Sefaria: Kitzur Shulchan Arukh Siman 1
Sefaria: Kitzur Shulchan Arukh Siman 1
About This Text
Kitzur Shulchan Arukh
Halakhah
The Kitzur Shulchan Arukh (“Abridged Shulchan Arukh”) is a simplified summary of the Shulchan Arukh, focusing on Orach Chayim and Yoreh De’ah, the sections most relevant to ordinary daily life. The work presents laws without listing differing views or providing reasoning, interspersing ethical maxims throughout. Immensely popular for its simplicity and clarity, it functions as a handbook for daily life for many Ashkenazi Jews and has been translated into five languages. It is known for its strict rulings.
Composed: Uzhgorod (c.1844 - c.1864 CE)נוצר/נערך: אוז'הורוד (1844 - 1864 לספירה בקירוב)
Current Version
Current Translation
Source: judaicaplace.com
Digitization: Sefaria
License: CC-BY
Revision History
"I have set Hashem before me always." This is a fundamental rule of the Torah and of the attributes of the righteous who walk before God. For we cannot compare a person's lifestyle, his activities and affairs when he is alone, to his lifestyle, and activities and affairs when he is before a great king. Similarly, his conversation and speech when he is amongst family or relatives, [cannot be compared] to what they would be in the presence of a king, because then he would certainly take special care that all his activities and conversations be refined and correct. How much more so when you contemplate that Hashem, the greatest of kings, the Holy One, blessed is He, Whose glory fills the entire world, stands above you and views your actions, as it is said: "If a person will hide in hidden places will I not see him? Says the word of Hashem, Do I not fill the heavens and the earth!" [Bearing this in mind] it is certain that you will immediately acquire a feeling of reverence and submissiveness for the awesomeness of Hashem, Blessed be He, and be ashamed [to sin] before Him.
Also, while lying in bed you should realize before Whom you lay and as soon as you awaken you should remember the kindnesses of Hashem, Blessed be His Name, that were granted to you; that He returned your soul to you. You committed it to Him faint and weary and it was returned to you new and refreshed, enabling you to worship Hashem, Blessed be His Name, with all of your capacity and serve Him the entire day; because this is the essence of Man, as it is said in Scripture: "They are new every morning how great is Your faithfulness." This verse teaches that every morning a person becomes a new creation, and he should give thanks with all his heart to Hashem, Blessed be His Name, for this (good fortune). While still in bed you should recite: I give thanks to You, living and everlasting King for You have restored my soul with mercy. Great is Your faithfulness. (Even though your hands are not yet clean, you may say this, since the name of Hashem is not mentioned.) You should pause slightly between the word chemlah "with mercy," and the word, rabbah "great."
Yehudah son of Taima says: "Be bold as a leopard, light as an eagle, swift as a deer and strong as a lion to do the will of your Father in heaven." "Bold as a leopard" means, you should not be ashamed before people who mock you for worshipping Hashem, Blessed be His Name. "Light as an eagle" refers to what the eye sees. This alludes to the requirement to be swift to close your eyes to prevent the seeing of evil because the sight of evil constitutes the beginning of sin. The eye sees and the heart desires and the organs capable of action culminate the sin. "Swift as a deer" refers to the legs, for your legs should run to do good things. "Strong as a lion" is a reference to the heart, because true valor in serving the Creator, Blessed is He, emanates from the heart. He also states: "Strengthen your heart to serve Him, and overpower your evil inclination and defeat it as a hero triumphs over his enemy, defeating him, and casting him to the earth."
If you are able to awaken and rise at midnight to recite the prayer of Tikun Chatzos it is most praiseworthy, as it is said: "Rise, cry out in the night at the peak of the night watches" etc. For the Holy One, Blessed is He, [also] laments at that time, as it is said: "Hashem from His high place cries, and from the Dwelling Place of His Holiness He sends forth His voice, as He cries for His Sanctuary." And He says, "Woe unto the children that on account of their sins I destroyed My house, and I burned My Sanctuary, and I exiled them among the nations." If you cannot rise at midnight, you should nevertheless exert yourself to rise before daybreak, as said King David, may he rest in peace, "I will awaken the dawn," [He meant] "I awake the dawn but the dawn does not awaken me." You may recite Tikun Chatzos, even after midnight and then afterwards engage in Torah study according to your ability [or capacity]. A lesson in Mishnah is preferable to any other study, (and by so doing you will be worthy of [your] neshamah [soul] [as inferred from the word] Mishnah which has the same letters as neshamah. If you are not capable of this [studying Mishnah], you should recite Psalms and Ma'amados and study works of ethics. A little learning or recitation with concentration is better than a great deal without concentration. Rabbi Chiyah taught: "Whoever studies Torah at night the Divine Presence is before him, as it is said: "Rise, cry out in the night at the peak of the night watches. Pour out your heart like water before the Presence of Hashem." This verse signifies that the Divine Presence is before us at that time. It was also said by our Sages, of blessed memory: "Whoever studies Torah at night is called a servant of Hashem, as it is written: [Behold, Bless Hashem] all [you] servants of Hashem who stand in the House of Hashem, during the nights." During the short nights when it is difficult to rise so early, you should at least endeavor to rise while there is sufficient time to prepare yourself to go to the synagogue to pray together with the congregation.
