מצוות לא תעשה קכ”ג – רמ”ה – תמלול

Shiur on Mitzvos Lo Sa’aseh 123-245

Introduction

We’re holding by the end of the Rambam’s hakdamah. The Rambam counts out quickly all the taryag mitzvos, and afterwards in the sefer he goes b’arichus on each mitzvah with its halachos.

Mitzvah 123: Not Removing Meat from the Chaburah

After the last few mitzvos about Pesach, this is the last lo sa’aseh of Pesach: “shelo l’hotzi b’sar haPesach min hachaburah.” By Pesach one eats b’chaburah, and a person from the chaburah may not remove the b’sar haPesach outside the chaburah, as it says “lo sotzi min habayis.”

The Sefer HaChinuch – many of his ta’amim are based on the Rambam in the Moreh and other places – he says that all these mitzvos of Pesach are so that one should eat like a ben melech eats. A ben melech doesn’t break bones, a ben melech doesn’t carry out from the house. This is all to show – an oriman takes home because maybe there won’t be enough left over, takes home from the party.

What about not giving to someone who’s not from the chaburah? That’s an inyan of kinah. One could explain it, but at least a part of them [the mitzvos follow this reasoning].

Mitzvah 124: Shirei HaMinchah May Not Be Chametz

“Shelo la’asos shirei haminchah chametz.” When one brings a minchah, one takes off a kometz, puts it on the mizbei’ach, and the remainder the Kohanim eat. The shirei haminchah should not be chametz, as it says “lo sei’afeh chametz chelkam.”

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It’s interesting – he goes into something in the middle of the mitzvos of Pesach, he puts in shirei haminchah chametz. It’s similar because it’s an issur chametz, it’s an inyan of chametz, but we’re not talking here about Pesach. True, Pesach lies here as one of the korbanos – these are all issurim connected to the korban Pesach. But the next one is also back to korban Pesach. Okay, I don’t know, one needs to think about his exact seder.

Mitzvah 125: Not Eating the Pesach Raw or Boiled

“Shelo le’echol b’sar haPesach na” – half cooked – “o mevushal” – or cooked in water or in any wet substance, as the pasuk says. One may not lose the dryness of the Pesach. It must be mamash roasted with dryness, as it says “al tochlu mimenu na u’vashel mevushal bamayim.”

Mitzvah 126: A Ger Toshav May Not Eat the Pesach

“Shelo le’echol b’sar haPesach l’ger toshav.” A ger toshav is a goy who was mekabel the sheva mitzvos bnei Noach and lives among Yidden. There are certain halachos – one may not make him work on Shabbos, “l’ma’an yanuach… v’gercha asher bish’arecha.” But korban Pesach one may not give to such a ger toshav, only to an actual Yid, as it says “toshav v’sachir lo yochal bo.”

Mitzvah 127: An Arel May Not Eat the Pesach

“Shelo yochal arel.” A Yid who hasn’t had a milah should not eat the korban Pesach, as it says “v’chol arel lo yochal bo.”

Mitzvah 128: A Meshummad May Not Eat the Pesach

One should not give to eat from the korban Pesach “l’Yisrael she’hishtamed” – a Yid who became a meshummad. What does this mean? It means a Yid who conducts himself like a goy, a Yid who serves avodah zarah, or what?

The Rambam brings, as it says “kol ben neichar lo yochal bo.” What does “kol ben neichar” mean? That is, Yisrael she’nilvah livnei neichar – he conducts himself, he associates with the bnei neichar, he accompanies the bnei neichar, v’oved avodah zarah k’mosom, lo yochal bo. “Nilvah” means he attached himself to them, he associates with them. “Levayah” means one goes together, right?

The word “meshummad” is not a halachic thing – that one receives a document from the galach. It makes no difference, one is still mechuyav in all mitzvos. But when a Yid associates with goyim and serves avodah zarah like goyim, then he comes into this din.

In the printed text it says “she’nehpach l’goy la’avod kochavim,” but I think the word “shmad” originally doesn’t mean like “hashmodah” – “hashmodah” means destroyed, killed. But the Chachamim called one who serves avodah zarah also with the name “meshummad” – he destroyed himself. Like “v’nichresah hanefesh hahi” – that kind of thing.

Therefore the goyim didn’t like the word, because they said that becoming a goy is not “shmad.” This fits with the fact that once, when a child was meshameid, they would sit shivah on him, because they viewed him as if he was killed. The lashon “shmad” means being killed.

Mitzvah 129: A Tamei Person May Not Eat Kodshim

“Shelo yochal adam she’nitma kodshim” – a person who became tamei should not eat kodshim, as it says “v’ani efshar she’ochal mib’sar zevach hashelamim asher laHashem v’tumasi alai,” and afterwards it says “v’nichresah.” Everywhere there’s kareis there’s a lo sa’aseh.

Mitzvah 130: A Tahor Person May Not Eat Tamei Kodshim

A tahor person, a tahor Kohen, may not eat kodshim that became tamei – kodshim that touched a t’mei meis and the like – as it says “v’habasar asher yiga b’chol tamei lo yei’achel.”

Mitzvah 131: Nosar

“Shelo le’echol nosar” – one may not eat kodshim that remained longer than the time for that kodshim. Each kodshim has its period of time until when it must be eaten, and the remainder is nosar which must be burned, and one may not eat it. It’s a lo sa’aseh, as it says “v’ochel mib’saro bayom hashlishi v’nichresah hanefesh hahi.” Again we see a lashon kareis, meaning it’s a lo sa’aseh.

Mitzvah 132: Pigul

“Shelo yochal pigul.” Pigul is a korban where when the Kohen was makriv it he thought p’sul hamachshavos – that he’s going to deal with it not according to halachah, he’s going to eat it later, or he’s going to sprinkle the blood shelo lishmo, etc. There are various halachos of pigul. The meat may not be eaten, as it says “v’hamakriv oso lo yeichashev lo pigul yihyeh, v’hanefesh ha’ocheles mimenu avonah tisa.” Chazal learn out that “avonah tisa” means like kareis, and kareis is always a lo sa’aseh.

Mitzvah 133: A Zar May Not Eat Terumah

“Shelo yochal zar terumah.” Terumah goes to the Kohen, and a zar may not eat it, and if he’s over there’s a lo sa’aseh, as it says “v’chol zar lo yochal kodesh.”

Mitzvah 134: A Toshav or Worker of a Kohen

Even a Kohen himself may eat terumah, also the wife and children of a Kohen, but a toshav – a Kohen who has an eved who sits by him, or a worker by him – he may not eat from the terumah, and it’s a lo sa’aseh, as it says “v’soshav Kohen v’sachir lo yochal kodesh.”

Is the lo sa’aseh on the Kohen that he shouldn’t give it to him, or is it a lo sa’aseh on the toshav himself? The toshav who’s not mechuyav b’mitzvos… Okay, one may not… There’s no such thing that he may not do, he’s not mechuyav b’mitzvos. A goy you may not… An eved could be that the lo sa’aseh is on the Kohen that he shouldn’t feed him. I think a goy also may not.

Maybe there’s no nafka minah, but it’s correct that our news are… but for example, a zar may not enter the Beis HaMikdash, and a goy may not enter, and the goy doesn’t do it, he wouldn’t enter – because he thinks the goy may? He may not, they don’t let him. But that means l’mai nafka minah that he asks from the side of din may he? He doesn’t care about your halachos, but he may not. Even if he doesn’t know about it, doesn’t mean he’s…

Mitzvah 135: An Arel May Not Eat Terumah

“Shelo yochal arel terumah.” A Kohen who’s an arel, who’s not circumcised, may not eat terumah, “v’ein zeh l’sh’ar hakodshim.”

