Torah Reading
Lech-Lecha (Bereshis/Genesis 12:1 Now Hashem had said unto Avram, Get thee out of thy country, and from thy kindred, and from the bais avicha, unto ha’aretz that I will show thee;
2 And I will make of thee a goy gadol (great nation), and I will bless thee, and make thy shem great; and thou shalt be a brocha (blessing);
3 And I will bless the one blessing you, and curse him that curses you; and kol mishpochot haadamah shall be blessed through you.[T.N. There is a brocha in this verse that many do not know but that every true follower of Moshiach should know.]
4 So Avram departed as Hashem had told him; and Lot went with him; and Avram was seventy and five years old when he departed out of Charan.
5 And Avram took Sarai his isha, and Lot his brother’s son, and all their possessions that they had amassed, and the nefesh that they had gotten in Charan; and they went forth to go into the land of Kena’an; and they arrived in the land of Kena’an.
6 And Avram passed through the land unto the makom Shechem, unto Elon Moreh. And the Kena’ani was then in ha’aretz.
7 And Hashem appeared unto Avram, and said, Unto thy zera will I give ha’aretz hazot: and there built he a Mizbe’ach unto Hashem, Who appeared unto him.
8 And he removed from there unto the harah mikedem Beit-El, and pitched his tent, having Beit-El on the west, and Ai on the east; and there he built a Mizbe’ach unto Hashem,and called upon the Shem of Hashem.
9 And Avram journeyed, going on still toward the Negev.
10 And there was a ra’av in the land; and Avram went down into Mitzrayim to sojourn there; for the ra’av was severe in ha’aretz.
11 And it came to pass, when he was about to enter into Mitzrayim, that he said unto Sarai his isha, Hinei now, I know that thou art an isha yafeh to look upon;
12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his isha; and they will kill me, but they will save thee alive.
13 Say, now, thou art my achot; that it may be well with me for thy sake; and my nefesh shall live on account of thee.
14 And it came to pass, that, when Avram was come into Mitzrayim, the Egyptians beheld the isha that she was yafeh me’od.
15 The sarim of Pharaoh also saw her, and commended her before Pharaoh; and the isha was taken into Bais Pharaoh.
16 And he treated Avram well for her sake: and he acquired sheep and oxen, and male donkeys, and avadim, and shfachot, and female donkeys, and camels.
17 And Hashem plagued Pharaoh and his Bais with nega’im gedolim because of Sarai eshet Avram.
18 And Pharaoh summoned Avram and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy isha?
19 Why saidst thou, She is my achot? So I might have taken her to me to wife; now therefore, hinei, thy wife, take her, and go!
20 And Pharaoh commanded his anashim concerning him; and they sent him away, and his isha, and all that he had.
13:1 And Avram went up out of Mitzrayim, he, and his isha, and all that he had, and Lot with him, into the Negev.
2 And Avram was very rich in cattle, in kesef, and in zahav.
3 And he went on his journeys from the Negev even to Beit-El, unto the makom where his ohel had been at the beginning, between Beit-El and Ai;
4 Unto the makom of the Mizbe’ach, which he had built there at the first; and there Avram called on the Shem of Hashem.
5 And Lot also, which walked with Avram, had tzon, and herds, and ohalim.
6 And ha’aretz was not able to bear them, that they might dwell together; for their rechush was rav, so that they could not dwell together.
7 And there was a riv between the ro’im of the herd of Avram and the ro’im of the herd of Lot; and the Kena’ani and the Perizzi dwelt then in ha’aretz.
8 And Avram said unto Lot, Let there be no merivah now between me and thee, and between my ro’im and thy ro’im; for we are achim.
9 Is not the kol ha’aretz before thee? Separate thyself, now, from me; if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.
10 And Lot lifted up his eyes, and beheld all the plain of Yarden, that it was well watered everywhere, before Hashem destroyed Sodom and Amora, even as the Gan Hashem, like Eretz Mitzrayim, as you go to Tzoar.
11 Then Lot chose for him all the plain of Yarden; and Lot journeyed mikedem (east); and they separated themselves the one from his brother.
12 Avram dwelled in Eretz Kena’an, and Lot dwelled in the cities of the plain, and pitched his ohel toward Sodom.
13 But the men of Sodom were ra’im and chatta’im before Hashem exceedingly.
14 And Hashem said unto Avram, after that Lot was separated from him, Lift up now thine eyes, and look from the makom where thou art northward, and southward and eastward, and westward:
15 For kol ha’aretz which thou seest, to thee will I give it, and to thy zera ad olam (forever).
16 And I will make thy zera as the dust of ha’aretz; so that if a man can number the aphar of ha’aretz, then shall thy zera also be numbered.
17 Arise, walk through ha’aretz in the length of it and in the breadth of it; for I will give it unto thee.
18 Then Avram moved his ohel, and came and dwelt in Elonei Mamre, which is in Chevron, and built there a Mizbe’ach unto Hashem.
14:1 And it came to pass in the yamim of Amraphel Melech Shinar (i.e., Babylon), Aryoch Melech Ellasar, Kedorlaomer Melech Elam, and Tidal Melech Goyim;
2 That these made milchamah with Bera Melech Sodom, and with Birsha Melech Amora (Gomorrah), Shinav Melech Admah, and Shemever Melech Tzevoyim, and the Melech Bela, which is Tzoar.
3 All these were joined together in the Valley of Siddim which is the Yam HaMelach (i.e., Dead Sea).
4 Twelve shanah they served Kedorlaomer, and in the thirteenth year they rebelled.
5 And in the fourteenth year came Kedorlaomer, and the melachim that were with him, and they defeated the Rephaim in Ashterot Karnayim, and the Zuzim in Ham, and the Emim in Shaveh-Kiryatayim,
6 And the Chori in their Mt Seir, as far as Eil-Paran, which is near the midbar.
7 And they turned, and came to En Mishpat, which is Kadesh, and conquered all the country of the Amaleki, and also the Emori, that dwelt in Chazezon-Tamar.
