ב“ה Welcome to Lubavitch of Edgware Shul Shabbos Ki Tavo 5780 16 Elul 5780 - 5 September 2020
Your Personal copy Message from Rabbi Leivi Sudak Shul Davening times Chumash for this week, with summary, translation & Haftorah Likkutei Sichos Vol 14 summary Here’s my Story Living Jewish The Weekly Farbrengen Chabad.org Luach
This week’s publication & PPE have been sponsored by Mr & Mrs Ronnie Wunsh To sponsor future weeks or anything else, please contact the office
ב"ה Welcome to the Minyan
We all need to work together & be compliant together REGARDLESS what people do at home or elsewhere. If even ONE person breaks the rules, the result can be (at best) selfisolation for EVERYONE who had attended the minyan, please care for yourself & everyone else, the rules do apply to everyone attending the Shul. PLEASE REMEMBER THE FOLLOWING NOTES: PLEASE DO NOT COME IF YOU HAVE NOT BOOKED IN ADVANCE AND RECEIVED CONFIRMATION, THIS ALSO APPLIES FOR SHABBOS. ONLY people who have received back a confirmation will be on the list for the security guard to be allowed into the building. • DO NOT ATTEND IF YOU ARE UNWELL IN ANY WAY. • ACCESS WILL ONLY BE FOR THOSE PRE-BOOKED & PRE-REGISTERED, IF YOU ARE NOT ON THE LIST YOU WILL NOT BE ADMITTED, please do not cause embarrassment to yourself or the security guards by attending without pre-booking. • IF NUMBERS EXCEED OUR CAPACITY, WE MAY OFFER ANOTHER TIME FRAME. • MAINTAIN SOCIAL DISTANCING AT ALL TIMES • PLEASE WEAR A MASK AT ALL TIMES - IT IS (from the 8th) ALSO THE LAW, FOR YOUR PROTECTION AS WELL AS THE PROTECTION OF OTHERS (unless you have a valid medical reason not to). • DO NOT REARRANGE THE FURNITURE IN ANY WAY • SIT AT YOUR DESIGNATED SEAT, DO NOT WALK AROUND THE SHUL. • NO CHILDREN UNDER BAR MITZVAH TO ATTEND. • WE ADVISE YOU TO BRING YOUR OWN TALIS & SIDDUR, they can be left in a CLEARLY marked bag. • ENTRANCE WILL BE VIA THE 230 SIDE GATE ONLY, NO ACCESS TO THE MAIN BUILDING. • MANDATORY HAND WASHING/HAND SANITISER BEFORE ENTERING THE SHUL. • MASKS ARE NOW MANDATORY BY LAW IN SHUL, unless you have a valid reason not to be using one. • RANDOM TEMEPRATURE CHECK BY THE SECURITY GUARD – confirmed by Dayan Raskin that this is correct according to Halacha INCLUDING on Shabbos. • ONCE DAVENING IS FINISHED, PLEASE LEAVE PROMPTLY. • THE MIKVAH WILL REMAIN CLOSED & LOCKED DURING THIS PHASE. • THERE WILL UNFORTUNATELY NOT BE ANY KIDDUSHIM IN SHUL DURING THIS PHASE. WE REMIND THE COMMUNITY TO RESPECT KEDUSHAS BEIS HAMEDRASH BY NOT TALKING DURING DAVENING, AND ON WEEKDAYS (WHEN WE RESTART WEEKDAY MINYONIM) TO TURN YOUR PHONE OFF BEFORE ENTERING. PEOPLE WHO ARE SYMPTOMATIC Anyone showing symptoms of COVID-19 (a new continuous cough, a high temperature or a loss of, or change in, their normal sense of taste or smell) should not attend the Shul due to the risk that they pose to others; they should self-isolate at home immediately with other members of their household. Please notify us A.S.A.P if you become unwell so we can advise others who came to your Minyan.
ב"ה The Life of Ellul This coming Monday (7th September) is the Hebrew date 18th of Ellul. In Hebrew we count with our letters, so eighteen would be Yud Chess. If you switch the places of the letters, Chess and then Yud, you have a Hebrew word, Chai –which means life. In Lubavitch circles the 18th of Ellul is called Chai Ellul – the Life of Ellul. On the one hand this day is special because it is this first of the last 12 days of the year. Chassidus teaches us that these 12 days have a special quality, as each day refers to another month of the preceding year. On each of these days we can repair anything that we missed out during the corresponding month of the past year. And then, there is a further dimension to this special date. It is the birthdate of the Rabbi Yisroel Baal Shem Tov, the founder of Chassidus. It is also the birthdate of the first Rebbe of Chabad-Lubavitch, Rabbi Schneur Zalman – the author of Tanya and of the Rav’s Shulchan Oruch. In the year 5548 on this date, in the town Okup, the Ba’al Shem Tov was born. 16 years later on this date, Eliyohu Hanovi came to him and told him to join the group of the Hidden Tzadikim. Ten years later on this date, his teacher Achiyoh Hashiloni came to him and started teaching him the Inner Dimension of the Torah. Ten years later on this date, Achiyoh Hashiloni told him that the time had now come for him to reveal his identity and to teach his knowledge to the masses. In the year 5505 on this date, the Alter Rebbe, Rabbi Schneur Zalman of Liadi was born. The Ba’al Shem Tov taught that Hashem loves each and every single Jew, and cherishes their Good Deeds, even if they are performed simply without the lofty thoughts our the Torah Scholars. Sometimes, the deeds performed with pure simplicity, achieve more than the efforts of the Torah Giants. As a result, he urged us to observe the Commandment of Ahavas Yisroel – Love for your fellow Jew, even if you have not ever met him. A Soul can come down to this world and live for 70 or 80 years, just to do one favour for another Jew. The Ba’al Shem Tov further taught that Hashem watches over everything in this World with a personal supervision, this is called Hashgocho Protis. Everything in Creation has a purpose, and we are to learn a lesson in our Divine Service from everything that we observe or become aware of. In addition, he taught the great value of serving Hashem through joy. The Alter Rebbe taught us to use our intellectual faculties for the Service of Hashem. This is where the name Chabad comes from. Intellect has three parts, Wisdom, Understanding, and Knowledge. I Hebrew they are called CHochmoh, Binoh, and Da’as. The first letters of each word make up the word CHaBaD. In addition, by using ones thought process, we are able to achieve the Mitzvah to serve Hashem out of Reverence (Yir’oh), and then move on to serve Hashem out of Love (Ahavoh). The Alter Rebbe taught us a new way to achieve our Service of Hashem. He taught us that there are two tracks, one of the perfectly righteous, they have no Yetzer Hora (Negative Inclination) with which to grapple. The other is of the Beinoni (Intermediary), we do have a Yetzer Hora, and our task is to subdue it. This subjection can be done out of love for Hashem, or out of reverence for Hashem. He further taught the words of the Zohar (vol. 2 page 128) ‘when the ‘other side’ is subdued, G-d emits a new beacon of His Light throughout all the Worlds.’ He then clarified the method for achieving the promise (Talmud, Yoma 86b) ‘Rabbi Shimon ben Lokish says, when a person does Teshuvoh correctly, his sins become transformed into merits’. ‘Correctly’ means through love of Hashem. May we all merit to serve Hashem ‘Correctly’, and be blessed with a Good and Sweet Year.
From the desk of Rabbi Leivi Sudak – Lubavitch of Edgware In honour of Reb Yosef Yitzchok ben Rivkoh, on his Special Birthday לאיוש"ט
Shul Email list: Send an email to Shul@loe.org.uk if you want to be on our email list or if you have a simcha to be added
The Shabbos sheet is dedicated: In Memory of Rabbi Nachman Sudak. The Rebbe’s Shliach to the UK
טו"ב סיון תשע"ד
Davening Times for Shabbos Ki Tavo @ Lubavitch of Edgware 16 Elul 5780 – 5 September 2020 Please note: If Davening at home, one should Daven at the time one would Daven in shul. (S.A. Orach Chayim 90,9) Friday Afternoon Chatzos 12:59
7:22pm Candle Lighting 7:30pm Mincha for those who have registered (Shkiya 7:39pm, A.R. Nacht 8:13pm) 8:05pm Kabolas Shabbos Shabbos Morning – (latest Shema 9:39 am) 9:30am Shacharis, for those who have received the confirmation email to their registration, confirming they have a place for this week, for all details see below Shabbos Afternoon 6:00pm Mincha, for those who have registered - Avos Perek 3&4 the time between Mincha & Maariv on Shabbos is a very holy time, one should use it for learning 8:29pm Shabbos Ends - Living Torah - available online at www.jem.tv 8:40pm Maariv
WEEKDAY Minyonim, Shachris Sunday 9:00am, Mon - Fri 7:30am Mincha 7:00pm Maariv 10:00pm Please support the Minyonim & register your place https://prayin.io/lka-deh-fiv before attending Weekly Shiurim Sunday 10:00am Ein Yaakov Shiur – via Zoom (LS), 11:00am Rabbi Gordon’s Tanya Shiur Monday – 18 Elul (birthday of the Baal Shem Tov & the Alter Rebbe) 8:00pm Likkutei Sichos – via Zoom (ZS) Tuesday 8:00pm Rabbi Abecasis Shiur – via zoom, 9:15pm Learning (Remembering Rabbi Mendel Gorman) Wednesday 8:45pm Rabbi Y Sandman’s Tanya Shiur- via Zoom
7:06pm LATEST Candle Lighting 7:15pm Mincha
Mazal Tov: Mr & Mrs Danny Denby on the birth of a baby boy Mr & Mrs Eli Goldberg on the birth of a baby boy
Tehillim needed:Ashira bas Ilana Naomi, Refoel Chaim Reuven ben Leah Chanah, Meir Leib ben Sheina Chaya, Leah bas Rose, Yitzchok Boruch Ben Tikvah, Yakov Yosef Gideon ben Shoshana, Doniel Chaim ben Tanya Dina Leah, Yosef Yitzchok ben Rivka, Sorah bas Lotte, Doniel ben Rochel Yette, Binyomin ben Dobra, Shneur Zalman HaKohen ben Devorah Mirka
Zoom info for Lubavitch of Edgware Shiurim For Rabbis L & Z Sudak www.LubavitchOfEdgware.com/zoom For Rabbi Gordon www.LubavitchOfEdgware.com/Gordon For Dr Sandman https://zoom.us/j/565406525 For Rabbi Abecasis https://zoom.us/j/81379360162 password 056027
Shul Reopening: Please see www.loe.org.uk/ShulCovid for more information & survey regarding Yom Tov The Men’s Mikvah is not open at this time. Dedication/sponsorship Shul publications, ‘PPE’, New Siddurim, Yom Tov. Please contact Rabbi Zalman Sudak for more information
Some ELUL Customs We say “Ledovid Hashem Oiry” in Shacharis & Mincha, We hear the Shofar each weekday (10 “sounds”) We say the extra three Tehillim for Elul each day (as listed in the back of the Tehillim) We try to have our Mezuzos & Tefillin checked during this month To have your Tefillin or Mezuzos checked, book them in directly with Rabbi Zalman Unsdorfer 07718 748 038
Ki Tavo Aliyah Summary General Overview: The Israelites are commanded to bring the first of their fruit to the Temple, and to deliver all tithes to their proper recipients. Moses explains how the blessings and curses are to be proclaimed on Mts. Grizzim and Ebal when the Jewish nation enters into Israel. He then details the blessings they will receive for following the commandments of the Torah, and the calamities which will result from disregarding them. First Aliyah: This section introduces us to the mitzvah of bikurim, the requirement to bring one's first fruits to the Holy Temple. This mitzvah applies to fruits and produce grown in the land of Israel, and only those for which the land of Israel is praised: wheat, barley, dates, figs, grapes, pomegranates and olives. When in the Temple, the owner of the fruits recites a brief thanksgiving prayer to G-d and presents the produce to the priests. Second Aliyah: During Temple times, Jewish farmers were required to separate from their produce several different tithes. These were distributed to the priests, the Levites, the poor, and one tithe which was eaten by its owners in Jerusalem. The different tithes were not all given each year, rather there was a three-year cycle. In this aliyah, the Torah gives the procedure to be followed on the day before Passover during those years which followed the conclusion of a cycle. The farmer was to declare that he has performed all his tithing duties and then beseeches G-d to bless His people and the Land. Third Aliyah: Moses admonishes the Jews to observe G-d's commandments; reminding them that they have selected Him to be their god, and He, in turn, has chosen them to be His holy and treasured nation. Fourth Aliyah: The Jews are instructed to gather large stones when they cross the Jordan River. These stones were to be plastered, and the entire Torah was to be engraved upon them. Another set of stones was also to be inscribed with the entire Torah, and be set on Mt. Ebal. Fifth Aliyah: The Jewish people are instructed to proclaim blessings and curses on Mts. Grizzim and Ebal. The elders of the Levite Tribe together with the Holy Ark stood between the two mountains, and six tribes were stationed atop each mountain. The Levites and priests faced each mountain alternately, and stated the blessing and curses. At the end of the aliyah, we are told of the bountiful blessings which will shower us if we hearken to G-d's commandments. Sixth Aliyah: This section continues with the aforementioned blessings, and then launches a lengthy description of all the maledictions and suffering which will befall the Jews when they neglect the mitzvot. Seventh Aliyah: Moses reminds the Jews of all the miracles which have been their lot from when G-d took them out of Egypt until that very day. He concludes by saying that it is therefore incumbent upon them to follow G-d's covenant. Š Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.
Torah Reading for Ki Tavo First Portion
Deuteronomy Chapter 26
1And it will be, when you come into the land which the Lord, your God, gives you for an inheritance, and you possess it and settle in it,
ֱֹלהיָך נ ֵֹ֥תן לְ ָךָ֖ ִּֽנחֲלָ ָ֑ה ֶ ָ֔ א וְ הָ יָה֙ ִּֽכי־תָ ֣בֹוא אֶ ל־הָ ָ֔ ָא ֶרץ אֲשֶ ר֙ יְהֹ וָ ֣ה א :ִּֽויר ְש ָ ָ֖תּה וְ י ֵָ֥שבְ תָ ָ ִּֽבּה
2that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket and go to the place which the Lord, your God, will choose to have His Name dwell there.
אשית | כָל־פְ ֣רי ָ ִּֽהאֲדָ ָ֗ ָמה אֲשֶֶׁ֨ ר תָ ִ֧ביא ִּֽמא ְרצְ ָךָ֛ אֲשֶֶׁ֨ ר ֣ ב וְ ָ ִּֽלקחְ ָּ֞ ָת ִּֽמר ֲשר ֶׁ֤ ֶ ֹלהָ֛י ָך נֹ ֵ֥תן לָ ְָ֖ך וְ ש ְמ ָ ֣ת ב ֶ ָ֑טנֶא וְ ָ ִּֽהלכְ ָ֙ת אֶ ל־המָ ָ֔קֹום א ֶ יְ הֹ וָ ִ֧ה ֱא :ֹלהיָך לְ שכֵ֥ן ְש ָ֖מֹו ָ ִּֽשם ֶ ָ֔ יבְ חר֙ יְ הֹ וָ ֣ה ֱא
3And you shall come to the kohen who will be [serving] in those days, and say to him, "I declare this day to the Lord, your God, that I have come to the land which the Lord swore to our forefathers to give us."
ֲשר ִּֽיהְ יֶ ָ֖ה בי ָ֣מים הָ ָ֑הם וְ ָ ִּֽאמ ְר ָ ֣ת א ָָ֗ליו ה ֶׁ֤ג ְַּ֤דתי ֵ֥ ֶ את אֶ ל־הכֹ ָ֔הן א ָ֙ ָג ּוב י־באתי֙ אֶ ל־הָ ָ֔ ָא ֶרץ אֲשֶֶׁ֨ ר נ ְשבִ֧ע יְ הֹ וָ ָ֛ה ָ ֶׁ֨ ֹלהיָך כ ֶ ָ֔ היֹום֙ ִּֽלי ֹהוָ ֣ה ֱא :ִּֽלאֲבֹ ָ֖תינּו לָ ֵ֥תֶ ת ָ ִּֽלנּו
4And the kohen will take the basket from your hand, laying it before the altar of the Lord, your God.
:ֱֹלהיָך ִּֽ ֶ יחֹו לפְ ֵ֕ני מזְבָ֖ח יְ הֹ וָ ֵ֥ה א ָ֔ ד וְ ל ִָ֧קח הכֹ הָ֛ן ה ֶ ָ֖טנֶא מי ֶ ָָ֑דָך וְ ֶׁ֨הנ
5And you shall call out and say before the Lord, your God, "An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation.
ֱֹלהיָך אֲרמי֙ אֹ ֣בד אָ ָ֔בי וי֣ ֶַּ֤רד ֶ ָ֗ ה וְ ע ֶָׁ֨ניתָ וְ ָ ִּֽאמ ְר ָּ֜ ָת לפְ נ֣י | יְ הֹ וָ ֣ה א :מצְ ָ֔ריְ מָ ה ויָ ֵַּ֥֤גָר ָ ָ֖שם ב ְמ ֣תי ְמעָ ָ֑ט וִַּּֽ֤יְ הי־שֵָ֕ ם לְ גֵ֥ ֹוי ג ָָ֖דֹול ע ֵָ֥צּום ו ָ ִָּֽרב
6And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us.
:ו וי ִָ֧רעּו אֹ ָ ָ֛תנּו המצְ ָ֖רים ויְ ענָ֑ ּונּו וי ְתנֵ֥ ּו עָלָ֖ינּו ֲע ֹב ָ ֵ֥דה קָ ָ ִּֽשה
7So we cried out to the Lord, God of our fathers, and the Lord heard our voice and saw our affliction, our toil, and our oppression.
ֹלהי אֲבֹ ָ֑תינּו וי ְש ֶׁ֤מע יְ הֹ וָה֙ אֶ ת־קֹ ָ֔לנּו ויִ֧ ְַּ֤רא ֣ ז ונצְ ֵ֕עק אֶ ל־יְ הֹ וָ ָ֖ה ֱא :ת־לח ֲִּֽצנּו ִּֽ ֶאֶ ת־עָנְ יָ֛נּו וְ אֶ ת־עֲמָ לָ֖נּו וְ א
8And the Lord brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders.
ח ויִּֽ ֹוצ ֶׁ֤אנּו יְ הֹ וָה֙ ממצְ ָ֔רים בְ יָ ֶׁ֤ד ֲחזָקָ ה֙ ּובז ְ֣רֹ ע נְטּו ָָ֔יה ּובְ מֹ ָ ָ֖רא ָג ָֹ֑דל :ּובְ אֹ ָ֖תֹות ּובְ מִֹּֽ פְ ִּֽתים
9And He brought us to this place, and He gave us this land, a land flowing with milk and honey.