Kitzur Shulchan Arukh
Siman 1
שִׁוִיתִי ה' לְנֶגְדִּי תָמִיד, הוּא כְּלָל גָּדוֹל בַּתּוֹרָה וּבְמַעֲלוֹת הַצַּדִּיקִים אֲשֶׁר הוֹלְכִים לִפְנֵי הָאֱלֹהִים. כִּי אֵין יְשִׁיבַת הָאָדָם תְּנוּעָתוֹ וַעֲסָקָיו וְהוּא לְבַדּוֹ בְּבֵיתוֹ, כְּמוֹ יְשִׁיבָתוֹ וּתְנוּעָתוֹ וַעֲסָקָיו כַּאֲשֶׁר הוּא לִפְנֵי מֶלֶךְ גָּדוֹל. וְכֵן אֵין דִּבּוּרוֹ וְהַרְחָבַת פִּיו בִּהְיוֹתוֹ עִם אַנְשֵׁי בֵיתוֹ וּקְרוֹבָיו, כְּמוֹ בִהְיוֹתוֹ בְּמוֹשַׁב הַמֶּלֶךְ, כִּי אָז מַשְׁגִּיחַ בְּוַדַּאי עַל כָּל תְּנוּעוֹתָיו וְדִבּוּרָיו שֶׁיִּהְיוּ מְתֻקָּנִים כָּרָאוּי. כָּל שֶׁכֵּן כַּאֲשֶׁר יָשִׂים הָאָדָם אֶל לִבּוֹ כִּי הַמֶּלֶךְ הַגָּדוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא אֲשֶׁר מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ עוֹמֵד עָלָיו וְרוֹאֶה בְמַעֲשָׂיו, כְּמוֹ שֶׁנֶּאֱמַר, אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה', הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, בְּוַדַּאי מִיָּד תַּגִּיעַ אֵלָיו הַיִּרְאָה וְהַהַכְנָעָה מִפַּחַד הַשֵּׁם יִתְבָּרַךְ וְיֵבוֹשׁ מִמֶנּוּ (אוֹרַח חַיִּים סָעִיף א).
וְגַם בְּשָׁכְבוֹ עַל מִשְׁכָּבוֹ, יֵדַע לִפְנֵי מִי הוּא שׁוֹכֵב. וּמִיָּד כְּשֶׁיֵּעוֹר מִשְּׁנָתוֹ יִזְכֹּר חַסְדֵי ה', יִתְבָּרַךְ שְׁמוֹ אֲשֶׁר עָשָׂה עִמּוֹ שֶׁהֶחֱזִיר לוֹ אֶת נִשְׁמָתוֹ אֲשֶׁר הִפְקִידָהּ אֶצְלוֹ עֲיֵפָה, וְהֶחֱזִירָהּ לוֹ חֲדָשָׁה וּרְגוּעָה כְּדֵי לַעֲבֹד עֲבוֹדָתוֹ יִתְבָרַךְ שְׁמוֹ בְּכָל יְכָלְתּוֹ וּלְשָׁרְתוֹ כָּל הַיּוֹם, כִּי זֶה כָּל הָאָדָם, כְּמוֹ שֶׁאָמַר הַכָּתוּב, חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, פֵּרוּשׁ, בְּכָל בֹּקֶר נַעֲשֶׂה הָאָדָם בְּרִיָּה חֲדָשָׁה. וְיוֹדֶה בְּכָל בֹּקֶר לְהַשֵּׁם יִתְבָּרַךְ שְׁמוֹ עַל זֹאת. וּבְעוֹדוֹ עַל מִשְׁכָּבוֹ, יֹאמַר, מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה, רַבָּה אֱמוּנָתֶךָ (וְאַף עַל פִּי שֶׁעֲדַיִן אֵין יָדָיו נְקִיּוֹת, יָכוֹל לוֹמַר זֹאת, כֵּיוָן שֶׁאֵין בּוֹ שֵׁם). וְיַפְסִיק מְעַט בֵּין תֵּבַת בְּחֶמְלָה לְתֵבַת רַבָּה (שם ובמגן אברהם ויד אפרים סוֹף סִימָן ד).
