For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same, if they like to become Israeli.
For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it
is the same, if they like to become an Israeli.
For Yehudah
(Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same, if they like to become an Israeli. The 10
= 613 + 7 Mitzvot Notice
the phrase the Ten Commandments, which reads:
Elohim spoke all these words [devarim], saying (see Exodus 20:1). The
Hebrew word for commandments is mitzvot, while the Torah here refers to these
commandments as devarim, a Hebrew word meaning words or statements. So, it
would be more accurate to say that the Jewish people received the Ten
Statements at Mount Sinai, not the Ten Commandments. Indeed,
there are actually 613 Mitzvot in the Torah, not just 10! So,
you might ask, if there are 613 Mitzvot in the Torah, why were these ten
singled out at Mount Sinai? Most
Bible commentators explain that these ten statements are actually ten
principles of Judaism which incorporate within them the rest of the Torah
Mitzvot. Indeed,
Rashi, in his commentary to Exodus 24:12, cites Saadia Gaon who composed a
special poem of the 613 Mitzvot called Azharos in which he specified which of
the 613 Mitzvot are connected to each of the Ten Statements. |
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12And
the Lord said to Moses, "Come up to Me to the mountain and remain there,
and I will give you the stone tablets, the Law and the commandments, which I
have written to instruct them." |
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יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה
וֶֽהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙
וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהֽוֹרֹתָֽם: |
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And the Lord said to Moses: After the giving of the Torah. |
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וַיֹּאמֶר ה' אֶל־משֶׁה: לְאַחַר מַתַּן תּוֹרָה: |
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Come up to Me to the mountain and remain
there: for forty days. |
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עֲלֵה אֵלַי הָהָרָה וֶֽהְיֵה־שָׁם: אַרְבָּעִים יוֹם: |
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the stone tablets, the Law and the
commandments, which I have written to instruct them: All 613 mitzvoth are included in the Ten
Commandments. In the “Azharoth” that he composed for each commandment [of the
Ten], Rabbenu Saadiah [Gaon] explained the mitzvoth dependent upon it [each
commandment]. [from Jonathan, Num. Rabbah 13:16] |
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אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה
אֲשֶׁר כָּתַבְתִּי לְהֽוֹרֹתָֽם: כָּל שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה מִצְווֹת
בִּכְלַל עֲשֶׂרֶת הַדִּבְּרוֹת הֵן, וְרַבֵּנוּ סְעַדְיָה פֵּרֵשׁ
בָּאַזְהָרוֹת שֶׁיָּסַד לְכָל דִּבּוּר וְדִבּוּר מִצְווֹת הַתְּלוּיוֹת בּוֹ: |
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So, we
see that it is not really the 10 Mitzvot but the 10 = 613 Mitzvot. This
idea that the entire Torah with all its Mitzvot is contained within these ten
statements is hinted at in the text itself in an amazing way: The
Midrash in Bamidbar Rabbah (13:15) writes that there are exactly 613 letters
from the very first words of the Ten Mitzvot, I am Adonai, your Elohim, until
the last two words asher rayacha! (see Exodus 20:2-14). [The Midrash adds
that the additional 7 letters in the words asher rayacha correspond to the
Seven Days of Creation and teach us that Elohim only created this world for
the sake of His Torah and its Mitzvot.]
