SAMPLE CHAPTERS

Mitzvah 4 - Do Not Steal

“Do not Steal” (Leviticus 19:11)

“Rebbe Yossi says: Let the money of your friend be as dear to you as you own…”

(Chapters of the Fathers 2:17)

“Rabbi Yochanan said, one who steals from a friend even the smallest coinage of money is like they take from him his soul.”

(Babylonian Talmud Tractate Baba Kama 119A)

“The matter is, that every soul is a composite of 248 limbs, and each limb is a composite of many sparks of lights, and according to the abundance of the lights that are to that soul, so is the measure of abundant spiritual energy (Shefa) that they channel upon him from above, and according to the abundant spiritual energy that is channeled to her [the soul], so is the money that he has in this world. We find that when they steal his money, they steal from him that supernal abundant spiritual energy that descends to his soul from above, and even if it is only the smallest coinage of money, behold he steals from his soul the smallest amount of the abundant spiritual energy that descends to him as was mentioned. And this will explain to you what is said by our Rabbis their memory for blessing on the [Biblical] verse (Genesis 32:25), ”’And Jacob remained alone’, ’From here [we see] that the righteous care about their money.’” (Babylonian Talmud Tractate Chullin 91A) For Jacob went looking for some small vessels [that had been left over in a sojourn], The matter is because his money comes to him from the dimension of abundant spiritual energy that is channeled to his soul, and if he does not care for his money, it is found that he, God Forbid, despises the abundant spiritual energy that descends to his soul and does not consider it [of value]. And, further, that if he allows that smallest value of money to be lost from him, behold also above is diminished and is lost that smallest value of abundant spiritual energy that is channeled to his soul, and therefore they [the righteous] care about their money in matters of this world, except in matters of charity and the Mitzvot for the opposite they will increase to him from above [if he expends money].”

(The Writings of the Arizal:
Gate of the Commandments Parashat Mishpatim page. 36)

“Rebbe would honor wealthy people.”

(Rebbe - Rabbi Judah the Prince
the Holy author of the Redacted Mishnah)
(Babylonian Talmud Tractate Eruvin 86A)

“Whoever steals money from the smallest coinage of money and higher transgresses a negative prohibition as it [The Torah] says, ”Do not steal”…. And whether one steals money from an Israelite or one steals money from a Gentile and whether one steals from an adult or a minor [one has transgressed].”

“It is forbidden to steal anything [this is a] Law of Torah [even less than the value of the smallest coinage]. And it is forbidden to steal in a joking manner or to steal on the condition of returning or on the condition of paying everything back [it is all] forbidden so that he will not become accustomed to it [stealing].

(Rabbi Moshe ben Maimon
The Mighty Arm-Book of Damages Chapter 1 Law 1 & 2)

“It is forbidden to use a neighbor’s article without his knowledge, even if one is sure that the owner would not object and even be pleased by such use because of his friendly feelings towards him…. It is necessary to admonish the public regarding this matter, as most people break this rule for lack of knowledge.”

(Rabbi Shlomo Ganzfried Kitzur Shulchan Aruch
Vol. 4 Chapter 182 Section 13 Page 74)

Commentary

The Godly Rabbi Yitzchak Luria’s essential teaching is that money reflects the abundant spiritual energy (Shefa) that is allotted to one’s soul based on the light that it contains. The two ramifications of this insight are that I need to be exceedingly cautious to not take others money/energy and I need to be mindful of not being careless with my own. We can understand Rebbe’s honoring of wealthy people as reflective of his honoring the spirituality that is concealed behind it. Further, in light of the Arizal’s insight, we can understand the details and demanding nature of the law in relation to stealing; there is a harmonious union of spirit and deed.

In encountering these sacred sources it is worthy to examine the classical psychological approach to understanding the neurotic motivations behind stealing. Numerous theorists have suggested that underlying pathological stealing is a desire to be loved. From a Kabbalistic view, we could say that what allows the unfortunate person who steals to find some symptomatic solace in the things they take is not only whatever symbolic interpretation they lend to these material items, but also the underlying abundant spiritual energy behind them that belongs to someone else. Stealing someone else’s things is not just theft of their material possessions, it’s a subtle form of identity and spiritual theft which they feel the need for due to an underlying perception of deficiency of self.

