json/Musar/Rishonim/Sefer HaYirah/English/merged.json

{
    "title": "Sefer HaYirah",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Sefer_HaYirah",
    "text": [
        "<small><i>Sefer ha-Yirah,</i> the Book of Awe, of our Pious Rabbi Yonah Gerondi of blessed memory. To show the people of God the way of God and the deeds which they may do all of their days, when they lie down and when they rise up, when they go and when they come, so that it may be good for them and their children, in this [world] and in [the world-to-] come. <sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Superscription in Me’ah She’arim edition. Vilna edition reads: “That was made by our completely pious Rabbi Yonah Gerondi, may his memory be for a blessing.” Moriah edition reads, “of the Genius, the pious Rabbenu Yonah of Gerondi, may his memory be for a blessing.”</i></small><br><br>I.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Arabic-numeral line numbers follow the edition of מקור היראה, by R. Benjamin Moshe Zilber (Zilber ed.). The Roman-numeral section numbers follow the edition containing the gloss of R. Moshe Negrin (Negrin ed.).</i> <b>It is good</b> that a man<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">גבר</i> should take up the Yoke [of the commandments] in his youth. (Lam. 3:27) For it is good that a person<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">אדם</i> should take up and to endure the Yoke of the Holy One Blessed Be He<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">I have chosen not to use gender-sensitive translation. The book is gender-specific and the translation will try to be true to its setting in time and place.</i> and to set the reins and the staffs<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Zilber ed. omits ומותות.</i> upon his neck to enter into the service of the Creator of the World.",
        "Now he should remember his Creator in the days of his youth.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Zilber, Moriah read “כחו,” “his strength.” Mea She’arim reads בחורותיו, “his youth.” Vilna gives כחו in round brackets, בחורותיו in square brackets, and resolves the variation thus, “and so it must be read. From the written language, Ecc. 12:1. “Remember your creator in the days of your youth.”<br>Makor ha-Yirah, “I have learned in Duties of the Heart (R. Bachya Ibn Pakuda) which explains that the distinction between today and tomorrow is the same difference as between youth and age, and this is the language in the chapter on making personal accounting (חשבון הנפש) #13 therefore put yourself to this length as much as you are able to pay what you owe to the Creator every day (which means every day you remain (lit., lengthen) upon this earth one should pay back, relieve, and complete today what you owe to the creator, etc.) and do not put off to tomorrow what can be done today lest it should be weighty for you to separate (i.e., die) if you arrive tomorrow and it shall be hard from this if it shall come to your end and closed off for you and your error shall end for the world is like a market that will be gathered and afterward separated and he that pays the reward is happy and he that causes loss feels sorry for it therefore the wise one (Solomon) says “remember your creator…” Thus far his words. [Zilber goes on to cite R. Yonah’s own work, The Gates of Repentance, II:32, “...when one defers repentance, his transgressions age and lose their sting and he does not worry over them as in the beginning.” (The Gates of Repentance, trans. Shraga Silverstein. Feldheim: New York, 1967. 73.)</i>",
        "Each and every day he should strengthen and be encouraged in the commandments of the Creator of the World,",
        "he should bring His love into his heart<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">There are several 3ms pronouns in a row here – the translation tries to keep which refer to God and which refer to man straight by use of capitalization.<br>Makor ha-Yirah: a long exigesis arguing on the basis of Rambam <i>sefer mitzvoth gedolot</i> that to bring love into one’s heart means to act like Abraham in his great love for his fellowmen. He also discusses the commentators on whether love of God and fear of God are one or two separate <i>mitzvot</i>.</i> and",
        "he should think<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Vilna places (ויחשוב) in round brackets. In square brackets it adds, “Perhaps it should read “set before,” as the verse says, (Ps. 16:8) ‘I have set the ETERNAL before me always.’”</i> of his Creator [as] eternally before his [very] eyes. And thus he may set the fear<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The first occurrence of the word “יִרְאָה” . There are several translation options available: fear, awe, or reverence. \"Awe\" and \"reverence\" would both be legitimate choices, and would sound more euphonious to a modern audience, especially one familiar with Abraham Joshua Heschel and his idea that radical amazement is the foundation of faith. But \"fear\" seems more in keeping with Rabbeinu Yonah's medieval sensibilities and closer to what he actually meant.</i> of the Rock [of Israel] upon his face, and",
        "make his heart tremble,",
        "and lower his spirits and lower his stature and the height of his eyes,",
        "let him go [along] bent [over], regretting the sins of his youth,",
        "and always crying over them.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Although pietist, this is not a chassidic spirituality. This halachah stands in sharp contrast to the teachings of Rebbe Nachman of Breslov, who would say, מצוה גדולה היא להיות בשמחה.</i>",
        "So let him keep with all his strength from sinning more in secret, and let him not do it in dark deeds. And so he will be beloved and treasured in the eyes of the Creator and all who see him will rejoice in him.",
        "II. <b>These are the things that a man may do and live life everlasting by them</b>.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Boldface in Moriah edition.</i> Every morning when he awakens from his sleep, let him tremble and be startled and seized by the fear of the Creator when he remembers the loving kindness<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">חסד. A notoriously difficult word to translate; it could mean \"love,\" \"grace,\" \"kindness,\" or \"charity.\"</i> by which He did for him and the faith which He kept by him, for He returned his soul which He entrusted to him.",
        "So then with [all] his heart let him bless the Creator who has done great things<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">הגדיל לעשות. See Ps. 126:2-3 for similar usage.</i> with him, for He has renewed and restored his strength. And when he sets these words upon his heart<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The language echoes the ואהבת prayer.</i> the love of the Creator will burn in his heart.",
        "So then (he should not roll over<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Three editions spell with ס while one spells with ש. Meah She'arim points with ָkamatz; Moriah points with chirik; Vilna spells with ס. Thus the verb יָסוב / יִסוב would be parsed qal: jussive: 3ms: ס-ב-ב, do not turn about. The vocalization is a distinction without a difference. Zilber spells ישב: qal: jussive: 3ms: ש-ו-ב, do not return. Vilna: לא יסוב; others אל .</i> upon his bed in the way of a sluggard),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Square brackets and alternative reading: he should not [lie down on his bed in the manner of the sluggard,] in Vilna edition. N.b. the definite article in this variation.<br>Makor ha-Yirah: : this is the version in the old editions. The מ\"א wrote get up immediately not only so (דוקא) but rather stay (שהה) a little as is spelled out (?) in BT, Gittin 70. Therefore our rabbi wrote precisely (דוקא) that he should not sit in bed in a lazy manner but before he gets up from his bed it is good or well that he should tarry a little in his sleep. (אוהל יוסף) Now it seems to me that where our rabbi wrote to sit (יושב) its meaning is is like “to dwell in praise” (יושב תהילות) or “so you dwelt in Kadesh (many days)” (Deut. 1:46) which is the language of delay.</i> but rather with speed and vigor let him rise immediately.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">See e.g., Shulchan Aruch1:1. See n. 28.</i> But if he be disfigured by plague and it should cause him to go about in a lazy way,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Hebrew unclear.<br>Makor ha-Yirah: BT Kiddushin 31a, Berachot 43b. SA (__) 2:6. “Our rabbi explains that as is said there the reason is as if the footsteps of the shekhinah were pressing, His glory fills the whole world. since the Shekhina is above his head, it is like as if he removes the fear from off of him, so writes our rabbi, as in # 105, and in another gloss Rabbenu Nissim [Gerondi(?)] on Kiddushin (31a) ‘in order that it appear that he has a lord over him and around him that sees and knows all his hiding places (מצפוניו).’</i> let him reply His words<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">That is, God’s words.</i> to him and pay attention<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">lit., “set his heart upon it.”</i> to it, for if a creditor -- whether gentile or another man<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Vilna: בעל חוב כותי; Zilber ed.: בעל חוב גוי. Both mean \"a gentile creditor;\" כותי may be a nod to medieval Christian censors. Moriah and Meah She’arim read בעל חוב או אדם אחר, “a creditor or another man.” Negrin ed. גוי בעל חוב</i> – shall call after him<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Negrin ed. deletes the word אליו</i>, he should rise immediately, whether because of the honor due to the man, whether because of the momentary gain that it shall bring to him,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Vilna: [שיביא] (שיבא), (shall come) [it shall bring to him]; Zilber ed: שיבא \"shall come\"; Moriah and Meah She’arim both have שיביא “that it shall bring”</i> or from fear of financial loss, like falling on the fuel of the fire, let him get up immediately, speedily, and not be lax. Or, if he needs to go to the service of the prince<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Zilber ed., Moriah, Mea She’arim all have המלך, \"the king\"; i.e., the gentile authorities.</i> let him get up and not be lax. Otherwise, they may heap abuse upon him.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The verb עלל does not occur in the hiphil according to Jastrow, but in the kal it means “abuse.”</i> Or [just] to find favor in the eyes of the prince.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Again, Zilber ed., Moriah, Mea She’arim read המלך, the king.</i> How much the more so in the service of the King of Kings of Kings, the Holy One Blessed be He, so he must take heed to rise with speed, vigorousness, and awe, else he may be late to come.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Makor ha-Yirah: (at his n. 13) [He gives a list of halachic authorities for early rising:] M. Avot 4. (but quoting R. Yehuda b. Teimah, M. Avot 5:20); Shulchan Aruch, Orach Chaim 1:1, Tur 1:1, 2:1, R. Moses Isserles (mappah, gloss on Shulchan Aruch 1:1). And the ב\"ח draws an inference that despite that he agrees about rising early, he should get up before the light of the morning.<br>So it is in the older edition, and our rabbi writes here three which are really six reasons which by their hand a man should wake up to conquer his natural inclinations to get up immediately: (a) fear of a man and respect due the man, (b) financial gain and loss, (c) fear and respect of the king to find favor in his eyes. And not to connect solidifying (?) that to write of the most stubborn of them to learn, how much the more so to rise immediately because of the King of Kings, the Holy One Blessed be He. Since just as knowledge has no conclusion, feeling has no conclusion, and each one gets up according to his own marker and level just as one who is a prince and a head does not connect himself to the accounting of fear and honor of man … but this should be understood… thus as written in Duties of the Heart, 30 accountings but for each accounting a man has it in his ability to reverse the accounting from one extreme to the other and to bring himself close to the Blessed Creator. And on the other hand this one must explain always excite a man’s good impulse over his evil appetite, and there is no more room to continue here.</i><br>III<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Negrin ed. includes a whole section here labeled (ג) which does not appear in the other four eds. It is in square script, as part of the text, not the Negrin gloss.</i> And how good and pleasant it is if he should rise before the light of the morning to supplicate himself before his Creator and to direct the hours of the different night-watches dividing the night into three equal parts<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Lit., “which are one-third of the night and at the end [of that one] the second third of the night and to the end of the night…”</i>, since these are the times the Holy One<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">הב\"ה = הברוך הוא</i> is reminded of the destruction of the Temple and the exile of Israel among the nations and the prayer that a man may pray at that hour about the destruction and the exile is desired and his supplication falls before the Omnipresent One, whether he lengthens or shortens<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">אחד המרבה ואחד הממעיט This phrase appears in the regular text at line 54 in the context of a discussion of prayer.</i> [his prayers] so long as he directs his heart (BT <i>Berachot</i> 5b) with his supplications, for better to say little with intention than much without intention.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">AMEN (III). Negrin does not discuss the injunction to rise swiftly. However, he recommends that as soon as a man rises, he should learn the Torah portions of the Binding of Isaac (Gen. 22) and of the Manna (citing the Tur). Learning the Binding of Isaac, he explains will lessen God’s harsh judgment of us (in mystical thinking, by sympathetically linking us to the meritorious actions of our ancestors) and learning the portion of Manna will mystically invoke blessing and prosperity upon us, too. He mentions that it is not necessary to learn the Binding of Isaac on Shabbat because on that day God’s judgment is dormant and God feels only loving mercy (רחמים). Instead, one should learn the 10 commandments for the sake of mystically unifying the disparate aspects of God. For the same reasons, he recommends learning the portions of the Torah involving the daily sacrifices in the ancient Temple, as a way of symbolically offering them ourselves, and thereby mystically invoking God’s love.</i>",
        "Now, he should think to do all of his deeds for the sake of Heaven. And he should, as much as he is able, go by the way of the sages. But let him be humble.",
        "Let him not get out of bed naked but only sit up. As Rabbi Yossi explained, “In all my life the inside of my tunic did not see the beams of my house.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Makor ha-Yirah: BT, Shabbat 118b. Shulchan Aruch 2, Be’ur ha’Gra (Vilna Gaon). That is, he would not pull his undershirt off over his head, thereby turning it inside out and exposing it to the rafters above. We see the value of modesty here, an important value underlying this entire work. See also Leviticus Rabbah 20:11!</i> Instead, let him take his undershirt and put his head and arms in it, so that when he gets up he will be covered. And he should not say, “Why, here I am in the inner rooms of a dark house, who will see me and who will know it is me?”<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Vilna: [יודעני] (וידעני): (and will know me) [will know me]. Zilber ed.: (יועדני)[יודעני] [will know me] (will designate me) (?). Moriah: יוֹעִדֵנִי, will designate me? Meah She'arim: מעדני, will designate me.<br>Makor ha-Yirah: (with respect to the textual variance): In the <i>Tur</i> it is written, מי יועדני ומי רואני, “who will designate me and who will see me?” and it is written in the ב\"ח (=בדפוס חדש?) new edition, but this language is to say, ‘who will know it is me, why, there is no man with me and even if there were a man with me, who would see me in the middle of the night?,’ as in the verse in Isaiah, “(…and their works are in the dark,) and they say ‘who sees us?’ and ‘who knows us?’” (Is. 29:15). Not like in <i>sefer ha-Yirah,</i>who will designate me, from language of witnessing. So far his words. And on the basis of this explanation it is possible to say what our Rabbi meant by [the apparent redundancy of] “inner rooms” and “dark house”: “will know me,” in the inner rooms and “wil see me” in the dark house.</i> for the whole earth is full of His glory. Before Him, the darkness is like light.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">AMEN (ה): The reason for this is that the man’s limbs hint at things of the upper worlds, as Job wrote: (19:26) “…from my body, I would see God.” Even the [sign of] the holy covenant [i.e., the circumcision] and therefore it is not fitting to reveal them, for the honor of God is in the secret of his limbs.<br>Negrin further comments on the issue of modesty (his ו’): the inner spark (הפנימי) is pure, but the outer side (הצד החיצון) is susceptible to impurity. Therefore it is not fitting to make the inner outer and the outer inner.</i>",
        "Now he should put on his clothes. He should have a tallit katan<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">That is, a four-cornered, fringed ritual undergarment meant for wearing all day.</i> and let him put it on underneath his outer garments<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Negrin ed. תכף בקומו כדי שלא ילך ארבע אמות בלא ציצית, “when he gets up in so that he should not walk four cubits without ritual fringes...”</i> for the crux of the commandment of wearing fringes is always remembering when getting dressed.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Zilber ed. deletes the phrase כי עיקר מצוה and simply says כי לזכרון המצוה נתנה, “because the commandment was given for memory.”</i> Because the commandment was given for remembering, and so that a man should not turn away after the stubbornness of his heart or after the gaze of his eyes which cause his body to sin. But this way will not be found unless he should go on the way in which the naked things <sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Lev. 18, <i>Acharei Mot</i>. One will not stray into sin unless he goes on a way where he will find temptations.</i> are found.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">AMEN (ח): Negrin quotes from Zohar, Shelach Lecha 83:331 -- apparently Tallit gadol and tallit katan are symbolic.</i>",
        "Therefore let him dress himself immediately without a blessing if he has not washed his hands. But it is good to be strict to wash his hands first<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">AMEN (ט): The explanation of “first” -- that he touch his clothes according to the custom of the first Chassidim [i.e., in Hasmonean times] (See note כ) who would prepare vessels of water by their bed in order to wash their hands and purify them and not handle their clothes with their impure hands, as mentioned in the Zohar, Bereisheet p. 36:146, and in such manner they would bless before doing it.<br>AMEN (כ) Negrin continues at his XX: “The rabbi ends here, but I need to explain: Know that it is forbidden for a man to walk 4 cubits with impure hands. The first chassidim would prepare a ladle of water by their beds so that when they stirred in the night they washed their hands while they were still in bed in order that they not contaminate their clothes with impure hands.”</i> and to bless after he has done it.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">עובר לעשייתוֹ – high flown Hebrew in original.</i>",
        "Now it is necessary to wrap himself in a tallit<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">i.e., the more familiar four-cornered ritual garment.</i> in a standing position.",
        "And it is good for that same tallit katan to be a kind of cloak<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">כעין סרבל</i> for there is no shaking with this.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">פִּיקפּוּק. Makor ha-Yirah: It should be as big as a kind of cloak so that it should be appropriate for [completely] wrapping oneself in, for any kind of shaking, as explained in the <i>Beit Yosef</i> (ב\"י) § 8 and see in Shulchan Aruch (__?) 8:10.</i>",
        "Now let him put on his right shoe first and the left one afterwards but tie the left one [first] and afterwards the right, as our rabbis said, “Awe of heaven coming out of all of them,” to fulfill the words of the Mishnah and the words of R. Yochanan: just as his prayers, thus his shoes: just as his prayers on the left, so his shoes on the left.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Shabbat</i> 61a; SA __ 2:4.</i>",
        "And as soon as he gets up to walk on the road he should bend his height and he should cover his head for the <i>shekhinah</i><sup class=\"footnote-marker\">48</sup><i class=\"footnote\">That is, the divine indwelling feminine presence of God on earth.</i> is above his head.",
        "And therefore it is correct to cover his head and not to go bareheaded.",
        "Now, let a man go and and let him take care of his needs<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">lit, “check himself.”</i> in the bathroom.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">AMEN (XIV). Negrin sets forth a prayer that one entering the bathroom should recite, calling on the ministering angels who accompany each person to guard him and help him: “be clean, O honorable holy ministering angels of the most high, guard me, guard me, help me, help me, wait upon me as I enter until I leave, for such is the way of men.” (Tur, top of § 3). He then discusses the need to repeat “guard me,” and “help me.”</i>",
        "And there he should be modest.<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Negrin ed., “Now let him be modest in the bathroom and not expose himself until he sits; afterwards he may expose in front of him two hands-breadths and behind him one hands-breadth; and a woman, behind her one handsbreadth and and in front of her, nothing.” (emphasis mine.)</i> He should not expose himself but for a hands-breadth in front of him and two hands-breadths behind him. And for a woman, one hands-breadth behind her and in front of her, nothing.<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">AMEN (XV). From here, one must be strict not to expose even his arm when he lays tefillin because all the limbs of a person hint at great and awesome things and there is not praise like modesty.<br>Once again, Negrin shows the kabbalistic idea that the limbs of a person reflect aspects of the divine being.<br>Negrin continues: When he sits, he should face south with his back to the north. The south is associated with [the sefirah of] Hesed, the characteristic of Abraham, as is said, “loyal love (חסד) to Abraham” (Micah 7:20 following Koren), and his back to the north, as is said, “out of the north the evil shall break forth,” (Jer. 1:14, Koren). And he should not sit between east to west, since the Shekhina is in the west and since everlasting memory לזכר בעלמא … is between east to west it is forbidden in whatever place may be. And by my opinion the secret [meaning] of east to west the crown of Tiferet, in order not to divide them, and it is enough to understand.<br>Makor ha-Yirah: But see, in the Shas (the Talmud) BT Berachot 62b, 23__ it is explained the opposite, (as we see in the Negrin ed.), in front of him two hands-breadths because of spouting urine. And behind him one hands-breadth, and so it turns out that there is no distinction between a man and a woman as to the matter of behind. But according to the edition of our rabbi goes the <i>Bet-Yosef</i> and the <i>Tur, Orach Chaim</i>, and the scrivener’s error has falllen into the books, in front instead of behind and behind instead of in front. Now the words of our rabbi do not mention but in the new printing (?) הב\"ח writes that since even in Sefer ha-Yirah the version is so, it is difficult to dismiss as a scrivener’s error, one falling in all the books but rather it is certain that the versions in the <i>shas</i> ibid, and distinguish between a man and a woman, it appears that as to the woman the stricture is greater. But in the new printing (?) it explicates a different reason: to choose the stricter of the two versions. And see in the <i>Mishnah Berurah</i> in the name of the Latter [sages]. (אחרונים)</i>",
        "He should not urinate standing up in case there be sprinkles splashing upon his legs and he should appear like one whose urinary canal is mutilated. Rather, let him stand in a high place or urinate in dust. But if he does urinate standing up he should take care lest he take hold of the membrum virile – rather, [he should hold it] from the corona on down the lower side<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">lit., “to the side of the earth.”</i> even if he be married.<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Evidently, a man should never masturbate, nor even touch the top of his own penis.<br>Makor ha-Yirah: BT <i>Niddah</i> 13a; Shulchan Aruch __ 3:13,14. “Even if he be married…” see the <i>Beit Yosef</i> (ב\"י) which brings our Rabbi’s words (as) the source for the <i>Tur</i>, which forbids (it (masturbation)) even for a married man, and where the <i>Beit Yosef</i> explains the characteristic of piety he means according to our Rabbi, and thus it is decided in the Shulchan Aruch. [He appears to disagree with the <i>Taz</i> (Turei Zahav?)] <i>Rambam</i>, ch. 21 of Laws of forbidden sexual entry: it is not permitted to a married man except to urinate; <i>Be’ur ha’Gra</i> (Vilna Gaon); Shabbat 41a (R. Abahu was married.)</i> For the punishment for it<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">That is, masturbation.</i> is so great as to destroy the world.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">lit., “bring the flood to the world.” Presumably capital punishment, or he may refer to a divine punishment.</i> He must strengthen himself and sanctify himself, even in what is permitted to him. And thus our holy Rabbi: in all his days he did not put his hand under his belt.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">BT, Shabbat 118b.</i>",
