The Texas Tikkun

the texas tikkun

TORAH THOUGHTS, ARTICLES AND STUDY GUIDES FOR SHAVUOT 5780

Dear Friends,

With great pleasure, we present to you the first ever Texas Tikkun. As we began to prepare for a tikkun leil shavuot spent at home, away from the battei midrash and all-night classes that are the hallmark of our usual Shavuot experience, we are bringing Shavuot to your homes instead. Enclosed, you will find Halachic analysis, text studies and philosophical expositions tendered in a state-wide show of unity by Rabbis, educators and youth directors of Orthodox shuls in Austin, Dallas, Houston and San Antonio.

Considering the location of this year’s Texas Tikkun, we decided to address the broad general theme of “home” as manifest in the creation of new Jewish homes, preparing a home for Shabbat and Yom Tov, bringing captives home and several text studies about the concept of home as found in our tradition

We pray that this is the last Yom Tov we spend individually in our homes. Even as we are physically apart, our re-acceptance of the Torah on this day continues to unite us. May we celebrate next Shavuot together in our spiritual homes and our true home, in Jerusalem.

Sincerely,

Ori and Aviva Friedman Rabbi Barry Gelman Rabbi Yoel and Batsheva Lax Rabbi Dan Millner Rabbi Ariel Rackovsky Rabbi Avraham Scheinberg Ruthie Braffman Shulman Rabbi Yaakov Tannenbaum Rabbi Howard Wolk

Table of Contents Halacha

Building a New Jewish Home: Conversion and Kindness Rabbi Barry Gelman 3

Bring Him Home: Fauda, Battlefield Ethics and Ransoming Captives in Jewish Law Rabbi Ariel Rackovsky 15

The Eruv Tavshilin: Preparing Your Home for Shabbat and Yom Tov Rabbi Avraham Scheinberg 25

The Forgotten Woman: Looking for Orpah Rabbi Dan Millner 33

Returning to Home At Mt. Sinai

Rabbi Howard Wolk 40

Home is Where The Heart Is: An Exploration of Kibud Av V’em Ruthie Shulman 44

The Quest For Home: From Fields to Tents Rabbi Yaakov Tannenbaum 48

Chesed and the Book of Ruth Aviva and Ori Friedman 60

Youth Newsletter Rabbi Yoel and Batsheva Lax 65

The Book of Ruth 67

Building a New Jewish Home: Conversion and Kindness

Rabbi Barry Gelman

Rabbi, United Orthodox Synagogues of Houston

Introduction:

The holiday of Shavuot brings together two themes that at first glance do not have anything to do with each other: Chessed (Kindness) and conversion.

These two themes are well documented with regards to Shavuot in the context of Megillat Rut.

I. Shavuot and Kindness:

A. General

1. Ruth Rabbah 2:14 ַאָמר ַרִבּי זְֵע ָירא, ְמגִָלּה זוֹ ֵאין ָבּהּ לֹא ֻטְמאָה, וְלֹא ָטֳהָרה, וְלֹא ִאסּוּר, וְלֹא ֶהֵתּר, וְָלָמּה נְִכְתָּבה ְלַלֶמְּדָך ַכָּמּה ָשָׂכר טוֹב ְל ְגוֹמֵלי ֲחָסִדים.

Rabbi Zeira says: "This book [of Ruth] does not have anything in it concerned with impurity or purity nor what is forbidden and what is permitted. So why is it written? To teach us the greatness of the reward for acts of lovingkindness."

B. Megillat Rut

Ruth’s kindness Towards Naomi in staying with her after Elimelech (Naomi’s husband) Machlon and Kilyon die.

1. Ruth 1: 8, 14-17

ֹ וַתֹּ֤ ֶאמר נֳָעִמי֙ ִל ְשֵׁתּ֣י ַכלֶּת֔ ָיה ֵ֣לְכנָה שְֹּׁ֔בנָה ִא ָשּׁ֖ה ְלֵ֣בית ִאָמּ֑הּ יעשה ֣[יַַעשׂ] יְ ֤הוָה ִעָמֶּכם֙ ֶחֶ֔סד ַכֲּא ֶשׁ֧ר ֲע ִשׂ ֶית֛ם ִע ַם־הֵמִּת֖ים וְִעָמִּֽדי׃

But Naomi said to her two daughters-in-law, “Turn back, each of you to her mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me!

וִַתּ ֶ֣שּׂנָה ָ֔קוֹלן וִַתְּבֶ֖כּינָה ע֑וֹד וִַתּ ַ֤שּׁק ָעְרָפּה֙ ַלֲח ָמוֹת֔הּ וְר֖וּת ָ֥דְּבָקה ָֽבּהּ׃ They broke into weeping again, and Orpah kissed her mother-in-law farewell. But Ruth clung to her.

ֹ וַתֹּ֗ ֶאמר ִהנֵּה֙ ָשָׁ֣בה יְִבְמֵתְּ֔ך ֶא ַל־עָמּ֖הּ וְֶא ֱל־אלֶה֑ ָיה שׁ֖ ִוּבי ֲאַחֵר֥י יְִבְמֵֽתְּך׃

So she said, “See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.”

ֹ ֹ וַתֹּ֤ ֶאמר רוּת֙ אַל־ִתְּפגְִּע ִ֔י־בי ְלָעזְֵבְ֖ך ָלשׁ֣וּב ֵמ ֲאַחָר֑יְִך ִכּ֠י ֶא ֲל־א ֶשׁ֨ר ֵתְּלִכ֜י ֵאֵלְ֗ך ַוּבֲא ֶשׁ֤ר ָתִּ֙לינִי֙ ִאָל֔ין ַעֵמְּ֣ך ַעִ֔מּי וֵאלַ֖היְִך ֱאלָֽהי׃ But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.

ַבֲּא ֶשׁ֤ר ָתּמ֙ ִוּתי֙ אָמ֔וּת וְָשׁ֖ם ֶאָקֵּב֑ר כֹּה֩ יֲַע ֶשׂ֨ה יְ ֥הוָה ִלי֙ וְכֹ֣ה יִֹ֔סיף ִכּ֣י ַהָמּ֔וֶת יְַפִר֖יד ֵבּינִ֥י ֵוּבינְֵֽך׃

Where you die, I will die, and there I will be buried. Thus and more may the LORD do to me if anything but death parts me from you.”

2. Ruth Gleans for Naomi (Ruth 2:1-3) NOTE: Pay attention to the notion of Leket and see how it resurfaces regarding conversion.

וְּֽלנֳָעִמ֞י מידע ַ֣[מוֹדע] ְלִא ָישׁ֗הּ ִ֚אישׁ גִּבּ֣וֹר ַח֔יִל ִמִמּ ְשַׁ֖פַּחת ֱאִל ֶ֑ימֶלְך ְוּשׁמ֖וֹ ֽבַֹּעז׃

Now Naomi had a kinsman on her husband’s side, a man of substance, of the family of Elimelech, whose name was Boaz.

וַתֹּ ֶאמר֩ ר֨וּת ַה ֲמּוֹאִביָּ֜ה ֶֽאל־נֳָעִמ֗י ֵֽאְלָכה־נָּ֤א ַה ָשֶּׂדה֙ וֲַאַלֳקָ֣טּה ַב ִשֳׁבִּל֔ים ַ֕אַחר ֲא ֶשׁ֥ר ֶאְמָצ ֵ֖א־חן ְבֵּע ֑ינָיו וַתֹּ֥ ֶאמר ָל֖הּ ְלִכ֥י ִבִֽתּי׃ Ruth the Moabite said to Naomi, “I would like to go to the fields and glean among the ears of grain, behind someone who may show me kindness.” “Yes, daughter, go,” she replied;

וֵַתֶּ֤לְך וַָתּבוֹא֙ וְַתַּלֵ֣קּט ַבּ ָשֶּׂד֔ה ֲאַחֵר֖י ַהקְֹּצִר֑ים וַיִֶּ֣קר ִמְקֶרָ֔ה ֶחְלַ֤קת ַה ָשֶּׂדה֙ ְלבַֹ֔עז ֲא ֶשׁ֖ר ִמִמּ ְשַׁ֥פַּחת ֱאִל ֶֽימֶלְך׃ and off she went. She came and gleaned in a field, behind the reapers; and, as luck would have it, it was the piece of land belonging to Boaz, who was of Elimelech’s family.

3. The Kindness of Boaz: Ruth 2:14-16 (Boaz feeds Ruth during a break from working in the field and arranges for more crops to be available to her)

וַיֹּ ֶאמר֩ ָ֨לה בַֹ֜עז ְלֵע֣ת ָהאֶֹ֗כל גִֹּֽ֤שׁי ֲהלֹם֙ וְ ַאָכְ֣לְתּ ִמ ַן־הֶלֶּ֔חם וְָטַ֥בְלְתּ ִפֵּתְּ֖ך ַבּחֶֹ֑מץ וֵַתּ֙ ֶשׁב֙ ִמַצּ֣ד ַהֽקּ ְוֹצִר֔ים וַיְִּצָבּ ָ֣ט־להּ ָקִ֔לי וַתֹּ֥ ַאכל וִַתּ ְשַׂ֖בּע וַתַֹּֽתר׃

At mealtime, Boaz said to her, “Come over here and partake of the meal, and dip your morsel in the vinegar.” So she sat down beside the reapers. He handed her roasted grain, and she ate her fill and had some left over.

ֹ וַָתָּ֖קם ְלַלֵ֑קּט וַיְַצו֩ בַֹּ֨עז ֶאת־נְָעָר֜יו ֵלאמֹ֗ר ֣גַּם ֵבּ֧ין ָֽהֳעָמִר֛ים ְתַּלֵ֖קּט וְל֥א ַתְכִל ֽימ ָוּה׃ When she got up again to glean, Boaz gave orders to his workers, “You are not only to let her glean among the sheaves, without interference,

ֹ ֹ ֹ וְגַ֛ם שׁ ָל־תּשׁ֥לּוּ ָ֖להּ ִמ ַן־הְצָּבִת֑ים וֲַעזְַבֶתּ֥ם וְִלְקָּ֖טה וְל֥א ִתגְֲע ָֽרוּ־בהּ׃ but you must also pull some [stalks] out of the heaps and leave them for her to glean, and not scold her.”

4. Ruth’s Chessed that she did in marrying Boaz despite their age difference. Ruth 3:10

וַיֹּ֗ ֶאמר ְבּ ָרוּכ֨ה אְַ֤תּ ַֽליהוָה֙ ִבִּתּ֔י ֵה ַיטְ֛בְתּ ַחְסֵדְּ֥ך ָה ֲאַחר֖וֹן ִמ ָן־הִראשׁ֑וֹן ְלִבְלִתּ ֶי־לֶ֗כת ֲאַחֵרי֙ ַהַבּ֣ ִחוּר֔ים ִא ַם־דּ֖ל וְִא ָם־ע ִֽשׁיר׃

He (Boaz) exclaimed, “Be blessed of the LORD, daughter! Your latest deed of kindness is greater than the first, in that you have not turned to younger men, whether poor or rich.

According to Rashi, the first act of Chessed is what Ruth did for Naomi.

ִמן ָהִראשׁוֹן. ֲא ֶשׁר ָע ִשׂית ִעם ֲח ֵמוֹתְך:

[Your] earlier [kindness]. That you did for your mother-in-law.

.latest deed of kindness” - refers to Ruth marrying Boaz“ - ַחְסֵדְּ֥ך ָה ֲאַחר֖וֹן The

So, as we see, based on all of these sources, Kindness is a (the) major theme of Megillat Rut.

Question: Why, considering that as we saw above (source A:1) and all of the cases of kindness we just highlighted, do we read Megillat Rut on Shavuot? What does Megillat Rut and kindness have to do with Zman Matan Torateinu - the holiday celebrating the giving of the Torah.

Perhaps the next source will help answer the question?

Pesikta Zutra פסיקתא זוטרתא (לקח טוב) רות פרק ד

ולמה קורין מגילה זו בחג שבועות, שמגילה זו כולה חסד והתורה כולה חסד, שנאמר (משלי לא, כו) ותורת חסד על לשונה, וניתנה בחג שבועות

Why is the Book of Ruth read on Shavuot. The Megillah is entirely kindness i.e. it’s main themse is kindness) and the Torah is entirely kindness, as it says (Proverbs 31:26) “Her mouth is full of wisdom, Her tongue with kindly teaching”, and the it [the Torah] was given on shavuot.

This source may be what the Rambam was thinking of when he wrote: (Laws of Shabbat 2:3)

וְאָסוּר ְלִהְתַמְהֵמַהּ ְבִּחלּוּל ַשָׁבּת ְל ֶחוֹלה ֶשׁיֵּשׁ בּוֹ ַסָכּנָה ֶשׁנֱֶּאַמר (ויקרא יח ה) ֲ"א ֶשׁר יֲַע ֶשׂה ָאוֹתם ָה ָאָדם וַָחי ָבֶּהם" וְלֹא ֶשׁיָּמוּת ָבֶּהם. ָהא ָלַמְדָתּ ֶשֵׁאין ִמ ְשְׁפֵּטי ַה ָתּוֹרה נְָקָמה ָבּ ָעוֹלם ֶאָלּא ַרֲחִמים וְֶחֶסד וְ ָשׁלוֹם ָבּ ָעוֹלם. וְִאלּוּ ָהֶאִפּ ִיקוֹרוֹסים ֶשׁ ְאוֹמִרים ֶשׁזֶּה ִחלּוּל ַשָׁבּת וְאָסוּר ֲעֵל ֶיהן ַהָכּתוּב ֵאוֹמר (יחזקאל כ כה) "גַּם ֲאנִי נַָתִתּי ָלֶהם ֻחִקּים לֹא ִטוֹבים ִוּמ ְשָׁפִּטים לֹא יְִחיוּ ָבֶּהם":

“It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill,as [reflected in the interpretation in the phrase of Leviticus 18:5,] "which a person shall perform to live through them," as "['to live through them'] and not to die through them."

This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden, one may apply the verse [Ezekiel 20:25]: [As punishment,] I gave them harmful laws and judgments through which they cannot live."

We read Rut on Shavuot as it shares a major theme with the Torah. Kindness.

Question: When you think of Torah, what characteristic comes to mind? Is it kindness? If so, why (examples). If not, why not?

What can you contribute to Torah to make the kindness theme more apparent?

Now onto the next theme:

II. Shavuot (Ruth) and Conversion:

A. Yevamot 47b (Sefaria)

(רות א, יח) ותרא כי מתאמצת היא ללכת אתה ותחדל לדבר אליה

...“And when she saw that she was steadfastly minded to go with her, she left off speaking with her” (Ruth 1:18). When Naomi set out to return to Eretz Yisrael, Ruth insisted on joining her. “

The Gemara understands this to mean that Ruth wished to convert. Naomi attempted to dissuade her, but Ruth persisted. The verse states that once Naomi saw Ruth’s resolve to convert, she desisted from her attempts to dissuade her. The Gemara infers from here that the same approach should be taken by a court in all cases of conversion.

The Gemara reconstructs the original dialogue in which Naomi attempted to dissuade Ruth from converting:

אמרה לה אסיר לן תחום שבת (רות א, טז) באשר תלכי אלך אסיר לן יחוד (רות א, טז) באשר תליני אלין

Naomi said to her: On Shabbat, it is prohibited for us to go beyond the Shabbat limit. Ruth responded: “Where you go, I shall go” (Ruth 1:16), and no further. Naomi said to her: It is forbidden for us to be alone together with a man with whom it is forbidden to engage in relations. Ruth responded: “Where you lodge, I shall lodge” (Ruth 1:16), and in the same manner .

מפקדינן שש מאות וי"ג מצות (רות א, טז) עמך עמי אסיר לן עבודת כוכבים (רות א, טז) ואלהיך אלהי ארבע מיתות נמסרו לב"ד (רות א, יז) באשר תמותי אמות ב' קברים נמסרו לב"ד (רות א, יז) ושם אקבר

Naomi said to her: We are commanded to observe six hundred and thirteen mitzvot. Ruth responded: “Your people are my people” (Ruth 1:16). Naomi said to her: Idolatrous worship is forbidden to us. Ruth responded: “Your God is my God” (Ruth 1:16). Naomi said to her: Four types of capital punishment were handed over to a court with which to punish those who transgress the mitzvot. Ruth responded: “Where you die, I shall die” (Ruth 1:17). Naomi said to her: Two burial grounds were handed over to the court, one for those executed for more severe crimes and another for those executed for less severe crimes. Ruth responded: “And there I shall be buried” (Ruth 1:17).

מיד ותרא כי מתאמצת היא וגו':

Immediately following this dialogue, the verse states: “And when she saw that she was steadfastly minded she left off speaking with her” (Ruth 1:18). Once Naomi saw Ruth’s resolve to convert, she desisted from her attempts to dissuade her.

Question: Is there a connection between conversion and Matan Torah (giving of the Torah)?

The next source offers an important insight: (Keritut 9a) רבי אומר ככם כאבותיכם מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דם אף הם לא יכנסו לברית אלא במילה וטבילה והרצאת דמים

Rebbe said: “‘As for you [will it be for the convert]’ (Bamidbar 15:15)—[that is,] as for your ancestors. Just as your ancestors entered the covenant through circumcision, ritual immersion and sacrifice, so too [future converts] will enter the covenant through circumcision, ritual immersion and sacrifice.’”

Comment: We see from the above source that there is a clear connection between conversion (Megillat Rut) and Shavuot (Giving of the Torah).

So, now we have established that 1. The theme of Megillat Rut is kindness. 2. Megillat Rut deals with conversion. 3. The Jewish people underwent a process of conversion at Sinai.

III. Connecting Conversion and Kindness:

Now onto a practical question. Having established the connection between Shavuot and Kindness and Shavuot and Conversion, is there a connection between conversion and kindness?

Put another way. Within the process of conversion, is there an attempt to measure whether or not the conversion candidate is kind? The conversion candidate is tested and taught. Does kindness play a role?

Here is the Shulchan Aruch on the matter:

כשבא להתגייר אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דחופים סחופים (פי' אבודים וסחופים מן מדוע נסחף אביריך) ומטורפים ויסורים באים עליהם אם אמר יודע אני ואיני כדאי להתחבר עמהם מקבלין אותו מיד. ומודיעים אותו עיקרי הדת שהוא יחוד ה' ואיסור עבודת כוכבים ומאריכין עמו בדבר זה ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות... אם קבל מלין אותו מיד וממתינים לו עד שיתרפא רפואה שלימה ואח"כ מטבילין אותו טבילה הוגנת

When the convert comes to convert, the court says to him: What prompted you to come and convert? Don’t you know that the Jews today are pushed, oppressed, (hopeless and oppressed from, “Why are your stalwarts swept away”[Jeremiah 46:15]? ) insane and troubles are constantly finding them? If the prospective convert says, “I know, and I am not worthy to join them,” they accept him immediately. They then inform him of the central tenants of the faith, which are the unity of God, and the prohibition against idolatry, and we discuss these concepts at length. He is then informed about a few of the less stringent commandments and a few of the more serious commandments….. If he accepts, circumcise him immediately, wait until he heals completely and then immerse him (in the mikveh), and he should have no clothing or barrier between him and the water.

As you can see, there is no mention of Mitzvot related to interpersonal relationships. It is true a few of the less stringent - מקצת מצות קלות ומקצת מצות חמורות that they may be included in commandments and a few of the more serious commandments, but considering the connection between conversion and kindness, we would have expected something explicit.

A. Examples of kindness being a factor in the acceptance of converts. 1. Ruth - see above 2. Rivkah (Bereishit 24:18-20)

וַתֹּ֖ ֶאמר ְשֵׁת֣ה ֲאדֹנִ֑י וְַתַּמֵה֗ר וַתֶֹּ֧רד ַכָּדּ֛הּ ַעל־יָָ֖דהּ וַַתּ ְשֵֽׁקהוּ׃ “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink.

וְַתַּכ֖ל ְלַה ְשׁקֹת֑וֹ וַתֹּ֗ ֶאמר גַּ֤ם ִלגְַמֶ֙לּ ָ֙יך ֶא ְשׁאָ֔ב ַ֥עד ִא ִם־כּלּ֖וּ ִל ְשֽׁתֹּת׃

When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.”

ֹ וְַתַּמֵה֗ר וְַתַּע֤ר ַכָּדּהּ֙ ֶא ַל־השֶּׁ֔קת וַָתָּ֥רץ ע֛וֹד ֶֽא ַל־הְבֵּ֖אר ִל ְשׁאֹ֑ב וִַתּ ְשׁאַ֖ב ְלָכל־גְַּמָֽלּיו׃ Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels.

Question: Do the above sources suggest anything about the connection of kindness and being Jewish? What about the next source?

C. Here is a text from Yevamot 79a.

Background: As related in II Samuel, ch. 21, there was a famine for three years in Eretz Yisrael. Through prophetic vision, David learned that the reason for the famine was Saul's oppression of the Gibeonites. David asked the Gibeonites what they desired to be appeased for this oppression. They answered that they wanted to slay seven of his descendants. David handed over seven of Saul's descendants to them and they hung them and left their corpses on the gallows. For this act of cruelty, David decreed that they should never marry among the Jewish people. The Gemara below records David's statement on the nature of Jewish character as opposed to that of the Gibeonites.

אמר שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים רחמנים דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך והרבך ביישנין דכתיב (שמות כ, כ) בעבור תהיה יראתו על פניכם גומלי חסדים דכתיב (בראשית יח, יט) למען אשר יצוה את בניו ואת ביתו וגו' כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו

David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.

They are merciful, as it is written: “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will God have mercy upon you, but He will bestow the attribute of mercy upon you.

They are shamefaced, as it is written: “And that His fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is his shame.

They perform acts of kindness, as it is written: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.

Whoever has these three distinguishing marks is fit to cleave to this nation. Those who lack these qualities, however, are unfit to be part of the Jewish people. When David saw the cruelty of the Gibeonites, he decreed that they may never enter into the congregation of Israel.

Question: What does the above source teach about the centrality of kindness to Judaism?

D. The Rambam codifies the sentiments of the Gemara:

וְֵכן ָכּל ִמי ֶשׁיֵּשׁ בּוֹ ַעזּוּת ָפּנִים אוֹ ְאַכזִָריּוּת וְשׂוֹנֵא ֶאת ַהְבִּריּוֹת וְֵאינוֹ ֵגּוֹמל ָלֶהם ֶחֶסד ְחוֹשׁ ִשׁין לוֹ ְבּ ֵיוֹתר ֶשָׁמּא גְִּבעוֹנִי הוּא. ֶשִׁסּ ָימנֵי יְִשָׂרֵאל ָהֻאָמּה ַהְקּ ָדוֹשׁה ַבּיְָשׁנִין ַרֲחָמנִים וְ ְגוֹמֵלי ֲחָסִדים. ַוּבגְִּבעוֹנִים הוּא ֵאוֹמר (שמואל ב כא ב) "וְַהגְִּבעֹנִים לֹא ִמְבּנֵי יְִשָׂרֵאל ֵהָמּה" ְלִפי ֶשֵׁהֵעזּוּ ְפּנֵ ֶיהם וְלֹא נְִתַפּיְּסוּ וְלֹא ִרֲחמוּ ַעל ְבּנֵי ָשׁאוּל וְלֹא גְָּמלוּ ְליְִשָׂרֵאל ֶחֶסד ִלְמחל ִלְבנֵי ַמְלָכּם וְֵהם ָעשׂוּ ִעָמֶּהם ֶחֶסד וְֶהֱחיוּם ַבְּתִּחָלּה:

Similarly, whenever a person is characterized by insolence and cruelty, hating people and not showing kindness to them, we seriously suspect that he is a Gibeonite. For the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind. With regard to the Gibeonites, [II Samuel 21:2] states: "The Gibeonites are not of the Jewish people." For they acted extremely brazenly and would not be appeased. They did not show mercy to the sons of [King] Saul, nor did they show kindness to the Jews to forgive the descendants of their king, while [the Jews] had shown them kindness and allowed them to live.

E. Here are the words of the Shulchan Aruch: (Even Ha’Ezer 2;2)

כל המשפחות בחזקת כשרות ומותר לישא מהם לכתחילה ואעפ"כ אם ראית ב' משפחות שמתגרות זו בזו תמיד (או ב' בני אדם שמתגרים זה בזה) בפ"י יוחסין) או ראית משפחה שהיא בעלת מצה ומריבה תמיד או ראית איש שהוא מרבה מריבה עם הכל ועז פנים ביותר חוששין להם וראוי להתרחק מהם שאלו סימני פסלות הם וכן כל הפוסל אחרים תמיד כגון שנותן שמץ במשפחות או ביחידים ואומר עליהם שהם ממזרים חוששין לו שמא ממזר הוא ואם אומר להם שהם

עבדים חוששין לו שמא עבד הוא שכל הפוסל במומו פוסל וכן מי שיש בו עזות פנים ואכזריות ושונא את הבריות ואינו גומל להם חסד חוששין לו ביותר שמא גבעוני הוא

Any family with the presumption of a good lineage and he's permitted to marry her a priori. Nevertheless, if you see two families that always irritate one another [Isserless: or two individuals that irritate one another]or you see a family that are upholders of mitzvot and argue always or you see a man that argues disputes with everyone and especially brazen, then we should suspect their lineage and it is fitting to distance oneself from them b/c these are disqualifying characteristics. Similar a person who always invalidates others, for example he puts a stain on the lineage of families or on individuals and he says about them, that that they are mamzerim then we suspect him of being a mamzer. And if he says that they are slaves then we suspect that he is a slave. And all who invalidates others, that blemish (actually) invalidates him. And likewise he who is brazen, cruel, and hates others and he doesn't show them loving kindness we suspect him the most, lest he is Gibeonite. Question: Considering all of these sources (i.e. one should not marry a cruel person) , do you find it surprising that the requirements for conversion DO NOT include an obligation to inquire about the character traits (modesty, generosity, easy to get along with) of the convert?