He says this is not written explicitly in a pasuk, but it’s a halachah – the Chachamim learned it out from a davar, they learn a kasuv with Pesach through a gezeirah shavah. “V’eino b’feirush min haTorah.”

What’s interesting – “lomdim a kasuv”? You mean to say the pasuk learned it out or the Gemara learned it out? The kasuv teaches us this by making a gezeirah shavah.

He explains that what they said – the issur arel in kodshim is min haTorah, v’eino midivrei sofrim – because we could have thought that a yesod that one learns out from a gezeirah shavah has a din like d’Rabbanan. Because there are many times things one learns out from the yud-gimmel midos she’haTorah nidreshes bahen, and the din of that is called only a din d’Rabbanan.

But is there when it’s called d’Oraisa? Always. Devarim she’nilmadim b’gezeirah shavah are d’Rabbanan. Only what – there are things that are halachah l’Moshe miSinai. D’Oraisa is not dependent on whether it’s written in a pasuk; d’Oraisa is dependent on whether Moshe Rabbeinu learned it out from the Ribbono Shel Olam. So sometimes there’s something that even though it’s a gezeirah shavah it’s min haTorah – that’s all. There’s gezeirah shavah that’s d’Oraisa, there’s gezeirah shavah that’s d’Rabbanan. The gezeirah shavah doesn’t make it d’Oraisa, that’s correct. Only a gezeirah shavah where besides the gezeirah shavah there’s still some kabbalah ish mipi ish to the Chachamim, or it’s Moshe Rabbeinu mekabel Torah miSinai, as we learned in the hakdamah.

Mitzvah 136: A Tamei Kohen May Not Eat Terumah

“Shelo yochal Kohen tamei terumah,” as it says “ish mizar’acha asher yihyeh tamei b’kodshav lo yochal.”

Mitzvah 137: A Chalalah May Not Eat Terumah

“Shelo sochal chalalah.” A Kohenes who’s a chalalah – because she was born from an issur, for example a Kohen who married a gerushah, where the child is a chalal or the daughter is a chalalah – may not eat kodesh.

According to prishus and prishus and pashtus… No, because maybe the point is – the point is l’chorah pashut. A chalal doesn’t need to be a Kohen, so the question doesn’t begin.

In general they became not Kohanim. But a chalalah is a chovas Kohen, no? She only became a chalalah l’inyan that one may not eat. Because it says “chalal Kohen k’zar lo yochal b’kodshei hakodshim v’lo yochal.” So the Chachamim learn the pasuk aliba d’hilchasa.

Chalalah can also mean that she became niv’eles l’zar – a daughter of a Kohen or a wife. So it says there actually this week in Mishpatim, that a woman becomes mechuleles if she…

Mitzvah 138: Minchas Kohen

“Shelo sochal minchas Kohen.” A minchas Kohen is burned entirely on the mizbei’ach. It’s not like a regular minchah where one takes off a kometz and the rest… One learns it out that one shouldn’t eat it from the words “v’chol minchas Kohen kalil tihyeh” – “kalil tihyeh” means it should be entirely burned – “lo sei’achel.”

Mitzvah 139: Chata’os Done Inside

“Shelo le’echol b’sar chata’os hana’asos bifnim.” Chata’os where one sprinkles the blood inside – not on the mizbei’ach hachitzon, but in kodshei kodshim, inside the Heichal – one may not eat the meat from them, unlike regular chata’os where the Kohanim eat the meat. As it says “v’chol chatas asher yuva midamah el ohel mo’ed l’chaper bakodesh lo sei’achel.”

Mitzvah 140: Pesulei HaMukdashin with Intentional Mum

“Shelo le’echol pesulei hamukdashin she’hutal bahem mum b’kavanah.” A mukdashin that was – a korban that was sanctified, and one made in it a mum – one may not eat the meat from it, as it says “lo sochal kol to’eivah.”

One learns it out that specifically b’kavanah. Because a kodshim that a mum fell on it is yotzei l’chulin, one may eat it. You go make a mum so it should go out l’chulin – that’s a to’eivah, and therefore you don’t eat. You can’t have a way out; kodshim remains kodshim. “V’lomdim mipi hash’muah she’b’fesulei hamukdashin she’hutal bahem mum…”

Mitzvah 141: Ma’aser Sheni Outside Yerushalayim

Another issur: “shelo le’echol ma’aser sheni shel dagan.” Ma’aser sheni – the second year when one makes ma’aser, one eats it in Yerushalayim. One may not eat it chutz l’Yerushalayim, as it says “lo suchal le’echol bish’arecha” – meaning another city – “ma’aser d’ganecha.”

First in the second year. Yes, and the third year is ma’aser ani.

Prohibitions Related to Eating Kodshim and Maaser Sheni

Kodshim that were consecrated as a korban, and then someone deliberately made a mum in it – one may not eat the meat from it. This is derived from “lo sochal kol to’evah.”

Why specifically b’kavanah (intentionally)? What if it wasn’t intentional?

There are kodshim that have a mum which goes out to chulin and one may eat it. But if you go and make a mum in it in order to redeem it to chulin, that’s a to’evah, and therefore you cannot eat it. There’s no way out – the kodshim remain kodshim. We learned through the mesorah that pesulei hamukdashin that were intentionally blemished are forbidden.

Maaser Sheni Restrictions (Mitzvos 141-143)

Mitzvah 141: One may not eat maaser sheni of dagan (grain). Maaser sheni – the second year when one separates maaser – one eats it in Yerushalayim, and one may not eat it outside Yerushalayim. This is derived from “lo suchal le’echol b’she’arecha maaser deganecha.” “B’she’arecha” means in other cities.

This is specifically in the second year. The third year is maaser ani. It’s called maaser sheni because it’s the second after the first maaser that goes to the Levi.

Mitzvah 142: One may not eat maaser sheni of tirosh (wine) outside Yerushalayim.

Mitzvah 143: One may not eat maaser sheni of yitzhar (oil) outside Yerushalayim, as it says “v’tiroshcha v’yitzharecha.”

Why are there three extra lavim? I don’t understand.

Perhaps the Rambam explains it in Sefer HaMitzvos.

Bechor and Kodshei Kodshim (Mitzvos 144-149)

Mitzvah 144: One may not eat a bechor tamim – one that can be brought as a korban – outside Yerushalayim, as it says “lo suchal le’echol b’she’arecha… u’bechoros bekarcha v’tzonecha.”

Basically, they have such a long list. From 504, more or less where it started, there are lists of things one may not eat – matters of korbanos with “lo sochal, lo sochal, lo sochal.” The main theme is “lo sochal” – eating, not eating.

Mitzvah 145: The Kohanim may not eat chatas and asham outside the azarah, as it says “lo suchal le’echol b’she’arecha… bekarcha v’tzonecha.” Through the mesorah we learned that this pasuk comes to forbid the meat of chatas and asham outside the azarah. This applies to eating outside the designated place of eating.

The pasuk doesn’t clearly state that it’s discussing chatas and asham, but the Chachamim derived from this pasuk that it teaches that everything should only be eaten in its proper place of eating. For example, chatas and asham – their place of eating is in the azarah; outside the azarah is the lav.

[Second speaker:] Right, the pasuk discusses maaser sheni, but l’maaseh, somehow the Chachamim understood that “b’she’arecha” means anything that doesn’t belong there. So what may not be eaten in the azarah is already stated by the mitzvos aseh somewhere. Therefore there’s a lav that one may not eat it outside.

[First speaker:] Okay. For Pesach there was an extra prohibition against eating outside Yerushalayim.

Mitzvah 146: One may not eat the meat of an olah – which goes up entirely as “kalil l’Hashem” – as it says “lo suchal le’echol nedarecha asher tidor.” From “nedarecha asher tidor” – the vows that you vow – we learn this refers to olah. This is the source for me’ilah – that a person cannot have hana’ah from kodshim. If he benefited, he committed me’ilah and transgressed the prohibition of me’ilah.