        "When he sits to relieve himself he shall sit and uncover and cover and stand.",
        "But he should not strain<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Vilna and Zilber ed.: יפצר. Moriah: יִפְצַּר and Mea She'arim: [יְצַעֵר] (יַפְצֵּר). All mean \"strain.\"</i> himself hard in case he should tear the glands of the rectum and be in danger.",
        "He should wipe off with the left (hand) but not with the right because he points out the tropes of the Torah and eats with it.",
        "He should inspect himself very well afterwards for his guts and his bowels need to bless the Creator always, as is said,<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Vilna, Moriah, Mea She'arim have this quotation from Psalms here; Zilber ed. omits it.</i> “Bless the ETERNAL, O my soul, and all my innards His holy name,” (Ps. 103:1). It is not fitting to bring a belly full of excrement before the Holy One, Blessed be He, Master of the Universe, to bless Him.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Vilna: לברכי, to bless me. Others לברכוֹ, to bless Him.</i>",
        "Let him take care lest he soil his clothes, whether with urine or with excrement.",
        "If he can, he should have two pairs of pants: one that he wears at the time of prayer only for the sake of being the most clean when praying, but if he cannot, he should be careful not to soil his<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Me’ah She'arim has: [שֶלּוֹבֵש](שֶלּוֹ), (his)[that he wears]. Others, שלוֹ.<br>If it could not be taken for granted that every man would own at least two pairs of pants, then צדקה would be an important value.</i> [pants].",
        "He should always wash them to take away the stains of filth from off of them.",
        "XX.<br>He should wash his hands completely.<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">Lit., \"with cleanness.\"</i> with water if he has it. He should wash them exceedingly well and recite the <i>al netilat yadayim</i>, “concerning the washing of the hands” blessing over them.<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">AMEN: (A continuation of the note above) Now know that when a man sleeps at night the soul goes out from his body and immediately שורה the unclean spirit upon his hands, and the reason [for] the hands is that they are against two arms of teh world/eternal which seize powers of impurity and therefore the שורה upon the hands. Now the one who walks four cubits with impure hands is liable for death from Heaven since he brought to the Other in his hands and about him it is said, “The tents of robbers prosper, and they who provoke God are secure; they who bring their God in their hand.” (Job 12:6 following Koren). Who they who provoke God? They who bring their Other in their hand. etc.<br>In other words, the hands are vectors of dangerous ritual impurity, and again we see Negrin’s comparison of the human body to the cosmic map.</i>",
        "He should wait until prayer to recite the <i>asher yatzar</i> blessing, but if he does say <i>asher yatzar</i> he should also say the blessing that begins <i>elohai neshamah</i> with it<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Vilna: [עמה] (עד) either (\"further\") or (\"until\") but probably \"further,\"[with it]. Zilber ed., עוד אלוקי נשמה כי. Other editions spell אלוהי correctly; the use of 'ק instead of 'ה is a pietism to avoid spelling out a divine name. Moriah and Mea She'arim both have עִמָּהּ, \"with it.\"</i> for it is dependent upon it<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">הסמוכה לה</i> and therefore it does not begin with <i>baruch</i> (“blessed be”) so at the time of praying he should begin, “…who has given the rooster knowledge…”",
        "Or then he should<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Zilber ed. אז [לא], \"then he should [not]...\" Other editions, ואז.</i> go back and repeat <i>asher yatzar</i>.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Me’ah she'arim: [לפני אלוהי נשמה] in small font.</i>",
        "He should recite the ...<i>al netilat yadayim</i> blessing when he dries his hands, not when he washes them.",
        "XXIII. <b>Then he should immediately</b><sup class=\"footnote-marker\">68</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> recite the “...about the mitzvah of fringes” blessing on the Tallit which he put on if he did not bless when he wrapped himself.",
        "But every time that he wraps himself he needs to recite the blessing.",
        "XXIV<br>Then afterwards he should lay the arm-tefillin<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">Vilna: [תפלה](של תפליו). Zilber ed. תפילין של יד. Moriah, Me’ah She’arim: תְּפִלָּה שֶל יָד.</i> on the left arm above the part that they call the elbow in the common tongue,<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">Vilna: שקורין קובד\"י בלעז. Zilber ed. שקורין קובד\"י בלע Makor ha-Yirah ז. Moriah: שֶקּוֹרִין קובר\"י בְּלַעַז in small font. Me’ah She'arim: שקורין קובדו בלע\"ז in small font.<br>Unclear what language he refers to here. As far as I know there is no word <i>kovdi</i>, <i>kovri,</i> or <i>kovdo</i> in Spanish or French, and there seems to be much confusion among the editions. It could be something like \"cubit,\" which is a measure from elbow to fingertip. \"Elbow\" is my emendation.</i> adjusted slightly toward the heart and recite the blessing, “…to lay tefillin.” After that he should put on the head-tefillin next to the brain<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">כנגד המוח</i> and recite the “…about the commandment of tefillin” blessing.",
        "He should not speak between the arm-tefillin and the head-tefillin; if one chats between the tefillin he should go back and bless over the head-piece twice, “…to lay…” and “…about the mitzvah of…” <sup class=\"footnote-marker\">72</sup><i class=\"footnote\">Pointed eds. set off the names of the blessings in quotation marks.</i>",
        "He should always handle the arm-tefillin first and the head-tefillin afterwards so that he shall be careful to be clean<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">בנקיות. Meaning unclear.</i> for tefillin require a clean body that shall not fart in them and shall not sleep in them.<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">Yet it has become fashionable among some charedim in Jerusalem today to wear tefillin all day.</i>",
        "And he needs to bless when he handles them for a long time after putting them on, as it is established<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Vilna, Zilber ed., דקיימא לן, Moriah, Me’ah She’arim דְּקַיְמָא לָן.</i> according to the Rabbis in the name of R. Ashi: “every time I handled (them) I blessed (them).”<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">BT, <i>Sukkah</i>, 46a.</i>",
        "But according to<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">Lit., “but from the mouth of”</i> my teacher R. Shmuel bar Shneur<sup class=\"footnote-marker\">78</sup><i class=\"footnote\"> “who lived and directed a school in Evreux (N. France)” -- Rabbi Dr. A. T. Shrock, Rabbi Jonah ben Abraham of Gerona: His Life and Ethical Works. (London: Goldston, 1948), 25. All eds. give the title Rabbi twice: unpointed eds., הרב ר', pointed eds הָרַב רַבִּי .</i> I heard that one does not need to bless on account of handling except when they are taken out from their place and he returns them to their place.",
        "Now, with regard to the matter of sleep there are three parts to the matter: When they are on his head he may nap but not sleep.<sup class=\"footnote-marker\">79</sup><i class=\"footnote\"> Lit., occasional sleep but not fixed.</i>",
        "But when they are held in his hand he may not sleep or nap in case they fall from his hand.",
        "Now if he puts them on where he lies down let him spread a blanket over them and sleep. And in them he may sleep [something] between a nap and a full sleep.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Makor ha-Yirah: 44-46: BT <i>Sukkah</i> 26; <i>Berachot</i> 20. SA __ 44. Also the opinion of the <i>Rosh</i> is so.</i>",
        "When he goes to the bathroom he takes them off outside the four cubits [of the bathroom] or winds them up and sets them down in a vessel inside a vessel in his pocket next to his heart.",
        "<b>Then he should go</b> to the synagogue. And when he comes close to the synagogue he should quicken his steps, as is written, “In the house of God let us walk in excitement.\" (Ps. 55:15)<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Translation mine.</i>",
        "But he should check his shoes in case they are filthy or soiled as [King] Solomon said in his Wisdom: “Guard your foot when you go to the house of God.” (Ecc., 4:17)",
        "",
        "He should come to the synagogue and say when he enters, “As for me, in your great love I shall come to your house, I shall bow down to your holy temple in fear of You,” and he should sit in his seat. (Ps. 5:8) <sup class=\"footnote-marker\">82</sup><i class=\"footnote\">In other words, he should recite מה טובו as is reflected in the prayerbook.</i>",
        "If he has another tallis he should cover himself in it and recite the blessing, “…to wrap oneself in <i>tzitzit</i>.”<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">Again, evidence that the wealth of the community may have been quite modest. Tallitot are not that expensive, and can be made by hand if need be.</i>",
        "Then he should sit and not open his mouth until he pauses a little and answers in his heart: Before Whom he stands and Who is the One hearing his words. And thus he will be seized by<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">ועז ילבש. Lit., he will wear trembling... The pointed eds. put this in the qal, but in the rabbinic binyan afeyl אַלְבֵּיש is to seize. I would therefore point this as יַלְבֵּש .</i> trembling, fear, sweating, and feeling awestruck.",
        "Now let him begin his prayer in the [proper] order, [it does not matter whether] one that lengthens or one that shortens,<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Referring to two styles of praying: speaking slowly versus speaking rapidly, but the same keva.</i> only that [so long as] he directs his heart to heaven.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">BT, <i>Berachot</i> 5b; <i>Menachot</i> 110a. Only Mea She'arim gives the second citation.</i>",
        "He should prepare his clothes, as is said, (Amos 4:12) “Prepare to meet your God, Israel.”",
        "<b>And when he prays</b><sup class=\"footnote-marker\">87</sup><i class=\"footnote\">Boldface in Moriah only.</i> he should not raise his voice in his prayer.",
        "But he should speak only loud enough so that his own ears hear what comes out of his mouth.",
        "XXX.<br>He should clearly enunciate<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">Lit., \"cut with his lips.\"</i> each and every letter. He should not swallow them.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Vilna and Mea She'arim: ואל יבלען . Zilber ed. and Moriah: ואל יבלעם</i> (XXI) Also he should enunciate the end of the words to separate them from the word next to it in case he stumbles over (Ps. 96:3) “tell of His glory among the gentiles…”<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">Moriah helpfully inserts a <i>makkef: ב-סַפְרוּ בַגוּיִם . Ps. 96:3.</i></i> (Ps. 147:12) “… praises of Jersualem…”<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">Ps. 147:12.</i> And so it is with each and every “ et, ve'otoh, ve’otah.”<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">untranslatable Hebrew direct object markers, ּאֶת, וְאוֹתוֹ, וְאוֹתָהּ</i> that is next to a [letter] mem:<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">AMEN (XXX): Negrin comments at great length on the importance of proper pronunciation. First, he says that the words and letters must be carefully separated because each and every word and letter in the Torah is a hint of the sefirot and the upper worlds. One should sing “Baruch she’amar” beautifully because it contains 87 (פ\"ז) letters, which equals “his head is most fine gold” ( ראשו כתם פז) (Song of Songs, 5:11). Such is Ashkenazi practice, established by the men of the Great Assembly (c.f. M. Avot 1:1) But it is important not to add to the 87 letters because it would detract from the kavvanah. They also say it while standing in all lands of Ashkenaz and Tzarfat. “Baruch she’amar” contains 10 “baruch…” statements, according to the 10 statements by which the world was created (i.e., “And God said, ‘let there be light,’ and there was light...”) He continues through the early parts of the morning prayer service, mentioning “kol ha’neshamah t’hallel yah” and “yishtabach” mentioning the Talmudic requirement to recite praise with song and melody before praying (the Amidah) [BT Berachot 32a]. He adds that the air is full of evil spirits and that prayer will protect against them. Later in this lengthy comment he says that when reciting פותֵחַ את ידיך in the Ashrei, one should pronounce ידיך as יוּדיך (“your yuds”) as the secret meaning of the two letterֿs yud (perhaps in the abbreviation of the divine name יְיָ) that draw down the great light and the holy flow into the world. This is also the meaning of the 3 letters yud in the [beginning of each phrase of the] priestly blessing. And from Ashrei through “l’olam va’ed” there are 613 letters, so that by reciting them correctly it is as if one had fulfilled all 613 mitzvot. The ten psalms that begin and end with “halleluyah” are compared to praise of a king. But if one cannot recite them all, he should say at least: ברוך שאמר, תהילה לדוד, הללו אל בקדשו which accompish something of the same purpose. Reciting shirat ha-yam will merit seeing the messiah, as when Israel first recited it they were crowned with the same crown that God will in the future crown the messiah. It has 18 verses corresponding to the 18 vertebrae in the spine [a concept seen elsewhere in Sefer ha-Yirah] adn the placement of “then Israel saw the Egyptians dead upon the shore of the sea” next to “so Moses sang” hinting at the death of the nations but the life of Israel. He discusses the need to pronounce the letter Kaf in מי כָּמוֹךָ to avoid language of blasphemy or else it would sound like “Michah is like you, O God” asserting that the Biblical prophet Micah secreted away the pronunciation of the divine Name. Negrin segues into how responding forcefully enough to the prayers such as “amen” or “y’hei shmei raba” or “baruch hashem hamevorach” causes unfavorable heavenly judgments to be ripped up. He goes so far as to say that the letters of the prayers should be said with as much exactitude as the letters of the Torah. Eventually, he concludes by saying each and every letter is like a candle corresponding to one of the 248 positive mitzvot (the metaphor comes from “the commandment is a lamp and Torah is light.” Prov. 6:23)</i> [one] needs to separate them, this one from that one, and so with “ [adonai] elocheichem emet” and [such] as come out with these.<sup class=\"footnote-marker\">94</sup><i class=\"footnote\">There are siddurim that actually place stars over such letters to make clear the need to enunciate where the letters would run into one another.</i>",
        "He should not be one who lengthens his prayer too much in public in case they should think him a a show-off or a scoffer.<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">Vilna: [ליהיר] (לכבד). Zilber ed. לכבד ולץ. Moriah: לְכָבֵד וְלֵץ. Mea She'arim: לְיָהִיר ולֵץ. Translation follows Mea She'arim here.</i>",
        "<b>When he recites</b><sup class=\"footnote-marker\">96</sup><i class=\"footnote\">Boldface in Vilna and Moriah.</i> the Sh'ma he should be very careful to utter with his lips and hear with his ears all 248 letters that are in it.",
        "But he must allow an interval between words that may easily run into one another (BT, Berachot 15b). According to the words of our Rabbis, peace be upon them, “with all of your heart” and “upon your heart” and [such] as come out with them.",
        "And with each and every one of the three [divine] names that are in the first line<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">The first line of the Sh'ma has three occurrences of the divine name: יי ,אלוקינו and יי the second time.</i> he should lengthen them until he thinks [of] past, present, and future but he should not lengthen the aleph (\"one\").",
        "And he should not hurry the [letter] chet [in the word echad] as if to read it with a chataf.<sup class=\"footnote-marker\">98</sup><i class=\"footnote\">That is, one should not shorten the ח' in the word אחד to read אֶחָד as if it were אֶחֳד.</i>",
        "And he should lengthen the [letter] dalet [in the word echad] until he considers in his heart that the Creator of the world is king above and below, in heaven and on earth, and the four winds of the world, from east and the west, north and south, and the great depth, and the 248 limbs that are in him.",
        "But if he just cannot direct his heart so much (have so much kavvanah) let him direct himself to Hashem, who is now our God, in the future to be one.<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">C.f. <i>Aleynu lishabeach</i>, “on that day the age-old dream shall be fulfilled: He shall be one and His name shall be one.” This is a very interesting law, for Rabbenu Yonah, who seems so dour and so exacting, to be so understanding of and lenient here toward human nature. Also very interesting temporal theology.</i>",
        "And each time he mentions the Specific Name<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">That is, the four-letter name of God.</i> let him think on it the meaning of its reading: that He is Lord of all.",
        "[When he recites] “With all your heart,” he will need [to meditate] on two [things]:<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">בשני יצרך</i> the good appetite and the evil appetite. “And with all your soul,” [is] even taking your soul.<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">i.e., even martyrdom for the sanctification of the Divine Name. Such practice was a very real possibility in medieval Christian Europe.</i> “And with all your might,” [means] Whatever measure that He measured out for you (M. Berachot, 9:5. BT, Berachot 54a).<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">Translation following Prof. M. Jastrow.</i>",
        "[At] “Which I command you today,” let him pause and consider, “ today they were commanded to me.\"",
        "“Upon your heart,” thus far, the intention of the heart and the crux of the acceptance of the Yoke of the kingdom of heaven, and even when walking on the road, being directed until he arrives at “upon your heart.”",
        "But even from the first verse, he has fulfilled his obligation.<sup class=\"footnote-marker\">104</sup><i class=\"footnote\">Another surprisingly lenient rule.</i>",
        "From here on he should read according to his usual way with as much intention as he can.",
        "And for when he arrives at “bind them for a sign upon your hand” he should touch the arm-tefillin and “for totafot between your eyes,” he should touch that of the head.",
        "And when he comes to “and look at it” he should look at his tzitzit .",
        "Plus, he should enunciate [the letter] zayin in [the word] Tizkaru (\"you shall remember\");<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם | אֶת-כָּל-מִצְוֹתָי, at the conclusion of the recitation of the Sh'ma.</i>",
        "<b>and he should not</b><sup class=\"footnote-marker\">106</sup><i class=\"footnote\">Boldface in Moriah, Mea She'arim.</i> wink<sup class=\"footnote-marker\">107</sup><i class=\"footnote\">See BT <i>Shabbat</i> 62b for use of רמז to mean \"wink.\"</i> nor gesticulate with his lips<sup class=\"footnote-marker\">108</sup><i class=\"footnote\">Translation following Prof. M. Jastrow. See BT <i>Yoma</i> 19b.</i> or one who rubs his legs<sup class=\"footnote-marker\">109</sup><i class=\"footnote\">וימלול</i> or one who points with his fingers. For anyone who does these is an abomination of the LORD.<sup class=\"footnote-marker\">110</sup><i class=\"footnote\">See e.g. Prov. 6:12.</i>",
        "Now, one who sits in prayer should not lean on [something] behind him, nor shall he lean to his sides in the manner of a proud person. Rather, he should sit with his head bowed so that he should not see the face of the person sitting in front of him beyond his four cubits. And his arms aligned with the body, with hands crossed over the waist.",
        "And his two hands [should be] under his clothes, the right over the left in front of his navel and he should not stretch his legs but rather sit upright upon his \"sit” bones in order that he should be more trembling and fearful.",
        "Then he should shake his body [like a lulav]<sup class=\"footnote-marker\">111</sup><i class=\"footnote\">translation following Prof. M. Jastrow.</i> to fulfill the verse, “all my bones shall say, LORD...” (Ps. 35:10).<sup class=\"footnote-marker\">112</sup><i class=\"footnote\">Perhaps the origin of <i>shuckeling,</i> the custom of swaying the body while praying<i>.</i></i>",
        "When he stands up to pray he should stand with his legs next to one another.",
        "He should bow his head.",
        "Let him press his elbows into his body until his belt and let him place his hands below his clothing, the right over the left.",
        "He makes seven bows. He shall bend at the beginning and end of the Avot [section of the Amidah].",
        "He should bow quickly at “you are blessed” and he should straighten up slowly at the divine] Name;<sup class=\"footnote-marker\">113</sup><i class=\"footnote\">ויזקוף בשם בנחת</i> he should bow at the beginning and the end of the modim (thanksgiving section of the Amidah) and no more in the eighteen [benedictions of the Amidah].",
        "But<sup class=\"footnote-marker\">114</sup><i class=\"footnote\">אבל. A stronger \"but\" than the usual prefixed ו.</i> when he takes three steps he gives peace beginning with the left, to the right and bows, before him and bows.<sup class=\"footnote-marker\">115</sup><i class=\"footnote\">i.e., when finishing the <i>Amidah</i> after saying יהיו לרצון אמרי פי...</i>",
        "The bow should be as the sages said, until all the vertebrae in the spine<sup class=\"footnote-marker\">116</sup><i class=\"footnote\">חוליות שבסדרה</i> shall protrude<sup class=\"footnote-marker\">117</sup><i class=\"footnote\">Zilber ed. יתפרקו, which could also mean \"be loose,\" \"be moved,\" \"be bent,\" or \"be flexed.\" Others יתפקקו. \"are loosened.\" Translation follows explanation given in Schottenstein edition of the Talmud.</i> until he is able to see an <i>isar</i><sup class=\"footnote-marker\">118</sup><i class=\"footnote\">A roman coin.</i> of flesh opposite his heart -- now this is flesh the width of an <i>isar</i> between the part of the spine opposite the heart. And when the person straightens, [it] disappears and is not seen.<sup class=\"footnote-marker\">119</sup><i class=\"footnote\">BT, Berachot, 28b.</i> And when he bows, the vertebrae of the spine separate themselves and the same flesh reappears.",
        "He should not immediately return to his place lest he be thought like a dog returning to its vomit.<sup class=\"footnote-marker\">120</sup><i class=\"footnote\">קיאו.</i>",
        "He should not spit during his prayer.<sup class=\"footnote-marker\">121</sup><i class=\"footnote\">As opposed to the chassidic practice of spitting during the <i>Alenu</i>, in the traditional line which has been edited out of most North American siddurim, even traditional one, but which appears in the ArtScroll siddur and in most Israeli siddurim: (שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וָרִיק וּמִתְפַּלְלִים אֶל אֵל לֹא יוֹשִׁיעַ). I have seen a Lubavitch edition of the siddur which actually gives the stage direction to spit. Apparently, this custom is older than the Chassidic movement. See <i>BT, Sanh. 101a; JT Ber. III, 6d</i>.</i> But if he is spat upon, he hides the spittle in his cloak.<sup class=\"footnote-marker\">122</sup><i class=\"footnote\">See <i>BT, Ber. 24b; JT Sabb. VII, 10b</i>. Translation following Jastrow.</i>",
        "He should not even belch<sup class=\"footnote-marker\">123</sup><i class=\"footnote\">Vilna, Zilber ed: ואף לא יגהק (בלעז אינטרילי\"ר); Moriah, Me'ah She'arim: ואף לא יגהק (בלע\"ז אינטרילי\"ד). It is unclear what foreign language is referred to.</i> or yawn,<sup class=\"footnote-marker\">124</sup><i class=\"footnote\">all eds. ולא יפהק (בלע\"ז בדליי\"ר). (unpointed eds. בלעז without abbreviation indicators). Which foreign language unclear.</i> but if he does yawn he puts his hand upon his chin or over his mouth.<sup class=\"footnote-marker\">125</sup><i class=\"footnote\">See <i>BT, Ber. 24a.</i></i>",
        "He should not hold anything at all in his hand, for he should be afraid lest it fall from his hand and he will not be deliberate [in his prayer].<sup class=\"footnote-marker\">126</sup><i class=\"footnote\">ולא יתכווין. The root does not appear in the hitpael acc. to Jastrow, but in modern Heb. \"be deliberate.\"</i>",