8 And there went out the Melech Sodom, and the Melech Amora (Gomorrah), and the Melech Admah, and the Melech Tzevoyim, and the Melech Bela (the same is Tzoar); and they joined in milchamah with them in the Valley of Siddim;
9 With Kedorlaomer Melech Elam, and with Tidal Melech Goyim, and Amraphel Melech Shinar, and Aryoch Melech Ellasar; four melachim against five.
10 And the Valley of Siddim was full of tar pits; and the Melech Sodom and Amora (Gomorrah) they fled, and fell there; and they that remained fled to the mountain.
11 And they took all the possessions of Sodom and Amora (Gomorrah), and all their ochel, and went their way.
12 And they took Lot, Avram’s brother’s son, who dwelt in Sodom, and his possessions, and departed.
13 And there came one that had escaped, and told Avram HaIvri; for he dwelt in Elonei Mamre the Emori, brother of Eshcol, and brother of Aner; and these were Ba’alei Brit Avram.
14 And when Avram heard that his brother was taken captive, he armed his trained men, born in his own bais, three hundred and eighteen, and pursued them as far as Dan.
15 And he divided himself against them, he and his avadim, by lailah, and routed them, and pursued them as far as Chovah, which is on the left hand (north) of Damascus.
16 And he recovered all the possessions, and also brought again his brother Lot, and his possessions, and the nashim also, and the people.
17 And the Melech Sodom went out to meet him after his return from the defeat of Kedorlaomer, and of the. melachim that were with him, at the Valley of Shaveh, which is the Valley of the King.
18 And Malki-Tzedek Melech Shalem brought forth lechem and yayin and he was the kohen of El Elyon.
19 And he blessed him, and said, Baruch Avram by El Elyon, Creator of Shomayim v’Aretz;
20 And baruch El Elyon, Who hath delivered thine enemies into thy hand. And he gave him ma’aser (tithe) of all.
21 And the Melech Sodom said unto Avram, Give me the nefesh and keep the possessions for thyself.
22 And Avram said to the Melech Sodom, I have lifted up mine hand unto Hashem, El Elyon Creator of Shomayim v’Aretz,
23 That I will not take from a thread even to the thong of a sandal, and that I will not take any thing that is thine, lest thou shouldest say, I have made Avram rich;
24 Save only that which the young men have eaten, and the chelek of the anashim which went with me, Aner, Eshcol, and Mamre; let them take their chelek.
15:1 After these things the Devar Hashem came unto Avram in a vision, saying, Fear not, Avram; I am thy mogen, and thy exceeding great sachar (reward).
2 And Avram said, Adonoi Hashem, what wilt Thou give me, since I go childless, and the Ben Meshek of my Bais is this Eliezer of Dameshek (Damascus)?
3 And Avram said, See, to me Thou hast given no zera; and, hinei, one born in my bais is my yoresh (heir).
4 And, hinei, the Devar Hashem came unto him saying, This shall not be thy yoresh; but he that shall come forth out of thine own body shall be thy yoresh.
5 And He brought him forth outside, and said, Look now toward Shomayim, and count the kokhavim, if thou be able to number them; and He said unto him, So shall thy zera be.
6 And he believed in Hashem; and He credited [emunah (faith)] to him as tzedakah (righteousness).
7 And He said unto him, I am Hashem Who brought thee out of Ur Kasdim, to give thee ha’aretz hazot to be the yoresh of it.
8 And he said, Adonoi Hashem, how can I have da’as that I will be its yoresh?
9 And He said unto him, Bring Me a heifer meshuleshet, and a she goat meshuleshet, and a ram meshulash, and a dove, and a pigeon.
10 And he brought unto Him all these, and divided them in two, and laid each half one opposite another; but the birds divided he not.
11 And when the birds of prey came down upon the carcasses, Avram drove them away.
12 And when the shemesh was going down, a tardemah fell upon Avram; and, hinei, a horror of great darkness fell upon him.
13 And Hashem said unto Avram, Know of a surety that thy zera shall be a ger in a land not their own, and shall serve them; and they shall afflict them arba me’ot shanah;
14 And also that nation, whom they shall serve, will I judge; and afterward shall they come out with rechush gadol (great substance).
15 And thou shalt go to thy avot in shalom; thou shalt be buried at a good old age.
16 But in the fourth generation they shall come back here again; for the avon (iniquity) of the Emori (Amorite) is not yet full.
17 And it came to pass, that, when the shemesh went down, and it was dark, hinei a smoking fire-pot, and a blazing torch passed between those pieces.
18 On that day Hashem cut a brit (covenant) with Avram, saying, Unto thy zera have I given ha’aretz hazot, from the Wadi of Mitzrayim unto the great river, the river Euphrates:
19 [the land of] the Keni, and the Kenizzi, and the Kadmoni,
20 And the Chitti, and the Perizzi, and the Repha’im,
21 And the Emori, and the Kena’ani, and the Girgashi, and the Yevusi.
16:1 Now Sarai Avram’s isha bore him no children; and she had a shifchah, an Egyptian, whose shem was Hagar.
2 And Sarai said unto Avram, Hinei now, Hashem hath restrained me from bearing; go now in unto my shifchah; it may be that I may build family by her. And Avram paid heed to the voice of Sarai.
3 And Sarai Avram’s isha took Hagar her shifchah the Egyptian, after Avram had dwelt ten years in Eretz Kena’an, and gave her to her husband Avram to be his isha.
4 And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her gevirah was despised in her eyes.
5 And Sarai said unto Avram, My wrong be upon thee; I have given my shifchah unto thy kheyk; and when she saw that she had conceived, I was despised in her eyes; Hashem judge between me and thee.
6 But Avram said unto Sarai, Hinei, thy shifchah is in thy hand; do to her as it pleaseth thee. And when Sarai dealt harshly with her, she fled from her face.
7 And the Malach Hashem found her by a spring of mayim in the midbar, near the spring on the road to Shur.
8 And he said, Hagar, Sarai’s shifchah, from where camest thou? And where wilt thou go? And she said, I flee from the face of my gevirah Sarai.
9 And the Malach Hashem said unto her, Return to thy gevirah, and submit thyself under her hands.
10 And the Malach Hashem said unto her, I will multiply thy zera exceedingly, that it shall not be numbered for multitude.