Mitzvah 147: One may not eat the meat of kodshim kalim before zerikas damim. One may only eat the meat after the avodah of zerikas hadamim is performed. If one eats the meat before zerikas hadamim, one transgresses a lav, as it says “lo suchal” – and in those same pesukim from which we derived the last five or six mitzvos, it continues “v’zevachecha.” Meaning, “lo suchal le’echol es zevachecha” until the mitzvah of zerikas hadamim is performed.

Mitzvah 148: A zar may not eat kodshei kodshim like olah and chatas. What is a zar? A Yid who is not a Kohen. Only a Kohen may eat them.

Mitzvah 149: A Kohen may not eat bikkurim before placing them down in the azarah and performing the avodah done with bikkurim – the vidui and so forth. From the same pasuk of “lo suchal le’echol b’she’arecha,” after listing all the items, it says “u’terumas yadecha” – these are the bikkurim.

It’s interesting that the Rambam inserted the matter of a zar in the middle of all the things derived from one pasuk. It’s very interesting. He brings a bunch of mitzvos learned from one pasuk, and he throws in a mitzvah. Earlier he also did the same thing – he inserted “ta’aroves minchah” in the middle of several mitzvos about korban Pesach. It’s interesting. The Rambam’s order probably goes halachically according to logic and halachically according to the pasuk. So he makes a list of people who may not eat shelo b’ofen hanachon, and he remembered in the middle that there’s a pasuk. It’s not so hard to understand.

Additional Maaser Sheni Restrictions (Mitzvos 150-152)

Mitzvah 150: One may not eat maaser sheni b’tumah. Maaser sheni that a Yid may eat only in Yerushalayim – one may not eat it b’tumah. Even if one is in Yerushalayim, one may not eat it b’tumah. And if it became tamei, what does one do? One must redeem it – “im yifdeh” – onto other produce. Then one may eat the… One may redeem it even when it’s not tamei, but if it’s tamei, the only way to eat it is if one redeemed it. This is derived from “lo bi’arti mimenu b’tamei.” “Bi’arti” also means eaten. One cannot be exempt – sorry – even in Yerushalayim, even when tumah is not reshus hatumah.

Mitzvah 151: From the same pasuk in the parshah of bikkurim – one may not eat maaser sheni b’aninus. What does “lo achalti b’oni mimenu” mean? I did not eat from the maaser sheni when I was an onen – meaning the first day when one of the shivah kerovim dies, before kevurah.

Mitzvah 152: One may not spend maaser sheni money on things that are not food and drink. What does it say there? You take the money – “v’tzarta hakesef b’yadecha” – and you shall redeem it on meat, on wine, etc., on things that can be eaten. There’s a prohibition against redeeming it on things that are not achilah u’shtiyah. This is derived from “v’lo nasati mimenu l’meis.” We learn from this that it doesn’t mean “I didn’t give it for a meis,” but rather “I didn’t give it for anything that is not tzorech haguf hachai.”

It’s interesting – when a person uses his money in a good way, it’s called giving it for a chai, and when he uses his money for the wrong purpose, it’s as if he killed his money, he gives his money for a meis. Kol she’eino tzorech haguf hachai – a living thing is only what makes chiyus for a Yid. Kol she’eino tzorech haguf hachai – “nasati mimenu l’meis” is called upon it.

Tevel and Order of Separations (Mitzvos 153-154)

Mitzvah 153: One may not eat tevel – meaning produce from which maaser was not separated. Tevel is something that grew from the ground that is obligated in terumos and maasros. The Rambam in my Eretz Yisrael edition helped me – here many times he says things and doesn’t yet explain. What I hold by all of these, I explain what we take from him. What is tevel? Tevel is something that grew from the ground that is obligated in terumos and maasros, and terumas Hashem was not yet removed from it, as it says “v’lo yochlu es kodshei Bnei Yisrael asher yarimu l’Hashem.” Meaning, things that they will eventually separate to Hashem – things that normally ehrliche Yidden take maaser from – if you use it without taking maaser, you transgress a lav. “Lo yochlum chol v’yochlum b’tivlam.”

Mitzvah 154: One may not separate terumah before bikkurim. Bikkurim are brought up – the first produce is brought up to Yerushalayim. One should not take terumah before taking the bikkurim. In short, yes, this is the meaning in the weekly parshah – “shelo yochlu es hama’achalos ad asher yakdimu es haterumah.”

Delaying Vows and Coming Empty-Handed (Mitzvos 155-156)

Mitzvah 155: Another thing one may not change the time of – if one was menadeiv nedarim u’nedavos, one may not delay them. We already learned that there’s a mitzvas aseh to bring them on the first regel, but there’s also a mitzvas lo sa’aseh not to delay. There are halachos about when one goes… when one goes… They discussed that true, one must bring it on the chag.

Mitzvah 156: There’s another lav – there’s a lav against coming to the chag in the Beis HaMikdash on Yom Tov without a korban. As it says, there’s a lav not to come without a korban. Shimon, can you tell us the transgression of the lav? What does it say? “Lo yeira’u panai reikam” – one should not come up to see the face of Hashem reikam, with empty hands.

Yes, it’s interesting, because chag means bringing a korban. So, okay. “L’aliyah l’regel” – going up to the Beis HaMikdash. Chag can mean more than one pshat. Chag can also mean dancing, like “chagosem,” “chag l’Hashem.” But dancing without a korban – that’s not what it means. It means to celebrate the Yom Tov. The Yom Tov is the aliyah l’regel. One should not come without any… one should not go up to the Beis HaMikdash with empty hands.

Kohen Marriage Restrictions (Mitzvos 158-161)

Mitzvah 157: One may not offer things that are themselves pasul.

Mitzvah 158: A Kohen may not marry a zonah, as it says “ishah zonah v’chalalah lo yikachu.” It says “v’chalalah,” but that’s the next mitzvah.

Mitzvah 159: A Kohen may not take a chalalah, as it says “v’chalalah lo yikachu.” As we remember the pasuk, it says “ishah zonah v’chalalah lo yikachu.”

Mitzvah 160: Besides this, a Kohen may not take a gerushah, as it says “v’ishah gerushah mei’ishah lo yikachu.”

Mitzvah 161: A Kohen Gadol may not marry an almanah, as it says “almanah u’gerushah v’chalalah zonah es eileh lo yikach.”

Kohen Gadol and Almanah (Mitzvah 162)

We finished the matters of whom a Kohen may not marry. Now regarding a Kohen Gadol not being bo’el an almanah – earlier we learned that “lakachas” means kiddushin. Now we’re saying that even if he doesn’t take her l’shem ishus and doesn’t marry her, but is merely bo’el her, there’s also a lav. Since it says “v’lo yechalel zaro b’amav,” she becomes a challalah.

What does it mean she becomes a challalah? We learned that it means she becomes a challalah through this act. “Shelo l’chalel k’sheirah” – a woman who is k’sheirah, you are m’chalel her through being bo’el her.

Kohanim Entering the Beis HaMikdash (Mitzvos 163-166)

Mitzvah 193: A Kohen should not enter with pru’a rosh – meaning with unshorn, overgrown hair. Also not with torn clothing, as it says “u’vegadav lo yifrom.” All these pesukim are stated there by Aharon’s children when they died.

Mitzvah 194: He should not leave the azarah during avodah. What does the pasuk say? “U’mipesach ohel moed lo seitzeu.” At that time it was the shivas yemei hamiluim, so they weren’t allowed to leave the entire day. But the halachah is that during avodah he shouldn’t leave.

Everyone would have thought that going out in the middle of avodah – he’s in the middle of avodah and he takes a walk – that’s indeed the lav.