ט ויְ ב ָ֖אנּו אֶ ל־המָ ֣קֹום הזֶ ָ֑ה ויתֶ ן־ ֶָׁ֨לנּו֙ אֶ ת־הָ ָ ֣א ֶרץ ה ָ֔ז ֹאת ֶ ָ֛א ֶרץ זָבֵ֥ת :חָ לָ ָ֖ב ְּוד ָ ִּֽבש
10And now, behold, I have brought the first of the fruit of the ground which you, O Lord, have given to me." Then, you shall lay it before the Lord, your God, and prostrate yourself before the Lord, your God.
י וְ ע ָ֗ ָתה הנֶׁ֤ה ה ֶׁ֨באתי֙ אֶ ת־ראשית֙ פְ ֣רי ָ ִּֽה ֲאדָ ָ֔ ָמה אֲשֶ ר־נ ֵָ֥תתָ ה ָ֖לי :ֱֹלהיָך ִּֽ ֶ ֱֹלהיָך וְ ה ְש ִּֽתח ֲָ֔ויתָ לפְ נָ֖י יְ הֹ וָ ֵ֥ה א ֶ ָ֔ יְ הֹ וָ ָ֑ה וְ הנחְ ָ֗תֹו לפְ ני֙ יְ הֹוָ ֣ה א
11Then, you shall rejoice with all the good that the Lord, your God, has granted you and your household you, the Levite, and the stranger who is among you.
֙יתָך אתָ ה ָ֑ ֶ ֱֹלהָ֖יָך ּולְ ב ֶ ֲשר ָנִּֽתן־לְ ָךָ֛ יְ הֹ וָ ֵ֥ה א ִ֧ ֶ יא וְ ָ ִּֽשמחְ ָ ֣ת בְ כָל־ה ָ֗טֹוב א :ֲשר בְ ק ְר ֶ ִּֽבָך ֵ֥ ֶ וְ הל ָ֔וי וְ הגָ֖ר א
Second Portion Deuteronomy Chapter 26 12When you have finished tithing all the tithes of your produce in the third year, the year of the tithe, you shall give [them] to the Levite, the stranger, the orphan, and the widow, so that they can eat to satiety in your cities.
ישת ָ֖ בּוא ְתָךָ֛ בשָ נָ ֵ֥ה ה ְשל ִּֽ ָ יב ֣כי ְתכ ֶָּ֞לה ַ֠לעְ ַ֠שר אֶ ת־כָל־מעְ ִ֧שר ְת ְשנ֣ת ה ִּֽמע ֲָ֑שר וְ ָנִּֽת ָ ֣תה לל ָ֗וי לגר֙ לי ָ֣תֹום וְ ָ ִּֽלאלְ מָ ָ֔ ָנה וְ ָ ִּֽאכְ לֵ֥ ּו ב ְשע ֶ ָָ֖ריָך וְ שָ ִּֽבעּו
:
13Then you shall say before the Lord, your God, "I have removed the holy [portion] from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow, according to all Your commandment that You commanded me; I have not transgressed Your commandments, nor have I forgotten [them].
ֱֹלהיָך בע ְִ֧רתי ה ֹ֣קדֶ ש מן־ה ָ֗בית וְ ֶׁ֨גם ֶ ָּ֜ יג וְ ָ ִּֽאמ ְר ָּ֡ ָת לפְ נ ֩י יְ ֹה ֶׁ֨ ָוה א יתני ָ֑ ָ ֲשר צּו ֣ ֶ נְ ת ֶׁ֤תיו ללוי֙ וְ לגר֙ לי ָ֣תֹום וְ ָ ִּֽלאלְ מָ ָ֔ ָנה כְ כָל־מצְ ָו ְִּֽתָךָ֖ א :ִּֽל ֹא־עָב ְֵ֥רתי ממצְ ֹו ֶ ָ֖תיָך וְ ֵ֥ל ֹא שָ ָ ִּֽכחְ תי
14I did not eat any of it [second tithe] while in my mourning, nor did I consume any of it while unclean; neither did I use any of it for the dead. I obeyed the Lord, my God; I did according to all that You commanded me.
יד ִּֽל ֹא־אָ ֶׁ֨כלְ תי בְ אֹ ָּ֜ני מ ָ֗ ֶמנּו וְ ִּֽל ֹא־בע ְֶׁ֤רתי מ ֶׁ֨ ֶמנּו֙ בְ טָ ָ֔מא וְ ִּֽל ֹא־נ ֵָ֥תתי :יתני ִּֽ ָ ֲשר צּו ֵ֥ ֶ ֱֹלהי ע ֵָ֕שיתי כְ ָ֖ ֹכל א ָ ָ֔ מ ֶמָ֖נּו לְ ָ֑מת שָ ָ֗מעְ תי בְ קֹו ֙ל יְ הֹ וָ ֣ה א
15Look down from Your holy dwelling, from the heavens, and bless Your people Israel, and the ground which You have given to us, as You swore to our forefathers a land flowing with milk and honey.
טו ה ְש ֩קי ָפ ֩ה מ ְמ ֶׁ֨עֹון קָ ְד ְש ָָּ֜ך מן־השָ ָ֗מים ּובָ ֶׁ֤רְך אֶ ת־ע ְמָך֙ אֶ ת־ ֲשר נ ְש ֶׁ֨בעְ ָ֙ת ִּֽלאֲבֹ ָ֔תינּו ֶׁ֤ ֶ ֲשר נ ָָ֖תתָ ה לָ ָ֑נּו ִּֽכא ֵ֥ ֶ י ְש ָר ָ֔אל וְ את֙ ָ ִּֽה ֲאדָ ָ֔ ָמה א :ֶ ָ֛א ֶרץ זָבֵ֥ת חָ לָ ָ֖ב ְּוד ָ ִּֽבש
Third Portion Deuteronomy Chapter 26 16This day, the Lord, your God, is commanding you to fulfill these statutes and ordinances, and you will observe and fulfill them with all your heart and with all your soul.
ת־הח ֵֻ֥קים הָ ָ֖אלֶה ִּֽ ֱֶֹלהיָך ְמצּוְ ָךִ֧ ִּֽלע ֲָ֛שֹות א ֶ ָּ֜ טז הי֣ ֹום ה ֶָ֗זה יְ הֹ ֶׁ֨ ָוה א :אֹותם בְ כָל־לְ ָ ִּֽבבְ ָךָ֖ ּובְ כָל־נפְ ֶ ִּֽשָך ָ ָ֔ ית ָ֙ וְ אֶ ת־המ ְשפ ָָ֑טים וְ ָ ִּֽשמ ְר ָ ֶׁ֤ת וְ ע ֶָׁ֨ש
17You have selected the Lord this day, to be your God, and to walk in His ways, and to observe His statutes, His commandments and His ordinances, and to obey Him.
אֹלהים וְ לָלֶ ֣ כֶת ב ְד ָר ָָ֗כיו ָּ֜ יז אֶ ת־יְ ֹהוָ ֵ֥ה ֶ ִּֽה ֱא ָ֖מ ְרתָ היָ֑ ֹום ִּֽלהְ יֹו ֩ת לְ ֶָׁ֨ך ִּֽל :וְ ל ְשמֶֹׁ֨ ר ח ָ ִֻ֧קיו ּומצְ ֹו ָ ָ֛תיו ּומ ְשפ ָ ָָ֖טיו וְ ל ְשמֵֹ֥ ע בְ קֹ לִּֽ ֹו
18And the Lord has selected you this day to be His treasured people, as He spoke to you, and so that you shall observe all His commandments,
ֲשר דבֶ ר־לָ ְָ֑ך ָ֖ ֶ יח וִּֽי ֹה ָּ֞ ָוה ֶ ִּֽה ֱא ִּֽמ ְירָך֣ היָ֗ ֹום ִּֽלהְ יֵ֥ ֹות לֹו֙ לְ ע֣ם ְס ֻג ָָ֔לה ִּֽכא :וְ ל ְשמָֹ֖ ר כָל־מצְ ֹו ָ ִּֽתיו
19and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the Lord, your God, as He spoke.
ֲשר עָשָָ֔ ה ל ְתהלָ ָ֖ה ּולְ ֣שם ֣ ֶ יט ּולְ ת ְת ָך֣ עֶלְ יָ֗ ֹון עֶׁ֤ל כָל־הגֹוים֙ א :ֲשר ד ִּֽבר ֵ֥ ֶ ֱֹלהָ֖יָך ִּֽכא ֶ ּולְ תפְ ָ ָ֑א ֶרת וְ ִּֽלהְ ִֹּֽי ְתָךִ֧ עם־קָ ָ֛דש ִּֽליהֹוָ ֵ֥ה א
Fourth Portion Deuteronomy Chapter 27 1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day.
א ויְ צֶׁ֤ו משֶ ה֙ וְ זקְ נ֣י י ְש ָר ָ֔אל אֶ ת־הָעָ ָ֖ם לאמָֹ֑ ר שָ מֹ ר֙ אֶ ת־כָל־ :ֲשר ָ ִּֽאנֹ ָ֛כי ְמצּוֶ ֵ֥ה אֶ ְתכֶ ָ֖ם היִּֽ ֹום ִ֧ ֶ המצְ ָ֔ ָוה א
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime.
ֲשר ִּֽתעבְ ֣רּו אֶ ת־הי ְרד ֒ן אֶ ל־הָ ֵ֕ ָא ֶרץ אֲשֶ ר־יְ הֹ וָ ֵ֥ה ֣ ֶ יֹום א ֘ ב וְ הָ ָָ֗יה ב :ֹלהָ֖יָך נ ֹ֣תן לָ ְָ֑ך ִּֽוהֲקמֹ ָ ֶׁ֤ת לְ ָך֙ אֲבָ נ֣ים גְ דֹ ָ֔לֹות וְ ש ְד ָ ֵ֥ת אֹ ָ ָ֖תם ב ִּֽשיד ֶ ֱא
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you.
תֹורה ה ָ֖ז ֹאת בְ עָבְ ֶ ָ֑רָך לְ ָּ֡מען ֵ֥ ָ יהן אֶ ת־כָל־דבְ ָ֛רי ה ֶ ָ֗ ג וְ ָ ִּֽכתבְ ָ ֣ת עֲל ֱֹלה֣יָך | נֹ ֣תן לְ ָָ֗ך ֶ ֣א ֶרץ זָבֶׁ֤ת ֶ אֲשֶ ֩ר תָ ֶׁ֨ב ֹא אֶ ל־הָ ָּ֜ ָא ֶרץ אֲשֶ ר־יְ הֹוָ ֵ֥ה א :ֱֹלהי־אֲבֹ ֶ ָ֖תיָך ָ ִּֽלְך ִּֽ ֲשר ד ֶבָ֛ר יְ הֹוָ ֵ֥ה א ֵ֥ ֶ חָ לָב֙ ְּוד ָ֔בש ִּֽכא
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime.
ת־האֲבָ נ֣ים הָ ָ֗אלֶה אֲשֶֶׁ֨ ר ִּֽ ָ ֶד וְ הָ י ָ֘ה בְ עָבְ ְרכֶ ֣ם אֶ ת־הי ְרד ֒ן תָ ָּ֜קימּו א :אֹותם ב ִּֽשיד ָ֖ ָ יבָ֑ל וְ ש ְד ָ ֵ֥ת ָ ָ ִּֽאנֹ ָּ֜כי ְמצּוֶ ֵ֥ה אֶ ְתכֶ ָ֛ם היָ֖ ֹום בְ ה֣ר ע
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them.
ֹלהָ֑יָך מזְב֣ח אֲבָ ָ֔נים ִּֽל ֹא־תָ נֵ֥יף ֶ ה ּובָ נֶׁ֤יתָ שָ ם֙ מז ְָ֔בח ִּֽלי ֹהוָ ָ֖ה ֱא :יהָ֖ם ב ְר ֶזִּֽל ֶ עֲל
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God.
ֱֹ֙להָ֑יָך וְ ִּֽהע ֲֶׁ֤ליתָ ָעלָיו ֶ ו אֲבָ נֶׁ֤ים ְשלמֹות֙ תבְ ָ֔ ֶנה אֶ ת־מזְבָ֖ח יְהֹ וָ ֣ה א :ֹלהיָך ִּֽ ֶ עֹוֹלת ִּֽלי ֹהוָ ָ֖ה ֱא ָ֔
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God.
:ֱֹלהיָך ִּֽ ֶ ז וְ ָזִּֽבחְ ָ ֵ֥ת ְש ל ָָ֖מים וְ אָ כ֣לְ תָ ָ ָ֑שם וְ ָ ֣שמחְ ָ֔ ָת לפְ נָ֖י יְ הֹ וָ ֵ֥ה א
8You shall write upon the stones all the words of this Torah, very clearly.
:יטב ִּֽ תֹורה ה ָ֖ז ֹאת ב ֵ֥אר ה ֵ֥ ָ ל־האֲבָ ָ֗נים אֶ ת־כָל־דבְ ָ֛רי ה ִּֽ ָ ח וְ כָתבְ ָ ֣ת ע
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God.
| ט ויְ דבֶׁ֤ר משֶ ה֙ וְ ה ִּֽ ֹכהֲנ֣ים ִּֽהלְ ו ָ֔ים אֶ ל־כָל־י ְש ָר ָ֖אל לאמָֹ֑ ר ה ְסכֶׁ֤ת :ֱֹלהיָך ִּֽ ֶ ּושמע֙ י ְש ָר ָ֔אל ה יֶׁ֤ ֹום הזֶה֙ ִּֽנהְ י֣יתָ לְ ָָ֔עם ִּֽליהֹ וָ ָ֖ה א ְ
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day.
ֱֹלהָ֑יָך וְ ע ֶָׁ֤שיתָ אֶ ת־מצְ ֹותָ ו֙ וְ אֶ ת־ח ָ֔ ָֻקיו ֶ י וְ ָ ֣שמעְ ָ֔ ָת בְ ָ֖קֹול יְ הֹ וָ ֣ה א :ֲשר ָ ִּֽאנֹ ֵ֥כי ְמצּוְ ָךָ֖ היִּֽ ֹום ָ֛ ֶ א
Fifth Portion Deuteronomy Chapter 27 11And Moses commanded the people on that day, saying, 12When you cross the Jordan, the following shall stand upon Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13And the following shall stand upon Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naftali. 14The Levites shall speak up, saying to every individual of Israel, in a loud voice: 15"Cursed be the man who makes any graven or molten image an abomination to the Lord, the handiwork of a craftsman and sets it up in secret! And all the people shall respond, saying, 'Amen!' 16Cursed be he who degrades his father and mother. And all the people shall say, 'Amen!'
:יא ויְצֶׁ֤ו משֶ ה֙ אֶ ת־הָ ָָ֔עם ביֵ֥ ֹום ה ָ֖הּוא לאמִֹּֽ ר יב ַ֠אלֶה יִּֽע ְמדָּ֞ ּו לְ בָ ֶׁ֤רְך אֶ ת־הָ עָם֙ על־ה֣ר גְ ר ָ֔זים בְ עָבְ ְרכֶ ָ֖ם אֶ ת־ :יֹוסף ּוב ְני ִָּֽמן ֵ֥ ְיהּודה וְ ישָ שכָ ָ֖ר ו ָ ָ֔ הי ְר ָ֑דן ש ְמעֹון֙ וְ ל ֣וי ִּֽו
יבָ֑ל ְראּובן֙ גָ ֣ד וְ אָ ָ֔שר ּוזְבּולֻ ָ֖ן ָ יג וְ ָ֛אלֶה יִּֽע ְמ ֵ֥דּו על־הקְ לָלָ ָ֖ה בְ ה֣ר ע :ָ ֵ֥דן וְ נפְ תָ ִּֽלי :ָל־איש י ְש ָר ָ֖אל ֵ֥קֹול ָ ִּֽרם ֵ֥ יד וְ עָנ֣ ּו ִּֽהלְ ו ָ֗ים וְ ָ ִּֽא ְמ ָ֛רּו אֶ ל־כ
ֲשר ִּֽיעֲשֶ ֩ה ֶֶׁ֨פסֶ ל ּומס ָָּ֜כה ִּֽתֹועֲב֣ת יְ הֹ ָ֗ ָוה ִּֽמע ֲָ֛שה ֣ ֶ טו אָ ֣רּור הָ ָּ֡איש א :יְ ֵ֥די חָ ָ ָ֖רש וְ ָ ֣שם ב ָ ָ֑סתֶ ר וְ עָנִ֧ ּו כָל־הָ עָ ָ֛ם וְ ָ ִּֽא ְמ ָ֖רּו אָ ִּֽמן
:טז אָ ֵ֕רּור מקְ לֶ ֵ֥ה אָ ָ֖ביו וְ א ָ֑מֹו וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
17Cursed be he who moves back his neighbor's landmark. And all the people shall say, 'Amen!'
:יז אָ ֵ֕רּור מ ָ֖סיג גְ ֣בּול רעָ֑הּו וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
18Cursed be he who misguides a blind person on the way. And all the people shall say, 'Amen!'
:יח אָ ֵ֕רּור מ ְשגֶ ֵ֥ה עּוָ֖ר ב ָד ֶָ֑רְך וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
19Cursed be he who perverts the judgment of the stranger, the orphan, or the widow. And all the people shall say, 'Amen!'
:יט אָ ָ֗רּור מ ֶ ָ֛טה מ ְשפֵ֥ט גִּֽר־י ָָ֖תֹום וְ אלְ מָ נָ ָ֑ה וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
20Cursed be he who lies with his father's wife, thus uncovering the corner of his father's garment. And all the people shall say, 'Amen!' 21Cursed be he who lies with any animal. And all the people shall say, 'Amen!' 22Cursed be he who lies with his sister, his father's daughter or his mother's daughter. And all the people shall say, 'Amen!'
ם־אשֶ ת אָ ָ֔ביו ֵ֥כי גלָ ָ֖ה כְ ֣נַּ֤ף אָ ָ֑ביו וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם ֣ כ אָ ָ֗רּור שֹ כב֙ ע :אָ ִּֽמן :כא אָ ֵ֕רּור שֹ כָ֖ב עם־כָל־בְ ה ָ ָ֑מה וְ אָ מֵ֥ר כָל־הָ עָ ָ֖ם אָ ִּֽמן
כב אָ ָ֗רּור שֹ כב֙ עם־אֲחֹ ָ֔תֹו בת־אָ ָ֖ביו ֣אֹו בת־א ָ֑מֹו וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם :אָ ִּֽמן
23Cursed be he who lies with his mother in law. And all the people shall say, 'Amen!'