Also, while lying in bed you should realize before Whom you lay and as soon as you awaken you should remember the kindnesses of Hashem, Blessed be His Name, that were granted to you; that He returned your soul to you. You committed it to Him faint and weary and it was returned to you new and refreshed, enabling you to worship Hashem, Blessed be His Name, with all of your capacity and serve Him the entire day; because this is the essence of Man, as it is said in Scripture: "They are new every morning how great is Your faithfulness." This verse teaches that every morning a person becomes a new creation, and he should give thanks with all his heart to Hashem, Blessed be His Name, for this (good fortune). While still in bed you should recite: I give thanks to You, living and everlasting King for You have restored my soul with mercy. Great is Your faithfulness. (Even though your hands are not yet clean, you may say this, since the name of Hashem is not mentioned.) You should pause slightly between the word chemlah "with mercy," and the word, rabbah "great."
יְהוּדָה בֶן תֵּימָא אוֹמֵר, הֱוֵי עַז כַּנָּמֵר וְקַל כַּנֶּשֶׁר, רָץ כַּצְּבִי וְגִבּוֹר כָּאֲרִי לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם. עַז כַּנָּמֵר, פֵּרוּשׁוֹ שֶׁלֹּא יִתְבַּיֵּשׁ מִפְּנֵי בְּנֵי אָדָם הַמַּלְעִיגִים עָלָיו בַּעֲבוֹדַת ה' יִתְבָּרַךְ שְׁמוֹ. קַל כַּנֶּשֶׁר, כְּנֶגֶד רְאוֹת הָעָיִן. לוֹמַר שֶׁתְּהֵא קַל לַעֲצֹם עֵינֶיךָ מֵרְאוֹת בְּרָע, כִּי הוּא הַתְחָלַת הָעֲבֵרָה, הָעַיִן רוֹאָה, וְהַלֵּב חוֹמֵד, וּכְלֵי מַעֲשֶׂה גּוֹמְרִים. רָץ כַּצְּבִי, כְּנֶגֶד הָרַגְלַיִם, שֶׁרַגְלֶיךָ לְטוֹב יָרוּצוּ. וְגִבּוֹר כָּאֲרִי, כְּנֶגֶד הַלֵּב, כִּי הַגְּבוּרָה בַּעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, הִיא בַּלֵּב. וְאָמַר שֶׁתְּחַזֵּק לִבְּךָ בַּעֲבוֹדָתוֹ וְתִתְגַּבֵּר עַל הַיֵּצֶר לְנַצְּחוֹ כְּגִבּוֹר הַמִּתְגַּבֵּר עַל שׂוֹנְאוֹ לְנַצְּחוֹ וּלְהַפִּילוֹ לָאָרֶץ (אוֹרַח חַיִּים סִימָן א).
לָכֵן צָרִיךְ הָאָדָם לְהִתְגַּבֵּר כַּאֲרִי, וּמִיָּד כְּשֶׁיֵּעוֹר מִשְּׁנָתוֹ (וְאָמַר מוֹדֶה אֲנִי וְכוּ'), יָקוּם בִּזְרִיזוּת לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ וְיִתְעַלֶּה קֹדֶם שֶׁיִּתְגַּבֵּר עָלָיו הַיֵּצֶר הָרַע בְּטַעֲנוֹת וְתוֹאֲנוֹת לְבַל יָקוּם. וְיִתְחַכֵּם עָלָיו לְהַשִּׂיאוֹ בַּחֹרֶף, אֵיךְ תָּקוּם עַתָּה בַּבֹּקֶר הַשְׁכֵּם וְהַקֹּר גָּדוֹל. וּבַקַּיִץ יַשִּׂיאֶנּוּ, אֵיךְ תָּקוּם מִמִּטָּתְךָ וַעֲדַיִן לֹא שָׂבַעְתָּ מִשְּׁנָתֶךָ. אוֹ בְטַעֲנוֹת אֲחֵרוֹת וְכַדּוֹמֶה. כִּי הַיֵּצֶר הָרַע הוּא יוֹדֵעַ הֵיטֵב לָצוּד בְּנֵי אָדָם בְּמַהֲמוֹרוֹת בַּל יָקוּם. וְלָכֵן כָּל בַּעַל נֶפֶשׁ הַיָּרֵא וְחָרֵד לִדְבַר ה', צָרִיךְ לְהִתְגַבֵּר עָלָיו וְלֹא יִשְׁמַע לוֹ. וְאַף אִם יִכְבַּד עָלָיו הַדָּבָר מִפְּנֵי כְבֵדוּת הַגּוּף וְעַצְלוּתוֹ, יָשִׂים מְגַמָּתוֹ רְצוֹן מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וְיָשִׂים אֶל לִבּוֹ כִּי אִם הָיָה