Mitzvah 195: A Kohen Hedyot should not be metamei to ordinary meisim – except for the seven close relatives. As it says “l’nefesh lo yitamei b’amav.”

Mitzvah 196: A Kohen Gadol may not become tamei even to his relatives, as it says “l’aviv ul’imo lo yitamei.”

Mitzvah 168: A Kohen Gadol should not enter under one roof with a meis. I would have thought he simply shouldn’t do such a thing, but the halachah was learned mipei hashmu’ah from the pasuk “al kol nafshos meis lo yavo.” This means that besides “lo yitamei” which was already stated, what does “lo yavo” mean? They learned that a Kohen Gadol shouldn’t enter into an ohel hameis.

This means he’s already become tamei. How are there two lavim on the same thing? One is becoming tamei – meaning within the daled amos – and the second is that he shouldn’t enter with the meis into one ohel. But he becomes tamei with tumas meis anyway by the ohel, right? Perhaps we’re speaking even in a manner where he doesn’t become tamei through tumas ohel. We’ll need to learn this in Hilchos Mikdash v’Kodashav.

I see a few more things regarding the Kohen Gadol – mipei hashmu’ah he’s chayav for ba’al yirah, one issur is not coming to the azarah, and chayav for ba’al yitamei – two lavim.

Shevet Levi’s Inheritance (Mitzvos 167-168)

Mitzvah 169: An issur that Shevet Levi should not inherit in Eretz Yisrael, as it says “lo yihyeh laKohanim haLevi’im kol shevet Levi chelek v’nachalah.”

I would have thought it means they don’t have a portion. The Rambam says he may not take. As if he goes to take, he’s over on an aseh.

He shouldn’t go grab for himself. Even if it wasn’t offered to him, if he goes to grab it’s an issur.

One sees that it’s not merely the minhag of Shevet Levi not to take – we see they may not.

The Rambam says that Shevet Levi is forever the one who doesn’t grab. How do you know who is from Shevet Levi? The one who doesn’t grab. The one who sits and learns and doesn’t grab – he’s from Shevet Levi.

Mitzvah 170: Not only a portion in the land, but also regarding the spoils during the conquest of the land he doesn’t receive, as it says “lo yihyeh laKohanim haLevi’im kol shevet Levi chelek v’nachalah,” and the Gemara says this teaches that it means not just a regular inheritance of the land, but even during war he doesn’t take a portion.

There’s a derech eretz that also from the spoils that the Yidden took when leaving Mitzrayim, the Levi’im didn’t receive. They weren’t mixed in with the Mitzri’im. The Yidden took “ish mei’eis rei’eihu” – the Levi’im lived separately and they already then didn’t take any spoils.

Mourning Practices (Mitzvah 169)

Mitzvah 171: Regarding mourning, one may not make korchah al hameis, as it says “lo tasimu korchah bein eineichem lameis.” It’s some type of shearing the hair, the eyebrows, I don’t know what, some such thing.

I believe the commentator there learns from the pasuk that the Torah means to express too much tzaar over a meis. Earlier the Rambam said it’s an inyan of avodah zarah, because just as chaburah al hameis was the way of avodah zarah, korchah is also another thing.

I believe the Ramban is the one who says that here there’s a derech hamitzvah. You know the concept of derech hamitzvah – that by everything, not too little is taught by mitzvos to be able to be b’simchah, and not too much is the thing.

Hilchos Maachalos Asuros (Mitzvos 172-189)

Now he goes over to Hilchos Maachalos Asuros. Until now he also learned Hilchos Maachalos Asuros, more or less most mitzvos lo sa’aseh of what one may not eat. But here there are things that no one eats anyway. Earlier we learned the inyanim of kodshim not to eat in certain ways.

The list:

172: Shelo le’echol beheimah teme’ah – “ach es zeh lo sochlu mima’alei hageirah.”

173: Besides tamei animals, there are tamei fish one may not eat – “sheketz heim lachem… u’mibesaram lo socheilu.”

174: Birds – shelo le’echol of tamei – “v’es eileh teshaktzu min ha’of lo yei’achelu.”

175: Shelo le’echol sheretz ha’of – “v’chol sheretz ha’of tamei hu lachem lo yei’achelu.”

It’s interesting – each type has a beheimah, dag, of, sheretz. Now we learn sheretz ha’aretz. Sheretz ha’of are those that fly; sheretz ha’aretz are worms and such, things that crawl on the ground – “v’chol hasheretz hashoretz al ha’aretz sheketz hu lo yei’achel.”

177: Shelo le’echol remes ha’aretz – another type of crawling creature on the ground, even smaller creatures I believe they are – “lo setam’u es nafshoseichem b’chol hasheretz haromeis al ha’aretz.”

178: Shelo le’echol tola’as hapeiros k’shetetzei lachutz. There are certain fruits where the mother lays eggs in the fruits, and when they emerge from the cocoon of the eggs and crawl out of the fruits, then they become assur – “kol hasheretz hashoretz al ha’aretz lo yochlu.”

Yes, there’s a big machlokes here. In any case, this is certain – that when it comes out, then it’s assur; before that it’s not assur.

181: Shelo le’echol sheretz hamayim – creatures that breed in water – “sheketz heim lachem.”

182: The Rambam says shelo le’echol beheimah that died – meaning neveilah – “lo sochlu kol neveilah.” Neveilah means an animal that died without shechitah.

183: Treifah is something else – shelo le’echol treifah. Treifah means an animal that died through another animal, or there was a halachah of treifah – yes, a halachah of treifah.

184: Shelo le’echol eiver min hachai – “v’lo sochal hanefesh im habasar.”

Why does the Rambam when he says eiver min hachai bring the pasuk in Devarim? There are other pesukim – where it says in Bereishis differently, isn’t that an eiver min hachai that must be stated?

It’s commanded to Bnei Noach in Noach, or I don’t know, but the goyim don’t know about it because it’s not written in the Torah, or Chazal learn it out that it’s commanded to Bnei Noach from Adam.

185: Shelo le’echol gid hanasheh – “al kein lo yochlu Bnei Yisrael es gid hanasheh.” Here the Rambam indeed brings the pasuk stated by Avraham Avinu, but adds in Mishneh Torah the Mishnah in Chullin that the reason we’re obligated is from Moshe Rabbeinu. Yes, but the pasuk is stated there. The pasuk he placed in 184… there’s another pasuk.

187: Shelo le’echol dam – “v’chol dam lo socheilu.” He does bring, indeed not the pasuk in Bereishis regarding dam.

Which pasuk in Bereishis? In Bereishis it speaks about dam for Adam – “ach basar b’nafsho damo lo socheilu” – I don’t remember the exact pasuk but it’s stated there in Bereishis.

188: Shelo le’echol cheilev – not eating cheilev – “kol cheilev shor v’chesev v’eiz lo socheilu.”

Basar B’Chalav (Mitzvos 186-187)

186: The mitzvah of basar b’chalav, the issur shelo l’vashel. There are three issurim – not cooking and not eating. The Rambam brings here two:

Shelo l’vashel basar b’chalav – “lo sevashel gedi bachalev imo.”

187: Shelo le’echol – not eating the meat that was cooked with milk – “lo sevashel gedi bachalev imo” the second time.

Why is the pasuk stated again? “Ki galui v’yadu’a lifnei Hashem she’ikar lav zeh bishul, v’ikar lav zeh achilah.” And in the word achilah, hana’ah is also included according to the Rambam, as everywhere it says achilah, hana’ah b’mashma – so I remember the Gemara in Chullin, Chullin 97.

From this they count it as three lavim, but the Rambam counts it as two lavim.

One also needs to know that it says “lo l’vashel” doesn’t mean one may not cook. It means cooking in order to eat, because if one just burns it, that’s not forbidden.

Cooking to prepare to eat – yes, that’s clear according to this.