:כג אָ ֵ֕רּור שֹכָ֖ב עם־חִֹּֽ תנְ ָ֑תֹו וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
24Cursed be he who strikes his fellow in secret. And all the people shall say, 'Amen!'
:כד אָ ֵ֕רּור מכֵ֥ה רעָ֖הּו ב ָ ָ֑סתֶ ר וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
25Cursed be he who takes a bribe to put an innocent person to death. And all the people shall say, 'Amen!'
:ֹלקח שָֹ֔ חד לְ הכֵ֥ ֹות נֶ ָ֖פֶש ד֣ם נ ָָ֑קי וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן ֣ ֙כה אָ רּור
26Cursed be he who does not uphold the words of this Torah, to fulfill them. And all the people shall say, 'Amen!'
אֹותם ָ֑ ָ תֹורה־ה ָ֖ז ֹאת ִּֽלע ֲ֣שֹות ִּֽ ָ ֲשר ִּֽל ֹא־י ָָ֛קים אֶ ת־דבְ ֵ֥רי ה ִ֧ ֶ כו אָ ָ֗רּור א :וְ אָ ֵ֥מר כָל־הָ עָ ָ֖ם אָ ִּֽמן
1And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth.
ֱֹ֙להיָך ל ְשמֶֹׁ֤ ר ִּֽלעֲשֹות ֶ ָ֔ א וְ הָ ָָ֗יה אם־שָ ֶׁ֤מֹוע ת ְשמע֙ בְ קֹו ֙ל יְ הֹוָ ֣ה א ֱֹ֙להיָך ֶ ֶׁ֨ ֲשר ָ ִּֽאנֹ ֵ֥כי ְמצּוְ ָךָ֖ היָ֑ ֹום ּונְ ֶׁ֨ ָת ְנ ָָּ֜ך יְ הֹ וָ ֶׁ֤ה א ָ֛ ֶ אֶ ת־כָל־מצְ ֹו ָ֔ ָתיו א :ֶעלְ יָ֔ ֹון עָ֖ל כָל־גֹויֵ֥י הָ ָ ִּֽא ֶרץ
2And all these blessings will come upon you and cleave to you, if you obey the Lord, your God.
ּובִ֧אּו עָלֶ ָ֛יָך כָל־הבְ ָרכֵ֥ ֹות הָ ָ֖אלֶה וְ השיגֻ ַָָּ֑֤ך ֣כי ת ְש ָ֔מע בְ ָ֖קֹול יְ הֹ וָ ֵ֥ה ָ ב :ֹלהיָך ִּֽ ֶ ֱא
3You shall be blessed in the city, and you shall be blessed in the field.
:ג בָ ֵ֥רּוְך א ָ ָ֖תה בָ ָ֑עיר ּובָ ֵ֥רּוְך א ָ ָ֖תה בשָ ֶ ִּֽדה
4Blessed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, the offspring of your cattle, and the flocks of your sheep.
ד בָ ִ֧רּוְך פְ ִּֽרי־ב ְט ְנָךָ֛ ּופְ ֵ֥רי אדְ ָ ִּֽמ ְתָךָ֖ ּופְ ֣רי בְ הֶ ְמ ֶ ָ֑תָך ְשגֵ֥ר ֲאלָפֶ ָ֖יָך :ֹאנִַָּּֽ֤ך ֶ וְ ע ְש ְת ֵ֥רֹות צ
:ה בָ ֵ֥רּוְך טנְ ֲאָךָ֖ ּומ ְשא ְר ֶ ִּֽתָך
5Blessed will be your basket and your kneading bowl.
:אתָך ִּֽ ֶ ו בָ ֵ֥רּוְך א ָ ָ֖תה בְ בֹ ֶ ָ֑אָך ּובָ ֵ֥רּוְך א ָ ָ֖תה בְ צ
6You shall be blessed when you come, and you shall be blessed when you depart.
Sixth Portion Deuteronomy Chapter 28 7The Lord will cause your enemies who rise up against you, to be beaten before you; they will come out against you in one direction, but they will flee from you in seven directions.
֙יְביָך֙ הקָ ֣מים ָע ֶָ֔ליָך נג ָָ֖פים לְ פָנֶ ָ֑יָך בְ ֶד ֶֶׁ֤רְך אֶ חָ ד ֶ ֶׁ֨ ִֹּֽז י ֶׁ֨תן יְ הֹ וָ ֶׁ֤ה אֶ ת־א :יִּֽצְ ֣אּו א ֶָ֔ליָך ּובְ שבְ עָ ֵ֥ה ְד ָר ָ֖כים יָנֵ֥ ּוסּו לְ פ ֶָנִּֽיָך
8The Lord will order the blessing to be with you in your granaries, and in every one of your endeavors, and He will bless you in the land which the Lord, your God, is giving you.
ח יְ ֶׁ֨צו יְ ֹהוָ ֶׁ֤ה א ְתָך֙ אֶ ת־הבְ ָר ָָ֔כה ִּֽבאֲסָ ֵ֕ ֶמיָך ּובְ ָ֖ ֹכל מ ְשל֣ח י ֶ ָָ֑דָך ּוב֣רכְ ָָ֔ך :ֱֹלהָ֖יָך נ ֵֹ֥תן ָ ִּֽלְך ֶ בָ ֵ֕ ָא ֶרץ אֲשֶ ר־יְ הֹ וָ ֵ֥ה א
9The Lord will establish you as His holy people as He swore to you, if you observe the commandments of the Lord, your God, and walk in His ways.
ֲשר נ ְשבע־לָ ְָ֑ך ֣כי ת ְשמָֹ֗ ר אֶ ת־ ָ֖ ֶ ימָך֙ יְ הֹ וָ ֵ֥ה לֹו֙ לְ ע֣ם קָ דָ֔ ֹוש ִּֽכא ְ ט ְי ִּֽק :ֹלהיָך וְ ָ ִּֽהלכְ ָ ָ֖ת ב ְד ָר ָ ִּֽכיו ֶ ָ֔ מצְ ֹות֙ יְ הֹ וָ ֣ה ֱא
10Then all the peoples of the earth will see that the name of the Lord is called upon you, and they will fear you. 11And the Lord will grant you good surplus in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil, on the land which the Lord swore to your forefathers, to give you. 12The Lord will open up for you His good treasury, the heaven, to give your land its rain in its [right] time, and to bless everything you do. And you will lend many nations, but you will not [need to] borrow.
:ָי וְ ָראּו֙ כָל־ע ֣מי הָ ָ֔ ָא ֶרץ ָ֛כי ֵ֥שם יְ הֹ וָ ָ֖ה נקְ ָ ֣רא עָלֶ ָ֑יָך וְ ָ ִּֽי ְַּ֤ר ָ֖אּו מ ֶ ִּֽמך
טֹובה בפְ ִ֧רי ב ְט ְנָךָ֛ ּובפְ ֵ֥רי בְ הֶ ְמ ְתָךָ֖ ּובפְ ֣רי ָ ָ֔ ְהֹות ְרָךֶׁ֤ יְ ֹהוָה֙ ל ִּֽ ְיא ו :ֲבֹתיָך לָ ֵ֥תֶ ת ָ ִּֽלְך ָ֖ ֶ א ְדמָ ֶ ָ֑תָך ַ֚על ָ ִּֽה ֲאדָ ָ֔ ָמה אֲשֶֶׁ֨ ר נ ְשבִ֧ע יְ הֹוָ ָ֛ה ִּֽלא
ת־אֹוצָ ֶׁ֨רֹו ה ָּ֜טֹוב אֶ ת־השָ ָ֗מים ל ֶָׁ֤תת ְמטר־ ִּֽ ֶיב יפְ ֣תח יְ הֹ וָ ֣ה | ַ֠לְ ָךַ֠ א ית גֹוי֣ם ר ָ֔בים ָ֙ ָל־מע ֲ֣שה י ֶ ָָ֑דָך וְ הלְ ֶׁ֨ו ִּֽ א ְרצְ ָך֙ בְ ע ָ֔תֹו ּולְ בָ ֵ֕רְך ָ֖את כ :וְ א ָ ָ֖תה ֵ֥ל ֹא תלְ ֶוִּֽה
13And the Lord will set you at the head, and not at the tail, and you will be only at the top, and you will not be at the bottom, if you obey the commandments of the Lord, your God, which I am commanding you this day, to observe to fulfill [them].
ית ֣רק לְ ָ֔מעְ לָה וְ ֵ֥ל ֹא ִּֽתהְ יֶ ָ֖ה ָ֙ יג ּונְ ָ ִּֽתנְ ָך֙ יְ הֹ וָ ֶׁ֤ה לְ ר ֹאש֙ וְ ֣ל ֹא לְ ָז ָ֔ ָנב וְ הָ ֶׁ֨י ֱָֹ֛להיָך אֲשֶֶׁ֨ ר ָ ִּֽאנ ִֹ֧כי ְמצּוְ ָך ֶ ָ֗ לְ ָ ָ֑מטָ ה ִּֽכי־ת ְש ָּ֞מע אֶ ל־מצְ ֹו֣ ת | יְ הֹ וָ ֣ה א :היָ֖ ֹום ל ְשמֵֹ֥ ר וְ ִּֽלע ֲִּֽשֹות
14And you shall not turn right or left from all of the words I am commanding you this day, to follow other deities to worship them.
יד וְ ֣ל ֹא תָ ָ֗סּור מכָל־ה ְדבָ רים֙ אֲשֶֶׁ֨ ר ָ ִּֽאנֹ ָּ֜כי ְמצּוֶ ֵ֥ה אֶ ְתכֶ ָ֛ם היָ֖ ֹום י ָ֣מין :ֱֹלהים אֲח ָ֖רים לְ עָבְ ָ ִּֽדם ֵ֥ ּוש ָ֑מ ֹאול ָל ֶָ֗לכֶת ִּֽאח ֲָ֛רי א ְ
15And it will be, if you do not obey the Lord, your God, to observe to fulfill all His commandments and statutes which I am commanding you this day, that all these curses will come upon you and overtake you.
ֹלהיָך ל ְשמֶֹׁ֤ ר ִּֽלעֲשֹות֙ אֶ ת־ ֶ ָ֔ טו וְ הָ ָָ֗יה אם־ ֶׁ֤ל ֹא ת ְשמע֙ בְ קֹו ֙ל יְ הֹ וָ ֣ה ֱא ּובִ֧אּו עָלֶ ָ֛יָך כָל־ ָ נֹכי ְמצּוְ ָךָ֖ היָ֑ ֹום ֵ֥ ֲשר ָ ִּֽא ָ֛ ֶ כָל־מצְ ֹו ָ ֣תיו וְ ֻחק ָ֔ ָֹתיו א :הקְ לָלֵ֥ ֹות הָ ָ֖אלֶה וְ השיגִּֽ ּוָך
16You shall be cursed in the city, and you shall be cursed in the field.
:טז אָ ֵ֥רּור א ָ ָ֖תה בָ ָ֑עיר וְ אָ ֵ֥רּור א ָ ָ֖תה בשָ ֶ ִּֽדה
17Cursed will be your [food] basket and your kneading bowl. 18Cursed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, those born from your cattle and the flock of your sheep.
:יז אָ ֵ֥רּור טנְ אֲָךָ֖ ּומ ְשא ְר ֶ ִּֽתָך :ֹאנִַָּּֽ֤ך ֶ יח אָ ֵ֥רּור פְ ִּֽרי־ב ְט ְנָךָ֖ ּופְ ֣רי א ְדמָ ֶ ָ֑תָך ְשגֵ֥ר ֲאלָפֶ ָ֖יָך וְ ע ְש ְת ֵ֥רֹ ת צ
19You shall be cursed when you come, and you shall be cursed when you depart.
:אתָך ִּֽ ֶ יט אָ ֵ֥רּור א ָ ָ֖תה בְ בֹ ֶ ָ֑אָך וְ אָ ֵ֥רּור א ָ ָ֖תה בְ צ
20The Lord will send the curse of shortages, confusion, and turmoil upon you, in every one of your endeavors which you undertake, until it destroys you and until you quickly vanish, because of your evil deeds in forsaking Me.
כ יְ של֣ח יְ הֹ וָ ֣ה | בְַ֠ ָךַ֠ אֶ ת־ה ְמא ָ ֶׁ֤רה אֶ ת־ה ְמהּומָ ה֙ וְ אֶ ת־המגְ ֶָ֔ע ֶרת ֲשר ִּֽתע ֶ ֲָ֑שה ע֣ד ה ָ ִּֽשמֶ דְ ָךֶׁ֤ וְ עד־אֲבָ דְ ָך֙ מ ָ֔הר ֣ ֶ בְ כָל־מ ְשלֵ֥ח ָ ִּֽיַּ֤דְ ָךָ֖ א :ֲשר עֲזבְ ָ ִּֽתני ֵ֥ ֶ מפְ נָ֛י ֵ֥רֹ ע ִּֽמ ֲעלָלֶ ָ֖יָך א
21The Lord will make pestilence cleave to you, until it has exterminated you from upon the land, to which you are coming, to possess it.
ֹּלתֹו אִֹּֽ ְת ָָ֔ך מע ֙ל ָ ִּֽהאֲדָ ָ֔ ָמה ֣ כא י ְדבִ֧ק יְ הֹ וָ ָ֛ה בְ ָךָ֖ אֶ ת־ה ָדָ֑בֶ ר ַ֚עד כ :א־שמָ ה לְ ר ְש ָ ִּֽתּה ָ֖ ָ ָאֲשֶ ר־א ָ ֵ֥תה ב
22The Lord will strike you with consumption, fever, illnesses with burning fevers, a disease which causes unquenchable thirst, with the sword, with blast, and with yellowing, and they will pursue you until you perish.
כב יכְ כָ ֣ה יְַ֠ הֹ ָוַ֠ה בש ֶׁ֨ ֶחפֶת ּובק ָּ֜דחת ּובד ֶָ֗לקֶ ת ּו ִּֽבח ְרחֻר֙ ּוב ָ֔ ֶח ֶרב :ּובשדָ ָ֖פֹון ּוב ִּֽי ַָּ֤ר ָ֑קֹון ְּורדָ ָ֖פּוָך עֵ֥ד אָ בְ ֶ ִּֽדָך
23And your skies above you will be [like] copper, and the earth below you [like] iron. 24The Lord will turn the rain of your land into powder and dust, raining down upon you from the heavens until you are destroyed. 25The Lord will cause you to be broken before your enemy: you will come out against them in one direction, but you will flee from them in seven directions. And you will become a terrifying [example] to all the kingdoms on earth. 26Your corpse will be food for all birds of the heaven and for the beasts of the earth, and no one will frighten them [away]. 27The Lord will strike you with the boils of Egypt, with hemorrhoids, with oozing sores, and with dry lesions, from which you will be unable to be cured.
אשָךָ֖ נ ְָ֑חשֶ ת וְ הָ ָ ֵ֥א ֶרץ אֲשֶ ר־תחְ ֶ ָ֖תיָך ְ ֹ ֲשר על־ ִּֽר ֵ֥ ֶ כג וְ הָ יֵ֥ ּו שָ ֶמָ֛יָך א :ב ְר ֶזִּֽל ת־מ ֵ֥טר א ְרצְ ָךָ֖ אָ ָב֣ק וְ ָעפָ ָ֑ר מן־השָ ֶׁ֨מים֙ י ֣רד ָע ֶָ֔ליָך ְ ֶכד י ִ֧תן יְ הֹ וָ ָ֛ה א :עָ֖ד ה ָ ִּֽש ְמ ָ ִּֽדְך יְבי ָ֒ך בְ ֶ ֶׁ֤ד ֶרְך אֶ חָ ד֙ תצ֣א א ָָ֔ליו ֶ ֒ ִֹּֽכה יתֶ ְנ ֶָׁ֨ך יְ הֹ וָ ֣ה | נג ָ֘ף לפְ נ֣י א :ּובְ שבְ עָ ֵ֥ה ְד ָר ָ֖כים תָ נ֣ ּוס לְ פָנָ ָ֑יו וְ הָ י֣יתָ לְ ִּֽז ֲע ָ֔ ָוה לְ ָ֖ ֹכל מ ְמלְ כֵ֥ ֹות הָ ָ ִּֽא ֶרץ
כו וְ ָ ִּֽהיְ ָ ֶׁ֤תה נבְ ָ ִּֽל ְתָך֙ לְ ִּֽמ ֲא ָָ֔כל לְ כָל־עֵ֥ ֹוף השָ ָ֖מים ּולְ ֶ ִּֽבה ֱ֣מת הָ ָ ָ֑א ֶרץ :וְ ָ֖אין ִּֽמח ֲִּֽריד כז יכְ ֶָׁ֨כה יְ הֹ ָּ֜ ָוה ב ְש ֶׁ֤חין מצְ ֶׁ֨רים֙ ּוב ְטח ָֹ֔רים (כתיב :ֲשר ִּֽל ֹא־תּוכָ֖ל לְ ִּֽה ָר ִּֽפא ֵ֥ ֶ ובעפלים) ּובג ָ ָָ֖רב ּובֶ ָח ֶָ֑רס א
28The Lord will strike you with insanity, with blindness, and with bewilderment. 29You will grope at midday, as the blind man gropes in the dark, and you will be unsuccessful in your ways. You will be only oppressed and robbed all the days, and no one will save [you]. 30You will betroth a woman, but another man will lie with her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not redeem it[s fruits].
:כח יכְ כָ ֣ה יְ הֹ ָ֔ ָוה בְ שגָעָ֖ ֹון ּובְ עּו ָָ֑רֹון ּובְ ת ְמ ָ֖הֹון ל ָ ִּֽבב
כט וְ הָ ָּ֜ייתָ ְממ ֣שש ב ָ ִּֽצה ֳָ֗רים ִּֽכאֲשֶֶׁ֨ ר ְימ ֶׁ֤שש ָ ִּֽהעּור֙ ָ ִּֽבאֲפ ָָ֔לה וְ ֵ֥ל ֹא ת־ד ָרכֶ ָ֑יָך וְ הָ ָּ֜ייתָ ֣אְך ע ִָ֧שּוק וְ גָזָ֛ ּול כָל־הי ָָ֖מים וְ ֵ֥אין ְ ֶתצְ ָ֖ליח א :מֹושיע ִּֽ ל א ָ ֣שה ְתאָ ָ֗רש וְ ֶׁ֤איש אחר֙ י ְשכ ָ֔ ֶָבנָה (כתיב ישגלנה) בֵ֥ית תבְ נֶ ָ֖ה :וְ ִּֽל ֹא־ת ֣שב ָ֑בֹו כֶ ֵֶ֥רם ת ָ֖טע וְ ֵ֥ל ֹא ְתחלְ ֶ ִּֽלנּו
31Your ox will be slaughtered before your eyes, but you will not eat from it. Your donkey will be snatched right in front of you, and it will not return to you. Your flock will be given over to your enemies, and you will have no savior.
