out not forgetting what
Amalek did d o ^ not start with
Purim. We might think so, if it was
only and especialiy said on Purim.
This law prevails at all times and
at all irfac^. It refers to modes be­
cause according to our law it is early
the males that go out to wcor. O ne
who trespasses this commandment
343
and does not remember Amalek
and has not heard this portion read
aioud concerning Amalek, has an­
nulled this positive commandment.
i0 4 th OF THE 613 BIBLICAL
COM M ANDM ENTS
Blot O ut The M em ory
O f Am alek
We are commanded to blot out
the seed of Amalek and to destroy
his remembrance in the world, male
and female, old and young. C!on-
cerning this, we read in Deuterono­
my. Chapter 25, verse 19; "Thou
shalt blot out the remembrance of
Amalek from under heaven; thou
shalt not forget."
Sometimes one feels that such a
strong commandment seems to be
cruel. We get to look at these mat­
ters through non-Jewish eyes. If
only we could remember in our own
day of the Nazis and what they did
to the world we would realize that
there is a time when the root of
such a people must be uprooted
entirely.
605th OF THE 613
BIBLICAL COMMANDMENTS
THOU SHALT NOT FORGET
W^ are commanded to see to it
that we do not forget what Amalek
did. Concerning this we read in
Deuteronomy, Chapter 25, verse 19;
"Thou shalt not forget." In the Sifri
we have the following commentary;
on the word "remember" the Sifri
adds "with the mouth"; “Thou shalt
not forget", the Sifri answers, "In
thy heart."
606th OF THE 613 B IM .IC A L
CO M M ANDM ENTS
The Law O f Tlie Readiu^ O f T h •
Varses Coucerning T h •
H n t Fruits
We are commanded, that when
we bring the first fruits to the Tern-
pie to read from the Book of Deu­
teronomy. Chapter 26, verse 5
344
through 10, as follows, "A wemder-
ing Aramecm was my father, cmd he
went down into Egypt, and so­
journed there few in number, and
he became there a nation, great,
mighty, and populous cmd the
Egyptians dealt ill with us, cmd of-
flicted us, and laid upon us hard
bondage. And we cried unto the
L-rd, the G-d of our fathers, cmd the
L-rd heard our voice, cmd saw our
affliction, and our toil cmd our op­
pression. And the L-rd brought us
forth out of Egypt with a mighty
hand, cmd with cm outstretched arm,
cmd with signs cmd with wonders.
And He had brought us into this
place, and hath given us this Icmd,
a Icmd flowing with milk cmd honey.
And now, behold, I have brought
the first of the fruit of the Icmd,
which thou, O L-rd, hast given me."
This commcmdment differs from
that of the 91st commandment men­
tioned in the Book of Exodus, CUhap-
ter 23, verse 19, in that here we
have the Icrw concerning the read­
ing of the verses that accx>mpcmy
the giving of the first fruits. _
The purpose o| tiiis comincmd-
ment is to arouse the individual not
merely in thought, but in aeft, to de-
cloa‫־‬e that all the good that has come
to him hc^ been by the hemd of G-d.
Just as G-d had saved Jacob from
the hand of Labcm, cmd just a s He
had saved the Israelite from the
hemds of the Egyptians, so do we
seek ccmstcmtly His blessing and we
prense Him for His goodness. There
are some people 0 ^*‫ ו‬merely h!3d
to bring the offering without dedar­
ing ftie verses, as for instancs, the
women. They could not say "from
the Icmd which Thou hast given us,"
because the lanci was divided
among the medes. The verses ware
to be said, just as they are stated in
the Bible, without dicmge (so too
are we to be careful to safeguard
the semedity of the Biblicxil prayers
found in our Prayer Book). A prose­
607th Commcmdment
lyte was also to say these veises
because he became a child of Abra­
ham and Abraham is described as
the father of a multitude of nations;
"Behold, I have made thee the
father of a multitude of nations."
There had to be a minimum of fruit
of three trees for the bringing of the
first fruits. This commaninent pre­
vails only when the Temjde stancis
and it refers only to the land of Is­
rael, for it is written, "the first fruits
of thy land thou shalt bring unto the
L-rd thy G-d."