This is actually relevant, because people ask if one may cook on the same surface, because it spills over and cooks together. I believe it’s not an issur.

Shor HaNiskal (Mitzvah 188)

188: Shelo le’echol basar shor haniskal. From when they sentenced an ox to stoning because it killed another… it’s also after nigmar dino.

Even if it killed a person? It says “naki.”

Yes, but it says “naki.” Yes, so I remember from the Gemara. If the… I thought it’s even if one shechts it, there’s no such neveilah.

Anyway. Yes, yes, we’re speaking before nigmar dino. Nigmar dino, and someone grabbed it out and gave it shechitah.

Chadash (Mitzvah 189)

189: Shelo le’echol pas tevuah chadashah kodem omer Pesach. There’s the mitzvah of what’s called chadash. One may not eat bread from chadash, from grain of chadash.

Regarding the previous mitzvah, one can return to it – that one shouldn’t eat basar shor haniskal. Be very careful about that.

Mitzvah 189 – shelo le’echol pas tevuah chadashah kodem haPesach. One may not eat… he’s going to divide it up. Here there’s eating chadash, but it’s divided into several parts. One may not eat bread from chadash, from grain of chadash.

Mitzvah 189: שלא לאכול פירות תבואה חדשה קודם הפסח – this is the mitzvah called chadash.

On the previous mitzvah I forgot to mention altogether – one shouldn’t eat בשר שנתעלם מן העין, meat that was out of sight. One should be very careful about this.

The 189th mitzvah is שלא לאכול פירות תבואה חדשה קודם הפסח. He’s going to divide it up – there’s eating chadash, but it’s divided into several parts. One may not eat bread from chadash, from grain harvested before Pesach, until after the Korban HaOmer was offered. The Korban HaOmer is on the second day of Pesach. שנאמר “ולחם לא תאכלו.”

The second mitzvah is 190: שלא לאכול קלי. The first mitzvah is pas (bread), the second mitzvah is even if one didn’t make bread but roasted the wheat kernels, there’s also the same issur – שלא לאכול קלי מן החדשה, שנאמר “וקלי לא תאכלו.”

By my father there is kali v’karmel at the Seder, because this is the kali that one may not eat before chadash, but at the second Seder one can distribute it.

Mitzvah 191: שלא לאכול כרמל מתבואה חדשה, as it says “וכרמל לא תאכלו.” Karmel is different from kali. Kali means wheat that one eats roasted, and karmel means wheat that one eats raw, as is.

What does this mean? I thought there’s a connection from this – as it says by one of the makos, “והחטה והכסמת לא נכו כי אפילת הנה,” it says it was soft. No, “כי אפילת הנה” means late – it grew later. This discusses the sugya. And indeed, this also comes into Pesach – it’s something connected to Pesach. The chitah and avur – what is this? There’s something called avur. Ah, chadash avur. Avur is also one of the…

Orlah (Mitzvah 192)

Mitzvah 192: שלא לאכול ערלה. The first three years from when a tree grows is orlah. As it says in the pasuk, “שלש שנים יהיה לכם ערלים לא יאכל.”

The meaning is: a person is an arel until one removes the bris milah, and a tree is arel until one brings the fourth year’s… Yes, Rashi says it’s called arel ploni because it’s “arel mimcha” – it’s as if sealed from you. Arel means sealed, like “ערלה אזנו” – “סתומה אזנו,” a blocked ear.

The pshat is not that a tree has orlah, rather the issur makes it orlah. This is how the Bechor Shor learns Rashi. Yes, “lechem ha’arelim” – the pshat is arelim, it should have said “arelim,” no, it should be sealed from you. Very good.

Kilei HaKerem (Mitzvah 193)

Mitzvah 193: שלא לאכול כלאי הכרם. If someone combined types of plants that one may not, for example grain with grapes, it becomes kilayim and one may not eat it, שנאמר “פן תקדש המלאה.” “Tikdash” means it becomes forbidden, like kodesh which is forbidden. The combination of seeds with produce of the vineyard becomes an issur achilah.

Yayin Nesech (Mitzvah 194)

Mitzvah 194: שלא לאכול ולשתות יין נסך – wine that a goy used as a libation for avodah zarah, שנאמר “אשר חלב זבחימו יאכלו ישתו יין נסיכם.”

One needs to know where there’s a lashon “ya’achlu” here. Not specifically a goy – yayin nesech that was used as a libation for avodah zarah. Yes, stam yayin of a goy is a different issur – even if he didn’t use it for libation, that’s an issur d’Rabbanan. But here we’re discussing d’Oraisas.

Ben Sorer U’Moreh and Excessive Eating (Mitzvah 195)

Mitzvah 195 is very interesting. The mitzvah of ben sorer u’moreh – the Rambam says it’s a lav שלא לאכול ולשתות דרך זולל וסובא. A person may not eat this way.

Just as you say that a large portion of all lavim are “lo yochlu,” here you have a clear one – you may not gorge yourself, you may not eat in the manner of a zolel v’sovei, שנאמר “בננו זה סורר ומורה איננו שומע בקולנו זולל וסובא.”

People think there are Rishonim who learn that this is the mitzvah of “ולא תתורו אחרי לבבכם ואחרי עיניכם” – following after desires and so forth. We already discussed that people think the Ramban was mechadesh the issur of “קדושים תהיו,” the mitzvah to be perushim. But the Rambam also has a proper lav – not only does the Ramban hold that “קדושים תהיו” is a mitzvah meaning kedushah, but the Rambam also has a proper lav against gorging. Simply going into a restaurant and overeating is a simple lav d’Oraisa.

A question about restaurants and Shabbos:

Going to a restaurant – chas v’shalom, eating in a restaurant like a mentsch is permitted. There’s only a different problem with going to restaurants, because Shabbos meals should be the greatest simchah. That’s a mitzvah – a mitzvah that one should eat an achilah u’shtiyah of Shabbos.

A person who goes to a restaurant and eats much better and more expensively and unusually – I don’t know if he’s not transgressing with this the mitzvah of seudas Shabbos. Because seudas Shabbos becomes less interesting than being at a seudah in a restaurant.

I mean, if one goes Erev Shabbos afternoon to the restaurant, yes. But when it says one goes to eat a melaveh malkah l’kavod Shabbos in a restaurant, Erev Shabbos… We don’t want to be too big fools, but I seriously thought – I learned this Shabbos, the Zohar HaKadosh has an arichos about the mitzvah of seudas Shabbos.

How can it be nogea l’maaseh? If someone’s normal routine is that he goes to eat in expensive restaurants, and it turns out that his Shabbos seudah is something weaker, he’s mevatel from himself the mitzvah of eating Shabbos, the oneg of the Shabbos seudah.

I believe those who go to the fancy restaurants Shabbos buy even better food. Of course, R’ Yitzchak is melamed zechus on Yidden, without any doubt.

Discussion about the parameters:

Just so, someone who can afford for the… someone has no burden, one goes out for the family – perhaps the geder of “derech zolel v’sovei”… perhaps the… We think Shabbos should be the most chashuv seudah. Perhaps the geder of “derech zolel v’sovei” is even how the seudah should rank. Where does it say? It’s not only a count of how much one eats, but this is the way how one eats, the chashivus of it.

In short, we’re not gluttons.

Is this l’halachah?

Is the way supposed to be l’halachah or the way is not from the mitzvos l’halachah? Not l’halachah. Everyone should ask their moreh hora’ah exactly what yes and how far not. But it’s a serious matter – there is a way. Simply, if a person stuffed himself, he’s over on a lav.

Malkos? One needs to check. Where else does the Rambam discuss this? Where is the halachah of ben sorer u’moreh in Rambam?