I also could not help but note how many people today have abundant financial resources and yet seem far from spiritual; alternatively, you have many poor people who are devoutly spiritual. To this I would respond in the following ways: First, there is no absolute correlation among the light that one’s soul contains, the ability of a person to express their light and the money this results in. In fact, sometimes the greatest light is in vessels that are unable to express it and be spiritually useful. This could explain wealthy but unspiritual people. We also need to exercise some humility in defining what spiritual really is and what these specific souls came into the world to fix and do. Lastly, while I believe this is a principle underlying reality and thus useful, we can say with surety that it is not the only principle operating in our world. Thus it interacts with other principles like reward and punishment, reincarnation, the divine plan for creation and other mysteries that we best approach with silence. These principles lead in the direction of explaining poor but spiritual people.

Recommended Reading:

A) The Concise Code of Jewish Law by Rabbi Shlomo Ganzfried (Moznaim edition) for a summary of laws in relationship to Theft and Robbery.

B) The Challenge of Wealth: A Jewish Perspective on Earning and Spending Money by Dr. Meir Tamari. (Aronson) for an in depth look at the Torah philosophy in relationship to money.

C) Advice by Rabbi Nachman (Breslov Research Institute). For an extensive Chassidic treatment see the section on "Money and Livelihood".

Halacha 4 - Washing with Water at the End of a Meal

“Washing one’s hand after [one has a meal with a piece of bread] is obligatory.”¹

“Someone who detracts from this [practice], detracted from him are days and years of his life.”²

“One does not wash one’s hands with these After Waters over the ground, but rather using a vessel, due to the evil spirit that is upon them.”³

“One should not use much water, for they (the After Waters) are the portion of the Other Side.”⁴

“After a person eats and enjoys, he or she is required to give a concentrated portion to that [Other] Side, and what is this portion? - The After Waters (Mayim Achronim). This spiritual filth of which one has to give a portion to that [Other] Side is certainly guilty (Chovah), and in a place of guilt (Chovah), it rests, and therefore it is obligatory (Chovah) for a person to give it its portion. Therefore there is no necessity for a blessing, for blessing is not on that [Other] side.”⁵

“The Matter of the After Waters (Mayim Achronim): Know that the Other Side stands over the table, as is mentioned in the Zohar, Parashat Terumah 154, and is able then to rule over a person more than at other times, especially when a person is alone and there are not three men to make the Zimmun; for by the means of the Zimmun, the Other Side departs from there, as is mentioned in the Zohar, Parashat Balak, by the action of that Holy Sage. One is required to be exceedingly mindful in the intention of the After Waters that the Other Side not bring accusations above against him or her. However, by the means of this little bit that one gives to it, the Other Side departs and leaves the person. For at first it [the Other Side] was a guest, and afterwards, if one did not intend in the reciting of the Birkat Hamazon very well, it becomes the master of the house and accuses the person above, and especially when he or she is alone without a Zimmun.”⁶

“This is the portion of an Evil Man from God [Elokim].”⁷

Commentary

Kabbalah, among many other things, is the energetic and (Lehavdil) Shamanistic expression of Torah. We see in this Halacha of the After Waters that we are called to release the negative and evil energy from our table and meal by offering the Other Side some energy in the form of water, reflective of the power of the Chasadim (Kindnesses).⁸ The Torah in its wisdom instructs us regarding how to deal with the Other Side. We are to nourish it minimally so that we can achieve the greater good. Torah asks us to be aware of the Other Side just as we are charged to be aware of our own internal Other Side. Wisdom dictates that often it is through the acknowledgment of the needs of the Other Side and its minimal satisfaction that it can be put to rest, and move from figure to ground. The complete ignoring of the Other Side can cause a severe and tragic backlash.⁹

FOOTNOTES:

¹ Shulchan Aruch Orach Chaim Siman 181:1 The Babylonian Talmud in Berachot 53B teaches, ”’And you shall sanctify yourselves’- this is ritually washing before a meal, ’and you shall be holy’- this is ritually washing after a meal.” One should not interrupt between the final washing and the Birkat Hamazon even for Torah discussion certainly song and other chores see Shulchan Aruch Orach Chaim 179:1and Mishna Berurah and Sha’arey Tziyon ad loc. This practice applies to men and women equally see Kaf Hachaim 181:5. Modesty does not require that a woman not wash as appropriate, she may do so if she desires privately. Those who are lax in this practice are typically rooted in a historical paradigm of the Halacha. This as found in Chullin 105A regarding Sodomite salt used at meals that can cause blindness if rubbed in the eyes likely to occur if one’s hands were not washed see Tosafot ad loc Mayim.