The usual pnxedure was as fol­
lows: When cm Israelite inspected
his grounds wherein there grew any
of the seven species, ncnnely, wheat,
barley, grape vines, fig trees, pome-
grcmates, olives cmd dates (see
Chapter 8, v. 8) cmd when he noticed
that some of the fruits were begin­
ning to ripen earlier than others, he
marked feem by putting a string
around them, cmd when they ripen­
ed completely, he brought them to
the Temple in Jerusalem, cmytime
from Pentecost until the end of Tcd>-
erriacles. The fruit was put into a
basket cmd every Jew, regardless of
how high his socicd staticm wees, car-
Tied iKpersoncdly to the faiest, be­
fore the holy cdtar.
T h e^ verses of thanb^iving were
said in Hebrew (see T^mud Sota
32A) and were repeated after the
reacier, to avoid putting cmy01» to
shame.
407tb OF THE 413 ItBUCAL
COMMANOMiNT
Hi• C esftssio• CMMtsMm
Hm THIm
We are commanded to confess
before G-d and declare in the Holy
Temple that we have brought out
all the heave offerings and tithes of
our produce from our domain, cmd
that we have given them to those
who otight to receive them. This is
coifed the oonfeasion of ftie ti&es.
608th Commandment
Concerning this we read in Deu­
teronomy. Chapter 26, verse 13:
'And thou shall say before the L-rd
thy G-d: '1 have put away the hal­
lowed tilings out of my house, and
also have given them unto the Lev-
ite, and unto the stranger, to toe
fatherless, and to the widow, ac­
cording to all Thy commandments
which Thou hast commanded me.
The next four verses, say the Rob-
bis, deal with the "confession" in
regard to the tithes. In toe first and
second year after the Sabbatical
year (after the priests due was taken
care of) it was obligatory to give
two tithes, one for the Levite and
toe second, to be consumed by the
owner in Jerusalem. In the third
year there was one tithe for the Lev-
ite and one for the poor. If all these
tithes were put aside, even though
not yet handed over to those to
whom they were due, the rest was
allowed to be eaten. But after toe
third year it was obligatory to re­
move all these dues out of the house
and to surrender them to toe proper
recipients. ■Hien the owner had to
make the declaration that he had
done all which he was commanded
to do. This was followed by a prayer
for Divine protection and a blessing
for oil Israel and for toe Holy Land.
The pu^px‫נ‬se of the commandment
is to bring to toe fore in what way
G-d chose man over toe animal.
The answer is, his power of speech.
Man, accordingly, is above all forms
of creation. Therefore, there are
many people who are very careful
in regard to their speech, because
to sin with one's limbs, animals can
do the same, but to sin with one's
speech, only man can do that.
Therelore, one might not give toe
tithes or the offering to toe Levite or
a Cohen but he certainly may not
lie about the same. The l ^ s of this
commandment are that the "confes-
345
sion" or declarations, is to be mcKie
only during the day, and that it is to
be said in any language that the
giver understands. It is to be done
in the Temple. However, if one
makes his confession in any other
place he had also fulfilled the com­
mandment. The confession is uttered
at the beginning of the fourth year
on the last day of Passover. This
commandment of course prevailed
in Temple times, and refers only to
males, cb explained previously. One
who does not bring his tithes on
time annuls this positive command­
ment.
608411 O F THE 613 BIBLICAL
CO M M ANDM ENTS
N o t To Eat The Second THhe
W hilst One Is In The 'Onan'
Mourning S tate
One is not to eat any food of the
second tithe whilst an "Onan". An
"Onan" is one who is a mourner
before his dead near relative is
buried. Concerning this, we read in
Deuteronomy, Chc5 )ter 26, verse 14;
"I have not eaten thereof in my
mourning."
The second tithe, like all sacrificial
foods, had to be eaten in a joyful
spirit and one who ate it whilst in
this state of mourning would receive
stripes. In view of the fact tixit the
eating of all the holy foods was to
serve as an atonement for the giv­
ers, (the Israelites), they were to be
eaten by the Priests and Levites with
that in mind. It is impossible that
in such a worri«i and troublesome
state as that of the mourner, before
he buries his dead, can have his
mind intent on this matter. He will
not itotve the purpose of toe eating
of his holy food in mind, namely, as
an atonement. This law refers only
to Jerusalem. However, if one ate
the sem nd tithe outeide of Jenr^-
16m, he would rrat violate the law
conoeming mourning, but he would
violate the law which declare that
346
no one may eat the second tithe
outside of Jerusalem. This prohibi­
tion refers to males and females and
to the time when the Temple stood.