        "Neither in front of nor behind his master shall he pray.",
        "<b>He should offer praise [in] his prayer</b>.<sup class=\"footnote-marker\">127</sup><i class=\"footnote\">ויסדר תפילתו. Boldface in Moriah and Me'ah She'arim eds.</i>",
        "But he should not make it fixed like the person who says, \"it is a fixed law upon me every day, the obligation to say such and such prayers<sup class=\"footnote-marker\">128</sup><i class=\"footnote\">Vilna, Zilber ed. [תפילות] (תפלה). (prayer)[prayers]</i> lies upon me,\" but rather let him make [them] supplications before the Omnipresent One.<sup class=\"footnote-marker\">129</sup><i class=\"footnote\">See <i>M. Avot, 2:13.</i></i>",
        "Let him not contemplate his prayer, saying, \"I have prayed so much with intentionality, it is worthy to be accepted, for it is one of three things mentioned [in connection with] the sins of a person<sup class=\"footnote-marker\">130</sup><i class=\"footnote\">The others being repentance and charity (ותפילה, וצדקה, ותשובה מעבירין את רוע הגזרה). See High Holy Day liturgy.</i> for they<sup class=\"footnote-marker\">131</sup><i class=\"footnote\">That is, accusers on high, prosecuting angels.</i> accuse him about them<sup class=\"footnote-marker\">132</sup><i class=\"footnote\">Vilna, Zilber ed. עליהם \"about them,\" Moriah, Me'ah She'arim עליו, \"about it.\"</i>, saying, \"Is it worthy that such a prayer should be accepted, and has he not done such and such?\" But let him think in his heart that he really should have stood much longer in prayer, perhaps one of his small[er] sins would be forgiven, and let him remember that is he is [but] flesh [and blood] breath leaving and not returning.",
        "And what gain is there for him to boast about his deeds? Should he not be on guard for such [as this]? But if his heart must grow proud, let him think about<sup class=\"footnote-marker\">133</sup><i class=\"footnote\">lit., \"set in his heart.\"</i> great people of the world that fell away and passed away from the world but which did a thousand times more good than he.",
        "<b>Now, while he is still</b> in the synagogue, let him not speak a profane word<sup class=\"footnote-marker\">134</sup><i class=\"footnote\">Vilna, [ידבר] (יהיה לו) אל , \"(let there [not] be to him)\" \"[let him [not] speak]\" Zilber ed. אל יהיה לו. \"let there not be to him.\" Moriah, Me'ah She'arim: יְדַבֵּר</i> with a person, especially not<sup class=\"footnote-marker\">135</sup><i class=\"footnote\">Vilna: [כי] (לא) ואף. Zilber ed. ואף לא. Moriah: וְאַף לֹא. Me'ah She'arim: וְאַף כִּי. The distinction is subtle.</i> during the reading of the Torah.",
        "But if some people sat by him talking intentionally<sup class=\"footnote-marker\">136</sup><i class=\"footnote\">Vilna: בני אדם המדברים (ברצון). \"people talking (intentionally).\" Zilber ed. בני אדם המדברים ברצון.</i> let him shake his lips in disdain<sup class=\"footnote-marker\">137</sup><i class=\"footnote\">Perhaps, \"shake his head in disdain.\" But all four eds. have שפתיו, \"his lips.\"</i> and make himself quiet as when he prays. But he let him not lord over [them], saying, \"it is not I who is talking,\" for every time one is haughty he takes away a little bit of his reward.<sup class=\"footnote-marker\">138</sup><i class=\"footnote\">כי כול המתפאר כמעט הוא נוטל</i>",
        "Now let him respond \"amen\" to each and every blessing<sup class=\"footnote-marker\">139</sup><i class=\"footnote\">Vilna and Zilber ed. על כל ברכה וברכה, \"to each and every blessing,\"; Moriah and Me'ah She'arim: עַל כָּל בְּּרָכָה, \"to every blessing.\" \"Blessing\" is here used to mean a <i>brachah,</i> that is, phrase beginning (and possibly ending) with יה-וה ... וברוך אתה .</i> For the one who responds \"amen\" is greater than the one who says the blessing and the gates of paradise open for him.",
        "[At] \"may His great name be blessed...\"<sup class=\"footnote-marker\">140</sup><i class=\"footnote\">A quotation from the <i>Kaddish</i>.</i> let him respond with all his ability with his mouth and with all his concentration.<sup class=\"footnote-marker\">141</sup><i class=\"footnote\">That is, he should recite this part of the <i>Kaddish</i> together with the leader of the prayer both out loud and concentrating on his words.</i>",
        "And he should not leave the synagogue during the reading of the Torah if not between a man and his fellow.<sup class=\"footnote-marker\">142</sup><i class=\"footnote\">אם לא בין גברא לגברא. See BT <i>Berachot</i> 8a</i>",
        "<b>As long as</b><sup class=\"footnote-marker\">143</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> a man is busy speaking of the <i>Shekhinah</i><sup class=\"footnote-marker\">144</sup><i class=\"footnote\">The indwelling feminine presence of God that goes into Exile with the People of Israel.</i> between the time of prayer and the time of the grace after meals, he shall not be plagued.<sup class=\"footnote-marker\">145</sup><i class=\"footnote\">יגע בבשרו. lit., \"struck in his flesh.\" could also be read as hurt or injured. alt. trans: [a man shall never be hurt so long as he speaks of the Shekhinah from the time of prayer to the time of the grace after meals]</i>",
        "Except in his hands<sup class=\"footnote-marker\">146</sup><i class=\"footnote\">Moriah: כִּי אִם בְּיָּדָיו; others: כי אם בידים</i> up to the forearm,<sup class=\"footnote-marker\">147</sup><i class=\"footnote\">Zilber ed., Me'ah She'arim: הפרק העליון; Vilna, Moriah: פרק העליון.</i> or in his neck as far as the shirt, but not in his legs, and not in all the rest of his flesh or his feet. But if he is plagued let him wash his hands or rub them<sup class=\"footnote-marker\">148</sup><i class=\"footnote\">Moriah, יְשַפְשְפֵם ; others, יְשַפְשְפֵן</i> with dust [or with pebbles]<sup class=\"footnote-marker\">149</sup><i class=\"footnote\">Moriah, Me'ah She'arim, [או בצרור], [\"or with pebbles\"]</i> or with [wood] chips.<sup class=\"footnote-marker\">150</sup><i class=\"footnote\">Zilber: BT <i>Nazir</i> 59a</i>",
        "But if he needs to scratch, let him scratch over his undershirt; and he must not touch neither a cavity nor the hair of the arm-pit nor the area of the genitals.<sup class=\"footnote-marker\">151</sup><i class=\"footnote\">ובית הערוה</i> But if he does touch [them] he should wash his hands or rub them with dust, pebbles, or wood-chips.<sup class=\"footnote-marker\">152</sup><i class=\"footnote\">Interesting that this is the same treatment for the plague in the first place.</i>",
        "Now if at the time of prayer, a hands-breadth is exposed -- even to his wife<sup class=\"footnote-marker\">153</sup><i class=\"footnote\">אפילו באשתו Translation of this halachah follows the interesting word order of the original.</i> -- of genital area, then it is forbidden to recite <i>shema</i> or to pray or look upon it.<sup class=\"footnote-marker\">154</sup><i class=\"footnote\">or \"upon her.\"</i>",
        "<b>Then he goes</b><sup class=\"footnote-marker\">155</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> out from the synagogue humbly and in a bowing manner;<sup class=\"footnote-marker\">156</sup><i class=\"footnote\">בנחת ובדרך כריעה</i> he says, \"Lead me, O LORD, in thy righteousness...\" (Ps. 5:9), then he goes.<sup class=\"footnote-marker\">157</sup><i class=\"footnote\">Ps. 5 does not appear to be a fixed part of the standard liturgy of today.</i>",
        "But when he goes on his way,<sup class=\"footnote-marker\">158</sup><i class=\"footnote\">ובלכתו בדרך -- note the beautiful echo of ובלכתך בדרך from the ואהבת prayer.</i> he should not bend too much.<sup class=\"footnote-marker\">159</sup><i class=\"footnote\">But see halachah #8, a man should always go about bent over.</i> And he should not lower his scarf over his eyes lest he be thought a mockery.",
        "Nor should he walk with proud carriage<sup class=\"footnote-marker\">160</sup><i class=\"footnote\">בקומה זקופה; at his fully erect stature.</i> for one who walks at his full stature is like one who suspends the fear [of heaven] from upon him. But rather he should walk in an average manner, not erect but not too bent. Rather<sup class=\"footnote-marker\">161</sup><i class=\"footnote\">Moriah, Me'ah She'arim: [עַד] (אֶלָּא). \"(rather) [until]\"</i> so that he should not look one who comes in front of him in the face.",
        "Let him lower his eyes so that he should not look his fellow right in the eye.",
        "And if he should come in contact with a thing of nakedness such as a woman, whether Jewish or gentile<sup class=\"footnote-marker\">162</sup><i class=\"footnote\">ארמית lit., \"Aramean.\" R. Yonah could not directly say \"Christian\" due to censorship.</i>, whether married or single, whether big or small, he should close his eyes or turn his face<sup class=\"footnote-marker\">163</sup><i class=\"footnote\">פניו, \"his face,\" appears in Vilna, Zilber ed.; Moriah and Me'ah She'arim omit it.</i> aside so that he shall not see her. And so said the sage, \"You have no such barrier<sup class=\"footnote-marker\">164</sup><i class=\"footnote\">אין לך דבר חוצץ בפני התאוה. More literally, \"you have no way of separation in the face of desire...\"</i> faced with of sexual desire as the closing of the eye.\"",
        "And the same if he should come in contact with and boar and a sow or a dog and a bitch<sup class=\"footnote-marker\">165</sup><i class=\"footnote\">Moriah, Me'ah She'arim omit או כלב ובלבתא</i> or any animal in intercourse<sup class=\"footnote-marker\">166</sup><i class=\"footnote\">Vilna, Zilber ed.: נזקקין (Rabbinic plural); Moriah, Me'ah She'arim: נִזְקָקִים (Biblical plural).</i> with each other<sup class=\"footnote-marker\">167</sup><i class=\"footnote\">Vilna, Zilber ed.: זה לזה; Moriah: זֶה לָזֶה (masc.) ; Me'ah She'arim: זוֹ לָזוֹ (fem.)</i> -- he must not look upon them.",
        "And he should be the first to greet every man,<sup class=\"footnote-marker\">168</sup><i class=\"footnote\">אדם, which this work has generally rendered, \"person,\" but in this case \"man\" seems more appropriate given the following halachah.</i> even a gentile<sup class=\"footnote-marker\">169</sup><i class=\"footnote\">Vilna, Zilber ed.: כותי, lit. a \"Cuthite,\" a Samaritan, but in eds. published under censorial influence, כותי frequently is a euphemism for גוי. Me'ah She'arim: אֵינוֹ-יִשרָאֵל, a non-Jew. Moriah: גוי, a gentile.</i> so that he should be beloved and precious to [God's] creatures.",
        "But he should not greet a woman, so that he may return to his home and family in peace.<sup class=\"footnote-marker\">170</sup><i class=\"footnote\">לביתו, in all eds., could also mean \"to his wife.\"</i>",
        "Then he should take off his tefillin, and put them in the bag, the hand-piece on top of the head-piece.",
        "He should take off the head-piece first, and the hand-piece second, then he should take off his pants and put on other ones.<sup class=\"footnote-marker\">171</sup><i class=\"footnote\">See halachot 31-32. If a man is able to have more than one pair of pants, he should keep a good pair for shul -- his \"Sunday best,\" as it were.</i>",
        "And it would be good for him to learn [some Torah] immediately, since it is written, \"they go from strength to strength,\" (Ps. 84:8),<sup class=\"footnote-marker\">172</sup><i class=\"footnote\">i.e., going from the strengthening activity of prayer to the strengthening activity of Torah study.</i> immediately, before he goes out to his business.",
        "<b>But if</b><sup class=\"footnote-marker\">173</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> he be a weak man and accustomed to breakfast, let him eat immediately.",
        "But he should wash his hands<sup class=\"footnote-marker\">174</sup><i class=\"footnote\">That is, a ritual handwashing.</i> first with a lot of water. At the very least he should wash with a quarter-log<sup class=\"footnote-marker\">175</sup><i class=\"footnote\">A Talmudic unit of liquid measurement roughly equal to one large glass. See BT <i>Pesachim</i> 99a.</i> of water.<sup class=\"footnote-marker\">176</sup><i class=\"footnote\">Vilna: [מים] (ממי) \"(of water) [water].\" Zilber ed. ממי. Moriah, Me'ah She'arim: מַיִם.</i>",
        "Let him pour water over his hands three times.<sup class=\"footnote-marker\">177</sup><i class=\"footnote\">Zilber cites sources explaining the purpose of each pouring.</i>",
        "And let him rub them<sup class=\"footnote-marker\">178</sup><i class=\"footnote\">Moriah: וִישַפְשְפֵם , others: וישפשפן. Is he talking about ritual handwashing or handwashing for cleanliness? I'm not aware that one scrubs one's hands in any ritual handwashing?</i> well, so that there should be no barrier<sup class=\"footnote-marker\">179</sup><i class=\"footnote\">again, דבר חוצץ. Such as a ring that would prevent the water from coming into contact with the skin.</i> for any barrier to immersion [in a mikveh] is a barrier to [ritual] handwashing.",
        "He should raise them in the washing so that the first waters do not drip down<sup class=\"footnote-marker\">180</sup><i class=\"footnote\">יחזרו</i> and ritually impurify his hands.",
        "Then let him dry them very well.",
        "Now he blesses <i>hamotzi</i> over the bread, but he must leave an interval between each and every letter.<sup class=\"footnote-marker\">181</sup><i class=\"footnote\">Lest he run the two letters <i>mem</i> in לחם מין into one another.</i>",
        "And everything from this world that he may enjoy, whether in fruits<sup class=\"footnote-marker\">182</sup><i class=\"footnote\">פירות</i> or in scent or in eating or any other thing that he may enjoy, it is forbidden to enjoy without a blessing. And let him bless every thing with the blessing that was said by our Rabbis before it and after it, may peace be upon them.",
        "Now, if he has no expert [in blessings] let him go to an expert to learn and not make himself like a [dumb] animal.<sup class=\"footnote-marker\">183</sup><i class=\"footnote\">In case he does not know the proper blessing. A <i>beheimah</i> eats and smells without saying a blessing. See below.</i> But if he does not find an expert he goes and leaves his enjoyment of it. And he shall not enjoy any thing until he knows how to bless its Creator over it according to the law.<sup class=\"footnote-marker\">184</sup><i class=\"footnote\">כדת וכמשפט.</i>",
        "Now when he blesses let him direct his heart to bless the Creator and not as a thing that is a habit in the mouth of a man to come out without [proper] intention. And so too with the blessing over a mitzvah.<sup class=\"footnote-marker\">185</sup><i class=\"footnote\">e.g., anything that one would say אשר קידשנו במצוותיו.</i> And any deed that a person may do, let him do<sup class=\"footnote-marker\">186</sup><i class=\"footnote\">Vilna, Moriah: [יעשה] יעשה</i> things for the sake of doing them<sup class=\"footnote-marker\">187</sup><i class=\"footnote\">לְשֵם פֹּעֲלָם</i> and not as a commandment trained by people and an ancestral custom.<sup class=\"footnote-marker\">188</sup><i class=\"footnote\">A frequent trap of ritual observance is doing things by rote and by memory, without giving them proper <i>kavvanah</i>. R. Yonah returns to this theme again and again.</i>",
        "He should have excellent manners when he eats.",
        "And after he finishes<sup class=\"footnote-marker\">189</sup><i class=\"footnote\">Vilna, גמר  [ואחר] \"[and after] he finishes\"; Moriah: בַּאֲכִילָתוֹ, גָמַר (\"his eating...he finishes...\").</i> his meal he should recite the blessing of the food.<sup class=\"footnote-marker\">190</sup><i class=\"footnote\">The grace after meals, <i>Birkat ha-Mazon</i>.</i>",
        "Afterwards, let him drink water or wine to complete one hundred blessings in a day.<sup class=\"footnote-marker\">191</sup><i class=\"footnote\">It is a worthy goal to recite one hundred blessings in a day, so he should drink a little water or wine just for the sake of achieving the goal.</i>",
        "And all [of these blessings] for the sake of heaven.<sup class=\"footnote-marker\">192</sup><i class=\"footnote\">See the earlier discussions in this work about proper <i>kavvanah</i>. It is not enough just to recite 100 blessings; one should actually mean them.</i>",
        "<b>Now, before</b><sup class=\"footnote-marker\">193</sup><i class=\"footnote\">Boldface in Vilna as well as Moriah, Me'ah She'arim.</i> he goes to his work, let him learn one verse [of Torah] or one law to fulfill the mitzvah of \"you shall meditate on it day and night.\" (Josh. 1:8).",
        "At the same time let him learn with musing of the heart. And let his ears and his eyes be open to what his lips bring forth.",
        "Let him not break off from his study for idle things. For even saying, \"How beautiful is this tree,\" or \"How beautiful is that field,\" in which there is a excellent thing<sup class=\"footnote-marker\">194</sup><i class=\"footnote\">דבר שבח</i> such that one would recite, \"Blessed is the One who has such in His world,\" over it, why, this one is liable for the death-penalty.<sup class=\"footnote-marker\">195</sup><i class=\"footnote\">חייב בנפשו. Olitzky's Avot translation renders, \"sins against his soul,\" but this is an interpretive translation.</i> (Avot, 3:7)<sup class=\"footnote-marker\">196</sup><i class=\"footnote\">Moriah and Me'ah She'arim cite to Avot 3:9, but this appears to be a variant ed. Chanoch Albeck numbers the mishnah 3:7.</i> How much the more so for profane chatter, upon which all words of sin hang.",
        "And one who chatters on them transgresses both a negative and a positive commandment.<sup class=\"footnote-marker\">197</sup><i class=\"footnote\">BT, Yoma, 19b.</i> The positive commandment to \"speak upon them,\"<sup class=\"footnote-marker\">198</sup><i class=\"footnote\">That is, words of Torah. This is a quotation from the Torah portion that contains <i>ve'ahavta</i> prayer, \"...teach them faithfully to your children, and speak of them when you lie down and when you rise up...\"</i> (Deut. 6:7) not of other things. And the negative [commandment] comes from the positive [commandment]: what it says to do, do [and what it says not to do, do not do].<sup class=\"footnote-marker\">199</sup><i class=\"footnote\"> ולאו הבא מכלל עשה עשה</i> And the negative, \"all such things are wearisome; no man can ever state them\" (Ecclesiastes, 1:8).<sup class=\"footnote-marker\">200</sup><i class=\"footnote\">Translation following JPS.</i> Moreover, everyone who does break off from words of Torah are obligated<sup class=\"footnote-marker\">201</sup><i class=\"footnote\">Vilna: [אשר הוא חייב] (החייבין). Zilber ed.: החייבין. Moriah, Me'ah She'arim: שֶהוּא חַיָּב, \"since he is obligated.\"</i> to engage in them. And about those who break off [from Torah] it is said, \"They cut up mallows by the bushes, and roots of broom for warmth\" (Job, 30:4).<sup class=\"footnote-marker\">202</sup><i class=\"footnote\">Translation following Koren. JPS: \"They pluck saltwort and wormwood; the roots of broom are their food.\" The prooftext works by the connection of the word שיח in its Biblical sense of a plant with שיח in its Rabbinic sense of idle chatter. The difference is in how they translate לחמם. Koren renders \"ל-חם-ם,\" \"for their warmth\"; JPS renders \"לחם-ם,\" \"their food.\"</i> And our sages of blessed memory said, all those who break off from words of Torah to engage in idle chatter,<sup class=\"footnote-marker\">203</sup><i class=\"footnote\">Vilna places [ואמרו רבותינו ז\"ל...שיח] in square brackets; Zilber ed. omits the clause. Moriah and Me'ah She'arim include it without brackets.</i> They feed them fiery coals in <i>Geihinnom</i>.<sup class=\"footnote-marker\">204</sup><i class=\"footnote\">Hell. BT, <i>Chagigah, 12b.</i></i>",
        "<b>After</b><sup class=\"footnote-marker\">205</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> this, he should go to his business, for it is good to earn a living:<sup class=\"footnote-marker\">206</sup><i class=\"footnote\">דרך ארץ</i> no one can serve the Creator if he is busy begging for his meals.<sup class=\"footnote-marker\">207</sup><i class=\"footnote\">There is an unusual negative particle in this phrase.</i> And thus said [King] David: \"Happy is everyone who fears the LORD; who walks in his ways. For you shall eat the labor of your hands.\" (Ps. 128:1-2).<sup class=\"footnote-marker\">208</sup><i class=\"footnote\">Translation following Koren. Psalms are traditionally ascribed to King David.</i>",
        "Now his business shall be conducted faithfully,",
        "and he should keep away from lying words",
        "or from bad company<sup class=\"footnote-marker\">209</sup><i class=\"footnote\">Lit., \"from the company of bad men.\" Vilna omits the 'וּ. A fortuitous translation given that this section is about Jewish business ethics.</i>",
        "or an assembly of scoffers.<sup class=\"footnote-marker\">210</sup><i class=\"footnote\">See <i>M. Avot</i> \"an assembly of scoffers.\"</i> But if he must sit with them: in case they mock and make light of him<sup class=\"footnote-marker\">211</sup><i class=\"footnote\">See BT, <i>Eruvin</i> 21b.</i> and he should appear as one who puffs himself up<sup class=\"footnote-marker\">212</sup><i class=\"footnote\">ויראה כעשה עצמו חשוב. Lit., “and he appears as one who makes himself important.”</i> let him not interrupt their words or reply<sup class=\"footnote-marker\">213</sup><i class=\"footnote\">Vilna: ואל (ישוב) [ישיב]. \"Do not (return) [reply].\" All others have the hiphil, יָשִיב, \"reply.\"</i> to them except with shortness of breath<sup class=\"footnote-marker\">214</sup><i class=\"footnote\">Vilna, Zilber ed., קוצר רוחו, \"shortness of his breath.\" Moriah, Me'ah Shearim omit the pronominal suffix 'ו. Or \"despondency of his spirit,\" following Exod. 6:9.</i> and let him get up as immediately as he is able.",
        "Let him take care<sup class=\"footnote-marker\">215</sup><i class=\"footnote\">Vilna, (ויזהיר)[ויזהר]. \"(Let him caution or forewarn) [Let him take care.]\" Moriah, Me'ah She'arim, וַיִזָּהֵר</i> not to treat his fellow overbearingly<sup class=\"footnote-marker\">216</sup><i class=\"footnote\">בלי להונות</i> neither with words, all the more so with money.",
        "Even his business with the gentile<sup class=\"footnote-marker\">217</sup><i class=\"footnote\">Vilna, Zilber ed.: הכותי. Moriah: הַגּוֹי. Me'ah She'arim: הַנָּכְרִי. See note קס\"ג: Vilna, Zilber ed. and Moriah all are consistent in their terminology for the non-Jew. Me'ah She'arim uses both the terms אינו-ישראל and נכרי.</i> should be with faith, lest he desecrate the name of Heaven and the Torah of Israel be despised by his hand.<sup class=\"footnote-marker\">218</sup><i class=\"footnote\">תתבזה. And see Ruth Rabbah 1:1.</i>",
        "But if he should hear evil reports<sup class=\"footnote-marker\">219</sup><i class=\"footnote\">מוציאי דבּה. Vilna actually places the dagesh in the בּ.</i> about a man,<sup class=\"footnote-marker\">220</sup><i class=\"footnote\">איש</i> he should not believe them, for it may be that they are of his enemies; rather act like he believes without actually believing.",
        "Now, if a person should curse him or revile him, he should not reply anything at all, but let him submit to humiliation and not humiliate.",
        "Neither let him be quick to go out to quarrel.",
        "He should not stay with people whispering<sup class=\"footnote-marker\">221</sup><i class=\"footnote\">or, \"inciting,\" or \"informing.\" R. Yonah seems to be talking about gossip here.</i> together.",
        "Nor should he give evil reports about anyone, even his enemy.",
        "And let him not hate in his heart,<sup class=\"footnote-marker\">222</sup><i class=\"footnote\">See Lev. 19:17.</i> except what the Omnipresent One hates.<sup class=\"footnote-marker\">223</sup><i class=\"footnote\">Vilna: כי אם אשר המקום שנא, \"except which the Omnipresent One hates.\" Zilber ed.: כי אם את המקום שנא, \"except what the Omnipresent One hates.\" Moriah, Me'ah She'arim: כִּי אִם אֶת אֲשֶׁר הַמָּקוֹם שׂנֵא. \"except that which the Omnipresent One hates.\"</i>",
        "Every<sup class=\"footnote-marker\">224</sup><i class=\"footnote\">Vilna: [וכל] (ובכל) \"(and in all) [and all]\"; Zilber ed., ובכל. Moriah, Me'ah She'arim: וְכָל</i> business dealing of his<sup class=\"footnote-marker\">225</sup><i class=\"footnote\">עניינו ועסקו.</i> should be<sup class=\"footnote-marker\">226</sup><i class=\"footnote\">Vilna, Zilber ed., יהיה; Moriah, Me'ah She'arim: יְהֵא</i> for the sake of Heaven.",
        "When he returns from his business, he should not sit idly, for what [does it do] for a man to be sitting idly? does not laziness bring him into the hands of stupefaction and impure fancies? whereas there is no end [to the reward] of learning Torah.<sup class=\"footnote-marker\">227</sup><i class=\"footnote\">See M. <i>Pe'ah, 1:1;</i> BT <i>Shabbat</i> 127.</i>",
        "<b>Now, if</b><sup class=\"footnote-marker\">228</sup><i class=\"footnote\">Boldface in Vilna, Moriah, Me'ah She'arim.</i> guests should come to his house, he should welcome them with a cheerful countenance.<sup class=\"footnote-marker\">229</sup><i class=\"footnote\">See, e.g. M. <i>Avot</i> 1:16.</i>",
        "And as soon as they come he should set bread before them to eat<sup class=\"footnote-marker\">230</sup><i class=\"footnote\">Vilna: ישים [לפניהם] לחם, \"he should put bread before them\"; Zilber ed.: ישים להם לאכול \"he should set for them to eat\"; Moriah, יָשִׂים לִפְנֵיהֶם לֶאֱכוֹל ; \"let him set before them to eat\"; Me'ah She'arim: יָשִׂים לִפְנֵיהֶם לֶחֶם לֶאֱכוֹל , \"let him set before them bread to eat.\"</i> for sometimes a poor person may come who has not eaten but is ashamed to ask.<sup class=\"footnote-marker\">231</sup><i class=\"footnote\">Reflecting a sensitivity to the poor and the hungry that motivated the writing of the book .</i>",