11 And the Malach Hashem said unto her, See, thou art with child and shalt bear ben, and shalt call shmo Yishmael; because Hashem shema thy oni (misery).
12 And he will be a pere adam; his yad will be against kol, and kol yad against him; and he shall dwell in the presence of all his brethren.
13 And she called the Shem of Hashem Who spoke unto her, El Roi (G-d Who Sees); for she said, Have I also here seen after Him that seeth me?
14 Therefore the well was called Beer-lahai-roi; hinei, it is between Kadesh and Bered.
15 And Hagar bore Avram ben; and Avram called shem bno, which Hagar bore, Yishmael (Ishmael).
16 And Avram was fourscore and six shanah when Hagar bore Yishmael to Avram.
17:1 And when Avram was ninety and nine shanah, Hashem appeared to Avram, and said unto him, I am El Shaddai; walk before Me, and be thou tamim (blameless).
2 And I will confirm My brit (covenant) between Me and thee, and will multiply thee exceedingly.
3 And Avram fell on his face; and Elohim talked with him, saying,
4 As for Me, hinei, My brit (covenant) is with thee, and thou shalt be an Av of many Goyim [see 18:18].
5 Neither shall thy shem any more be called Avram, but thy shem shall be Avraham; for Av hamon Goyim (Father of a multitude of Goyim) have I made thee. [T.N. Ga 3:29 says “And if you belong to Moshiach (YESHAYAH 53:10), then you are of the ZERAH of Avraham Avinu, you are yoreshim (heirs) according to the havtachah (promise).]
6 And I will make thee exceeding fruitful, and I will make Goyim of thee, and Melechim shall come out of thee.
7 And I will establish My Brit (covenant) between Me and thee and thy zera after thee in their dorot for a Brit Olam, to be Elohim unto thee, and to thy zera after thee.
8 And I will give unto thee, and to thy zera after thee, the Eretz wherein thou art now a ger, kol Eretz Kena’an, for an Achuzzah (Possession) Olam (Everlasting); and I will be their Elohim.
9 And Elohim said unto Avraham, Thou shalt be shomer over My Brit therefore, thou, and thy zera after thee in the dorot.
10 This is My Brit (covenant), which ye shall be shomer over, between Me and you and thy zera after thee; every zachar among you shall be circumcised.
11 And ye shall circumcise the basar of your arelah; and it shall be an ot brit (sign of the covenant) between Me and you.
12 And he that is eight days old shall be circumcised among you, every zachar in your dorot, he that is born in the bais, or bought with kesef of any foreigner, which is not of thy zera.
13 He that is born in thy bais, and he that is bought with thy kesef, must be circumcised; and My Brit shall be in your basar for a Brit Olam.
14 And the arel (uncircumcised) zachar whose basar of his arelah (foreskin) is not circumcised, that nefesh shall be cut off from his people; My Brit hefer (he broke).
15 And Elohim said unto Avraham, As for Sarai thy isha, thou shalt not call her shem Sarai, but Sarah (Princess) shall her shem be.
16 And I will bless her, and give thee ben also of her; yes, will bless her, and she shall give rise to Goyim; melechim of peoples shall be from her.
17 Then Avraham fell upon his face, and yitzchak (laughed), and said in his lev, Shall a child be born unto him that is a hundred shanah? And shall Sarah, that is ninety shanah, bear?
18 And Avraham said unto HaElohim, O that Yishmael might live before Thee!
19 And Elohim said, Sarah thy isha shall bear thee ben indeed; and thou shalt call shmo Yitzchak; and I will establish My Brit (covenant) with him for a Brit Olam, and with his zera after him.
20 And as for Yishmael, I have heard thee; hinei, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve nasi’im (princes, rulers) shall he father, and I will make him a goy gadol (great nation).
21 But My Brit (covenant) will I establish with Yitzchak, which Sarah shall bear unto thee at mo’ed hazeh (this set time) next year.
22 And He left off speaking with him, and Elohim went up from Avraham.
23 And Avraham took Yishmael bno, and all that were born in his bais, and all that were bought with his kesef, every zachar among the men of Avraham’s bais; and circumcised the basar of their arelah in the very same day, as Elohim had said unto him.
24 And Avraham was ninety shanah and nine, when he was circumcised in the basar of his arelah.
25 And Yishmael bno was thirteen shanah, when he was circumcised in the basar of his arelah (foreskin).
26 In the very same day was Avraham circumcised, and Yishmael bno.
27 And all the men of his bais, born in the bais, and bought with kesef of the foreigner, were circumcised with him.)
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Chumash: Parshat Lech-Lecha, 7th Portion (Genesis 17:7-17:27) with Rashi
• Chapter 17
7. And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you. ז. וַהֲקִמֹתִי אֶת בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ:
And I will establish My covenant: And what is that covenant? To be to you for a God.
והקמותי את בריתי: ומה הוא הברית, להיות לך לא-להים:
8. And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God." ח. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת | אֶרֶץ מְגֻרֶיךָ אֵת כָּל אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים:
for an everlasting possession: And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b).
לאחוזת עולם: ושם אהיה להם לא-להים, אבל הדר בחוצה לארץ דומה כמי שאין לו אלוה:
9. And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations. ט. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם:
And you: Heb. וְאַתָּה. This “vav” connects [this verse] to the preceding matter. “As for Me, behold My covenant is with you,” and you must be careful to observe it. Now what does its observance entail?“This is My covenant, which you shall observe…that every male among you be circumcised.”
ואתה: וא"ו זו מוסיף על ענין ראשון אני הנה בריתי אתך, ואתה הוי זהיר לשמרו, ומה היא שמירתו, (פסוק י) זאת בריתי אשר תשמרו המול לכם וגו':
10. This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. י. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל זָכָר:
between Me and you: those living now.
ביני וביניכם וגו': אותם של עכשיו:
and between your seed: who are destined to be born.
ובין זרעך אחריך: העתידין להוולד:
be circumcised: Heb. הִמּוֹל, is like לְהִמּוֹל, to circumcise [the infinitive], as you might say עֲשוֹת in place of לַעֲשוֹת, to do.