Why do you think such a requirement does not exist? 1

IV. Kindness and the Conversion Process

A. Consider the next source (Yevamot 47a). Can it be the missing piece?

ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני And the judges of the court inform him of some of the lenient mitzvot and some of the stringent mitzvot and they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of one’s field, and about the poor .man’s tithe

The Gemara explains why this is necessary.

1A. Such an investigation can only take place over a long period of time of knowing the convert. In Talmudic times, conversion was a quicker process than it is today so there was not time to adequately ascertain the character of the convert. Now that the process of conversion takes place over many months it is possible to confirm the positive character of the candidate. B. It is possible that the Beit Din to look into these matters without saying so explicitly.

מודיעים אותו עון לקט שכחה ופאה ומעשר עני: מ"ט א"ר חייא בר אבא א"ר יוחנן בן נח נהרג על פחות משוה פרוטה ולא ניתן להשבון

The baraita continues: And they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of one’s field, and about the poor man’s tithe. The Gemara asks: What is the reason to specifically mention these mitzvot? Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: Because a gentile is executed even on account of stealing less than the value of a peruta, since gentiles are particular about even such a small loss, and an item that a gentile steals is not subject to being returned, i.e., he is not obligated to return it to its owner.

B. In explaining why these specific Mitzvot must be related to the convert, Rashi offers two explanations. Here is the text of the one he favors:

לישנא אחרינא מודיעים אותו עון לקט שכחה ופאה - הואיל והן מקפידים על הממון כ"כ כדאמר דנהרג על פחות משוה פרוטה מודיעין אותו עון לקט כו' שמא יחזור בו מלהתגייר According to Rashi, these Mitzvot are singled out lest the convert decide to retract his decision to convert once the requirement to share personal property with the needy is revealed. C. The Aruch LaNer2 offers a slightly different explanation:

ערוך לנר מסכת יבמות דף מז עמוד ב

דהיינו אף דכשהוא עני טובה הוא לו מכ"מ כשיקנה שדה מחוייב הוא עצמו לתנם ועון גדול הוא כשמבטלם וכשהוא נכרי לא מחוייב בכך ואולי יפרוש עי"ז

The convert, if poor, will have the right to take advantage of these rules set out to support the needy. But, the Gemara reminds the convert that if they become wealthy and have fields of their own, they will be obligated to leave gifts for the poor from their produce. They are specifically reminded of this since when they were gentile they were not obligated and the Rabbis wanted to make sure that the convery understood these interpersonal responsibilities (Tzedakah)

Questions: What is the connection between this Gemara and the book of Ruth?

Does this Gemara (with the help of Rashi and the Aruch LaNer) offer insight into how a convert’s character is ascertained?

2 Jacob Ettlinger (17 March 1798 – 7 December 1871). Germany

D. Rambam’s formulation of what a perspective convert must be told. 9Hil. Issurei Biah 14:2)

ִוּמוֹד ִיעין אוֹתוֹ ִעְקֵּרי ַהָדּת ֶשׁהוּא יִחוּד ַה ֵשּׁם וְִאסּוּר ַעכּוּ''ם. ַוּמֲאִר ִיכין ַבָּדָּבר ַהזֶּה. ִוּמוֹד ִיעין אוֹתוֹ ִמְקָצת ִמְצוֹת ַקלּוֹת ִוּמְקָצת ִמְצוֹת ֲחמוּרוֹת. וְֵאין ַמֲאִר ִיכין ְבָּדָבר זֶה. ִוּמוֹד ִיעין אוֹתוֹ ֲעוֹן ֶלֶקט ִשְׁכָחה ֵוּפאָה ַוּמֲע ֵשׂר ֵשׁנִי. ִוּמוֹד ִיעין אוֹתוֹ ָענְָשׁן ֶשׁל ִמְצוֹת

We inform him of the fundamentals of the faith, i.e., the unity of God and the prohibition against the worship of false deities. We elaborate on this matter.We inform him about some of the easy mitzvot and some of the more severe ones. We do not elaborate on this matter. We inform him of the transgression of [not leaving] leket, shichachah, pe'ah,and the second tithe. And we inform him of the punishment given for [violating] the mitzvot.

We saw above that the Shulchan Aruch does not include the aspect of Leket etc. in his formulation of the conversation with the perspective convert. It is possible that the Shulchan Aruch leaves it out because those laws do not apply in our times nor outside of the land of Israel. The Rambam wrote more broadly, including on matters that only apply in Israel and issues connected to the existence of the Beit Hamikdash.

Question: Is there another possible reason for why the Rambam does include these matters?

Perhaps, the rambam included them because he felt that talking to the perspective convert about matters relate to Tzedakah and interpersonal relationships was an integral part of the conversion process and could not be left to chance.

We will close with a fascinating insight into a Germara in Masechet Brachot.

E. Gemara: Berachot 17b

. ַאָמר ַרב ֵאָשׁי: ְבּנֵי ָמָתא ַמְחֵסיָא ִ״אַבּ ֵירי ֵלב״ נִינְהוּ, ְדָּקא ָחזוּ יְָקָרא ְד ָאוֹריְ ָיתא ְתֵּרי זְִמנֵי ְבּ ַשָׁתּא, וְָלא ָקִמגַּיַּיר גִּ ָיּוֹרא ִמינַּיְיהוּ

Similarly, Rav Ashi said: The heathen residents of the city Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year at the kalla gatherings in Adar and Elul, when thousands of people congregate and study Torah en masse, yet no convert has ever converted from their ranks.

stubbron hearted, refers to - ִאַבּ ֵירי ֵלב The Maharam Schiff3 (Bava Kamma 119b), suggests that stinginess. The people of this town did not convert because they did not want to be obligated in the Mitzvah of Tzedakah. As such we have to tell the potential convert about the MItzvah of Tzedakah.

Summary: The review of these sources highlights the connection between conversion and kindness. We learned that Shavuot represents Zman Matan Torateinu, and that the revelation at Sinai was akin to the conversion of the Jewsh people.

We also learned that the purpose of Torah is to “ bring mercy, kindness, and peace to the world.” As such, the conversion curriculum should include robust discussions on interpersonal matters like Tzedakah and character.

While discussion on matters of Jewish law often focus on the ritual, Shavuot’s spotlight on kindness helps us refocus our attention on the centrality of upright personal character traits as a fundamental part of being Jewish.

Chag Sameach.

3 Meir ben Jacob HaKohen Schiff, (1608–1644). Germany

Bring Him Home: Fauda, Battlefield Ethics and Ransoming Captives in Jewish Law Rabbi Ariel Rackovsky Congregation Shaare Tefilla, Dallas [email protected]

Throughout the popular series Fauda, several plot lines involved the rescue of hostages, at great personal and national cost. These storylines are evocative of the efforts the Israeli government expended in securing the release of Gilad Shalit, which occasioned considerable national debate over the cost of freeing hostages, and, before that, the Raid on Entebbe. While freeing hostages makes for great television and riveting reading, in the real world, should hostages be ransomed at all costs?

The Greatest Mitzvah

Bava Batra 8b

אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמור רבנן דפדיון שבוים מצוה רבה היא א"ל דכתיב (ירמיהו טו, ב) והיה כי יאמרו אליך אנה נצא ואמרת אליהם כה אמר ה' אשר למות למות ואשר לחרב לחרב ואשר לרעב לרעב ואשר לשבי לשבי ואמר רבי יוחנן כל המאוחר בפסוק זה קשה מחבירו

Rava said to Rabba bar Mari: Concerning this matter that the Sages stated, that redeeming captives is a great mitzva, from where is it derived? Rabba bar Mari said to him: As it is written: “And it shall come to pass, when they say to you: To where shall we depart? Then you shall tell them: So says the Lord: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for famine, to famine; and such as are for captivity, to captivity” (Jeremiah 15:2). And Rabbi Yoḥanan says: Whichever punishment is written later in this verse is more severe than the one before it.

Maimonides, Laws of Gifts to the Poor 8:10-11

ִפְּדיוֹן ְשׁבוּיִים ֵקוֹדם ְלַפְרנַָסת ֲענִיִּים וְִלְכ ָסוּתן. וְֵאין ְלָך ִמְצוָה גְּ ָדוֹלה ְכִּפְדיוֹן ְשׁבוּיִים ֶשַׁה ָשּׁבוּי ֲהֵרי הוּא ִבְּכַלל ָהְרֵעִבים וְַהְצֵּמִאים וֲַע ִרוּמּים וְ ֵעוֹמד ְבַּסָכּנַת נְָפשׁוֹת. וְַהַמֲּעִלים ֵעינָיו ִמִפְּדיוֹנוֹ ֲהֵרי זֶה ֵעוֹבר ַעל (דברים טו ז) "לֹא ְת ֵאַמּץ ֶאת ְלָבְבָך וְלֹא ִתְקפֹּץ ֶאת יְָדָך" וְַעל (ויקרא יט טז) "לֹא ַתֲעמֹד ַעל ַדּם ֵרֶעָך" וְַעל (ויקרא כה נג) "לֹא יְִרֶדּנּוּ ְבֶּפֶרְך ְלֵעינֶ ָיך". ִוּבֵטּל ִמְצוַת (דברים טו ח) (דברים טו יא) ָ"פתַֹח ִתְּפַתּח ֶאת יְָדָך לוֹ". ִוּמְצוַת (ויקרא כה לו) "וְֵחי ִאָח ָיך ִעָמְּך". (ויקרא יט יח) "וְ ַאָהְבָתּ ְלֵרֲעָך ָכּ ָמוֹך". (משלי כד יא) "וְַהֵצּל ְלֻקִחים ַלָמּוֶת" וְַהְרֵבּה ְדָּבִרים ָכֵּאלּוּ. וְֵאין ְלָך ִמְצוָה ַרָבּה ְכִּפְדיוֹן ְשׁבוּיִים:

The redemption of captives held for ransom takes precedence over sustaining the poor and clothing them. You do not find a mitzvah greater than the redemption of captives, for captivity is in the same category as famine, drought, or exposure, and one stands in danger to one's life. One who averts his eyes from redeeming [the captive] transgresses [the commandment], (Deut. 15:7) Do not harden your heart and shut your hand, and (Lev. 19:16) Do not stand upon the blood of your neighbor, and (Lev. 25:53) He shall not rule ruthlessly over him in your sight, and nullifies the commandment (Deut. 15:8) You must open your hand, and the commandment, (Lev. 25:36) Let him live by your side as your kinsman, and (Lev. 19:18) Love your fellow as yourself, and (Proverbs 24:11) If you refrained from rescuing those taken off to death, [those condemned to slaughter--if you say, "We knew nothing of it," surely He who fathoms hearts will discern], and 153 many such sayings. You cannot find a greater mitzvah than the redemption of captives. See Babylonian Talmud Bava Batra 8a-b on the importance of redeeming captives and Chullin 7a where Rabbi Phineas ben Yair travels to redeem captives and, on the way, a river parts for him, enabling him to pass through on dry land to fulfill his duty.

אַנְֵשׁי ָהִעיר ֶשׁגָּבוּ ָמעוֹת ְלִבנְיַן ֵבּית ַהְכּנֶֶסת ָוּבא ָלֶהן ְדַּבר ִמְצוָה ִמוֹצ ִיאין בּוֹ ַהָמּעוֹת. ָקנוּ ֲאָבנִים וְקוֹרוֹת לֹא יְִמְכּרוּם ִלְדַבר ִמְצוָה ֶאָלּא ְלִפְדיוֹן ְשׁבוּיִים. אַף ַעל ִפּי ֶשֵׁהִביאוּ ֶאת ָהֲאָבנִים וּגְָדרוּם וְֶאת ַהקּוֹרוֹת ְוּפָסלוּם וְִהְתִקינוּ ַהכּל ַלִבּנְיָן ְמוֹכִרין ַהכּל ְלִפְדיוֹן ְשׁבוּיִים ִבְּלַבד. ֲאָבל ִאם ָבּנוּ וְגְָמרוּ לֹא יְִמְכּרוּ ֶאת ֵבּית ַהְכּנֶֶסת ֶאָלּא יִגְבּוּ ְלִפְדיוֹנָן ִמן ַהִצּבּוּר:

If people of a city have collected money for the building of a synagogue, and a matter of a mitzvah comes before them, they should use the money [for the mitzvah]. But if they already purchased stones and beams, they should only sell them in the case of redeeming captives. Even if they have brought the stones and made walls of them, beams and laid them out, they sell it all for the sake of redeeming captives and that alone, but if they have built and completed [the synagogue], they do not sell the synagogue. Rather, they collect for their [the captives'] redemption from the public.

Questions:

1. The Rambam paraphrases the Talmud and describes the redemption of captives as the greatest mitzvah there is. Can you think of any circumstances that mitigate against the performance of this mitzvah?

Or Is It?

Mishnah Gittin 4:6

ֵ...אין ִפּוֹדין ֶאת ַה ְשּׁבוּיִים ֵיוֹתר ַעל ְכֵּדי ְדֵמ ֶיהן, ִמְפּנֵי ִתקּוּן ָה ָעוֹלם. וְֵאין ַמְבִר ִיחין ֶאת ַה ְשּׁבוּיִין, ִמְפּנֵי ִתקּוּן ָה ָעוֹלם. ַרָבּן ִשְׁמעוֹן ֶבּן גְַּמִל ֵיאל ֵאוֹמר, ִמְפּנֵי ַתָקּנַת ַה ְשּׁבוּיִין. וְֵאין ְלוֹקִחים ְסָפִרים, ְתִּפִלּין ְוּמזוּזוֹת ִמן ַהגּוֹיִם ֵיוֹתר ַעל ְכֵּדי ְדֵמ ֶיהן, ִמְפּנֵי ִתקּוּן ָה ָעוֹלם:

If a man sells his slave to a Gentile or [to someone living] outside the land [of Israel] the slave goes free. Captives should not be redeemed for more than their value, because of tikkun olam. Captives should not be helped to escape, because of tikkun olam. Rabban Shimon ben Gamaliel says [that the reason is] to prevent the ill-treatment of fellow captives.

Questions:

1. How do we assess the “value” of a slave? 2. The term “tikkun olam” has been used in more modern vernacular to connote social justice. Is that meaning accurate in the context of this Mishnah?

Gittin 45a

איבעיא להו האי מפני תיקון העולם משום דוחקא דצבורא הוא או דילמא משום דלא לגרבו ולייתו טפי

GEMARA: A dilemma was raised before the Sages: With regard to this expression: For the betterment of the world, is it due to the financial pressure of the community? Is the concern that the increase in price will lead to the community assuming financial pressures it will not be able to manage? Or perhaps it is because the result of this will be that they will not seize and bring additional captives, as they will see that it is not worthwhile for them to take Jews captive?

ת"ש דלוי בר דרגא פרקא לברתיה בתליסר אלפי דינרי זהב

The Gemara suggests: Come and hear an answer based on the fact that Levi bar Darga redeemed his daughter who was taken captive with thirteen thousand gold dinars. אמר אביי ומאן לימא לן דברצון חכמים עבד דילמא שלא ברצון חכמים עבד:

Abaye said: And who told us that he acted in accordance with the wishes of the Sages? Perhaps he acted against the wishes of the Sages, and this anecdote cannot serve as a proof. Ketubot 52a-b

תנו רבנן נשבית והיו מבקשין ממנו עד עשרה בדמיה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה רבן שמעון בן גמליאל אומר

§ The Sages taught: If she was taken captive and they were seeking ransom from her husband of up to ten times her value, i.e., far more than the usual ransom for a captive of this kind, on the first occasion she is taken captive he must redeem her. From this point forward, i.e., if she was taken captive a second time, if he wants to, he redeems her, but if he does not want to redeem her, he does not have to redeem her, as the Sages obligated him to redeem her only once. Rabban Shimon ben Gamliel says: אין פודין את השבויין יותר על כדי דמיהם מפני תקון העולם הא בכדי דמיהן פודין אע"ג דפרקונה יותר על כתובתה

One does not redeem captives at more than their value. This policy is for the betterment of the world, because if captives are ransomed at exorbitant prices, this will encourage their captors to kidnap more people. The Gemara notes: This implies that if the captors seek a ransom in accordance with their actual value one does redeem captives, even though this includes a case where a woman’s redemption is more than her marriage contract. רמינהי נשבית והיו מבקשין ממנו עד עשרה בכתובתה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה ר"ש בן גמליאל אומר אם היה פרקונה כנגד כתובתה פודה אם לאו אינו פודה

And the Gemara raises a contradiction from a different baraita, which states: If she was taken captive and the captors were seeking from her husband a ransom of up to ten times the value of her marriage contract, on the first occasion he must redeem her. From this point forward, if he wants to he redeems her, but if he does not want to redeem her, he does not have to redeem her. Rabban Shimon ben Gamliel says: If the price of her ransom was equal to her marriage contract he redeems her. If not, i.e., the price of her ransom was greater than the sum of money guaranteed to her in her marriage contract upon divorce or the death of her husband, he does not have to redeem her. He can suffice with paying her marriage contract. רבן שמעון בן גמליאל תרי קולי אית ליה:

The Gemara answers: Rabban Shimon ben Gamliel is of the opinion that there are two leniencies with regard to the halakhot of redemption. First, he maintains that one does not pay more than the general ransom given for such a captive, and second, a husband does not have to pay more than the sum of his wife’s marriage contract.

Gittin 58a

ָתּנוּ ַרָבּנָן, ַמֲע ֶשׂה ְבַרִבּי יְ ֻהוֹשַׁע ֶבּן ֲחנִינָה, ֶשָׁהַלְך ִלְכַרְך גָּדוֹל ֶשְׁבּ ִרוֹמי, ְאָמרוּ לוֹ, ִתּינוֹק ֶאָחד יֵשׁ ְבֵּבית ָהֲא ִסוּרים, יְֵפה ֵעינַיִם וטוֹב רִֹאי, וּקוצּוֹתיו סדוּרוֹת לוֹ ַתּלַתִּלּים. הַלך ועַמד ַעל ֶפַּתח ֵבּית ַהא ִסוּרים, ַאָמר, ( ישעיה מב) ִ"מי נַָתן ִלְמ ִשׁסּה יַעקֹב? ְ ְֻ ָ ְ ְ ָ ְ ְָ ֲ ָ ֲ

וְיְִשָׂרֵאל ְלבֹזְזִים"? ָענָה אוֹתוֹ ִתּינוֹק וְ ַאָמר: ֲ"הלֹא ה' זוּ ָחָטאנוּ לוֹ, וְָלא אָבוּ ִבְּדָרָכיו ָה ְלוֹך, וְָלא ָשְׁמעוּ ְב ָתוֹרתוֹ". ַאָמר, ְמוּבְטַחנִי בוֹ ֶשׁ ֶמּוֹרה ָהוֹראָה ְביְִשָׂרֵאל, ָהֲע ָבוֹדה ֶשֵׁאינִי זָז ִמָכּאן ַעד ֶשֶׁאְפֶדּנוּ ְבָכל ָממוֹן ֶשׁ ְפּוֹסִקין ָעָליו. ְאָמרוּ, ָלא זָז ִמ ָשּׁם ַעד ֶשְׁפָּדאוֹ ְבָממוֹן ַהְרֵבּה, וְָלא ָהיוּ יִָמים ָמוּעִטים ַעד ֶשׁ ָהוֹרה ָהוֹראָה ְביְִשָׂרֵאל. ָוּמנוּ? ַרִבּי יְִשָׁמֵעאל ֶבּן ֱאִל ָישׁע". שהיה מחכמי יבנה ומעשרת הרוגי מלכות.

The Sages taught another baraita (Tosefta, Horayot 2:5) relating to the fate of the Jewish children: There was an incident involving Rabbi Yehoshua ben Ḥananya who once went to the great city of Rome, where they said to him: There is a child in prison with beautiful eyes and an attractive appearance, and his curly hair is arranged in locks. Rabbi Yehoshua went and stood by the entrance to the prison. He said, as if speaking to himself: “Who gave Jacob for a spoil, and Israel to the robbers?” (Isaiah 42:24). That child answered by reciting the continuation of the verse: “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” Rabbi Yehoshua said: I am certain that, if given the opportunity, this child will issue halakhic rulings in Israel, as he is already exceedingly wise. He said: I take an oath by the Temple service that I will not move from here until I ransom him for whatever sum of money they set for him. They said that he did not move from there until he ransomed him for a great sum of money, and not even a few days had passed when this child then issued halakhic rulings in Israel. And who was this child? This was Rabbi Yishmael ben Elisha.

Shulchan Aruch Yoreh Deah 252:4

אין פודין השבויים יותר מכדי דמיהם מפני תיקון העולם שלא יהיו האויבים מוסרים עצמם עליהם לשבותם אבל אדם יכול לפדות את עצמו בכל מה שירצה וכן לת"ח או אפי' אינו ת"ח אלא שהוא תלמיד חריף ואפשר שיהיה אדם גדול פודים אותו בדמים מרובים (ואם אשתו כאחר דמי או לא עיין בטור אבן העזר סי' ע"ח):

Captives are not to be ransomed at an unreasonable cost, for the safety of society; otherwise, the enemies would exert every effort to capture victims. But a man may ransom himself at any price. So also, a scholar should be ransomed at a greater price, or even a student who gives promise of becoming a great scholar.

Questions:

1. According to the sources you’ve read so far, are there exceptions to the rule prohibiting excessive payment for captives? Aside from finances, what other circumstances would prevent the redemption of a captive?

2. Would wealthy individuals be permitted to redeem others if they have the means, or just themselves? What considerations might be relevant for either side of this question?

When Life Is In Danger

Nachmanides, novellae on tractate Gittin 45a

חידושי הרמב"ן מסכת גיטין דף מה עמוד א

וי"א דכל היכא דאיכא חששא דמיתה פודין אותן בכל ממון שיכולין לפדותן, ולא מסתבר דכל שבי כולהו איתנהו ביה,

There are those who say that when there is a concern for the death of the captive, we may redeem him with all the money at our disposal, but this does not appear correct, because all captives would be treated the same way [if there was a financial benefit to taking hostages].

Rabbi Shlomo Luria (1510-1573), Yam Shel Shlomo, Gittin 45a

עוד שמעינן מהאי סוגיא היכא שהיא סכנת נפשות פודין אותו אפילו כמה פעמים...ונראה בעיני, כשם שסכנת נפש ביטל הא דאין פודין כששנה ושלש הוא הדין נמי כיגל הא דאין פודין שבויים יותר מכדי דמיהן, וכן המנהג. ומכל מקום, מי שגונב מן הגוים, שדינו בתליה, אין צריכים כלל לפדותו, כי הוא מתחייב בנפשו.

From this Talmudic topic, we see that if the life of a captive is in danger, it is permitted to redeem him even if he is kidnapped several times. It appears to me that in the same way that danger to life cancels out the concerns regarding repeated kidnapping, it also cancels out concerns regarding the excessive payment of ransom, as is the practice. Nevertheless, it is not necessary to redeem someone who steals from non-Jews, whose sentence is hanging, because he has brought his punishment upon himself.

שמעתי על מהר"ם מרוטנבר"ק זכרונו לברכה, שהיה תפוס במגדול אייגזהם כמה שנים, והשר תבע מן הקהלות סך גדול, והקהלות היו רוצים לפדותו, ולא הניח, כי אמר אין פודין השבויים יותר מכדי דמיהם. ותמה אני, מאחר שהיה תלמיד חכם מופלג, ולא היה כמותו בדורו בתורה ובחסידות, ושרי לפדותו בכל ממון שבעולם, ואם מרוב ענותנותו לא רצה להחזיק עצמו כתלמיד חכם מופלג, מכל מקום היה לו לחוש על ביטול תורה, כאשר כתב בעצמו, שהוא היה יושב בחושך וצלמות, בלי תורה ואורה, והיה מקונן שלא היו אצלו ספרי הפוסקים והתוספות, ואיך לא היה חש לעון ביטול התורה, מאחר שרבים צריכים לו. ובודאי דעתו היה, שאם יפדו אותו, אם כן יש למיחש שלא יעשו כן כל השרים לתלמיד חכם המופלג שבדור, בעבור רוב הממון, עד שלא יספיק ממון הגולה לפדותם, ותשתכח התורה מישראל.

I heard that Rabbi Meir of Rothenburg, of blessed memory, was held captive in the tower of Eigesahm for several years, and the governor demanded a certain sum from the community, who wanted to pay it, but Rabbi Meir refused, on the grounds that it is prohibited to pay excessive sums for ransom. I am surprised about this. Since he was an established Torah scholar, and there

was no one the likes of him in his generation- whether in piety or Torah scholarship- it is permitted to expend great resources to redeem such a person. If, due to his modesty, he refused to identify himself as a great Torah scholar, he should still have considered the loss of Torah study he would suffer. As he wrote, he sat in the darkness with no light and no Torah, and lamented that he had no works of Torah scholarship. How did he not consider the loss of Torah to so many who needed him? Clearly, he was of the view that if he were ransomed, there was concern that this would be done for other Torah scholars, on account of the considerable sums that such a captive would fetch, until there would not be enough money in the entire diaspora to redeem them, and Torah would be lost from the Jewish people.

Rabbi Eitam Henkin hy”d (1984-2015)- 727 Years After His Death, We Reassess the Ransom of Rabbi Meir of Rothenburg

Retrieved from https://www.tabletmag.com/sections/history/articles/eitam-henkin-meir-of-rothenburg

“...This is important to note, considering how during these devastating times in the history of Germany, the land was gradually becoming emptied of its great Torah scholars. Maharam died in prison in the year 1293. Five years later, two of his great disciples, R. Mordechai ben R. Hillel, and his brother-in-law R. Meir Ha-kohen, author of Hagahot Maimoniyot, died as martyrs in the Rindfleisch massacres of 1298. Five years later, in 1303, his greatest disciple, Rosh, left for Spain as described above. Although some other disciples of Maharam remained in Ashkenaz, nevertheless, as most of the saintly people left the city, its “glory and radiance” left with them.”