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Numbers 9:14 If a proselyte dwells with you, and he makes a Passover
sacrifice to the Lord, according to the statutes of the Passover sacrifice
and its ordinances he shall make it. One statute shall apply to you, to the
proselyte and to the native-born citizen. |
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ידוְכִֽי־יָג֨וּר
אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָׂה פֶ֨סַח֙ לַֽיהֹוָ֔ה כְּחֻקַּ֥ת הַפֶּ֛סַח
וּכְמִשְׁפָּט֖וֹ כֵּ֣ן יַֽעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר
וּלְאֶזְרַ֥ח הָאָֽרֶץ: |
If a proselyte dwells
with you, and he makes a Passover sacrifice: I might think that anyone who converts should
immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One
statute [shall apply to you, to the proselyte and to the native-born
citizen].” And this is its meaning: If a proselyte dwells with you, and he
comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his
friends, “according to the statutes of the Passover sacrifice and its
ordinances he shall make it.” - [Sifrei Beha’alothecha 1:30] |
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וְכִֽי־יָגוּר אִתְּכֶם
גֵּר וְעָשָׂה פֶסַח: יָכוֹל כָּל הַמִּתְגַּיֵּר יַעֲשֶׂה פֶסַח מִיָּד, תַּלְמוּד
לוֹמָר "חֻקָּה אַחַת" וְגוֹ', אֶלָּא כָּךְ מַשְׁמָעוֹ — "וְכִי
יָגוּר אִתְּכֶם גֵּר" וּבָא לַעֲשׂוֹת פֶּסַח עִם חֲבֵרָיו,
"כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ יַעֲשֶׂה" (ספרי): |
Numbers 14:14 If a proselyte resides
with you, or those among you in future generations, and he offers up a fire
offering of pleasing fragrance to the Lord, as you make it, so shall he make
it. |
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ידוְכִֽי־יָגוּר֩
אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה
רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה: |
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15 One rule applies to
the assembly, for yourselves and for the proselyte who resides [with you];
one rule applies throughout your generations just as [it is] for you, so [it
is] for the proselyte, before the Lord. |
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טוהַקָּהָ֕ל חֻקָּ֥ה
אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם
כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה: |
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just as [it is] for
you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר,
lit., like you like the proselyte, just as it for you, so it is for the
proselyte. This is the style of the Hebrew language; “like the garden of the
Lord, like the Land of Egypt” (Gen. 13:10) [meaning]
so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10);
“like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people]. |
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כָּכֶם כַּגֵּר: כְּמוֹתְכֶם כֵּן גֵּר,
וְכֵן דֶּרֶךְ לְשׁוֹן עִבְרִית, "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם"
(בראשית י"ג) — כֵּן אֶרֶץ מִצְרַיִם, "כָּמוֹנִי כָמוֹךָ כְּעַמִּי
כְעַמֶּךָ" (מלכים א כ"ב): |
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16 There shall be one law
and one ordinance for you and the proselyte who resides [with you]. |
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טזתּוֹרָ֥ה אַחַ֛ת
וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם: |
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The
Rema in Torat HaOlah (3:38) offers a different interpretation. He writes that
the 620 letters in the Ten Mitzvot correspond to the 613 Mitvot of the Torah
plus the seven main Rabbinical commandments, which are: (1) Celebration of
Chanukah; (2) Celebration of Purim; (3) Laws of Eiruv (carrying on Shabbos);
(4) Washing the hands for bread; (5) Lighting Shabbos candles; (6) Recitation
of the prayer of praise called Hallel on festive occasions; (7) Reciting a
blessing before performing a mitzvah or partaking of food. So, we
see that it is not really the 10 = 613 but the 10 = 613 + 7 Mitzvot. |
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“All that Adonai has spoken we shall do and
obey.” Why? |
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7And he took the Book of the Covenant and read it within the hearing of
the people, and they said, "All that the Lord spoke we will do, and we
will hear." |
זוַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם
וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע: |
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1And it will
be, when all these things come upon you the blessing and the curse which I
have set before you that you will consider in your heart, among all the
nations where the Lord your God has banished you, |
אוְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה
הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙
אֶל־לְבָבֶ֔ךָ בְּכָ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ
שָֽׁמָּה: |
2and you will
return to the Lord, your God, with all your heart and with all your soul, and
you will listen to His voice according to all that I am commanding you this
day you and your children, |
בוְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ וְשָֽׁמַעְתָּ֣
בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ
בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ: |
3then, the
Lord, your God, will bring back your exiles, and He will have mercy upon you.