המול: כמו להמול כמו שאתה אומר עשות, כמו לעשות:
11. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. יא. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם:
And you shall circumcise: וּנְמַלְתֶּם is like וּמַלְתֶּם, and the “nun” is superfluous, a radical that sometimes appears in it, like the“nun” of נוֹשֵׁךְ and the “nun” of נוֹשֵׂא. וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם, (i.e., the Kal form). But יִמּוֹל is in the passive form (the Nifal), like יֵעָשֶׂה (it will be done), יֵאָכֵל (it will be eaten).
ונמלתם: כמו ומלתם והנו"ן בו יתירה ליסוד הנופל בו לפרקים, כגון נ' של נושך ונ' של נושא. ונמלתם, כמו ונשאתם, אבל ימול לשון יפעל כמו יעשה, יאכל:
12. And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed. יב. וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מִכֹּל בֶּן נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא:
one that is born in the house: whom the maidservant bore in the house.
יליד בית: שילדתו השפחה בבית:
one that is purchased with money: whom he bought after he was born.
ומקנת כסף: שקנאו משנולד:
13. Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. יג. הִמּוֹל | יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם:
Those born in the house… shall be circumcised: Here Scripture repeated it [the commandment to circumcise a slave born in the house;] but did not state [that it is to be] on the eighth day, to teach you that there is a slave born in the house who is circumcised after eight days [other editions: at the age of one day], as is delineated in Tractate Shabbath (135b).
המול ימול יליד ביתך: כאן כפל עליו ולא אמר לשמונה ימים, ללמדך שיש יליד בית נמול לאחר שמנה ימים, כמו שמפורש במסכת שבת (דף קלה ב):
14. And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant." יד. וְעָרֵל | זָכָר אֲשֶׁר לֹא יִמּוֹל אֶת בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת בְּרִיתִי הֵפַר:
And an uncircumcised male: Here Scripture teaches that circumcision is in that place that distinguishes between male and female.
וערל זכר: כאן למד שהמילה באותו מקום שהוא ניכר בין זכר לנקבה:
who will not circumcise: When he reaches the age when he becomes liable for punishment, then [his soul] will be cut off (Shab. 133b), but his father [who does not circumcise him] is not punishable by “kareth” (spiritual excision), but is guilty of transgressing a positive commandment (Yeb. 70b).
אשר לא ימול: משיגיע לכלל עונשין ונכרתה, אבל אביו אין ענוש עליו כרת אבל עובר בעשה:
that soul will be cut off: He goes childless (Yeb. 55a) and dies prematurely (Moed Katan 28a).
ונכרתה הנפש: הולך ערירי ומת קודם זמנו:
15. And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name. טו. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ:
you shall not call her name Sarai: which means “my princess,” for me, but not for others. But Sarah, in an unqualified sense, shall be her name, that she will be a princess over all. — [from Ber. 13a]
לא תקרא את שמה שרי: דמשמע שרי לי ולא לאחרים כי שרה סתם שמה, שתהא שרה על כל:
16. And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of] nations; kings of nations will be from her. " טז. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ:
And I will bless her: And what is the blessing? That she returned to her youth, as it is said (below 18:12): “My skin has become smooth.” - [from B.M. 87a]
וברכתי אותה: ומה הוא הברכה, שחזרה לנערותה, שנאמר (לקמן יח יב) אחרי בלותי היתה לי עדנה:
and I will bless her: with breast feeding, when she required it, on the day of Isaac’s feast, for people were murmuring against them, that they had brought a foundling from the street and were saying, “He is our son.” So each one brought her child with her, but not her wet nurse, and she (Sarah) nursed them all. That is what is said (below 21:7): “Sarah has nursed children.” Gen. Rabbah (53:9) alludes slightly to this. — [from B.M. 87a]
וברכתיה: בהנקת שדים, כשנצרכה לכך ביום משתה של יצחק, שהיו מרננים עליהם שהביאו אסופי מן השוק ואומרים בננו הוא, והביאה כל אחת בנה עמה ומניקתה לא הביאה, והיא היניקה את כולם, הוא שנאמר (כא ז) היניקה בנים שרה. בראשית רבה (נג ט) רמזו במקצת:
17. And Abraham fell on his face and rejoiced, and he said to himself, "Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?" יז. וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד וְאִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד:
And Abraham fell on his face and rejoiced: Heb. וַיִּצְחָק. Onkelos renders this as an expression of joy, וַחֲדִי “and he rejoiced,” but the one [וַתִּצְחָק] in the case of Sarah (below 18:12) [he renders] as an expression of laughter. You learn that Abraham believed and rejoiced, but Sarah did not believe and ridiculed, and for this reason, the Holy One, blessed be He, was angry with Sarah, but was not angry with Abraham.
ויפל אברהם על פניו ויצחק: זה תירגם אנקלוס וחדי, לשון שמחה, ושל שרה לשון מחוך. למדת שאברהם האמין ושמח, ושרה לא האמינה ולגלגה. וזהו שהקפיד הקב"ה על שרה ולא הקפיד על אברהם:
Will [a child] be born to on, etc.: There are questions which are positive assertions, like (I Sam. 2:27): הֲנִגְלֹה נִגְלֵיתִי, “Did I appear?” [meaning: “of course I appeared!”]; (II Sam. 15:27): הֲרֹאֶה אַתָּה, “Do you see?” [meaning: “of course you see!”] This too is a positive assertion, and so did he say to himself, “Was such kindness done to anyone else, that the Holy One, blessed be He, is doing for me?”
הלבן: יש תמיהות שהן קיימות כמו (ש"א ב כז) הנגלה נגליתי, (ש"ב טו כז) הרואה אתה, אף זו היא קיימת, וכך אמר בלבו הנעשה חסד זה לאחר מה שהקב"ה עושה לי:
and will Sarah, who is ninety years old: Shall she be worthy of giving birth? Now although the first generations begot children at the age of five hundred, in Abraham’s time, the years were already lessened, and weakness had come to the world. Go out and learn this from the ten generations from Noah to Abraham, who hastened to beget children at the age of sixty and seventy.