Rabbi David Ben Zimra (1479-1573)- Responsa 1:40

שו"ת רדב"ז חלק א סימן מ

שאלת ממני אודיעך דעתי על הא דתנן אין פודין את השבויים יותר על כדי דמיהן אי הוי דמיהן כעבד הנמכר בשוק או הוי דמיהן כמו שנמכרים השבויים עכו"ם:

You asked me to express my views on that which it says “we do not redeem captives for more than their value” and to open whether this means the value of a slave sold at market or the standard value of captives.

תשובה כבר נהגו כל ישראל לפדות את השבויים יותר מכדי דמיהן הנמכרי' בשוק שהרי זקן או קטן אין שוה בשוק יותר מעשר' דינרין ופודין אותו בק' או יותר וטעמא דמנהגא הוא משום דקי"ל דטעמא הוא דילמא ליגרו וליתו וימסרו עצמן לשבות מהם הרי אנו רואי' בזמן הזה שהשבאים אין יוצאים לכתחלה בשביל ישראל אלא לכל מי שימצאו הילכך

אפי' שפודין אותם יותר ממה ששוה בשוק כיון שאין פודין אותם יותר ממה שנפדין שאר עכו"ם מותר והנח להם לישראל שהם גומלי חסד בני גומלי חסד

The nation of Israel has long had the practice of freeing captives for exorbitant amounts, more than the market value, because the market value of an elderly or minor slave is no more than a few dinars yet we redeem thenm with 100 dinar or more. The reason for this is that we are concerned that they will be tortured excessively and their captors will exert extreme efforts to capture others. We see, though, in our days that when kidnappers roam they don’t look for Jews first, but rather take anyone they can find. Therefore, even if we redeem them for more than their market value, as long as we don’t pay more than the ransom for other captives, it is permitted, and we let the Jewish people do this, for they are kind, and are the children of those who are kind.

אבל לפדות אותם יותר מכדי שאר השבויי' של שאר לשונות עכו"ם אין ראוי דהא איכא למיחש דילמא כיון שפודין אותם יותר משאר השבויים יצאו לכתחלה לבקש יהודים וימסרו עצמם עליהם ואיכא נמי דוחקא דצבורא וכ"ש שכבר נתפרסם שישראל פודין את השבויים אף על פי שאין להם משלהם כלום שודאי יעלו הרבה במחיריהם.

However, it is inappropriate to redeem captives for a sum greater than other non-Jewish captives, because then we should be concerned that they will seek to capture Jews specifically, and will take great pains to do so. Moreover, this will cause a financial hardship for the public, certainly where it has become known that Jews redeem their captives even when they lack the resources to do so, for the ransom will surely be increased as a result.

וא"ת הרי אנו רואי' שפודין אותן יותר מכדי דמי שאר השבויים ומעשים בכל יום כן וכל המרבה להתעסק במצוה זו הרי זה משובח.

You might ask, “We see that such captives are redeemed daily, and the more one deals with this matter, the better!”

The answer is that they rely on one of three or four reasons:

1. There are non-Jews who are redeemed for the same amount, even if it is their own money 2. Non-Jews are resistant to coercion toward idolatry, but Jews would be weak...this does not affect the objective of the captors, who care about ransom and not religion. 3. Perhaps there is a Torah scholar for whom one should spend considerably more, or a potential Torah scholar. 4. Perhaps there are children who might be forcibly converted.

ואע"פי שיש לבעל הדין לומר על כל התנאים הללו אומר התנא אין פודין את השבויים יותר מכדי דמיהן מ"מ יש לדחות דדילמא לאו איירי התנא בשבויים דאית בהו כל הני דאמרן וכיון שהדבר ספק הנח להם לישראל ויחזיקו במדה כיון שהם שמחים וששים בה יש להם בזה שכר גדול. ותו שאין אנו כופין אותם אלא הם בעצמם מתנדבין

Even though a person could argue and say that all these factors are taken into account yet the Mishnah still says we don’t redeem captives for more than their value, this can be refuted because the Mishnah might not be speaking about captives who answer to these requirements. Since this is a matter of doubt, let the Jewish people be, and let the status quo remain, for which they derive great reward, particularly because we don’t force them and they pay voluntarily.

Rabbi Ovadia Yosef, Yabia Omer (10: Choshen Mishpat 6), The Entebbe Rescue in Halacha

שו"ת יביע אומר חלק י - חושן משפט סימן ו

ע"כ. וא"כ אף בנ"ד י"ל שאפי' את"ל דחשיב בכה"ג כיותר מכדי דמיהן, מטעם דלא לגרו ולייתו טפי, מ"מ כשיש סכנה ממשית בדבר, כבנ"ד, לא חיישינן להאי טעמא דדילמא מגרו בהו ומייתו טפי, ובלא"ה הם עושים כל מה שביכלתם לחטוף ולהרוג ולרצוח כדי לשבש מהלך החיים הרגילים במדינת ישראל, יה"ר שחרבם תבוא בלבם וקשתותם תשברנה. ואעיקרא אין לנו להוסיף ולהכניס גם נידוננו בטעם הגמ' דלא לגרבו ולייתו טפי שנאמר על תקנה מסויימת, (כי בנ"ד לא חשיב כל כך כיותר על כדי דמיהן), ומכיון דהויא רק תקנה, וקודם שתיקנו כן בודאי שהיו פודין ביותר מכדי דמיהן, אמרינן דבכה"ג שהוא ספק אם תיקנו בכלל, אוקמא אדינא.

Therefore, in this matter, we can say that even if (the effort and manpower) would be considered “more than the market share”, because it would create an incentive for further hostage-taking, when there is a real danger to the lives of the hostages, we do not take this into account. After all, they do whatever they can to kidnap, kill and murder to disrupt life in the State of Israel even without this- may their swords stab their own hearts and their bows be broken. As far as the original matter, we should not add the Talmud’s consideration of additional torture, which was given as the reason for the original decree; since it was only a decree, and before the decree they would certainly redeem captives for more than their market value, it is doubtful whether, in this case, the decree even applies, and therefore we would establish the matter based on the original law.

והנה בהתאסף ראשי עם גדולי התורה לדון בנושא הזה מבחינת ההלכה, ובתוך כדי הדיונים שהתעוררו בצדדי ההלכה, כנ"ל, הגיע ראש הממשלה מר יצחק רבין ז"ל אלינו, ובישר לנו את הבשורה המרנינה, שכבר הצליחו אנשי צה"ל לחסל את המחבלים הרשעים, ואת עוזריהם באוגנדה, ולשחרר את מאת החטופים היהודים הי"ו, והם בדרכם לארץ ישראל. תהלות לאל יתברך, אשר הגדיל חסדו ונפלאותיו עמנו ראו כל אפסי ארץ את ישועת אלוקינו, וכל אומות העולם המה ראו כן תמהו והשתוממו על גבורת ישראל, אשר מנשרים קלו מאריות גברו, והגדילו לעשות בעזהי"ת

להציל לקוחים למוות, הם מאת החטופים, והביאום לישראל ברנה ושמחת עולם על ראשם. כי אין מעצור לה' להושיע ברב או במעט. ברוך פודה ומציל. כי גבר עלינו חסדו ואמת ה' לעולם הללויה. ברוך המקדש שמו ברבים.

When the Torah giants of the generation gathered to analyze this matter from the perspective of Jewish law, the late Prime Minister Yitzchak Rabin, of blessed memory, came to us and give us the joyful news that the forces of the IDF were able to eliminate the wicked terrorists and their assistants in Uganda and to release the hundreds of Jewish hostages, who were on the way to Israel. Praises to God, who increased his kindness and wonders for us, as all the nations of the world beheld God’s salvation and saw and were shocked by the might of the Jewish nation, who were swifter than vultures and mightier than lions, and performed great actions with the help of God to safe those who were destined for death, and saved them from the hands of their captors and brought them back to the land of Israel with rejoicing and eternal happiness on their heads. For there is nothing that prevents God from granting salvation on a small or large scale. Blessed is the one who redeems and saves, for His kindness is bigger than us, and His truth endures forever- blessed is the One who sanctifies His name in public.

The Eruv Tavshilin: Preparing Your Home for Shabbat and Yom Tov Rabbi Avraham Scheinberg Congregation Rodfei Sholom San Antonio This Shavuot, we have the opportunity to fulfill the obligation of making an Eruv Tavshilin in our homes, which allows us to cook on Friday for Shabbos. Although we can cook on every

Yom Tov, that is only for that day alone- we are not permitted to cook on a Yom Tov for any day that follows it. I would like to present a piece from Rav Chaim Soloveitchik (1853-1918) in his novellae on the Rambam, in which he answers a contradiction between two laws of Rambam on this topic. In doing so, he also sheds new light on the enactment by the Sages of the Second

Day of Yom Tov (YT) in the diaspora. Let us get started! Please see source 1.

1. Rambam, Mishneh Torah, Laws of Yom Tov 6:11

ְשׁנֵי יִָמים ִטוֹבים ֶשָׁחלוּ ִלְהיוֹת ַבֲּחִמ ִישׁי וְֶעֶרב ַשָׁבּת ֶעוֹשׂה ֵע ֵרוּבי ַתְּב ִשׁ ִילין ִמיּוֹם ְרִב ִיעי ֶשׁהוּא ֶעֶרב יוֹם טוֹב. ָשַׁכח וְלֹא ִהנִּ ַיח

ַמנִּיחוֹ ָבִּראשׁוֹן ַוּמְתנֶה. ֵכּ ַיצד. ַמנִּ ַיח ֵע ֵרוּבי ַתְּב ִשׁ ִילין ְבּיוֹם ֲחִמ ִישׁי וְ ֵאוֹמר ִאם ַהיּוֹם יוֹם טוֹב ְוּלָמָחר חֹל ְלָמָחר ֲאַב ֵשּׁל וְ ֶאוֹפה

ְל ַשָׁבּת וְֵאינִי ָצִר ְיך ְכּלוּם וְִאם ַהיּוֹם חֹל ְוּלָמָחר יוֹם טוֹב ָבֵּערוּב זֶה יֵַתּר ִלי ֶלֱאפוֹת ְוּלַב ֵשּׁל ְלָמָחר ִמיּוֹם טוֹב ְל ַשָׁבּת:

If the two days of a festival occur on Thursday and Friday, the eruv tavshilin should be prepared on Wednesday, the day immediately preceding the holyday. If one forgot and did not put it down on the first, he makes a stipulation. How is this? He puts down his eruv tavshilin from Thursday and says, "If today is the holiday and tomorrow is [a weekday], then I will cook and bake tomorrow for Shabbat and I have no need for [an eruv tavshilin]; but if today is [a weekday] and

tomorrow is the holiday—with this eruv is it permitted for me to bake and to cook on the morrow from the holiday for Shabbat."

Even though we are supposed to make an Eruv Tavshilin on Erev Yom Tov, if someone forgets to do so on a YT that falls on Thursday-Friday he may make an Eruv on Thursday with a stipulation. This is based on the premise that both days are not actually Yom Tov, and that we only keep both days because there was a doubt to which one of these days could be the real Yom

Tov. Therefore, if the first day is Yom Tov, the second one is only a regular weekday and certainly one can cook on it for Shabbos without an Eruv. And if the second day (Friday) was the real Yom Tov, then the Eruv made on Thursday, a weekday, allows you to cook on YT for

Shabbos. Now, read source 2.

Rambam, Mishneh Torah, Laws of Yom Tov 6:14

ָכּל ַהְדָּבִרים ָהֵאלּוּ ֶשׁ ַאָמְרנוּ ָהיוּ ִבּזְַמן ֶשָׁהיוּ ֵבּית ִדּין ֶשׁל ֶאֶרץ יְִשָׂרֵאל ְמַקְדּ ִשׁין ַעל ִפּי ָהְרִאיָּה וְָהיוּ ְבּנֵי ַהגָֻּליּוֹת ִעוֹשׂין ְשׁנֵי

יִָמים ְכֵּדי ְלִהְסַתֵּלּק ִמן ַהָסֵּפק ְלִפי ֶשׁלֹּא ָהיוּ ְיוֹדִעין יוֹם ֶשִׁקְּדּשׁוּ ְבּנֵי ֶאֶרץ יְִשָׂרֵאל. ֲאָבל ַהיּוֹם ֶשְׁבּנֵי ֶאֶרץ יְִשָׂרֵאל ְסוֹמִכין ַעל

ַהֶח ְשׁבּוֹן ְוּמַקְדּ ִשׁין ָעָליו ֵאין יוֹם טוֹב ֵשׁנִי ְלִהְסַתֵּלּק ִמן ַהָסֵּפק ֶאָלּא ִמנְָהג ִבְּלַבד:

All of these things that we have said were [applicable] in the time that the court in Israel would sanctify [the New Month] according to sighting. So the residents of the exiles were doing two days in order to avoid doubt. For they would not know the day that the residents of the Land of

Israel had sanctified [the month]. But today, when the residents of the Land of Israel rely upon

the calculation and sanctify [the month, based] upon it—the second day holiday is not to avoid doubt, but rather only a custom.

ְוּלִפ ָיכְך ֲאנִי ֵאוֹמר ֶשֵׁאין ְמָעֵרב ָאָדם ַוּמְתנֶה ַבּזְַּמן ַהזֶּה לֹא ֵע ֵרוּבי ַתְּב ִשׁ ִילין וְלֹא ֵע ֵרוּבי ֲחֵצרוֹת וְלֹא ִשׁ ֵתּוּפי ְמבוֹאוֹת וְֵאינוֹ

ְמַע ֵשּׂר ַהֶטֶּבל ַעל ְתּנַאי ֶאָלּא ַהכּל ֵמֶעֶרב יוֹם טוֹב ִבְּלַבד:

And therefore, I say that one may not make an eruv and stipulate [about it] at this time—neither an eruv tavshilin, nor a courtyard eruv nor an alley eruv (shituf). And he may not conditionally tithe the untithed produce. Rather all must be [done] exclusively from the eve of the holiday.

The Rambam rules that what he said in the first source was only when Jews in diaspora kept two days YT because they really did not know which one was the real one day of Yom Tov. But now that we use a fixed calendar, instead of witnesses who see the new moon, we know which day is the real Yom Tov and there is no doubt. Yet Sages still decreed that both days should be treated as Yom Tov in the Diaspora. Therefore, the eruv with a stipulation may not be performed on Thursday, the first day of Yom Tov, because neither day is actually a weekday now. Please continue with source 3.

Talmud Bavli, Beitzah 4b

אתמר שני ימים טובים של גליות רב אמר נולדה בזה מותרת בזה ורב אסי אמר נולדה בזה אסורה בזה

§ It was stated that there is a dispute between amora’im with regard to the halakha for the two Festival days observed in the Diaspora. Rav said: An egg that was laid on this day is

permitted on that one, and Rav Asi said: An egg that was laid on this day is prohibited on that one.

לימא קא סבר רב אסי קדושה אחת היא והא רב אסי מבדיל מיומא טבא לחבריה

The Gemara asks: Let us say that Rav Asi holds that the two days are one sanctity. But didn’t Rav Asi himself recite havdala, the prayer of distinction at the end of a holy day, from one Festival day of the Diaspora to the other? This shows that, in his opinion, the first day is the true Festival, while the second day is considered a weekday. In earlier generations, they observed the second day of the Diaspora because they were unaware when the court sanctified the New

Moon to mark the beginning of the month. Today, that determination is accomplished by means of calculations known to all, and the second day is observed as the custom of our fathers, not due to any uncertainty.

רב אסי ספוקי מספקא ליה ועביד הכא לחומרא והכא לחומרא

The Gemara answers: Rav Asi was uncertain whether the Sages’ ordinance that the second day is to be observed as a Festival was a fixed ordinance that applies even when the calculations determining the New Moon are known to all; or whether the ordinance was based strictly on the uncertainty stemming from their lack of awareness. Today, when everyone is aware of the beginning of the month, the second day is a weekday. And therefore he acted stringently here, and prohibited eating an egg on the second day that had been laid on the first day. And he also acted stringently here, and recited havdala between the two days.

אמר ר' זירא כותיה דרב אסי מסתברא דהאידנא ידעינן בקביעא דירחא וקא עבדינן תרי יומי

Rabbi Zeira said: It is reasonable to say in accordance with the opinion of Rav Asi that the Sages considered the two days as one and it is not a practice instituted due to uncertainty, as today we know the determination of the first day of the new month based on a fixed calendar and the precise dates of the Festivals are known by all, and nevertheless we observe the two Festival days of the Diaspora.

אמר אביי כותיה דרב מסתברא דתנן בראשונה היו משיאין משואות משקלקלו הכותים התקינו שיהו שלוחין יוצאין

Abaye said: On the contrary, It is reasonable to say in accordance with the opinion of Rav that the second day is observed as a Festival due to uncertainty, as we learned in a mishna (Rosh HaShana 22b): Initially, after the court sanctified the new month, they would light torches on the mountain tops, from one peak to another, to signal that the New Moon had been sanctified.

After the Samaritans [Kutim] disrupted this method by lighting torches at the wrong times, the Sages instituted that messengers should depart to inform the people of the start of the month. Since the messengers could not reach all Diaspora communities before the beginning of the

Festival, the Sages instituted that an additional Festival day should be observed there, due to the resultant uncertainty with regard to which day was the actual Festival day.

ואילו בטלו כותים עבדינן חד יומא והיכא דמטו שלוחין עבדינן חד יומא

Abaye continues his argument: And this indicates that if the Samaritans had desisted from their interference, the Sages would have restored the earlier custom and we would observe only one day. And, similarly, in a place where the messengers arrived from Jerusalem on time, we observe only one Festival day.

והשתא דידעינן בקביעא דירחא מאי טעמא עבדינן תרי יומי משום דשלחו מתם הזהרו במנהג אבותיכם בידיכם זמנין

דגזרו המלכות גזרה ואתי לאקלקולי

The Gemara asks: And now that we know the determination of the first day of the new month, what is the reason that we observe two Festival days in the Diaspora? Because they sent a warning from there, from Eretz Yisrael: Although now there is a fixed calendar and there is no uncertainty, be careful to observe the custom of your fathers that you received, because at times the monarchy will issue decrees of persecution restricting Torah study and the fixed calendar may be forgotten. And the people will come to have their proper observance of the Festivals be disrupted again. However, the fundamental halakha is that the observance of two Festival days is based on uncertainty.

This passage in the Talmud, tractate Beitzah, talks about an egg that was laid on Yom Tov. In general, such egges are muktzeh, prohibited from use and benefit on Yom Tov and Shabbat. The

Gemara discusses whether an egg that is born on the first day of Yom Tov may be used on the second day, and uses a similar stipulation to ours, according to Abaye, to rule that it may indeed be used. Namely, that if the first day when the egg was born was Yom Tov then its permissible on the second day, a weekday. And if the second day is the real Yom Tov, then the first day was a weekday and the egg was never muktzeh. Please see source 4.

The Rambam codifies that the egg may be used on the second day.

Rambam, Mishenh Torah, Laws of Yom Tov 1:24

ְשׁנֵי יִָמים ִטוֹבים ֵאלּוּ ֶשׁל גָֻּליּוֹת ְשֵׁתּי ְקֻדשּׁוֹת ֵהן וְֵאינָן ְכּיוֹם ֶאָחד ְלִפ ָיכְך ָדָּבר ֶשָׁהיָה ֻמְקֶצה ְבּיוֹם טוֹב ִראשׁוֹן אוֹ ֶשׁ ַנּוֹלד

ָבִּראשׁוֹן ִאם ֵהִכין אוֹתוֹ ַל ֵשּׁנִי ֲהֵרי זֶה ֻמָתּר. ֵכּ ַיצד. ֵבּ ָיצה ֶשׁ ְנּוֹלָדה ָבִּראשׁוֹן ֵתּ ֵאָכל ַבּ ֵשּׁנִי.

These two days of the holidays in the Diaspora are two [separate periods of] holiness and are not

[considered to be] one day. Hence [in the case of] something that was muktzeh on the first day or was born on the first day: If he prepared it for the second, it is surely permissible. How is that?

An egg born on the first may be eaten on the second.

Rav Chaim points out the apparent contradiction between these statements of the Rambam. In the second source, he forbids making the stipulation based on the premise that only one of the two days is in fact Yom Tov. The Rambam says that nowadays the second day is not kept because of true doubt, but rather, the second day is a Rabbinic holiday of certainty. Yet in the fourth source, he uses that premise to permit an egg laid on Yom Tov. How can we resolve this contradiction?

Rav Chaim answers that there really should be no reason to forbid the egg. After all, it was not born on the second day YT- it was born yesterday. Therefore, there should be nothing about

Yom Tov Sheni that should forbid it. The laws of muktzeh that prohibit something born on Yom

Tov only apply to things born on Yom Tov, not before. However, because of its relationship with the first day of Yom Tov and the possibility of looking at both days as one unit, we might question its permissibility. Based on the premise that both days cannot be Yom Tov, The

Rambam would say that there is no room for the prohibition to take effect. Rav Chaim argues that the Rabbis never instituted a more stringent view for today, when we know the status of the second day, than what was practiced when the second day was practiced out of doubt.

Regarding Eruv Tavshilin, the Rabbis considered the second day a full-fledged holiday, and each day has an independent prohibition on cooking non-Yom Tov food. Both must be treated as independent full-fledged holidays, and no stipulation may be used.

The Forgotten Woman: Looking for Orpah Shiur Prepared by Rabbi Dan Millner Congregation Tiferet Israel Austin, Texas 1. Ruth 1:7-16 Accompanied by her two daughters-in-law, [Naomi] left וֵַתֵּצא ִמן ַהָמּקוֹם ֲא ֶשׁר ָהיְָתה ָשָׁמּה the place where she had been living; and they set out on ֹ ְוּשֵׁתּי ַכלֶּת ָיה ִעָמּהּ וֵַתַּלְכנָה ַבֶדֶּרְך the road back to the land of Judah. But Naomi said to her ֹ ָלשׁוּב ֶאל ֶאֶרץ יְ ָהוּדה. וַתּ ֶאמר נֳָעִמי two daughters-in-law, “Turn back, each of you to her ֹ ֹ ִל ְשֵׁתּי ַכלֶּת ָיה ֵלְכנָה שְּׁבנָה ִא ָשּׁה ְלֵבית mother’s house. May the Lord deal kindly with you, as ִאָמּהּ יעשה [יַַעשׂ] ה' ִעָמֶּכם ֶחֶסד you have dealt with the dead and with me! May the Lord ַכֲּא ֶשׁר ֲע ִשׂ ֶיתם ִעם ַהֵמִּתים וְִעָמִּדי. יִֵתּן grant that each of you find security in the house of a ה' ָלֶכם ְוּמֶצאןָ ְמ ָנוּחה ִא ָשּׁה ֵבּית husband!” And she kissed them farewell. They broke into ִא ָישׁהּ וִַתּ ַשּׁק ָלֶהן וִַתּ ֶשּׂאנָה ָקוֹלן weeping and said to her, “No, we will return with you to ֹ וִַתְּבֶכּינָה. וַתּ ַאמְרנָה ָלּהּ ִכּי ִאָתְּך נָשׁוּב your people.” But Naomi replied, “Turn back, my ֹ ֹ ֹ ְלַעֵמְּך. וַתּ ֶאמר נֳָעִמי שְׁבנָה ְבנַתי ָלָמּה daughters! Why should you go with me? Have I any more ֵתַלְכנָה ִעִמּי ַהעוֹד ִלי ָבנִים ְבֵּמַעי וְָהיוּ sons in my body who might be husbands for you? Turn ֹ ֹ ָלֶכם ַלֲאנִָשׁים. שְׁבנָה ְבנַתי ֵלְכןָ ִכּי back, my daughters, for I am too old to be married. Even זַָקנְִתּי ִמְהיוֹת ְלִאישׁ ִכּי ַאָמְרִתּי יֶשׁ ִלי if I thought there was hope for me, even if I were married ִתְקוָה גַּם ָהיִ ִיתי ַהַלּיְָלה ְלִאישׁ וְגַם tonight and I also bore sons, should you wait for them to יַָלְדִתּי ָבנִים. ֲהָלֵהן ְתּ ַשֵׂבְּרנָה ַעד ֲא ֶשׁר grow up? Should you on their account debar yourselves יִגְָדּלוּ ֲהָלֵהן ֵתָּעגֵנָה ְלִבְלִתּי ֱהיוֹת ְלִאישׁ from marriage? Oh no, my daughters! My lot is far more ֹ ֹ אַל ְבּנַתי ִכּי ַמר ִלי ְמאד ִמֶכּם ִכּי יְָצאָה bitter than yours, for the hand of the Lord has struck out ִבי יַד ה'. וִַתּ ֶשּׂנָה ָקוֹלן וִַתְּבֶכּינָה עוֹד against me.” They broke into weeping again, and Orpah וִַתּ ַשּׁק ָעְרָפּה ַלֲח ָמוֹתהּ וְרוּת ָדְּבָקה ָבּהּ. kissed her mother-in-law farewell. But Ruth clung to ֹ וַתּ ֶאמר ִהנֵּה ָשָׁבה יְִבְמֵתְּך ֶאל ַעָמּהּ her. So she said, “See, your sister-in-law has returned to ֹ וְֶאל ֱאלֶה ָיה ִשׁוּבי ֲאַחֵרי יְִבְמֵתְּך. ”.her people and her gods. Go follow your sister-in-law ֹ וַתּ ֶאמר רוּת אַל ִתְּפגְִּעי ִבי ְלָעזְֵבְך But Ruth replied, “Do not urge me to leave you, to turn ָלשׁוּב ֵמ ֲאַחָריְִך ִכּי ֶאל ֲא ֶשׁר ֵתְּלִכי ֵאֵלְך ;back and not follow you. For wherever you go, I will go ֹ ַוּבֲא ֶשׁר ָתִּלינִי ִאָלין ַעֵמְּך ַעִמּי וֵאלקיְִך wherever you lodge, I will lodge; your people shall be my ֹ ֱאלקי. ".people, and your God my God

2. Shimon Bar-Efrat, "Narrative Art in the Bible", p 86

The minor characters play a structural role in literature, paralleling and highlighting the main ones, whether through correspondence or contrast. The positive or negative parallel between the primary and secondary characters is not enough to shape the characters, but it provides emphasis and color. The minor characters serve as a background against which the personalities of the main ones stand out.