לא ִּֽש ְֹור ָָּ֞ך טָ ֣בּוח לְ עי ָ֗ ֶניָך וְ ֣ל ֹא ת ֹאכ ֘ל מ ֒ ֶמנ ּ֒ו חֲמִֹּֽ ְרָך֙ גָז֣ ּול מלְ ָפ ָ֔ ֶניָך :מֹושיע ִּֽ ָ֖וְ ֵ֥ל ֹא י ָָ֖שּוב לָ ְָ֑ך ִּֽצ ֹא ְנָך֙ נְ תֻ נ֣ ֹות לְ אִֹּֽ יְ ָ֔ ֶביָך וְ ֵ֥אין לְ ָך
32Your sons and daughters will be given over to another people, and your eyes will see [this] and long for them all day long, but you will be powerless.
יהָ֖ם ֶ רֹאֹות וְ כָלֵ֥ ֹות אֲל ָ֔ תֻנים לְ עֶׁ֤ם אחר֙ וְ עינֶ ֣יָך ֶׁ֨ ְלב בָ ֶׁ֨ ֶניָך ּובְ נ ָּ֜ ֶֹתיָך נ :כָל־היָ֑ ֹום וְ ֵ֥אין לְ ָ֖אל י ֶ ִָּֽדָך
33A people unknown to you will eat up the fruit of your soil and [the result of] all your toil. You will be only wronged and crushed all the days.
ֲשר ִּֽל ֹא־י ָ ָָ֑דעְ תָ וְ הָ ָ֗ייתָ ָ֛רק ֣ ֶ לג פְ ֶׁ֤רי אדְ ָ ִּֽמ ְתָך֙ וְ כָל־יְג֣יע ֲָָ֔ך י ֹאכֵ֥ל עָ֖ם א :ע ֵָ֥שּוק וְ ָר ָ֖צּוץ כָל־הי ִָּֽמים
34You will go insane from the vision before your eyes that you will behold.
:ֲשר ת ְר ֶ ִּֽאה ֵ֥ ֶ לד וְ הָ יָ֖יתָ ְמשֻ גָ ָ֑ע ממ ְר ֵ֥אה עינֶ ָ֖יָך א
35The Lord will strike you on the knees and on the legs with a terrible skin eruption from which you will be unable to be cured; [it will eventually cover you] from the sole of your foot to the top of your head.
ֲשר ִּֽל ֹא־ ֵ֥ ֶ ש ָ֔קים א ֹ לה יכְ ֶָׁ֨כה יְ הֹ ָּ֜ ָוה ב ְש ֣חין ָ ָ֗רע על־הב ְר ֶׁ֨כים֙ וְ על־ה :תּוכָ֖ל לְ ִּֽה ָרפָ֑א מכֵ֥ף רגְ לְ ָךָ֖ וְ עֵ֥ד קָ ְדקֳ ֶ ִּֽדָך
36The Lord will lead you and your king whom you will have established over you, to a nation unknown to you or your fathers; and there, you will serve other deities [made] of wood and stone.
ֲשר ֵ֥ ֶ ֲשר תָ ֣קים ָע ֶָ֔ליָך אֶ ל־גֵ֕ ֹוי א ֣ ֶ יֹולְך יְ ֹה ָּ֜ ָוה אִֹּֽ ְת ָָ֗ך וְ אֶ ת־מלְ כְ ָך֙ א ֶׁ֨ לו :ֹלהים אֲח ָ֖רים עֵ֥ץ ו ָ ִָּֽאבֶ ן ֵ֥ ֲבֹתיָך וְ עָב ְֵ֥דתָ ָ ָ֛שם ֱא ָ֑ ֶ ִּֽל ֹא־י ָָ֖דעְ תָ א ָ ֣תה ִּֽוא
37And you will become an [object of] astonishment, an example, and a topic of discussion, among all the peoples to whom the Lord will lead you.
לז וְ הָ י֣יתָ לְ ש ָ֔ ָמה לְ מָ ָ ָ֖של וְ ל ְשנינָ ָ֑ה בְ כֹ ֙ל ָ ִּֽהע ָ֔מים אֲשֶ ר־יְ נִּֽהֶ גְ ָךֵ֥ יְ הֹ וָ ָ֖ה :ָ ִּֽשמָ ה
38You will take much seed out to the field, yet you will gather in little, for the locusts will finish it. 39You will plant vineyards and work [them], but you will neither drink of [their] wine, or gather [the grapes], because the worms will devour them. 40You will have olive trees throughout all your boundaries, but you will not anoint with [their] oil, because your olive trees will drop off. 41You will bear sons and daughters, but you will not have them, because they will go into captivity. 42All your trees and all the fruit of your soil the cicada will make destitute.
:ּומע֣ט ֶ ִּֽתאֱסָֹ֔ ף ֵ֥כי יחְ ְסלֶ ָ֖נּו ָ ִּֽהא ְר ֶ ִּֽבה ְ תֹוציא השָ ֶ ָ֑דה ֣ לח זֶ ֵַּ֥֤רע ָ֖רב
לט כְ ָר ֵ֥מים ת ָ֖טע וְ ע ָָבָ֑דְ תָ וְ יֶַּׁ֤֤ין ִּֽל ֹא־ת ְשתֶ ה֙ וְ ֣ל ֹא ֶ ִּֽת ֱא ָֹ֔גר ֵ֥כי ִּֽת ֹאכְ לֶ ָ֖נּו :התֹ ָ ִּֽלעת
:יתָך ִּֽ ֶ יתים ִּֽיהְ יֵ֥ ּו לְ ָךָ֖ בְ כָל־גְ בּולֶ ָָ֑ך וְ שֶֶׁ֨ מֶ ן֙ ֣ל ֹא תָ ָ֔סּוְך ֵ֥כי י ָ֖של ז ָ֛ מ ז
:ֹא־יהְ י֣ ּו ָָ֔לְך ֵ֥כי יִּֽלְ כָ֖ ּו ב ֶ ִּֽשבי ִּֽ תֹוליד וְ ל ָ֑ מא בָ נֵ֥ים ּובָ נָ֖ ֹות
:ָל־עצְ ָךָ֖ ּופְ ֣רי אדְ מָ ֶ ָ֑תָך ְיי ָָ֖רש הצְ ל ִָּֽצל ִּֽ מב כ
43The stranger who is among you will arise above you, higher and higher, while you will descend lower and lower. 44He will lend to you, but you will not lend to him. He will be at the head, while you will be at the tail. 45All these curses will befall you, pursuing you and overtaking you to destroy you because you did not obey the Lord, your God, to observe His commandments and statutes which He commanded you. 46And they will be as a sign and a wonder, upon you and your offspring, forever,
ֲשר בְ ק ְרבְ ָָ֔ך ִּֽיעֲלֶ ֵ֥ה עָלֶ ָ֖יָך ֣מעְ לָה ָ ָ֑מעְ לָה וְ א ָ ֵ֥תה ת ָ֖רד ֣ ֶ מג הגר֙ א :ֵ֥מטָ ה ָ ִּֽמטָ ה מד ֣הּוא ילְ וְ ָָ֔ך וְ א ָ ָ֖תה ֣ל ֹא תלְ וֶ ָ֑נּו ַ֚הּוא ִּֽיהְ יֶ ֣ה לְ ָ֔ר ֹאש וְ א ָ ָ֖תה ִּֽתהְ יֶ ֵ֥ה :לְ ז ָָנִּֽב ּובאּו ָע ֶָּ֜ליָך כָל־הקְ לָל֣ ֹות הָ ָ֗אלֶה ְּורדָ ֶׁ֨פּוָך֙ וְ השיגָ֔ ּוָך עָ֖ד ָ ֶׁ֨ מה ֹלהיָך ל ְשמָֹ֛ ר מצְ ֹו ָ ֵ֥תיו ֶ ָ֔ ה ָ ִּֽש ְמ ָ ָ֑דְך כי־ ֣ל ֹא שָ ָ֗מעְ תָ בְ קֹו ֙ל יְ הֹ וָ ֣ה ֱא :ֲשר צ ָּוְִַּּֽ֤ך ֵ֥ ֶ ֻקֹתיו א ָ֖ ָ וְ ח :ד־עֹולם ִּֽ ָ מו וְ הָ י֣ ּו בְ ָָ֔ך לְ ָ֖אֹות ּולְ מֹופָ֑ת ּובְ ז ְרעֲָךָ֖ ע
47because you did not serve the Lord, your God, with happiness and with gladness of heart, when [you had an] abundance of everything.
ֱֹלהיָך בְ ש ְמ ָחָ֖ה ּובְ ֣טּוב ל ָבָ֑ב ֶ ָ֔ ֲשר ִּֽל ֹא־ע ֶָׁ֨ב ְד ָ֙ת אֶ ת־יְ הֹ וָ ֣ה א ֶׁ֤ ֶ מז ָ֗תחת א :מ ָ֖רֹ ב ִּֽ ֹכל
48Therefore, you will serve your enemies, whom the Lord will send against you, [when you are] in famine, thirst, destitution, and lacking everything, and he will place an iron yoke upon your neck, until he has destroyed you.
יְביָך אֲשֶֶׁ֨ ר יְ שלְ ֶחֶׁ֤נּו יְ הֹ וָה֙ ָ֔ ָבְך בְ ָרעָ ִ֧ב ּובְ צָ ָ ָ֛מא ֶ ָ֗ ִֹּֽמח וְ ָ ִּֽעב ְד ָ ֣ת אֶ ת־א ָארָך עֵ֥ד ה ְשמ ָ֖ידֹו ָ֔ ֶ ּובְ ע ָ֖ירֹ ם ּובְ ֹ֣חסֶ ר ָ֑ ֹכל וְ נ ָָּ֞תן ֶׁ֤ ֹעל ב ְר ֶז ֙ל על־צּו :אֹ ָ ִּֽתְך
49The Lord will bring upon you a nation from afar, from the end of the earth, as the eagle swoops down, a nation whose language you will not understand,
ֲשר י ְד ֶ ָ֖אה ֵ֥ ֶ מט י ָ ֣שא יְ הֹ ָו ֩ה ָע ֶֶׁ֨ליָך גֶׁ֤ ֹוי ִּֽמ ָר ֹחק֙ מקְ צ֣ה הָ ָ֔ ָא ֶרץ ִּֽכא :ֲשר ִּֽל ֹא־ת ְש ָ֖מע לְ שֹ נִּֽ ֹו ֵ֥ ֶ הנָ ָ֑שֶ ר גֵ֕ ֹוי א
50a brazen nation, which will not respect the elderly, nor show favor to the young.
:נ גָ֖ ֹוי ע֣ז פָנָ֑ים אֲשֶֶׁ֨ ר ִּֽל ֹא־י ָ ֶׁ֤שא פָנים֙ לְ ז ָָ֔קן וְ נָ֖ער ֵ֥ל ֹא יָחִֹּֽ ן
51They will devour the fruit of your livestock and the fruit of your soil, to destroy you. They will not leave over anything for you of the grain, wine, oil, offspring of your cattle or flocks of your sheep, until they annihilate you.
נא וְ אָ ַ֠כל פְ ֶׁ֨רי בְ הֶ ְמ ְתָךֵ֥ ּופְ ִּֽרי־אדְ ָ ִּֽמ ְת ָ֘ך ע֣ד ה ָ ִּֽש ְמדָ ְ֒ך אֲשֶֶׁ֨ ר ִּֽל ֹא־ י ְש ָּ֜אי ר לְ ָָ֗ך דָ גָן֙ ת ֣ירֹוש וְ יצְ ָ֔ ָהר ְשגֵ֥ר ֲאלָפֶ ָ֖יָך וְ ע ְש ְת ֣רֹ ת צ ֹאנֶ ַָָּ֑֤ך עֵ֥ד :ִּֽהאֲב ָ֖ידֹו אֹ ָ ִּֽתְך
52And they will besiege you in all your cities, until your high and fortified walls in which you trust come down, throughout all your land. And they will besiege you in all your cities throughout all your land, which the Lord, your God, has given you.
מֹתיָך֙ הגְ בֹ הֹ֣ ת וְ הבְ צ ָֻ֔רֹות ֶ ֶׁ֨ ִָֹּֽל־שע ֶ ָָ֗ריָך ע֣ד ֶ ֶׁ֤רדֶ ת ח ְ נב וְ ה ֶׁ֨צר לְ ָָּ֜ך בְ כ ָל־שע ֶ ָָ֔ריָך בְ ֶָׁ֨כל־ ְ ֲשר א ָ ָ֛תה בֹ ֵ֥טח בָ הָ֖ן בְ כָל־א ְר ֶצָָ֑ך וְ הצֶׁ֤ר לְ ָך֙ בְ כ ֵ֥ ֶ א :ֱֹלהָ֖יָך ָ ִּֽלְך ֶ ֲשר נ ָָ֛תן יְ הֹ וָ ֵ֥ה א ֵ֥ ֶ א ְרצְ ָָ֔ך א
53And during the siege and the desperation which your enemies will bring upon you, you will eat the fruit of your womb, the flesh of your sons and daughters, whom the Lord, your God, gave you.
ֲשר ָנִּֽתן־לְ ָךָ֖ יְ הֹ וָ ֣ה ֵ֥ ֶ נג וְ ָ ִּֽאכלְ ָ ֣ת פְ ִּֽרי־ב ְט ְנ ָָ֗ך בְ ֶׁ֤שר בָ ֶׁ֨ ֶניָך֙ ּובְ נֹ ָ֔ ֶתיָך א :ֹלהָ֑יָך בְ מָ צֹור֙ ּובְ מָ ָ֔צֹוק אֲשֶ ר־י ֵָ֥ציק לְ ָךָ֖ אִֹּֽ י ֶ ְִּֽבָך ֶ ֱא
54The most tender and delicate man among you, will begrudge his own brother and the wife of his embrace and the rest of his children, whom he will leave over,
יקֹו ָ֔ נד הָ איש֙ הָ ֣רְך בְ ָָ֔ך וְ ֶ ִּֽהע ָ֖ ָֹנג ְמאָֹ֑ ד ת ֶׁ֨רע עינֶׁ֤ ֹו בְ אָ חיו֙ ּובְ ֣אשֶ ת ח :יֹותיר ִּֽ ֲשר ֵ֥ ֶ ּובְ יֶ ֵ֥תֶ ר בָ נָ ָ֖יו א
55of giving any one of them of the flesh of his children that he is eating, because not a thing will remain for him in the siege and in the desperation which your enemies will bring upon you, in all your cities.
ֹאכל מבְ ֵ֥לי ה ְש ִּֽאיר־לָ֖ ֹו ָ֔ ֲשר י ֣ ֶ נה מ ֣תת | לְ אח֣ד מ ָ֗ ֶהם מבְ ֶׁ֤שר בָ נָיו֙ א :ָל־שע ֶ ִָּֽריָך ְ ָ֑ ֹכל בְ מָ צֹור֙ ּובְ מָ ָ֔צֹוק אֲשֶֶׁ֨ ר י ֵָ֥ציק לְ ָךָ֛ אִֹּֽ יבְ ָךָ֖ בְ כ
56The most tender and delicate woman among you, who would not venture to set her foot upon the ground, because of delicateness and tenderness, will begrudge the husband of her embrace and her own son and daughter,
נו ָ ִּֽהר ֶָׁ֨כה בְ ָָּ֜ך וְ ָ ִּֽה ֲענֻ ָ֗ ָגה אֲשֶֶׁ֨ ר ִּֽל ֹא־נ ְס ָ ֶׁ֤תה כף־רגְ לָּה֙ הצ֣ג על־הָ ָ֔ ָא ֶרץ :יקּה ּובבְ נָ ָּ֖ה ּובְ ב ָ ִּֽתּה ָ ָ֔ ִּֽמה ְתענָ֖ג ּומ ָ֑ ֹרְך ת ֶׁ֤רע עינָּה֙ בְ ֣איש ח
57and the infants who emerge from between her legs, and her own children whom she will bear, for she will eat them in secret, in destitution, in the siege and the desperation which your enemies will inflict upon you, in your cities. 58If you do not observe to fulfill all the words of this Torah, which are written in this scroll, to fear this glorious and awesome name, the Lord, your God,
ֲשר ת ָ֔לד כי־ ֣ ֶ יה א ָ֙ נז ּובְ שלְ י ָּ֞ ָָתּה היֹוצ֣ת | מ ֣בין רגְ ֶָ֗ליהָ ּובְ בָ ֶׁ֨ ֶנ ִָּֽ֖ת ֹאכְ לֵ֥ם בְ חִֹּֽ סֶ ר־ ָ֖ ֹכל ב ָסָ֑תֶ ר בְ מָ צֹור֙ ּובְ מָ ָ֔צֹוק אֲשֶֶׁ֨ ר י ֵָ֥ציק לְ ָךָ֛ אִֹּֽ יבְ ָך :ב ְשע ֶ ִָּֽריָך
תֻבים ָ֖ ְתֹורה ה ָ֔ז ֹאת הכ ֣ ָ נח אם־ ֶׁ֨ל ֹא ת ְשמָֹּ֜ ר ִּֽלע ֲָ֗שֹות אֶ ת־כָל־דבְ רי֙ ה נֹורא֙ ה ֶָ֔זה ָ֖את יְ הֹוָ ֵ֥ה ָ ב ֣ספֶר הזֶ ָ֑ה ַ֠לְ י ְר ַ֠ ָאה אֶ ת־ה ָּ֞שם הנכְ בֶׁ֤ד וְ ה :ֹלהיָך ִּֽ ֶ ֱא
59Then the Lord [will bring upon] you and your offspring uniquely [horrible] plagues, terrible and unyielding plagues, and evil and unyielding sicknesses.
֙נט וְ הפְ לָ ֶׁ֤א יְ ֹהוָה֙ אֶ ת־מ ֣ ֹכ ְת ָָ֔ך וְ ָ֖את מכ֣ ֹות ז ְרעֶ ָָ֑ך מכֶׁ֤ ֹות גְ דֹ ֹלת :וְ נֶ ֣ ֱאמָ נָ֔ ֹות ָ ִּֽו ֳחלָיֵ֥ם ָר ָ֖עים וְ ֶ ִּֽנ ֱאמָ ִּֽנים
60And He will bring back upon you all the diseases of Egypt which you dreaded, and they will cling to you.