He will once again gather you from all the nations, where the Lord, your God,
had dispersed you. |
גוְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבֽוּתְךָ֖ וְרִֽחֲמֶ֑ךָ
וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה
אֱלֹהֶ֖יךָ שָֽׁמָּה: |
Rashi: |
ושב ה' אלהיך את שבותך: היה לו לכתוב והשיב את שבותך, רבותינו למדו מכאן שהשכינה
כביכול שרויה עם ישראל בצרת גלותם, וכשנגאלין הכתיב גאולה לעצמו, שהוא ישוב
עמהם. ועוד יש לומר, שגדול יום קבוץ גליות ובקושי, כאלו הוא עצמו צריך להיות
אוחז בידיו ממש איש איש ממקומו, כענין שנאמר (ישעיה כז, יב) ואתם תלקטו לאחד אחד
בני ישראל, ואף בגליות שאר האומות מצינו כן (ירמיהו מח מז) ושבתי שבות מואב: |
10when you obey
the Lord, your God, to observe His commandments and His statutes written in
this Torah scroll, [and] when you return to the Lord, your God, with all your
heart and with all your soul. |
יכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר
מִצְוֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י
תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ: |
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11For this
commandment which I command you this day, is not concealed from you, nor is
it far away. |
יאכִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖
הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹֽא־רְחֹקָ֖ה הִֽוא: |
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Rashi |
לא נפלאת היא ממך: לא מכוסה היא ממך, כמו שנאמר (דברים יז, ח) כי יפלא ארי
יתכסי, (איכה א, ט) ותרד פלאים, (איוב מ, יג) ותרד במטמוניות, מכוסה חבוש בטמון: |
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12It is not in
heaven, that you should say, "Who will go up to heaven for us and fetch
it for us, to tell [it] to us, so that we can fulfill it?" |
יבלֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲלֶה־לָּ֤נוּ
הַשָּׁמַ֨יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה: |
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Rashi It
is not in heaven: for if it were in heaven, you
would have to climb up after it [in order] to learn it. - [Eruvin 55a] |
לא בשמים היא: שאלו היתה בשמים היית צריך לעלות אחריה וללומדה: |
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13Nor is it
beyond the sea, that you should say, "Who will cross to the other side
of the sea for us and fetch it for us, to tell [it] to us, so that we can
fulfill it?" |
יגוְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲבָר־לָ֜נוּ
אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ
וְנַֽעֲשֶֽׂנָּה: |
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14Rather, [this]
thing is very close to you; it is in your mouth and in your heart, so that
you can fulfill it. |
ידכִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ
וּבִלְבָֽבְךָ֖ לַֽעֲשׂתֽוֹ: |
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Rashi |
כי קרוב אליך: התורה נתנה לכם בכתב ובעל פה: |
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15Behold, I have
set before you today life and good, and death and evil, |
טורְאֵ֨ה נָתַ֤תִּי לְפָנֶ֨יךָ֙ הַיּ֔וֹם אֶת־הַֽחַיִּ֖ים
וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע: |
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Rashi |
את החיים ואת הטוב: זה תלוי בזה אם תעשה טוב הרי לך חיים, ואם תעשה רע הרי לך
המות. והכתוב מפרש והולך היאך: |
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16inasmuch as I
command you this day to love the Lord, your God, to walk in His ways, and to
observe His commandments, His statutes, and His ordinances, so that you will
live and increase, and the Lord, your God, will bless you in the land to
which you are coming to take possession of it. |
טזאֲשֶׁ֨ר אָֽנֹכִ֣י מְצַוְּךָ֘ הַיּוֹם֒ לְאַֽהֲבָ֞ה
אֶת־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְוֹתָ֥יו
וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ יְהֹוָ֣ה
אֱלֹהֶ֔יךָ בָּאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ: |
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Rashi |
אשר אנכי מצוך היום לאהבה: הרי הטוב, ובו תלוי: וחיית ורבית: הרי החיים: |
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17But if your