Yom Kippur (Mitzvah 196)

Mitzvah 196: שלא לאכול ביום הצום. The day of the fast – the only fast that is d’Oraisa is Yom Kippur – there’s a lav against eating, שנאמר “כל הנפש אשר לא תעונה.”

Just so, the Rambam doesn’t count here all the five inuyim, he only counts eating. Yes, it’s not the Rambam, but according to the Rambam only eating is d’Oraisa.

Okay, perhaps we’ll find it soon. Meanwhile we don’t have that Rambam.

Chametz on Pesach (Mitzvos 197-201)

Mitzvah 197: שלא לאכול חמץ בפסח, שנאמר “ולא יאכל חמץ.”

Mitzvah 198: שלא לאכול תערובת חמץ. Even when one eats a piece of chametz where part of it is chametz, a mixture, שנאמר “כל מחמצת לא תאכלו.”

The 199th mitzvas lo sa’aseh is שלא לאכול חמץ אחר חצות יום ארבעה עשר. Even though it’s not yet Pesach, it’s still before Pesach, but it’s already after chatzos of Erev Pesach, there’s a lav, שנאמר “לא תאכל עליו חמץ.”

The 200th lav is שלא יראה חמץ – chametz should not be seen in a person’s domain.

The 201st mitzvah is שלא ימצא חמץ – even if he doesn’t see it. Lo yeira’eh is a lashon on him – it shouldn’t be seen. Even if it’s lying somewhere hidden, he doesn’t see it, but it’s in his domain, שנאמר “לא ימצא בבתיכם.”

Here you found – anyway, chametz has fine points.

Nazir Prohibitions (Mitzvos 202-208)

One sees more clearly the chiluk between lo yeira’eh and lo yimatzei by a nazir.

Mitzvah 202: שלא ישתה הנזיר יין. A nazir who accepted nezirus and prohibited wine upon himself, there’s a lav that he may not drink wine. And not only wine – just as it was by chametz, mixtures of wine and fermented mixtures. “יין ושכר לא ישתה.”

And what’s the shiur? If it has the taste of wine. שנאמר “וכל משרת ענבים לא ישתה.” Mishras means a mixture of grapes. He says, even wine that you put into it wine, it no longer has the taste of wine, he’s not over on it. The word is not taste of wine – chometz. Because the taste of wine makes it so that the mixture is called wine.

Discussion about taaruvos:

One needs to know, by taaruvos chametz there was a whole question from the Rabbonim – if it’s k’zayis b’chdei achilas pras, it goes from bread. Anyway, it’s not over. What’s the estimate? So it’s my chiluk on this. Even I can call it wine and the… a wine and he deals, forbidden deal, forbidden deal. That means the vinegar is still forbidden, but as you say about mixtures that it needs taste.

Additional nazir prohibitions:

But a nazir has besides this – he also may not eat plain grapes. שלא יאכל ענבים לחים, שנאמר “ענבים לחים לא יאכל.”

The next is grapes that became dried, they became raisins – also there’s a lav שלא יאכל ענבים יבשים, שנאמר “ויבשים לא יאכל.”

And not only that, but even the shells of grapes. שנאמר “חרצנים לא יאכל.” Chartzanim means the seed, the kernel. And the zag is the peel. “וזג לא יאכל.”

I think it’s interesting, because a person would have thought that shells are not eating at all, it’s not ra’ui l’achilah. Yes, it seems these things he brings out, one makes something from them. Yes, grapeseed oil. According to this, oil is also forbidden.

There’s a takanah also which is a zecher l’maaseh, a zecher l’churban. There was something a zecher. Like raisins – who eats raisins? People eat raisins? Yes, see what… it has in it some taste, it has a certain look. In the raisins, what’s it called there? It has in it some taste, it has a part of the… In the little shops there they sell very good ones. Nu, nu. Perhaps one used to.

Tumah for a nazir:

Mitzvah 207: שלא יטמא נזיר. Another issur that exists. A nazir may not eat, drink wine, a nazir may not become tamei, and a nazir may not… Yes, there’s the issur tumah for a nazir – שלא יטמא הנזיר למת, שנאמר “על אביו ולאמו לא יטמא להם במותם.”

This is also since I saw it the Rambam placed it. This is even though a regular Kohen may become tamei for relatives, a nazir may not – like a Kohen Gadol.

Another thing he may not do – the issur is similar to what was by the Kohen Gadol, that he has an issur lo yavo and an issur lo yitamei.

Mitzvah 208: שלא יגלח הנזיר, שנאמר “תער לא יעבור על ראשו.”

Matanos Aniyim – Agricultural Gifts to the Poor (Mitzvos 209-213)

Now we’re going to learn four halachos of tzedakah, of giving a portion of the field for the poor.

What have we finally finished – all the things we may not eat? Lo sochal, lo sochal, lo le’echol. Now we’re going to see certain mitzvos of how one must give tzedakah from the field for the poor. No, what one may not do – what does the matter have to do with anything? We’re going to learn mitzvas lo sa’aseh.

I really need a list of how many lo sa’asehs are not eating, because I’m afraid I missed something. You have a list? Yes. Okay.

Pe’ah – Corner of the field:

So, what may one not do when a Yid cuts his field? What may I not do? שלא לקצור כל השדה – one may not cut off the entire field, one must leave by the corner, שנאמר “לא תכלה פאת שדך לקצור.”

Leket – Fallen stalks:

When I gather together my sheaves, what may I not do? שלא ללקט השיבולים הנופלות, שנאמר “ולקט קצירך לא תלקט.”

I said a good pshat – if by you it’s only something at the edge or something that falls down, leave it for the ani. It’s not important enough for the world that one should leave it for the poor.

Olelos – Small grape clusters:

When I cut my vineyard, what may I not do? The small clusters, the bunches that have very few grapes, that remain like this or that fall down, that’s not important enough for the world – one should leave it for the poor.

Peret – Fallen grapes:

Afterwards there’s leket peret hakerem – the grapes that fall during cutting, there’s פרט הכרם לא תלקט.

Shikchah – Forgotten sheaves:

After I finished cutting, what must I not do? One gathered the grain, but a little remained, a few stalks. The stalks that are called omer hashikchah – the forgotten sheaf.

Peret and Shikchah (Gifts to the Poor)

The small clusters, the little bunches that have very few grapes, what remains or what sometimes falls off – it’s not significant enough. “לא תעולל” – one must leave it for the poor.

What else may I not do in my vineyard? “ולקט פרט כרמך” – the grapes that fall during cutting, this is “פרט כרמך,” “לא תלקט.”

After I have finished cutting, what may I not do? I have already taken and brought in the produce, but a few stalks remained. These stalks which are called “עומר השכחה” – the bundled pieces of grain that were left in the field by mistake – one should not go back to pick them up, “לא תשוב לקחתו.”

“וכן לכל האילנות” – not only “עומר” which usually means wheat or barley that one gathers together, but also other fruits, other trees. When a person forgot that a tree is there, there is an issur of shikchah, “לא תשוב לקחתו.”

The Rambam does not make this into two lavin; he says it is one lav. Two lavin, two leshonos. One needs to know when the Rambam counts it as an extra lav and when not. It’s written in the Sefer HaMitzvos.

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Kilayim (Forbidden Mixtures)

Now we will learn kilayim – a few issurim of kilayim.

One is “לא תזרע את שדך כלאים.” Earlier we mentioned that one may not eat – that was a list of things one may not eat. Now there are things one may not do when going into the field; that was not kilayim. That was a list of things one may not do when going into the field.

What may one not do? One may not plant kilayei zera’im – different seeds with different fruits. “שדך לא תזרע כלאים.”

Another thing one may not do? “לא תזרע תבואה או ירק בכרם,” as it says “לא תזרע כרמך כלאים.”

Another thing one may not do with the same matter of kilayim? One may not plant in the vineyard, or if a fruit that is a mixture begins to grow. One may not plant – it doesn’t grow by itself – in the vineyard. Ah, that is indeed the halachah of kilayim.