יהָ֑ם וְ ָ ִּֽדבְ ָ֖קּו ֶ ֲשר י ָ֖ ָֹג ְרתָ מפְ נ ֵ֥ ֶ ס וְ ה ֣שיב בְ ָָ֗ך ַ֚את כָל־מ ְדו֣ה מצְ ָ֔רים א :ָ ִּֽבְך
61Also, the Lord will bring upon you every disease and plague which is not written in this Torah scroll, to destroy you.
תֹורה ה ָ֑ז ֹאת ֣ ָ סא גֶׁ֤ם כָל־חֳלי֙ וְ כָל־מ ָָ֔כה אֲשֶ ר֙ ֣ל ֹא כ ָָ֔תּוב בְ ָ֖ספֶר ה :יעְ לֶׁ֤ם יְ ֹהוָה֙ ָע ֶָ֔ליָך עָ֖ד ה ָ ִּֽש ְמ ָ ִּֽדְך
62And you will remain few in number, whereas you were once as numerous as the stars of the heavens because you did not obey the Lord, your God.
יתם כְ כִּֽ ֹוכְ ֵ֥בי השָ ָ֖מים ֶ ָ֔ ֲשר הֱי ֣ ֶ סב וְ נ ְשא ְרתֶ ם֙ ב ְמ ֣תי ְמ ָָ֔עט ַ֚תחת א :ֱֹלהיָך ִּֽ ֶ ל ָָ֑רֹ ב כי־ ֣ל ֹא שָ ָ֔מעְ תָ בְ ָ֖קֹול יְ הֹ וָ ֵ֥ה א
63And it will be, just as the Lord rejoiced over you to do good for you and to increase you, so will the Lord cause to rejoice over you to annihilate you and to destroy you. And you will be uprooted from the land which you enter therein, to possess it.
יטיב אֶ ְתכ ֶ֘ם ּולְ ה ְר ֣בֹות ֣ סג וְ הָ ָיַ֠ה ִּֽכאֲשֶ ר־שֶָׁ֨ ש יְ הֹ ָּ֜ ָוה עֲלי ֶָ֗כם לְ ה אֶ ְת ֶכ ֒ם כ֣ן י ֶָׁ֤שיש יְ הֹ וָה֙ עֲלי ֶָ֔כם לְ ִּֽהא ֲֵ֥ביד אֶ ְתכֶ ָ֖ם ּולְ ה ְש ֣מיד אֶ ְתכֶ ָ֑ם :א־שמָ ה לְ ר ְש ָ ִּֽתּה ָ֖ ָ ָוְ נסחְ תֶ ם֙ מע֣ל ָ ִּֽהאֲדָ ָ֔ ָמה אֲשֶ ר־א ָ ֵ֥תה ב
64And the Lord will scatter you among all the nations, from one end of the earth to the other, and there you will serve other deities unknown to you or your forefathers, [deities of] wood and stone.
ָל־ה֣ע ָ֔מים מקְ צֵ֥ה הָ ָ ָ֖א ֶרץ וְ עד־קְ צ֣ה הָ ָ ָ֑א ֶרץ ָ סד ֶ ִּֽוה ֱִּֽפיצְ ָךֶׁ֤ יְ הֹ וָה֙ בְ כ ֲשר ִּֽל ֹא־י ָָ֛דעְ תָ א ָ ֵ֥תה ִּֽו ֲאב ֶ ָֹ֖תיָך עֵ֥ץ ִ֧ ֶ ֹלהים אֲח ָ֗רים א ֣ וְ ע ֶָׁ֨ב ְדתָ שָָּ֜ ם ֱא :ו ָ ִָּֽאבֶ ן
65And among those nations, you will not be calm, nor will your foot find rest. There, the Lord will give you a trembling heart, dashed hopes, and a depressed soul.
ֹא־יהְ יֶ ֵ֥ה מָ נָ֖ ֹוח לְ כף־רגְ לֶ ָָ֑ך וְ נָת ֩ן ִּֽ סה ּובגֹויֶׁ֤ם הָ הם֙ ֣ל ֹא ת ְר ָ֔גיע וְ ל :ינַּ֤ים וְ ִּֽדא ֲֵ֥בֹון ָ ִּֽנפֶש ָ֖ יְ הֹ ֶׁ֨ ָוה לְ ָךֵ֥ שָ ם֙ ל֣ב ר ָ֔ ָגז וְ כלְ יֵ֥ ֹון ע
66And your life will hang in suspense before you. You will be in fear night and day, and you will not believe in your life.
יֹומם וְ ֵ֥ל ֹא ִּֽתא ֲָ֖מין ָ ָ֔ ְּופח ְד ָ֙ת ל֣יְ לָה ו ִּֽ ָ סו וְ הָ י֣ ּו ח ֶָ֔ייָך ְתל ֵֻ֥אים לְ ָךָ֖ מנֶ ַָּ֑֤גֶד :בְ ח ֶיִּֽיָך
67In the morning, you will say, "If only it were evening! " and in the evening, you will say, "If only it were morning!" because of the fear in your heart which you will experience and because of the sights that you will behold.
ֹאמר ִּֽמי־י ֣תן ָֹ֑בקֶ ר מפֶׁ֤חד ָ֖ סז בבֶֹׁ֤ קֶ ר ת ֹאמר֙ ִּֽמי־י ֣תן ֶָ֔ע ֶרב ּובָ עֶ ֵֶ֥רב ת :ֲשר ת ְר ֶ ִּֽאה ֵ֥ ֶ ֲשר תפְ ָ֔ ָחד ּוממ ְר ֵ֥אה עינֶ ָ֖יָך א ֣ ֶ לְ ָ ִּֽבבְ ָך֙ א
68And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer.
ֲשר אָ ֣מ ְרתי לְ ָָ֔ך ִּֽל ֹא־ ֣ ֶ סח ֶ ִּֽוה ֱִּֽשיבְ ָך֙ יְ ֹהוָ ֵ֥ה | מצְ ֘רי ֘ם ָ ִּֽבאֳניֹו ֒ת ב ֶׁ֨ ֶד ֶרְך֙ א תֹ ֵ֥סיף עָ֖ ֹוד ל ְראֹ ָ ָ֑תּה וְ ה ְתמכ ְר ֶׁ֨ ֶתם ָ ִ֧שם לְ אִֹּֽ יְ ֶבָ֛יָך ִּֽלעֲבָ ֵ֥דים וְ ל ְשפ ָָ֖חֹות :וְ ֵ֥אין קֹ ֶנִּֽה
69These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb.
סט ֩א ֶל ֩ה דבְ ֶׁ֨ר י הבְ ָּ֜רית אֲשֶ ר־צּוָ ִ֧ה יְהֹ וָ ֣ה אֶ ת־משֶָ֗ ה לכְ ָ֛רֹ ת אֶ ת־בְ נֵ֥י :מֹואב מלְ ב֣ד הבְ ָ֔רית אֲשֶ ר־כ ֵָ֥רת א ָ ָ֖תם בְ חֹ ִּֽרב ָ֑ ָ י ְש ָר ָ֖אל בְ ֶ ֣א ֶרץ
Seventh Portion
Deuteronomy Chapter 29
1And Moses called all of Israel and said to them, "You have seen all that the Lord did before your very eyes in the land of Egypt, to Pharaoh, to all his servants, and to all his land;
יתם ֣את ֶ ָ֗ משה אֶ ל־כָל־י ְש ָר ָ֖אל ו ֣י ֹאמֶ ר ֲאל ֶהָ֑ם א ֶ ֣תם ְרא ָ֛ ֶ א ויקְ ָ ֵ֥רא כָל־אֲשֶ ֩ר עָשֶָׁ֨ ה יְ הֹ וָ ֶׁ֤ה לְ ִּֽעיניכֶם֙ בְ ֶ ֣א ֶרץ מצְ ָ֔רים לְ פ ְר ֵ֥ ֹעה ּולְ כָל־ :עֲבָ ָ ָ֖דיו ּולְ כָל־א ְר ִּֽצֹו ֲשר ָר ָ֖אּו עינֶ ָ֑יָך ָ ִּֽהאֹ תִֹ֧ ת וְ המִֹּֽ פְ ָ֛תים הגְ ד ָֹ֖לים ֵ֥ ֶ ב המסֹות֙ הגְ ֹד ָֹ֔לת א :הָ ִּֽהם
2the great trials which your very eyes beheld and those great signs and wonders. 3Yet until this day, the Lord has not given you a heart to know, eyes to see and ears to hear.
ינַּ֤ים ל ְר ָ֖אֹות וְ אָ ז ְ֣נַּ֤ים ל ְש ָֹ֑מע ֵ֥ ג וְ ִּֽל ֹא־נָת ֩ן יְ ֹה ֶׁ֨ ָוה לָכֶ ֵ֥ם לב֙ ל ָָ֔דעת וְ ע :עָ֖ד היֵ֥ ֹום ה ֶזִּֽה ֙ד ָוִּֽאֹולְֵ֥ך אֶ ְתכֶ ָ֛ם א ְרבָ ֵ֥עים שָ נָ ָ֖ה במדְ ָבָ֑ר ִּֽל ֹא־בָ לֶׁ֤ ּו שלְ מִֹּֽ תיכֶם :ֹא־בלְ ָ ָ֖תה מעֵ֥ל רגְ ֶ ִּֽלָך ִּֽ ָ ִּֽמעֲלי ֶָ֔כם וְ נִּֽעלְ ָךֵ֥ ל
4I led you through the desert for forty years [during which time] your garments did not wear out from upon you, nor did your shoes wear out from upon your feet. 5You neither ate bread, nor drank new wine or old wine, in order that you would know that I am the Lord, your God.
יתם לְ ֶׁ֨מען֙ ִּֽתדְ ָ֔עּו ָ֛כי אֲנֵ֥י ָ֑ ֶ ה ֶַ֚לחֶ ם ֣ל ֹא אֲכלְ ָ֔ ֶתם וְ יֵַּ֥֤ין וְ שכָ ָ֖ר ֣ל ֹא ְשת :יכם ִּֽ ֶ יְ הֹ וָ ָ֖ה ֱאֹלִּֽ ה
6And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them.
ְֶך־חֶ ְשבַ֠ ֹון וְ ֶׁ֨עֹוג ֶ ִּֽמלְֶך־ ַ֠ ו ותָ בָֹ֖ אּו אֶ ל־המָ ֣קֹום הזֶ ָ֑ה ויצ֣א סי ֹ֣חן ֶ ִּֽמל :אתנּו למלְ חָ ָ ָ֖מה ונ ִּֽכם ָ֛ הבָ ָ ִ֧שן לקְ ָר
7And we took their land, and we gave it as an inheritance to the Reubenites, the Gadites, and to the half tribe of Manasseh.
ז ונקח֙ אֶ ת־א ְר ָ֔ ָצם ונ ְתנָ ּ֣ה לְ ִּֽנ ֲח ָָ֔לה ל ִָּֽראּובנָ֖י וְ לג ָָ֑די וְ ִּֽלח ֲָ֖צי ֵ֥שבֶ ט :ִּֽה ְמנ ִּֽשי יתם אֹ ָ ָ֑תם לְ ֣מען ָ֖ ֶ ּושמ ְר ָ֗ ֶתם אֶ ת־דבְ רי֙ הבְ ֣רית ה ָ֔ז ֹאת ִּֽועֲש ְ ח :ֲשר ִּֽתע ֲִּֽשּון ֵ֥ ֶ ת ְש ָ֔כילּו ָ֖את כָל־א
8And you shall observe the words of this covenant and fulfill them, in order that you will succeed in all that you do.
Maftir Portion
Deuteronomy Chapter 29
6And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them.
ְֶך־חֶ ְשבַ֠ ֹון וְ ֶׁ֨עֹוג ֶ ִּֽמלְֶך־ ַ֠ ו ותָ בָֹ֖ אּו אֶ ל־המָ ֣קֹום הזֶ ָ֑ה ויצ֣א סי ֹ֣חן ֶ ִּֽמל :אתנּו למלְ חָ ָ ָ֖מה ונ ִּֽכם ָ֛ הבָ ָ ִ֧שן לקְ ָר
7And we took their land, and we gave it as an inheritance to the Reubenites, the Gadites, and to the half tribe of Manasseh.
ז ונקח֙ אֶ ת־א ְר ָ֔ ָצם ונ ְתנָ ּ֣ה לְ ִּֽנ ֲח ָָ֔לה ל ִָּֽראּובנָ֖י וְ לג ָָ֑די וְ ִּֽלח ֲָ֖צי ֵ֥שבֶ ט :ִּֽה ְמנ ִּֽשי יתם אֹ ָ ָ֑תם לְ ֣מען ָ֖ ֶ ּושמ ְר ָ֗ ֶתם אֶ ת־דבְ רי֙ הבְ ֣רית ה ָ֔ז ֹאת ִּֽועֲש ְ ח :ֲשר ִּֽתע ֲִּֽשּון ֵ֥ ֶ ת ְש ָ֔כילּו ָ֖את כָל־א
8And you shall observe the words of this covenant and fulfill them, in order that you will succeed in all that you do.
Haftarah Isaiah Chapter 60 1Arise, shine, for your light has come, and the glory of the Lord has shone upon you.
:אֹורְך ּוכְ ֵ֥בֹוד יְ הֹוָ ָ֖ה עָלֵ֥יְך ז ָ ִָּֽרח ָ֑ י־ב֣א ָ א ֵ֥קּומי ָ֖אֹורי ִּֽכ
2For behold, darkness shall cover the earth, and a gross darkness the kingdoms, and the Lord shall shine upon you, and His glory shall appear over you.
ה־א ֶרץ ִּֽוע ֲָרפֶ ָ֖ל לְ ֻא ָ֑מים וְ ע ֶָׁ֨ליְך֙ יז ְ֣רח יְ הֹ ָ֔ ָוה ֶ ָ֔ ֶב ִּֽכי־ה ַ֚נה החֶֹׁ֨ שֶ ְך֙ יְכס :בֹודֹו עָלֵ֥יְך ִּֽי ַָּ֤ר ֶ ִּֽאה ָ֖ ְּוכ
3And nations shall go by your light and kings by the brilliance of your shine.
:ּומל ָָ֖כים לְ ֵ֥ ֹנגּה ז ְר ִּֽחְך ְ אֹורְך ָ֑ ְג וְ ָ ִּֽהלְ כֵ֥ ּו גֹויָ֖ם ל
4Lift up your eyes all around and see, they all have gathered, they have come to you; your sons shall come from afar, and your daughters shall be raised on [their] side. 5Then you shall see and be radiant, and your heart shall be startled and become enlarged, for the abundance of the west shall be turned over to you, the wealth of the nations that will come to you.
ד ְשאי־סָ ַ֚ביב ע ֙יניְך֙ ְּור ָ֔אי כֻלָ ָ֖ם נקְ בְ ֣צּו ָ ִּֽבאּו־לָ ְָ֑ך בָ ֙ניְך֙ מ ָר ֣חֹוק :נֹתיְך על־צֵ֥ד ִּֽתאָ ִּֽמנָה ָ֖ ְי ָ֔ ָֹבאּו ּוב
ה אַָ֚ ז ת ְראי֙ וְ נ ָָ֔ה ְר ְת ּופָחֵ֥ד וְ ָרחָ֖ב לְ בָ בְָ֑ך ִּֽכי־יִּֽהָ ַ֚פְך ע ֶָׁ֨ליְך֙ ֲה ֣מֹון ָָ֔ים :ֵ֥חיל גֹויָ֖ם יָבֵֹ֥ אּו ָ ִּֽלְך
6A multitude of camels shall cover you, the young camels of Midian and Ephah, all of them shall come from Sheba; gold and frankincense they shall carry, and the praises of the Lord they shall report.
ו ִּֽשפְ ֶׁ֨ע ת גְ מ ָּ֜לים ְתכ ָ֗סְך בכְ ַ֚רי מדְ יָן֙ וְ עי ָָ֔פה כֻלָ ָ֖ם מ ְש ָב֣א יָבָֹ֑ אּו זָהַָ֚ ב :ּותהלֵ֥ ֹות יְ הֹ וָ ָ֖ה יְב ִּֽשרּו ְ ּולְ בֹונָה֙ ישָָ֔ אּו
7All the sheep of Kedar shall be gathered to you, the rams of Nebaioth shall serve you; they shall be offered up with acceptance upon My altar, and I will glorify My glorious house.
֙ל־רצֹון ָ ז כָל־ ַ֚צ ֹאן קדָ ר֙ י ָ ֣קבְ צּו ָָ֔לְך אילֵ֥י נְבָ יָ֖ ֹות יְ ָ ִּֽשרֲ ָ֑תּונְֶך ִּֽיע ֲַ֚לּו ע :מזְבְ ָ֔חי ּובֵ֥ית תפְ א ְר ָ֖תי ֲאפ ִָּֽאר
8Who are these that fly like a cloud and like doves to their cotes?
:יהם ִּֽ ֶ י־אלֶה כָעָ ֣ב ְתעּופֶ ָ֑ינָה וְ כיֹונָ֖ים אֶ ל־אֲרֻ בִֹּֽ ת ָ֖ ח מ
9For the isles will hope for Me, and the ships of Tarshish [as] in the beginning, to bring your sons from afar, their silver and their gold with them, in the name of the Lord your God and for the Holy One of Israel, for He has glorified you.
֙י־לי | אי֣ים יְ קּוָ֗ ּו ָ ִּֽואֳניַ֚ ֹות ת ְרשיש֙ בָ ֣ראשֹ ָ֔ ָנה לְ הָ ַ֚ביא בָ ֙ניְך ֣ טכ ֱֹלהיְך וְ לקְ ֵ֥דֹוש י ְש ָר ָ֖אל ָ֔ ִּֽמ ָר ָ֔חֹוק כ ְספָ ֵ֥ם ּוזְהָ ָבָ֖ם א ָ ָ֑תם לְ שם֙ יְ הֹוָ ֣ה א :ֵ֥כי ִּֽפא ָ ֲִּֽרְך
10And foreigners shall build your walls, and their kings shall serve you, for in My wrath I struck you, and in My grace have I had mercy on you.
יְש ְר ָ֑תּו ֶנְך ַ֚כי בְ קצְ פי֙ הכ ָ֔יתיְך ִּֽ ָ יהָ֖ם ֶ י ּובָ נַ֚ ּו בְ נִּֽי־נכָר֙ חֹ֣ מ ָֹ֔תיְך ּומלְ כ :ּוב ְרצֹונָ֖י ִּֽרח ְמ ִּֽתיְך
11And they shall open your gates always; day and night they shall not be closed, to bring to you the wealth of the nations and their kings in procession.