heart deviates and you do not listen, and you will be drawn astray, and you
will prostrate yourself to other deities and serve them, |
יזוְאִם־יִפְנֶ֥ה לְבָֽבְךָ֖ וְלֹ֣א תִשְׁמָ֑ע וְנִדַּחְתָּ֗
וְהִשְׁתַּֽחֲוִ֛יתָ לֵֽאלֹהִ֥ים אֲחֵרִ֖ים וַֽעֲבַדְתָּֽם: |
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Rashi But
if your heart deviates: This is “evil”
[referred to in verse 15. The verse continues]: |
ואם יפנה לבבך: הרי הרע: |
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18I declare to
you this day, that you will surely perish, and that you will not live long
days on the land, to which you are crossing the Jordan, to come and take
possession thereof. |
יחהִגַּ֤דְתִּי לָכֶם֙ הַיּ֔וֹם כִּ֥י אָבֹ֖ד תֹּאבֵד֑וּן
לֹא־תַֽאֲרִיכֻ֤ן יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתָּ֤ה עֹבֵר֙
אֶת־הַיַּרְדֵּ֔ן לָב֥וֹא שָׁ֖מָּה לְרִשְׁתָּֽהּ: |
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Rashi |
כי אבד תאבדון: הרי המות: |
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יטהַֽעִדֹ֨תִי בָכֶ֣ם הַיּוֹם֘ אֶת־הַשָּׁמַ֣יִם
וְאֶת־הָאָ֒רֶץ֒ הַֽחַיִּ֤ים וְהַמָּ֨וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה
וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּֽחַיִּ֔ים לְמַ֥עַן תִּֽחְיֶ֖ה אַתָּ֥ה
וְזַרְעֶֽךָ: |
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Rashi
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העדתי בכם היום את השמים ואת הארץ: שהם קיימים לעולם וכאשר תקרה אתכם הרעה יהיו עדים שאני
התרתי בכם בכל זאת. דבר אחר העידתי בכם היום את השמים וגו' אמר להם הקב"ה
לישראל, הסתכלו בשמים שבראתי לשמש אתכם, שמא שנו את מדתם שמא לא עלה גלגל חמה מן
המזרח והאיר לכל העולם, כענין שנאמר (קהלת א, ה) וזרח השמש ובא השמש, הסתכלו
בארץ שבראתי לשמש אתכם, שמא שנתה מדתה, שמא זרעתם אותה ולא צמחה, או שמא זרעתם
חטים והעלתה שעורים, ומה אלו שנעשו לא לשכר ולא להפסד אם זוכין אין מקבלין שכר
ואם חוטאין אין מקבלין פורענות, לא שנו את מדתם, אתם שאם זכיתם תקבלו שכר ואם
חטאתם תקבלו פורענות על אחת כמה וכמה: ובחרת בחיים: אני מורה לכם שתבחרו בחלק החיים, כאדם האומר לחבירו בחר לך
חלק יפה בנחלתי ומעמידו על חלק היפה ואומר לו את זה ברור לך, ועל זה נאמר (תהלים
טז, ה) ה' מנת חלקי וכוסי אתה תומיך גורלי, הנחת ידי על גורל הטוב לומר את זה קח
לך: |
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20To love the
Lord your God, to listen to His voice, and to cleave to Him. For that is your
life and the length of your days, to dwell on the land which the Lord swore
to your forefathers to Abraham, to Isaac, and to Jacob to give to them. |
כלְאַֽהֲבָה֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֥עַ בְּקֹל֖וֹ
וּלְדָבְקָה־ב֑וֹ כִּ֣י ה֤וּא חַיֶּ֨יךָ֙ וְאֹ֣רֶךְ יָמֶ֔יךָ לָשֶׁ֣בֶת
עַל־הָֽאֲדָמָ֗ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַֽאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם
לְיִצְחָ֥ק וּלְיַֽעֲקֹ֖ב לָתֵ֥ת לָהֶֽם: |
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Lesson in Tanya By Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef
Wineberg Written by Rabbi Schneur Zalman of Liadi (1745-1812), the
founder of Chabad, Tanya is the central text of Chabad Chassidism. Its stated
aim is to show a path to realizing one's purpose and developing a deeper
relationship with G-d. Lessons
in Tanya is a well-lit and
accessible gateway to the Tanya -
the fundamental, classic work upon which all concepts of Chabad Chasidism are
based. The Tanya is indispensable to an understanding of the Chasidic
movement and the philosophy behind it. More importantly, it offers guidance
for every facet of the day-to-day life of a Jew in his or her service
to G‑d. Lessons
In Tanya takes the acute ideas and concepts of the Tanya and makes them
readily accessible to the eager student, as it leads the reader through every
paragraph and page, illuminating the mystical, often allusive, Talmudic,
Kabbalistic, and Scriptural verses and concepts. It fills many gaps in what
the terse Tanya text assumes to be the reader's background knowledge. Each of the lectures was examined and amended by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, so that much of the
material includes the Rebbe's insights
and explanatory comments.