        "Now let him give them his bread and his water and what he might eat to brighten their faces.<sup class=\"footnote-marker\">232</sup><i class=\"footnote\">בפנים מאירות</i> But even if there should be sorrow and worry in his heart<sup class=\"footnote-marker\">233</sup><i class=\"footnote\">Vilna, Zilber ed.: ואף אם יהיה לבבו עצב; \"even if his heart should be sorry...\"; Moriah, Me'ah She'arim: בִּלְבָבוֹ, \"in his heart\"</i> let him warm his heart in front of them,<sup class=\"footnote-marker\">234</sup><i class=\"footnote\">Following Vilna, ישחנה, Moriah, Me'ah She'arim: יַשְׁחֶנָּה, \"let him warm his heart.\" But Zilber ed., ישתנה, \"let him change his heart.\"</i>",
        "and put them at rest with his words, and be for them<sup class=\"footnote-marker\">235</sup><i class=\"footnote\">Vilna: [ויהי] (ויתן) \"(and let him gave) [and let him be]\"; Zilber ed. ויתן, Moriah, Me'ah She'arim: וִיהִי</i> a restorer of the soul.",
        "And even if he may have a thousand servants, he should serve them himself. Who do we have as great as Abraham who served the messengers [of the Lord]<sup class=\"footnote-marker\">236</sup><i class=\"footnote\">See Gen. 18:1-15, <i>parshat va-yera.</i></i> but had many manservants and maidservants, as it is said, \"and all his homeborn slaves, and all those he had bought\" (Gen. 17:23).<sup class=\"footnote-marker\">237</sup><i class=\"footnote\">Vilna:  [בראשית יז כג  אולי צ\"ל =צריך לאמר ואת כול ילידי ביתו](ובני ביתו) (\"and the children of his house\") Zilber ed. ואנשי ביתו. Moriah, Me'ah She'arim: וְאֵת כָּל-יְלִדֵי בֵיתוֹ (בראשית יז כג) . Context: after Sarai's name change to Sarah, Abraham circumcises his entire household, both those born in his household and all its members. Translation follows JPS.</i> And despite that they appeared like Arabs<sup class=\"footnote-marker\">238</sup><i class=\"footnote\">ואע\"פ שנראו כערביים. I.e., they looked like ordinary people.</i> according to our Rabbis of blessed memory:<sup class=\"footnote-marker\">239</sup><i class=\"footnote\">BT, <i>Bava Metzia</i> 86b</i> and with everything that Abraham did by himself, the Holy One Blessed Be He repaid on his behalf to Israel in His dignity and Himself.<sup class=\"footnote-marker\">240</sup><i class=\"footnote\">ובכל מה שעשה על ידי עצמו שלם לו הקב\"ה לישראל בכבודו ובעצמו.</i>",
        "He should not recount before them, \"such and such happened<sup class=\"footnote-marker\">241</sup><i class=\"footnote\">Moriah: אִירע ; Me'ah She'arim: אֵירע</i> to me,\" from some of his troubles,<sup class=\"footnote-marker\">242</sup><i class=\"footnote\">Vilna: תלאותיו; Zilber ed.: תלואותיו; Moriah, Me'ah She'arim: תְּלָאוֹתָיו</i> for these<sup class=\"footnote-marker\">243</sup><i class=\"footnote\">Vilna, Zilber ed.: אלה; Moriah, Me'ah She'arim: אֵלּוּ</i> words shatter their spirits, appearing to them that for their sake he says so and that he hardly has any money in his purse.<sup class=\"footnote-marker\">244</sup><i class=\"footnote\">וכמעט שאין לו שכר כעמלו. Lit., \"that he barely has reward in the fruits of his labor.\"</i>",
        "But let him honor them as his lords. And so we find with Abraham, who called them \"my lords,\" (Gen. 18:3). And greater was welcoming them than receiving the face of the Shekhinah.<sup class=\"footnote-marker\">245</sup><i class=\"footnote\">Welcoming guests is one of the duties whose reward is beyond measure. M. Pe'ah 1:1, BT Shabbat 127.</i>",
        "And at meal-time, he should show himself as one who grieves <sup class=\"footnote-marker\">246</sup><i class=\"footnote\">יַראֶה את עצמו כמצטער</i>that he is not able to prepare more for them:<sup class=\"footnote-marker\">247</sup><i class=\"footnote\">להֵטיב להם יותר</i> And so it says,<sup class=\"footnote-marker\">248</sup><i class=\"footnote\">וכן הוא אומר, not the more traditional שנאמר or ככתוב.</i> \"if you draw out your soul to the hungry,\" (Isa. 58:10).<sup class=\"footnote-marker\">249</sup><i class=\"footnote\">Translation following Koren and Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, \"if you grant your desire to the hungry.\"</i> Therefore say to him<sup class=\"footnote-marker\">250</sup><i class=\"footnote\">Moriah, Me'ah She'arim: וְיֹאמַר לוֹ. Vilna, Zilber ed. omit; the shift to first person indicates the quotation.</i> \"I am dying that I have no more to give you.\"<sup class=\"footnote-marker\">251</sup><i class=\"footnote\">A play on the words of the Isaiah quotation: ותפק לרעב נפשך. The literal meaning of the Hebrew תצא נפשי, \"my soul goes out.\"</i>",
        "So if they should stay with him, he should lay them down in the best of his beds, for it is greater to rest the weary than to be well-rested.<sup class=\"footnote-marker\">252</sup><i class=\"footnote\">שוכב בטובו, more lit., \"than to lie down in goodness.\"</i> And giving [his guest] rest makes more rest<sup class=\"footnote-marker\">253</sup><i class=\"footnote\">נחת רוח. or satisfaction, gratification, pleasure.</i> for him than to feed him or slake his thirst.<sup class=\"footnote-marker\">254</sup><i class=\"footnote\">המאכילו ומשקהו. Lit, \"who feeds him or waters him.\"</i> And it comes back to him in the next world.<sup class=\"footnote-marker\">255</sup><i class=\"footnote\">BT Shabbat 191a. I.e., what goes around comes around, or good karma.</i>",
        "And when they leave he should accompany them.",
        "He should give them a bit of provision for the road<sup class=\"footnote-marker\">256</sup><i class=\"footnote\">לדרך  Exactly as we say, \"for the road\"!</i>, for \"a man will transgress for a piece of bread,\" (Prov. 28:21).<sup class=\"footnote-marker\">257</sup><i class=\"footnote\">Translation following Koren.</i> For since Jonathan did not give David a piece of bread when he parted from him the thing caused the priests of Nov to be killed<sup class=\"footnote-marker\">258</sup><i class=\"footnote\">.נתגלגֵל הדבר ונהרגו כהני נוב Perhaps, \"the matter spiraled out of control and the Priests of Nov were killed.\" BT, <i>Sanhedrin.</i> 104a. The statement refers to the episode of David and Jonathan. See 1 Sam. 20:1-22:19.</i>, eighty-five men who wore the linen Ephod.<sup class=\"footnote-marker\">259</sup><i class=\"footnote\">1 Sam. 22:18. Translation follows JPS.</i> And you shall surely press [gifts] upon them according to the donation of your hand.<sup class=\"footnote-marker\">260</sup><i class=\"footnote\">והעניק תעניק להם מסת נדבת ידך.</i>",
        "<b>Now, if</b><sup class=\"footnote-marker\">261</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> you have the opportunity to do a <i>mitzvah</i><sup class=\"footnote-marker\">262</sup><i class=\"footnote\">ואם באה מצוה לידך., Lit., \"if a mitzvah comes into your hand.\" Note the shift to second person.</i> make haste<sup class=\"footnote-marker\">263</sup><i class=\"footnote\">Vilna: [תמהר] (שמש) \"(serve)[hurry].\" Zilber ed.: שמש. Moriah, Me'ah She'arim: תְּמַהֵר.</i> to do it and do not be relaxed about it.<sup class=\"footnote-marker\">264</sup><i class=\"footnote\">Makor ha-Yirah that R. Yonah is putting two halachot together: 1) to do the mitzvah by oneself not by an appointee, and 2) being rapid about it.</i> For caution brings one into zeal, cleanliness, separation, purity, holiness, fear of sin, piety, and humility.<sup class=\"footnote-marker\">265</sup><i class=\"footnote\">BT Avodah Zarah 20b.</i>",
        "<b>Be</b><sup class=\"footnote-marker\">266</sup><i class=\"footnote\">Boldface in Moriah.</i> cautious with the honor of the sages. If a sage should come to your home, welcome him with honor and honor him.",
        "If there is a groom in the city, go outfit him<sup class=\"footnote-marker\">267</sup><i class=\"footnote\">I.e., make sure he has enough money to put on a proper wedding.</i> and rejoice with him, for one who rejoices with him merits seeing the redemption of Jerusalem.<sup class=\"footnote-marker\">268</sup><i class=\"footnote\">BT, Ketubot 17a.</i>",
        "If there is a death in the city, attend to the dead<sup class=\"footnote-marker\">269</sup><i class=\"footnote\">I.e., perform שמירה וטהרה, the rituals of washing the dead body and standing guard over it for the entire period before burial.</i> and mourn him. Even in a middling aspect<sup class=\"footnote-marker\">270</sup><i class=\"footnote\">I.e., Engage in the preparation and eulogize, but do not aggrandize the dead.</i> for it does not honor him<sup class=\"footnote-marker\">271</sup><i class=\"footnote\">Vilna reads און, sin, but it appears to be an error.</i> to tell beyond what he had, and silence is beautiful. Only those good characteristics which you know that he had you shall tell and you shall escort him.<sup class=\"footnote-marker\">272</sup><i class=\"footnote\">Referring to the actual funeral service and burial.</i>",
        "If there is a circumcision [to be done]<sup class=\"footnote-marker\">273</sup><i class=\"footnote\">i.e., not only the circumcision itself, but the feast that should take place afterwards.</i> in the city, attend to him<sup class=\"footnote-marker\">274</sup><i class=\"footnote\">טרח ועֲסוק בו</i> and be as one who assists in the <i>mitzvah</i>,<sup class=\"footnote-marker\">275</sup><i class=\"footnote\">Zilber: See BT <i>Pesachim</i> 13b on one who does not return מיסב the mitzvah of his friend</i> for the reward of the one who assists is as great as of the one who does the <i>mitzvah</i>.<sup class=\"footnote-marker\">276</sup><i class=\"footnote\">Zilber: BT. <i>Makkot</i> 5b.</i>",
        "If your fellows are in distress be distressed in their distress.<sup class=\"footnote-marker\">277</sup><i class=\"footnote\">Zilber: BT Berachot 12b: all that it is possible for him to request mercy upon his fellow...</i>",
        "Do not rejoice in their downfall, but be happy at their good fortune.<sup class=\"footnote-marker\">278</sup><i class=\"footnote\">In a German word, <i>schadenfreude</i>. Zilber, BT <i>Ta'anit</i> 20b. M. <i>Avot</i>, 4:12 (let the honor of your fellow be as the honor of your teacher).</i>",
        "Moreover, if you have heard of the distress of Jews<sup class=\"footnote-marker\">279</sup><i class=\"footnote\">ישראל</i> far away, groan and pray<sup class=\"footnote-marker\">280</sup><i class=\"footnote\">הֵאָנַח ותתפלל. Vilna: האָנח.</i> for them,<sup class=\"footnote-marker\">281</sup><i class=\"footnote\">Zilber: 166. BT <i>Berachot</i> 12b, <i>Ta'anit</i> 21b, <i>Yevamot</i> 52b; <i>Rambam</i> ch. 1 of the laws of fasting הל\"א = halacha 1 or halacha 31.</i> and just as much for those near by.<sup class=\"footnote-marker\">282</sup><i class=\"footnote\">Zilber: \"just as much for those near by\" BT <i>Yevamot</i> 52b.</i>",
        "Bless the Rock<sup class=\"footnote-marker\">283</sup><i class=\"footnote\">That is, \"the Rock of Israel,\" an appellation for God, as in the popular Chanukah hymn, מאוז צור. Especially as in צדוק הדין, the acceptance of judgment recited upon a death which repeatedly refers to God as הצור, “the Rock.” Vilna, Zilber ed.: ברך הצור. Moriah, Me'ah She'arim: בָּרֵךְ אֶת הַצּוּר</i> [of Israel] over everything that comes, over the good and over the bad, rejoice in suffering<sup class=\"footnote-marker\">284</sup><i class=\"footnote\">Vilna, Moriah: ביסורין (Rabbinic plural). Zilber ed., Me'ah She'arim: ביסורים (Biblical plural).</i> and consider everything for good, with each and every measure that He measures out for you. And this is<sup class=\"footnote-marker\">285</sup><i class=\"footnote\">Vilna, Zilber ed., Moriah, וזהו בכל-מאדך. Me'ah She'arim: וְזֶהוּ שֶׁכָּתוּב (דברים ו ה) וּבְכָל-מְאֹדֶךָ</i> \"and with all your might.\" (Deut. 6:5).<sup class=\"footnote-marker\">286</sup><i class=\"footnote\">As in the <i>ve'ahavta</i>, \"You shall love the LORD your God with all your heart, and with all your soul, and with all your might.\"</i> And do not be contumacious in suffering,<sup class=\"footnote-marker\">287</sup><i class=\"footnote\">Zilber ed. omits this phrase from ואל תבעט through לטובה. Moriah: וְאַל תְּבַעֵט בְּיִסּוּרִין. pointing the verb in the binyan piel, \"do not be contumacious\" (that is rebellious, challenging instead of accepting). Me'ah She'arim: ואֵל תִּבְעַט בְּיִסּוּרִים. pointing the verb in the qal, \"do not resist, or reject.\"</i> but consider<sup class=\"footnote-marker\">288</sup><i class=\"footnote\">Me'ah She'arim: וְתַחְשׁוֹב qal imperfect; others וַחֲשוב, qal imperative.</i> it all for the good, and say, \"Whatever the Merciful One does is for good.\"<sup class=\"footnote-marker\">289</sup><i class=\"footnote\">Aramaic. See BT <i>Berachot</i> 60b. Translation following Jastrow. Zilber: BT <i>Ta'anit</i> 21a. Vilna, Zilber ed.: כל דעביד רחמנא לטב. Moriah: כָּל דְּעָבֵד רַחֲמָנָא -- לְטוֹב. Me'ah She'arim: כֹּל דְּעָבִיד רַחֲמָנָא לְטַב עָבִיד.<br>Makor ha-Yirah: Berachot 54a, 60b. \"Rejoice in suffering,\" BT Shabbat 85b. \"And do not rebel...\" TY, Shekalim, 8:4 (פ\"ח ה\"ד). \"Consider it all for the good...\" BT Berachot 60b. Shulchan Aruch, Orach Chayyim § 222. \"Whatever the Merciful One does...\" BT Ta'anit 21a.</i>",
        "<b>Keep away</b><sup class=\"footnote-marker\">290</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> from vows, for on account of broken vows children die and a man's wife dies.<sup class=\"footnote-marker\">291</sup><i class=\"footnote\">Back to third person. Makor ha-Yirah: BT <i>Shabbat</i> 32b, <i>Nedarim</i> 20a. Rabbinic Judaism has long been skeptical of taking vows.</i>",
        "And from oaths.<sup class=\"footnote-marker\">292</sup><i class=\"footnote\">As in, \"May God damn me if...\" which contemporary English has shortened to (God) damn! Makor ha-Yirah: TY, <i>Shevuot</i>, 2:5, <i>Shulchan Aruch, Orach Chayyim,156:71.</i></i>",
        "And from anger, for anyone that becomes angry mixes up his reason with his spirit, and will not place himself in the love of the Creator. And so our Rabbis said, \"do not get hot and you will not sin\" (BT, Berachot 29b). And in several places [King] Solomon said in his wisdom, \"remove anger from your heart,\" (Eccl. 11:10), \"for anger rests in the bosom of fools\" (Eccl. 7:9). Nothing will come to the hand of a quarrelsome person but his irritability. And even with Moses our Teacher, who was the greatest of the sages and the prophets, whenever he was under the influence of anger he came under the influence of mistaken judgment.<sup class=\"footnote-marker\">293</sup><i class=\"footnote\">Makor ha-Yirah: \"Our sages said...\" BT Berachot 29b. \"Nothing will come to the hand of a quarrelsome person...\" Kiddushin 41a, and see ch. 2 halachot de'ot halacha 3. (rambam?) And what is written there. And so Moshe our teacher…., Pesachim 66b. And see also Sifré Num. 157, \"because he was under the influence of anger he was under the influence of mistaken judgment.\" Translation following Jastrow.</i>",
        "Even if someone treats you inappropriately, do not lose your temper. But learn from Hillel the modest one,<sup class=\"footnote-marker\">294</sup><i class=\"footnote\">ולמד מהלל ענותן. BT, Shabbat 31a. The reference is to a famous aggadic story of the sage, when a man made a bet that he could cause the patient Hillel to lose his temper and went to see him on a Friday afternoon before Shabbat, asking pointless questions to try to cause him to lose his patience.</i> of blessed memory.<sup class=\"footnote-marker\">295</sup><i class=\"footnote\">Vilna, Zilber ed., ז\"ל. May = זכרונו לברכה, \"may his memory be for a blessing.\" Moriah: זָכוּר לַטוֹב , \"may he be remembered for good.\" Me'ah She'arim:  זִכְרוֹנוֹ לִבְרָכָה.<br>Makor ha-Yirah: BT, <i>Shabbat</i> 31a.</i>",
        "The same goes for fear inside his home: it is a mitzvah to show himself like one who can get angry but whose mind is settled.<sup class=\"footnote-marker\">296</sup><i class=\"footnote\">Vilna, Moriah, Me'ah She'arim: נחה, \"at rest\"; Zilber ed.: נאה, \"suited/becoming/handsome.\"<br>Zilber comments: <i>BT, Shabbat 105b</i>, Rambam, ibid.</i> But he should not develop additional fear, but only a moderate amount.<sup class=\"footnote-marker\">297</sup><i class=\"footnote\">It is permissible to have authority, but not too much.</i>",
        "He should not smash dishes<sup class=\"footnote-marker\">298</sup><i class=\"footnote\">Vilna: places asterisk after כליו and footnotes בגדיו, \"his clothes.\"</i> in his anger. He should not destroy anything at all.<sup class=\"footnote-marker\">299</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Shabbat</i> Id. (105b).</i>",
        "Let him bend his inclination from anything which he may enjoy, even from idle chatter, for what gain is there in needless words? This is nothing but increasing liability for negligence.<sup class=\"footnote-marker\">300</sup><i class=\"footnote\">See M. Avot 4:1. (But the text is slightly different: הכובש את יצרו, not ויכוף את יצרו). and M. Avot 1:5.<br>Makor ha-Yirah: Bava Metzia 32b. To bend his inclination: Pesachim 113b and in הגההת of the Vilna Gaon. Even from idle chatter: Chagigah 5b, Yoma 77a. Rambam ch.2 halachot de'ot halacha 14. \"This is nothing but increase of sin...\" Prov. 10:19 \"where there is much talking, there is no lack of transgressing.\" JPS. \"In many words...\" Avot d'Rabbi Natan end of ch. 22.</i>",
        "<b>Be</b> beloved to your brothers and to your fellows.<sup class=\"footnote-marker\">301</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim. Back to second person.<br>Makor ha-Yirah: Berachot 17a, Shabbat 118b. What they said: in all my days I have not transgressed against my friend by my speech. (?)</i>",
        "You shall not even lie down at night if you have a quarrel with a person. But go and appease him until you both reconcile. But even if he has sinned against you, seek reconciliation from him. Do not say, \"see,<sup class=\"footnote-marker\">302</sup><i class=\"footnote\">Zilber ed.: הוא חטא לי, \"he has sinned against me,\"; others, הן חטא לי, \"see, (he) has sinned against me.\"</i> he has sinned against me, it is up to him to reconcile with me,\" bend your inclination and go to him, so that your heart shall not grow proud and you shall be abominable in the eyes of<sup class=\"footnote-marker\">303</sup><i class=\"footnote\">Vilna, על פני הבורא, \"in the face of the Creator\"; Zilber ed.: בעיני הבורא, \"in the eyes of the Creator\"; Moriah, Me'ah She'arim: לִפְנֵי הַב, \"before the Creator.\"</i> the Creator. As it is said, \"Every proud heart is an abomination to the LORD,\" (Prov. 16:5).<sup class=\"footnote-marker\">304</sup><i class=\"footnote\">Translation mine.<br>Makor ha-Yirah: BT, <i>Megillah</i> 28a. \"But even if he has sinned against you…\" Yoma 87a, see there.</i>",
        "<b>Be especially</b><sup class=\"footnote-marker\">305</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> careful not to lie, even in a words of a rhetorical phrase, for there is desecration of the [divine] Name in speech. And also not to be rewarded in a lie, for the gain will be offset by the loss, since the four classes of those who will not receive the face of the Shekhinah: the class of liars, the class of hypocrites,<sup class=\"footnote-marker\">306</sup><i class=\"footnote\">Or, flatterers, faithless, arbitrary, fickle.</i> the class of scoffers and the class of slanderers. And such is the punishment of the liar, that even if he speaks the truth, no one believes him (BT, Sanhedrin, 89b). And anyone who repeats his speech is as if he were an idol-worshipper (Ibid., 92a). As is written in this case: \"I shall seem to him a deceiver,\" (Gen. 27:12).<sup class=\"footnote-marker\">307</sup><i class=\"footnote\">Translation following Koren. Context: Jacob is reluctant to fool Isaac into giving him the blessing.</i> [Regarding] anyone who changes his words [is written]: \"They are vanity, the work of delusion,\" (Jer. 10:15).",
        "Now take care to avoid scoffing, for it is the second of the transgressions. For it transgresses<sup class=\"footnote-marker\">308</sup><i class=\"footnote\">Vilna, Zilber ed.: והיא מעברת את המורא. Moriah, Me'ah She'arim: מַעֲבִירָה אֶת הַמּוֹרָא.</i> against the fear [of Heaven]. And it accustoms a person to transgress. Every one who speaks frivolously falls into the Valley of Death.<sup class=\"footnote-marker\">309</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Avodah Zarah</i> 18b and what is written there. \"For it is the second of the transgressions…\" Pirkei d'Rabbi Eliezer Zuta. \"And it transgresses…\" Avot 3:17 שחוק וקלות ראש כו' ומש\"כ. \"And everyone who speaks frivolously…\" Avodah Zarah 18b.</i>",
        "And that he not be hypocritical.<sup class=\"footnote-marker\">310</sup><i class=\"footnote\">or \"flatter,\" or \"deceive.\"</i> \"For a hypocrite shall not come before Him.\" (Job 13:16)<sup class=\"footnote-marker\">311</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Sotah</i> 42a.</i>",
        "And that he not tell slander,<sup class=\"footnote-marker\">312</sup><i class=\"footnote\">לשון הרע, \"the evil speech,\": malicious gossip.</i> for everything has a cure but slander.<sup class=\"footnote-marker\">313</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Arachin</i> (?) 17b.</i>",
        "And that he not listen to it, as is said, \"you must not carry false rumors.\" (Exod. 23:1).<sup class=\"footnote-marker\">314</sup><i class=\"footnote\">Translation following JPS.<br>Makor ha-Yirah: BT, <i>Pesachim</i> 118b.</i>",
        "<b>And one should keep away</b> from honor, but honor every person. <sup class=\"footnote-marker\">315</sup><i class=\"footnote\">Makor ha-Yirah: M. Avot 6 from the 48 things [by which the Torah is acquired], i.e., 6:6. And see BT Bava Metzia 23b . [R. Yisrael] Salanter says flee from honor but honor your friend.</i>",
        "You shall turn away from your [own] characteristics.<sup class=\"footnote-marker\">316</sup><i class=\"footnote\">Vilna, Zilber ed., Me'ah she'arim: ותעביר (hiphil imperfect); Moriah: וְהַעֲבֵר (hiphil imperative). \"Turn away from\" as in Ps. 119:37. Note another switch from 3d person to 2d person. Makor ha-Yirah: BT, <i>Rosh Hashanah</i> 17a.</i>",
        "Judge everyone in the scale of merit, for the sake that in Heaven they shall overlook your sins and judge you in the scale of merit.<sup class=\"footnote-marker\">317</sup><i class=\"footnote\">i.e., give everyone the benefit of the doubt, so that God will give you the benefit of the doubt. Makor ha-Yirah: M. Avot 1:6, BT <i>Shabbat</i> 127b. <i>Magen Avraham</i> (?) § 156.</i>",
        "<b>If</b><sup class=\"footnote-marker\">318</sup><i class=\"footnote\">Boldface in Vilna. Moriah, Me'ah She'arim: וְאִם אַתָּה , \"but if...\" or \"now if...\" or \"and if...\"</i> you are with people that you are obligated to honor such as your father and your mother honor them and be fearful of them.<sup class=\"footnote-marker\">319</sup><i class=\"footnote\">כבדם ותירא מהם. The structure is not exactly parallel.<br>Makor ha-Yirah: BT Kiddushin 31b; <i>Shulchan Aruch, Yoreh De'ah</i> § 240.</i>",
        "And you shall not sit in their place.<sup class=\"footnote-marker\">320</sup><i class=\"footnote\">Mainly speaking in a literal sense.<br>Makor ha-Yirah: Id. Yoreh De'ah Ibid. And see, in the gemara also (איתא נמי) do not <i>stand</i> in their place (emph. mine)</i>",
        "And you shall not contradict<sup class=\"footnote-marker\">321</sup><i class=\"footnote\">Following Moriah, Me'ah She'arim: וְלֹא תִסְתּוֹר אֶת דִבְרֵיהֶם (qal: impf) \"do not contradict\"; Vilna, Zilber ed.: ולא תסתיר (hiphil: impf) \"do not hide\"</i> their words, if they say something, even if you know that it is not<sup class=\"footnote-marker\">322</sup><i class=\"footnote\">Vilna, Zilber ed.: כי אינו כן. Moriah, Me'ah She'arim: כִּי אֵינֶנּוּ כֵן.</i> so. Do not say, \"it was not so.\"<sup class=\"footnote-marker\">323</sup><i class=\"footnote\">Makor ha-Yirah: Ibid. and Ibid. 32b. And Shulchan Aruch ibid. <i>se'if</i> 11.</i>",
        "And if they have a word with a person, do not compromise between them.<sup class=\"footnote-marker\">324</sup><i class=\"footnote\">Following Sifra introd.: שני כתובים המכחישים...ויכריע ביניהם. Because this has ויכריע ביניהם. I.e., while generally peacemaking is commendable and commanded, when your own parents or someone else that you are obligated to honor is one of the parties to the dispute, you may not mediate because you should be showing favor to your parents (or whoever it is).<br>Makor ha-Yirah: BT Kiddushin 31b; Shulchan Aruch, Yoreh De’ah § 240. From the the language of our rabbi it appears that he agrees with the opinion of (R. Menahem ha-Meiri) which is brought in the Tur (ibid.) that even to say something like the words of the father is forbidden. And see in the Beit Yosef where it is also explained this way. Also according to Rashi. What the halakhic decisors and Rashi adopted for the matter it is a negative law just so: if there is a division in his own words, it is also forbidden to harmonize them, according to the meaning of our rabbi.</i>",
        "Do not interrupt them, for even one who interrupts his fellow is called a fool.<sup class=\"footnote-marker\">325</sup><i class=\"footnote\">Makor ha-Yirah: The words are appropriate/fitting for the one who says them. And what is written, \"for even…\" M. Avot 5:7<i>. </i></i>",
        "The rule of the matter: everything that might be attached to their honor should be attached<sup class=\"footnote-marker\">326</sup><i class=\"footnote\">Vilna, Zilber ed.: כל מה שיוכל לתלות הכבוד בהם [יתלה] ולא בו. The pointed eds. omit the square brackets.</i> and not to his.<sup class=\"footnote-marker\">327</sup><i class=\"footnote\">Makor ha-Yirah: Ibid., Shulchan Aruch ibid. סע\"ז.</i>",