3. Matthew Michael, "Orpah and Her Interpreters", p 395-6 Indeed, the story of the book was told dominantly from the point of view of Ruth, and thus making Orpah the lonely character without a story, and whose brief appearance in the book is merely a margin in Ruth's story. In the subservient role as a secondary and even flat character, Orpah becomes a footnote to the royal tale which primarily seeks to celebrate the ancestry of David through Ruth. To this end...Orpah has heightened the remarkable character of Ruth and she becomes a foil for Ruth, just as the 'near redeemer' is a foil for Boaz...Unfortunately, the story of Orpah is always told, read and interpreted via the imposing character of Ruth, thus often leading to a kind of caricature of Orpah, especially in light of her decision to return to Moab rather than go to Bethlehem.

4. Ruth Rabbah 2:9 וַיְִּשׂאוּ להם נִָשׂים מֹאִביּוֹת ( רות א, ד), And they took wives from the daughters of Moab: It was ֶָ ֲ ָתּנֵי ְבּ ֵשׁם ַרִבּי ֵמִאיר לֹא גִּיְּרוּם וְלֹא taught in the name of Rabbi Meir: They neither ִהְטִבּילוּ ָאוֹתם...... proselytized them, nor gave them ritual immersion 5. Ruth Rabbah 2:9 Rabbi Bayvai said in the name of Rabbi Reuven: Ruth ַרִבּי ֵבּ ַיבי ְבּ ֵשׁם ַרִבּי ְר ֵאוּבן ַאָמר, רוּת and Orpah were the daughters of Eglon, as it is said, וְָעְרָפּה ְבּ ָנוֹתיו ֶשׁל ֶעגְלוֹן ָהיוּ, ֶשׁנֱֶּאַמר: ְדַּבר "And Ehud said: I have a message for you from God. ֵסֶתר ִלי ֵאֶליך ַהֶמֶּלך... וַיֹּ ֶאמר ֵאהוּד ְדַּבר ָ ְ And he arose out of his seat" (Judges 3:20). The Holy ֱאלֹקים ִלי ֵאֶליך וַיָּקם ֵמַעל ַהִכֵּסּא, ַאָמר לוֹ ָ ָ One, Blessed be He, said to him: You rose from your ַהקּדוֹשׁ ָבּרוּך הוּא ָאַתּה ָעַמְדָתּ ִמִכְּסֲאך ָ ְ ָ throne in honor of Me. By your life! I shall raise up ִלְכ ִבוֹדי, ַחיֶּיך ֲהֵרינִי ַמֲעִמיד ִמְמך ֵבּן ֵיוֹשׁב ָ ָ from your throne a descendant sitting upon the throne ַעל ִכֵּסּא ה'. of the Lord.

6. Ruth Rabbah 2:9 ֵשׁם ָה ַאַחת ָעְרָפּה, ֶשָׁהְפָכה עֶֹרף The name of the one was Orpah, because she turned her back ַלֲח ָמוֹתהּ. וְֵשׁם ַה ֵשּׁנִית רוּת, (Oref) on her mother-in-law. And the name of the other, Ruth, ֶשָׁרֲאָתה ְבִּדְבֵרי ֲח ָמוֹתהּ.

because she considered well (Ra'atah) the words of her mother-in-law.

7. Rabbi Judah J. Slotki, "The Five Megillot: Ruth", p 40 All the persons in the story bear names which in a measure describes their characters. Naomi personifies everything that is sweet, Elimelech, the pride that goes before a fall, Machlon is sickly...Chilion [denotes] 'destruction,' [and he] marries Orpah.

8. Nechama Ashkenazi, "Reading Ruth Through a Bakhtinian Lens: The Carnivalesque in a Biblical Tale", p 443 Orpah’s synecdochic name is also comical…for we will forever see her not as a full human being, but as a ‘back of the neck’ disappearing into the horizon. This too, may very well be an after the fact nickname ... using a measure of humorous ‘poetic license’ while recounting the family’s saga to the audience.

9. Bereshit Rabbah 70:12

ָכּל נְִשׁ ָיקה ְלִתְפלוּת ַבּר ִמן ְתַּלת: נְִשׁ ָיקה ֶשׁל All kissing is obscene, except in three cases: the גְֻּדָלּה, נְִשׁ ָיקה ֶשׁל ְפָּרִקים, נְִשׁ ָיקה ֶשׁל kiss of high office, the kiss of reunion, and the kiss ְפִּרישׁוּת... נְִשׁ ָיקה ֶשׁל ְפִּרישׁוּת: וִַתּ ַשּׁק ָעְרָפּה of parting...The kiss of parting: “And Orpah kissed ַלֲח ָמוֹתהּ .(her mother-in-law" (Ruth 1:14

10. Malbim on Ruth 1:14 Orpah kissed her mother in law farewell...a parting kiss, ותשק ערפה: נשיקה של פרישות כי since she only behaved with the intention of what is היא לא כוונה רק אל המועיל, ורות practical (helpful?), but Ruth, whose intentions were שכונתה הי' מפני הטוב דבקה בה. always for the good, clung to Naomi.

11. Rashi on B. Talmud Sotah 42a שנשקה לחמותה להפרד מעמה שלא ,She kissed her mother-in-law in order to leave her נתגיירה. .because she did not want to convert

12. B. Talmud, Sotah 42b

Rava taught: As a reward for the four tears that Orpah דרש רבא בשכר ארבע דמעות שהורידה shed in sadness over her mother-in-law, she merited ערפה על חמותה זכתה ויצאו ממנה four mighty warriors descended from her, as it is ארבעה גבורים שנאמר (רות א, יד) stated: “And they lifted up their voice and wept again” ותשאנה קולן ותבכינה עוד. (Ruth 1:14).

13. B. Talmud, Sotah 42b “These four were born to Harafa in Gath; and they fell by the ואת ארבעת אלה יולדו .(hand of David, and by the hand of his servants” (II Sam. 21:22 להרפה בגת ויפלו ביד דוד The Gemara asks: What are the names of the four siblings] וביד עבדיו מאי נינהו אמר ,mentioned here]? Rav Chisda said: [They are] Saph, and Madon רב חסדא סף ומדון גלית Goliath, and Ishbi in Nov (see II Samuel 21:16–20). It says: “And וישבי בנוב. ויפלו ביד דוד they fell into the hands of David and his servants.” [Why? It is וביד עבדיו דכתיב (רות א, because of the acts of their forebears], as it is written: “And Orpah יד) ותשק ערפה לחמותה .(kissed her mother-in-law, and Ruth cleaved to her” (Ruth 1:14 ורות דבקה בה אמר רבי Rabbi Yitzchak says: The Holy One, Blessed be He, said: The יצחק אמר הקדוש ברוך children of the one who kissed, [referring to the four giants הוא יבואו בני הנשוקה descended from Orpah], will come and fall into the hand of the ויפלו ביד בני הדבוקה. children of the one who cleaved, [referring to David, who was descended from Ruth].

14. Ruth Rabbah 2:20

ַרִבּי ֶבֶּרְכיָה ְבּ ֵשׁם ַרִבּי יְִצָחק ְאַרָבִּעים ְפִּסיעוֹת Rabbi Berechiah said in the name of Rabbi ָהְלָכה ָעְרָפּה ִעם ֲח ָמוֹתהּ, וְנְִתָלה ִלְבנָהּ ְאַרָבִּעים Yitzchak: Forty paces did Orpah go with her יוֹם, ֶשׁנֱֶּאַמר: וַיִּגַּשׁ ַהְפִּל ְשִׁתּי ַה ְשֵׁכּם וְַהֲעֵרב. mother-in-law and [for this reason, retribution] was ַרִבּי ָיוּדן ְבּ ֵשׁם ַרִבּי יְִצָחק ְאַרָבָּעה ִמ ִילין ָהְלָכה suspended for her descendant Goliath for forty ָעְרָפּה ִעם ֲח ָמוֹתהּ, וְָעְמדוּ ִמֶמּנָּהּ ְאַרָבָּעה days. As it is said, “And the Philistine drew near גִּ ִבּוֹרים, ֶשׁנֱֶּאַמר: ְאַרַבַּעת ֵאֶלּה יְֻלּדוּ ְלָהָרָפה. morning and evening and presented himself for ַאָמר ַרִבּי יְִצָחק ָכּל אוֹתוֹ ַהַלּיְָלה ֶשֵׁפְּר ָשׁה ָעְרָפּה forty days” (1 Sam. 17:16). Rabbi Yehudah said in ֵמֲח ָמוֹתהּ נְִתָעְרבוּ ָבּהּ ֶעְרוַת גּוֹיִם ֶשׁל ֵמאָה ְבּנֵי the name of Rabbi Yitzhak: Four miles did Orpah ָאָדם, ֲהָדא הוּא ִדְכִתיב: וְהוּא ְמַדֵבּר ִעָמּם וגו' proceed with her mother-in-law and as a reward ִמַמַּעְרכוֹת ְפִּל ְשִׁתּים, ִמַמַּעְרוֹת ְכִּתיב, ִמֵמּאָה ,four mighty men descended from her. As it is said ָעְרלוֹת גּוֹיִם ֶשׁנְִּתָערוּ ָבּהּ ָכּל ַהַלּיְָלה. ַרִבּי These four were descended from the Rafah” (II“ ַתּנְ ָחוּמא ַאָמר אַף ֶכֶּלב ֶאָחד, ִדְּכִתיב: וַיֹּ ֶאמר Sam 21:22). Rabbi Yitzchak said: The whole of ַהְפִּל ְשִׁתּי ֶאל ָדּוִד ֲהֶכֶלב אָנִֹכי. ,that night when Orpah separated from her mother

a hundred heathens violated her. Rabbi Tanchuma said: Even a dog, as it says [regarding Goliath], "Am I a dog?" (I Sam. 17:43).

15. Matthew Michael, "Orpah and Her Interpreters", p 398 In here work, "The Sign of Orpah: Reading Ruth Through the Eyes of Natives," Laura Donaldson underscored that the act of returning to Moab is also courageous as Ruth's act of going into the land of Judah. As a model for Cherokee women, Orpah, according to Donaldson, refused the lure of a foreign culture in order to return to "her clan and spiritual mother." Significantly, Donaldson added, "For Ruth the Moabite, the translation from savagery to civilization (or from Asherah to God) similarly involves the relinquishing of her ethnic and cultural identity. For Orpah, it necessitates a courageous act of sef and communal affirmation: the choosing of the indigenous mother's house over that of the alien Israelite [culture]" (Donaldson, p 144).

16. Frederic W. Bush, "Ruth, Esther", p 54 Indeed, Orpah's previous course of action in relation to her deceased husband and mother-in-law are designated by Naomi as "chesed" (1:8). The narrator implies no judgment whatsoever upon her decision to accede to Naomi's importuning and return home. Her decision is the sound and reasonable one: she opts for the possibility of home and husband (1:9) and for her own community and faith (1:15). But her decision to accede to the dictates of community and custom merely demonstrates that Ruthi's remarkable action is indeed one of gracious and loving kindness that goes beyond the call of duty.

The Forgotten Woman: Looking for Orpah Guiding Questions

Source#1: Naomi is concerned for the future welfare of her two daughters-in-law, Ruth and Orpah. She alone cannot care for them. She says, “Turn back,” three times, the number of times our tradition tells us a convert is refused, and it is for this very reason. What is Ruth and Orpah’s reactions to being turned back? How did their reactions change? Based on the text, is what Orpah did positive or negative?

Sources #2 and #3: What is the point of having an Orpah-character in the story, anyway? Is it just to set-up Ruth? Does Orpah’s character add anything to this story at all?

Sources #4 and #5: The sons of Naomi did nothing to spiritually uplift Ruth and Orpah, who were in fact sisters – the daughters King Eglon of Moab, and therefore, Moabite royalty. Do you think their pedigree was a reason why the sons of Naomi never tried to convert them? Do you think Machlon and Chilion preferred they not convert? If both Ruth and Orpah come from the same stock, the same upbringing and the same family values, is the text trying to tell us something about their intrinsic characters by the fact the Ruth decided to leave with Naomi and Orpah decided to stay? Can we judge Orpah poorly for making a decision which seems to make sense – to go back to her own family?

Sources #6, #7 and #8: The rabbis look at Orpah’s name and use it to help explain her essential character. Her name, “Orpah,” comes from the word, “Oreph,” meaning the “back of the neck.” This denotes obstinance and perhaps even arrogance. (By the way, “Oreph” is “Pharaoh” spelled backwards)! However, Source #8 tells us that her name tells us less about her character and more about her role in this story. She is never fully present, and therefore, not really essential – she is a “half-person,” that is, she is never really fully present. Which explanation of Orpah’s name do you find most compelling, and why?

Sources #9, #10 and #11: Source #9 states that the kiss Orpah gave to her mother-in-law was respectful and not at all lewd. Source #10 suggests that her kiss was a sign of finality – that following Naomi would not be helpful to her in any material way, and therefore, it was her final goodbye. But, this kiss is seen as negative, because Ruth did not kiss Naomi, rather, she clung to her. Was Orpah’s kiss, though appropriate, cold and sterile? Was it a good-bye kiss devoid of emotion? Was her kiss merely a necessary gesture she had to make in order to start her life? (Think of a spouse who kisses their spouse good-bye just to leave the house to start their day). Is that the kiss of sincerity? Does this suggest that Ruth had a deeper connection with Naomi on a spiritual level, while Orpah’s connection with her was based on the material? In Source #11, we learn that she kissed Naomi because it was a sign of refusal, in other words, “kiss-off”! Orpah did not want to convert, and her kiss was a gesture of rejection. Which explanation speaks to you, and why?

Source #12 and #13: Orpah shed “four tears” and was rewarded for them by having four mighty descendants: Goliath being one of them! However, each descendant was defeated by David (the descendant of Ruth). How does this text juxtapose the kissing of Orpah to the clinging of Ruth? What is the essential difference between kissing and cleaving?

Source #14: Here, we have another explanation of why Orpah had four prominent decedents. However, this text adds Orpah’s true intention for separating from Naomi. True, she was never compelled to convert by her husband, but she still refrained from acting in the ways of the Moabites, known for lechery and depravity. Now that she had the chance to be free from any Jewish influence, she reveled in her Moabite ways, unfettered by any sense of Jewish morality. If this is so, what do we make of her tears? Did she actually love Naomi?

Source #15: This source really spins Orpah’s character 180 degrees! Many marginalized peoples came to view her as THE hero of the story. Unlike Ruth who abandoned her culture, family and community, Orpah chose to return. Can we find merit in Orpah’s decision? As Jews, does this text speak to us, and cause us to view Orpah’s act of defiance as an act of loyalty, something we should respect? What do you think?

Source #16: Perhaps Orpah’s character represents “the every person?” She made a decision most grounded, practical people would make. Yes, her reasonable choice to remain highlights Ruth’s bold decision to leave, but neither Naomi or Ruth fault her heading home. If so, what is the greater significance of Orpah, and what does it teach us about what it means to join the Jewish people? What would you have done?

RETURNING TO HOME AT MT. SINAI

Rabbi Howard Wolk

Rabbi Emeritus- Congregation Shaare Tefilla, Dallas

Genesis 43:8-9

וַיֹּ֨ ֶאמר יְה ָ֜וּדה ֶאל־יְִשָׂרֵ֣אל ִאָב֗יו ִשְׁלָ֥חה ַהנַַּ֛ער ִאִתּ֖י וְנָק֣ ָוּמה וְנֵֵ֑לָכה וְנְִֽחיֶה֙ וְלֹ֣א נָמ֔וּת גַּ ֲם־אנְַ֥חנוּ גַ ָ֖ם־אַתּה גַּ ַם־טֵֽפּנוּ׃

Then Judah said to his father Israel, “Send the boy in my care, and let us be on our way, that we may live and not die—you and we and our children.

ֹ ֽאָנִֹכי֙ ֶֽאֶעְרֶ֔בנּוּ ִמיִָּד֖י ְתַּבְק ֶשׁ֑נּוּ ִאם־ל֨א ֲהִביאִֹת֤יו ֵאֶ֙ל ָ֙יך וְִהַצּגְִתּ֣יו ְלָפ ֔נֶ ָיך וְָחָ֥ט ִֽאתי ְלָך֖ ָכּ ַל־היִָּֽמים׃ I myself will be surety for him; you may hold me responsible: if I do not bring him back to you and set him before you, I shall stand guilty before you forever.

ילקוט שמעוני,שמואל א' רמז קכו אמר רבי יודא בר ר' סימון למוד אותו שבט להיות ערב אלו לאולו שנאמר אנכי אערבנו אמר ישי לדוד בנו הרי השעה שתלך ותקיים אותו הערבות של יהודה זקנך שערב את בנימן ימיד אביו שנאמר אנכי אערבנו לך והוצא אותו מן ערבתו, מה עשה דוד הלך וקיים את הערבות והרג את גלית. אמר לו הקב"ה חייך כשם שנתת נפשך תחת שאול שהוא משבטו של בנימן כשם שעשה יהודה זקנך שנאמר ישב נא עבדך תחת הנער, כך אני נותן בית המקדש בחלק יהודה ובנימן, ולא עוד אלא שכל השבטים גולים ושבט יהודה ובנימן אין גולים עמהן למה ששני שבטים אלו האמינו בי וקדשו שמי בים שנאמר שם בנימן צעיר רודם שרי יהודה רגמתם:

Summary: Yishai said to David his son: Now is the time for you to do the same act of guaranteeing as your ancestor Judah did for Benjamin, which he promised to Jacob. David went and fulfilled the guarantee by slaying Goliath. Hashem said: I swear - Just as you placed your life in jeopardy for King Saul from the tribe of Benjamin as Judah your ancestor did for Benjamin his brother, I will place the Beit ha Mikdash in the portions of Judah and Benjamin. More so, those two tribes will not be exiled with the other tribes. For those two tribes believed in Me and sanctified My Name at the Sea.

Leviticus 19:16: ֹ ֹ ל ֵא־תֵ֤לְך ָרִכיל֙ ְבַּעֶמּ֔ ָיך ל֥א ַתֲעמֹ֖ד ַע ַל־דּ֣ם ֵרֶ֑עָך ֲאנִ֖י יְהוָֽה׃ Do not deal basely with your countrymen. Do not profit by the blood of your fellow: I am the LORD.

של"ה, פ' קדושים ( 1565 - 1630) ס. שלא לעמוד על הדם, שנאמר (ויקרא יט, טז) 'לא תעמד על דם רעך'. (טעמי מצות, לא תעשין קל"ה) טעם מצוה זו לפי שכל ישראל ערבים זה לזה* (שבועות לט א). ואם נתחייבנו בהצלת הגוף כל שכן בהצלת הנפש, שאם יראנו עובר עבירה שמאבד עולמו יצילהו. ואמר 'לא תעמד' שלא יתעכב (הגה"הס יעמלו (65 ענו עוד' (ליון (ג, טז) סא.) כיון שהוא רעך בתורה ובמצות. אי נמי לשון שתיקה, דמך תחת דמו ונפשך תחת נפשו, אם תעמוד על דם רע.

Rabbi Yeshaya HaLevi Horowitz (1565-1630), Shnei Luchot HaBerit, Kedoshim 60

“Not to stand on the blood of another” (Prohibition 165)

The reason for this commandment is that all Jews are responsible for one another, and if we are obligated to save the body of another, we must certainly save the soul of another, so if a person sees another transgressing a sin that would sacrifice his world to come, he must save him. The verse says “Don’t stand” so that a person will not delay in doing so. Another explanation is that “standing” implies silence, and blood evokes the soul- your soul instead of his...

וכשלו איש באחיו כמפני חרב ורדף אין, ולא תהיה לכם תקומה לפני אויביכם Leviticus 26:37 They will stumble over one another as in flight from the sword, but there is no pursuer; you will not have the power to withstand your foes.

Sanhedrin 27b

מנהני מילי דת"ר (דברים כד, טז) לא יומתו אבות על בנים מה ת"ל אם ללמד שלא יומתו אבות בעון בנים ובנים בעון אבות הרי כבר נאמר (דברים כד, טז) איש בחטאו יומתו

GEMARA: From where is this matter, that relatives are disqualified from bearing witness,

derived? The Gemara answers: It is as the Sages taught in a baraita: “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin” (Deuteronomy 24:16). Why must the verse state this first clause? If it is to teach that the fathers shall not be put to death for the sin of the children, nor shall the children be put to death for the sin of the fathers, this is unnecessary, as it is in any event stated: “Every man shall be put to death for his own sin.” אלא לא יומתו אבות על בנים בעדות בנים ובנים לא יומתו על אבות בעדות אבות

Rather, the statement “The fathers shall not be put to death for the children” should be interpreted to mean that they shall not be put to death by the testimony of the children, and the statement “Neither shall the children be put to death for the fathers” should be interpreted to mean that they shall not be put to death by the testimony of the fathers. ובנים בעון אבות לא והכתיב (שמות לד, ז) פוקד עון אבות על בנים

The Gemara asks: And are children not put to death for the sin of the fathers? But isn’t it written: “Visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation” (Exodus 34:7)?

התם כשאוחזין מעשה אבותיהן בידיהן

The Gemara answers: There, the verse is referring to a situation where the children adopt the actions of their ancestors as their own. If they do not behave like their ancestors they are not punished for their ancestors’ sins.

כדתניא (ויקרא כו, לט) ואף בעונות אבותם אתם ימקו כשאוחזין מעשה אבותיהם בידיהם אתה אומר כשאוחזין או אינו אלא כשאין אוחזין כשהוא אומר איש בחטאו יומתו הרי כשאוחזין מעשה אבותיהן בידיהן

This is as it is taught in a baraita: The verse: “And also in the iniquities of their fathers shall they pine away with them” (Leviticus 26:39), is referring to a case where they adopt the actions of their ancestors as their own. Do you say that it is referring specifically to a case where they adopt the actions of their ancestors, or perhaps it applies even where they do not adopt their ancestors’ actions? When the verse states: “Every man shall be put to death for his own sin,” the Torah explicates that one is not put to death if he did not sin. Therefore, the verse in Leviticus is clearly referring to a case where they adopt the actions of their ancestors as their own.

ולא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכולן ערבים זה בזה

The Gemara asks: And are descendants not punished for the sins of their ancestors unless they adopt their behavior? But isn’t it written: “And they shall stumble one upon another”

(Leviticus 26:37)? This verse is homiletically interpreted to mean that the Jewish people shall stumble, one due to the iniquity of another, i.e., they are punished for each other’s sins, which teaches that all Jews are considered guarantors, i.e., responsible, for one another. התם שהיה בידם למחות ולא מיחו

The Gemara answers: There, in the verse in Leviticus, the reference is to a case where others had the ability to protest the sin but they did not protest. Consequently, they are punished for not protesting, regardless of any familial relationship they may have with the sinne

הוכח תוכיח את עמיתך Leviticus 19:17 You shall reprove your brother...

Arevut and Tochachah

1. R. Moshe of Trani (Mabit, 1505-1585) discusses how we can fulfill all 613 Mitzvot when there are specific Mitzvot that apply only to specific individuals or specific situations.One of his suggestions is that through the concept of Arvut,we can fulfill all Mitzvot by doing our part to make sure everyone keeps Mitzvot. 2. R. Eliezer ben Shmuel of Metz (d. 1175) writes that the Mitzvah of tochachah is more expansive that arvut because arvut only applies when one has the ability to prevent someone from violating a prohibition. The mitzvah of tochachah applies even if one cannot prevent the violation. 3. Rabbeinu Yonah (d. 1263) assumes the opposite approach; mitzvah of tochachah is a function of broader concept of arvut 4. Rabbi Yom Tov ben Avraham Ashvili (1250-1330) in commentary of Shitah Mekubetzet on Beitzah 30b - concept of only applies when we have no option of protesting. However, if we have the option of protesting, we do not apply... vin because arvut demands that we are responsible 5. Arvut for Positive Commandments- R. Avraham Gombiner (Magen Avraham c. 1633-1683) says that the obligation of Arvut is more important than fulfilling one's own mitzvah in the most optimal manner.

Ruthie Shulman Home is Where The Heart Is: United Orthodox Synagogues Director of Education An Exploration of Kibud Av V’em [email protected] and Engagement

Introduction: ִ֠כּי אל־א ֶשׁ֨ר ֵתּלִ֜כי ֵאֵל֗ך וַּבא ֶשׁ֤ר תִּל֙ינִי֙ אִָל֔ין ַעֵמּ֣ך ַעִ֔מּיוֵאלַֹ֖היִך אלֹהי׃ ֶ ֲ ְ ְ ֲ ָ ְ ְ ֱ ָֽ “ For wherever you go, I will go; wherever you lodge, I will lodge; (רות א:טז) ”.your people shall be my people, and your God my God Sometimes ‘home’ isn’t about where you sleep or spend your time, but about what makes you feel at home. Or rather, WHO makes you feel at home. Familial relationships are the core and essence of our being, as the sentiment in Ruth’s declared to Naomi in the pasuk above seems to say, it doesn’t matter where you go, but I’m going with you because you are my home. Tonight we will explore the mitzvah at the core of family - relationships with our parents, Kibud Av V’em. Feel free to explore the sources on your own, read through and discuss with a chevruta, or have the conversation as an entire family. There are leading thoughts and questions along the way for self-guided learning.