קוֹרֵא אוֹתוֹ אֵיזֶה אָדָם לְאֵיזֶה עֵסֶק שֶׁיַּרְוִיחַ בּוֹ מָמוֹן אוֹ לִגְבּוֹת חוֹבוֹ, אוֹ שֶׁהָיָה קוֹרֵא אוֹתוֹ שֶׁיַּצִּיל אֶת מָמוֹנוֹ מִן הַהֶפְסֵד, כְּגוֹן אִם נָפְלָה דְלֵקָה בָּעִיר וְכַדּוֹמֶה, בְּוַדַּאי הָיָה זָרִיז לָקוּם מִיָּד מִפְּנֵי אַהֲבַת מָמוֹנוֹ וְלֹא הָיָה מִתְרַשֵּׁל. וְכֵן אִם צָרִיךְ לָלֶכֶת לַעֲבוֹדַת הַמֶּלֶךְ, הָיָה קָם בִּזְרִיזוּת וְלֹא הָיָה מִתְרַשֵּׁל, פֶּן יַעֲלִילוּ עָלָיו אוֹ כְּדֵי לִמְצֹא חֵן בְּעֵינֵי הַמֶּלֶךְ. עַל אַחַת כַּמָּה וְכַמָּה לַעֲבוֹדַת מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיֵּשׁ לוֹ לְהִזָּהֵר לָקוּם בִמְהִירוּת וּבִזְרִיזוּת. וְהַמַּרְגִּיל אֶת עַצְמוֹ בַּדֶּרֶךְ הַזֶּה אַרְבַּע אוֹ חָמֵשׁ פְּעָמִים, לֹא יִכְבַּד עָלָיו אַחַר כָּךְ. וְהַבָּא לִטָּהֵר, מְסַיְּעִין לוֹ (סדר היום וסדור דֶּרֶךְ הַחַיִּים).
Therefore, it is imperative for a person to be strong as a lion. Immediately upon awakening (and reciting the Modeh Ani prayer) you should rise with alacrity for the service of the Creator, Blessed and Elevated is He, before you are over-whelmed by your evil impulse with various excuses not to rise, and be outsmarted and seduced in the winter [with this argument]: "How can you rise now so early in the morning when the weather is so cold?" Or, in the summer it will argue: "How can you rise from your bed while you are still not satisfied with enough sleep?" or other similar claims. The evil impulse knows very well the art of entrapping a person with all kinds of snares to prevent him from rising. Therefore every sensitive person who fears and trembles before the word of Hashem must triumph over the evil impulse and not listen to it, even if it is extremely difficult because of physical considerations or laziness. Your aim must be to fulfill the will of the King of kings, the Holy One, Blessed be He. You should realize that if you were called by any individual to participate in a business transaction in which there is profit, or to collect a debt, or if someone called with a plan to save your wealth from disaster, for example, if a fire occurred in the city or something similar occurred, you certainly would be quick to awaken immediately because of your concern for your wealth and you would not act sluggishly. Similarly, if you would need to go to the service of the king you would rise with alacrity and not be sluggish lest you be denigrated. [Or you would rise with alacrity] in order to find favor in the eyes of the king. How much more so should this apply for the service of the King of kings, the Holy One, Blessed is He, that you should be concerned to rise quickly and with alacrity. Once you accustom yourself to this practice four or five times you will no longer find it difficult, [as our Sages have said:] "He who makes an effort to purify himself is [Divinely] assisted in his efforts."