ואם שרה הבת תשעים שנה: היתה כדאי לילד. ואף על פי שדורות הראשונים היו מולידין בני חמש מאות שנה, בימי אברהם נתמעטו השנים כבר ובא תשות כח לעולם, וצא ולמד מעשרה דורות שמנח ועד אברהם שמיהרו תולדותיהן בני ששים ובני שבעים:
18. And Abraham said to God, "If only Ishmael will live before You!" יח. וַיֹּאמֶר אַבְרָהָם אֶל הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ:
If only Ishmael will live: If only Ishmael will live! I do not deserve to receive such a reward as this.
לו ישמעאל יחיה: הלואי שיחיה ישמעאל, איני כדאי לקבל מתן שכר כזה:
will live before You: [This means]: [“Let him] live in fear of You,” as in (verse 1): “Walk before Me,” [which Onkelos renders:]“Serve Me.” [following Targum Jonathan]
יחיה לפניך: יחיה ביראתך, כמו (פסוק א) התהלך לפני, פלח קדמי:
19. And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him. יט. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו:
Indeed: אֲבָל is an expression of a confirmation of a statement, and likewise (below 42:21): “Indeed (אֲבָל), we are guilty”; (II Kings 4:14): “Indeed (אֲבָל), she has no son.” - [from Targumim]
אבל: לשון אמתת דברים, וכן (לקמן מב כא) אבל אשמים אנחנו, (מ"ב ד יד) אבל בן אין לה:
and you shall name him Isaac: Heb. יִצְחָק, because of the rejoicing (צְחוֹק) (Mid. Chaseroth v’Yetheroth). And some say: because of the ten (י) trials, and Sarah’s ninety (צ) years, and the eighth (ח) day on which he was circumcised, and Abraham’s hundred (ק) years. (Pirkei d’Rabbi Eliezer , ch. 32). (Other editions: “And My covenant.” Why is this written? Is it not already written (verse 9): “And you shall keep My covenant, you and your seed, etc.?” But because He said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment [of the covenant]. Therefore, Scripture states: “And I will establish My covenant with him,” and not with others. Now, why does it say [again in verse 21]: “But My covenant I will establish with Isaac?” This teaches us that he was holy from the womb. Another explanation [for the repetition of verse 19]: Said Rabbi Abba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from [what is written regarding] the son of the handmaid. It is written here: “Behold I have blessed him, and I will make him fruitful, and I will multiply him.” This refers to Ishmael. How much more so, “But My covenant I will establish with Isaac!” (Gen. Rabbah 47:5).
וקראת את שמו יצחק: על שם הצחוק. ויש אומרים על שם י' נסיונות, וצ' שנה של שרה, וח' ימים שנימול, וק' שנה של אברהם. והקימותי את בריתי למה נאמר, והרי כבר כתיב (פסוק ט) ואתה את בריתי תשמור אתה וזרעך וגו' אלא לפי שאומר (פסוק ז) והקמותי וגו', יכול בני ישמעאל ובני קטורה בכלל הקיום, תלמוד לומר והקמותי את בריתי אתו, ולא עם אחרים. ואת בריתי אקים את יצחק, למה נאמר, [אלא למד שהיה קדוש מבטן]. דבר אחר אמר ר' אבא מכאן למד קל וחומר בן הגבירה מבן האמה, כתיב (פסוק כ) כי הנה ברכתי אותו והפריתי אותו והרביתי אותו, זה ישמעאל וקל וחומר ואת בריתי אקים את יצחק:
My covenant: The covenant of circumcision shall be given over [only] to the seed of Isaac. See Sanh. 59.
את בריתי: ברית המילה תהא מסורה לזרעו של יצחק:
20. And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation. כ. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה | בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל:
twelve princes: Heb. נְשִׂיאִים. They will disappear like clouds, as (Prov. 25:14): Clouds (נְשִׂיאִים) and wind. — [from Gen. Rabbah 47:5]
שנים עשר נשיאם: כעננים יכלו, כמו (משלי כה יד) נשיאים ורוח:
21. But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year." כא. וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת:
22. And He finished speaking with him, and God went up from above Abraham. כב. וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם:
from above Abraham: This is a euphemism used in reference to the Shechinah, and we learn that the righteous are the chariot of the Omnipresent. — [from Gen. Rabbah 47:6, 82:6]
מעל אברהם: לשון נקיה הוא כלפי שכינה, ולמדנו שהצדיקים מרכבתו של מקום:
23. And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him. כג. וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ וְאֵת כָּל מִקְנַת כַּסְפּוֹ כָּל זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים:
on that very day: On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say,“Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9).
בעצם היום: בו ביום שנצטוה, ביום ולא בלילה, לא נתיירא לא מן הגוים ולא מן הלצנים, ושלא יהיו אויביו ובני דורו אומרים אילו ראינוהו לא הנחנוהו למול ולקיים מצותו של מקום:
and he circumcised: Heb. וַיָמָל, an expression in the וַיִפְעַל form, (the active [kal] form.)
וימל: לשון ויפעל:
24. And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin. כד. וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ:
when he was circumcised: Heb. בְּהִמֹּלוֹ, when it was done to him, like (above 2:4): “when they were created (בְּהִבָּרְאָם).”
בהמולו: בהפעלו, כמו (ב ד) בהבראם:
25. And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin. כה. וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ:
when he was circumcised of the flesh of his foreskin: Concerning Abraham, it does not say אֵת, because he was lacking only the severing of the flesh, because it had already been flattened out by intercourse, but Ishmael, who was a youth, required that the foreskin be severed and the corona be uncovered. Therefore, in his case, it is אֵת. Gen. Rabbah (47:8).
בהמולו את בשר ערלתו: באברהם לא נאמר את, לפי שלא היה חסר אלא חתוך בשר, שכבר נתמעך על ידי תשמיש, אבל ישמעאל שהיה ילד הוזקק לחתוך ערלה ולפרוע המילה, לכך נאמר בו את:
26. On that very day, Abraham was circumcised, and [so was] Ishmael his son. כו. בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ:
On that very day: when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen,“Abraham was circumcised, and [so was] Ishmael his son.”