        "One must be very careful with their honor, for their honor is compared to the honor of the One Who Is Everywhere, and one who honors them is as if he honors the One Who Is Everywhere, but one who causes them pain is as if he pains himself.<sup class=\"footnote-marker\">328</sup><i class=\"footnote\">Vilna, Zilber ed., כאילו צער עצמו \"as if he troubles himself\"; Moriah, Me'ah She'arim: כְּאִלּוּ צִעֵר (עַצְמוֹ) [הַמָּקוֹם]. \"as if he troubled (himself) [the One Who Is Everywhere].\" Although it would seem that the \"right\" choice is the one in square brackets, i.e., he troubles God, the idea that one who troubles his parents really makes trouble for himself feels very wise and true. R. Yonah would say, “how could someone cause damage to the One?”</i>",
        "Further, he is obligated to feed them, give them drink, dress them, bring them in and take them out.",
        "But if he does not have [anything for them] let him go knock on the doorways of people’s homes and beg<sup class=\"footnote-marker\">329</sup><i class=\"footnote\">Vilna, Zilber ed.: יסבב, Moriah: יְסַבֵּב (piel, impf) \"let him beg\"; Me'ah she'arim: יָסוֹב (qal: impf) \"let him go around.\"</i> and give [the alms] to them.",
        "And whatever he may do for them, let it be by way of honoring them. For one [person] may feed his father pheasant<sup class=\"footnote-marker\">330</sup><i class=\"footnote\">Vilna, פיסיוני, others, פַסיוני . According to Jastrow this is a variant spelling.</i> and drive him out of the world<sup class=\"footnote-marker\">331</sup><i class=\"footnote\">I.e., makes him desperate. translation following Jastrow.</i> but someone else may make his father grind in the mill and bring him into everlasting life in the world-to-come (BT, Kiddushin 31a).<sup class=\"footnote-marker\">332</sup><i class=\"footnote\">Zilber comment: Ibid 31a, <i>Shulchan Aruch</i> 74.</i>",
        "If his father transgressed the words of the Torah, he must not say to him, \"Father, you have transgressed the words of the Torah,\" but rather he says to him, \"the verse is written in the Torah like so.\" And he shall understand on his own and he shall not be disgraced.<sup class=\"footnote-marker\">333</sup><i class=\"footnote\">Vilna:[יתבייש](תביישו) ואל, (\"you shall disgrace him\") [\"he shall not be disgraced\"]. Zilber ed.: תביישו. Moriah: יִתְּבַּיֵּשׁ Me'ah She'arim: תְּבַיְּשׁוֹ.</i>",
        "And he should not<sup class=\"footnote-marker\">334</sup><i class=\"footnote\">Zilber ed., ושלו ידבר \"and that he not speak,\"; others, ולא ידבר, \"and he should not speak.\"</i> speak of their deeds in any matter, even if he throws his money-bag into the sea or into the fire in front of him, do not rebuke him.<sup class=\"footnote-marker\">335</sup><i class=\"footnote\">Jastrow, BT, <i>Kiddushin</i> 31a.</i>",
        "But if he hears a person speaking about them improperly, blunt his teeth<sup class=\"footnote-marker\">336</sup><i class=\"footnote\">i.e., refute his arguments. (Jastrow).</i> and say to him, \"you are telling a lie.\" But there is no striking his fellow over such. But even silence is appropriate in a place where the parents are not dishonored. As in the case where he knows if he shall protest, then [the other] shall add; the dignity of the parents would not be served by a reply.",
        "And their<sup class=\"footnote-marker\">337</sup><i class=\"footnote\">Whose? The parents?</i> will is their honor.<sup class=\"footnote-marker\">338</sup><i class=\"footnote\">Zilber cites Yerushalmi.</i>",
        "And they that wipe out their honor<sup class=\"footnote-marker\">339</sup><i class=\"footnote\">Zilber ed. appears to have כבידם, probably a typo or a technical issue of copying.</i> -- their honor is wiped out.<sup class=\"footnote-marker\">340</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Kiddushin</i> 32a.</i>",
        "And be<sup class=\"footnote-marker\">341</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim. Although we appear to be in a new section, this really is also about the honor due to parents, now just extended to teachers. Grammatically, this paragraph speaks in the imperative voice, not the jussive.</i> in awe of the sages, as Rabbi Akiva expounded (BT Pesachim 22a) on the verse \"you shall fear the lord your God,\" (Deut. 6:13) including the disciples of the sages.",
        "Cleave unto them and their ways of the good.<sup class=\"footnote-marker\">342</sup><i class=\"footnote\">Makor ha-Yirah: Pesachim 49a, Ketubot 111b; Rambam ch. 6 halachot de'ot</i>",
        "And stand up before them, even before elders that are not sages<sup class=\"footnote-marker\">343</sup><i class=\"footnote\">as in the Biblical precept, מפני סיבה תקום (Lev. 19:32) Found today on Israeli buses meaning \"please give this seat to the elderly.\"<br>Makor ha-Yirah: Kiddushin 32b, SA Yoreh De'ah 244:71. And \"even before elders who are not sages…\" Kiddushin 33a, SA ibid. The comment discusses <i>chiddur mitzvah</i>.</i> and nullify your will before their will.<sup class=\"footnote-marker\">344</sup><i class=\"footnote\">A paraphrase of M. <i>Avot</i> 2:4, \"…nullify your will before His will…\"</i>",
        "And honor your elder brother. And the brother of your father. And the brother of your mother. And the husband of your mother. And the wife of your father.<sup class=\"footnote-marker\">345</sup><i class=\"footnote\">See, e.g., Lev. 18.</i> For on all of them the sages of blessed memory<sup class=\"footnote-marker\">346</sup><i class=\"footnote\">Vilna, Zilber ed. include חכמים ז\"ל (=זכרונם לברכה) \"may their memory be for a blessing\"; pointed eds. omit.</i> expounded: (BT, Ketubot 103a) from the verse, \"Honor your father and your mother,\" (Exod. 20:12).<sup class=\"footnote-marker\">347</sup><i class=\"footnote\">In the Decalogue. Vilna and Zilber ed. also cite Deut. 5:16, the restatement of the decalogue. Ketubot 103a: The extension of the duty to respect.</i>",
        "<b>Do not</b> seek out<sup class=\"footnote-marker\">348</sup><i class=\"footnote\">more literally, \"pursue after\"</i> a gathering of ignoramuses or scoffers because from them you shall not learn wisdom but only empty words and scoffing.<sup class=\"footnote-marker\">349</sup><i class=\"footnote\">Makor ha-Yirah: M. <i>Avot</i> 3:14, \"Rabbi Dosa b. Hircanus says…\" Scoffers: see BT Pesachim 113a.</i>",
        "But seek out the sages because from them you shall learn wisdom. <sup class=\"footnote-marker\">350</sup><i class=\"footnote\">Zilber comment: M. <i>Avot</i> 6:9, ארי=אמר רבי יוסי בן קיסמא.</i>",
        "And do not be contemptuous of the words of your brother, and do not mock any<sup class=\"footnote-marker\">351</sup><i class=\"footnote\">\"a single person\" would have resonance today when so many people have trouble finding their \"soul-mate.\" Do not mock a single person, i.e. a person who is single.</i> person.<sup class=\"footnote-marker\">352</sup><i class=\"footnote\">Makor ha-Yirah: M. <i>Avot</i> 4:3.</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">353</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> withhold good from one who deserves it (Prov. 3:27).<sup class=\"footnote-marker\">354</sup><i class=\"footnote\">Makor ha-Yirah: the verse is in Prov. 3. [However, none of the other editions have the citation.] And see BT <i>Bava Metzia</i> 77a.</i> If a person asks you for a favor or for a mitzvah, do not refuse to do it. But if you have no knowledge about the matter, say to him \"do according to your wisdom.\"",
        "Be accustomed to giving as much <i>tzedakah</i> as you can at the very least<sup class=\"footnote-marker\">355</sup><i class=\"footnote\">Zilber says something about הפחות שבמטבעות, \"the smallest coins,\" so perhaps R. Yonah is saying that giving even the smallest coins to tzedakah causes oneself to prosper! Zilber \"even giving the smallest coins on 2d and 5th (Monday and Thursday) fulfills his obligation.</i> discipline yourself to ransom your soul.<sup class=\"footnote-marker\">356</sup><i class=\"footnote\">לבורא לתת כופר נפשך. One might need to rely on <i>tzedakah</i> for one’s own salvation.</i> A fixed law: every week a <i>pruta</i> or a half.<sup class=\"footnote-marker\">357</sup><i class=\"footnote\">Rhymed mnemonic in original.</i> For even<sup class=\"footnote-marker\">358</sup><i class=\"footnote\">Vilna abbreviates אפי'=אפילו.</i> a poor person who is supported from <i>tzedakah</i> must give <i>tzedakah</i>.<sup class=\"footnote-marker\">359</sup><i class=\"footnote\">לעשות צדקה, perhaps, \"do justly.\"<br>Makor ha-Yirah: even a poor person… BT Gittin 7b, SA,YD 248:1</i>",
        "Now, when you give to the poor, give in secret, for \"a gift in secret averts anger,\" (Prov. 21:14).<sup class=\"footnote-marker\">360</sup><i class=\"footnote\">Citation in pointed eds. only. <br>Makor ha-Yirah: BT Bava Batra 9(a?); SA [YD 249:6].</i>",
        "And your poor people take precedence.<sup class=\"footnote-marker\">361</sup><i class=\"footnote\">וענייך קודמין.</i>",
        "And do not close your hand<sup class=\"footnote-marker\">362</sup><i class=\"footnote\">As opposed to פותח את ידך ומסביע לכל חי רצון from <i>Ashrei</i>.</i> from lending to<sup class=\"footnote-marker\">363</sup><i class=\"footnote\">The verb לוה in the hifil can also mean to escort (the dead), but context here indicates it means to lend money at interest. Zilber ed.: מלהלוות; others מהלוות. Zilber ed. may be a misprint or typo.</i> the poor at their most urgent time. For greater is the one who lends<sup class=\"footnote-marker\">364</sup><i class=\"footnote\">Vilna: כי גדול המלוה[לעני]יותר מן העושה, \"for greater is the one who lends [to the poor] than one who gives…\" This halachah is reminiscent of the Chinese proverb, \"Give a man a fish and he'll eat for a day; teach him how to fish and he'll eat forever.\"</i> than the one who gives <i>tzedakah</i>, and his righteousness endures forever. For he does not lose the principal, and he should consider for how many gentiles<sup class=\"footnote-marker\">365</sup><i class=\"footnote\">Vilna, Zilber ed. גוים; Moriah, Me'ah She'arim: נָכְרִים. See above.</i> he lends without interest.<sup class=\"footnote-marker\">366</sup><i class=\"footnote\">Referring to lending in the ordinary course of business: advancing the cost in order to keep a customer. This is not necessarily referring to moneylending.<br>Makor ha-Yirah: BT, Yevamot 63a. \"For the one who lends is greater…\" Shabbat 63a, Sukkah 49b; SA 249:6.<br>And know that lending is a positive mitzvah greater than any in the 613 by any counting of the mitzvot. Even for a rich person when he does not have … it fulfills a positive mitzvah as explained in Sukkah 49 and SA ibid. But the poor person takes precedence. And see the words of our rabbi in peirush to avot…</i>",
        "But if it should be difficult in his eyes to lend without collateral, let him lend with collateral and set for him a time to pay it back.<sup class=\"footnote-marker\">367</sup><i class=\"footnote\">Vilna: להלואתו; Zilber ed.: להלוואתו; Moriah, Me'ah She'arim: לְהַלְוַאַתוֹ. <br>Makor ha-Yirah: …that he is not obligated to lend to him for an unlimited time…</i> But during the term of the loan he is not to call upon him to do his labor or any thing if he will not pay him his complete salary, since it would be seen as interest.<sup class=\"footnote-marker\">368</sup><i class=\"footnote\">Makor ha-Yirah: \"…he shall not call upon him…\" BT, <i>Bava Metzia</i> 64b; SA YD 166.</i>",
        "<b>And in tithes</b>,<sup class=\"footnote-marker\">369</sup><i class=\"footnote\">Boldface in Moriah. This indicates that observant Jews of the day were tithing their income. another reason R. Yonah would have been concerned about falling levels of observance.</i> do not let your hand be lax from removing what is appropriate. How? From everything that he profits, whether to teach,<sup class=\"footnote-marker\">370</sup><i class=\"footnote\">Zilber ed.: ללמוד (qal: to learn); others לְלַמֵּד (pi'el: to teach). Although one certainly profits by learning, it is easier to see how one would tithe one's profits from teaching than from learning.</i> whether to write, whether to do labor, or even if he should find a finding, or if they gave it to him as a gift, or anything that may come to be<sup class=\"footnote-marker\">371</sup><i class=\"footnote\">Vilna: [שיהיה] (שיבא) \"(that will come) [that may be].\" Zilber ed.: שיבא. Moriah, Me'ah She'arim: שֶׁיִּהְיֶה. Translation attempts to capture the flavor of both variants.</i> whether money, or money’s value,<sup class=\"footnote-marker\">372</sup><i class=\"footnote\">Vilna: הן כסף הן [שוה] זהב, \"whether silver, whether [equal of] gold.\" Zilber ed.: הן כסף הן זהב, \"whether silver, whether gold.\" Moriah:  [כֶּסֶף] (הֵן כֶּסֶף הֵן שְׁוֵה (זָהָבֶ \"whether silver whether like unto (gold) [silver]. Me'ah She'arim: הֵן כֶּסֶף הֵן שָׁוֶה זָהָב, \"whether silver, whether equal to gold.\" Translation follows Zilber ed. for simplicity and euphony.</i> from everything let him set aside the tithe, for this thing has no value, since everything which the Creator forbids to try him in any case, He permits in tithing.<sup class=\"footnote-marker\">373</sup><i class=\"footnote\">כי את אשר אסר הבורא בכל דבר לנסותו התּיר במעשר. I.e., one may not eat forbidden foods or benefit from forbidden things but one must still tithe from them. לנסותו would generally mean to test a person as Abraham was tested.</i> (BT, <i>Ta'anit</i> 9a).",
        "<b>Do not</b> deceive [God's] creations, even gentiles.<sup class=\"footnote-marker\">374</sup><i class=\"footnote\">Vilna: ואפילו דעת כותי; Zilber ed. ואפ' דעת כותי; Moriah, Me'ah She'arim: וַאֲפִילוּ דַעְתּוֹ שֶׁל גוֹי. See above regarding the distinction between גוי and כותי. Pointed eds. include the Rabbinic redundant possessive, where unpointed eds. used Biblical construct. Again, one might not expect to have to see such sentiments in supposedly tolerant and pluralistic medieval Spain.</i> Do not hustle<sup class=\"footnote-marker\">375</sup><i class=\"footnote\">תסרהב, to press, hurry. As the previous line is about trickery, this might also suggest to \"hustle\" somebody as in to be dishonest!</i> your fellow too much.<sup class=\"footnote-marker\">376</sup><i class=\"footnote\">Vilna, Zilber ed., מדאי; Moriah, Me'ah She'arim: מִדַּי .</i> And do not say to him, \"I have done this thing for you,\" if you did not do it for him. But if he should err and it should seem that for him you have done it, there is no need to tell him, \"I did not do it for your sake,\" for he has erred on his own and this is not deception. The rule of the matter is: all forms<sup class=\"footnote-marker\">377</sup><i class=\"footnote\">כל צד גניבת דעת אסור, lit., every side of deception is forbidden.</i> of deception are forbidden.<sup class=\"footnote-marker\">378</sup><i class=\"footnote\">Vilna, Zilber ed.: אסור; Moriah, Me'ah She'arim: אסורה.</i>",
        "<b>Do not</b> mention the name of Heaven in vain, for anyone who takes the name of Heaven in vain should be excommunicated.<sup class=\"footnote-marker\">379</sup><i class=\"footnote\">ראוי לנדותו pi'el of נדה = banish, excommunicate. Such a person is appropriate for being banned or shunned.</i> (BT, <i>Nedarim</i> 7b) And not even of necessity [should one mention the Divine Name] in a filthy place.<sup class=\"footnote-marker\">380</sup><i class=\"footnote\">Vilna: ואף (לא) לצורך [לא] במקום מטונף. Zilber ed.: ואף לא לצורך במקום מטונף. \"And not even for need in a defiled place.\" Moriah, ואף שלא לצורך בְמָקוֹם מְטֻנָּף, \"and not even of necessity in a defiled place.\" (Note that it is pointed as \"in a place\" and not בִּמְקוֹם, \"instead of.\") Me'ah She'arim: ואף שלא לצורך [ולא] בְמָקוֹם מְטֻנָּף, \"and not even of necessity, nor in a defiled place.\"<br>Makor ha-Yirah: And to the matter of a defiled place, see BT <i>Shabbat</i> 12(b?)<br>Makor ha-Yirah: BT, <i>Chullin</i> 94a.</i>",
        "And do not swear at all, not even by the colloquial names [of God],<sup class=\"footnote-marker\">381</sup><i class=\"footnote\">Such as רחום וחנון. See Tractate Soferim. Makor ha-Yirah gives more detail on such colloquial names.</i> nor even by His attributes or His deeds such as \"His servants and His Ministers serving above.\"<sup class=\"footnote-marker\">382</sup><i class=\"footnote\">שמשיו ומשרתיו מלאכי מעלה. Referring to God indirectly, rather than by name.</i>",
        "And thus he should not swear on the Torah nor on truth, for God is called Truth: \"But the lord is a true God,\" (Jer. 10:10).<sup class=\"footnote-marker\">383</sup><i class=\"footnote\">Translation following Koren. See also the final paragraph of the recitation of the Sh'ma in the siddur: ה' אלוהיכם אמת, \"the Lord your God is true.\"<br>Makor ha-Yirah: BT, <i>Nedarim</i> 14b. \"and not on truth…\" Shabbat 55a, Sanhedrin 65a. And see in Ba'al ha-Turim on Num.11:16.</i>",
        "And he should not curse his fellow by the Name, nor even himself<sup class=\"footnote-marker\">384</sup><i class=\"footnote\">Vilna, Zilber ed.: אף לו עצמו [באמרו] כה יעזרני השם. \"nor even himself [by his statement] 'so help me God.'\" Moriah, Me'ah She'arim: אף לו עצמו כה יעזרני השם</i> by saying, \"so help me God.\"<sup class=\"footnote-marker\">385</sup><i class=\"footnote\">An oath which is certainly popular in our time and place.<br>Makor ha-Yirah: BT, <i>Shevuot</i> 35a.</i>",
        "And let no impure name<sup class=\"footnote-marker\">386</sup><i class=\"footnote\">Vilna:  טומאה [שום] (שם) ואל ישמע \"and let no impure (name) [no impure thing] be heard…\" Zilber ed.: ואל ישמע שום טומאה. \"and let no impure thing…\" Moriah, Me'ah She'arim: ואל יִשָׁמַע שֵׁם טֻמְאָה, \"and let no impure name be heard…\"</i> be heard upon your lips like the names of the Sodomites,<sup class=\"footnote-marker\">387</sup><i class=\"footnote\">Vilna, Zilber ed.: כגון שמות עכו\"ם = עובדי כוכבים ומזלות \"such as the names of worshippers of stars and constellations… (i.e., idol worshippers).\" Moriah, Me'ah She'arim, שׁמוֹת הַקְּדֵשִׁים. \"The names of the Sodomites…\"<br>From the root ק-ד-ש, to be consecrated, set apart. In Biblical Hebrew, a קָדֵשׁ is a consecrated person, i.e., a cultic prostitute. In Rabbinic Hebrew, it has come to be associated with the sinners of Sodom. It would seem that from קָדוֹשׁ, holy, to קָדֵשׁ, a cultic whore, is not such a far distance. R. Yonah is making reference to the dregs of society, outcasts such as whores who are not to be mentioned in polite conversation.</i> may they be uprooted and destroyed!<sup class=\"footnote-marker\">388</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Sanhedrin</i> 63b; SA YD § 147:1.</i> But when you must mention them in front of the gentiles<sup class=\"footnote-marker\">389</sup><i class=\"footnote\">Vilna, Zilber ed.: הכותי; Moriah, Me'ah She'arim: הגוים. See above.</i> speak in an undertone and with solemnity.<sup class=\"footnote-marker\">390</sup><i class=\"footnote\">Translation following Jastrow, after BT, <i>Mo'ed Katon</i> 21b</i>",
        "And any lascivious talk<sup class=\"footnote-marker\">391</sup><i class=\"footnote\">וכל דבר נבול וצד דבר ערוה לא ישמע על פיך. Following Jastrow, ניבול פה = lascivious talk.</i> or kind of sexually immoral speech shall not be heard upon your mouth, such as mentioning a prostitute or any obscene thing.<sup class=\"footnote-marker\">392</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Shabbat</i> 32a. See above.</i> For \"the mouth of a forbidden woman is a deep pit,\" (Prov. 22:14).<sup class=\"footnote-marker\">393</sup><i class=\"footnote\">Translation following JPS. Lit., \"…a strange woman…\"</i> These deepen <i>gehinnom</i> for him and it is appropriate that he should be liable for<sup class=\"footnote-marker\">394</sup><i class=\"footnote\">והופכים לו גזר דין.</i> a [divine] decree of seventy years for punishment<sup class=\"footnote-marker\">395</sup><i class=\"footnote\">לרעה. Vilna, Zilber ed. include the abbreviation רח\"ל (=רואה חוב לעצמו?) (\"he sees an obligation for himself,\"?)</i> (BT <i>Shabbat</i> 33a). And even those who hear and are silent but enjoy hearing and do not leave from there come to grief on the matter.<sup class=\"footnote-marker\">396</sup><i class=\"footnote\">Makor ha-Yirah: BT, Shabbat 32a. (but 33a cited in pointed eds.)</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">397</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> suspect your fellow, since he may be worthy<sup class=\"footnote-marker\">398</sup><i class=\"footnote\">Lit., \"kosher.\"</i> in the thing, and one who suspects the worthy is smitten with disease.<sup class=\"footnote-marker\">399</sup><i class=\"footnote\">Translation following BT Yoma 19b: החושד...לוקה בגופו. (Jastrow). It might also be, \"one who suspects the innocent will be punished with lashes,\" but as this is not one who accuses the innocent, there would be no objective way to tell if a person harbored suspicions, so it seems more likely R. Yonah is talking about divine punishment for suspecting the innocent.</i>",
        "And do not bring yourself into suspicion, being clean from God<sup class=\"footnote-marker\">400</sup><i class=\"footnote\">Vilna, Zilber ed. abbreviate ה'; Moriah, Me'ah She'arim resolve הַשֵׁם \"the Name,\" i.e., God.</i> and from Israel, lest people should come to grief by your hand, since [God's] creations suspected you.<sup class=\"footnote-marker\">401</sup><i class=\"footnote\">This is something like an early statement of fiduciary duty: the equitable need to act with clean hands and to avoid even the appearance of impropriety.<br>Makor ha-Yirah: BT <i>Shekalim</i> 83(b?) ,פ\"ג ה\"בYebamot 24b. \"Lest they come to grief…\" BT <i>Shabbat</i> 149b. Anyone whose fellow is punished on his account… and for this reason our Rabbi (mesik?) pardon all who suspect you, and see above #59 (which has to do with not lengthening public prayers for fear of being suspected as a scoffer).</i> Pardon all who suspect you.<sup class=\"footnote-marker\">402</sup><i class=\"footnote\">Vilna, Zilber ed.: מחול לכל החושדים לך. Moriah, Me'ah She'arim: מְחוֹל לכל החוֹשׁדים בְּךָ. (binyan qal: imperative.)</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">403</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> kill a louse or do a single loathsome thing in front of your fellow.<sup class=\"footnote-marker\">404</sup><i class=\"footnote\">Minor textual variances in the spelling of \"your fellow.\" Makor ha-Yirah: BT <i>Chagigah</i> 5a.</i>",
        "But if others do so in front of you and you were filled with loathing<sup class=\"footnote-marker\">405</sup><i class=\"footnote\">Jastrow translates נמאס as \"be repulsive, be loathsome,\" but in context it makes more sense to say that if you were disgusted by your fellow's behavior in front of you, forgive him. See BT <i>Yevamot</i> 24.</i> pardon them that they should not come to grief by your hand.<sup class=\"footnote-marker\">406</sup><i class=\"footnote\">Makor ha-Yirah: It seems to me (כנ\"ל) #222, and see BT <i>Megillah</i> 28a.</i>",
        "If you have found spittle lying on the ground, pick it up and take it away or cover it, and forgive whoever did it, in case another should come and [it] cause him to come to grief since he shall not forgive?",
        "And take care that filth shall not be found upon your clothes or fat,<sup class=\"footnote-marker\">407</sup><i class=\"footnote\">שומן, שֻׁמָּן.</i> or any loathsome thing. For one who soils himself<sup class=\"footnote-marker\">408</sup><i class=\"footnote\">Negrin ed.: כל ת\"ח=תלמיד חכם. Any Torah scholar who soils himself and is not careful with cleanliness...</i> and is not careful with cleanliness causes the lovers of God, the [divine] creations to hate and is worthy of the death penalty.<sup class=\"footnote-marker\">409</sup><i class=\"footnote\">Vilna: ( חיי\"מ (=חייב מיתה Others חייב מיתה.</i> As is said, \"All they who hate me love death,\" (Prov. 8:36). Do not read <i>m'sanai</i>, \"they who hate,\" but rather <i>mas'ni'ai</i>, \"they who cause hate.\"<sup class=\"footnote-marker\">410</sup><i class=\"footnote\">This is an especially difficult post-rabbinic idiom to translate, first because the wordplay is lost in English, but also because the verb שׂנא does not occur in the hiphil binyan according to Jastrow, Holladay, and Brown-Driver-Briggs.</i> And people who see God-fearers who do not keep themselves in cleanliness say,<sup class=\"footnote-marker\">411</sup><i class=\"footnote\">אומרים רואיהם. Hebrew unclear. Makor ha-Yirah: BT <i>Shabbat</i> 114a, and see BT <i>Ta'anit</i> 28a.</i> “How many learners of Torah are filthy!” and the result is -- the Name of Heaven is desecrated by them?<sup class=\"footnote-marker\">412</sup><i class=\"footnote\">An unusual and fascinating <i>halachah</i>, in that R. Yonah seems to be turning the lash on his own. Religious people of all stripes can seem self-righteous and off-putting, but here R. Yonah admits that those who learn Torah can go around filthy and causing disgust, therefore defiling God's image (God's brand name, as it were). I think of the ugly stereotype of the foul-smelling charedi Jew.</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">413</sup><i class=\"footnote\">Boldface in Moriah only.</i> make your soul detestable by delaying<sup class=\"footnote-marker\">414</sup><i class=\"footnote\">בהשהות. i.e., go to the bathroom when you feel the urge. big: little :: anus: urethra.</i> your openings. The one who delays his openings in the large and in the small transgresses two<sup class=\"footnote-marker\">415</sup><i class=\"footnote\">Vilna, Zilber ed.: שתים; Moriah, Me'ah She'arim: בִּשְׁתַּיִם.</i> [negative commandments]: \"you shall not make yourselves abominable,\" (Lev. 11:43) and \"that He see no unclean thing in you,\" (Deut. 23:15).<sup class=\"footnote-marker\">416</sup><i class=\"footnote\">Makor ha-Yirah: BT Makkot 16b, SA Orach Chayyim 3:16. [he discusses why it transgresses two -- there's something about whether it's an <i>issur d'rabbanan</i> or <i>d'oraita.</i>]</i>",