֙יֹומם ו ָָ֖ל ְילָה ֣ל ֹא יסָ גָ֑רּו לְ הָ ַ֚ביא א ֶׁ֨ליְך ֵ֥ ָ יאּופ ְת ֶׁ֨חּו ְשע ִָ֧ריְך תָ ָ֛מיד :הּוגים ִּֽ ְיהָ֖ם נ ֶ גֹוים ּומלְ כ ָ֔ ֣חיל
12For the nation and the kingdom that shall not serve you shall perish, and the nations shall be destroyed.
ֲשר ִּֽל ֹא־יִּֽעבְ ָ֖דּוְך י ֹאבָ֑דּו וְ הגֹויָ֖ם חָ ֵ֥רֹ ב ֵ֥ ֶ יב ִּֽכי־הגִ֧ ֹוי וְ המ ְמלָכָ ָ֛ה א :ֶ ִּֽיח ָ ֱִּֽרבּו
13The glory of the Lebanon shall come to you, box trees, firs, and cypresses together, to glorify the place of My sanctuary, and the place of My feet I will honor.
ּ֙ותא ָ֖שּור יחְ ָדָ֑ו לְ פָאר ְ יגכְ ַ֚בֹוד הלְ בָ נֹון֙ אל֣י ְך י ָָ֔בֹוא בְ ָ֛רֹוש ת ְד ָהֵ֥ר :ּומ ֵ֥קֹום רגְ לָ֖י אֲכ ִּֽבד ְ ְמ ֣קֹום מקְ דָ ָ֔שי
14And the children of your oppressors shall go to you bent over, and those who despised you shall prostrate themselves at the soles of your feet, and they shall call you 'the city of the Lord, Zion of the Holy One of Israel.'
ֹוח בְ נ֣י ְמע ָ֔ניְך וְ ִּֽה ְש ִּֽתחֲוָ֛ ּו על־כ ֵ֥פֹות רגְ לָ֖יְך ֙ ֙יד וְ ָ ִּֽהלְ כֶׁ֨ ּו א ַ֚ליְך ְשח :ָל־מ ִּֽנא ֲָצָ֑יְך וְ קַָ֚ ְראּו לְָך֙ ֣עיר יְ הֹ ָ֔ ָוה ציָ֖ ֹון קְ ֵ֥דֹוש י ְש ָר ִּֽאל ְ כ
15Instead of your being forsaken and hated without a passerby, I will make you an everlasting pride, the joy of every generation.
נּואה וְ ֣אין עֹובָ֑ר וְ ש ְמתיְך֙ לגְ ֣אֹון עֹו ָָ֔לם ָ֖ ָ ּוש ְ ֲזּובֵ֥ה ָ ֱיֹותְך ע ָ֛ טו ִ֧תחת ה :ְמ ָ֖שֹוש ֵ֥דֹור ו ִָּֽדֹור
16And you shall suck the milk of nations and the breast of kings you shall suck, and you shall know that I am the Lord, your Savior, and your Redeemer, the Mighty One of Jacob.
֙גֹוים וְ שֵֹ֥ ד ְמל ָָ֖כים תינָ ַָּ֑֤קי וְ ָי ָ֗דע ְת ֣כי א ֲַ֚ני יְ הֹ וָה ָ֔ טז וְ ָיִּֽנקְ ְ ֙ת חֲל֣ב :יעְך וְ ִּֽ ֹגאֲלְָ֖ך א ֲֵ֥ביר ִּֽי ֲע ִֹּֽקב ָ֔ ִּֽמֹוש
17Instead of the copper I will bring gold, and instead of the iron I will bring silver, and instead of the wood, copper, and instead of the stones, iron, and I will make your officers peace and your rulers righteousness.
יז ֣תחת הנְ חָֹּ֜ שֶ ת אָ ֣ביא ז ָ֗ ָָהב וְ ַ֚תחת הב ְר ֶז ֙ל ָ ֣אביא ֶָ֔כסֶ ף וְ ַ֚תחת ָ ִּֽהעצים֙ נְחָֹ֔ שֶ ת וְ ֵ֥תחת ָ ִּֽהאֲבָ נָ֖ים ב ְרזֶ ָ֑ל וְ ש ְמ ַ֚תי פְ קֻ דָ תְך֙ שָ ָ֔לֹום :וְ נֹ גְ ָ֖שיְך צְ דָ ָ ִּֽקה
18Violence shall no longer be heard in your land, neither robbery nor destruction within your borders, and you shall call salvation your walls and your gates praise.
ָשבֶ ר בגְ בּולָ ָ֑יְך וְ קָ ַָ֚ראת ָ֖ ֶ יח ִּֽל ֹא־ישָ ֶׁ֨מע ַ֚עֹוד חָ מָ ס֙ בְ א ְר ָ֔צְך ֵֹ֥שד ו :ּושע ָָ֖ריְך ְתה ָ ִּֽלה ְ יְ שּועָה֙ ִּֽחֹומֹ ָ֔תיְך
19You shall no longer have the sun for light by day, and for brightness, the moon shall not give you light, but the Lord shall be to you for an everlasting light, and your God for your glory.
יֹומם ּולְ ֵֹ֕נגּה הי ָָ֖רח ִּֽל ֹא־י ָ֣איר ָ ָ֔ א־יהְ יֶה־ ֶָׁ֨לְך ַ֚עֹוד ה ֶ ֙שמֶ ש֙ לְ ֣אֹור ִּֽ ֹ יט ִּֽל :לָ ְָ֑ך וְ הָ יָה־ ַָ֚לְך יְ הֹ וָה֙ לְ ֣אֹור עֹו ָָ֔לם וִּֽאֹלהָ֖יְך לְ תפְ א ְר ִּֽתְך
20Your sun shall no longer set, neither shall your moon be gathered in, for the Lord shall be to you for an everlasting light, and the days of your mourning shall be completed.
כ ִּֽל ֹא־י ֵָ֥בֹוא עֹוד֙ ש ְמ ָ֔שְך ִּֽוירחְָ֖ך ֣ל ֹא יִּֽאָ ָ֑סף ֣כי יְ ֹה ָ֗ ָוה ִּֽיהְ יֶה־לְָך֙ לְ ֣אֹור :עֹו ָָ֔לם וְ ָ ִּֽשלְ ָ֖מּו ְי ֵ֥מי אֶ בְ ִּֽלְך
21And your people, all of them righteous, shall inherit the land forever, a scion of My planting, the work of My hands in which I will glory.
יקים לְ עֹולָ ָ֖ם י ְ֣ירשּו ָ ָ֑א ֶרץ נִ֧צֶ ר מטָ עָ֛י (כתיב ָ֔ כא וְ עמְך֙ כֻלָ ֣ם צד :מטָ עָ֛ו) ִּֽמע ֲֵ֥שה י ָָ֖די לְ ה ְתפ ִָּֽאר
22The smallest shall become a thousand and the least a mighty nation; I am the Lord, in its time I will hasten it.
כב הקָ טֹ ן֙ ִּֽיהְ יֶ ֣ה ל ָ֔ ֶָאלֶף וְ הצָ ָ֖עיר לְ ג֣ ֹוי ע ָָ֑צּום אֲנֵ֥י יְ הֹוָ ָ֖ה בְ ע ָ ֵ֥תּה :ישנָה ִּֽ ֶ אֲח
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Volume 14 | Ki Savo | Sicha 1 The Mitzvah of Bikkurim: Regarding the mitzvah of bringing the bikkurim (first fruit) and declare the declaration of thanksgiving, the question arises: Why do we only mention Hashem’s kindness in delivering us from Lavan and Pharaoh, and not the other miracles He performed for our ancestors, for example, the deliverance of Yaakov and his family from the hands of Eisav? The Explanation: The obligation of bringing the first fruit applies only after the fourteen years during which the land of Israel was conquered and settled. This implies that when we bring the first fruit, we could give thanks to Hashem not just for the fruit that Hashem grants us, but also that the permanent blessings Hashem gives us. Therefore, we specifically mention the salvation from Lavan and from Egypt because our ancestors were in those places in a permanent manner, and they did not experience goodness there. (In contrast, Hashem delivered Yaakov from Esav when Yaakov was traveling on the road.) Therefore, we thank Hashem for delivering us from the negative state of permanence and bringing us to a blessed state of permanence. The Inner Dimension: Chassidus explains bringing bikkurim represents the service of elevating from below to above, whereas making the declaration of thanksgiving when bringing the bikkurim represents drawing down. We therefore mention Charan (where Yaakov was saved from Lavan) and Egypt, because both represent kindness and drawing down of the light: “And Yakov went out {from Be’er Sheva},” to Charan and we mention Yaakov descending to Egypt, as well as Yaakov dispatching Yehudah before him, representing Jacob being drawn down to Charan and Egypt. The Lesson: A person should not be satisfied with his own spiritual ascent; rather, he must draw G-dliness down to this world, in order to fulfil the purpose of Creation -- to create a dwelling place for Hashem in this world.
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Volume 14 | Ki Savo | Sicha 2 The Verse: Yet until this day, Hashem has not given you a heart to know, eyes to see and ears to hear. (Devarim 29:3) The Rashi: Yet… Hashem did not give you a heart to know -- [I.e.,] to recognize the kind acts of the Holy One, Blessed is He, and [therefore] to cleave to Him. Until this day -- I heard that on the very day that Moshe gave the Torah scroll to the sons of Levi -- as the verse says, “And he gave it to the kohanim , the sons of Levi” -- all Israel came before Moshe and said to him: “Moshe, our Teacher! We also stood at Mount Sinai and accepted the Torah, and it was [also] given to us! Why, then, are you giving the members of your tribe control over it, so that some day in the future they may claim, 'It was not given to you-it was given only to us!’” Moshe rejoiced over this matter and it was on account of this, that he said to them, “This day, you have become a people. [This means:] “It is today that I understand that you cleave to the Omnipresent and desire Him.” And on a further verse (29:6) Rashi explains: And then you arrived at this place -- Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather, “Observe the words of this covenant.” Another explanation of “Yet… Hashem did not give you a heart to know”: No one can fathom the depths of his teacher’s mind nor the wisdom of his studies before attaining forty years of age. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; therefore: “Observe the words of this covenant….” The Questions: What is the meaning of the phrases, “the kindnesses of Hashem” and “to cleave to Him”? Why does Rashi offer two interpretations, in two separate verses, on the words, “Hashem has not given you”? projectlikkuteisichos.org
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The Explanation: The purpose of Moshe’s words was to inspire the people to keep the Torah. Moshe had spoken to the people previously, yet the words “and Moshe called… and said to them...” implies that this is the beginning of a new theme. The new idea that Moshe introduces is, “the kindness of Hashem.” A miracle inspires awe, yet when the miracle occurs over an extended period of time, similar to the miracles that the Jewish people experienced in the desert, it is not felt as something that is unnatural and awe inspiring; rather, it is experienced as an expression of Hashem’s kindness, which makes a person feel closer to Hashem, which is the meaning of “and to cleave to Him.” In general, the meaning of “until this day” is that “until” includes “this day” (ad viad bichlal, “until, and until is included”). In this verse, however, we cannot explain so (that “this day” is included in the “until this day”). This is because previously in the book of Devarim the Torah says “you who cleave to Hashem.” Rashi therefore explains that this day is not included. And the reason they cleaved to Hashen on “this day” is, as Rashi explains, “I heard....” Later in our parsha the Torah states, “and you came to this place,” which seems superfluous. Therefore, Rashi explains that the meaning of these words is that now, when the Jewsih people are about to enter a settled land and will live a natural existence, “you see yourself in greatness and honor”; it is therefore important to highlight that they should not rebel against Hashem. (The verse mentions the war with Sichon because the victory would cause the Jewish people to see themselves in a state of greatness and honor.) A difficulty remains: The words "Hashem has not given" imply that the obstacle was because of Hashem and not because of the Jewish people. Also, why does the verse mention the war with Sichon (which involved a miraculous victory), since, as explained, the verse is referring to the time when the Jewish people will live in a natural, non miraculous, state. Therefore, Rashi explains (here, after “and you will come,” and not in the proper verse): “Another explanation... no one can fathom the depths of his teacher’s mind nor the wisdom of his studies before attaining forty years of age.” Yet, the first interpretation is the primary one, because according to the second interpretation the words “and he brought us to this place” are difficult -- the meaning of “a heart to know…,”
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according to the second opinion, is dependant on time (forty years), and not on a place (“to this place”). The Wine of Torah: The first interpretation explains how we should see Hashem’s kindness, and how Hashem’s miracles become like nature. This was true when the Jewish people were in the desert, yet when they were to enter the land of Israel, where G-dliness is concealed within nature, the question arises: How could they overcome Hashem’s concealment? Therefore, the second interpretation explains that after forty years the Jewish people were given the ability to “succeed in all that you do,” enabling them to break the concealment. Yet, as an introduction, the Torah writes, “guard the words of the covenant,” representing the service of “kabalos ol” . An additional point in the wine of Torah: A heart to know, eyes to see (alluding to chochma, wisdom), ears to hear (alluding to understanding), represent the three levels of chabad -chochmah, binah, and daas (wisdom, understanding, and knowledge). This is alluded to in the words of Rashi: “Ultimate knowledge (da’as) and the wisdom (chochmah) of his learning (binah -- understanding).”
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תש״פ, ט׳׳ו אלול,ערב שבת פרשת כי תבוא Erev Shabbat Parshat Ki Tavo, September 4, 2020
SECURITY CLEARANCE OF ANOTHER KIND RABBI AVRAHAM ZELIG GOLD
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he story I am about to tell was related to me by my grandfather — David Eli Rosengard. It is an amazing story which my grandfather told many times, and my family remembers it as vividly as I do. My grandfather was a doctor, who held the rank of lieutenant colonel in the U.S. armed forces. Shortly after the Korean War broke out in 1950, he was ordered to the South Pacific, where American soldiers were falling ill from a mysterious stomach ailment. (I do not recall the location exactly, but I do know that it was on an island in the South Pacific, possibly Guam, but I am not sure.) As my grandfather related the story, the situation was quite serious and it went on for a considerable period of time, so there was very real concern about what was happening to these soldiers. Before going over to investigate, my grandfather decided to get a blessing from the Lubavitcher Rebbe. As a physician living and practicing in Boston, he had cared for the family of Rabbi Yehuda Krinsky — who later became the Rebbe’s secretary — and it was Rabbi Krinsky who arranged the audience for him. When my grandfather came into the Rebbe’s office, the Rebbe — who had previously worked
as an electrical engineer at the Brooklyn Navy Yard — took out a military map of the region where the soldiers were falling ill. And he told my grandfather that right there secret nuclear testing was being done. It was likely that the soldiers were consuming shellfish (which are filter-feeders) and, as a result, were getting sick from ingesting toxins that were bioproducts of the testing. The Rebbe then instructed my father to go to the beach after a high tide and conduct tests — and there he would find evidence of what was causing the mysterious illness. The Rebbe was
Marking 70 years from the anniversary of the Rebbe’s leadership, each week, JEM will be focusing on one event, idea or personality in the Rebbe’s life. mystory@jemedia.org | myencounterblog.com | © Copyright, Jewish Educational Media, 2020
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very precise in his instructions, which amazed my grandfather. But when my grandfather arrived at the site, he did not immediately do what the Rebbe advised. A week or two passed with the health situation among the soldiers not improving, and then my grandfather recalled what the Rebbe had told him: “Go to this location and you will have your answer.” He arranged for a test of samples taken of the ocean water and also of the various types of mollusks and crustaceans found in it. The test proved that the Rebbe had been absolutely right — it clearly identified the toxin that was making the soldiers ill. Once the problem was solved, my grandfather decided to report all this to his commanding officer, who found it hard to accept what my father was telling him — that secret nuclear testing was causing the problem. He was flabbergasted by this information and just couldn’t acknowledge that such a thing was possible. But a week or so later, a newspaper cover-story confirmed exactly what the Rebbe had told my grandfather about the secret nuclear testing. And what I find fascinating is that the top military brass of the US armed forced seemed not to know what was going on in that region, but the Rebbe did. My grandfather’s story clearly proves that the Rebbe had information that was even higher than top secret. There’s something called
לזכות שניאור זלמן בן חיענא ורעיתו יוכבד מרים בת דבורה רבקה ומשפחתם שיחיו
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“classified” and there’s something called “top secret” to which very few people in the government have access. But the Rebbe went beyond that. I firmly believe that the Rebbe’s Torah knowledge gave him access to spiritual channels that laid bare all those secrets, so that he could tell the military what was going on even when they did not know. In conclusion, I have to say I am sorry that I have not done justice to this story. My grandfather often spoke about what had happened, describing everything in great detail. We used to have a VHS tape of him speaking about it for hours at a Chabad House and, before it was lost, I saw it several times. I also heard my grandfather relate this story many times before he passed away in 2009. And he always gave credit to the Rebbe for saving many lives. ______________
Rabbi Avraham Zelig Gold is a shochet who resides in the Boro Park section of Brooklyn, New York. He was interviewed in July of 2018.
This week in…. לע“נ ר‘ ישראל יעקב וזוגתו מרת קריינא ע“ה לאקשין >5 722 - 1962, at a farbrengen commemorating the Alter Rebbe’s birthday, the Rebbe spoke about an important approaching milestone: 150 years since the passing of the Alter Rebbe. In order to connect to the Alter Rebbe on this special occasion, the Rebbe suggested that the books of the Alter Rebbe, the Tanya and Shulchan Aruch, be studied in their entirety by the community, with each individual volunteering to study one portion of each book by heart. The Rebbe also suggested to give additional money to charities dedicated to furthering the Alter Rebbe’s teachings during the four months leading up to the yahrzeit.1 18 Elul 1. Torat Menachem vol. 34 page 258
While we have done our utmost to authenticate these stories, they reflect the listener’s recollection and interpretation of the Rebbe’s words. Supported by members of
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permission to bring Shneur Zalman to the Baal Shem Tov on his third birthday for the traditional first haircut and the Baal Shem Tov agreed. He told Baruch that Shneur Zalman should be brought by his mother and aunt Devora Leah, on the 18th of Elul, after morning prayers.