Crossbreeding Animals

“שלא להרביע בהמה” – just as regarding fruit and seeds there is an issur, there is also an issur regarding living creatures, that one should not put together different types of animals to breed so that a new type of animal should emerge.

Nothing will actually emerge. The issur is not about what emerges; the issur is the act itself. The issur is the act, and the issur is min b’mino.

Both animals and trees – because when you put together wheat and corn, nothing grows. It has nothing to do with growing. The issur is to place them together. The Rishonim say it is similar to the issur of revi’ah – it is mixing things that the Torah held should be separate species.

Okay, fine. They may say as if it’s not the issur because nothing grows. Because when you put grain together next to corn, nothing grows. Grain grows separately and corn grows separately. It doesn’t become kilayim. You have never seen wheat that is half wheat and half something else – there’s no such thing.

The question was raised about harba’ah as it relates to humans, or for example in what is called AI – seemingly one would be over on this issur.

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Working with Different Species

Mitzvah 239: “שלא יעשה מלאכה בשני מינים בעלי חיים כאחד,” as it says “לא תחרוש בשור ובחמור יחדיו.”

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Muzzling an Animal

Mitzvah 240 is similar to what we already learned – that one should not withhold from a worker when he works in the field; one should not withhold food from him. Also regarding an animal, one may not close and block its mouth during work with something from which one eats and benefits, as it says “לא תחסום שור בדישו.”

When an animal works hard and becomes hungry for the fruit, one must let it take from the fruit.

There is a derashah “אל תקרי שור אלא שר” – when there is a minister, the government that takes a bit of money from the side, “לא תחסום שר בדישו.”

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Shemitah Laws

Working the Land

Mitzvah 221: “שלא לעבוד אדמה בשביעית” – in the shemitah year one may not work on the field, as it says “שדך לא תזרע.”

Mitzvah 222: “שלא לעבוד אילן” – adamah refers to produce that grows on the ground, and also trees one may not work on during shevi’is, as it says “וכרמך לא תזמור.” Zemirah means removing small branches so it should grow well. It says “שלא לעבוד, שלא לעבוד” – all work that is included in the issur.

Harvesting and Gathering

Mitzvah 223 is still regarding shemitah: “שלא לקצור את ספיח השביעית” – what grew by itself during shemitah, one may not cut it in the manner of regular harvesters. One may cut it, but only in certain ways. One may not cut it with the breadth of regular harvesters of other years; rather, one must stand under the mitzvah of shevi’is, that one should leave it for the wild animals.

I believe this means primarily when one takes it for oneself. He says “כדרך הקוצרים שאר השנים” – when one takes it in for oneself. I mean to say, the pasuk states that one may not cut. He learns that it doesn’t mean the cutting itself is the issur, but rather cutting in the manner of other years.

Mitzvah 223 [continuing]: “שלא לאסוף פירות האילן בשביעית” – also in the manner of gatherers in all other years. One may not bring in the tree fruits; rather, one must leave over a portion, and one must make it hefker, and one may not bring it into the house.

During shemitah one cuts, but whoever uses it is over on the zeri’ah and ketzirah.

—

Yovel Laws

Mitzvah 224: “שלא לעבוד את השדה ואת האילן” – the same three mitzvos that we just learned regarding shevi’is will apply to yovel. It will apply to yovel – not working. Both a tree and land. Here is the issur of working on the land or tree. Here it is indeed one lav, but why specifically these calculations?

The second: “שלא לקצור” – one should not cut the sefi’chim that grew in the yovel year, as it says “לא תזרעו.”

And “שלא לאסוף את פירות יובל” – one should not bring home the fruits from the field in the manner of gatherers in other years, as it says “ולא תבצרו את נזיריה.”

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Land Sales in Eretz Yisrael

Mitzvah 227: “שלא למכור שדה בארץ ישראל לצמיתות” – a person may not sell a field in Eretz Yisrael permanently; rather, it must return home in yovel, as it says “והארץ לא תמכר לצמיתות.”

I believe the kinyan doesn’t happen – it goes out anyway at yovel, even if you tried. So the lav is that you shouldn’t try to sell it. The lav is that you shouldn’t hold it at yovel. The lav is the din that you shouldn’t – ah, I thought it means you shouldn’t call the police and not let the other person return at yovel. Or perhaps it means that the very making of a sale which… yes, okay. Could also be.

But many of the lavin are – many of the lavin are the thing itself. In truth, there is no single lav that is not chal. Here it is “איהו ועבדו למעלה.” Anyway, the lavin here are not all things one can do, as it was a part yes.

—

Levite Cities

Mitzvah 228: “שלא לשנות מגרש הלויים ושדותיהם” – the cities that the Levi’im receive, as we discussed earlier. The Levi’im don’t receive their own nachalah; they will receive certain migrashei haLevi’im, certain areas in Eretz Yisrael, and these places may not be changed – they may not leave the shevet.

What does the lashon mean? It seemingly means to change the migrash to a city or something like that. I don’t know exactly what. Migrash into a city, city into a migrash. We will see when we learn the halachah.

So he says indeed, so it says “לא ימכר ממכרת עולם” – the Gemara learns the issur of changing. The pshat is, the Gemara says it’s different from the simple meaning. The simple meaning is perhaps “לא ימכר,” and here it says “לא ישונה.” He makes a… It’s written there in Hilchos Migrashei HaLevi’im what the din is and so forth, what one may not change.

—

Supporting the Levi’im

Mitzvah 229: “שלא לעזוב את הלוים” – the father of the Levi’im should not be left so hefker without money, as it says “השמר לך פן תעזוב את הלוי.”

Rather, what does one do? “נותן לו מתנותיו, ומשמחו בהם בכל רגל ורגל.” Presumably this means it was an established practice regarding the rabbanim, the klei kodesh, the melamdim – one should give them nice tips, and whoever doesn’t have a proper nachalah.

I have on all mitzvos that say rabbanim may not take lines. That’s how it goes. But it’s very interesting – this is one of the only lavin where he says “אלא.” Many times he doesn’t say “אלא.” This is important to remember.

—

Shemitah Loan Laws

Mitzvah 230: “שלא יגבה הלוואות שעברה עליהן שביעית” – shevi’is releases the loans, and one may not go and demand payment, as it says “לא יגוש את רעהו.”

This is also, in truth this is also like by yovel – the truth is that it becomes patur, but the issur is if someone goes and it’s… This is a halachah; we will demand anyway.

—

Lending Before Shemitah

Mitzvah 231: “שלא ימנע מלהלוות לעניים לפני השמיטה” – a poor person can ask for loans, and there is a mitzvah of, we already learned it, a mitzvas aseh of “אם כסף תלוה את עמי.”

A person should not make a calculation that shemitah is coming and he will become exempt from paying, and one should not hold oneself back because of this, as it says “השמר לך פן יהיה דבר עם לבבך בליעל.”

How is this a lashon of lav? The Rambam says: “זה הכלל כל מקום שנאמר השמר או פן או אל הרי זה מצות לא תעשה.”

It’s interesting, because it’s a very normal thought that a person thinks – that he won’t get it back anyway. But you shouldn’t think of it that way. Basically you can say it’s a mitzvah to give a gift, because he will borrow and the shemitah will release it, so it’s a gift for the poor person.

No. It’s a mitzvah to give a gift. No, no, no. You must understand – the mitzvah is that one shouldn’t because of this… True, the mitzvah is not to give a gift, but I’m saying that the po’el yotzei of the mitzvah will be that the poor person will be able to keep the money. But that should not be the reason to hold oneself back from lending money to the poor person.

You ask a good question: How can one fulfill this mitzvah? I don’t have a teretz on your good question, but what’s written is written.