בעצם היום הזה: שמלאו לאברהם תשעים ותשע שנה ולישמעאל שלש עשרה שנים נמול אברהם וישמעאל בנו:
27. And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him. כז. וְכָל אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מֵאֵת בֶּן נֵכָר נִמֹּלוּ אִתּוֹ:
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Daily Tehillim: Psalms Chapters 44-48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
____________________________
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 8 Cheshvan 5775 • 1 November 2014
Iggeret HaKodesh, middle of Epistle 26
The above refers to the Sefirah of Malchut of Atzilut only so long as it remains on its home ground, so to speak, i.e., in the World of Atzilut. Likewise, the above refers to the Torah laws only so long as they are in their pristine state, i.e, at the sublime level of Malchut of Atzilut.
However, as the laws become vested within lower realms, they can become subject to a measure of concealment. Likewise, as the Sefirah of Malchut of Atzilut becomes vested in lower Worlds, it too is subject to this state of concealment. It is then called the Tree of Knowledge of Good and Evil, because it is vested within kelipat nogah. This vestiture takes place for the sake of one of the ultimate spiritual tasks of man — beirurim, i.e., sifting and refining the physicality of this world, in order to elevate the divine sparks from the evil which encumbers them.
This is what the Alter Rebbe now goes on to explain.
ומה שאמר האריז״ל שהמשניות הן במלכות דיצירה
As to the statement of R. Isaac Luria, of blessed memory, that the Mishnayot relate to [the Sefirah of] Malchut in [the World of] Yetzirah, whereas we have just quoted the Zohar to the effect that the Mishnayot relate to the Sefirah of Malchut in the World of Atzilut,
רצונו לומר: לבוש מלכות דיצירה שנתלבשה בה מלכות דאצילות
he referred to the garment of Malchut of Yetzirah in which Malchut of Atzilut is vested; only after Malchut of Atzilut descends to the World of Yetzirah and is vested there, can it be said that Mishnayot relate to Yetzirah.
ומלכות דיצירה נקרא שפחה לגבי מלכות דאצילות
And Malchut of Yetzirah is referred to as a handmaiden (shifchah), relative to Malchut of Atzilut, which is vested in it.
This answers an earlier question. The Alter Rebbe had quoted the Talmud Yerushalmi (ch. 1 of Berachot) to the effect that R. Shimon bar Yochai maintains that for the Reading of Shema one interrupts the study of Scripture, though not of Mishnah, which is loftier than Scripture. This was contradicted by statements of R. Shimon bar Yochai himself in Ra’aya Mehemna, to the effect that Mishnah is referred to as the handmaiden while Scripture is referred to as the king.
According to the above, however, there is no contradiction. So long as Mishnah is in its primary and fundamental state, it belongs to the level of Malchut of Atzilut; it is referred to as a handmaiden only after it is vested within Malchut of Yetzirah. This difference between the way something exists in its essential state and the way it exists as it is vested in a lower state of being, applies to Scripture as well, as will soon be explained.
ומלכות דבריאה נקרא אמה
By contrast, Malchut of Beriah (which is a lower World) is referred to as a maid (amah), denoting a level superior to the level of shifchah.
ותדע ממה שאמר האריז״ל, דמקרא, דהיינו תורה שבכתב, הוא בעשיה
Proof of this — that there is a significant difference between the way something exists in its essential state (be’etzem) and the way it exists as it is vested (behitlabshut) in a lower level — may be gained from the statement of R. Isaac Luria, of blessed memory, that Scripture, i.e., the Written Torah, is in Asiyah,
והרי מפורש בזהר ובכתבי האריז״ל, מקומות אין מספר, שהיא תפארת, שהוא זעיר אנפין דאצילות
even though it is explicit in innumerable places in the Zohar and the writings of R. Isaac Luria, of blessed memory, that it is [the Sefirah of] Tiferet, which is the Z’eir Anpin of Atzilut.
As such it is even higher than Malchut of Atzilut; how, then, can it be said that Scripture is in Asiyah?
אלא, שמתלבשת בעשיה
Rather, this means that it vests itself in Asiyah.
וכן הוא בהדיא בספר הכוונות, שמקרא ומשנה ותלמוד וקבלה, כולם באצילות
Thus it is taught explicitly in Sefer HaKavanot — that Scripture, Mishnah, Talmud and Kabbalah are all in Atzilut,
אלא שמקרא מתלבש עד עשיה
except that Scripture vests itself as far [“down”] as Asiyah,
The Written Torah hinges on its letters, which are inscribed with tangible ink on tangible parchment, and hence related to Asiyah, the “World of Action.”
ומשנה עד היצירה
and Mishnah [vests itself only] as far [“down”] as Yetzirah,
The Mishnah consists mainly of laws, such as those determining ritual validity or invalidity. These two states ultimately derive from the corresponding middot of Chesed and Gevurah, the Divine “emotive attributes” of benevolence and severity. Hence these laws are vested in the World of Yetzirah, for1 “the six [emotive] Sefirot ‘nest’ in Yetzirah.”
ותלמוד בבריאה
and Talmud is vested as far [“down”] as Beriah.
The Talmud elucidates the laws. It thus relates to Beriah, the “World of Comprehension,” which is illumined by Binah (“understanding”), for2 “the Supernal Mother (i.e., Binah) ‘nests’ in the [World of the] Throne,” i.e., in Beriah.3
* * *
והנה, כשהמלכות דאצילות מתלבשת בקליפת נוגה, כדי לברר הניצוצות שנפלו בחטא אדם הראשון
Now, when Malchut of Atzilut is vested in kelipat nogah in order to extract and refine the sparks that fell with the sin of Adam,
וגם הרפ״ח ניצוצין שנפלו בשבירת הכלים
as well as the 288 sparks that fell with the “breaking of the vessels,”
The concept of shevirat hakelim (the primordial “breaking of the vessels”) and the elevation of the 288 sparks of holiness hidden in the material world is explained at length elsewhere in the literature of Chassidut.