Before delving into the texts below think about or discuss with your learning partner/family: —> What do you think honor means in “honoring one’s Mother and Father?” —> Do you think there is something inherently Jewish about it? —> Do you think it is a value in secular society? —> What is the purpose of the Mitzvah?

Let’s dive in:

Read sources #1 - #3. How does the gemara and later commentators define “honor”? 1.תלמוד בבלי מסכת קידושין דף לא: :Talmud Bavli Mesechet Kiddushin 31 .1 ת"ר: איזהו מורא, ואיזהו כיבוד? מורא - לא עומד The Rabbis taught: What is reverence and what is במקומו, ולא יושב במקומו, ולא סותר את דבריו, ולא honor? One many not stand in his place, and he מכריעו; כיבוד - מאכיל ומשקה, מלביש ומכסה, מכניס many nto sit in his place, he may not contradict his ומוציא: – words and he many not offer an opinion. Honor one must give food and drink; dress and cover; bring him in and take him out: 2. רמב"ם הלכות ממרים פרק ו הלכה ג Rambam Hilchot Mamrim 6:3 .2

אי זהו כבוד מאכיל ומשקה מלביש ומכסה משל האב, What is honor? Food and drink, clothes and ואם אין ממון לאב ויש ממון לבן כופין אותו ד וזן אביו covering of the father, and if the father does not ואמו כפי מה שהוא יכול, ומוציא ומכניס ומשמשו have money, but the son has money, we force him בשאר הדברים שהשמשים משמשים בהן את הרב, …to support his mother and father what he is able ועומד מפניו כדרך ה שהוא

3.מלבי"ם ויקרא פרשת קדשים Malbim: Vayikra Parshat Kedoshim .3

וכבר בארנו שעניני הכבוד הם במעשה And we have already explained that matters of honor – are actions...

Questions for discussion: —> Is honoring one's parents only about actions? —> Do you think these sources mean honoring a parent is for the parent’s benefit?

Read sources #4-#6. Is there more to fulfilling the mitzvah of kibud av v’em than just actions? 4.תלמוד בבלי מסכת קידושין דף לא עמוד א .Talmud Bavli Tractate Kiddushin 31 .4

תני אבימי בריה דרבי אבהו: יש מאכיל לאביו פסיוני Avimi the son of Rav Abah taught: one can feed his father pisyon birds and this act can drive him וטורדו מן העולם, ויש מטחינו בריחים ומביאו לחיי העולם from the world; and one can make his father grind with a millstone, and this act can bring him הבא to life in the world to come

5.רש"י מסכת קידושין דף לא: :Rashi Tractate Kiddushin 31 .5

ומביאו לעוה"ב – שמכבדו בדברו דברים טובים ונחומים and bring him to the world to come - that he והמלאכה מטיל עליו בלשון רכה מראה לו צורך השעה honored him with his speech; good and pleasant שאינן יכולין להתפרנס אלא ביגיעה זו ובגמ’ ירושלמי גרס ...words מעשה בשניהם מעשה באחד שהיה מאכיל לאביו פסיוני פעם אחת אמר לו אביו מאין לך כך אלה אמר לו סבא מה .A son customarily fed his father pisyon birds... איכפת לך טחון ואכול …מעשה באחד שהיה טוחן Once the father asked his son how he could בריחיים והיה לו אב זקן ושלח המלך בשביל אביו לבא afford to do so. The son answered him, “Old לעבודת המלך אמר לו בנו אבא טחון ואני אלך תחתיך ”!man! What do you care? Chew and Eat לעבודת המלך שאין לה קצבה. 6. שולחן ערוך יורה דעה הלכות כבוד אב ואם רמ:ד Shulchan Arukh Yoreh Deah .6 Hilchot Kibud Av V’em 240:4 איזהו כבוד, מאכילו ומשקהו, מלביש ומכסה, מכניס What is kavod? food and drink, clothes and ומוציא. ויתננו לו בסבר פנים יפות, שאפילו מאכילו בכל covering, welcoming and escorting. And he gave יום פטומות והראה לו פנים זועפות, נענש עליו ...it to him with a pleasant-faced demeanor

Questions for discussion: —> What does Rashi add to the fulfillment of the mitzvah? —> In the above sources, is the benefit of the mitzvah for the parent? Or child?

Read sources #7-#8. Note the similarities and or differences of honoring ones’ parents to serving Hashem, G-d. 8. תלמוד בבלי מסכת קידושין דף ל עמוד ב :Talmud Bavli Tractate Kiddushin 30 .7

ת"ר נאמר: )שמות כ( כבד את אביך ואת אמך, The Rabbis taught: it is said (Shemot 20) honor ונאמר: )משלי ג( כבד את ה' מהונך, השוה הכתוב your father and your mother and it is said כבוד אב ואם לכבוד המקום; נאמר: )ויקרא יט( איש .Mishlei 3) honor Hashem with your property) אמו ואביו תיראו, ונאמר: )דברים ו( את ה' אלהיך The scripture puts the honor due one’s father and תירא ואותו תעבוד, השוה הכתוב מוראת אב ואם mother on the same level as the honor due the למוראת המקום omnipresent; it is said (Vayikra 19) Man, you shall revere your father and mother and it is said you shall revere Hashem your God and you shall serve him. Scripture puts reverence of one’s father and mother on same level as reverence of the omnipresent

7. ספר החינוך מצוה לג:מצות כיבוד אב ואם Sefer Hachinuch Mitzvah 33: Kibud Av .8 V’em משרשי מצוה זו, שראוי לו לאדם שיכיר ויגמול חסד למי שעשה עמו טובה, ולא יהיה נבל ומתנכר וכפוי טובה, שזו The root of this mitzvah is: that it is מידה רעה ומאוסה בתכלית לפני אלהים ואנשים. ושיתן אל appropriate for man to recognize and bestow לבו כי האב והאם הם סיבת היותו בעולם, ועל כן באמת kindness to the one who did him good, and ראוי לו לעשות להם כל כבוד וכל תועלת שיוכל, כי הם not be greedy and lacking gratitude for this is הביאוהו לעולם, גם יגעו בו כמה יגיעות בקטנותו. a bad characteristic…and he should place this וכשיקבע זאת המדה בנפשו יעלה ממנה להכיר טובת האל …on his heart ברוך הוא, שהוא סיבתו וסיבת כל אבותיו עד אדם הראשון, ושהוציאו לאויר העולם וסיפק צרכו כל ימיו, And when he accepts this characteristic in his והעמידו על מתכונתו ושלימות אבריו, ונתן בו נפש יודעת soul, he will be able to recognize the good of ומשכלת, שאלולי הנפש שחננו האל יהיה כסוס כפרד אין ...the Lord Blessed be He הבין, ויערוך במחשבתו כמה וכמה ראוי לו להזהר בעבודתו ברוך הוא

Question for discussion:

—> What do sources #7 and #8 teach us about why we have the mitzvah of kibud av v’em? —> Who is benefitting from the performance this mitzvah?

Conclusion:

Rov Soloveitchik taught about 3 categories of halachot: 1) Formal actions endowed with religious significance 2) A mitzvah or halacha with a subjective inner experience 3) Mitzvot with a dual nature of #1 and #2 - something with a prescribed method of performance while at the same time is essentially an emotional experience.

The first, a formal action like the mitzvah of lulav and etrog, is a physical action that only has meaning because G-d commanded us to do it. The second, a subjective inner experience, like the Mitzvah to love and fear Hashem, can only be fulfilled in the deepest recesses of our hearts. And the third, a combination of the two above, is a formal expression as well as an inner subjective realization like the mitzvah of simchat Yom tov, aveilut and…yes, kibud av v’em. Kibud av v’em as seen through the texts above, is a learning experience fusing kindness and hakarat hatov into our very being. The mitzvah is a mindset that halacha instills in children - the outward expression of caring physically for a parent is the personification of deep-seated feelings and emotions like love, respect and gratitude. The Sefer Hachinuch (Source #8) points out, once this hakarat hatov is melded into a persons being, they inherently feel hakarat hatov to Hashem “when he accepts this characteristic in his soul, he will be able to recognize the good of the Lord Blessed be He”. The Mitzvah evolves into far more than a formal responsibility of children to parents, but rather assumes the form of a deeply rooted moral ideal and fundamental component of man’s relationship with G-d and the world. The Torah recognizes it is hard to always consciously acknowledge G-d, feel gratitude towards Him and everything He has given us, and thus provides a solution: be mindful of your roots…remember where you came from….remember to whom you are indebted. Kibud av v’em has a profound significance in the realm of Jewish values, because it is not just caring, loving and respecting our parents, but it is a learning process and experience of integrating hakarat hatov into our very being, a fundamental component of religious life.

The Quest For Home: From Fields to Tents Rabbi Yaakov Tannenbaum Rosh Beit Misrash- Congregation Shaare Tefilla, Dallas George Bernard Shaw: Home life is no more natural to us than a cage is natural to a cockatoo.

Two Sets of brothers with different Perspectives on Home versus the Wild

Bereishit 4: Kayin Slays his Brother “In the Wild”, not in the Home וַיֹּ֥ ֶאמר ַק֖יִן ֶא ֶ֣ל־הֶבל ִאָח֑יו וַֽיְִהי֙ ִבְּה ָיוֹת֣ם ַבּ ָשֶּׂ֔דה וַיָָּ֥קם ַ֛קיִן ֶא ֶ֥ל־הֶבל ִאָח֖יו וַיַַּהְרגֵֽהוּ׃ Cain said to his brother Abel … and when they were in the field (Wild), Cain set upon his brother Abel and killed him

Berishit 4: The First Tent וַיִַּֽֽקּח־ל֥וֹ ֶ֖לֶמְך ְשֵׁתּ֣י נִָ֑שׁים ֵשׁ֤ם ָֽה ַאַחת֙ ָעָד֔ה וְֵ֥שׁם ַה ֵשּׁנִ֖ית ִצָֽלּה׃ Lamech took to himself two wives: the name of the one was Adah, and the name of the other was Zillah וֵַתֶּ֥לד ָעָד֖ה ֶאת־יָָב֑ל ה֣וּא ָהיָ֔ה ֲאִב֕י יֵֹשׁ֥ב אֶֹ֖הל ִוּמְקנֶֽה׃ Adah bore Jabal; he was the ancestor of those who dwell in tents and amidst herds.

Rashi שתי נשים. ָכּך היָה ַדּרָכּן ֶשׁל דּוֹר ַהַמּבּוּל ַאַחת ִלְפִריָּה וּרִביָּה ו ַאַחת לַת ְשִׁמישׁ ְ ָ ְ ְ ְ ְ TWO WIVES — This was the custom of the generation that lived before the time of the Flood; they had two wives, one for child-bearing, the other for frivolous companionship and charm. They had separate tents. There was no true sense of Home

The Single Tent as Nomadic Life

וֵַתֶּ֥לד ָעָד֖ה ֶאת־יָָ֑בל ה֣וּא ָהיָ֔ה ֲאִ֕בי יֵֹשׁ֥ב אֶֹ֖הל ִוּמְקנֶֽה Adah bore Jabal; he was the ancestor of those who dwell in tents and amidst herds.

Rabbi Chizkiyahu ben Manoach (mid 13th century)- Chizkuni “the original nomad living in tents” (instead of caves) as the owner followed his herds to where grazing was available. According to a Midrash quoted by Rashi, Yovol built houses to worship idols in. Esav and Yaakov Beresishit 25:27

וַֽיִּגְְדּלוּ֙ ַהנְָּעִר֔ים וַיְִ֣הי ֵע ָשׂ֗ו ִ֛אישׁ יֵֹ֥דַע ַצ֖יִד ִ ֣אישׁ ָשֶׂד֑ה וְיֲַעקֹב֙ ִא֣ישׁ ָתּ֔ם יֵֹ֖שׁב אָֹהִֽלים ׃ When the boys grew up, Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in the tents.

Rashi: Home is where Traditions are Transmitted

ישב אהלים. אָהלוֹ ֶשׁל ֵשׁם ואָהלוֹ ֶשׁל ֵעֶבר ֳ ְ ֳ Dwelling In Tents — the tent of Shem and the tent of Eber (Genesis Rabbah 63:10). Sforno: Home is Where Both the Spiritual and Material Traditions are Transmitted side by Side יושב אוהלים שני מיני אהלים האחד אהל רועה והשני אהל בל יצען שבו התבונן להכיר בוראו ונקדש בכבודו: The plural mode indicates that the Torah speaks of two distinctly different kinds of tents; one is described in Isaiah 33,20, (a בל-יצען the tent used by shepherds, the other the tent described as reference to Jerusalem or the Temple). The function of that “tent” is to help people come closer to G’d and to gain insight into His ways and as a result to become holy, inspired by His glory.

Yaakov Discovers the “House”

Bereishit 28: Yaakov Awakens From his Dream and Finds Himself in the True “Home” ֹ וַיִּ ָירא֙ וַיֹּ ַאמ֔ר ַמ ָה־נּוֹר֖א ַהָמּק֣וֹם ַה ֑זֶּה ֵ֣אין זֶ֗ה ִכּ֚י ִא ֵ֣ם־בּית ֱאלִ֔הים וְ ֖זֶה ַ֥שַׁער ַה ָשָּֽׁמיִם׃ Shaken, he said, “How awesome is this place! This is none other than the House of God, and that is the gateway to heaven.”

ֹ וַיְִּקָר֛א ֶא ֵֽת־שׁ ַם־הָמּק֥וֹם ַהה֖וּא ֵֽבּ ֵ֑ית־אל וְ ָ֛אוּלם ל֥וּז ֵשׁ ָם־הִ֖עיר ָלִראשׁנָֽה׃ He named that site Bethel (House of God); but previously the name of the city had been Luz.

Talmud Pesachim 88a: It is Yaakov Who “Domesticates” The Divine and Gives it a Home ואמר רבי אלעזר מאי דכתיב והלכו עמים רבים ואמרו לכו ונעלה אל הר ה׳ אל בית אלהי יעקב וגו׳ אלהי יעקב ולא אלהי אברהם ויצחק The Gemara returns to its discussion of prophecies of consolation that are related to those in the book of Hosea. And Rabbi Elazar said: What is the meaning of that which is written: “And many peoples shall go and say: Go and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths” (Isaiah 2:3)? The Gemara notes that Jacob is the only Patriarch mentioned and asks: Is He the God of Jacob and not the God of Abraham and Isaac? אלא לא כאברהם שכתוב בו הר שנאמר אשר יאמר היום בהר ה׳ יראה ולא כיצחק שכתוב בו שדה שנאמר ויצא יצחק לשוח בשדה אלא כיעקב שקראו בית שנאמר ויקרא את שם המקום ההוא בית אל Rather, the verse specifically mentions Jacob to allude to the fact that the Temple will ultimately be described in the same way that Jacob referred to it. It will not be referred to as it was referred to by Abraham. It is written of him that when he prayed at the location of the Temple mountain, he called it mount, as it is stated: “As it is said on this day: On the mount where the Lord is seen” (Genesis 22:14). And it will not be referred to as it was referred to by Isaac. It is written of him that he called the location of the Temple field when he prayed there, as it is stated: “And Isaac went out to meditate in the field” (Genesis 24:63). Rather, it will be described as it was referred to by Jacob, who called it house, as it is stated: “And he called the name of that place Beth-El” (Genesis 28:19), which means house of God.

Avraham Defines Home: All are welcome and all are escorted out Upon Departure

Rambam, Laws of Mourning, Chapter 14, Halacha 2: Avrohom Writes the Book of the Home

ְשַׂכר ַהְלּוָיָה ְמֻרֶבּה ִמן ַהכּל. וְהוּא ַהחֹק ֶשֲׁחָקקוֹ ְאַבָרָהם ִאָבינוּ וְֶדֶרְך ַהֶחֶסד ֶשׁנַָּהג ָבּהּ. ַמֲאִכיל ְעוֹבֵרי ְדָּרִכים ַוּמ ְשֶׁקה ָאוֹתן ְוּמַלוּה אוֹתן. וּגדוֹלה ַהְכנַָסת אוֹרִחים ֵמַהקָבַּלת ְפּנֵי ְשִׁכינָה. ֶשׁנֶּאַמר ( בראשית יח ב) "וַיַּרא וִהנֵּה ְשׁלָֹשׁה אנִָשׁים". וִלוּוּיָם ֶ ָ ְ ָ ְ ְ ֱ ְ ְ ֲ ְ ֵיוֹתר ֵמַהְכנָָסָתן. ְאָמרוּ ֲחָכִמים ָכּל ֶשֵׁאינוֹ ְמַלוֶּה ְכִּאלּוּ ֵשׁוֹפְך ָדִּמים: The reward for escorting a stranger is greater than any reward. It is a practice introduced by our father Abraham, a way of kindness which was habitual with him. He served food and drink to wayfarers and escorted them. Hospitality to wayfarers is greater than welcoming the Divine Presence, as it is written: "He saw three men … he ran to meet them" (Genesis 18:2). Escorting them is even greater than receiving them. The sages have declared: "Anyone who does not escort his guests is almost guilty of bloodshed" (Sotah 46b). To escort a guest out of your house is to symbolically give up your home. You convey to the guest that the home is no more yours than that of the stranger. You tell the stranger that upon his departure, you need to leave, too. Home is that place where we are empowered to share our lives with others.

Bereishit 19 The House of Lot and the City of Sodom Note the menace of the city versus the refuge of the home. Lot lives in city of Sodom; he lives in the House of Avraham:

וַ֠יָּבֹאוּ ְשׁנֵ֨י ַהַמְּל ִאָכ֤ים ְסדָֹ֙מה֙ ָבֶּעֶ֔רב וְל֖וֹט יֵֹשׁ֣ב ְבּ ַֽשַׁע ְר־סדֹ֑ם וַיְַּרא־לוֹט֙ וַיָָּ֣קם ִלְקָר ָאת֔ם וַיְִּשַׁתּ֥חוּ ַ֖אַפּיִם ֽאְָרָצה׃ The two angels arrived in Sodom in the evening, as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to greet them and, bowing low with his face to the ground,

וַיֹּ֜ ֶאמר ִהנֶּ֣ה נָּ ֲא־אדֹנַ֗י ס֣וּרוּ נָ֠א ֶא ֵל־בּ֨ית ַעְבְדֶּכ֤ם וְִל֙ינוּ֙ וְַרֲחצ֣וּ ַרגְֵל ֶיכ֔ם וְִה ְשַׁכְּמֶתּ֖ם וֲַהַלְכֶתּ֣ם ְלַדְרְכֶּכ֑ם וַיֹּ ְאמר֣וּ לֹּ֔א ִ֥כּי ָבְרח֖וֹב נִָֽלין׃ he said, “Please, my lords, turn aside to your servant’s house to spend the night, and bathe your feet; then you may be on your way early.” But they said, “No, we will spend the night in the square.”

וַיְִּפַצ ָר־בּ֣ם ְמאֹ֔ד וַיָֻּס֣רוּ ֵאָ֔ליו וַיָּבֹ֖אוּ ֶא ֵל־בּית֑וֹ וַיַַּ֤עשׂ ָלֶהם֙ ִמ ְשֶׁתּ֔ה ַוּמצּ֥וֹת ָאָפ֖ה וַיֹּ ֵֽאכלוּ׃ But he urged them strongly, so they turned his way and entered his house. He prepared a feast for them and baked unleavened bread, and they ate.

ֶטֶרם֮ יְִשָׁכּבוּ֒ וְאַנְֵשׁ֨י ָהִ֜עיר אַנְֵשׁ֤י ְסדֹם֙ נַָס֣בּוּ ַע ַל־הַ֔בּיִת ִמנַַּ֖ער וְַעד־זֵָק֑ן ָכּ ָל־הָ֖עם ִמָקֶּֽצה׃

They had not yet lain down, when the townspeople, the men of Sodom, young and old—all the people to the last man—gathered about the house.

וַיֵֵּצ֧א ֲאֵלֶ֛הם ל֖וֹט ַהֶפְּ֑תָחה וְַהֶדֶּ֖לת ָסגַ֥ר ֲאַחָֽריו׃ So Lot went out to them to the entrance, shut the door behind him,

וַיֹּ ַאמ֑ר אַל־נָ֥א ַאַח֖י ָתֵּֽרעוּ׃ and said, “I beg you, my friends, do not commit such a wrong.

וַיֹּ ְאמר֣וּ ׀ גֶּ ָשׁ־הְ֗לאָה וַיֹּֽ ְאמרוּ֙ ָהֶאָ֤חד ָֽבּ ָא־לגוּר֙ וַיְִּשׁפֹּ֣ט ָשׁפ֔וֹט ַעָתּ֕ה נַָר֥ע ְלָך֖ ֵמֶ֑הם וַיְִּפְצר֨וּ ָבִא֤ישׁ ְבּלוֹט֙ ְמאֹ֔ד וַֽיִּגְּשׁ֖וּ ִל ְשׁבֹּ֥ר ַהָֽדֶּלת׃ But they said, “Stand back! The fellow,” they said, “came here as an alien, and already he acts the ruler! Now we will deal worse with you than with them.” And they pressed hard against the person of Lot, and moved forward to break the door.

וַיְִּשְׁלח֤וּ ָֽהֲאנִָשׁים֙ ֶאת־יָָ֔דם וַיִָּ֧ביאוּ ֶאת־ל֛וֹט ֲאֵל ֶיה֖ם ַהָבּ֑יְָתה וְֶא ַת־הֶדֶּ֖לת ָסגָֽרוּ׃ But the men stretched out their hands and pulled Lot into the house with them, and shut the door. Note the home, where Lot is safe, and the city, the source of menace

The Homes That Endure The Midwives Fear God and God Makes them Homes “Batim” Shemot 1

וַיֹּ֙ ֶאמר֙ ֶמֶ֣לְך ִמְצַר֔יִם ַֽלְמיְַלּדֹ֖ת ָֽהִעְבִריֹּ֑ת ֲא ֶשׁ֨ר ֵשׁ֤ם ָֽה ַאַחת֙ ִשְׁפָר֔ה וְֵ֥שׁם ַה ֵשּׁנִ֖ית ָֽפּוּעה׃ The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,

וַיֹּ֗ ֶאמר ְבּיֶַלְּדֶכן֙ ֶא ָֽת־הִעְבִריּ֔וֹת ְוּרִא ֶית֖ן ַע ָל־ה ְאָב ֑נָיִם ִא ֵם־בּ֥ן הוּא֙ וֲַהִמֶתּ֣ן אֹת֔וֹ וְִא ַם־בּ֥ת ִ֖היא וָָֽחיָה saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.” ֹ ֹ וִַתּ ֶיר֤אןָ ַֽהְמיְַלּדֹת֙ ֶא ָ֣ת־הֱאלִ֔הים וְל֣א ָעשׂ֔וּ ַכֲּא ֶ֛שׁר ִדֶּבּ֥ר ֲאֵל ֶיה֖ן ֶמֶ֣לְך ִמְצָר֑יִם וְַתַּח ֖יֶּיןָ ֶא ַת־היְָלִֽדים׃ The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live. ֹ וַיְִ֕הי ִֽכּי־יְָֽרא֥וּ ַֽהְמיְַלּדֹ֖ת ֶא ָת־הֱאלִה֑ים וַ ֥יַַּעשׂ ָלֶה֖ם ָבִּֽתּים And because the midwives feared God, He established households for them. Rashi

וייטב אלהים למילדת. ַמהוּ ַה ָטּוֹבה?: Therefore God Dealt Well With The Midwives — What was the good He dealt out to them? The next verse gives the reply to this —

ויעש להם בתים. ָבֵּתּי ְכֻהנָּה ְוּלוִיָּה ַוּמְלכוּת ֶשְׁקּרוּיִין ָבִּתּים, ְכּמוֹ ֶשָׁכּתוּב: ִ"לְבנוֹת ֶאת ֵבּית ה' וְֶאת ֵבּית ַהֶמֶּלְך" ( מלכים א ט׳:א׳), ְכּהנָּה וּלוִיָּה ִמ ֶיּוֹכֶבד ַוּמלכוּת ִמִמּריָם. ִכּדִאיתא ְבַּמסֶּכת ָסוֹטה: ֻ ְ ְ ְ ְ ָ ֶ He Made Them Homes/Houses — houses (dynasties) of the priesthood and the Levites and of houses”, as it is said, (1 Kings 9:1) “and Solomon built the“ ,בתים royalty which are all termed house of the Lord and the house of the king”: “the house of the Lord” i. e. a dynasty of priests and Levites — from Jochebed (Shifrah); and “the house of the king”, i. e. a royal dynasty — from Miriam (Puah), just as it is stated in Treatise Sotah 11b. Maharal, Gur Aryeh: House and Home שקרויים בתים. ויראה לפי שהבית כולל הרבה - כן הכהונה, מפני שהוא כולל השייכים אל הכהונה, והם הכהנים בני אהרן, וכן הלויה. וכן המלכות נקרא "בית" מפני שהוא כולל עמו אשר הוא מולך עליהם וכולם נכללים בו, לכך נקרא "בית המלך" (מ"א ט, א) The Priesthood and Royalty are known as Houses: just as houses are places that welcome all who have any connection. The house is Home; not the place for just one person, but for many, The Kehuna, Priesthood, consists of all who have a relationship with the Kohein, all who benefit from them. The true bayit is not a house but a Household. It includes many who have a connection and a relationship. A bayit can not consist of but one person. A true bayit contains far more than just the immediate family. Home is where we rediscover ourselves. The Permanence of Home ועוד כי אלו הג' הם עומדים בקביעות ונמשכים תמיד כמו הבית שהוא עומד בקביעות; כי הכהונה לא תוסר לעולם, וכן הלויה. והמלכות - אם בנו הגון וראוי קודם לכל ישראל, כדכתיב (דברים יז, כ) "למען יאריך ימים על ממלכתו הוא ובניו", ודרשו (סיפרי שם) בנו קודם לכל, לכך נקראו "בתים", כך נראה: The home is a permanent abode. Home is that which lasts, it endures. The House of David means that it lasts and endures. It suggests the dynastic principle. Chizkuni: House/Home as Family literally, “houses,” but that word is a substitute for “families,” in this instance. The children ,בתים :as we find in connection with David Samuel II 7,11 ,בית of human beings are often referred to as the Lord has told you that he will let you have children.” [The author“ , והגיד לך ה' כי בית יעשה לך followsthis with more examples. Ed.] Here too, the midwives gave birth to sons, including such people as Moses.