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וּבַתִּיקוּנִים פֵּירְשׁוּ
דְּ"רַמַ"ח פִּיקּוּדִין אִינּוּן רַמַ"ח אֵבָרִין דְּמַלְכָּא". |
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Just as every organ
in the human body is a repository for the particular faculty of the soul that
is vested in that organ (e.g., the eye is the receptacle for the faculty of
sight and the ear for the faculty of hearing), so, too, is every commandment
a channel and a repository for the Divine will that is vested and expressed
in that particular commandment. (The commandments in general represent G-d’s
will, and each individual mitzvah is an expression of a particular aspect of
this will.) It should be noted,
however, that according to this analogy, the mitzvot are no more than G-d’s “organs.” An organ of the
body is not one with the soul. True, when any particular soul-power is vested
in its corresponding organ, they function together as one, but they remain
two separate entities that have been joined together. By the same token,
the mitzvot are not actually one
with G-d: they are merely (as it were) joined to Him. Yet the Torah, whose
whole purpose is to explain the mitzvot,
is “entirely one with G-d,” as quoted earlier from the Zohar. What is the meaning of this greater unity
with G-d found in the Torah (and in the act of Torah study) that surpasses
even the unity in the mitzvot and
in their fulfillment? This the Alter Rebbe now goes on to explain. |
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For the mitzvot constitute
G-d’s innermost will and His true desire, which is clothed in all the upper
and lower worlds, thereby giving them life. |
לְפִי שֶׁהַמִּצְוֹת הֵן
פְּנִימִיּוּת רָצוֹן הָעֶלְיוֹן וְחֶפְצוֹ הָאֲמִיתִּי, הַמְלוּבָּשׁ בְּכָל
הָעוֹלָמוֹת הָעֶלְיוֹנִים וְתַחְתּוֹנִים לְהַחֲיוֹתָם, |
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This can be
illustrated by the analogy of a man who travels abroad on business.
Naturally, he travels because he wishes to do so. But his “internal” (i.e.,
ultimate) desire in the journey, his underlying motive, lies in the profit he
expects to reap. When we probe still deeper, we find that the desire for
profit is itself an external expression of an even more “internal” desire—the
desire for the things which he will be able to buy with the proceeds of his
business. Here lies the true object of his pleasure. It is this desire which
creates the desire for profit, which leads in turn to his desire to travel.
So, too, in the case of the worlds and the mitzvot.
G-d’s external will, His desire that the worlds exist, is motivated by His
desire for the true object of His pleasure—the mitzvot.