609tl1 CO M M A N D M EN T
N o t To Eat O f The Second Tithe
In A S tate O f R itual
Uncleanliness
One is not to eat the second tithe
while he is ritually unclean even if
he is in the city of Jerusalem. Con­
cerning this, we read, in Deuteron­
omy. Chapter 26, verse 14: "Neither
have I put away thereof being un­
clean. . . I have hearkened to the
voice of the L-rd my G-d, and have
done according to all that Thou has
coirunanded me."
The purpose of this commandment
is that one in a state of ritual im­
purity may not partake of any of
the holy foods, because his or her
mind is disturbed, and carmot eat
same joyfully. This prohibition re­
fers to males and females and pre­
vailed during the time of the Temple.
610fh OF THE 613 BIBLICAL
C O M M A N D M EN T
N o f To G ive O f The Seceud T ith e
For The Dead
We are not to take any of the
money of the second tithe except in
exchange for food or drink. Concern­
ing this we read in Deuteronomy,
Chapter 26, verse 14: "Nor have 1
given thereof for the dead; I have
hearkened to the voice of the L-rd
my G-d." It is not to be used to pro­
vide a coffin or graveclothes for a
dead person (Sifri). Some commen­
tators take these words to refer to the
Egyptian custom of placing articles
of food inside the tomb. According
to others, the allusion is to actual
sacrifices offered to the dead. These
efforts to worship the dead are op­
posed to both the letter and spirit of
the Torah; see Dteuteronomy, QiGp-
ter 18, verse 11, and Psalm 51, 28.
This prohibition prevcdled caacmg
611th Conunandmont
males and females at the time of the
Temple for then we carried out the
Biblical Law of the Tithes.
One who transgressed this law
and spent the second-tithe money
for anything else but eating, drink­
ing and annointing, transgressed
this negative commandment and
had to make good for same. If, how­
ever, he exchanged his money out­
side of Jerusalem, to bring it to Jeru­
Salem, he 'had to give one-fifth extra.
611 til CO M M A N D M EN T
And Thou Shalt W alk In His W ay
We are commanded to carry out all
our actions to the utmost of our abil­
ity in the way of uprightness and
kindness; always to incline to the
way of saintliness and mercy as we
learn from our Torah. Concerning
this we read in Deuteronomy, Chap­
ter 26, verse 17; "And that thou
wouldest walk in His ways, and
keep His commandments, and His
ordinances, and hearken unto His
voice."
We are to learn from G-d Almigh­
ty His ways. G-d does not have to
wait to punish us. He can do as He
pleases but He indicates to man­
kind His mercy. He waited for ten
generations, for iiistance, before He
brought the flood. He is long-suffer­
ing, and we are to pattern our lives
after the Divine model "imitatio
dei," and as the Talmud put it, "Just
as He is long-suffering, so should
you be long-suffering."
This commandment prevails at all
places and at cdl times; it refers to
males and females and all who
transgress it and do not try to iiKike
their way u p ig h t and to conquer
their passion and evil spirit‫ ״‬and to
arrange their way after the pattern
of AlMghty G-d to fulfill this com­
mandment, have annulled this posi­
tive caonunandment. Let us reraem-
ber the words of the Psalmist, "And
to him that ordereth his way aright
wilLI show the Salvcdion of G-d."
612& Comnwndinent
612«h OP THE 613 BIBLICAL
CO M M ANDM ENTS
The Commandment o f the
Assembly (H akh el)
We are commanded to gather to­
gether all the people of Israel, the
men, the women and the children,
at the close of the Sabbatical year,
on the second day of Succoth, and
to read to them from the Mishne
Torah, namely, from the Book of
Deuteronomy, as we read in Deuter­
onomy, Chapter 31, verses 12 and
13; "Assemble the people, the men
and the women and the little ones,
and thy stranger that is within thy
gates, that they may hear, and that
they may learn, and fear the L-rd
thy G-d, and observe to do all the
words of this Law; and that their
children who have not known, may
hear, and learn to fear the L-rd
your G-d, as long as ye live in the
land whither ye go over the Jordan
to possess it.''