The midwives put their lives on the line to perpetuate the Jewish Family. Theirs became the ultimate Families, the perfect and Lasting Households.

Shemos 12: Exodus and the Family Leaving Egypt: They left the House behind; they took with them the Home. Leaving Mizraim: Making A home and building a nation- each occurrence of Bayit is underlined. ֹ ַדְּבּר֗וּ ֶֽא ָל־כּ ֲל־עַ֤דת יְִשָׂרֵאל֙ ֵלאמֹ֔ר ֶבָּעשׂ֖ר ַלחֶֹ֣דשׁ ַהזֶּ֑ה וְיְִקח֣וּ ָלֶה֗ם ִ֛אישׁ ֶשׂ֥ה ְלֵבית־אָבֹ֖ת ֶ֥שׂה ַלָֽבּיִת ׃ Speak to the whole community of Israel and say that on the tenth of this month each of them shall take a lamb to a family, a lamb to a household. ֹ וְִאם־יְִמַ֣עט ַהַבּיִת֮ ִמְהיֹ֣ת ִמ ֶשּׂה֒ וְָלַק֣ח ה֗וּא ְוּשֵׁכנ֛וֹ ַהָקּרֹ֥ב ֶא ֵל־בּית֖וֹ ְבִּמְכַס֣ת נְָפשׁ֑ת ִ֚אישׁ ְלִפ֣י ְאָכל֔וֹ ָתּכֹ֖סּוּ ַע ַל־ה ֶֽשּׂה֒ But if the household is too small for a lamb, let him share one with a neighbor who dwells near his house, in proportion to the number of persons: you shall contribute for the lamb according to what each household will eat.

וְָֽלְקחוּ֙ ִמ ַן־הָדּ֔ם וְנְָֽתנ֛וּ ַע ְל־שֵׁתּ֥י ַהְמּזוּזֹ֖ת וְַע ַל־הַמּ ְשׁק֑וֹף ַ֚על ַהָ֣בִּתּ֔ים ֲא ֶשׁר־יֹ ְאכל֥וּ אֹת֖וֹ ָבֶּֽהם׃ They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they are to eat it.

וְָהיָה֩ ַהָ֨דּם ָלֶ֜כם ְלאֹ֗ת ַ֤על ַהָבִּתּים֙ ֲא ֶשׁ֣ר ֶאַתּ֣ם ָשׁ֔ם וְָרִא֙ ִיתי֙ ֶא ַת־הָדּ֔ם ָוּפַסְחִתּ֖י ֲעֵלֶכ֑ם וְֽלֹא־יְִֽהיֶ֨ה ָבֶכ֥ם נֶ֙גֶף֙ ְלַמ ְשִׁח֔ית ְבַּהכִֹּת֖י ְבֶּ֥אֶרץ ִמְצָֽריִם׃ And the blood on the houses where you are staying shall be a sign for you: when I see the blood I will pass over you, so that no plague will destroy you when I strike the land of Egypt.

ִשְׁבַע֤ת יִָמים֙ ַמצּ֣וֹת תֹּ ֵאכ֔לוּ אְַ֚ך ַבּיּ֣וֹם ָהִראשׁ֔וֹן ַתּ ְשִׁ֥בּיתוּ ְשּׂאֹ֖ר ִמָבֵּתּ ֶ֑יכם ִכּ֣י ׀ ָכּל־אֵֹ֣כל ָחֵמ֗ץ וְנְִכְרָת֞ה ַהנֶֶּ֤פשׁ ַהִהוא֙ ִמיְִּשָׂרֵ֔אל ִמיּ֥וֹם ָהִראשֹׁ֖ן ַעד־י֥וֹם ַה ְשִּׁבִֽעי׃ Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that .person shall be cut off from Israel

ָכּ ַל־מְחֶ֖מֶצת לֹ֣א תֹ ֵ֑אכלוּ ְבּכֹל֙ ְמוֹשׁבֵֹ֣ת ֶ֔יכם תֹּ ְאכל֖וּ ַמֽצּוֹת You shall eat nothing leavened; in all your settlements you shall eat unleavened bread. Moshe’s Addendum

ְלַקְחֶתּ֞ם ֲאגַֻ֣דּת ֵאז֗וֹב ְוּטַבְלֶתּם֮ ַבָּ֣דּם ֲא ֶשׁ ַר־בַּסּף֒ וְִהגְַּעֶתּ֤ם ֶא ַל־הַמּ ְשׁקוֹף֙ וְֶא ְל־שֵׁתּ֣י ַהְמּזוּזֹ֔ת ִמ ַן־הָדּ֖ם ֲא ֶ֣שׁר ַבָּ֑סּף וְ ֶאַתּ֗ם לֹ֥א ֵתְצא֛וּ ִ֥אישׁ ִמֶֽפַּת ֵח־בּית֖וֹ ַע ֽד־בֶֹּקר ׃

Take a bunch of hyssop, dip it in the blood that is in the basin, and apply some of the blood that is in the basin to the lintel and to the two doorposts. None of you shall go outside the door of his house until morning.

וֲַאַמְרֶתּ֡ם זֶַֽב ֶח־פַּ֨סח ה֜וּא ַֽליהוָ֗ה ֲא ֶ֣שׁר ָפַּ֠סח ַע ָל־בֵּתּ֤י ְבנֵֽי־יְִשָׂרֵאל֙ ְבִּמְצַר֔יִם ְבּנָגְפּ֥וֹ ֶא ִת־מְצַר֖יִם וְֶא ָת־בֵּתּ֣ינוּ ִהִצּ֑יל וַיִּקֹּ֥ד ָהָ֖עם וַיְִּֽשַׁתֲּחוּֽוּ׃ you shall say, ‘It is the passover sacrifice to the LORD, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses.’” The people then bowed low in homage.

ְבַּב֤יִת ֶאָחד֙ יֵ ֵ֔אָכל לֹ ִא־תוֹצ֧יא ִמ ַן־הַ֛בּיִת ִמ ַן־הָבּ ָשׂ֖ר ח֑ ָוּצה וְֶ֖עֶצם לֹ֥א ִת ְשְׁבּ ֽרוּ־בוֹ It shall be eaten in one house: you shall not take any of the flesh outside the house; nor shall you break a bone of it.

וַיֹּ֨ ֶאמר מֶֹשׁ֜ה ֶא ָל־הָע֗ם זָכ֞וֹר ֶא ַת־היּ֤וֹם ַהזֶּה֙ ֲא ֶ֨שׁר יְָצ ֶאת֤ם ִמִמְּצַר֙יִם֙ ִמֵבּ֣ית ֲעָבִד֔ים ִכּ֚י ְבּחֹ֣זֶק יָ֔ד ִהוֹצ֧יא יְהֹ ֛וָה ֶאְתֶ֖כם ִמ ֑זֶּה וְלֹ֥א יֵ ֵאָכ֖ל ָחֵֽמץ׃ And Moses said to the people, “Remember this day, on which you went free from Egypt, the house of bondage, how the LORD freed you from it with a mighty hand: no leavened bread shall be eaten.

Mishpatim 15: The Hebrew servant who prefers the servant family approaches the Doorpost: He has left his “Home” in Egypt

וְִאם־אָמֹ֤ר יֹ ַאמר֙ ָהֶעֶ֔בד ַ֙אָהְבִתּי֙ ֶא ֲת־אדֹנִ֔י ֶא ִת־א ְשִׁתּ֖י וְֶא ָת־בּנָ֑י לֹ֥א ֵאֵ֖צא ָחְפ ִֽשׁי׃ But if the slave declares, “I love my master, and my wife and children: I do not wish to go free,” ֹ ִהגִּישׁ֤וֹ ֲאדֹנָיו֙ ֶא ָל־הֱ֣אלִ֔הים וְִהגִּישׁוֹ֙ ֶא ַל־הֶ֔דֶּלת א֖וֹ ֶא ַל־הְמּ ֑זוּזָה וְָרַצ֨ע ֲאדֹ ֤נָיו ֶאת־אָזְנוֹ֙ ַבַּמְּרֵצַ֔ע וֲַעָבד֖וֹ ְלעָֹֽלם׃ his master shall take him before God. He shall be brought to the door or the doorpost, and his master shall pierce his ear with an awl; and he shall then remain his slave for life. The Doorpost is the Portal to the home. Freedom is nurtured and grown in the Home, there is where we learn to be responsible for ourselves and others. There is where we gained our freedom; there is where we go when we give it up. The Lintels and doorpost separate the private and public spaces. The Torah will spell out the relationship between the two.

House Versus Home: A Halachic Analysis Rambam Hilchot Mezuza Chapter 5: Mezuza is the Responsibilty of the Occupant not of the Owner

ַהַמּ ְשִׂכּיר ַבּיִת ַלֲחֵברוֹ ַעל ַה ֵשּׂוֹכר ְלָהִביא ְמזוּזָה וְִלְקבַֹּע ָאוֹתהּ ֲאִפלּוּ ָהיָה ֵנוֹתן ָשָׂכר ַעל ְקִב ָיעָתהּ. ִמְפּנֵי ֶשַׁהְמּזוּזָה ַחוֹבת ַהָדּר ִהיא וְֵאינָהּ ַחוֹבת ַהַבּיִת. ְוּכ ֶשׁהוּא ֵיוֹצא לֹא יְִטֶּלנָּה ְבּיָדוֹ וְיֵֵצא. וְִאם ָהיָה ַהַבּיִת ֶשׁל ִכּוּתי ֲהֵרי זֶה ְנוֹטָלהּ ְכּ ֶשׁיֵֵּצא: If one lets a dwelling to another person, the duty devolves upon the lessee to bring a Mezuzah and attach it, even if he has to pay for doing so, for the precept of the Mezuzah is the personal obligation of the occupant and not an obligation attaching to the structure. When he surrenders possession, he must not, on quitting the premises, remove the Mezuzah. But if the owner is a .non-Israelite, the Jewish tenant, when leaving, takes it away

Chapter 6: What is a Home and Requires a Mezuzah

ֲע ָשָׂרה ְתּנִָאין יֵשׁ ַבַּבּיִת וְ ַאַחר ָכְּך יְִתַחיֵּב ַהָדּר בּוֹ ַלֲעשׂוֹת לוֹ ְמזוּזָה. וְִאם ָחֵסר ְתּנַאי ֶאָחד ֵמֶהן ָפּטוּר ִמן ַהְמּזוּזָה. וְֵאלּוּ ֵהן. ֶשׁיְִּהיֶה בּוֹ ְאַרַבּע אַמּוֹת ַעל ְאַרַבּע אַמּוֹת אוֹ יֵָתר. וְֶשִׁתְּהיֶינָה לוֹ ְשֵׁתּי ְמזוּזוֹת. וְיְִהיֶה לוֹ ַמ ְשׁקוֹף. וְִתְהיֶה לוֹ ִתְּקָרה. וְיְִהיוּ לוֹ ְדָּלתוֹת. וְיְִהיֶה ַה ַשַּׁער גָּ ַבוֹהּ ֲע ָשָׂרה ְטָפִחים אוֹ ֵיוֹתר. וְיְִהיֶה ַהַבּיִת חֹל. וְיְִהיֶה ָעשׂוּי ְלִד ַירת ָאָדם. וְָעשׂוּי ְלִד ַירת ָכּבוֹד. וְָעשׂוּי ְלִד ַירת ֶקַבע: There are ten conditions which must exist in a dwelling, to put the occupant under an obligation to affix a Mezuzah. If one of these is absent, he is exempt. These are as follows: The dwelling must have a superficial area of four cubits by four cubits or more; it must have two door-posts, a lintel, a roof and doors; the entrance should be ten hand-breadths high or more; it must be a secular (not a sacred) structure; it must have been erected for human occupancy, for honored use (not a lavatory), and built for permanent habitation.

ֵבּית ַהֶתֶּבן ֵבּית ַהָבָּקר ֵבּית ָהֵעִצים ֵבּית ָאוֹצרוֹת ְפּ ִטוּרין ִמן ַהְמּזוּזָה, ֶשׁנֱֶּאַמר ֵבּ ֶיתָך, ֵבּ ְיתָך ַהְמיָֻחד ְלָך, ְפַּרט ְלֵאלּוּ וְַכ ֵיּוֹצא ָבֶּהן. ְלִפ ָיכְך ֶרֶפת ַהָבָּקר ֶשַׁהנִָּשׁים ְיוֹשׁבוֹת ָבּהּ ִוּמִתַק ִשּׁטוֹת ָבּהּ ַחיָּבוֹת ִבִּמזוּזָה ֵשֲׁהֵרי יֵשׁ ָבּהּ יִחוּד ְלִד ַירת ָאָדם. ֵבּית ַשַׁער ְאַכַסְדָרה ִוּמְרֶפֶּסת וְַהגִּנָּה וְַהִדּיר ְפּ ִטוּרין ִמן ַהְמּזוּזָה ִמְפּנֵי ֶשֵׁאינָם ֲעשׂוּיִין ְלִד ָירה. ִאם ָהיוּ ָבִּתּים ַהַחיִָּבין ִבְּמזוּזָה ְפּ ִתוּחין ִלְמקוֹמוֹת ֵאלּוּ ַחיִָּבין ִבְּמזוּזָה: A hayloft, a cattle-shed, a wood store and a barn are exempted from the obligation of a Mezuzah, because of the phrase, "thy house" (in the text "thou shalt write them upon the doorposts of thy house"), which means a dwelling assigned to thy use and excludes the aforementioned and similar classes of buildings. Hence, a cattle-shed, where women stay adorning themselves, must have a Mezuzah, because it also serves as a human habitation. A lodge or porch—either rectangular or circular—leading to a garden, a garden and a sheepfold are exempt from the obligation of a Mezuzah, because they are not constructed to serve as residences. If dwellings requiring a Mezuzah open to these places, the latter must also have a Mezuzah.

ֵבּית ַהִכֵּסּא ֵוּבית ַהֶמְּרָחץ ֵוּבית ַהְטִּב ָילה ֵוּבית ַהֻבְּרְסִקי וְַכ ֵיּוֹצא ָבֶּהם ְפּ ִטוּרין ִמן ַהְמּזוּזָה ְלִפי ֶשֵׁאינָן ֲעשׂוּיִין ְלִד ַירת ָכּבוֹד. ֻסַכּת ַחג ֶבָּחג ַוּביִת ֶשַׁבְּסִּפינָה ְפּ ִטוּרין ִמן ַהְמּזוּזָה ְלִפי ֶשֵׁאינָן ֲעשׂוּיִין ְלִד ַירת ֶקַבע. ְשֵׁתּי ֻסכּוֹת ֶשׁל ְיוֹצִרים זוֹ ְלָפנִים ִמזּוֹ ַהִחיצוֹנָה ְפּ ָטוּרה ִמן ַהְמּזוּזָה ְלִפי ֶשֵׁאינָהּ ְק ָבוּעה. ַהֲחנֻיּוֹת ֶשַׁבּ ְשּׁוִָקים ְפּ ִטוּרין ִמְפּנֵי ֶשֵׁאינָן ְק ִבוּעים ְלִד ָירה: A privy, bath-house, ritual bath-house, tannery and similar places are exempt from the obligation of a Mezuzah because they are not erected to serve as dwellings for honored use. The tabernacle for the feast of Tabernacles, and a room in a ship are exempt from the obligation of a Mezuzah because they are not made for permanent occupancy. Of two potter's booths, one leading to the other, the exterior is exempt from the obligation of a Mezuzah, because it is not permanent. Shops in market places are exempt, because they are not intended to be used as residences.

ַהר ַהַבּיִת ַהְלּ ָשׁכוֹת וְָהֲעזָרוֹת ָוּבֵתּי ְכּנִֵסיּוֹת ָוּבֵתּי ִמְדָרשׁוֹת ֶשֵׁאין ָבֶּהן ֵבּית ִדּ ָירה ְפּ ִטוּרין ְלִפי ֶשֵׁהן קֶֹדשׁ. ֵבּית ַהְכּנֶֶסת ֶשׁל ְכָּפִרים ֶשָׁה ְאוֹרִחין ָדִּרין בּוֹ ַחיָּב ִבְּמזוּזָה. וְֵכן ֵבּית ַהְכּנֶֶסת ֶשׁל ְכַּרִכּין ִאם ָהיָה בּוֹ ֵבּית ִדּ ָירה ַחיָּב. ָכּל ַה ְשָּׁעִרים ֶשָׁהיוּ ַבִּמְּקָדּשׁ לֹא ָהיָה ָלֶהם ְמזוּזוֹת חוּץ ִמ ַשַּׁער נִָקּנוֹר וְֶשְׁלָּפנִים ִמֶמּנּוּ. וְֶשׁל ִל ְשַׁכּת ַפְּרֶהְדִרין ִמְפּנֵי ֶשַׁהִלּ ְשָׁכּה ַהזֹּאת ָהיְָתה ֵבּית ִדּ ָירה ְלכֵֹהן גָּדוֹל ְבּ ִשְׁבַעת יְֵמי ַהַהְפָר ָשׁה: The Temple Mount, its chambers and courts, synagogues and houses of study which have no residences are exempt, because they are sacred. A village synagogue in which transients lodge requires a Mezuzah. So too, a city synagogue which has a dwelling house attached to it, requires a Mezuzah. None of the Temple entrances had a Mezuzah except the Gate of Nikanor, and the gate within that gate, and the entrance to the Chamber of Parhedrin, because this chamber was the High Priest's residence during his seven days of seclusion (prior to the Day of Atonement). Mitzvot Associated with the “Home”: My Body, My Garments, My “House” ַחיָּב ָאָדם ְלִהזֵָּהר ִבְּמזוּזָה ִמְפּנֵי ֶשִׁהיא ַחוֹבת ַהכּל ָתִּמיד. וְָכל זְַמן ֶשׁיִָּכּנֵס וְיֵֵצא יְִפגַּע ְבּיִחוּד ַה ֵשּׁם ְשׁמוֹ ֶשׁל ַהָקּדוֹשׁ ָבּ ְרוּך הוּא וְיִזְכֹּר ֲאַהָבתוֹ וְיֵעוֹר ִמ ְשּׁנָתוֹ וְִשׁגְ ָיוֹתיו ְבַּהְבֵלי ַהזְַּמן. וְיֵַדע ֶשֵׁאין ָדָּבר ָה ֵעוֹמד ְל ָעוֹלם ְוּל ְעוֹלֵמי ָעוֹלִמים ֶאָלּא יְִד ַיעת צוּר ָה ָעוֹלם. ִוּמיָּד הוּא חוֹזֵר ְלַדְעתּוֹ וְ ֵהוֹלְך ְבַּדְרֵכי ֵמ ָישִׁרים. ְאָמרוּ ֲחָכִמים ָהִראשׁוֹנִים ָכּל ִמי ֶשׁיֵּשׁ לוֹ ְתִּפִלּין ְבּרֹאשׁוֹ ִוּבזְרוֹעוֹ וְִצ ִיצית ְבִּבגְדוֹ ְוּמזוּזָה ְבִּפְתחוֹ ֻמְחזָק הוּא ֶשׁלֹּא יֱֶחָטא ֶשֲׁהֵרי יֵשׁ לוֹ ַמזְִכּ ִירין ַרִבּים וְֵהן ֵהם ַהַמְּל ִאָכים ֶשַׁמִּצּ ִילין אוֹתוֹ ִמַלֲּחטֹא ֶשׁנֶּאַמר ( תהילים לד ח) ״חֹנֶה ַמלאַך יְיָ׳ סִביב ִל ֵיראָיו וַיְַחלֵּצם״. ֱ ְ ְ ָ ְ A person should pay heed to the precept of the Mezuzah; for it is an obligation perpetually binding upon all. Whenever one enters or leaves a home with the Mezuzah on the doorpost, he will be confronted with the Declaration of God's Unity, blessed be His holy name; and will remember the love due to God, and will be aroused from his slumbers and his foolish absorption in temporal vanities. He will realize that nothing endures to all eternity save knowledge of the Ruler of the Universe. This thought will immediately restore him to his right senses and he will walk in the paths of righteousness. Our ancient teachers said: He who has phylacteries on his head and arm, fringes on his garment and a Mezuzah on his door may be presumed not to sin, for he has many monitors—angels that save him from sinning, as it is said, (Psalms 34:8) "The angel of the Lord encampeth round about them that fear Him and delivereth them".

The Other Household Mitzvah Talmud Shabbos 21b, The Lights of CHanukah ִמְצוַת ֲח ָנוּכּה, נֵר ִאישׁ ֵוּביתוֹ The basic mitzva of Hanukkah is each day to have a light kindled by a person, the head of the household, for himself and his household. Talmud Shabbos 22a, Chanukah and Mezuzah: The Mitzvot we do Upon entering and Leaving the Home ִה ְילְכָתא ִמ ְשּׂמֹאל, ְכֵּדי ֶשְׁתֵּהא נֵר ֲח ָנוּכּה ִמ ְשּׂמֹאל ְוּמזוּזָה ִמיִָּמין. And the halakha is to place it on the left so that the Hanukkah lamp will be on the left and the mezuza on the right. One who enters the house or leaves it will be surrounded by mitzvot (ge’onim).

Plague and The Houses we cannot leave. In times of contagion, the Home is locked to the stranger, and we Shutter our Windows

Talmud Bava Kamma 60b ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning.” And it says in another verse: “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). And it says: “Outside the sword will bereave, and in the chambers terror” (Deuteronomy 32:25). רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו At a time when there was a plague, Rava would close the windows of his house, as it is written: “For death is come up into our windows” (Jeremiah 9:20).

King David: Home and Temple

Tehillim 132 ִשׁ֗יר ַֽהַ֫מֲּעל֥וֹת זְכוֹר־יְ ֥הוָה ְלָדוִ֑ד ֵ֝את ָכּ ֻל־ע ֽנּוֹתוֹ׃ A song of ascents. O LORD, remember in David’s favor his extreme self-denial,

ֲא ֶשׁ֣ר ֭נְִשַׁבּע ַליהוָ֑ה נַָ֝ד֗ר ַלֲאִ֥ביר יֲַעֽקֹב׃ how he swore to the LORD, vowed to the Mighty One of Jacob,

ִאם־אָ֭בֹא ְבּאֶֹ֣הל ֵבּ ִית֑י ִא ֶ֝ם־אֱעֶל֗ה ַע ֶ֥ל־עֶרשׂ יְ ָֽצוּעי׃ I will not enter my house, nor will I mount my bed,

ִא ֶם־אֵתּ֣ן ְשׁ ֣נַת ְלֵעינָ֑י ְֽלַעְפַעַפּ֥י ְתּ ָֽנוּמה I will not give sleep to my eyes, or slumber to my eyelids

ַע ֶד־אְמָצ֣א ָמ֭קוֹם ַליהוָ֑ה ִ֝מ ְשָׁכּנ֗וֹת ַלֲאִ֥ביר יֲַעֽקֹב׃ until I find a place for the LORD, an abode for the Mighty One of Jacob.”

Bringing the Bikkurim to the House of Hashem Shemot 23:19 ֵר ִאשׁ֗ית ִבּ ֵכּוּרי֙ ְאַדָמְ֣תָ֔ך ָתִּ֕ביא ֵבּ֖ית יְהוָ֣ה ֱאלֶֹ֑ה ָיך ֽלֹ ְא־תַב ֵ֥שּׁל גְִּ֖די ַבֲּחֵל֥ב ִאֽמּוֹ׃ The choice first fruits of your soil you shall bring to the house of the LORD your God. You shall not boil a kid in its mother’s milk.

Chesed and the Book of Ruth Aviva and Ori Friedman Bnei Akiva Shlichim, Houston

Chag Shavuot Sameach! On Shavuot, we read Megillat Rut, which tells the story of a Moabite woman who marries the son of a formerly prestigious couple from Beit Lechem, and throughout all the tragedies befalling the woman from Beit Lechem (Naomi), Rut clings to her as they return to Beit Lechem, and strive to be re-absorbed into the community.

The story begins by Naomi and her husband moving to Moav while avoiding famine in the land of Yehuda. When in Moav, she marries her two sons to local women, however, shortly afterwards, her husband and two sons die, and she is forced to return to Beit Lechem.

א.1.רות א׳:ח׳ Ruth 1:8 (ח) וַתֹּ֤ ֶאמר נֳָעִמי֙ ִל ְשֵׁתּ֣י ַכלֶֹּת֔ ָיה ֵ֣לְכנָה ֔שְֹּׁבנָה ִא ָ֖שּׁה ְלֵ֣בית And Naomi said unto her two (8) ִאָמּ֑הּ יעשה [יַַ֣עשׂ] יְ ֤הוָה ִעָמֶּכם֙ ֶחֶ֔סד ַכֲּא ֶ֧שׁר ֲע ִשׂ ֶית֛ם daughters-in-law: ‘Go, return each of you to ִע ַם־הֵמִּת֖ים וְִעָמִּֽדי׃ her mother’s house; the LORD deal kindly with you, as you have dealt with the dead, and with me.