אִם אֶפְשָׁר לוֹ לְהַשְׁכִּים וְלָקוּם בַּחֲצוֹת הַלַּיְלָה לַעֲרֹךְ אָז תִּקּוּן חֲצוֹת, מַה טּוֹב, כְּמוֹ שֶׁנֶּאֱמַר, קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמוּרוֹת וְגוֹ'. וּכְמוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹנֵן בָּעֵת הַהִיא, שֶׁנֶּאֱמַר, ה' מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ, וְאוֹמֵר, אוֹי לַבָּנִים שֶׁבַּעֲוֹנוֹתֵיהֶם הֶחֱרַבְתִּי אֶת בֵּיתִי וְשָׂרַפְתִּי אֶת הֵיכָלִי וְהִגְלֵיתִים לְבֵין הָאֻמּוֹת. וְאִם אִי אֶפְשָׁר לוֹ לָקוּם בַּחֲצוֹת, יִתְגַּבֵּר עַל כָּל פָּנִים לָקוּם קֹדֶם עֲלוֹת הַשָּׁחַר. וּכְמוֹ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, אָעִירָה שָּׁחַר, אֲנִי מְעוֹרֵר אֶת הַשַּׁחַר וְאֵין הַשַּׁחַר מְעוֹרֵר אוֹתִי. וְגַם לְאַחַר חֲצוֹת הַלַּיְלָה, יָכוֹל לַעֲרֹךְ תִּקּוּן חֲצוֹת, וְאַחַר כָּךְ יַעֲסֹק בַּתּוֹרָה אִישׁ אִישׁ כְּפִי יְכָלְתּוֹ. וְשִׁעוּר מִשְׁנָיוֹת קוֹדֵם לְכָל דָּבָר (וְעַל יְדֵי זֶה זוֹכֶה לִנְשָׁמָה, מִשְׁנָה אוֹתִיּוֹת נְשָׁמָה). וְאִם אֵינוֹ בַר הָכֵי, יַעֲסֹק בַּתְּהִלִּים וּמַעֲמָדוֹת וְסִפְרֵי מוּסָר. וְטוֹב מְעַט בְּכַוָּנָה, מֵהַרְבּוֹת בְּלֹא כַוָּנָה. תָּנָא רַבִּי חִיָּא, כָּל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, שְׁכִינָה כְּנֶגְדּוֹ, שֶׁנֶּאֱמַר, קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמוּרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה'. פֵּרוּשׁ, שֶׁהַשְּׁכִינָה הִיא אָז כְּנֶגְדֶּךָ. עוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁכָּל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, נִקְרָא עֶבֶד ה', כְּמוֹ שֶׁכָּתוּב, כָּל עַבְדֵי ה' הָעוֹמְדִים בְּבֵית ה' בַּלֵילוֹת (וְעַיֵּן לְקַמָּן סִימָן עא). וּבַלֵּילוֹת הַקְּצָרִים שֶׁאִי אֶפְשָׁר לוֹ לְהַשְׁכִּים כָּל כָּךְ, לְכָל הַפָּחוֹת יִתְאַמֵּץ לָקוּם בְּעוֹד שֶׁיִּהְיֶה לוֹ זְמָן לְהָכִין אֶת עַצְמוֹ לָלֶכֶת לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל עִם הַצִּבּוּר (אוֹרַח חַיִּים סִימָן א').
מִזְמוֹרֵי תְהִלִּים וְכֵן שְׁאָר פָּרָשִׁיּוֹת מִתּוֹרָה נְבִיאִים וּכְתוּבִים שֶׁאֵינָם שְׁגוּרִים בְּפִי הַכֹּל, אָסוּר לְאָמְרָם בְּעַל פֶּה. אֲפִלּוּ מִי שֶׁהוּא יוֹדֵעַ לְאָמְרָם בְּעַל פֶּה, יֶשׁ לוֹ לִזָּהֵר שֶׁלֹּא לְאָמְרָם בְּעַל פֶּה. וְסוּמָא מֻתָּר (סִימָן מ"ט).
Chapters of the Psalms, and other sections of the Torah, Prophets and Scriptures, in which all are not sufficiently fluent, must not be recited by heart. Even someone who knows [them sufficiently] to recite them by heart should be careful not to recite them by heart. However, a blind person may recite them by heart.
יֵשׁ לִמְחוֹת בְּיַד הָאוֹמְרִים תְּחִנּוֹת שֶׁבַּמַּעֲמָדוֹת שֶׁמְּסַיְּמִים, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה, אֶלָּא יֵשׁ לוֹמַר, בָּרוּךְ שׁוֹמֵעַ תְּפִלָּה, בְּלֹא שֵׁם (טו"ז סוֹף סִימָן קל"א).
We must object to the practice of those who recite the supplications of the Ma'amodos and conclude: "Blessed are You Hashem, Who listens to prayer." Rather, the proper conclusion is: "Blessed is the One Who listens to prayer," omitting the Name of Hashem. (See Turei Zahav, end of Chapter 131).
Ariel your Representee,
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.
Comments
Post a Comment