Although there is the general rule
that wherever a definite time is in­
volved in the observance of a fes­
tive commandment, women are
freed from its obligation, neverthe­
less in this case an exception is
made, and they are obliged to carry
out this commandment to attend the
public reading of the Torah to­
gether with the children.
Moses having committed the
Torah to writing, delivers it into the
hands of the priests and elders —-
the religious and secular heads of
the nation — and enjoins them to
have it read p>eriodicallY to the as­
sembled people. Religion in Juda­
ism was not to be the aaicem of
the priests only, to share in its
truths with a small esoteric circle
of leaders. The priests were merely
its guardians and teachers, and the
whole body of religious truth was,
mid is intended to be tiie everlast­
ing pcffisession o f the entire peo!de.
347
This commandment strikes the key­
note of the spiritual democracy
established by Moses. The Torah is
the heritage of the whole congre­
gation of Jacob. (Deuteronomy,
Chapter 33 verse 4)
The purpose of this commandment
is to indicate that the foundation of
Israel is the Torah; and because of
it, it is different from any other na­
tion, and it gives us apparently our
immortality. The clinging to the To­
rah meant clinging to the Holy Land
as the source and the opportunity to
perform all the commandments of
the Torah which we were‫־־‬not able
to perform in the exile. Today, more
than ever, we realize the words of
the Prophet Hosea, who said, "And
I shall betroth thee unto me forever.''
The laws of this commandment are
that the king or the most important
person (if there was no king) was to
read the Torah.
The Torah was to be read in the
Women's Court of the Temple and
the reader could sit if he so desired.
This is the only court in the Temple
where sitting was permitted.
The Torah was to be read from
the b e g i n n i n g of Deuteronomy,
Chapter 1, verse 1 up to the end of
the first paragraph of the "Shma,"
namely, Deuteronomy, Chapter 6,
verse 10. Then the reader would
continue from Chapter 11, verse 13,
up to verse 22. After this he would
read from Deuteronomy, Chapter 14,
verse 22, until the end of Chapter
28.
Trumpets were sounded through­
out all of Jerusalem (to gather the
people), and then they would lis­
ten to his reading.
The Sexton of the Congregation
would take the Sefer Torah and ^ v e
it to the Head of the Congregation,
and the Head of the Congregation
would give it to the Vice High
Priest who would give it to the High
Priest, and the High Priest would
give it to the King. The King would
348
receive it while standing. If he
wanted to, he could sit. He would
open the Sefer Torah, say the bl«ss-
ing before and after the reading of
it, as we do today.
This commandment was in force
when Israel was in her own land
and one who transgressed it and
did not attend the reading of the
Torah (including the king if he re­
fused to read the Torah) trans-
grossed this positive commandment.
413th OF THE 413 tIB L IC A L
COM M ANDM ENTS
To W H te A S efer TorcA
Every Israelite is commanded to
write a Sefer Torah. If he can do
so, ho must; because by writing
one, it is as if he were receiving
it himself from Sincri. However, if
it is impossible for him to write it
himself, he should hire a scribe to
write a Sefer Torah for him . Con­
cerning this we read in Deuterono­
my. Chapter 31, verse 19: "Now,
therefore write ye this song for you,
and teach thou it the children of
Israel; put it in their mouths, toot
this song may be a witness for Me
against the children of Israel." Hiis
song refers to the 43 verses in tiie
following clKpter (d ic k e r 32,
verses 1 to 43),
In recmit c^turies, the mmtom
has grown vqj t e the "so p i^ "
(saibe) who oemp^etes the writmg
of a Scroll to treme the final sen­
tences of the Torah in outiine mere­
ly. When Ae Torch is brought in­
to, the Synagogue, a t the festival
celebration, called tte "Slyyum,"
each letter in Aose sentmices is
purchesed by different p>epple who
give the p»n to the saribe to fill
in the letter paropjerly. They g®mr-
ally s e ^ Ae pivilege erf having as
their letter, the one, which is the
first letter of Aeir Hebrew name.