Ruth and Orpah, Noami’s daughters-in-law were escorting her back to the Land of Yehuda, what she referred to as chesed. This may prompt us with the question: What is Chesed? Is it simply just to escort someone else on a journey, or a nice deed or, perhaps something more?

ויקרא: כ'; י"ז Vayikra 20:17 ואיש אשר־יקח את־אחתו בת־אביו או בת־אמו וראה If a man marries his sister, the daughter of את־ערותה והיא־תראה את־ערותו חסד הוא ונכרתו either his father or his mother, so that he sees לעיני בני עמם ערות אחתו גלה עונו ישא her nakedness and she sees his nakedness, it is a disgrace; they shall be excommunicated in the sight of their kinsfolk. He has uncovered the nakedness of his sister, he shall bear his guilt. While this is translated as a disgrace, the Hebrew term in the Torah is chesed. Why is this considered a “chesed”?

Aish.com: In order to answer this question it is necessary to alter our understanding of what 'chesed' actually entails. It seems that chesed is more appropriately understood as a trait that is characterized by overflowing and lack of boundaries. One significant outgrowth of this is kindness in that chesed causes a person to want to unabashedly share with others, breaking his boundaries of selfishness. However, that is just one manifestation of chesed, and like all character traits, chesed has negative, as well as positive, aspects. One negative manifestation is that a person can lose his appreciation of a proper sense of boundaries. Immoral behavior involves ignoring the Torah's assertion that certain relationships break the appropriate boundaries. Consequently, the Torah describes certain forms of immorality as chesed.

Therefore, according to this explanation, Rut’s and Orpah’s chesed was that they remained with Noami to escort her, even though it would have been personally more beneficial to remain in Moav. By Rut and Orpah accompanying Naomi, they put aside their personal benefit, and performed an act of kindness towards Noami.

Ponder points: Does this mean that one must “pay a price” in order for it to be considered a chesed? What if doing an act of kindness for someone would be the convenient and most beneficial thing for you as well?

The term ‘Chesed’ is mentioned several times in Megillat Rut. As Dr. Leila L. Bronner words it:

Hesed is indeed one of the key words controlling the text....

Every character acting in this brief story–from Naomi to Ruth to Boaz to the minor characters–behaves in a manner that demonstrates this heroic concept of some form of hesed.The main actors of the story all act in the spirit of hesed; some perform ordinary hesed, and some–especially Ruth–extraordinary hesed.Their exemplary behavior is somewhat reminiscent of that of the patriarchs and matriarchs. ….. The rabbinic sources emphasize the super-abundance of hesed, its "more- than-enoughness." As Maimonides puts it, the concept of hesed:

"Includes two notions, one of them consisting in the exercise of beneficence toward one who deserves it, but in a greater measure than he deserves it. In most cases, the prophetic books use the word hesed in the sense of practicing beneficence toward one who has no right at all to claim this from you" [Guide for the Perplexed].

While this first pasuk that we have just discussed provided for a starting point to discuss what chesed actually is, it is also teaches us a lot about the Book of Rut itself:

ד.4.רות רבה ב׳:י״ד Rut Rabba 2:14 (יד) יעשה ה' עמכם חסד ר' חנינא בר אדא אמר: . "(God will deal kindly with you(Ruth 1:8" (14) יעשה כתיב. כאשר עשיתם עם המתים שנטפלתם ’Rabbi Chanina bar Ada says, "’Will deal בתכריכיהון. ועמדי שויתרו לה כתובותיהן. אמר רבי :(ya'aseh)" is what is written (k'tiv) זעירא מגילה זו אין בה לא טומאה ולא טהרה, ולא continuation of the pasuk] "as you showed with] איסור ולא היתר. ולמה נכתבה? ללמדך כמה שכר טוב the dead (ibid)" [meaning] when you [Rut and לגומלי חסדים Orpah] were occupied with their shrouds, "and with me (ibid)" [meaning] when they renounced their ketubot. [so that an impoverished Noami wouldn’t have to pay] Rabbi Zeira says, "This scroll does not have content in it concerned with impurity or purity nor what is forbidden and what is permitted. So why was it written? To teach us the greatness of the reward for acts of lovingkindness."

According to the Rabbis (in Midrash Rut Rabba), the only reason Rut was written is to teach us the reward of Chesed.

Ponder points: But why then do we read it on Shavuot? Is Chesed a major theme of shavuot? The common theme of Shavuot is Chag Matan Torah (receiving the Torah). Is Chesed a part of this or a completely different theme?

The more we delve into the question how much significance Chesed has in our religious life (which emanates from the Torah itself), the more we realize how critical it is to our Jewish religion:

1. משנה מסכת אבות פרק א משנה ב Ethics Of The Fathers, Chapter 1, Mishna 2 שמעון הצדיק היה משירי כנסת הגדולה הוא היה אומר Shimon the Righteous was among the last על שלשה דברים העולם עומד על התורה ועל העבודה surviving members of the Great assembly. He ועל גמילות חסדים. :would say: The world stands on three things Torah, the service of G d, and deeds of kindness

Here, Chesed is seemingly being put on the same level as Torah and Ritual Service. What do you think it means that these are the three “pillars” that the world stands on?

Where does Shimon HaTzadik learn this from? There are a few psukim and teachings that we may be able to use as sources for Shimon HaTzadik’s teaching: ה.5.הושע ו׳:ו׳ Hosea 6:6 (ו) ִכּ֛י ֶחֶ֥סד ָחַ֖פְצִתּי וְלֹ ֑א־זַָבח וְַדַ֥עת ֱאלִֹ֖הים ֵמעֹֽלוֹת׃ ,For I desire kindness, and not sacrifice (6) And the knowledge of God rather than burnt-offerings.

ו.6.תהילים פ״ט:ג׳ Psalms 89:3 (ג) ִֽכּ ַי־אָמְ֗רִתּי ע֭ ָוֹלם ֶ֣חֶסד יִָבּ ֑נֶה ָשַׁ֓מיִם ׀ ָתִּ֖כן ֱאמוּנְָתָך֣ For I have said: All existence is built upon (3) ָבֶֽהם׃ hesed; loving commitment is found even in the heavens.

מיכה ו:ח Micah 6:8 ִהגִּיד ְלָך ָאָדם ַמה־טּוֹב ָוּמה־יְקוָק ֵדּוֹרשׁ ִמְמָּך ִכּי ִא ֲם־עשׂוֹת He has told you, O man, what is good, And“ ִמ ְשָׁפּט ו ְ ֲאַהַבת ֶחֶסד וְַהְצנֵַע ֶלֶכת ִע ֱם־אלֹ ָקיך׃ what the LORD requires of you: Only to do justice And to love goodness, And to walk modestly with your God;

We can see here from these three psukim that there is a really strong case for chesed as one of the key principles of Judaism, and quite easily understood as to why Shimon HaTzadik includes that in his 3 pillars of existence.

Chesed, therefore, is not just doing a kind deed, but rather one of the principles without which the world cannot exist. However, aside from it being an essential value in it of itself, it gained

even more significance after the destruction of the Beit Hamikdash:

ז.Avot D'Rabbi Natan 4:7 .7 על גמ"ח כיצד הרי הוא אומר (הושע ו) כי חסד חפצתי How do we know the significance of acts of ולא זבח. העולם מתחלה לא נברא אלא בחסד שנאמר ...?Chesed (תהלים פט) כי אמרתי עולם חסד יבנה שמים תכין One time it happened that Rabban Yohannan אמונתך בהם. פעם אחת היה רבן יוחנן בן זכאי יוצא ben Zakkai was leaving Jeruslaem, and Rabbi מירושלים והיה רבי יהושע הולך אחריו וראה בית Joshua was walking after him. He saw the המקדש חרב [אר"י אוי לנו על זה שהוא חרב] מקום .ruins of Solomon's Temple שמכפרים בו עונותיהם של ישראל. א"ל בני אל ירע לך Rabbi Joshua said: "Oy! What a devastation יש לנו כפרה אחת שהיא כמותה ואיזה זה גמ"ח שנאמר for us that the place where Israel atoned for כי חסד חפצתי ולא זבח. ".our sins has been destroyed Rabbi Yohannan replied: "My son, do not fear. We have another form of atonement that is just as effective." What is it? Acts of hesed. This is what the verse from Hosea means when it says: "For I desire hesed, and not sacrifice."

Ponder Points: How much of your Jewish practice do you devote to Chesed? What acts of Chesed are you able to do? Could you do more?

חג שמח!

רוּת Ruth Chapter 1

And it came to pass in the days when the 1 א וַיְִהי, ִבּ ֵימי ְשׁפֹט ַהשְֹּׁפִטים, וַיְִהי ָרָעב, ָבּ ֶאָרץ; וַיֵֶּלְך ִאישׁ judges judged, that there was a famine in the ִמֵבּית ֶלֶחם יְ ָהוּדה, ָלגוּר ִבּ ְשֵׂדי מוֹאָב--הוּא וְִא ְשׁתּוֹ, ְוּשׁנֵי land. And a certain man of Beth-lehem in ָבנָיו. Judah went to sojourn in the field of Moab, he, and his wife, and his two sons.

,And the name of the man was Elimelech 2 ב וְֵשׁם ָהִאישׁ ֱאִל ֶימֶלְך וְֵשׁם ִא ְשׁתּוֹ נֳָעִמי וְֵשׁם ְשׁנֵ ָי-בנָיו and the name of his wife Naomi, and the ַמְחלוֹן וְִכְליוֹן, ֶאְפָרִת ִים--מֵבּית ֶלֶחם, יְ ָהוּדה; וַיָּבֹאוּ ,name of his two sons Mahlon and Chilion ְשֵׂדי-מוֹאָב, וַיְִּה ָיוּ-שׁם. Ephrathites of Beth-lehem in Judah. And they came into the field of Moab, and continued there.

And Elimelech Naomi's husband died; and 3 ג וַיָָּמת ֱאִל ֶימֶלְך, ִאישׁ נֳָעִמי; וִַתּ ָשֵּׁאר ִהיא, ְוּשׁנֵי ָבנֶ ָיה. she was left, and her two sons.

And they took them wives of the women of 4 ד וַיְִּשׂאוּ ָלֶהם, נִָשׁים מֲֹאִב ֵיּוֹת--שׁם ָה ַאַחת ָעְרָפּה, וְֵשׁם Moab: the name of the one was Orpah, and ַה ֵשּׁנִית רוּת; וַיְֵּשׁבוּ ָשׁם, ְכֶּע ֶשׂר ָשׁנִים. the name of the other Ruth; and they dwelt there about ten years.

And Mahlon and Chilion died both of them; a 5 ה וַיָֻּמתוּ גַ ְם-שׁנֵ ֶיהם, ַמְחלוֹן וְִכְליוֹן; וִַתּ ָשֵּׁאר, ָהִא ָשּׁה, woman was left of her two children and of her h ִמ ְשּׁנֵי יְָלֶד ָיה, ֵוּמִא ָישׁהּ.

,Then she arose with her daughters-in-law 6 ו וַָתָּקם ִהיא וְַכלֶֹּת ָיה, וַָתּ ָשׁב ִמ ְשֵּׂדי מוֹאָב: ִכּי ָשְׁמָעה, ;that she might return from the field of Moab ִבּ ְשֵׂדה ִמוֹאָב--כּ ָי-פַקד יְהוָה ֶא ַת-עמּוֹ, ָלֵתת ָלֶהם ָלֶחם. for she had heard in the field of Moab how that the LORD had remembered His people in giving them bread.

And she went forth out of the place where 7 ז וֵַתֵּצא, ִמ ַן-הָמּקוֹם ֲא ֶשׁר ָהיְָת ָה-שָּׁמּה, ְוּשֵׁתּי ַכ ֶלּוֹת ָיה, she was, and her two daughters-in-law with ִעָמּהּ; וֵַתַּלְכנָה ַבֶדֶּרְך, ָלשׁוּב ֶא ֶל-אֶרץ יְ ָהוּדה. her; and they went on the way to return unto the land of Judah.

And Naomi said unto her two 8 ח וַתֹּ ֶאמר נֳָעִמי, ִל ְשֵׁתּי ַכלֶֹּת ָיה, ֵלְכנָה שְֹּׁבנָה, ִא ָשּׁה ְלֵבית daughters-in-law: 'Go, return each of you to ִאָמּהּ; יעשה (יַַעשׂ) יְהוָה ִעָמֶּכם ֶחֶסד, ַכֲּא ֶשׁר ֲע ִשׂ ֶיתם her mother's house; the LORD deal kindly ִע ַם-הֵמִּתים וְִעָמִּדי. with you, as ye have dealt with the dead, and with me.

,The LORD grant you that ye may find rest 9 ט יִֵתּן יְהוָה, ָלֶכם, ְוּמֶצאןָ ְמ ָנוּחה, ִא ָשּׁה ֵבּית ִא ָישׁהּ; וִַתּ ַשּׁק '.each of you in the house of her husband ָלֶהן, וִַתּ ֶשּׂאנָה ָקוֹלן וִַתְּבֶכּינָה. Then she kissed them; and they lifted up their voice, and wept.

And they said unto her: 'Nay, but we will 10 י וַתֹּ ַאמְרנָ ָה-לּהּ: ִכּ ִי-אָתְּך נָשׁוּב, ְלַעֵמְּך. return with thee unto thy people.'

And Naomi said: 'Turn back, my 11 יא וַתֹּ ֶאמר נֳָעִמי שְֹׁבנָה ְבנַֹתי, ָלָמּה ֵתַלְכנָה ִעִמּי: ַה ִעוֹד-לי daughters; why will ye go with me? have I yet ָבנִים ְבֵּמַעי, וְָהיוּ ָלֶכם ַלֲאנִָשׁים. sons in my womb, that they may be your husbands?

Turn back, my daughters, go your way; for 12 יב שְֹׁבנָה ְבנַֹתי ֵלְכןָ, ִכּי זַָקנְִתּי ִמְהיוֹת ְלִאישׁ: ִכּי ַאָמְרִתּי, I am too old to have a husband. If I should יֶ ִשׁ-לי ִתְקוָה--גַּם ָהיִ ִיתי ַהַלּיְָלה ְלִאישׁ, וְגַם יַָלְדִתּי ָבנִים. say: I have hope, should I even have an husband to-night, and also bear sons;

would ye tarry for them till they were 13 יג ֲהָלֵהן ְתּ ַשֵׂבְּרנָה, ַעד ֲא ֶשׁר יִגְָדּלוּ, ֲהָלֵהן ֵתָּעגֵנָה, ְלִבְלִתּי grown? would ye shut yourselves off for them ֱהיוֹת ְלִאישׁ; אַל ְבּנַֹתי, ִכּ ַי-מ ִר-לי ְמאֹד ִמֶכּ ִם--כּי-יְָצאָה ִבי, and have no husbands? nay, my daughters; for יַד-יְהוָה. it grieveth me much for your sakes, for the hand of the LORD is gone forth against me.'

And they lifted up their voice, and wept 14 יד וִַתּ ֶשּׂנָה ָקוֹלן, וִַתְּבֶכּינָה עוֹד; וִַתּ ַשּׁק ָעְרָפּה ַלֲח ָמוֹתהּ, ;again; and Orpah kissed her mother-in-law וְרוּת ָדְּבָקה ָבּהּ. but Ruth cleaved unto her.

And she said: 'Behold, thy sister-in-law is 15 טו וַתֹּ ֶאמר, ִהנֵּה ָשָׁבה יְִבְמֵתְּך, ֶא ַל-עָמּהּ, וְֶא ֱל-אלֶֹה ָיה; ;gone back unto her people, and unto her god ִשׁוּבי, ֲאַחֵרי יְִבְמֵתְּך. return thou after thy sister-in-law.'

And Ruth said: 'Entreat me not to leave 16 טז וַתֹּ ֶאמר רוּת ִאַל-תְּפגְִּע ִי-בי, ְלָעזְֵבְך ָלשׁוּב ֵמ ֲאַחָריְִך: ִכּי ;thee, and to return from following after thee ֶא ֲל-א ֶשׁר ֵתְּלִכי ֵאֵלְך, ַוּבֲא ֶשׁר ָתִּלינִי ִאָל ַין--עֵמְּך ַעִמּי, for whither thou goest, I will go; and where וֵאלַֹהיְִך ֱאלָֹהי. thou lodgest, I will lodge; thy people shall be my people, and thy God my God;

where thou diest, will I die, and there will I 17 יז ַבֲּא ֶשׁר ָתּ ִמוּתי אָמוּת, וְָשׁם ֶאָקֵּבר; כֹּה יֲַע ֶשׂה יְהוָה ִלי, be buried; the LORD do so to me, and more וְכֹה ִיוֹס ִיף--כּי ַהָמּוֶת, יְַפִריד ֵבּינִי ֵוּבינְֵך. also, if aught but death part thee and me.'

And when she saw that she was stedfastly 18 יח וֵַתֶּרא, ִכּ ִי-מְת ֶאַמֶּצת ִהיא ָלֶלֶכת ִאָתּהּ; וֶַתְּחַדּל, ְלַדֵבּר minded to go with her, she left off speaking ֵאֶל ָיה. unto her.

So they two went until they came to 19 יט וֵַתַּלְכנָה ְשֵׁתּ ֶיהם, ַעד-בּוֹאָנָה ֵבּית ָלֶחם; וַיְִהי, ְכּבוֹאָנָה Beth-lehem. And it came to pass, when they ֵבּית ֶלֶחם, וֵַתּהֹם ָכּ ָל-הִעיר ֲעֵל ֶיהן, וַתֹּ ַאמְרנָה ֲהזֹאת נֳָעִמי. were come to Beth-lehem, that all the city was astir concerning them, and the women said: 'Is this Naomi?'

And she said unto them: 'Call me not 20 כ וַתֹּ ֶאמר ֲאֵל ֶיהן, ִאַל-תְּקֶראנָה ִלי נֳָעִמי: ְקֶראןָ ִלי ָמָרא, Naomi, call me Marah; for the Almighty hath ִכּ ֵי-הַמר ַשַׁדּי ִלי ְמאֹד. dealt very bitterly with me.

I went out full, and the LORD hath 21 כא ֲאנִי ְמֵלאָה ָהַלְכִתּי, וְֵר ָיקם ֱה ִשׁ ַיבנִי יְהוָה; ָלָמּה brought me back home empty; why call ye me ִתְקֶראנָה ִלי, נֳָעִמי, וַיהוָה ָענָה ִבי, וְַשַׁדּי ֵהַרע ִלי. Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?'

So Naomi returned, and Ruth the 22 כב וַָתּ ָשׁב נֳָעִמי, וְרוּת ַה ֲמּוֹאִביָּה ַכָלָּתהּ ִעָמּהּ, ַה ָשָּׁבה, Moabitess, her daughter-in-law, with her, who ִמ ְשֵּׂדי מוֹאָב; וְֵהָמּה, ָבּאוּ ֵבּית ֶלֶחם, ִבְּתִחַלּת, ְקִציר returned out of the field of Moab--and they ְשׂעִֹרים. came to Beth-lehem in the beginning of barley harvest. רוּת Ruth Chapter 2

,And Naomi had a kinsman of her husband's 1 א ְוּלנֳָעִמי מידע ָ(מוֹדע) ְלִא ָישׁהּ, ִאישׁ גִּבּוֹר a mighty man of valour, of the family of ַחיִ ִל--מִמּ ְשַׁפַּחת, ֱאִל ֶימֶלְך: ְוּשׁמוֹ, בַֹּעז. Elimelech, and his name was Boaz.

:And Ruth the Moabitess said unto Naomi 2 ב וַתֹּ ֶאמר רוּת ַה ֲמּוֹאִביָּה ֶאל-נֳָעִמי, ֵאְלָכה-נָּא ַה ָשֶּׂדה Let me now go to the field, and glean among' וֲַאַלֳקָּטה ַב ִשֳּׁבִּל ַים--אַחר, ֲא ֶשׁר ֶאְמָצ ֵא-חן ְבֵּעינָיו; וַתֹּ ֶאמר the ears of corn after him in whose sight I ָלהּ, ְלִכי ִבִתּי. shall find favour.' And she said unto her: 'Go, my daughter.'

And she went, and came and gleaned in the 3 ג וֵַתֶּלְך וַָתּבוֹא וְַתַּלֵקּט ַבּ ָשֶּׂדה, ֲאַחֵרי ַהקְֹּצִרים; וַיִֶּקר field after the reapers; and her hap was to ִמְקֶרָה ֶ--חְלַקת ַה ָשֶּׂדה ְלבַֹעז, ֲא ֶשׁר ִמִמּ ְשַׁפַּחת ֱאִל ֶימֶלְך. light on the portion of the field belonging unto Boaz, who was of the family of Elimelech.

,And, behold, Boaz came from Beth-lehem 4 ד וְִהנֵּה-בַֹעז, ָבּא ִמֵבּית ֶלֶחם, וַיֹּ ֶאמר ַל ְקּוֹצִרים, יְהוָה and said unto the reapers: 'The LORD be with ִעָמֶּכם; וַיֹּ ְאמרוּ לוֹ, יְָבֶרְכָך יְהוָה. you.' And they answered him: 'The LORD bless thee.'

Then said Boaz unto his servant that was set 5 ה וַיֹּ ֶאמר בַֹּעז ְלנֲַערוֹ, ַהנִָּצּב ַע ַל-ה ְקּוֹצִרים: ְלִמי, ַהנֲַּעָרה '?over the reapers: 'Whose damsel is this ַהזֹּאת.

And the servant that was set over the 6 ו וַיַַּען, ַהנַַּער ַהנִָּצּב ַע ַל-ה ְקּוֹצִרים--וַיֹּ ַאמר: נֲַעָרה ֲמוֹאִביָּה reapers answered and said: 'It is a Moabitish ִהיא, ַה ָשָּׁבה ִעם-נֳָעִמי ִמ ְשֵּׂדי מוֹאָב. damsel that came back with Naomi out of the field of Moab;

and she said: Let me glean, I pray you, and 7 ז וַתֹּ ֶאמר, ֲאַלֳקָּטה-נָּא וְ ַאָסְפִתּי ָבֳעָמִרים, ֲאַחֵרי, ַה ְקּוֹצִרים; gather after the reapers among the sheaves; so וַָתּבוֹא וַַתֲּעמוֹד, ֵמאָז ַהבֶֹּקר וְַע ַד-עָתּה--זֶה ִשְׁבָתּהּ ַהַבּיִת, she came, and hath continued even from the ְמָעט. morning until now, save that she tarried a little in the house.'

Then said Boaz unto Ruth: 'Hearest thou 8 ח וַיֹּ ֶאמר בַֹּעז ֶאל-רוּת ֲהלוֹא ָשַׁמַעְתּ ִבִּתּי, ֵאַל-תְּלִכי ִלְלקֹט not, my daughter? Go not to glean in another ְבּ ָשֶׂדה ֵאַחר, וְגַם לֹא ַתֲע ִבוּרי, ִמזֶּה; וְכֹה ִתְדָבִּקין, field, neither pass from hence, but abide here ִעם-נֲַערָֹתי. fast by my maidens.

Let thine eyes be on the field that they do 9 ט ֵעינַיְִך ַבּ ָשֶּׂדה ֲא ֶשׁר-יְִקצֹרוּן, וְָהַלְכְתּ ֲאַחֵר ֶיה ֲן--הלוֹא reap, and go thou after them; have I not ִצוִּ ִיתי ֶא ַת-הנְָּעִרים, ְלִבְלִתּי נָגְֵעְך; וְָצִמת, וְָהַלְכְתּ charged the young men that they shall not ֶא ַל-הֵכִּלים, וְָשִׁתית, ֵמֲא ֶשׁר יְִשֲׁאבוּן ַהנְָּעִרים. touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.'

Then she fell on her face, and bowed down 10 י וִַתּפֹּל, ַע ָל-פּנֶ ָיה, וִַתּ ְשַׁתּחוּ, ְאָרָצה; וַתֹּ ֶאמר ֵאָליו, ַמ ַדּוּע to the ground, and said unto him: 'Why have I ָמָצ ִאתי ֵחן ְבֵּעינֶ ָיך ְלַהִכּ ֵירנִי--וְאָנִֹכי, נְָכִריָּה. found favour in thy sight, that thou shouldest take cognizance of me, seeing I am a foreigner?'

And Boaz answered and said unto her: 'It 11 יא וַיַַּען בַֹּעז, וַיֹּ ֶאמר ָל ֻהּ--הגֵּד ֻהגַּד ִלי כֹּל ֲא ֶשׁ ָר-ע ִשׂית hath fully been told me, all that thou hast done ֶא ֲת-ח ֵמוֹתְך, ֲאַחֵרי מוֹת ִא ֵישְׁך; וַַתַּעזְִבי ִאָב ְיך וְִאֵמְּך, וְֶאֶרץ unto thy mother-in-law since the death of thy ַמוֹלְדֵתְּך, וֵַתְּלִכי, ֶא ַל-עם ֲא ֶשׁר לֹא-יַָדַעְתּ ְתּמוֹל ִשְׁלשׁוֹם. husband; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people that thou knewest not heretofore.

The LORD recompense thy work, and be 12 יב יְַשֵׁלּם יְהוָה, ָפֳּעֵלְך; ְוּתִהי ַמ ְשֻׂכְּרֵתְּך ְשֵׁלָמה, ֵמִעם יְהוָה thy reward complete from the LORD, the God ֱאלֵֹהי יְִשָׂרֵאל, ֲא ֶשׁ ָר-בּאת, ַלֲחסוֹת ַתַּח ְת-כּנָָפיו. of Israel, under whose wings thou art come to take refuge.'