Thus, the mitzvot represent His
innermost will. It is for their sake that G-d gives life to all the worlds. |
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The very life and sustenance of all the worlds
is dependent upon the performance of the mitzvot by the
creatures of the lower worlds, as is known—that
performing a mitzvah draws G-dly life and sustenance into all the
worlds. It follows that the performance and fulfillment
of the mitzvot is the innermost
garment for the innermost aspect of G-d’s will, |
כִּי כָּל חַיּוּתָם וְשִׁפְעָם
תָּלוּי בְּמַעֲשֵׂה הַמִּצְוֹת שֶׁל הַתַּחְתּוֹנִים, כַּנּוֹדָע, וְנִמְצָא שֶׁמַּעֲשֵׂה הַמִּצְוֹת
וְקִיּוּמָן הוּא לְבוּשׁ הַפְּנִימִי לִפְנִימִית רָצוֹן הָעֶלְיוֹן, שֶׁמִּמַּעֲשֶׂה זֶה נִמְשָׁךְ אוֹר
וְחַיּוּת רָצוֹן הָעֶלְיוֹן לְהִתְלַבֵּשׁ בָּעוֹלָמוֹת. |
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hence, the mitzvot are
figuratively described as “organs of the King.” For just as the organs of the
human body are a garment for its soul and are completely and utterly
surrendered to it,
as is evident from the fact that as soon as a
person desires to stretch out his hand or foot, they obey his will
immediately, without any command or instruction to them and with no delay
whatsoever, but at the very instant that it entered his
will [to do so]. |
וְלָכֵן נִקְרָאִים "אֵבְרֵי
דְמַלְכָּא", דֶּרֶךְ מָשָׁל; כְּמוֹ שֶׁאֵבְרֵי גּוּף הָאָדָם הֵם לְבוּשׁ
לְנַפְשׁוֹ וּבְטֵלִים לְגַמְרֵי אֵלֶיהָ מִכֹּל וָכֹל, כי מִיָּד שֶׁעוֹלֶה בִּרְצוֹנוֹ שֶׁל
אָדָם לִפְשׁוֹט יָדוֹ אוֹ רַגְלוֹ, הֵן נִשְׁמָעוֹת לִרְצוֹנוֹ תֵּכֶף וּמִיָּד
בְּלִי שׁוּם צִוּוּי וַאֲמִירָה לָהֶן, וּבְלִי שׁוּם שְׁהִיָּיה כְּלָל, אֶלָּא כְּרֶגַע מַמָּשׁ כְּשֶׁעָלָה
בִּרְצוֹנוֹ, |
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Just as the organs of the human
body are completely united with one’s soul and are surrendered to it, so, too, is the life-force animating the
performance and fulfillment of the commandments completely surrendered to the
Divine will which is clothed therein, and this life-force becomes,
in relation to the Divine will, like a body to a soul.
Likewise, the external garment of the divine
soul of the person fulfilling and practicing the commandment, i.e., its
faculty of action, which is external compared to
the faculties of speech and thought, since it functions outside oneself,
clothes itself in the vitality of the
performance of the mitzvah, and thus, it, too, becomes like a body to a
soul in relation to the Divine will and
is completely surrendered to the Divine will; i.e.,
the soul’s power of action becomes united with the Divine will in the
same way as one’s body is united with his soul. For example, the hand which distributes charity
to the poor or performs another commandment becomes,
in the act of performing the mitzvah, a “chariot” for the Divine will. |
כָּךְ דֶּרֶךְ מָשָׁל, הַחַיּוּת שֶׁל
מַעֲשֵׂה הַמִּצְוֹת וְקִיּוּמָן, הוּא בָּטֵל לְגַמְרֵי לְגַבֵּי רָצוֹן
הָעֶלְיוֹן הַמְלוּבָּשׁ בּוֹ, וְנַעֲשֶׂה לוֹ מַמָּשׁ כְּגוּף לִנְשָׁמָה. וְכֵן הַלְּבוּשׁ הַחִיצוֹן שֶׁל
נֶפֶשׁ הָאֱלֹהִית שֶׁבָּאָדָם הַמְקַיֵּם וְעוֹשֶׂה הַמִּצְוָה, שֶׁהוּא כֹּחַ
וּבְחִינַת הַמַּעֲשֶׂה שֶׁלָּהּ, הוּא מִתְלַבֵּשׁ בַּחַיּוּת שֶׁל
מַעֲשֵׂה הַמִּצְוָה, וְנַעֲשֶׂה גַּם כֵּן כְּגוּף לִנְשָׁמָה לָרָצוֹן
הָעֶלְיוֹן וּבָטֵל אֵלָיו לְגַמְרֵי. וְעַל כֵּן, גַּם אֵבְרֵי גּוּף
הָאָדָם הַמְקַיְּימִים הַמִּצְוָה, שֶׁכֹּחַ וּבְחִינַת הַמַּעֲשֶׂה שֶׁל
נֶפֶשׁ הָאֱלֹהִית מְלוּבָּשׁ בָּהֶם בִּשְׁעַת מַעֲשֵׂה וְקִיּוּם הַמִּצְוָה,
הֵם נַעֲשׂוּ מֶרְכָּבָה מַמָּשׁ לָרָצוֹן הָעֶלְיוֹן, כְּגוֹן: הַיָּד הַמְחַלֶּקֶת צְדָקָה
לַעֲנִיִּים, אוֹ עוֹשָׂה מִצְוָה אַחֶרֶת, וְרַגְלַיִם הַמְהַלְּכוֹת לִדְבַר
מִצְוָה, וְכֵן הַפֶּה וְלָשׁוֹן שֶׁמְּדַבְּרִים דִּבְרֵי תוֹרָה, וְהַמּוֹחַ
שֶׁמְּהַרְהֵר בְּדִבְרֵי תוֹרָה וְיִרְאַת שָׁמַיִם וּבִגְדוּלַּת ה'
בָּרוּךְ־הוּא. |