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Tzedakah

Mitzvah 232: The mitzvah of giving tzedakah. But what is the lashon? “ולא ימנע מלהחיות לעני ומליתן לו מה שהוא צריך” – holding oneself back from this, being mone’a from this, is a lav that a person transgresses “לבד שאינו נותן צדקה.”

So it says in the Rambam – it’s interesting. What is he explaining? That someone who does give tzedakah is over on a mitzvas aseh. But being ma’alim ayin from tzedakah is not only that he was mevatel an aseh; more than that, he also transgressed a lo sa’aseh.

—

Hebrew Slave

Mitzvah 233: “שלא לשלח עבד עברי ריקם כשיצא חפשי” – when an eved Ivri has finished his time, or he goes out free for any reason. There is a halachah that when an eved Ivri goes out free – it’s in Parshas Mishpatim – when he goes out, one should give him gifts. “הענק תעניק לו” it says there. I don’t remember if it says by the eved but I think yes.

As it says “לא תשלחנו ריקם” – one should not send him home with empty hands.

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Treatment of Poor Debtors

Mitzvah 234: “שלא ידחוק עני בחובו כשידע שהוא עני” – when one has lent money to a poor person, if one knows that he truly doesn’t have what to pay back, one should not bother him and one should not torment him. “ולא יציק לו” – one should not make him uncomfortable, as it says “לא תהיה לו כנושה.”

This is very similar to “שלא ימנע מלהלוות” – one must give loans and one should not hold oneself back because of poverty or similar reasons.

I mean to say that even when a person has a very legitimate claim why he doesn’t want to lend, or why he wants his money back – because I’m not obligated to give him, I’m only obligated to lend him, and there are other rules. But still there is a manner in which one may not convey this.

Ribis – Interest on Loans (235-237)

רשל”ה, שלא להלוות בריבית. ס’איז מיין צו זאגן אז אפילו ווען א מענטש האט זייער א גערעכטע טענה פארוואס ער וויל נישט בארגן, פארוואס ער וויל צוריק זיין געלט, ווייל ער וויל נישט מחריב זיין וועם צו געבן, ער וויל נאכאמאל מחריב זיין וועם צו בארגן – מצוות, ס’איז דאך דא אנדערע כללים. אבער דאך איז דא אן אופן וויאזוי מ’טאר נישט צוריקבעטן מיט דעם אלעם.

רשל”ו, שלא ללוות בריבית. ס’איז דא אן איסור פון מלווה זיין, אבער ס’איז אויך דא אן איסור פון בארגן, שנאמר “לא תשיך לאחיך” וגו’. כך למדנו בפירוש המשנה, שזו אזהרה ללווה שלא ינשוך למלווה – אז דער לוה טאר נישט נעמען אן הלוואה בריבית.

רשל”ז, שלא להושיט יד בין מלווה ולווה בריבית. אויסער וואס ס’איז דא א לאו אויף דער מלווה און א לאו אויף דער לוה, איז דא א לאו אויף דער אינטערפירער, אויף דער וואס איז מסדר די זאך. וואס טייטש געבן א יד? לא להיות ערב או עד, ולא לכתוב שטר ביניהם – נישט זיין די שושבינין פון אזא טרענזעקשאן, שנאמר “לא תשימון עליו נשך.”

—

Timely Payment of Workers (238)

רשל”ח, שלא לאחר פעולת שכיר. נעכטן האבן מיר געהאט די עשה דערפון, “ביומו תתן שכרו.” דא איז די לאו אז מ’זאל נישט מאחר זיין פעולת שכיר, שנאמר “לא תלין” – זאלסט נישט נעכטיגן, זאלסט נישט אויפהאלטן ביז ביינאכט די פעולת שכיר.

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Laws of Collateral/Mashkon (239-242)

רשל”ט, שלא ימשכן בעל חוב בזרוע. אויב א מענטש האט געבארגט פון איינעם, זאל ער נישט גיין נעמען א משכון מיט געוואלד, שנאמר “לא תבא אל ביתו לעבוט עבוטו” – דו מיינסט צו אים קומען מיט געוואלד.

ר”מ, שלא למנוע עבוט מבעליו בעת שהוא צריך לו. אויב מ’האט יא גענומען א משכון, אבער דער משכון איז עפעס א זאך וואס דער עני דארף נוצן, זאל מען עס אים נישט צוריקהאלטן, מ’זאלסט אים געבן, “לא תשכב בעבוטו.” כלומר, זאלסט נישט גיין שלאפן ווייל דו האסט זיין כלי וואס ער דארף וויכטיג, ער זאל נישט וויינען.

רמ”א, שלא למשכן אלמנה. ווען מ’בארגט פאר אן אלמנה זאל מען נישט נעמען א משכון איר קלייד, שנאמר “ולא תחבול בגד אלמנה.”

רמ”ב, שלא לחבול כלים שעושין בהם אוכל נפש. א כלי וואס דער עני, וואס דער בעל החוב, דארף האבן צו ארבעטן דערמיט און מאכן מיט דעם אוכל נפש, טאר מען נישט אינגאנצן צונעמען פאר א משכון, שנאמר “לא יחבול רחים ורכב כי נפש הוא חובל” – נישט נעמען די זאך וואס מ’נוצט פאר מלאכה.

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Goneiv Nefesh – Kidnapping (243)

מצוה רמ”ג, שלא לגנוב נפש מישראל. אזויווי “לא תגנוב” אין די עשרת הדברות מיינט נישט גנב’ענען געלט, וואס מיינט גנב’ענען א מענטש? שנאמר “וכי ימצא איש גונב נפש.”

וואס מיינט גנב’ענען א מענטש? ס’איז א חמור’ע זאך, ווייל דו ביסט נישט קונה דער מענטש, דער מענטש ווערט נישט דיינס. ס’מיינט דו נעמסט אים צו זיין בחירה, זיין פרידאם.

על פי פשט, מ’טאר נישט גנב’ענען א מענטש, ס’מיינט קידנעפן. און מ’קען גאנץ גוט קידנעפן א מענטש דורך… מ’דארף נישט קונה זיין, מ’דארף אים צווינגען צו ארבעטן פאר דיר. דו האסט אים צוגענומען זיין רצון.

פון דא לערנט מען ארויס אז אזויווי מ’קידנעפט אים מיט ברעינוואשן איז אויך א מין גונב נפש. ווייל דו ווערסט נישט די עצם קנין גניבה אזויווי אין אנדערע מיני גניבות, ווייל דו ביסט אים נישט קונה קיינמאל. ער בלייבט אייביג א פרייער מענטש אויך ווען ער איז אין דיין הויז, אבער דו האסט אים צוגענומען זיין בחירה.

קנין גניבה מיינט אויך אז ס’ווערט דיינס. ווען דו נעמסט אן געלט אויך איז געווארן דיינס. די גניבה איז אז דו ווייסט נישט ווען ס’ווערט ווען. אזוי איז אין די וועלט, אז מ’נעמט מיט רשות און מ’נעמט אן רשות – סיי וויאזוי ס’ווערט דיינס. אבער ביי גונב נפש ווערט עס נישט דיינס.

—

Goneiv Mammon – Stealing Money (244)

מצוה רמ”ד, שלא לגנוב ממון. אויסער גונב נפש מישראל, ס’איז דא אן עקסטרע לאו נישט גונב’נען. מ’מעג נישט גונב’נען.

על פי דרש איז דאס א בלויזע גניבה פון דעת, ס’איז גונב נפש. אבער על פי פשט איז עס די זעלבע. סך הכל ס’איז געווען צוויי פסוקים, און די חכמים האבן געוואלט מאכן א יתור איינס פון דעם, אבער ס’קען נישט זיין אז סתם רעדט די תורה פון נפש און נישט פשוט פשט.