The Birth of the Alter Rebbe Baruch and his wife, Rivka, were followers of the Baal Shem Tov. When they had been married for a year and were still not blessed with a child, they went to see the Baal Shem Tov during the month of Elul to ask for his blessing. At his birthday celebration on the 18th of Elul, the Baal Shem Tov blessed Baruch and Rivka, saying that within the year they would have a son. The young couple remained with the Baal Shem Tov in Miedzibosz for the High Holidays. Before departing for home they were privileged to again have an audience with the Baal Shem Tov. When the Baal Shem Tov repeated his blessing, Rivka fervently promised that she would consecrate her son to the dissemination of Torah and the Chasidic way of life as taught by the Baal Shem Tov. Rivka was quite a learned women and decided to intensify her Torah studies. She asked Devora Leah, her learned sister-in-law for guidance as to prayer and study during her anticipated pregnancy. Six months later, Baruch went to Miedzibosz again to inform the Baal Shem Tov that his wife was pregnant. The Baal Shem Tov wished him "mazel tov" and gave him instructions to convey to his wife. Baruch left for home in a blissful frame of mind. On the 18th of Elul, the Baal Shem Tov displayed an extraordinary elation. He led the prayers, which he chanted joyously. It was clear that the Baal Shem Tov was observing the day in an even more festive manner than was customary for his birthday. During the repast which followed the prayers, the Baal Shem Tov told his disciples: Today, a new soul descended to earth, a soul which will illuminate the world with the revealed and esoteric teachings of the Torah, and will successfully disseminate the Chasidic way with selfless dedication, preparing the way for the arrival of Moshiach. On the 25th day of Elul the Baal Shem Tov arranged a feast. Three days later, on Shabbat, he again gave a discourse and was in an extremely elated frame of mind. All of this represented a mystery to his disciples. What the Baal Shem Tov's disciples witnessed in those days was nothing less than their Rebbe cele-
Arriving home, Baruch found that his son had made further strides during his absence from home. Little Shneur Zalman could now recite many Psalms by heart, and his memory and mental grasp were astonishing.
brating the birth of Baruch and Rivka's first child, Shneur Zalman, his circumcision, and the critical third day after the circumcision. Moreover, the various discourses which the Baal Shem Tov delivered on those occasions were connected with the newborn's destiny. For Yom Kippur that year, Baruch came to the Baal Shem Tov. He had been cautioned not to tell anybody about the birth of his son. Again, before leaving for home, he received from the Baal Shem Tov a set of instructions concerning the child, and the careful watch which was to be kept over him at all times. The following year Baruch came, as usual, to the Baal Shem Tov for the High Holidays. The Baal Shem Tov inquired about the little boy in great detail, and repeated his admonition to take special care of the child. After Sukkot, when Baruch was ready to leave for home, the Baal Shem Tov again counseled him to shelter the boy, and not to boast about his cleverness nor even to repeat ingenious comments he might make. Another year passed. Once again Baruch made his annual pilgrimmage to Miedzibosz. Baruch reported to the Baal Shem Tov that, upon returning home from Miedzibosz after Sukkot the previous year, his wife had told him that there was a noticeable change in Shneur Zalman. His speech and vocabulary, which were already extraordinary, had considerably improved. They had discovered that the young child had an amazing memory, and whatever he heard once, he never forgot. The Baal Shem Tov gave Baruch further instructions concerning the child. Baruch requested
As prearranged, Rivka and Devora Leah brought Shneur Zalman on his third birthday, to the Baal Shem Tov. The Baal Shem Tov cut off a few locks of hair, leaving peyot according to custom, and he blessed him. All the way home, little Shneur Zalman kept asking his mother who the elderly Jew was who had cut his hair. "That was Zaide," was her reply. Little did he then know that some day he would come to regard the Baal Shem Tov as his "grandfather" in a very real sense, namely, as the Rebbe of his Rebbe, the Maggid of Miezricz. However, the Baal Shem Tov, for reasons best known to himself, kept himself out of direct contact with Shneur Zalman. He did not permit Baruch to take his son with him on subsequent visits to Miedzibosz and he enjoined Shneur Zalman's teacher from telling him anything about the Baal Shem Tov until he was 15 years old. "Shneur Zalman is not destined to be my disciple," the Baal Shem Tov said. "He belongs to my successor."
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Following His Ways This week’s Torah reading, Ki Tavo, contains the charge: “And you shall follow His ways.” On that verse, our Sages comment: “Just as the Holy One, blessed be He, is called compassionate; so, too, you shall be compassionate. Just as the Holy One, blessed be He, is called merciful; so, too, you shall be merciful. Just as the Holy One, blessed be He, is called generous; so, too, you shall be generous.” Maimonides develops this idea further, explaining that the reason the Torah informs about a particular Divine quality is so that we can emulate it: “For this reason, the prophets described the A-lmighty with all these different adjectives….To make known that these are good and just paths in which a person should conduct himself to emulate Him according to his potential.”
Choosing How To React The Torah’s purpose in describing G‑d’s qualities is not to tell us Who He is, for in truth He defies definition, but instead, to teach who we should be, what are the qualities we should develop within ourselves. A more careful look at the wording Maimonides uses indicates that he is not telling us merely to adopt the qualities for which G‑d is praised. He is telling us to emulate the manner in which G‑d manifests these
…I have not transgressed any of Your commandments, nor have I forgotten them (Deut. 26:13) Every year (except the Sabbatical year) a Jew is obligated to set aside a tithe of his produce. Every three years, he must dispose of them and give them to the Levites. A special "confessional" is then recited containing an apparent redundancy. If a person claims to have "not transgressed any of Your commandments," isn't it obvious that he hasn't forgotten them? A person can fulfill a commandment yet "forget" it at the same time - if his mind and thoughts are elsewhere. (Sefat Emet) Blessed you shall be in the city (Deut. 28:3) According to the Midrash, "the city" means "in the merit of the mitzvot you do among society," - the duty that one's environs are imbued with Torah and mitzvot. (Divrei Shaarei Chaim) …who will make an engraved or molten image (Deut. 27:15)
qualities. To explain: Usually, a person expresses an emotion as a natural, spontaneous response. He sees something attractive and is roused to love. He sees something menacing and he recoils in fear.
Controlled Thought This cannot be said about G‑d. He is by definition above having “natural reactions” to what happens here on earth. For if our conduct would influence G‑d like it influences our colleagues, He would not be much of a G‑d. Instead, He reacts in a certain way because He chooses to, because He considers this reaction as appropriate. His emotional attributes are expressed only when they are called for. This teaches us two things: Firstly, that we should try to react in a similar manner, expressing the qualities that He does in like situations. But secondly, and perhaps more importantly, that we should react as He does, not spontaneously and naturally, but with controlled thought. Often, we become emotionally excited. This prevents us from thinking clearly and knowing which emotion to exercise at a given time. Just as G‑d exercises His attributes at will and by choice, so, too, we should control our feelings, rather than respond to them.
Leadership In this vein, we can appreciate statements
This is the only curse about which the Torah uses the future tense; all others in the "Reproof" are in the present. The reason is that when it comes to idolatry, thought is considered the same as action. Planning to make an idol is thus just as contemptible as actually making one. (Rabbi Shimshon of Ostropolye)
made by Maimonides with regard to a leader: “There will be times when he will be merciful and compassionate to certain people. [He will act] not merely out of ordinary feeling and generosity, but as is appropriate. And at times, he will seek revenge and bear a grudge against some other people, manifesting anger as is appropriate for them without feelings of anger.... His purpose should be for this activity to produce the greatest possible good for people at large.” Leadership — and we all are leaders in given situations — involves ruling over one’s feelings, understanding a situation and acting in the way that will lead to the greatest good, not doing what we feel like doing at the moment. This is the emulation of G‑d which the above verse asks of us. Adapted from the teachings of the Rebbe. Shabbos Table and Moshiach Now! adapted from Keeping in Touch, Sichos in English. From our Sages reprinted from www.LchaimWeekly.org - LYO / NYC
Shulchan Aruch Regulations Reb Binyomin Zippel relates: As a yeshiva student, my father-in-law, Reb Immanuel Schochet, made a trip to Eretz Yisroel, and the Rebbe instructed him to keep a detailed diary. When he arrived at the airport, he discovered that his suitcase was overweight. With the representative’s consent, he removed his heavy wool coat from the suitcase, thereby making it lighter. When he settled on the plane, he began his diary with this incident.
When a person serves someone he feels close to and loves, his tasks are performed with joy and alacrity. A lack of joy in the service of G-d thus implies that the person serves a distant Master from Whom he is estranged, G-d forbid. (Rabbi Chaim of Volozhin)
When he returned and entered yechidus, the Rebbe asked to see the diary. Upon reading the first story the Rebbe said, “This is not in accordance with Shulchan Aruch.” The Rebbe instructed him to call El Al and ask how he could rectify it. His request was met with surprise, and they assured him that there was no reason for concern. Reb Immanuel notified the Rebbe of the response but the Rebbe was not satisfied. “Tell them that it’s a serious matter and needs to be corrected.” Hearing that the Lubavitcher Rebbe was behind it, they agreed to officially absolve him on the condition that the Rebbe allows them to quote in his name not to evade weight regulations.
And G-d shall make you plentiful for good, in the fruit of your body (Deut. 28:11)
Indeed, with the Rebbe’s consent, for several years in the 1960’s, there hung a sign at the El Al desk that the Lubavitcher Rebbe says that it is forbidden to evade the weight regulations.
Because you did not serve the L-rd your G-d with joy... (Deut. 28:47)
The Torah promises length of days and good years - even beyond what is truly deserved - in the merit of children who are raised and educated according to Torah. (Torat Moshe)
As heard from Reb Binyomin; see Igros Kodesh Vol. 15, pg. 451, reprinted from The Weekly Farbrengen by Merkaz Anash, on-line at TheWeeklyFarbrengen.com
Chai Elul - The 18th of Elul The 18th of Elul is the birthday of the Baal Shem Tov, founder of the chassidic movement, and the Alter Rebbe, founder of the trend within Chassidism known as Chabad. Eighteen is the numerical equivalent of the letters Chai ("alive"). Thus the 18th of Elul is referred to as Chai Elul. The Previous Lubavitcher Rebbe relates there are two versions of a chassidic aphorism: "Chai Elul breathes vitality into Elul," and "Chai Elul breathes vitality into the service of 'I am my Beloved's and my Beloved is mine.'" The two versions parallel the two dimensions of Chai Elul. The first version reflects the contribution of the Baal Shem Tov, and the second version, the contribution of the Alter Rebbe. The Baal Shem Tov imparted the vitality of emunah ("faith") to every dimension of our lives, revealing every individual's potential for an ongoing dynamic bond with G-d. He taught a way of life that enables us to express the infinite spiritual power of our beings in our observance of the Torah and in every aspect of our experience. These teachings make faith a vibrant force which encompasses every dimension of our conduct, infusing it with vitality from the soul's essential power. The unique quality of faith is that it permits a connection with G-d that transcends the bounds of intellect. This advantage is, however, potentially problematic, because the spiritual plane on which a person operates through faith is far higher than his level of personal awareness. Since faith taps into a dimension of soul that transcends the limits of the individu-
al's identity, a gap is created between the infinite potential made possible by faith and one's finite mind.
The teachings of the Alter Rebbe enable us to bridge this gap, because the Alter Rebbe explained how to bring our spiritual potentials that transcend intellect into the realm of understanding. To borrow from chassidic terminology, the Alter Rebbe showed us how to introduce emunah (which transcends intellectual categories) into the intellectual process called Chabad. (Chochmah, Binah, and Daas; lit., "wisdom, understanding, and knowledge.") Through the teachings of Chabad, the functioning of our minds is shaped by the G-dly power of our soul. Because the heavenly source of a person's soul radiates powerfully on his birthday, the contributions of the Baal Shem Tov and the Alter Rebbe to our Divine service are especially potent on Chai Elul. The vitality generated by the Baal Shem Tov's teachings energizes the intensified Divine service which characterizes the whole of Elul. Now unique to Elul is the concept reflected in the verse, "I am my Beloved's" – that man, rather than G-d, takes the initiative in heightening the love relationship we share with Him. This aspect of Elul requires that man be capable of proceeding in his Divine service on his own initiative. And this ability was granted us by the Alter Rebbe's teachings. Adapted from Timeless Patterns in Time, Adapted from the Published Talks of the Lubavitcher Rebbe, Reprinted from Sichos in English
Thank You! Saying thank you is connected to the coming of Mashiach. Our Sages relate that after the miraculous humiliation of the Assyrian king, Sannecherib, G‑d desired to bring the Redemption, making King Hezekiah the Mashiach. However, Hezekiah did not celebrate with songs of praise. G‑d wants us to appreciate and acknowledge His workings. This should prompt happiness and joy to the point that we break out in joyous song. In the era of the Redemption that we will actually realize that this is G‑d’s world. However, today, most of us lack this awareness. We view the world as following its own rhythm and running on its own. With the coming of Moshiach the veil will be lifted and all mankind will share the awareness of G‑d. By living in the spirit of the Redemption, conducting our lives in recognition of G‑d’s presence, we anticipate and precipitate the coming of the time when this awareness will encompass all existence.
Self Sacrifice The son of the Rizhner Rebbe, R' Avraham Yaacov of Sadigora told this story. One Erev Shabbos the Baal Shem Tov appeared in a town unexpectedly. He chose to remain alone in the shul after Shabbos evening davening. The residents were alarmed when they saw his fervent prayer and Tehillim continue the whole night. Something was surely the matter. But in the morning the Baal Shem Tov was relaxed and joyful, and he accepted an invitation for the Shabbos meal. All of the townspeople crowded into the house to see the holy Baal Shem Tov. As they were sitting a local peasant came around looking for a drink of vodka. The Baal Shem Tov called out that he should be brought in, and provided with a generous glass of vodka. He asked what he had seen in the mansion of the Poritz (wealthy Polish estate owner) the previous night. The peasant's tongue, loosened by the vodka, related that the Poritz, believing that he had been cheated in a business deal by a Jewish merchant, assembled his peasants and armed them with knives and hatchets telling them to be on the ready to avenge themselves on the Jews at his command. They would then all be able to liberate their stolen riches from the Jews. "The whole night we waited for the command but the Poritz had closeted himself in his office with an unexpected visitor, an old friend that he hadn't seen for 40 years! Finally, he told us all to go home, that the Jews were upright and honest people and nobody should dare lay a hand on them. We all went home.” "This old friend," explained the Sadigorer Rebbe, "Had been dead for decades. The Baal Shem Tov had dragged him from the grave to influence his friend the Poritz. “But I always wondered," queried the Rebbe, "why did the Baal Shem Tov have to travel all the way to that town for Shabbos to avert the decree? Couldn't he just as well have remained in his hometown of Medzibuz?" "But I understand now. The Baal Shem Tov said to himself, if I can succeed in saving the town, fine...but if not, then I will perish together with them!" Adapted from nishmas.org
Question: When my wife and I got mar-
Quarantine in Connecticut The “Kvutzah” year, in which hundreds of yeshiva students from Eretz Yisroel come to spend a year learning in 770 (Chabad Headquarters), is a longstanding and fundamental concept in Chabad. This year, with the outbreak of COVID-19 that hit Crown Heights particularly hard, it was clear that a solution would need to be found that would preserve this tradition while also protecting the health and well-
Cooking Tip of the Week Italian Style Zucchini and Mushrooms : A great side dish (can be doubled for more people). Slice 2 dark green zucchini in half moons and slice one container fresh mushrooms. Heat 2 tbls olive oil and add 2 cloves sliced garlic along with the mushrooms for about 5 minutes. Place the mixture in a bowl and salt. Sauté the sliced zucchini with 2 tbls olive oil for 10 minutes. Add the mushrooms and 1/2 cup crushed tomatoes along with salt and pepper (and Tuscan spice blend). Enjoy! Alizah Hochstead, alizahh@hotmail.com
being of Crown Heights residents. This was undertaken by the Iggud Talmidei Hakvutzah, which, with great effort, succeeded in finding a beautiful resort campus in Connecticut which the students would use for their two-week quarantine.
The 20-acre grounds contain an Olympic-sized swimming pool, recreational fields, and lake – all of which will provide the tranquil atmosphere perfect to enable them to properly prepare for this important year. The students, upon their arrival in New York, boarded buses directly for the campus, where they will remain for two weeks, as per medical guidelines. The students are using their time for in-depth learning, all the while enjoying the accommodations and delicious food provided by the organizers. And, as night falls on the campus, the students from different Israeli yeshivos, gather for a lively Chassidishe Farbrengen. Adapted from COLlive.com
Halacha Corner – Placement of Mezuzos As part of our teshuvah preparations for the new year to ensure that we are fulfilling mitzvos properly, it’s a common custom to have one’s tefillin and mezuzos checked during the month of Elul. In fact, according to some opinions, tefillin and mezuzos should be checked every twelve months. Checking mezuzos entails not only ensuring that our mezuzos are kosher, but also that the the place where the mezuzos are affixed is in accordance with halachah. If the mezuzos are not in their proper places, it is as if one is not fulfilling the mitzvah at all, chas veshalom. The mezuzah must be affixed to the right doorpost as one enters the doorway. However, there are complex halachos regarding which is considered the right side if two rooms have a shared doorway; in such a case, one should seek the advice of a Rav to ensure that the mezuzah is placed in accordance with halachah. There are many other details regarding placement of mezuzos that are beyond the scope of this paragraph. Rav Yosef Yeshaya Braun, shlita, Mara D’asra and member of the Badatz of Crown Heights, 1 Minute Halacha, 5775, #402, crownheightsconnect.com
ried 17 years ago we were at the same level of religiosity: keeping Shabbos, eating kosher and more or less leading a religious lifestyle. However, I want to keep a higher level of kashrus, I want our kids to go to more religious schools, I do not want a television in the house, etc. My wife wants to keep things the way they are. It is upsetting to me that she is holding the family back. It causes a lot of tension. Sometimes I even think we should divorce. What do you think I should do about the situation?
Answer:
People grow and change and what you are experiencing is a common occurrence. However, perhaps you can see this as an opportunity for marital and personal growth. Nothing is coincidence. Hashem could have enabled you to become more religious before you met your wife. Why did it happen in the middle of your marriage? Rather than contemplate divorce, consider how you and your wife can develop your higher potentials together. In these situations a couple will often engage a third party who helps mediate a compromise solution. At times, this works well. However, it can also be difficult to achieve an outcome that satisfies both sides. The solution may end up being no more than a band aid covering a festering wound. Marriage is a process and the human element must be cherished. Things are not one way or the other—black or white. Take the time to hear and understand what your wife is feeling. She may feel hurt that you would consider divorcing her; that your marriage is not as strong as she thought. When a spouse listens non-defensively, with empathy and understanding, closeness and healing is created. It builds an environment where both sides will desire, or at least be more open, to finding workable solutions.