This (mrornony is iisutAy dCCPA‫־‬
ponied ’by rejoicing and
613fi1 Comnwaidmwit
The people are happy in the thought
that they participate in the com­
mandment and immortalize them‫־‬
selves in the Scroll of the Holy
Torah.
!list as the reference in the Torah
to the past and present are true,
so too are the references to the
future. This disproves the ccmten-
tions of those who claim to share
the prophecies with us. They C5 >-
portion to us the adverse prophecies
since we are the children of Imael
in the flesh, and apportion to them­
selves, as children of Israel in the
spirit, the beneficial prophedra.
Here, in this prophetic song, both
blessings and curses are foretold in
regard to Israel. Thus the same Is­
rael that suffered, will be comforted;
the same Israel that was wounded,
will be healed; and the same Imael
that was exiled; will be taken back
into Divine favor, into His Divinely-
deeded Homeland. (This was writ­
ten before the creation of flie State
of Israel.)
The purpose of this command­
ment is to indicate that everything
we do thoughtfully makes an indeli­
ble impression upon us. G-d wanted
every Israelite to have the Sefer
Torcdi near him, because as we
know, if we have our own books
we might study them, but we rarely
go out of the house to borrow them.
Everycme should therefore try to
build up a library of worthwhile
Jewish books. One should always
try to buy the best printed books
so that he can read and enjoy them
better.
The laws of this commcmdment
are as follows:
The Torah is to be written with
each letter in its completeness and
it should oF^sear beautifully deme.
There should be a space left be­
tween one word of the TorcA cmd
the next, as much as it takes, to
write a small letter of the alphabet.
613th Commandment
The small letters are, for instance
zayin, vov, or yud and so there
should be the same space between
one line and the next, as the space
of a line. The length of the line
should consist of 30 letters, so that
one can write ‫לכדטפחותיהם‬
‫למשפחותיהש‬ ‫ למשפחותיהש‬.
These three words have the 3
times, 10 letters (making 30) and
they have also six small letters (the
"vav" and the "yoti' ) cmd 24 large
letters. In other words 1/5 i s , of
small letters and the other 4/5 for
large letters. And so we find in the
alphabet of 27 letters (the 22 plus
the 5 final letters) about the same
proportion of small against large.
The lines should not be too small,
for then they would not appear like
a column, but like a letter; and not
too wide because then it would be
very difficult for the eye when it
finishes one line to catch the next
line easily.
We may not hyphenate a word in
the Torah. Between one Book of the
Pentateuch and the next we are
to leave four lines blank, and when
we complete the Pentateuch it must
be about the middle of the line of
the last line. If one sees that he has
too much space before the end of
the last column of the Pentateuch,
he should make the line shorter. One
should be very carefrxl in regard to
the large letters and the small letters
and the dots on some of the lines
and some of the letters that have to
be made other than the usucd way,
as for instance, the inverted "peh."
One should be careful as to how
many "Tagim"—“crownlets," should
be over each letter. Some letters
have one line above them, others
349
have seven lines above them. These
lines are to be very thin.
These laws apply to those who
want to write a beautiful Sefer
Torah. However, one who does not
want to do so, may write this with­
out special care, except that one
letter may‫ ־‬not be joined to the next
without a space, and the open and
closed spaces ("peh" and "sa-
mech") should not be changed.
This commandment prevails in all
places and at all times and refers
to males who are obliged to study
the Torah. However, there is a dif­
ference of opinion in this matter.
The "Shaggas Arieh" says that wo­
men are also included in this com­
mandment, namely, to write the
Torah or to have the Torah written
for them.
One who trespasses this com­
mandment and does not write a
Sefer Torah, if it is possible for him
or her to do so, or have it done, tres­
passes this positive commandment.
One who fulfills this commandment
is blessed.
I ■yyant to take this means of ex­
pressing my gratitude to Almighty
G-d for giving me the privilege of
unravelling the meaning of the 613
Commandments of the Bible in ac­
cordance with our tradition.
May G-d give me the ability and
the vision to undertake future liter­
ary contributions for His ^ e a te r
glory, for the revival and the intensi­
fication of Judcdsm and for a better
understanding between man and
m an.
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