אזי גם המלכות דאצילות נקראת בשם עץ הדעת טוב ורע, לגבי זעיר אנפין דאצילות
Malchut of Atzilut, too, is then referred to as the Tree of Knowledge of Good and Evil, relative to Z’eir Anpin of Atzilut
שאינו יורד שם, ונקרא עץ חיים
which does not descend there and which is referred to as the Tree of Life.
והנה התלבשות המלכות בקליפת נוגה, הוא סוד גלות השכינה
And the investiture of [the Sefirah of] Malchut in kelipat nogah is the Kabbalistic principle of the exile of the Shechinah,
אשר שלט האדם באדם כו׳
whereby4 “man rules over man, to his detriment.”
In Epistle 25 (above), the Alter Rebbe quotes the exposition of this verse in Sefer HaGilgulim. During the time of exile, the “evil man” (of kelipah) rules over the “sacred man” (i.e., the holy “side” of the universe). At this time, the Divine Presence is in a state of exile within the universe. However, this temporary dominion of evil is “to his [ultimate] detriment,” for its underlying intent is that the sparks of holiness that are embedded within evil, be extracted and elevated.
* * *
The Alter Rebbe will now answer another question which he himself had posed earlier.
The Ra’aya Mehemna had stated that so long as the bipolar influence of the Tree of Knowledge of [both] Good and Evil is dominant in the world, Torah scholars (who are likened to the Shabbat and festivals) are supported only by their unlettered (“weekday”) brethren, whose food is sometimes pure but sometimes not. This is why the scholars engage in the study of the correspondingly bipolar laws of issur vs. hetter (ritual prohibition vs. permission), and the like.
Concerning this statement the Alter Rebbe asked above: Even though the Sages in Second Temple times tilled their own fields and vineyards, did they not mainly study the very same laws of issur and hetter, and the like?
In reply, the Alter Rebbe now explains the meaning of this passage from Ra’aya Mehemna.
During the present era of exile, when the world is dominated by the influence of the Tree of Knowledge of [both] Good and Evil, the Divine Presence grants life-force to the chitzonim. These negative forces belong to the ambivalent realm of kelipat nogah, which veils the holy potential embedded in the material things of this world. (Torah scholars are nourished only by the distilled essence of the Divinely-endowed life-force.)
In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited, and that which is pure from that which is impure. Ultimately, their Torah study removes the Divinely-imposed veil, so that a clear adjudication of the law results.
This is what the Alter Rebbe now goes on to say:
וזהו שכתוב ברעיא מהימנא: ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון כו׳
And this is the meaning of the statement in Ra’aya Mehemna: “While the Tree of Good and Evil dominates [the world],... these [Sages, who are likened to the Sabbaths and festivals, have nothing except what is given to them by those who are called ‘unsanctified ones,’...].”
דהיינו: בזמן גלות השכינה, שמשפעת לחיצונים שהם בקליפת נוגה, שהערב רב יונקים משם
This means that at the time of the exile of the Shechinah — which grants life-force to the chitzonim that belong in the realm of kelipat nogah, from which the “mixed multitude” derive their life-force,5
ומתמציתו ניזונין תלמידי חכמים בגלות
and from whose distilled essence the Torah scholars are nourished during the exile, —
ואז, עיקר עבודת האדם, ועיקר עסק התורה והמצות, הוא לברר הניצוצות, כנודע מהאריז״ל
at this time the main spiritual task of man, and the main purpose of being engaged in Torah and the commandments, is to disencumber and elevate the sparks, as is known from the teachings of R. Isaac Luria, of blessed memory.
לכן, עיקר ענין הלימוד הוא בעיון ופלפול הלכה, באיסור והיתר, טומאה וטהרה
For this reason, study chiefly involves deliberation and argumentation on the laws of issur and hetter, impurity and purity,
לברר המותר והטהור מהאסור והטמא, על ידי עיון ופלפול הלכה, בחכמה בינה ודעת
in order to disencumber the permitted and the pure from the forbidden and the impure by means of deliberation and argumentation on the law — with wisdom, understanding and knowledge, with all the three intellective faculties of the soul that clarify the law.
כנודע, דאורייתא מחכמה נפקת, ובחכמה דייקא אתברירו
For as is known,6 the Torah derives from Chochmah. Hence, [the sparks of holiness hidden in a legal question] can be extracted and elevated only through Chochmah.7
והיינו חכמה עילאה דאצילות, המלובשת במלכות דאצילות
Specifically: the Supernal Chochmah of Atzilut which is vested in Malchut of Atzilut —
סוד תורה שבעל פה
this being the Kabbalistic principle of the Oral Torah
(בסוד אבא יסד ברתא)
(8according to the Kabbalistic principle by which9 “the ‘father’ (i.e., Chochmah of Atzilut) begat (lit., ‘founded’) the ‘daughter’ (i.e., Malchut of Atzilut)”) —
המלובשת במלכות דיצירה
which, in turn, is vested in Malchut of Yetzirah.
[סוד] המשניות (וברייתות המלובשות בקליפת נוגה, שכנגד עולם היצירה
[10This accords with the Kabbalistic principle of] the Mishnayot (11and the Beraitot that are vested in the kelipat nogah, which corresponds to the World of Yetzirah;
ששם מתחיל בחינת הדעת [נ"א הרע] שבנוגה)
for there begins the Knowledge [of Good and Evil] [12or: “[for there begins] the evil”] which is inherent in nogah), for the kelipat nogah in the World of Yetzirah is equally good and evil.
[נוסח אחר: והברייתות המלובשות בקליפת נוגה שכנגד עולם העשיה, ששם מתחיל בחינת הרע שבנוגה]
[13A variant reading: “and the Beraitot that are vested in the kelipat nogah which corresponds to the World of Asiyah, from where there begins the evil of nogah”], for the kelipat nogah of Asiyah is mostly evil and minimally good.
כנודע מהאריז״ל
The above is known from the teachings of R. Isaac Luria, of blessed memory.