Your desire for increased observance is commendable. However, allow your wife to share with you; empathize with her situation. She should feel that you understand her and are on her side. The more we feel and understand one another, the more amenable each side will be to finding a workable solution. Aharon Schmidt - marriage, family & individual coaching. Video and telephone sessions available. For an appointment contact: coachingandcounseling1@gmail.com
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Editor - RABBI SHIMON HELlINGER
Reciting Tehillim (I) The Value of Tehillim
'How is your chandelier doing?' "
Once, in the time of the holy Baal Shem Tov, it was decreed in Heaven that a certain Jewish settlement should be destroyed, R”L. The Baal Shem Tov called upon his friends, the hidden tzaddikim, Reb Mordechai and Reb Kehos, to join him to form a beis din and find a way to nullify the decree. The beis din convened, and the neshama of the Baal Shem Tov ascended to the heavenly worlds. There he saw that the decree had already been sealed and could not be annulled. However, as he passed through the heavenly spheres while descending back to the physical world, he saw a magnificent light created by the words of Tehillim that were being recited by a simple villager. This Yid would complete the entire Sefer Tehillim five times every day, but since he was quite ignorant, he sometimes said Tehillim in unclean places. Nevertheless, HaShem valued his Tehillim so much, that a privileged share in Olam HaBa awaited him. The Baal Shem Tov immediately traveled to see this man and asked him, "Would you be willing to sacrifice your share in Olam HaBa in order to save an entire Jewish community?" The simple Yid responded, "If I have a share in Olam HaBa, I am ready to forfeit it for such a cause." And the decree was annulled.
)336 '(סה"ש תש"ט ע
The Rebbe explains that even when Tehillim is said without particular kavonos and at a quick pace, as many do on Shabbos Mevarchim, this nevertheless has a tremendous effect. In fact, in the Yehi Ratzon, we ask that our reading be considered as if it came from the mouth of Dovid HaMelech himself. The Frierdiker Rebbe emphasized that the kedusha of the words, even when they are not understood, is as precious in the eyes of HaShem as a korbon. One should learn the translation of the words, but not recite that instead of the original. ) אגרות קודש מוהריי"צ ח"ד ע' תנט,418 '(התוועדויות תשמ"ז ח"ג ע
Consider
What about Tehillim is so effective: the kavanos that one has or the intrinsic kedusha of the words? Great Powers
)201 ' קובץ מכתבים ע- (שמח"ת תרצ"ז
On the pasuk "Yiheyu leratzon imrei fi" (may the words of my mouth find favor before you), the Medrash teaches that Dovid HaMelech requested that his words of praise be written and engraved for all future generations. Furthermore, he asked HaShem that the recitation of Tehillim be considered just as worthy as the study of the most complex halachos of the Torah. )ח,(מדרש תהלים א
The Frierdiker Rebbe related: "When I was a little boy I once wondered whether malochim are able to calculate numbers. When I asked my father, he replied, 'That’s a good question! But I am certain that Malach Michoel counts all the Tehillim that one says, and with it he creates a chandelier that lights up, Above and below, for that person and for his children.' "Following this, my father would often ask me,
About 650 years ago, in a village in Germany, there lived a simple pious Yid who was able to study Torah only at its simplest level. Every day, year after year, he would recite the entire Sefer Tehillim. Less than thirty days after he passed away, he appeared in a dream to a chochom from the nearby city of Worms. In the dream he stood holding a little Tehillim, and he cautioned the chochom, "Warn the people in my village to escape immediately to the surrounding towns. During my life I protected them with my recitation of Tehillim, but now they are in grave danger." Early the next morning, the chochom sent a messenger with an urgent letter telling the villagers of the looming danger. The people heeded his words, and they were saved. )(מנהגי וורמייזא סדר תהלים
entire Sefer Tehillim is a segula for crushing any verdict on a person. The Tzemach Tzedek once told his chassidim, "If only you knew the power of pesukim of Tehillim and their effect in Heaven, you would recite them at all times. The kapitlach of Tehillim break through all barriers as they soar aloft, higher and higher, uninterrupted. They prostrate themselves before the Master of the Universe, bringing results with kindness and mercy." ) היום יום כ"ד שבט,(הוספות לכש"ט סי' נז
The Frierdiker Rebbe related how in all generations, whenever a decree was issued against Yidden, they would run to shul to recite Tehillim. The melamdim would recite Tehillim with their young talmidim, for "their breath is sinless." The Frierdiker Rebbe added that the numerous Hamans in every generation are eliminated by the heartfelt Tehillim of a simple Yid – "not by sword or spear, but only by a heartfelt kapitel of Tehillim." In the year ( תר"ג1843), the interior minister of Russia summoned the Tzemach Tzedek, along with three other leaders representing the Yidden of Russia, in order to pass new decrees upon the Yidden. When they arrived in Petersburg and heard of the gezeira, they immediately ordered three kapitlach of Tehillim to be recited in all shuls and chadorim ( סט, כב,)כ. This required mesirus nefesh, for the czar was likely to punish them for supposedly assuming control over Russian citizens. Shortly after, that evil minister fell ill and died, and was replaced by a neutral minister who canceled the decrees. In the year ( תרמ"ב1882), which became known as "a year of bloody pogroms," the Yiddishe leaders led by the Rebbe Maharash revealed a secret plot against the Yidden. They likewise called upon the Yidden to recite the above-mentioned kapitlach, and within one month the evil plan fell through. In the year ( תרס"ו1906), pogroms began to erupt throughout Russia. The Yiddishe leaders, lead by the Rebbe Rashab and Reb Chaim of Brisk, gathered in Petersburg, where they heard of the czarist government's secret plan to instigate pogroms in 116 Yiddishe communities. At that time, too, they requested that the three kapitlach be recited by Yidden everywhere, and shortly afterwards the plan failed.
The Baal Shem Tov would say that reciting the
)308 ' סה"ש תש"ט ע,(אג"ק הריי"צ חי"ב ע' קלא
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Planned Returns May I buy something short term with plans to return it? According to halacha, there is usually only a small window to retract from a sale once it was finalized—by most methods of acquisition within a few seconds, and by a kinyan sudar (“lifting a handkerchief”) as long as the sides are discussing the sale. After this, there is no going back.1 If the buyer was overcharged more than 16% above the market value, he can invalidate the sale and receive a refund within the time frame it takes to find this out. After that time it is too late, unless circumstances beyond his control prevented him from finding out right away.2 If he discovers a defect in the article, he can demand a refund since he received something different than what he purchased.3 If, however, he continues to use it after finding the defect, or the problem was easily discernable and he neglected to notice, he may no longer return it (even if he didn’t know the repercussions of continuing to use it).4 If there is a compelling reason for his continued usage, he often will still be able to return it (e.g. if he found a fault in his new car on the way home, he can continue his trip).5 In many countries, there are federal and state laws that govern consumer transactions. These laws definitely have the halachic status of minhag hamedina and one who purchases an item does so according to the local terms and conditions. The details of these terms differ from country to country and even between different states of the same country. Many countries have special policies for online or over-the-phone purchases as well. In most states in America, there is no right to cancel contracts or purchase agreements; a refund option depends on the specific retailer’s policy, and in absence of one we follow the halachic return policy outlined above. In certain states, like New York, a store is legally required to post its refund policy. If they don’t, the store is required by law to accept returns within 30 days of purchase. Buying with plans to return the item would clearly not be permitted under the “halachic” return policy, yet the specific store’s policy is what is binding in this case. If their terms for return require the purchaser to be “unsatisfied,” one needs to ask oneself honestly if that is the case. Some major retail stores, however, clearly allow purchases and returns with no questions asked even after the item was used short term, since they concluded that such a policy is worth it for them. In such a case, it would be permissible to buy the item with the intent to return. .ונו"כ שם . שו"ע חו"מ סי' רל"ב ס"ג.3 . שו"ע שם וסמ"ע שם סק"י.4 ובכל, ראה בארוכה שם בפת"ש סק"ג.5 .מקרה הממע"ה
תוך. ראה שו"ע חו"מ סי' קפ"ט והלאה.1 ראה שם סי' קצ"ה ס"ז אבל- כדי דיבור קנין סודר.בפת"ש סק"ו שיש חולקים בזה ראה שם סי' קצ"ה ס"ו ובנתה"מ סקי"ד.שה"ה קנין סיטומתא שו"ע חו"מ סי' רכ"ז ס"ב וס"ד וס"ז.2
לע"נ מרת ציפא אסתר בת ר' שלום דובער ע"ה
Reb Berel Kalisker Reb Dovber was the son of Reb Gershon Halevi Ashknazi of the city of Kalisk, and was known amongst chassidim as “Berel Kalisker.” He was a shadar and a choizer for the Tzemach Tzedek, and a close friend to the Rebbe Maharash. For twelve years they studied Gemara and meforshim together in the room next door to the Tzemach Tzedek’s. A small window connected the rooms, enabling them to ask him questions during learning. During the year 5633 (1873) Reb Berel moved to Chevron, where he was greatly respected and quickly became one of the leaders of the community. He passed away on 7 Teves 5660 (1900), and is buried in Chevron. His grandson was the famous rov, Reb Avrohom Chaim Noeh.
him, “Why didn’t you tell Reb Berel who is a ben bayis to us - to serve you?” The Rebbe responded, “Berel is a talmid chochom, and one is not allowed to make use of talmid chochom!”
The Tzemach Tzedek respected Reb Berel greatly, and also relied on him in matters of halacha. One motzaei Shabbos, Reb Berel visited the home of the Tzemach Tzedek, and a lengthy discussion in Chassidus began. The Tzemach Tzedek’s wife, Rebbetzin Chaya Mushka, waited up a long time to serve melava malka, but seeing that the hour was late, she went to lie down and fell asleep. In the morning she realized her husband had not eaten and asked
In Chevron there was a shortage of Gemaras, and one of the elders of the city came to Reb Berel late at night to borrow a certain volume. Reb Berel asked him, “Which masechta do you need?” “Gittin,” was the response. “And which daf?” When the man replied, Reb Berel proceeded to say the whole sugya by heart, explaining it beautifully until it was crystal clear, and the man no longer need to borrow the Gemara…
)(דבר ציון לר"ד אליעזרוב ע' רסט
Reb Berel was fluent in 600 maamorei Chassidus of the Tzemach Tzedek, and when he would chazer them publicly, he would say them exactly as he heard them, copying even the motions the Rebbe had made while saying the maamor. He was also a maniach - a transcriber of the maamorim - and the Rebbe Maharash even made comments on his hanochos. The Rebbe Rashab writes that most (if not all) of Reb Berel’s writings are very precise.
)(דבר ציון לר"ד אליעזרוב ע' ער
Not For Everyone The Rebbe set that davening at 770 should begin at 10 o’clock on Shabbos, to allow for time to appropriately prepare for tefila, through learning and contemplating Chassidus. However, this wasn’t for everyone. In a 5734 (1974) yechidus with Reb Efraim Volf, the administrator of Chabad mosdos in Eretz Yisroel, the Rebbe directed him regarding the Beis Sefer Limelacha vocational school: “At this mosad, davening should start no later than the time of reading Krias Shema. Since the students learn
Kitzur Shulchan Aruch, they wouldn’t understand why davening doesn’t begin at the proper time. “A yeshiva bochur, who is capable of learning Chassidus for two hours, understands why according to Chassidus davening should start later. But not a student at a vocational school. Especially the younger classes. Regarding the older classes, if indeed they could learn for two hours, and none of them waste their time, they could begin davening at ten.” (For the full yechidus see Halperin Teshurah, Tammuz 5762)
In merit of this publication's founder • ר' אהרן בן חנהMay the zechus of the thousands of readers bring him a total and immediate recovery
For local candle lighting times visit Chabad.org/Candles
Shabbos, 16 Elul, 5780Friday, 22 Elul, 5780
Your complete guide to this week's halachos and minhagim.
Monday
Shabbos
16 Elul, 5780 | Parshas Ki Savo
Chai Elul, 5780
Things to do On this day Today is the birthday of the Baal Shem Tov (born in the year 5458/1698) and the Alter Rebbe (in 5505/1745).
“Chassidim repeat an old chassidishe saying in two versions: (1) Chai Elul is the day that brought life and brings life into Elul. (2) Chai Elul gives life into the avodah of Ani ledodi vedodi li.” 5
Things to do
• Participate in a 6 farbrengen. • The Rebbe Rashab and Frierdiker Rebbe would say “Gut Yom Tov” on Chai Elul.7 • The twelve days from Chai Elul until Erev Rosh Hashanah (Sefer Hasichos 5705, correspond to the )p. 122 twelve months of the year. On each day, a cheshbon hanefesh should be made for the corresponding month of the )past year. (Sefer Hasichos 5703, pp. 177; 179 מאידך ,ברור שאין להתייחס לשיחה זו כ"משנה אחרונה" ,שהרי לאחר-מכן ב'התוועדויות' תשמ"ט ח"ד עמ' 279 הביא את שני הצדדים בשווה ,ויתרה מזו – בספר-השיחות תש"נ (מוגה) ח"ב עמ' 681הערה 104מביא רק את הסברא לומר פ"א ,וכן בספר-השיחות תנש"א (מוגה) ח"ב עמ' 797הערה 15מביא רק סברא זו ,אך מוסיף "וצ"ע ובירור בזה" ,וכלל לא צויין בשיחות הללו להתוועדויות תשמ"ז הנ"ל. 5וראה לקו"ש חי"ט ע' 250ואילך .חכ"ט ע' 161ואילך. 6אג"ק ח"א ע' רל. 7ספר המנהגים ע' .102פעם סיים הרבי את שיחת ח"י אלול" :כ"ק מו"ח אדמו"ר אמר פעם בח"י אלול' :גוט יום טוב!'" ואמר בעצמו" :גוט יום טוב!" (תו"מ ח"ו ע' .)173 לענין אמירת תחנון ביום זה ,בשנת תשמ"ט נשאל הרבי בדבר אמירת תחנון בח"י אלול ,והשיב בכתב" :בעניינים התלויים ברגש – אין לשאול ,כיוון שזו הוכחה שאין רגש" ('אוצר מנהגי חב"ד' אלול-תשרי עמ' כב) .ואף שכ"ק אדמו"ר מהורש"ב הורה לכ"ק אדמו"ר מהוריי"צ שלא לומר תחנון ביום זה (ספר-השיחות תש"ג עמ' ,)140אבל זו במפורש "הוראה ליחיד" ולא לרבים .וראה אודות ההנהגה בפועל אצל הרבי ב'אוצר מנהגי חב"ד' שם עמ' כא.
• At the end of the second aliyah, it is customary for the baal korei to raise his voice when reading the possuk of Hashkifah.1 • The baal korei receives the sixth aliyah (which contains the tochachah) without being called up by name. He recites the berachos before and after the aliyah, as usual.2 • It is customary for the baal korei to lower his voice when reading the tochachah, and to read it a bit quicker than usual.3 When reaching the last possuk of the aliyah (“Eileh divrei habris”), the baal korei resumes the regular tone. • After Minchah, we read the third and fourth chapters of Pirkei Avos. See note regarding whether Kol Yisroel and Rabbi Chananya ben Akashya should be said before and after both chapters, or just once (before the third chapter and after the fourth chapter).4 1לוח כולל-חב"ד. 2ספר המנהגים ע' .31 3מפי ר' ישראל גורדון שסיפר שפעם קרא את התוכחה אצל הרבי והרבי זירזו (באמצעות הרה"ח רי"ל גרונר שי') לקרוא במהירות ובקול דממה .וראה פר"ח סי' תכח ס"ז לענין קריאת פרשת העגל ופרשת ויהי העם כמתאוננים. 4לראשונה מצאנו את הנושא בשיחת ש"פ תצא תשמ"א (הנחה בלה"ק סכ"א) ,שם הביא הרבי ראיה מהנהוג בזה: "מאחר שבשבת זו לומדים שני פרקים בהמשך אחד ,ובאופן שאמירת משנת 'כל ישראל' (קודם הלימוד) ומשנת 'רבי חנניא בן עקשיא' (לאחרי הלימוד) היא רק פעם אחת ,על שני הפרקים כאחד [משנת 'כל ישראל' – קודם התחלת פרק ראשון ,ומשנת 'רבי חנניא בן עקשיא' – לאחרי סיום פרק שני] – מובן ,שישנו קשר ושייכות בין שני הפרקים, ועד שלומדים אותם בהמשך אחד". לאחר מכן ,במשך השנים ,דן בזה הרבי פעמים רבות ,ודרש לחקור ולברר זאת ,ללא מסקנא סופית ('התוועדויות' תשמ"ה ח"ה עמ' 2887ואילך' ,התוועדויות' תשמ"ז ח"ד עמ' 352ואילך) .ב'התוועדויות' תשמ"ו ח"ד עמ' 444מחלק, שבכלל אין לומר את המשניות בין הפרקים כמו שאין מפסיקין בין שתי פרשיות מחוברות בקריאת התורה ,וצריך לאומרן רק בין הפרקים ה-ו כדי להפריד בין משנה וברייתא. אמנם לאחר מכן ,ב'התוועדויות' תשמ"ז ח"ד עמ' ,400לאחר שמביא ראיה לנושא זה מקורבנות מוסף דסוכות ודוחה אותה ,מסביר שמצד תוכן מרז"ל אלו והסיבה לאמירתם מספיק לאומרם פעם אחת ,ומאידך מביא ראיה להיפך מכך שצריך להפריד בין פרק ה' שהוא משנה לפרק ו' שהוא ברייתא (כמודגש בתחילתו "שנו חכמים בלשון המשנה"), ואמירה זו היא "העצה הכי פשוטה" לעשות כן .ומסיים" :ומזה יש ללמוד גם בנוגע לפרק שלישי ופרק רביעי (אף ששניהם משנה ולא ברייתא) – כי ,נוסף להטעם שאין לחלק באופן האמירה דפרק חמישי ושישי לשלישי ורביעי, יש צורך להדגיש את החילוק שבין פרק שלישי לפרק רביעי ,שהרי גם בחלוקה לשני פרקים יש נפקא-מינה לדינא", עכ"ל.
Rambam
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Shabbos הלכות תשובה ,פרק י
Shabbos הלכות שופר וסוכה ולולב ,פרק ו-ח
Sunday
Sunday
ספר אהבה הלכות ק״ש ,פרק א
הלכות שקלים ,פרק א-ג
Monday
Monday
הלכות ק״ש ,פרק ב
Tuesday הלכות ק״ש ,פרק ג
Wednesday הלכות ק״ש ,פרק ד
Thursday הלכות תפלה וברכת כהנים ,פרק א
Friday הלכות תפלה וברכת כהנים ,פרק ב
הלכות שקלים ,פרק ד הלכות קדוש החדש ,פרק א-ב
Tuesday הלכות קדוש החדש ,פרק ג-ה
Wednesday הלכות קדוש החדש ,פרק ו-ח
Thursday הלכות קדוש החדש ,פרק ט-יא
Friday הלכות קדוש החדש ,פרק יב-יד
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Rabbi Yossi Shusterman Rabbi Avremi Kievman Rabbi Menachem Posner
Rabbi Yehuda Altein Rabbi Eliyahu Baron
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