        "You shall not say a word of soothsaying, for \"Lo, there is no augury in Jacob, no divining in Israel,\" (Num. 23:23).<sup class=\"footnote-marker\">417</sup><i class=\"footnote\">Translation following JPS.</i> In how many places does our Torah<sup class=\"footnote-marker\">418</sup><i class=\"footnote\">Vilna, Zilber ed.: תורה \"Torah,\" Moriah, Me'ah She'arim: תוֹרָתֵנוּ, \"our Torah.\"</i> warn \"there shall not be found among you…or a soothsayer,\" (Deut. 18:10).<sup class=\"footnote-marker\">419</sup><i class=\"footnote\">Vilna: [לא ימצא (מנחש)[וגו' ומנחש \"there shall not be found (a soothsayer\")[\"…or a soothsayer.\"] Zilber ed.: לא ימצא מנחש. Moriah, Me'ah She'arim: לא יִמָצֵא בְךָ וגו' מנחש. \"There shall not be found among you...or a soothsayer.\"</i> \"You shall not practice divination or soothsaying,\" (Lev. 19:26).<sup class=\"footnote-marker\">420</sup><i class=\"footnote\">Translation following JPS.</i> And we are not to make any sign but only what our sages of blessed memory have said.<sup class=\"footnote-marker\">421</sup><i class=\"footnote\">Vilna, Zilber ed.: ואין לנו לשום שום סימן אלא מה שאמרו חכמינו ז\"ל. Moriah: ואין לנו לָשׂוּם שׁוּם סימן אלא...חֲכָמֵנוּ זִכְרוֹנָם לִבְרָכָה. Me'ah She'arim: ואין לנו לָשִׂים שׁוּם סימן אלא...חֲכָמֵנוּ זכרונם לברכה.</i> And if a person has to do a <i>mitzvah</i> such as to return to the tractate [of the Talmud] or to make his son return to the book, he should not say \"I shall wait until the new moon<sup class=\"footnote-marker\">422</sup><i class=\"footnote\">Vilna, Zilber ed.: ר\"ח...במצות; Moriah, Me'ah She'arim: ראש-חודש...מִצְוֹת.</i> or until Pesach,\" for every day and at every time it is good to begin to do <i>mitzvot</i>. And, one who does not lose his temper: they should never lose their tempers with him. But the ones who lose their tempers: the Accuser<sup class=\"footnote-marker\">423</sup><i class=\"footnote\">השׂטן, the accusing angel of the Book of Job, which has come to be called Satan in our culture.</i> stands upon their right and their left, strengthening them in their error.<sup class=\"footnote-marker\">424</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Sanhedrin</i> 66a. \"But only what our sages have said…\" BT <i>Chullin</i> 95b. \"But if a person has to do a mitzvah…\" see SA YD 179:72. \"But the ones who lose their temper:…\" BT <i>Pesachim</i> 110b</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">425</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> elevate yourself at the expense of the degradation of your fellow.<sup class=\"footnote-marker\">426</sup><i class=\"footnote\">Translation following Gen. Rabbah s. 1 (Jastrow).<br>Makor ha-Yirah: BT <i>Megillah</i> 28a; Rambam ch. 6 <i>halachot de'ot, halachah</i> 3 and in ch. 4 (ובפ\"ד) from <i>halachot teshuva</i> 4...</i>",
        "And you shall not raise your arm against any man to strike him, for the one who slaps a Jew’s face is as if he slaps the face of the Shekhinah,<sup class=\"footnote-marker\">427</sup><i class=\"footnote\">Lit., who slap's a Jew's jaw is as if he slapped the jaw of the Shekhinah (Jastrow, BT <i>Sanhedrin</i> 58b).</i> [as is said, \"it is a snare for a man to rashly declare, 'it is holy,'\" (Prov. 20:25)<sup class=\"footnote-marker\">428</sup><i class=\"footnote\">Meaning of the proof-text is unclear, but it seems to be a play on לועו, \"his jaw\" and ילע, \"declare.\"</i> and his hand be cut off.<sup class=\"footnote-marker\">429</sup><i class=\"footnote\">It is not appropriate to rush to judgment as to what he believes is holy and to strike someone over it. One that does so should be severely punished.</i>] As is said, \"the upraised arm is broken,\" (Job 38:15).<sup class=\"footnote-marker\">430</sup><i class=\"footnote\">Brackets in Moriah, Me'ah She'arim; Vilna, Zilber ed. omit the proof-text and following phrase.</i> And he is fitting to be buried alive, as is said, \"the mighty man, who has the earth,\" (Job 22:8).<sup class=\"footnote-marker\">431</sup><i class=\"footnote\">Translation following Koren. The proof-text puns on זרוע, meaning both \"arm\" and \"mighty,\" in the original context, it speaks of a powerful man having dominion over the earth, but in the rabbinic context he has the earth in a more literal sense, being buried in it.</i> And even when he raises his hand he is called wicked, as in \"he said to the wicked one, why do you smite your fellow?\" (Exod. 2:13). Therefore a person must take much care to avoid striking, if it is not his minor child or his student who he is rebuking.<sup class=\"footnote-marker\">432</sup><i class=\"footnote\">Makor ha-Yirah: BT Sanhedrin 58b. \"And it is fitting for him to be buried…\" see, so explains our rabbi there in the gemara in what they say (במאי דאמרינן) there is no fixing (תקנה) for him but burial, however Rashi does not explain it so. \"If not his child…\" BT Makkot 8a. \"minor\" Mo'ed Katan 17a. \"Or his student…\" Makkot ibid., Bava Batra 21a, SA YD 245:10.</i>",
        "<b>If</b> you shall rebuke your fellow do not rebuke him and put him to shame (BT <i>Erachin</i> 16b), but rebuke him in secret. Even a hundred times.",
        "You shall not whiten the face of your fellow in public, for one who whitens his fellow's face, it is considered blood, spilled blood, (as) you know: the red color (of the face) disappears and the white takes its place<sup class=\"footnote-marker\">433</sup><i class=\"footnote\">Targ. Gen. 30:35, BT <i>Bava Metzia</i> 58b (translation and citation following Jastrow). Vilna, Zilber ed.: תדע דעזיל סומקא ואתי חיורא; Moriah: סֻמְקָא. Me'ah She'arim: סֻמָּקָא.</i> and he has no share in the world-to-come. And it would be better for that man that he should throw himself down into a fiery furnace than to whiten his fellow's face in public. (BT <i>Berachot</i> 43b)<sup class=\"footnote-marker\">434</sup><i class=\"footnote\">Makor ha-Yirah: <i>Bava Metzia</i> 58b; Rambam hilchot de'ot:8. \"Better for him…\" BT <i>Bava Metzia</i> 59a; \"he has no share…\"ibid., M. <i>Avot</i> 3:13. (But 3:11 in some eds.).</i>",
        "But if you have strongly rebuked a person in private a few times but he does not accept [it], it is permitted to put him to shame and whiten his face and hate him and pursue him until he does accept [it]. And anyone who is in a position to rebuke the one who commits a transgression but does not rebuke the transgressor, the transgression is on his head.<sup class=\"footnote-marker\">435</sup><i class=\"footnote\">Vilna: וכל מי שיש בידו להוכיח [האדם העובר עבירה] ואינו מוכיח (אדם עובר) העבירה בראשו. Translation following Vilna for best understanding. Zilber ed., Moriah, Me'ah She'arim: וכל מי שיש בידו להוכיח ואינו מוכיח אדם עובר, העבירה בראשו. \"and whoever is in a position to rebuke and does not rebuke a man who transgresses, the transgression is on his head.\"</i> But if he does rebuke, then it saves his life.<sup class=\"footnote-marker\">436</sup><i class=\"footnote\">Zilber's comment here discusses sins <i>בין אדם להברו</i> and <i>בין אדם למקום.</i></i>",
        "<b>Do not</b> be alone with any woman, even your daughter or your sister, and even<sup class=\"footnote-marker\">437</sup><i class=\"footnote\">Perhaps \"especially.\"</i> an unmarried woman, other than your wife, even if she is ritually impure [due to menstruation] and your mother.<sup class=\"footnote-marker\">438</sup><i class=\"footnote\">Makor ha-Yirah: BT Kiddushin 81b. \"Even a <i>niddah…\" BT Sanhedrin</i> 37a SA אח\"ע  23. And as our rabbi wrote: even your daughter.</i>",
        "Now what [does it mean to be] alone?<sup class=\"footnote-marker\">439</sup><i class=\"footnote\">Occasionally R. Yonah breaks into a Talmudic \"voice,\" from giving aspirational laws to discussing the meanings of his rules. This is one of these places. Vilna, Zilber ed.: ואיזה הוא יחוד. Moriah, Me'ah She'arim: וְאֵיזֶהוּ (more proper Rabbinic diction).</i> To be (in a room) locked with a key or with a padlock,<sup class=\"footnote-marker\">440</sup><i class=\"footnote\">סגור במפתח או במנעול.</i> this is [being] alone as said in the Torah, \"if your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom entices you in secret…\" (Deut. 13:7).<sup class=\"footnote-marker\">441</sup><i class=\"footnote\"> Vilna: כי יסיתךאחיך בן אמך וגו' [בסתר]. Others end at וגו'; Zilber ed. spells out וגומר.</i>",
        "And even with two women.<sup class=\"footnote-marker\">442</sup><i class=\"footnote\">Makor ha-Yirah: according to Rashi, two are forbidden but more are permitted.</i>",
        "And it is good to be on guard against even sitting with one woman in an open doorway in public.",
        "Do not let your ears hear the voice of a woman singing,<sup class=\"footnote-marker\">443</sup><i class=\"footnote\">Translation following Jastrow on Ber. 1. c.</i> for the voice of a woman is nakedness, her hair is nakedness, and everything that is mentioned in Song of Songs -- voice, hair, teeth, neck -- [is] nakedness.<sup class=\"footnote-marker\">444</sup><i class=\"footnote\">Vilna, Zilber ed.: וכל האמור בשיר השירים לשבח, היינו -- קול, שער ,שינים, צואר --ערוה. \"and everything that is mentioned in the Song of Songs for praise, this is -- voice, hair, teeth, neck -- nakedness.\" Moriah, Me'ah She'arim: וכל האמור בשיר-השירים, ערוה. קול, שֵׂער, שִׁנַּיִם, צואר, כל האמור בפרשה לשבח. \"And everything that is mentioned in the Song of Songs is nakedness. Voice, hair, teeth, neck, everything that is mentioned in the chapter for praise.\" I.e., Song of Songs 6. <br>Makor ha-Yirah: BT, Berachot 24a.</i>",
        "And it is forbidden for him<sup class=\"footnote-marker\">445</sup><i class=\"footnote\">Vilna, Zilber ed.: ואסור לו להסתכל; Moriah, Me'ah She'arim: ואסור (לו) להסתכל.</i> even to gaze at the little finger of a woman to derive pleasure from the sight. And anyone who pays money to a woman by counting coins from his hand to her hand in order to gaze at her,<sup class=\"footnote-marker\">446</sup><i class=\"footnote\">Translation following Jastrow, BT <i>Berachot</i> 61a, <i>Eruvin</i> 18b.</i> even [though] he [might] have received the Torah at Sinai like our Teacher Moses from the hand of the Holy One Blessed be He, will not be cleared from the sentence of <i>Gehinnom</i>.<sup class=\"footnote-marker\">447</sup><i class=\"footnote\">Zilber ed.: מדינו של גיהנם; others מִדִינָהּ של גיהנם</i>",
        "<b>Always</b><sup class=\"footnote-marker\">448</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> accustom<sup class=\"footnote-marker\">449</sup><i class=\"footnote\">Me'ah She'arim: הרגל תמיד; others תמיד הרגל.</i> your lips (to) words of the fear of Heaven such as, \"Be strong as a leopard, [\" (M. Avot 5:24);<sup class=\"footnote-marker\">450</sup><i class=\"footnote\">Vilna gives the cite as M. Avot 5:23; Zilber ed. gives it as 23:23 (probably a misprint).</i> \"The end of the matter, when all is said and done: [Fear God and keep His commandments],\" (Eccl. 12:13); \"And now, Israel, what does the Lord your God require of you but to fear [the Lord your God],\" (Deut. 10:12); \"Be very, very humble,\" (M. Avot 4:4). And such as come out like these, accustom your language, and you shall not come to grief.",
        "<b>Do not</b><sup class=\"footnote-marker\">451</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> be attached to a book.<sup class=\"footnote-marker\">452</sup><i class=\"footnote\">אל תַּהֲדוֹק. But be engaged in the study for the sake of improving your heart.<br>Makor ha-Yirah: According to the Vilna Gaon and others, all study should be for the deed and for making some fence. He should not budge from the book until the learning has made some listing in his heart to add to the fear of the Lord. I have seen the marvelous teaching... so in the middle of the learning permission is granted to a person to break off for a short time “before” his heart is covered with the fear of the Lord since he accepts it upon himself before the start of learning. And in his words is hidden the entire secret of the acceptance of the Torah.</i>",
        "Nor kill a louse on the table, for it is called an altar.<sup class=\"footnote-marker\">453</sup><i class=\"footnote\">Makor ha-Yirah: (At this point the formatting of Makor ha-Yirah looks different. It may just be a publishing error, but it may be something more substantive.) BT <i>Berachot</i> 55a. At the time the Temple was standing the altar atoned for Israel, but now a man's table atones for him. [Jastrow: ref. to Ez. 41:22]</i> And do not speak during the Grace after Meals.",
        "Bring up<sup class=\"footnote-marker\">454</sup><i class=\"footnote\">Boldface in Vilna.</i> your sons<sup class=\"footnote-marker\">455</sup><i class=\"footnote\">Modern Jews would read “children,” but R. Yonah probably meant \"sons.\"</i> for learning Torah and good deeds, even in their old age they will not depart from them. And teach your daughters<sup class=\"footnote-marker\">456</sup><i class=\"footnote\">Vilna: [לבנותיך] (לבניך)(\"your children\")[\"your daughters\"]. In this case בניך almost has to mean \"children,\" because these are laws that pertain to women. Zilber ed., לבניך; Moriah, Me'ah She'arim: לִבְנוֹתֶיךָ It might be more egalitarian to translate \"your children\" here.</i> the laws of nidah and [separating] challah, prohibitions and permissions, teachings that apply to them<sup class=\"footnote-marker\">457</sup><i class=\"footnote\">דברים הנוהגים בהם. Vilna: הנוהגים (בהם) [בהן]. (masculine ending) [feminine ending]. Zilber ed., בהם. Moriah, Me'ah She'arim: בהו</i> lest they feed you a forbidden thing or to the members of their families.<sup class=\"footnote-marker\">458</sup><i class=\"footnote\">Vilna: פן יאכילוך דבר אסור או לבני (ביתם) [ביתן]. (masculine ending) [feminine ending]. Zilber ed., Moriah: ביתם. Me'ah She'arim: ביתן.</i>",
        "Take<sup class=\"footnote-marker\">459</sup><i class=\"footnote\">Boldface in Moriah only.</i>care in [reciting] the blessing of the new moon each month at its [proper] time from when they enjoy its light until the fullness of the moon, for if Israel were to merit nothing but to greet their Father in heaven only once a month, it would be enough for them<sup class=\"footnote-marker\">460</sup><i class=\"footnote\">Makor ha-Yirah: BT, <i>Sanhedrin</i> 41b. Alfasi, end of the chapter of morning prayer. SA OC § 426: (seems long but comprehensible. is it me or is there a substantive change to the makor ha-yirah here?)</i> (BT Sanhedrin 42a).",
        "Take care with the honor due your wife, according to our sages, \"he loves his wife as himself, and honors her more than himself,\" (BT <i>Yebamot</i> 62b) for it is enough for you that she raises your children and saves you from sin. And be careful not to hurt her feelings, for her tears are frequent. Therefore her pain is immanent, for the gates of tears are not locked (BT <i>Bava Metzia</i> 59a).",
        "Keep your secret and all the more so with another’s secret. \"Keep the gates of your mouth shut from her that lies in your bosom,\" (Micah 7:5).<sup class=\"footnote-marker\">461</sup><i class=\"footnote\">הסתר סודך וכל-שכן סוד אחרים. The final line does not seem to comport with the rest of the \"aishet chayil\" kind of feeling of the halachah.</i>",
        "<b>Enjoy</b><sup class=\"footnote-marker\">462</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> the <i>mitzvot</i><sup class=\"footnote-marker\">463</sup><i class=\"footnote\">Vilna, Zilber ed.: במצוה, \"the commandment.\" Moriah, Me'ah She'arim: בַמִּצְוֹת; \"the commandments.\"</i> to the most of your ability. And adorn the mitzvah up to one-third of the [value of the] mitzvah. For example, if he found<sup class=\"footnote-marker\">464</sup><i class=\"footnote\">Zilber ed.: מצאו, \"if they found\"; Others מצא, \"if he found.\"</i> an <i>etrog</i> for 12 prutas<sup class=\"footnote-marker\">465</sup><i class=\"footnote\">Vilna, Zilber ed.: אתרוג בי\"ב מנה, \"…<i>etrog</i> for 12 coins…\" (number abbreviated 10+2); אתרוג בשתים-עשרה פרוטות \" …<i>etrog</i> for 12 <i>prutas.\" (</i>number written out in full).</i> and he found another one more beautiful than it, he should add up to 18 prutas<sup class=\"footnote-marker\">466</sup><i class=\"footnote\">Vilna, Zilber ed.: י\"ח מנה , 18 coins. Moriah, Me'ah She'arim: שמונה-עשרה פרוטות, eighteen <i>prutas</i>.</i> to get the more beautiful one.<sup class=\"footnote-marker\">467</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Shabbat</i> 133b. And what is written, \"adorn the mitzvah…\" BT Bava Kamma 9b, SA OC § 656:1 (71?) (he goes on at some length, citing the Gaon of Vilna).</i>",
        "A <i>mitzvah</i> that has no interpretation: interpret it. And let it not be a light thing in your eyes, neither the <i>mitzvah</i>, nor the transgression.<sup class=\"footnote-marker\">468</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Berachot</i> 63a 'at the time they bring in the dispersed (? -- פזר)…' \"Let it not be a light thing…\" M. <i>Avot</i> 2:1, 4:2.</i>",
        "You shall not flee from doing a mitzvah neither for fear of monetary<sup class=\"footnote-marker\">469</sup><i class=\"footnote\">Vilna, Zilber ed.: לא בשביל יראת הפסד ממון ולא, \"neither for fear of monetary loss nor…\"; Moriah, Me'ah She'arim: לֹא בִשְׁבִיל יִרְאַת הֶפְסֵד ולא, \"neither for fear of loss nor…\" Translation follows Vilna, Zilber ed. for clarity.</i> loss nor because of fear of physical pain.<sup class=\"footnote-marker\">470</sup><i class=\"footnote\"> פחד עונש הגוף. lit., \"fear of punishment of the body.\" This is not just respect but outright fear. Not literal punishment, but the discomfort and risk associated with it.</i> For the <i>mitzvah</i> is worth it<sup class=\"footnote-marker\">471</sup><i class=\"footnote\">Vilna, Zilber ed.: כי כדאי היא המצוה. \"for the mitzvah is worth it...\"; Moriah, Me'ah She'arim: כִּי כְדָאִית הִיא הַמִּצְוָה </i> to protect you from all danger. And if, God forbid,<sup class=\"footnote-marker\">472</sup><i class=\"footnote\">Moriah: חס ושלום; Me'ah She'arim: חס וחלילה. Both roughly mean \"God forbid,\" and the discrepancy is probably due to guessing what the mss. meant when it gave <i>rashei teivot</i> (initials) ח\"ו, as in Vilna, Zilber ed.</i> some damages should befall you, the master of your labor<sup class=\"footnote-marker\">473</sup><i class=\"footnote\">בעל מלאכתך, the master of your labor, i.e. God -- The One who commanded you to do the thing that resulted in loss will repay your loss.</i> is faithful to repay the loss that you incurred on its behalf.",
        "<b>When you go on your</b><sup class=\"footnote-marker\">474</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> way, go without any harm being done.<sup class=\"footnote-marker\">475</sup><i class=\"footnote\">צא בכי-טוב. Leave well.</i> And take care with [reciting] the Wayfarer's Prayer, and this is it: \"May it be your will<sup class=\"footnote-marker\">476</sup><i class=\"footnote\">Vilna, Zilber ed. abbreviate: יה\"ר (=יהי רצון)</i>, our god and god of our fathers,<sup class=\"footnote-marker\">477</sup><i class=\"footnote\">Vilna, Zilber ed. abbreivate: ה' או\"א (=יי אלוהינו ואלוהי אבותינו).</i> that you lead us in safety and direct us in safety, and support us in peace.<sup class=\"footnote-marker\">478</sup><i class=\"footnote\">Vilna: ותסמכנו [לשלום], \"and support us [in peace].\"</i> And that you save us from the hand of all foes and those lying in wait on the road. And may you bring us to rest to the safe harbor of our desire in peace, and may you return us to our homes in peace, for you are the One who hears prayer. Blessed are You, the eternal, who hears prayer.\"<sup class=\"footnote-marker\">479</sup><i class=\"footnote\">This is not the current form of the Wayfarer's Prayer. Although it is similar it is shorter and not as complicated. Evidently the prayer continued to evolve and grow after R. Yonah's day.</i> And he must say it even if he does not want to go, except<sup class=\"footnote-marker\">480</sup><i class=\"footnote\">Vilna, וצריך לאמרה אפילו אם אינו רוצה ללכת כ\"א פרסה, Zilber ed.: וצריך לאמרה אפילו אם אינו רוצה ללכת כי אם פרסה. Moriah, Me'ah She'arim: וצריך לאמרָהּ אפילו אם אינו רוצה ללכת אֶלָּא . פַרְסָה Despite the variance, they say substantively the same thing. Translation following Vilna, Zilber ed.</i> if he is only going a <i>parasang</i>.<sup class=\"footnote-marker\">481</sup><i class=\"footnote\">Or, a \"Persian mile\" (Jastrow).</i> [And he must say it] within walking a <i>parasang</i>.<sup class=\"footnote-marker\">482</sup><i class=\"footnote\">Zilber ed. omits ובתוך מהלך פרסה.</i> And the same if he forgot to say it and remembered after walking more than a <i>parasang</i>, [but] he says it without the seal of the blessing.<sup class=\"footnote-marker\">483</sup><i class=\"footnote\">That is, the final \"<i>baruch atah...</i>\" clause.<br>Makor ha-Yirah: BT, Bava Kamma 60b. \"And take care to say the Wayfarer's...\" BT <i>Berachot</i> 29b. SA OC § 110:4.</i>",
        "If gentiles confront you<sup class=\"footnote-marker\">484</sup><i class=\"footnote\">Vilna, Zilber ed.: פגעת כותים. Moriah, Me'ah She'arim: גוֹיִם</i> do not change your manner of speaking as if you were not a Jew.<sup class=\"footnote-marker\">485</sup><i class=\"footnote\">יהודי. Interesting word choice; he often uses ישראל to mean \"a Jew.\"</i> Even if they say to you, \"you are a gentile,\" say to them \"I am a Jew.\"",
        "And do not cross the toll-collectors<sup class=\"footnote-marker\">486</sup><i class=\"footnote\">Vilna, Zilber ed.: המכסים. (this could be read as מֹכֵּסִים, tax collectors). Moriah, Me'ah She'arim: הַמֻּכְסָנִין. Heb. unc. According to Jastrow, revenue farmers, publicans, custom-collectors are considered robbers by Jewish law.</i> and get arrested<sup class=\"footnote-marker\">487</sup><i class=\"footnote\">Vilna: ותתּפש ותשת. Zilber ed.: ותשת , Hebrew unclear. Moriah, Me'ah She'arim, וְתִתָּפֵשׂ וְתָשִׂים , \"and get arrested and put...\"</i>and put your dignity and your life at risk.<sup class=\"footnote-marker\">488</sup><i class=\"footnote\">יראתך ונפשך על קרן הצבי. Lit, \"your fear and your soul upon the horn of the deer.\" I.e., following Jastrow, put them where they cannot be reclaimed. (See M. <i>Kethubot</i> 13:2). Apparently tax farmers were feared above all other brigands. It is related to יראה as well.</i> You shall not stand in a place of danger and rely upon a miracle, but always fear lest it cause you to sin. But remember our father Jacob, \"Then Jacob was greatly afraid and distressed…\" (Gen. 32:8). Do not annoy [even] a gentile child for the gentiles<sup class=\"footnote-marker\">489</sup><i class=\"footnote\">All four eds.: גוי קטן...הגוים. None uses a euphemism here.</i> bear grudges.<sup class=\"footnote-marker\">490</sup><i class=\"footnote\">Makor ha-Yirah: BT Pesachim 114. \"Do not stand…\" BT Shabbat 32a. \"Do not harass…\" BT Pesachim 113a.</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">491</sup><i class=\"footnote\">Boldface in Moriah, Me'ah She'arim.</i> be too righteous.<sup class=\"footnote-marker\">492</sup><i class=\"footnote\">אל תהי צדיק הרבה. Perhaps, overly righteous? Senderos de Vida: No seas justo mucho demasiado, “Do not be too much of a just one.” This appears to be one of those places R. Yonah recognizes people's limitations.</i> If you see a naked woman<sup class=\"footnote-marker\">493</sup><i class=\"footnote\">Vilna, Zilber ed.: אשה ערומה טובעת בנהר, \"a naked woman drowning in a river,\"; Moriah, Me'ah She'rim omit the word ערומה, \"naked,\" perhaps not wanting to include the phrase “naked woman” in a religious text. What an amazing dictum from this paragon of stern morality! This is akin to R. Bachyah Ibn Pakuda, the eleventh-century Babylonian philosopher saying that this is more than just fulfilling the nuts and bolts, but also that there are greater duties afoot.</i> drowning in a river, do not say, \"I shall flee and I shall not look at her,\" or things like this.<sup class=\"footnote-marker\">494</sup><i class=\"footnote\">וכיוצא בזה</i> If you hear a man saying [he will] kill<sup class=\"footnote-marker\">495</sup><i class=\"footnote\">lit., “saying to strike…”</i> his fellow, do not say, \"I shall not reveal him and be a talebearer.\" Do not stand by the blood of your neighbor,<sup class=\"footnote-marker\">496</sup><i class=\"footnote\">\"Do not go as a talebearer among your people; neither shall you stand by the blood of your neighbor\" (Lev. 19:16) I.e., you will avoid the punishment for talebearing because you were fulfilling the mitzvah not to stand by the blood of your neighbor.<br>Makor ha-Yirah: BT, Sotah 21b, “Who is pious? One who שוטה…” “If you hear of a man…” in the gemara ibid but see Rambam ch.1 laws of the murderer 14.</i> but say to the best of your ability that it is not the language of talebearing, and then your life shall be saved.",
        "Do not praise a woman for her beauty in front of your fellow, lest you should make him desire her; when the verse, “you shall not covet,” (Exod. 20:16)<sup class=\"footnote-marker\">497</sup><i class=\"footnote\">Exod. 20:14 in JPS and Koren. It cannot be an error because both pointed eds. have this cite.</i> can be read “you shall not covet” and also be read <sup class=\"footnote-marker\">498</sup><i class=\"footnote\"> קרי ביה...וכן קרי ביה One might expect אל תקרא...אלא here, so it might have something to do with קֶרִי, having an emission of semen, which might be the eventual result of praising a woman’s beauty to another man, and which Judaism, especially mystical Judaism, frowns on, but this rendering seems the most likely.</i> “you shall not cause coveting.”<sup class=\"footnote-marker\">499</sup><i class=\"footnote\">Vilna: .וכתיב לא תחמוד. קרי ביה לא תחמיד וכן קרי ביה לא תחמד (This gives the form of the verb, in the qal in the original Biblical commandment, in the hiphil and in the piel. Jastrow lists the piel as synonymous with the qal, and lists no meaning in the hiphil). Zilber ed.: וכתוב לא תחמוד קרי ביה לא תחמוד וכן קרי ביה לא תחמד. “And the verse ‘you shall not covet’ can be read ‘you shall not covet,’ and can also be read you shall not make covet.’” (giving the verb in the qal form twice and the piel form once). Translation generally follows Zilber ed. for ease of understanding. Moriah: וּכְתִיב (שמות כ טז) לֹא תַחְמוֹד, קְרִי בֵהּ לֹא תַחְמִיד, וְכֵן קְרִי בֵהּ לֹא תְחַמֵד. Puts קְרִי in the imperative: “read it:...”. Me’ah She’arim: identical to Moriah but points קְרֵי.</i> Do not flirt with the women<sup class=\"footnote-marker\">500</sup><i class=\"footnote\">Vilna, Zilber ed.: אל תקשט נפשך ותלך בין הנשים. Moriah, Me’ah She’arim: אַל תְקַשֵׁט עַצְמְךָ</i> in order to seize them with desire for you.<sup class=\"footnote-marker\">501</sup><i class=\"footnote\">Vilna, Zilber ed.: כדי שתתאוינה לך; Moriah, Me’ah She’arim: כְּדֵי שֶׁיִּתְאַוּוּ לָךְ</i> And do not increase conversation with them,<sup class=\"footnote-marker\">502</sup><i class=\"footnote\">M. <i>Avot</i> 1:5. Zilber ed.: ואל תרבה שיחה עמה, “and do not increase chatter with her...”; Others, עמהן, “with them.”</i> even with your wife.",