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Note that a physical
organ becomes merely a chariot for
the Divine will. It does not become surrendered to and unified with the
Divine will to the same extent as the divine soul’s faculty of action, whose
unity the Alter Rebbe previously compared to the unity of body and soul. The
unity of body and soul surpasses that of the chariot with its rider. Body and
soul, although originally two separate, disparate entities, one physical and
the other spiritual, become one entity when united. No part of the body is
devoid of the soul; conversely, the soul completely adapts itself to the
body, becoming transformed into a corporeal life-force. The divine soul’s
faculty of action, being a G-dly power, can achieve this level of unity with
G-d when it is employed in the performance of a mitzvah. The organs of the
body, on the other hand, although they too are involved in fulfilling the
mitzvah, can reach no higher than the level illustrated in the analogy of the
chariot. A chariot, having no will of its own, is indeed completely
subservient to its rider—yet it is not united with him.
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This is what the Sages meant when they said
that “The Patriarchs are truly the [Divine] chariot,”3
for all their organs were
completely holy and detached from mundane matters, and throughout their
lives, they served as a vehicle for nothing but the Divine will. |
וְזֶהוּ שֶׁאָמְרוּ
רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה", שֶׁכָּל אֵבְרֵיהֶם כּוּלָּם הָיוּ
קְדוֹשִׁים וּמוּבְדָּלִים מֵעִנְיְינֵי עוֹלָם הַזֶּה, וְלֹא נַעֲשׂוּ
מֶרְכָּבָה, רַק לָרָצוֹן הָעֶלְיוֹן לְבַדּוֹ כָּל יְמֵיהֶם: |
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The reason for the Sages’ designating
specifically the Patriarchs as G-d’s chariot, although every Jew’s body
becomes a “chariot” when he performs a mitzvah, is that the Patriarchs’
submission to the Divine will was unique in its power, its scope, and its
consistency. All their organs
were totally surrendered to the
Divine will throughout their
lives—whereas with other Jews, only those organs which perform a mitzvah are a “chariot,” and then only during
the act. In fact, the same organ which today served as a “chariot” to G-d’s
will might conceivably serve the opposite purpose tomorrow. FOOTNOTES Cf. I, 24a; II,
60a; Tikkunei Zohar 21b. Tikkun 30. Bereishit Rabbah 47:6. Thursday, 11 Shevat
5783 / February 2, 2023
About the book Lessons in Tanya is
a well-lit and accessible gateway to the Tanya - the fundamental, classic
work upon which all concepts of Chabad Chasidism are based. About the Publisher Kehot Publication
Society, the publishing arm of the Lubavitch movement, has brought Torah
education to nearly every Jewish community in the world, and is the world's
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Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/‘Ger Toshav‘) click: Beit yisrael internationalShulchan Aruch HaravThe Alter Rebbe's Shulchan Aruch - Code of Jewish LawTehillim Ohel Yosef Yitzchak
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go. click: 42 Journeys of the SoulThe Messianic age will elevate the entire universe, including all the spiritual realms.
What Is Kabbalah?The Soul of Judaism
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And the teachings of Chassidut by the Chassidim.
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." | | כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: |
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred. | | עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': |
That may come in fulfillment in our days:
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
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