Then she said: 'Let me find favour in thy 13 יג וַתֹּ ֶאמר ֶאְמָצ ֵא-חן ְבֵּעינֶ ָיך ֲאדֹנִי, ִכּי נִַחְמָתּנִי, וְִכי ִדַבְּרָתּ, sight, my lord; for that thou hast comforted ַע ֵל-לב ִשְׁפָחֶתָך; וְאָנִֹכי לֹא ֶאְהיֶה, ְכּ ַאַחת ִשְׁפחֶֹת ָיך. me, and for that thou hast spoken to the heart of thy handmaid, though I be not as one of thy handmaidens.'

:And Boaz said unto her at meal-time 14 יד וַיֹּ ֶאמר ָלה בַֹעז ְלֵעת ָהאֶֹכל, גִֹּשׁי ֲהלֹם וְ ַאָכְלְתּ Come hither, and eat of the bread, and dip thy' ִמ ַן-הֶלֶּחם, וְָטַבְלְתּ ִפֵּתְּך, ַבּחֶֹמץ; וֵַתּ ֶשׁב, ִמַצּד ַהקְֹּצִרים, morsel in the vinegar.' And she sat beside the וַיְִּצָבּ ָט-להּ ָקִלי, וַתֹּ ַאכל וִַתּ ְשַׂבּע וַתַֹּתר. reapers; and they reached her parched corn, and she did eat and was satisfied, and left thereof.

And when she was risen up to glean, Boaz 15 טו וַָתָּקם, ְלַלֵקּט; וַיְַצו בַֹּעז ֶאת-נְָעָריו ֵלאמֹר, גַּם ֵבּין commanded his young men, saying: 'Let her gle ָהֳעָמִרים ְתַּלֵקּט--וְלֹא ַתְכִל ָימוּה. even among the sheaves, and put her not to sham

And also pull out some for her of purpose 16 טז וְגַם שֹׁ ָל-תּשֹׁלּוּ ָלהּ, ִמ ַן-הְצָּבִתים; וֲַעזְַבֶתּם וְִלְקָּטה, וְלֹא from the bundles, and leave it, and let her ִתגְֲע ָרוּ-בהּ. glean, and rebuke her not.'

So she gleaned in the field until even; and 17 יז וְַתַּלֵקּט ַבּ ָשֶּׂדה, ַע ָד-הָעֶרב; וַַתְּחבֹּט ֵאת ֲא ֶשׁ ִר-לֵקָּטה, she beat out that which she had gleaned, and it וַיְִהי ְכֵּא ָיפה ְשׂעִֹרים. was about an ephah of barley.

;And she took it up, and went into the city 18 יח וִַתּ ָשּׂא וַָתּבוֹא ָהִעיר, וֵַתֶּרא ֲח ָמוֹתהּ ֵאת ֲא ֶשׁ ִר-לֵקָּטה; and her mother-in-law saw what she had וַ ֵתּוֹצא, וִַתֶּתּ ָן-להּ, ֵאת ֲא ֶשׁ ִר-הוֹתָרה, ִמ ָשְּׂבָעהּ. gleaned; and she brought forth and gave to her that which she had left after she was satisfied.

:And her mother-in-law said unto her 19 יט וַתֹּ ֶאמר ָלהּ ֲח ָמוֹתהּ ֵאיפֹה ִלַקְּטְתּ ַהיּוֹם, וְאָנָה Where hast thou gleaned to-day? and where' ָע ִשׂית--יְִהי ַמִכּ ֵירְך, ָבּ ְרוּך; וַַתּגֵּד ַלֲח ָמוֹתהּ, ֵאת wroughtest thou? blessed be he that did take ֲא ֶשׁ ָר-ע ְשָׂתה ִעמּוֹ, וַתֹּ ֶאמר ֵשׁם ָהִאישׁ ֲא ֶשׁר ָע ִשׂ ִיתי ִעמּוֹ knowledge of thee.' And she told her ַהיּוֹם, בַֹּעז. mother-in-law with whom she had wrought, and said: 'The man's name with whom I wrought to-day is Boaz.'

:And Naomi said unto her daughter-in-law 20 כ וַתֹּ ֶאמר נֳָעִמי ְלַכָלָּתהּ, ָבּ ְרוּך הוּא ַליהוָה, ֲא ֶשׁר לֹ ָא-עזַב Blessed be he of the LORD, who hath not left' ַחְסדּוֹ, ֶא ַת-הַחיִּים וְֶא ַת-הֵמִּתים; וַתֹּ ֶאמר ָלהּ נֳָעִמי, ָקרוֹב '.off His kindness to the living and to the dead ָלנוּ ָהִא ִישׁ--מגֲֹּאֵלנוּ, הוּא. And Naomi said unto her: 'The man is nigh of kin unto us, one of our near kinsmen.'

And Ruth the Moabitess said: 'Yea, he said 21 כא וַתֹּ ֶאמר, רוּת ַה ֲמּוֹאִביָּה: גַּם ִכּ ַי-אָמר ֵאַלי, unto me: Thou shalt keep fast by my young ִע ַם-הנְָּעִרים ֲא ֶשׁ ִר-לי ִתְּדָבִּקין, ַעד ִא ִם-כּלּוּ, ֵאת ָכּ ַל-הָקִּציר '.men, until they have ended all my harvest ֲא ֶשׁ ִר-לי.

And Naomi said unto Ruth her 22 כב וַתֹּ ֶאמר נֳָעִמי, ֶאל-רוּת ַכָּלָּתהּ: טוֹב ִבִּתּי, ִכּי ֵתְצִאי daughter-in-law: 'It is good, my daughter, that ִעם-נֲַע ָרוֹתיו, וְלֹא יְִפגְּ ָעוּ-בְך, ְבּ ָשֶׂדה ֵאַחר. thou go out with his maidens, and that thou be not met in any other field.'

So she kept fast by the maidens of Boaz to 23 כג וִַתְּדַבּק ְבּנֲַערוֹת בַֹּעז, ְלַלֵקּ ַט--ע ְד-כּלוֹת glean unto the end of barley harvest and of ְקִצ ַיר-ה ְשּׂעִֹרים, ְוּקִציר ַהִחִטּים; וֵַתּ ֶשׁב, ֶא ֲת-ח ָמוֹתהּ. wheat harvest; and she dwelt with her mother-in-law. רוּת Ruth Chapter 3

And Naomi her mother-in-law said unto 1 א וַתֹּ ֶאמר ָלהּ, נֳָעִמי ֲח ָמוֹתהּ: ִבִּתּי, ֲהלֹא ֲאַבֶקּ ָשׁ-לְך ָמ ַנוֹח her: 'My daughter, shall I not seek rest for ֲא ֶשׁר יִ ַיט ָב-לְך. thee, that it may be well with thee?

,And now is there not Boaz our kinsman 2 ב וְַעָתּה, ֲהלֹא בַֹעז מַֹדְעָתּנוּ, ֲא ֶשׁר ָהיִית, ֶאת-נֲַע ָרוֹתיו; with whose maidens thou wast? Behold, he ִהנֵּה-הוּא, זֶֹרה ֶאת-גֶֹּרן ַה ְשּׂעִֹר ַים--הָלּיְָלה. winnoweth barley to-night in the threshing-floor.

Wash thyself therefore, and anoint thee, and 3 ג וְָרַחְצְתּ וַָסְכְתּ, וְַשְׂמְתּ שמלתך ִ(שְׂמלַֹתיְִך) ָעַליְִך--וירדתי put thy raiment upon thee, and get thee down (וְיַָרְדְתּ) ַהגֶֹּרן; ִאַל-תּוְָּדִעי ָלִאישׁ, ַעד ַכּלֹּתוֹ ֶלֱאכֹל וְִל ְשׁתּוֹת. to the threshing-floor; but make not thyself known unto the man, until he shall have done eating and drinking.

And it shall be, when he lieth down, that 4 ד וִ ִיהי ְב ָשְׁכבוֹ, וְיַָדַעְתּ ֶא ַת-הָמּקוֹם ֲא ֶשׁר יְִשַׁכּ ָב-שׁם, ָוּבאת ,thou shalt mark the place where he shall lie וְגִִלּית ַמְרגְּלָֹתיו, ושכבתי (וְָשָׁכְבְתּ); וְהוּא יַגִּיד ָלְך, ֵאת and thou shalt go in, and uncover his feet, and ֲא ֶשׁר ַתֲּע ִשׂין. lay thee down; and he will tell thee what thou shalt do.'

And she said unto her: 'All that thou sayest 5 ה וַתֹּ ֶאמר, ֵאֶל ָיה: כֹּל ֲא ֶשׁר-תֹּ ְאמִרי ֵ(אַלי), ֶאֱע ֶשׂה. unto me I will do.'

And she went down unto the 6 ו וֵַתֶּרד, ַהגֶֹּרן; וַַתַּעשׂ, ְכּכֹל ֲא ֶשׁ ִר-צוַָּתּה ֲח ָמוֹתהּ. threshing-floor, and did according to all that her mother-in-law bade her.

And when Boaz had eaten and drunk, and 7 ז וַיֹּ ַאכל בַֹּעז וַיְֵּשְׁתּ, וַיִּ ַיטב ִלבּוֹ, וַיָּבֹא, ִל ְשַׁכּב ִבְּקֵצה his heart was merry, he went to lie down at ָהֲעֵרָמה; וַָתּבֹא ַבָלּט, וְַתּגַל ַמְרגְּלָֹתיו וִַתּ ְשָׁכּב. the end of the heap of corn; and she came softly, and uncovered his feet, and laid her down.

And it came to pass at midnight, that the 8 ח וַיְִהי ַבֲּחִצי ַהַלּיְָלה, וַיֱֶּחַרד ָהִאישׁ וַיִָּלֵּפת; וְִהנֵּה ִא ָשּׁה, ,man was startled, and turned himself; and שֶֹׁכֶבת ַמְרגְּלָֹתיו. behold, a woman lay at his feet.

And he said: 'Who art thou?' And she 9 ט וַיֹּ ֶאמר, ִמ ְי-אָתּ; וַתֹּ ֶאמר, אָנִֹכי רוּת ֲאָמֶתָך, ָוּפַר ְשָׂתּ answered: 'I am Ruth thine handmaid; spread ְכנֶָפָך ַע ֲל-אָמְתָך, ִכּי גֵֹאל ָאָתּה. therefore thy skirt over thy handmaid; for thou art a near kinsman.'

And he said: 'Blessed be thou of the 10 י וַיֹּ ֶאמר, ְבּ ָרוּכה ְאַתּ ַליהוָה ִבִּתּ ֵי--ה ַיטְבְתּ ַחְסֵדְּך ָה ֲאַחרוֹן, LORD, my daughter; thou hast shown more ִמ ָן-הִראשׁוֹן: ְלִבְלִתּ ֶי-לֶכת, ֲאַחֵרי ַהַבּ ִחוּר ִים--א ַם-דּל, ,kindness in the end than at the beginning וְִא ָם-ע ִשׁיר. inasmuch as thou didst not follow the young men, whether poor or rich.

And now, my daughter, fear not; I will do 11 יא וְַעָתּה, ִבִּתּי ִאַל-תּ ְירִאי, כֹּל ֲא ֶשׁר-תֹּ ְאמִרי, ֶאֱע ֶשׂ ָה-לְּך: to thee all that thou sayest; for all the men in ִכּי ֵיוֹדַע ָכּ ַל-שַׁער ַעִמּי, ִכּי ֵא ֶשׁת ַחיִל ְאָתּ. the gate of my people do know that thou art a virtuous woman.

And now it is true that I am a near 12 יב וְַעָתּה ִכּי ְאָמנָם, ִכּי אם ( ) גֵֹאל אָנִֹכי; וְגַם יֵשׁ גֵֹּאל, kinsman; howbeit there is a kinsman nearer ָקרוֹב ִמֶמּנִּי. than I.

Tarry this night, and it shall be in the 13 יג ִלינִי ַהַלּיְָלה, וְָהיָה ַבבֶֹּקר ִאם-יִגְ ֵאָלְך טוֹב יִגְאָל, וְִאם-לֹא morning, that if he will perform unto thee the יְַחפֹּץ ְלגֳָאֵלְך וּגְ ְאַלִתּ ְיך אָנִֹכי, ַחי-יְהוָה; ִשְׁכִבי, ַע ַד-הבֶֹּקר. part of a kinsman, well; let him do the kinsman's part; but if he be not willing to do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth; lie down until the morning.'

;And she lay at his feet until the morning 14 יד וִַתּ ְשַׁכּב ַמְרגְּ ָלוֹתו, ַע ַד-הבֶֹּקר, וַָתָּקם, בטרום ְ(בֶּטֶרם) and she rose up before one could discern יִַכּיר ִאישׁ ֶא ֵת-רֵעהוּ; וַיֹּ ֶאמר, אַל-יִוַָּדע, ִכּ ָי-באָה ָהִא ָשּׁה, another. For he said: 'Let it not be known that ַהגֶֹּרן. the woman came to the threshing-floor.'

And he said: 'Bring the mantle that is upon 15 טו וַיֹּ ֶאמר, ָהִבי ַהִמְּטַפַּחת ֲא ֶשׁ ָר-עַליְִך וְֶאֳחזִ ָי-בהּ--וַתֹּ ֶאחז thee, and hold it'; and she held it; and he ָבּהּ; וַיָָּמד ֵשׁ ְשׁ-שׂעִֹרים וַיֶָּשׁת ָעֶל ָיה, וַיָּבֹא ָהִעיר. measured six measures of barley, and laid it on her; and he went into the city.

,And when she came to her mother-in-law 16 טז וַָתּבוֹא, ֶא ֲל-ח ָמוֹתהּ, וַתֹּ ֶאמר, ִמ ְי-אַתּ ִבִּתּי; she said: 'Who art thou, my daughter?' And וַַתּגֶּ ָד-ל ֵהּ--את ָכּ ֲל-א ֶשׁר ָע ָשׂ ָה-להּ, ָהִאישׁ. she told her all that the man had done to her.

And she said: 'These six measures of 17 יז וַתֹּ ֶאמר, ֵשׁ ַשׁ-ה ְשּׂעִֹרים ָהֵאֶלּה נַָתן ִלי: ִכּי ַאָמר barley gave he me; for he said to me: Go not ֵ(אַלי), ָאַל-תּ ִבוֹאי ֵר ָיקם ֶא ֲל-ח ֵמוֹתְך. empty unto thy mother-in-law.'

Then said she: 'Sit still, my daughter, until 18 יח וַתֹּ ֶאמר, ְשִׁבי ִבִתּי, ַעד ֲא ֶשׁר ֵתְּדִעין, ֵא ְיך יִפֹּל ָדָּבר: ִכּי thou know how the matter will fall; for the לֹא יְִשׁקֹט ָהִאישׁ, ִכּ ִי-א ִם-כָּלּה ַהָדָּבר ַהיּוֹם. man will not rest, until he have finished the thing this day.'

רוּת Ruth Chapter 4

Now Boaz went up to the gate, and sat him 1 א וּבַֹעז ָעָלה ַה ַשַּׁער, וַיֵֶּשׁב ָשׁם, וְִהנֵּה ַהגֵֹּאל עֵֹבר ֲא ֶשׁר down there; and, behold, the near kinsman of ִדֶּבּר-בַֹּעז, וַיֹּ ֶאמר ָסוּרה ְשָׁבה-פֹּה ְפּלֹנִי ְאַלמֹנִי; וַיַָּסר, whom Boaz spoke came by; unto whom he וַיֵֵּשׁב. said: 'Ho, such a one! turn aside, sit down here.' And he turned aside, and sat down.

And he took ten men of the elders of the 2 ב וַיִַּקּח ֲע ָשָׂרה ֲאנִָשׁים, ִמזְִּקנֵי ָהִעיר--וַיֹּ ֶאמר ְשׁבוּ-פֹה; city, and said: 'Sit ye down here.' And they sat וַיֵֵּשׁבוּ. down.

,And he said unto the near kinsman: 'Naomi 3 ג וַיֹּ ֶאמר, ַלגֵֹּאל, ֶחְלַקת ַה ָשֶּׂדה, ֲא ֶשׁר ְל ִאָחינוּ ֶלֱאִל ֶימֶלְך: ,that is come back out of the field of Moab ָמְכָרה נֳָעִמי, ַה ָשָּׁבה ִמ ְשֵּׂדה מוֹאָב. selleth the parcel of land, which was our brother Elimelech's;

,and I thought to disclose it unto thee 4 ד וֲַאנִי ַאָמְרִתּי ֶאגְֶלה אָזְנְָך ֵלאמֹר, ְקנֵה נֶגֶד ַהיְֹּשִׁבים וְנֶגֶד saying: Buy it before them that sit here, and זְִקנֵי ַעִמּ ִי--א ִם-תּגְאַל גְּאָל, וְִאם-לֹא יִגְאַל ַהגִּ ָידה ִלּי ואדע before the elders of my people. If thou wilt (וְֵאְדָעה) ִכּי ֵאין ָזוּלְתָך ִלגְאוֹל וְאָנִֹכי ֲאַחֶר ָיך; וַיֹּ ֶאמר, אָנִֹכי redeem it, redeem it; but if it will not be ֶאגְאָל. redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.' And he said: 'I will redeem it.'

Then said Boaz: 'What day thou buyest the 5 ה וַיֹּ ֶאמר בַֹּעז, ְבּ ְיוֹם-ק ְנוֹתָך ַה ָשֶּׂדה ִמיַּד נֳָעִמי; ֵוּמֵאת רוּת field of the hand of Naomi--hast thou also ַה ֲמּוֹאִביָּה ֵא ֶשׁ ַת-הֵמּת, קניתי ָ(קנִ ָית ְ)--לָהִקים ֵשׁ ַם-הֵמּת, bought of Ruth the Moabitess, the wife of the ַעל-נֲַחָלתוֹ. dead, to raise up the name of the dead upon his inheritance?'

And the near kinsman said: 'I cannot redeem 6 ו וַיֹּ ֶאמר ַהגֵֹּאל, לֹא ַאוּכל לגאול- ִ(לגְאָל-) ;it for myself, lest I mar mine own inheritance ִל ֶי--פּ ְן-אַשִׁחית, ֶאת-נֲַחָלִתי; גְּ ְאַל-לָך ָאַתּה ֶאת-גְֻּאָלִּתי, ִכּי take thou my right of redemption on thee; for לֹ ַא-אוּכל ִלגְאֹל. I cannot redeem it.'--

Now this was the custom in former time in 7 ז וְזֹאת ְלָפנִים ְבּיְִשָׂרֵאל ַע ַל-הגְֻּאָלּה וְַע ַל-הְתּ ָמוּרה, ְלַקיֵּם Israel concerning redeeming and concerning ָכּ ָל-דָּבר, ָשַׁלף ִאישׁ נֲַעלוֹ, וְנַָתן ְלֵרֵעהוּ; וְזֹאת ַהְתּ ָעוּדה, exchanging, to confirm all things: a man drew ְבּיְִשָׂרֵאל. off his shoe, and gave it to his neighbour; and this was the attestation in Israel.--

So the near kinsman said unto Boaz: 'Buy it 8 ח וַיֹּ ֶאמר ַהגֵֹּאל ְלבַֹעז, ְקנֵ ָה-לְך; וַיְִּשׁלֹף, נֲַעלוֹ. for thyself.' And he drew off his shoe.

And Boaz said unto the elders, and unto all 9 ט וַיֹּ ֶאמר בַֹּעז ַלזְֵּקנִים וְָכ ָל-הָעם, ֵעִדים ֶאַתּם ַהיּוֹם, ִכּי the people: 'Ye are witnesses this day, that I ָקנִ ִיתי ֶא ָת-כּ ֲל-א ֶשׁר ֶלֱאִל ֶימֶלְך, וְֵאת ָכּ ֲל-א ֶשׁר ְלִכְליוֹן have bought all that was Elimelech's, and all ַוּמְח ִלוֹן--מיַּד, נֳָעִמי. that was Chilion's and Mahlon's, of the hand of Naomi.

Moreover Ruth the Moabitess, the wife of 10 י וְגַם ֶאת-רוּת ַהמֲֹּאִביָּה ֵא ֶשׁת ַמְחלוֹן ָקנִ ִיתי ִלי ְלִא ָשּׁה, Mahlon, have I acquired to be my wife, to ְלָהִקים ֵשׁ ַם-הֵמּת ַעל-נֲַחָלתוֹ, וְלֹא-יִָכֵּרת ֵשׁ ַם-הֵמּת ֵמִעם raise up the name of the dead upon his ֶאָחיו, ִוּמ ַשַּׁער ְמקוֹמוֹ: ֵעִדים ֶאַתּם, ַהיּוֹם. inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place; ye are witnesses this day.'

,And all the people that were in the gate 11 יא וַיֹּ ְאמרוּ ָכּ ָל-הָעם ֲא ֶשׁ ַר-בּ ַשַּׁער, וְַהזְֵּקנִ ֵים--עִדים; יִֵתּן and the elders, said: 'We are witnesses. The יְהוָה ֶא ָת-הִא ָשּׁה ַהָבּאָה ֶא ֵל-בּ ֶיתָך, ְכָּרֵחל ְוּכֵלאָה ֲא ֶשׁר ָבּנוּ LORD make the woman that is come into thy ְשֵׁתּ ֶיהם ֶא ֵת-בּית יְִשָׂרֵאל, וֲַע ֵשׂ ַה-חיִל ְבֶּאְפָרָתה, ְוּקָר ֵא-שׁם house like Rachel and like Leah, which two ְבֵּבית ָלֶחם. did build the house of Israel; and do thou worthily in Ephrath, and be famous in Beth-lehem;

and let thy house be like the house of 12 יב וִ ִיהי ֵב ְיתָך ְכֵּבית ֶפֶּרץ, ֲא ֶשׁר-יְָלָדה ָתָמר Perez, whom Tamar bore unto Judah, of the ִל ָיהוּד ִה--מ ַן-הזֶַּרע, ֲא ֶשׁר יִֵתּן יְהוָה ְלָך, ִמ ַן-הנֲַּעָרה, ַהזֹּאת. seed which the LORD shall give thee of this young woman.'

So Boaz took Ruth, and she became his 13 יג וַיִַּקּח בַֹּעז ֶאת-רוּת וְַתִּהי-לוֹ ְלִא ָשּׁה, וַיָּבֹא ֵאֶל ָיה; וַיִֵּתּן wife; and he went in unto her, and the LORD יְהוָה ָלהּ ֵהָריוֹן, וֵַתֶּלד ֵבּן. gave her conception, and she bore a son.

And the women said unto Naomi: 'Blessed 14 יד וַתֹּ ַאמְרנָה ַהנִָּשׁים, ֶאל-נֳָעִמי, ָבּ ְרוּך יְהוָה, ֲא ֶשׁר לֹא be the LORD, who hath not left thee this day ִה ְשִׁבּית ָלְך גֵֹּאל ַהיּוֹם; וְיִָקֵּרא ְשׁמוֹ, ְבּיְִשָׂרֵאל. without a near kinsman, and let his name be famous in Israel.

,And he shall be unto thee a restorer of life 15 טו וְָהיָה ָלְך ְלֵמ ִשׁיב נֶֶפשׁ, ְוּלַכְלֵכּל ֶא ֵת-שׂ ָיבֵתְך: ִכּי ַכָלֵּתְך and a nourisher of thine old age; for thy ֲא ֶשׁ ֲר-אֵהַבֶתְך, יְָלַדתּוּ, ֲא ֶשׁ ִר-היא ָטוֹבה ָלְך, ִמ ִשְּׁבָעה ָבּנִים. daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.'

And Naomi took the child, and laid it in 16 טז וִַתַּקּח נֳָעִמי ֶא ַת-היֶֶּלד וְַתּ ִשֵׁתהוּ ְבֵח ָיקהּ, וְַתִּהי-לוֹ .her bosom, and became nurse unto it ְלאֶֹמנֶת.

And the women her neighbours gave it a 17 יז וִַתְּקֶראנָה לוֹ ַה ְשֵּׁכנוֹת ֵשׁם ֵלאמֹר, יַֻלּ ֵד-בּן ְלנֳָעִמי; ;'name, saying: 'There is a son born to Naomi וִַתְּקֶראנָה ְשׁמוֹ ֵעוֹבד, הוּא ֲאִבי-יִַשׁי ֲאִבי ָדוִד. {פ} and they called his name Obed; he is the father of Jesse, the father of David. {P}

:Now these are the generations of Perez 18 יח וְֵאֶלּה ְתּוֹלדוֹת ָפֶּרץ, ֶפֶּרץ ִהוֹליד ֶא ֶת-חְצרוֹן. Perez begot Hezron;

and Hezron begot Ram, and Ram begot 19 יט וְֶחְצרוֹן ִהוֹליד ֶא ָת-רם, וְָרם ִהוֹליד ֶא ַת-עִמּינָָדב. Amminadab;

and Amminadab begot Nahshon, and 20 כ וְַעִמּינָָדב ִהוֹליד ֶאת-נְַחשׁוֹן, וְנְַחשׁוֹן ִהוֹליד ֶא ַת-שְׂלָמה. Nahshon begot Salmon;

and Salmon begot Boaz, and Boaz begot 21 כא וְַשְׂלמוֹן ִהוֹליד ֶאת-בַֹּעז, וּבַֹעז ִהוֹליד ֶא ֵת-עוֹבד. Obed;

and Obed begot Jesse, and Jesse begot 22 כב וְעֵֹבד ִהוֹליד ֶאת-יִָשׁי, וְיִַשׁי ִהוֹליד ֶא ָת-דּוִד. {ש} David. {P}