        "Now this<sup class=\"footnote-marker\">503</sup><i class=\"footnote\">Vilna, Zilber ed.: וזהו; Moriah, Me’ah She’arim: וְזֶה</i> is increase of conversation: like the one that asked of Beruriah [the wife of Rabbi Meir, a Talmudic sage]: “By which road do we go to Lod?” She said to him, “Stupid Galilean! You should have asked me, “which to Lod?!”<sup class=\"footnote-marker\">504</sup><i class=\"footnote\">Beruriah was the wife of Rabbi Meir, a Talmudic sage of the Tannaitic era. While not herself a rabbi, she is sometimes called the only female Sage in Talmudic literature. In the <i>mishna</i> which R. Yonah quotes here, “the one” who was unfortunate enough to wind up on the wrong side of her quick mind and sharp tongue by asking her the question using more than the absolutely fewest words required was none other than R. Yosei the Galilean.</i>",
        "Nor should he look at their dyed clothes, even those stretched out on the wall [to dry]. The rule of the matter: whatever a man<sup class=\"footnote-marker\">505</sup><i class=\"footnote\">While in general this text has rendered אדם”person,” R. Yonah clearly here means men specifically because he is talking about how they should behave around women.</i> can do to distance himself from [women] and their business transactions<sup class=\"footnote-marker\">506</sup><i class=\"footnote\">כל מה שיכול האדם להתרחק מהן וממשאן וממתנן that is, from their משא ומתן, their business dealings.</i> and their speech, he should do to distance himself. For the evil inclination is forever burning like a fire to cause man to sin.<sup class=\"footnote-marker\">507</sup><i class=\"footnote\">Vilna, Zilber ed.: להחטיא האדם; Moriah, Me’ah She’arim: לְהַחֲטִיא אֶת הָאָדָם. The pointed eds. correct the text to include the direct object marker.</i> Therefore a man must always be a military advisor to make war with the evil inclination.<sup class=\"footnote-marker\">508</sup><i class=\"footnote\">צריך האדם להיות כל שעה יועץ תחבולות לעשות מלחמה עם יצר הרע. Or, “a man must always be seeking the advice of councils to make war with the evil appetite.”<br>Makor ha-Yirah: … BT <i>Kiddushin</i> 30b; <i>Yebamot</i> 63b</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">509</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> praise anyone in front of his enemy, since it makes him incensed against him and in the praise cause him to speak of his shortcomings,<sup class=\"footnote-marker\">510</sup><i class=\"footnote\">Which would be evil speech or talebearing. Translation following Jastrow, BT <i>Arakhin</i> 16a.<br>Zilber comment gives the same cite, plus BT <i>Bava Batra</i> 164b.</i> and do not put him to shame in front of his friend.<sup class=\"footnote-marker\">511</sup><i class=\"footnote\">אוהבו. More literally, “his lover,” but seems to be used here as the opposite of “his enemy.”</i>",
        "Do not censure the bargain<sup class=\"footnote-marker\">512</sup><i class=\"footnote\">אל תגנה מקח, could also be read, “do not censure the bribe-taking…” but this reading seems more likely.</i> of your fellow in front of him, and do not praise him but rather be silent; why would you respond<sup class=\"footnote-marker\">513</sup><i class=\"footnote\">Vilna: תשיב: hiphil: imperfect: 2ms: שוב: “reply, refute.” Zilber ed.: תשוב: qal: imperfect: 2ms: שוב: “return.” Moriah, Me’ah She’arim: תֵשֵׁב: qal: impf: 2ms: ישב “sit”</i> and flatter?",
        "Do not enter your home suddenly, and all the more so<sup class=\"footnote-marker\">514</sup><i class=\"footnote\">Vilna, Zilber ed.: וכ\"ש (=וכול שכן); pointed eds. resolve the abbreviation.</i> for your neighbor’s house.<sup class=\"footnote-marker\">515</sup><i class=\"footnote\">Makor ha-Yirah: BT Pesachim 112a.</i>",
        "Do not advise<sup class=\"footnote-marker\">516</sup><i class=\"footnote\">Moriah: אַל תְּיַעֵץ; Me’ah She’arim: אַל תְּיָעֵץ.</i> a person according to your way, but rather give advice that is good and befitting to whomever seeks counsel with you,<sup class=\"footnote-marker\">517</sup><i class=\"footnote\">Zilber ed.: שיעץ probably intending שיועץ as Vilna, Moriah, Me’ah She’arim.</i> for the honor of the Creator.",
        "The rule of the matter: anything that is entrusted to your heart<sup class=\"footnote-marker\">518</sup><i class=\"footnote\">Translation following Jastrow. BT <i>Kiddushin</i> 32b, <i>Bava Metzia</i> 58b.</i> that a person cannot distinguish for what you intend, [whether] for good or for evil, on this it is said: “You shall fear your God,” (Lev. 19:14) the One who knows your thoughts.",
        "<b>Do not</b><sup class=\"footnote-marker\">519</sup><i class=\"footnote\">Boldface in Moriah only, but it seems to be a logical place for a section break.</i> call any man by his attribute<sup class=\"footnote-marker\">520</sup><i class=\"footnote\">e.g., “the blond one,” “the lame one,” “the Black one”, etc...</i>, even [if] he is not in front of you, or even<sup class=\"footnote-marker\">521</sup><i class=\"footnote\">Zilber ed.: אפילו...אפילו; others: אפילו...ואפילו.</i> to say [it] to a[nother] person so that he may be able to recognize him. Rather push yourself after [what] that person [is really about] until he can recognize him.<sup class=\"footnote-marker\">522</sup><i class=\"footnote\">Vilna, Zilber ed.: אך דחק עצמך בענין אחר פב\"פ עד שיכירהו. Moriah: אחֵר פְּלוֹנִי בֶּן פְּלוֹנִי, “other, another.” Me’ah She’arim: אַחַר פְּלוֹנִי בֶּן פְּלוֹנִי. “after so-and-so” i.e., about this person. Translation following Me’ah She’arim. <br>Makor ha-Yirah: BT Bava Metzia 58b.</i>",
        "Do not call any one<sup class=\"footnote-marker\">523</sup><i class=\"footnote\">Vilna, Zilber ed., Moriah: אל תקרא משום אדם מישראל, “do not call any Jew...” Me’ah She’arim omits מישראל, making it more inclusive. Translation follows Me’ah She’arim.</i> by the name of any disgraceful thing; it is forbidden to call even a child by any loathsome or repulsive<sup class=\"footnote-marker\">524</sup><i class=\"footnote\">Vilna: מאוס: repulsive; Zilber ed.: מיאוס, loathsome. Moriah, Me’ah She’arim: מָאוּס. Translation preserves both options.</i> name in a joking manner<sup class=\"footnote-marker\">525</sup><i class=\"footnote\">Zilber ed. omits דרך שְׂחוק which is found in the other eds.</i> for they are all clean and holy.",
        "And do not praise any gentile<sup class=\"footnote-marker\">526</sup><i class=\"footnote\">Vilna: כותי; others גוי. See above.</i> neither by grace, nor by beauty, but rather<sup class=\"footnote-marker\">527</sup><i class=\"footnote\">Vilna: אלא במעשיו, “…but only by his deeds.” Zilber ed.: ולא במעשיו, “…nor by his deeds.” Moriah, Me’ah She’arim: [ולא] (אלא). (“but only...”) [“neither”] “by his deeds.”</i> by his deeds. And when you see a gentile doing good, or righteousness, or dealing faithfully -- worry! for grace for the nations of the world is sin for Israel. And do not give them the benefit of the doubt<sup class=\"footnote-marker\">528</sup><i class=\"footnote\">Lit., “and do not judge them in the scale of merit.”</i> (except in front of them for the sake of peace).<sup class=\"footnote-marker\">529</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Avodah Zarah</i> 20a...SA YD § 151:14. (etc.) “and when you see gentiles doing good…” BT Bava Batra 10b. “And do not judge them in the scale of merit…” (etc.) “except in front of them…” this is not a prohibition except d’Rabbanan.</i>",
        "Now: do not give ink to gentile scribes<sup class=\"footnote-marker\">530</sup><i class=\"footnote\">Vilna: סופר כותי; Zilber ed.: אומות העולם “of the nations of the world,” Moriah, Me’ah She’arim: אֻמוֹת-הָעוֹלָם</i> who write the Names of impurity and its nullities<sup class=\"footnote-marker\">531</sup><i class=\"footnote\">Vilna, Zilber ed.: הכותבים שמות הטואמה ופסוליה “the ones who write the names of impurity and its nullities”; Moriah, Me’ah She’arim: …שׂמוֹת הַטֻמְאָה וּפְסִילֵיהֶם, “...the names of impurity and their nullities. I.e., what seems to be divine, but the nullities associated with it are idolatry.</i> for it is forbidden to support the hands of transgressors.<sup class=\"footnote-marker\">532</sup><i class=\"footnote\">עוברי עבירה, lit., “who transgress transgressions.”<br>Zilber’s comment mentions Rashi on BT Avodah Zarah 55a</i>",
        "<b>Be on guard against</b><sup class=\"footnote-marker\">533</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> causing pain to animals,<sup class=\"footnote-marker\">534</sup><i class=\"footnote\">Vilna, Zilber ed. abbreviate בע\"ח; Moriah, Me’ah She’arim resolve to בעלי-חיים</i> whether beast or foul, and all the more so<sup class=\"footnote-marker\">535</sup><i class=\"footnote\">likewise, Vilna, Zilber ed. abbreviate וכ\"ש; Moriah, Me’ah She’arim resolve to וְכָל-שֶׁכֵן</i> not to cause pain to a person, since he is made in the image of the Omnipresent One.<sup class=\"footnote-marker\">536</sup><i class=\"footnote\">המקום, lit., “the place,” a Rabbinic name for God. <br>Makor ha-Yirah: BT Bava Metzia 32b, SA Choshen Mishpat § ער\"ב (?)</i>",
        "If you want to hire workers and you have found poor ones, let them be as members of your own family. And you shall surely not disdain them; you shall only command them in a manner of respect; and pay them their wages in full, neither shall you press them in saying, “go and come back”<sup class=\"footnote-marker\">537</sup><i class=\"footnote\">ואל תדחם בלך ושוב.</i> for there are many negative [commandments]<sup class=\"footnote-marker\">538</sup><i class=\"footnote\">unpointed eds. give Rabbinic plural לאוין; pointed eds. give Biblical plural לאוים.</i> about the matter<sup class=\"footnote-marker\">539</sup><i class=\"footnote\">Such as not to oppress the poor.</i> and to it He may take his life in payment.<sup class=\"footnote-marker\">540</sup><i class=\"footnote\">Lit., “he lifts up his soul.” Vilna: ואליו הוא נושא את נפשו (שלומין). “…his soul ([in] payment).” Zilber ed.: ואליו הוא נושא את נפשו. Moriah: …אֶת נַפְשׁוֹ שִׁלּוּמִים. “his soul [in] payment.” Me’ah She’arim: אֶת נַפְשׁוֹ. <br>Makor ha-Yirah: M. <i>Avot</i> 1:5; BT Bava Metzia 60b. SA YD § 249, §251. “ואל תדחם בלך ושוב” Bava Metzia 110b</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">541</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> sit among the standing nor stand among the sitting; do not sleep among the waking nor be awake among the sleeping. Do not rejoice among the sorrowful nor be sorrowful among those who rejoice. The rule of the matter: a person should not differ from the custom; however, all will be for good and fear of heaven<sup class=\"footnote-marker\">542</sup><i class=\"footnote\">Vilna, Zilber ed. abbreviate ובירש\"ם; Moriah, Me’ah She’arim resolve וביראת-שמים.</i> if one should see scoffers, he shall not join in their scoffery.<sup class=\"footnote-marker\">543</sup><i class=\"footnote\">Makor ha-Yirah: <i>Masekhet Kallah</i> ch. 10 (?); BT <i>Ketubot</i> 17a</i>",
        "<b>Do not</b><sup class=\"footnote-marker\">544</sup><i class=\"footnote\">Boldface in Moriah.</i> be glorified by<sup class=\"footnote-marker\">545</sup><i class=\"footnote\">Vilna, Zilber ed.: ואל תתפאר בשום דבר שעשית; Moriah, Me’ah She’arim: וְאַל תִּתְפָּאֵר מִשּׁוּם .</i> any thing that you have done.",
        "Do not even stand in a place where there is superior rank<sup class=\"footnote-marker\">546</sup><i class=\"footnote\">מעלה perhaps, “haughtiness”?</i> lest your heart grow haughty.",
        "Now if you hear that people have praised you, worry and apologize about the matter.<sup class=\"footnote-marker\">547</sup><i class=\"footnote\">Makor ha-Yirah: M. <i>Avot</i> 6:2<i>.</i></i>",
        "Do not separate yourself from the community, for you shall not receive a reward with them.<sup class=\"footnote-marker\">548</sup><i class=\"footnote\">Zilber ed. המעם, probably a typographical error; Others, עמהם, “with them.”</i> And if you separate, the two accompanying angels that every person has set their hands upon his head and say, “So-and-so, who separated from the community, shall not see the comfort of that community.”<sup class=\"footnote-marker\">549</sup><i class=\"footnote\">Second person/third person confusion in original. “The comfort of that community,” i.e., its reward for its righteousness. The angels placing their hands upon the head of the transgressor is a strange, inverted version of <i>s’michah</i>, rabbinical ordination, setting that person apart in the realm above as he separated himself in the world below.<br>Makor ha-Yirah: BT <i>Ta’anit</i> 11a; Shulchan Aruch, Orach Chaim § 574:5.</i> If the community has elected you leader, do not lord it over them.<sup class=\"footnote-marker\">550</sup><i class=\"footnote\">Zilber ed. omits this clause, but the next halachah seems to depend on it.</i>",
        "And do not put fear over them that is not for the sake of heaven. And bear their troubles, for the reward of a great leader of the generation.<sup class=\"footnote-marker\">551</sup><i class=\"footnote\">Translation following Moriah: וּסְבוֹל טָרְחָם, כִּי גָדוֹל [שְׂכַר] פַּרְנַס הַדּוֹר. Others: כי גדול פרנס הדור.<br>Makor ha-Yirah: BT <i>Rosh Hashanah</i> 17a.</i>",
        "<b>Now, if</b> you are a [Torah] scribe, do not omit a letter or a word or add<sup class=\"footnote-marker\">552</sup><i class=\"footnote\">תְיַתֵּר: piel: impf: 2ms: יתר According to Jastrow this root does not occur in the <i>piel</i>.</i> to sign your name at the top.<sup class=\"footnote-marker\">553</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Eruvin</i> 13a. “to seal…”</i>",
        "And if you are hired to teach Torah take care when you are at your work not to do any other work, not even any other thing, for the moment your students shall err but you shall not hear, your work [is] a work of cheating, and cursed chearting.<sup class=\"footnote-marker\">554</sup><i class=\"footnote\">ומלאכתך רְמִיָּה ורמיה בארור</i> Not even to answer or speak to anyone, and learn from Abba Hilkiyah, of blessed memory (BT <i>Ta’anit</i> 23a).<sup class=\"footnote-marker\">555</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Bava Batra</i> 8b. [He also mentions the Ta’anit 23a cite]. Abba Hilkiyah is a grandson of the famous Talmudic figure Choni the Circle-drawer, who like his grandfather saves teh community from drought by praying for rain to fall. In the aggadah cited in the Talmud, he displays exemplary humility and piety.</i>",
        "<b>There shall not dwell in your home</b><sup class=\"footnote-marker\">556</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim; lit. “you shall not cause to dwell in your tent.”</i> a book of Torah, Prophets, and Writings<sup class=\"footnote-marker\">557</sup><i class=\"footnote\">I.e., a copy of the <i>Tanakh (= Torah, Nevi’im, Ketuvim)</i>, the Hebrew Bible.</i> that has not been corrected if you know how to correct it.<sup class=\"footnote-marker\">558</sup><i class=\"footnote\">Books at the time were handwritten manuscripts susceptible to scribal errors.<br>Makor ha-Yirah: BT Ketubot 19b; “There shall not dwell in your house a book…” SA YD top of § 279. [about needing to place the book in a <i>genizah</i>].</i>",
        "And do not allow your home [to be] without a railing for the steps.<sup class=\"footnote-marker\">559</sup><i class=\"footnote\">ואל תַּנִּיחַ ביתך בלא מַעֲקֶה למדרגות.<br>Makor ha-Yirah: [“What our Rabbi innovates that the steps require a railing that is not mentioned in the decisors, is simple, is not different from a hole in the courtyard that is decided in Sifrei and decided in the Rambam and the SA, § 427, “that a fence is obligated.”]</i>",
        "Nor shall you raise a dangerous dog<sup class=\"footnote-marker\">560</sup><i class=\"footnote\">R. Yonah specifies כלב רע. The Shulchan Aruch will later ban all dogs.</i> or anything else that causes damage in the midst of your home. The rule of the matter: remove from your home<sup class=\"footnote-marker\">561</sup><i class=\"footnote\">הָסֵר מביתך: hiphil: impv: 2ms: סור</i> every danger and every stumbling-block.<sup class=\"footnote-marker\">562</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Baba Kamma</i> 15b, SA (YD) § 409<i>.</i></i>",
        "[If] you have borrowed a tool from your neighbor, or anything else with which to do work, do not do other work with it.",
        "You shall not borrow any thing without permission, for one who borrows without knowledge is a robber.<sup class=\"footnote-marker\">563</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Baba Batra</i> 88a; SA (YD) § 359:5.</i>",
        "And do not lend [it] to others without permission from whom you borrowed it.<sup class=\"footnote-marker\">564</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Baba Metzia</i> 29a; SA (YD) § 342.</i>",
        "Now if a person has given you something to use, do not sell it without his permission. Or if he has given you payment<sup class=\"footnote-marker\">565</sup><i class=\"footnote\">דָּמִים</i> to buy a tallit [katan] do not buy an undershirt with it, for the one who deviates from the consent of the master of the house<sup class=\"footnote-marker\">566</sup><i class=\"footnote\">Vilna abbreviates בעה\"ב (= בעל הבית); others spell the phrase out in full.</i> is a robber.<sup class=\"footnote-marker\">567</sup><i class=\"footnote\">Zilber commments: BT <i>Baba Metzia</i> 78b.</i>",
        "The greatest rule in the Torah: That which is hateful to you, do not do to your neighbor.<sup class=\"footnote-marker\">568</sup><i class=\"footnote\">Quoted in Aramaic. Makor ha-Yirah: BT <i>Shabbat</i> 31a.</i>",
        "<b>Now at every</b><sup class=\"footnote-marker\">569</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> time and every hour it is important how you shall do the commandments and how you shall keep from transgression in order that you should finish the entire day with goodness.<sup class=\"footnote-marker\">570</sup><i class=\"footnote\">A similiar sentiment to R. Bahya Ibn Pkuda, expressed in Duties of the Heart: it is not enough to fulfill commandments mechanistically; it matters how you do them. This is not a new thought in R. Yonah’s work; we have seen it before.</i>",
        "The end of the matter when all is said and done:<sup class=\"footnote-marker\">571</sup><i class=\"footnote\">An echo of Ecc. 11:13. Translation following both JPS and Koren.</i> remove from your heart<sup class=\"footnote-marker\">572</sup><i class=\"footnote\">Zilber ed.: מלבבך; others, מִלִּבְּךָ</i> all thoughts of iniquity;<sup class=\"footnote-marker\">573</sup><i class=\"footnote\">אָוֶן. Or, falsehood, wrong.</i> only meditation<sup class=\"footnote-marker\">574</sup><i class=\"footnote\">Me’ah She’arim: הַרְהֵר, pilpel: impf: הרר “meditate”; others: הִרהוּר “meditation.”</i> on Torah and fear of Heaven.",
        "And instead<sup class=\"footnote-marker\">575</sup><i class=\"footnote\">Zilber ed.: במקום; others וּבמקום.</i> of being soiled in the bathroom let him<sup class=\"footnote-marker\">576</sup><i class=\"footnote\">Another shift from second person to third person.</i> think of punishment and reward<sup class=\"footnote-marker\">577</sup><i class=\"footnote\">חשבונות; or, “accountability.”</i> for this is the thing that will remove from his heart thoughts of pollution and replace them with thoughts of purity. And after his purity<sup class=\"footnote-marker\">578</sup><i class=\"footnote\">i.e., after washing his hands and saying the <i>אשר יצר</i> blessing.</i> let him return to his prior thoughts, how<sup class=\"footnote-marker\">579</sup><i class=\"footnote\">Zilber ed.: היאך; others אֵיך.</i> he should be strict in the service of the Creator,<sup class=\"footnote-marker\">580</sup><i class=\"footnote\">Vilna, Zilber ed.: בעבודת הבורא ית’ (=יתבורך) (in the service of the the Creator, may He be blessed.) Moriah, Me’ah She’arim: הַבּוֹרֵא.</i> this [one] is called deliberate in the fear [of Heaven].<sup class=\"footnote-marker\">581</sup><i class=\"footnote\">ערוּם ביראה; (Jastrow: considers in what manner he can best serve the Lord.)</i>",
        "<b>At evening-time</b><sup class=\"footnote-marker\">582</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> go and examine yourself exceedingly well<sup class=\"footnote-marker\">583</sup><i class=\"footnote\">i.e., in the bathroom; see #23, above.</i> before you walk to the synagogue.<sup class=\"footnote-marker\">584</sup><i class=\"footnote\">בית התפילה, lit., “the house of prayer,” not בית הכנסת which might be expected. Swith to second person in original.</i>",
        "Put on your pants and do the entire order which we have said with [regard to] the morning prayers.",
        "Now, if you are able, you shall not eat before the evening prayer, neither on days of heat nor on days of rain,<sup class=\"footnote-marker\">585</sup><i class=\"footnote\">Perhaps referring to the hot and rainy seasons of the Spanish climate. (But that would be practically all the time: “<i>nueve meses del invierno y tres meses del infierno</i>,” “nine months of winter and three months of hell.”)</i> as our sages, may their memory be for a blessing,<sup class=\"footnote-marker\">586</sup><i class=\"footnote\">Vilna, Zilber ed.: רז\"ל. Moriah: רַבּוֹתֵינוּ ז\"ל (=זכרונם לברכה). Me’ah She’arim: רַבּוֹתֵינוּ.</i> expounded [in BT <i>Berachot</i> 10b,<sup class=\"footnote-marker\">587</sup><i class=\"footnote\">Vilna gives BT Berachot 6b, probably a typographical error (י and ו confusion).</i> from the verse] “and me, you have cast behind your back,” (1 Kings 14:9) for after you become haughty shall you accept the Kingdom of Heaven?<sup class=\"footnote-marker\">588</sup><i class=\"footnote\">Vilna, Zilber ed.: וכו’ לאחר שנתגאה זה קבל עליו מלכות שמים. (“after this one has become haughty he takes the Kingdom of Heaven upon himself”) (Vilna places a period after זה). Moriah, Me’ah She’arim: לְאַחַר שֶׁנִּּּּּּּּּתְגָּיתָ תְּקַבֵּל עֹל מַלְכוּת-שָׁמַיִם (“after you have become haughty shall you take the up the yoke of Kingdom of Heaven”). Translation follows Me’ah She’arim which places a question mark after the phrase indicating a rhetorical question.</i> If you do not eat for the rest of the day the measure increases threefold.<sup class=\"footnote-marker\">589</sup><i class=\"footnote\">גדול שיעור שלש פרסאות</i>",
        "If he<sup class=\"footnote-marker\">590</sup><i class=\"footnote\">The switch to third person is in the original.</i> has come from the house of prayer and the time for bed has come, let him recite all of the Sh’ma since there are two hundred forty-eight words in it<sup class=\"footnote-marker\">591</sup><i class=\"footnote\">Vilna, Zilber ed.: יקרא ק\"ש כלו שיש בו רמ\"ח תיבות ; Moriah, Me’ah She’arim: יקרא קריאת-שמע כֻּלָהּ שיש בָּהּ מאתים וארבעים ושמונה תֵבוֹת. (Resolving the abbreviations and putting the term in the feminine).</i> to keep all danger away from the two hundred forty-eight limbs in him. And let him say the <i>vihi no’am</i>,<sup class=\"footnote-marker\">592</sup><i class=\"footnote\">A quotation from Ps. 90 which is part of the traditional bedtime Sh’ma ritual.</i> and the <i>hashkivenu</i><sup class=\"footnote-marker\">593</sup><i class=\"footnote\">A prayer asking for God’s protection while sleeping, also part of the traditional bedtime Sh’ma ritual.</i> without a chatimah.<sup class=\"footnote-marker\">594</sup><i class=\"footnote\">lit., a “seal,” that is, the final line of the blessing which begins, “...ברוך אתה יי”.</i> And let him recite verses of Torah, one great and one small.<sup class=\"footnote-marker\">595</sup><i class=\"footnote\">There are multiple verses of Torah in the traditional bedtime Sh’ma ritual; perhaps at this time it was customary to choose verses. At a later time the verses may have become standardized.</i> Then let him commend his soul<sup class=\"footnote-marker\">596</sup><i class=\"footnote\">ויפקיד רוחו ביד בוראו echoes בידו אפקיד רוחי, “into His hand I commend my soul,” from <i>Adon Olam.</i></i> to the hand of his Creator. Then let him confess and forgive all who hurt him, according to the sages of our sages (may their memory be for a blessing):<sup class=\"footnote-marker\">597</sup><i class=\"footnote\">Vilna, Zilber ed.: כדארז\"ל. Moriah, Me’ah She’arim resolve to: כְדְאָמְרֵי רבותינו, deleting ז\"ל (=זכרונם לברכה)</i> let him forgive for all the hurts they may do him. (BT, Megillah 28a).<sup class=\"footnote-marker\">598</sup><i class=\"footnote\">ּשרי ליה לכל מאן דמצערן. Vilna: שרי ליה (ומחול) לכל מאן דצערן (ליה), perhaps inserting Hebrew translation into the Aramaic and adding an extra pronoun.</i>",
        "Now let him put his bed between north to south.<sup class=\"footnote-marker\">599</sup><i class=\"footnote\">ויתן מטתו בין צפון לדרום. May have mystical signficance, “South” being associated with <i>Hesed</i> and Abraham (Micah 7:20); North being associated with evil (Jeremiah 1:14). So that when he sits up in bed he shall face south and not north. See AMEN (XIV) line 24.<br>Makor ha-Yirah: BT <i>Berachot</i> 5b, SA (OC) § 3:6. And the opinion of our master is like the opinion of the Rambam in ch. 7 from Laws of the House...[]...even if he does not have his wife with him he must be strict about this.</i>",