² Birkie Yosef ad loc 8 and Kaf Hachaim ad loc Ot 27 The Aruch HaShulchan in 181:5 states that they detract from the person’s livelihood. We will see that the After Waters are the portion of the Other Side. Given this, the consequence of loss of life is not necessary to see as a punishment. Rather, it is possible to say that if one does not willingly nourish minimally the Other Side as required by Halacha it seeks its nourishment from one’s life force and thus the shortening of one’s life or livelihood as money is related to the person’s life force. See Kitvey Arizal Sha’ar Hamitzvot Parashat Mishpatim and Babylonian Talmud Baba Kama 119 where Rabbi Yochanan Teaches, ”If one steals a penny from a friend it is like one steals from him his soul.” See also author’s Kabbalah and Commandment Volume I chapter on stealing for translation of Arizal and treatment of theme of money and spiritual energy.

³ Shulchan Aruch Orach Chaim Siman 181:2 Likutie Maharich brings from the Kav Hayashar Perek 14 in the name of the Shelah Hakadosh that one should pour the After Waters specifically into a vessel for these waters are the portion of the Other Side and it is necessary to dispense them in a honorable fashion. In the Amudey Kesef (commenting on Sheylot Utsehuvot Min Ha’ Shamayim) In Ot 11 he brings in the name of the great sage Harav Moshe Me’Preshvosk that one needs to select a particular vessel for the pouring of the After Waters for he feels that the majority of weakening circumstances are a result that people are careless and wash the early morning washing or the After Water from a meal, in a vessel that is later used for eating and or drinking. This is still problematic he states even if one washes it after it has been used. In a place where no one passes by on foot at any time one may pour the After Water as necessity arises on the ground see Mishna Berurah on 181:2. The After Water vessel should be removed from table after all have washed Kaf Hachaim 181:8

⁴ Kaf Hachaim 181:6 If one’s hands are dirty where it is necessary to wash them with a significant amount of water to clean them for the purpose of saying Birkat Hamazon one should do that first, having in mind to continue eating. Then eat something, like a piece of bread and then wash the After Waters. See Ben Ish Chai Parashat Shelach Ot 9. Also one should not wipe one’s lips with one’s fingers with the After Waters upon them Kaf Hachaim 181:5

⁵ Zohar Parshat Terumah 154B the Zohar is finding a connection between the word Chovah used to express the obligation to give the waters to the Other Side and the same word Chovah as it is used to describe guilty or in this case negative energies, things and spaces i.e. water, nails on fingers and the Tumah (spiritual impurity) they have and the dark forces they attract and nourish. The Zohar further finds it of note that we do bless when we wash our hands before the meal while we do not when we wash our hands after the meal. This is not in the Zohar’s view due primarily to the fact that little water is used but rather because as it states blessing does not rest on that side. We wash our hands in the morning or before a meal to remove spiritual impurity thus we make a blessing. Here with the After Waters we are nourishing spiritual impurity thus we do not bless for we do not wish to “increase” spiritual impurity via the blessing. To increase is a blessings function see Nefesh Hachaim 2:2 This reason of the Zohar behind washing the hands after a meal is not seemingly shared by a notable Halachic authority with resulting changes in the quantity of water used see Shulchan Aruch Aroch Chaim 181:1 and Mishna Berurah ad loc

⁶ Kitvie Harizal Sha’ar Hamitzvot Parashat Ekev a Zimmun is a gathering of minimally three men or women. Women and men should not join together to form a Zimmun see Berachot 45B Rashi ad loc and Chazon Ish on Orach Chayim 30:8. Men are obligated to form a Zimmun see Berachot 45A and Arachin 3A women have the option of doing so see Shulchan Aruch Orach Chaim 199:6,7. The Biur Ha’Gra on Orach Chaim 199:6 and the Rosh in Piskie HaRosh Berachot 7:4 feel that women must make a Zimmun with fellow women. One or two women at a table with three men should respond to the Zimmun of the three men see Ben Ish Chai Korach 13 if there are a male and female group of 3 they can form separate Zimmunim see Shulchan Aruch Harav 199:6. See your traditional seder for the text of the Zimmun

⁷ Elokim is Divine name associated with Din –Judgment and limitation see Siddur Ben Ish Chai Birkat Hamazon regarding this statement made quietly during washing of one’s fingertips in the After Waters. One should intend that the Roshie Tayvot of Chelek Adam Rasha (Chet Alef Riesh- reversed to spell Alef Chet Riesh) spells Acher (Other as in Other Side). Prior to this declaration one states “Mayim Achronim Chovah” in a normal voice.

⁸ see Leshem Shevo Veachalamah Derushie Olam Hatohu Chelek Rishon Ma’amar Kelali Ot Bet

⁹ see Kaf Hachaim 181:27 who brings the Midrash Yalkut Reuveni on Parashat Vayikra that Iyov (Job) was not scrupulous in his observance of the After Waters and this caused Satan to bring his accusations against him.
 

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