        "Then let him take off his left [shoe] first and afterwards his right [shoe].<sup class=\"footnote-marker\">600</sup><i class=\"footnote\">Moriah, Me’ah She’arim: ויחלוץ (מנעליו) של שמאל.<br>Makor ha-Yirah: See above, #20.</i>",
        "Then let him lie down and take off his undershirt in his bed<sup class=\"footnote-marker\">601</sup><i class=\"footnote\">See discussion about getting dressed in the morning.</i> without the beams of his house seeing him naked.<sup class=\"footnote-marker\">602</sup><i class=\"footnote\">i.e. under the covers; see above.</i> And if he has holy writings there in the place where he sleeps let him cover them.<sup class=\"footnote-marker\">603</sup><i class=\"footnote\">יכסה. Moriah: יְכַסֶּם “cover them.”</i> And [as for] a chumash<sup class=\"footnote-marker\">604</sup><i class=\"footnote\">A book of the Pentateuch.</i> he must set it down in a chest and it must be covered.",
        "Now he must not sleep lying on his back in case he should placed his hand upon the nakedness.<sup class=\"footnote-marker\">605</sup><i class=\"footnote\">used, like in its classical usage in Leviticus, as a euphemism for genitals.<br>Makor ha-Yirah: BT, <i>Berachot</i> 13b; <i>Niddah</i> 14a and there Rashi writes another reason. SA Even ha’Ezer § 23:3 and there the reason is not to come into the hands of difficulty (קשוי).</i>",
        "And if he has a wife, he should be modest and strict not to speak with her obscenely, for even idle chatter that is between a man and his wife, all of it is judged.<sup class=\"footnote-marker\">606</sup><i class=\"footnote\">על הכול בא במשפט. Zilber: BT <i>Chaggigah</i> 5b</i>",
        "And during intercourse he must not fantasize about another woman for it nearly makes his children bastards.<sup class=\"footnote-marker\">607</sup><i class=\"footnote\">If Shmuely Boteach has not seen this halakhah, he should. Makor ha-Yirah: BT <i>Nedarim</i> 20b.</i>",
        "He must not force<sup class=\"footnote-marker\">608</sup><i class=\"footnote\">ואל יכוף</i> his wife in the matter of a <i>mitzvah</i>;<sup class=\"footnote-marker\">609</sup><i class=\"footnote\">By the context of this halahcha in the book, i.e., פרו ורבו. That is, he should not force his wife to have sex even for purposes of procreation.</i> rather he should persuade her.<sup class=\"footnote-marker\">610</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Eruvin</i> 100b. SA OC § 240:9.</i>",
        "Nor should he couple with her half the day<sup class=\"footnote-marker\">611</sup><i class=\"footnote\">עונה אחת</i> before her regular date of menstruation and not on the day of it.<sup class=\"footnote-marker\">612</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Shevuot</i> 18b, SA YD § 184:2. “And not on the day [of it]…” BT, <i>Niddah</i> 17b. [There is something about using the light of the candle; perhaps play on לשמש]</i>",
        "He should be exceedingly careful<sup class=\"footnote-marker\">613</sup><i class=\"footnote\">Zilber ed.: יזהר מאד מאד שלא יוציא; others, .וְיִזָהֵר</i> that no obscenity or word of immorality<sup class=\"footnote-marker\">614</sup><i class=\"footnote\">דבר ערוה, lit, “word of nakedness.”</i> come out of his mouth, even by way of a joke.",
        "300.<sup class=\"footnote-marker\">615</sup><i class=\"footnote\">Zilber ed. omits the line number 300. This appears to be line 300.</i> Now, let him intend when doing the deed<sup class=\"footnote-marker\">616</sup><i class=\"footnote\">.ויתכון בשעת מעשה Again, according to the context of the passage, the “deed” referred to is sexual intercourse.</i> [that it be] for the sake of a mitzvah: that he should have children who will walk in the ways of the Lord; let him not intend to enjoy it.<sup class=\"footnote-marker\">617</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Niddah</i> 13a. And to continue with the language of our Rabbi, it appears according to the opinion of the Kabbalists, when having sex (תשמיש) he should be careful to avoid a wanton emission of seed. It does not appear here that Zilber is talking about mainstream halakhah.</i>",
        "And let him avoid wanton emission of seed to the best of his ability.<sup class=\"footnote-marker\">618</sup><i class=\"footnote\">Vilna: שלא יוציא זר\"ל ח\"ו (=זרע לבטלה, חס ושלום). “That he not emit seed for naught, God forbid.” Zilber ed.: שלא להוציא שז\"ל ח\"ס. (Similar but slight variation). Moriah, Me’ah She’arim: שֶׁלֹא יוֹצִיא זֶרַע לְבַטָּלָה. “That he not emit seed for naught,” omitting “God forbid.”</i>",
        "Before retiring, he should study [Torah] to fulfill the mitzvah of “You shall meditate [upon it day and night.]” [Josh. 1:8]. The he should lie down and sleep and rest.",
        "<b>Why</b>,<sup class=\"footnote-marker\">619</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> let a man be guided by this entire order as long as he breathes and let him add like this and like that<sup class=\"footnote-marker\">620</sup><i class=\"footnote\">ועוד יוסיף כָּהֵנָּה וְכָּהֵנָּה.</i> to do good and increase the fear of Heaven.<sup class=\"footnote-marker\">621</sup><i class=\"footnote\">This is the conclusion of the laws that apply every day -- R. Yonah will now briefly discuss laws of behavior on Shabbat and Yom Tov, and conclude the work.</i>",
        "Let him complete his weekly Torah portions with the community,<sup class=\"footnote-marker\">622</sup><i class=\"footnote\">הצבור. Lit., “the public.”</i> twice in the original and once in [Aramaic] translation.<sup class=\"footnote-marker\">623</sup><i class=\"footnote\">Traditional Bibles are published with Rabbinic commentaries and Targum Onkelos, a translation into Aramaic from the Geonic period in Babylonia.</i> But if he does not have an Aramaic translation he may read twice in the original and once in the vernacular<sup class=\"footnote-marker\">624</sup><i class=\"footnote\">לעז.</i> which is even better than reading three times<sup class=\"footnote-marker\">625</sup><i class=\"footnote\">Vilna, Zilber ed.: ג\"פ Moriah, Me’ah She’arim resolve the abbreviation: שָׁלֹשׁ פְּעָמִים, “three times.”</i> in the original for the Aramaic translation was for one who was not well-versed; how much the more so is the vernacular commentary for those who speak the vernacular.<sup class=\"footnote-marker\">626</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Berachot</i> 8a; SA OC § 285. “And if he has no targum…” see :2, :42(?)</i>",
        "Now, let him chant the Torah with its tropes, for if one reads it without its melody, the Torah puts on sackcloth.<sup class=\"footnote-marker\">627</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Megillah</i> 32a.</i>",
        "<b>And on the eve</b><sup class=\"footnote-marker\">628</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> of the Sabbath,<sup class=\"footnote-marker\">629</sup><i class=\"footnote\">Vilna, וב\"ש; others: ובערב שבת.</i> he should prepare for the Sabbath meal.<sup class=\"footnote-marker\">630</sup><i class=\"footnote\">לִסְעוּדַת-שבת.</i> And even if he has several servants, he should prepare it by himself<sup class=\"footnote-marker\">631</sup><i class=\"footnote\">The halakhah is about making one’s sabbath preparation on one’s own, as opposed to delegating the tasks.</i> for the honor of the Sabbath, which is called “bride” and “queen” and its value is equal to all the other <i>mitzvot</i> on the scale. And let him strive [to complete] Sabbath preparations for this is the thing [Raba] salted a <i>shibbuta</i> himself (for the Sabbath). (BT <i>Shabbat</i> 119a).<sup class=\"footnote-marker\">632</sup><i class=\"footnote\">Translation following Jastrow, and according to him a <i>Shibbuta</i> was probably a mullet. Citation appears in Moriah and in Zilber comment, but there, he has Shabbat 109, without a folio.</i>",
        "And as much as he can, let him buy sweets for the joy of the Sabbath.<sup class=\"footnote-marker\">633</sup><i class=\"footnote\">עֹנֶג שָׁבַּת. As in, the <i>Oneg Shabbat.</i></i>",
        "Now, he should not eat on Sabbath eve<sup class=\"footnote-marker\">634</sup><i class=\"footnote\">Vilna, Zilber ed.: בע\"ש; Moriah, Me’ah She’arim: בְּעֶרֶב-שָׁבַּת.</i> from Minchah onwards, in case he should spoil<sup class=\"footnote-marker\">635</sup><i class=\"footnote\">פן יפסיד</i> the Sabbath evening meal. And right before evening he should set the table, chair<sup class=\"footnote-marker\">636</sup><i class=\"footnote\">Vilna, Zilber ed.: וכסא; Moriah, Me’ah She’arim: כִּסֵּא</i> and candelabra and put all of the cups and dishes in their proper place.<sup class=\"footnote-marker\">637</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Gittin</i> 38b; SA OC § 249:2 “And close to erev…” Gemara, Id.; SA OC § 262.</i>",
        "And let him be strict with the wine for the Sanctification of the Day.<sup class=\"footnote-marker\">638</sup><i class=\"footnote\">קידוש היום. The special Sabbath evening <i>Kiddush</i>. Makor ha-Yirah: BT <i>Pesachim</i> 106b; SA OC § 271.</i>",
        "He should wash his fingernails<sup class=\"footnote-marker\">639</sup><i class=\"footnote\">ויטול צפרניו i.e., a ritual handwashing.</i> every Sabbath eve.<sup class=\"footnote-marker\">640</sup><i class=\"footnote\">As above, Vilna, Zilber ed. abbreviate; Moriah, Me’ah She’arim resolve.</i> And he should sharpen his knife, as our sages<sup class=\"footnote-marker\">641</sup><i class=\"footnote\">Vilna, Zilber ed.: כמו שדרשו, “as they expounded…” Moriah, Me’ah She’arim insert רַבּוֹתֵינוּ, “as our sages expounded…”</i> expounded: “‘on the sixth day when they shall prepare…’<sup class=\"footnote-marker\">642</sup><i class=\"footnote\">והיה ביום הששי והכינו את. Vilna, Zilber ed. place square brackets around the direct object marker thus: [את].</i> this [means] sharpening the knife.” (Sifrei to Exod. 16:5). They further expounded: “‘You shall know that your tent is at peace,’<sup class=\"footnote-marker\">643</sup><i class=\"footnote\">Translation following Koren.</i> this [means] the sharpening of the knife,” (Sifrei to Job 5:24) for if the knife is dull and will not cut this is not [fulfilling the commandment of] peace of the home.<sup class=\"footnote-marker\">644</sup><i class=\"footnote\">Makor ha-Yirah basically mentions the Sifrei quote. This is about doing things regularly, so that they become second nature.</i>",
        "Then he should wash his face, his hands, and his feet<sup class=\"footnote-marker\">645</sup><i class=\"footnote\">Such as Abraham did in the Torah.</i> with hot [water] for the evening after he has done all his needs.",
        "Everything that he may do, let him think to do [it] for the honor of the Sabbath.",
        "Then let him add from the profane up to the holy.",
        "With<sup class=\"footnote-marker\">646</sup><i class=\"footnote\">Vilna, Zilber ed., ואם, “if”; Moriah, Me’ah She’arim, וְעִם , “with” (perhaps a textual emendation.) Translation follows pointed eds.</i> [onset of] darkness let him examine<sup class=\"footnote-marker\">647</sup><i class=\"footnote\">יְמַשְׁמֵשׁ , or, “feel,” “touch,” “handle,” “manipulate,” “search.” Perhaps to make sure they are not soiled or that there are no coins or anything in the pockets such that carrying them would violate the Sabbath.</i> his clothes and let him light [candles] while the sun is still upon the top of the trees.<sup class=\"footnote-marker\">648</sup><i class=\"footnote\">Technically, one lights Shabbat candles eighteen minutes prior to sundown. R. Yonah says a man should light the candles. He does not assume his audience consists of married men.<br>Makor ha-Yirah: BT <i>Shabbat</i> 35b.</i>",
        "<b>He sanctifies</b><sup class=\"footnote-marker\">649</sup><i class=\"footnote\">Boldface in Moriah.</i> the day<sup class=\"footnote-marker\">650</sup><i class=\"footnote\">i.e., he recites the Sabbath evening <i>kiddush</i>. Tense in original shifts to perfect: קדש היום.</i> and he should pray [the order of prayers of] the Sabbath; then he should rest and enjoy himself. And he should banish from his heart all groaning and all thoughts, as if all his work were done.<sup class=\"footnote-marker\">651</sup><i class=\"footnote\">Zilber’s comment refers to the <i>Mechilta</i>.</i>",
        "Now let him honor the Sabbath with clean clothing and a set table<sup class=\"footnote-marker\">652</sup><i class=\"footnote\">Vilna: ויכבד שבת בכסות נקיה [ושולחן ערוך] כפי מה שיוכל. Zilber ed. omits the bracketed phrase; Moriah and Me’ah She’arim include it without brackets.</i> as best he can.",
        "And he should eat three meals.<sup class=\"footnote-marker\">653</sup><i class=\"footnote\">Three meals during the course of the Sabbath: Friday evening dinner, Saturday afternoon lunch, and <i>Se’udah Shlisheet</i> (third meal) Saturday afternoon before sundown.</i>",
        "Let him not speak a word of his desires that he needs,<sup class=\"footnote-marker\">654</sup><i class=\"footnote\">אל ידבר שום דבר בחפציו הצריכים לו. Let him not mention his own petty personal needs.</i> but only the desires of Heaven.",
        "Prior reckonings are permitted.<sup class=\"footnote-marker\">655</sup><i class=\"footnote\">חשבונות שעברו מותר. I.e., to be spoken of during Shabbat, but not current accounting.<br>Makor ha-Yirah: SA __ § 307:6 and see there for what is called “prior reckonings.”</i>",
        "Let him not increase conversation if it is not words of Torah and fear of Heaven, for even peaceful requests permit difficulty.<sup class=\"footnote-marker\">656</sup><i class=\"footnote\">Vilna, Zilber ed.: כי אף (ד\"ת) (=דברי תורה) [שאלת שלום] התירו בקושי. Moriah: כי אף דברי תורה (שאלת שלום) הִתִּירוּ בְקֹשִׁי. Me’ah She’arim: כי אף שאלת שלום התירו בקושי. Translation following Me’ah She’arim, Probable textual emendation.</i>",
        "Let him not march with hasty steps<sup class=\"footnote-marker\">657</sup><i class=\"footnote\">Translation following Jastrow, BT <i>Ta’anit</i> 10b</i> if not to go to do a mitzvah, and no manner of preparation let him not do.<sup class=\"footnote-marker\">658</sup><i class=\"footnote\">Double negative in the original. Makor ha-Yirah: BT <i>Berachot</i> 6b.</i>",
        "Let him not speak of loved ones that died, or any manner of grief of the soul. The rule of the matter: the Sabbath is called a day of pleasure and rest.",
        "323a.<sup class=\"footnote-marker\">659</sup><i class=\"footnote\">Zilber ed. accidentally numbers #323 twice.</i> Now let him add from the profane upon the holy.<sup class=\"footnote-marker\">660</sup><i class=\"footnote\">Makor ha-Yirah: BT <i>Berachot</i> 33a; SA §§ 294, 296.</i> and let no tear come forth from his eyes. But let him keep it according to the laws taught by our Sages, may peace be upon them.<sup class=\"footnote-marker\">661</sup><i class=\"footnote\">Vilna, Zilber ed.: וישמרהו כהלכותיו ע\"פ רבותינו ע\"ה. Moriah, Me’ah She’arim: …על פי רבותינו עליהם השלום.</i><br>b. <b>On Saturday evening</b><sup class=\"footnote-marker\">662</sup><i class=\"footnote\">Vilna, Zilber ed.: במוצ\"ש; Moriah, Me’ah She’arim: .במוצָאֵי שבת Lit., “On the going-out of Shabbat,” i.e., Saturday after nightfall, already יום ראשון, the first day of the Jewish week. Boldface in Moriah.</i> let him make a separation with prayer and over the cup.<sup class=\"footnote-marker\">663</sup><i class=\"footnote\">I.e., make <i>havdalah</i>, the ritual separation of the sacred time of Shabbat from the profane time of the rest of the week, which includes a candle with multiple wicks, aromatic spices, and a cup of wine. <br>Makor ha-Yirah: BT <i>Berachot</i> 33a.</i>",
        "If he did not separate with prayer and he must attend to his needs<sup class=\"footnote-marker\">664</sup><i class=\"footnote\">.ובא לעשות צרכיו Perhaps, “it comes that he must take care of his needs…”</i> prior to separating, let him bless [as follows]: “You are blessed, ETERNAL our God, ruler of the universe, who separates between sacred and profane,”<sup class=\"footnote-marker\">665</sup><i class=\"footnote\">Vilna, Zilber ed. abbreviate the blessing: בא\"י המבדיל וכו’ ויעשה. Moriah, Me’ah She’arim resolve it in full.</i> then let him take care of his needs. <sup class=\"footnote-marker\">666</sup><i class=\"footnote\">Makor ha-Yirah: “The <i>Tur</i> in the name of <i>Rosh</i> (Asheri) that he needs to say it with the Name and Kingship” I.e., not just בא\"י but also אמ\"ה.</i>",
        "Then he should set his table on Saturday night, even though he only needs to eat as much as an olive.<sup class=\"footnote-marker\">667</sup><i class=\"footnote\">A halachic standard for the smallest amount of bread one must eat in order to say the <i>Birkat ha’Mazon.</i></i> Then he should send out the King with song and praise.<sup class=\"footnote-marker\">668</sup><i class=\"footnote\">Vilna, Zilber ed., Moriah: המלך. Me’ah She’arim: המלכה, “the queen,” probably a textual emendation, but this is the usual personification of Shabbat. To personify Shabbat as a King is more unusual.<br>Zilber: BT Shabbat 119b.</i>  <b>And on festival eve</b>,<sup class=\"footnote-marker\">669</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim, but Zilber ed. does not even assign a new line number. Vilna, Zilber ed.: .ובע\"ש וי\"ט ינהג כמו שאמרנו “And on Sabbath eve and festival eve let him conduct himself as we have said.” Moriah, Me’ah She’arim: ובערב יום טוב יִנהַג כמוֹ שאמרנו בערב-שבת. “And on festival eve let him conduct himself as we said about Sabbath eve.”</i> let him conduct himself as we have said on Sabbath eve. The rule of the matter: for every time at a season of rejoicing, rejoice. At Purim let him increase joy and drinking. But his heart should be [directed] to Heaven so that no word of immorality or obscenity comes out<sup class=\"footnote-marker\">670</sup><i class=\"footnote\">Zilber ed.: יוציא. Others: יֵצֵא</i> of his mouth. And in a season of sorrow, be sorrowful.",
        "When [the Hebrew month of] Av enters, joy decreases.<sup class=\"footnote-marker\">671</sup><i class=\"footnote\">Due to the mournful nature of the fast of the 9th of Av. Vilna, Zilber ed.: ממעטין; Moriah, Me’ah She’arim: מְמַעֲטִים.<br>Makor ha-Yirah: M. <i>Ta’anit</i> 26:2. SA OC § 551.</i>",
        "When [the Hebrew month of] Elul enters, until the night after the Day of Atonement, be trembling and fearful from [being] scared of the Judgment.<sup class=\"footnote-marker\">672</sup><i class=\"footnote\">יהא חרד וירא מאימת הדין. <br>Makor ha-Yirah: Pirkei d’Rabbi Eliezer; SA (OC?) § 581.</i>",
        "In every month, one should always sit one or more days<sup class=\"footnote-marker\">673</sup><i class=\"footnote\">Vilna, Zilber ed.: יום א; Moriah, Me’ah She’arim: יום אחד.</i> in fasting or at least eating [only] bread and water. Now on that day<sup class=\"footnote-marker\">674</sup><i class=\"footnote\">Moriah, Zilber ed.: ואותו-היו; Vilna, Me’ah She’arim: ואותו יום.</i> he should sit in crying and lamentation. Crying: this is the one who cries with tears. Lamentation: like a man who mourns his death, recounting his deeds and saying “Woe to me! That I have done such-and-such sin!<sup class=\"footnote-marker\">675</sup><i class=\"footnote\">אוי לי שעשיתי חטא פלוני. Me’ah She’arim puts the phrase שעשיתי חטא פלוני in smaller, unvocalized font.</i> Woe to me, that I am liable for the death-penalty<sup class=\"footnote-marker\">676</sup><i class=\"footnote\">Lit., “how I have obligated my soul...”</i> unto the Eternal King!” But this is<sup class=\"footnote-marker\">677</sup><i class=\"footnote\">Vilna, Zilber ed.: וזו היא; Moriah, Me’ah She’arim: וזוהי</i> the exalted repentance said by<sup class=\"footnote-marker\">678</sup><i class=\"footnote\">Vilna, Zilber ed.: ע\"י; Moriah, Me’ah She’arim resolve to על ידי.</i> Joel the prophet: “Now tear your hearts, not your clothes and turn back to the Lord,” (Joel 2:13)<sup class=\"footnote-marker\">679</sup><i class=\"footnote\">Vilna [וגם עתה וגו’]  (וקרעו לבבכם ואל בגדיכם וגו) . Vilna also puts a reference to Joel 2:12 in square brackets: “Even now, swears the ETERNAL, turn back to me with all your hearts…” Moriah continues the quotation from Joel 2:13 through “…and return to the Lord,” while others truncate at “...rend your clothes.”</i> with fasting, with crying, and with lamenting.<sup class=\"footnote-marker\">680</sup><i class=\"footnote\">“with fasting…with lamenting.” appears in Moriah only.</i>",
        "Let him gaze<sup class=\"footnote-marker\">681</sup><i class=\"footnote\">וְיִתְהֶה, but Moriah וְיִתְהֶא (qal: impf: 3ms: תהה or תהא) Or “regret” but על afterwards appears to be “upon.”</i> upon the sins of his youth that he has done and never return to them any more.",
        "And every day he confesses<sup class=\"footnote-marker\">682</sup><i class=\"footnote\">Vilna, Zilber ed.: מתודה; Moriah: יִתְוַדֶה; Me’ah She’arim lacks the phrase (see below).</i> over his sins that are known<sup class=\"footnote-marker\">683</sup><i class=\"footnote\">עונותיו הגלוים, more lit., “his sins that are revealed to him.” Me’ah She’arim omits the entire phrase: .על עונות נעוריו שעשה ואל ישוב לעשות עוד ובכול יום יתודה על... Apparently a scrivener’s error -- haplography -- caused by the appearance of the phrase על עונות twice in two lines.</i> to him as they stand,<sup class=\"footnote-marker\">684</sup><i class=\"footnote\">Vilna בהויתן; Zilber ed. כהויתן, Moriah, Me’ah She’arim: כַּהֲיָתָםוָ. Translation follows Zilber ed. and Jastrow, ref to JT, Ber. II 4d.</i> so he should be gratefully acknowledging<sup class=\"footnote-marker\">685</sup><i class=\"footnote\">מודה</i> and letting go [of them] and not [like] one who enters a ritual bath with a lizard in his hand.<sup class=\"footnote-marker\">686</sup><i class=\"footnote\">Just as one cannot become ritually pure while holding an impure object such as a lizard; so too one cannot fully repent for past deeds while still holding onto them.</i>",
        "<b>So let him pray</b><sup class=\"footnote-marker\">687</sup><i class=\"footnote\">Boldface in Moriah, Me’ah She’arim.</i> every day as beautifully as he can<sup class=\"footnote-marker\">688</sup><i class=\"footnote\">כפי צחוּת לשונו , lit. “according to the brightness of his language”</i> for all of the ill of the holy nation that they may be healed, and for all the healthy ones that they may not fall ill<sup class=\"footnote-marker\">689</sup><i class=\"footnote\">Vilna, Zilber ed. insert ח\"ו (=חס ושלום) “God forbid.”</i> and that they may be saved from all damage. And that the Holy One, Blessed be He,<sup class=\"footnote-marker\">690</sup><i class=\"footnote\">Vilna, Zilber ed.: הקב\"ה; Moriah, Me’ah She’arim resolve to הקדוש ברוך הוא</i> may save his people Israel<sup class=\"footnote-marker\">691</sup><i class=\"footnote\">Translation follows Zilber ed., עמו ישראל; Vilna בנ\"י, Moriah, Me’ah She’arim resolve to בני ישראל “children of Israel” or “Israelites.”</i> from all enemies<sup class=\"footnote-marker\">692</sup><i class=\"footnote\">Vilna, מכל אויב, others, מכל גוים, “from all of the nations,” or “all the gentile enemies.”</i> and from evil spirits<sup class=\"footnote-marker\">693</sup><i class=\"footnote\">Me’ah She’arim, מרוחות רעות, others מרוח רעה, “from an evil spirit.”</i> and from the sufferings of poverty and from all kinds of divine punishments which rush to enter the world,<sup class=\"footnote-marker\">694</sup><i class=\"footnote\">Translation following Jastrow and JT Ber. V 8d.</i> and that He may free all the captives of His people and that He may untie the bonds of the women in the throes of birth<sup class=\"footnote-marker\">695</sup><i class=\"footnote\">ושיתיר את כל חבלי היולדות. BT <i>Shabbat 32a, M. Sotah I:5</i></i> and that He may bring back to the fear of Him all those forcibly seized by the Nations.<sup class=\"footnote-marker\">696</sup><i class=\"footnote\">Vilna: בידי עמים; Zilber ed. בידי גוים, Moriah, Me’ah She’arim: ביד גוים. That is bring Jewish children taken from their parents and raised as Christians (such as the later case of Edgardo Mortara) and forced converts back to Judaism.</i> And for all those lacking children<sup class=\"footnote-marker\">697</sup><i class=\"footnote\">Translation following Jastrow and BT <i>Ervuin</i> 28a.</i> that He may give them good and kosher seed. And for those that have them, that they may live in fear of the Lord. And for all of them, that the Holy One, Blessed be He,<sup class=\"footnote-marker\">698</sup><i class=\"footnote\">As above, Vilna, zilber ed. abbreviate הקב\"ה, Moriah, Me’ah She’arim resolve.</i> may guard the remnant of His people.<sup class=\"footnote-marker\">699</sup><i class=\"footnote\">Vilna, Zilber ed. שישמור שארית תורתו, “that He may guard the remnant of his Torah.” Moriah, Me’ah She’arim: שישמור שארית (תורתו) [עמו]. The emended version makes more sense.</i> And that He may execute their judgment speedily and in our days. And for the holy people, let them return in complete repentance, that he may receive them and take them back in complete repentance before Him.",
        "Every day one should read the Torah portion beginning “And now Israel, what does the Lord require of you?” (Deut. 10:12).<sup class=\"footnote-marker\">700</sup><i class=\"footnote\">Me’ah She’arim truncates the quotation at ועתה ישראל, “and now, Israel…”; others quote through “…what does the Lord your God require of you?” (The next part of the verse is “…but to fear the Lord your God…” which explains how the prooftext works.)</i> For all of it<sup class=\"footnote-marker\">701</sup><i class=\"footnote\">Zilber ed.: שכולו; others, שכולהּ.</i> is fear of Heaven, so that he may always remember the Creator and that he may not sin."
    ],
    "versions": [
        [
            "Sefer ha-Yirah, trans. Rabbi Justin S. Kerber, 2007",
            "https://www.youtube.com/channel/UCHccjuXYo7a_0hPyfoR-rZQ"
        ]
    ],
    "heTitle": "ספר היראה",
    "categories": [
        "Musar",
        "Rishonim"
    ],
    "sectionNames": [
        "Paragraph"
    ]
}