* * *
והמשכיל יבין ענין פלא גדול מזה מאד, מה נעשה בשמים ממעל, על ידי עיון ובירור הלכה פסוקה, מן הגמרא ופוסקים ראשונים ואחרונים
Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling — of the Gemara and of the earlier and latter codifiers14 —
מה שהיה בהעלם דבר קודם העיון הלז
which, before this deliberation, had been concealed.
כי על ידי זה, מעלה הלכה זו מהקליפות שהיו מעלימים ומכסים אותה, שלא היתה ידועה כלל, או שלא היתה מובנת היטב בטעמה
For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.15
שהטעם הוא סוד הספירה חכמה עילאה, שנפלו ממנה ניצוצות בקליפות, בשבירת הכלים
For the reason16 [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial “breaking of the vessels.”
והם שם בבחינת גלות, שהקליפות שולטים עליהם, ומעלימים חכמת התורה מעליונים ומתחתונים
[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings — both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.
וזהו שכתוב ברעיא מהימנא, שהקושיא היא מסטרא דרע
This is why it is stated in Ra’aya Mehemna, as quoted at the beginning of the present letter, that “a problematic query ... emanates from the side of evil.”
Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.
* * *
FOOTNOTES
1. Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39.
2. Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39.
3. Note of the Rebbe: “See also the Note in Tanya, ch. 40.”
4. Kohelet 8:9.
5. In the original, eirev-rav; cf. Shmot 12:38. Likkutei Haggahot LeSefer HaTanya emends our text to “nations of the world.”
6. Zohar II, 85a; et al.
7. Ibid., 254b.
8. These parentheses are in the original text.
9. Zohar III, 248a.
10. These brackets are in the original text.
11. These parentheses are in the original text.
12. These brackets are in the original text.
13. These brackets are in the original text.
14. Note of the Rebbe: “All of these have to do with the clarification of the reason [underlying a law], as is soon stated.”
15. Note of the Rebbe: “...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes.”
16. Note of the Rebbe [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: “This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) — even though the law itself is known and [hence] not in exile.”
____________________________
Rambam:
Daily Mitzvah P142 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 8 Cheshvan 5775 • 1 November 2014
Positive Commandment 142 (Digest)
Collecting Loans from Gentiles
"From the foreigner you shall pursue a debt"—Deuteronomy 15:3.
We are commanded to press a gentile to repay a debt that he owes us, and not to have mercy on him [and give him an extension]—as we are commanded regarding a Jew.
[This commandment only applies to a gentile who has not accepted upon himself the observance of the Seven Noahide Laws.]
The 142nd mitzvah is that we are commanded to demand and to put pressure on a non-Jew to repay his debts; contrary to our commandment to have pity on a Jew and the prohibition against demanding repayment.1
The source of this commandment is G‑d's statement2 (exalted be He), "You shall collect from a non-Jew."
In the words of the Sifri: "The verse 'You shall collect from a non-Jew,' constitutes a positive commandment."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1. N234 above.
2. Deut. 15:3.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Rambam:
• 1 Chapter a Day: Edut - Chapter 12
Edut - Chapter 12
Halacha 1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
Halacha 2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
Halacha 3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
Halacha 4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
Halacha 5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
Halacha 6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
Halacha 7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
Halacha 8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
Halacha 9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered is trefe.
Halacha 10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
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Rambam:
• 3 Chapters a Day: Malveh veLoveh - Chapter 4, Malveh veLoveh - Chapter 5, Malveh veLoveh - Chapter 6
Malveh veLoveh - Chapter 4
Halacha 1
Neshech and marbit are one in the same, as Leviticus 25:37 states: "Do not give him your money with neshech and do not put forth your food at marbit." And further on, Deuteronomy 23:20 speaks of: "Neshech from money, neshech from food, neshech from any substance that will accrue."
Why is interest called neshech? Because it bites. It causes pain to one's colleague and consumes his flesh. Why did the Torah refer to it with two terms? So that one would commit a twofold transgression when violating this prohibition.
Halacha 2
Just as it is forbidden to give a loan at interest; so, too, it is forbidden to borrow at interest, as Deuteronomy, ibid., states: "Do not offer interest to your brother." According to the Oral Tradition, we learned that this is a warning to the borrower.
Similarly, it is forbidden to act as a broker between the borrower and the lender when interest is involved. Anyone involved, a guarantor, a scribe or a witness transgresses a negative commandment, as Exodus 22:24 states: "Do not lay interest upon him." This is a warning against the witnesses, the guarantor and the scribe.
Thus, we see that a person who offers a loan at interest violates six prohibitions:
"Do not act like a creditor toward him," "Do not give him your money with neshech" "Do not put forth your food at marbit" "Do not take neshech and tarbit from him" (Leviticus 25:36), "Do not lay interest upon him," and "Do not place a stumbling block in front of the blind" (Leviticus 19:14).
A person who borrows at interest violates two prohibitions: "Do not offer interest to your brother." "Do not place a stumbling block in front of the blind"
The guarantor, the witnesses and the like violate only the prohibition: "Do not lay interest upon him." Any broker who connects between the lender and the borrower or assists or instructs one of them with regard to making the loan transgresses the commandment: "Do not place a stumbling block in front of the blind"
Halacha 3
Although the lender and the borrower violate all the negative commandments mentioned above, they are not punished with lashes, because the interest must be returned. For whenever a person gives a loan at interest, if fixed interest is involved, it is forbidden by Scriptural Law and may be expropriated through legal process. The judges expropriate it from the lender and return it to the borrower. If the lender dies, it is not expropriated from his children's possessions.
Halacha 4
When a father leaves his sons money obtained by taking interest, they are not obligated to return it, even though they know that it was obtained through interest. If, however, he leaves them a cow, a garment or any other specific article obtained through interest, they are obligated to return it as an expression of honor for their father.
When does the above apply? When their father repented, but was not able to return the article before he died. If, however, he did not repent, the sons need not be concerned with his honor. They are not required to return even a specific article.
Halacha 5
When robbers and people who lend money at interest seek to return the money they took, we should not receive it from them. This will make the path of teshuvah more accessible to them. Whoever accepts repayment from them is not looked upon favorably by our Sages. If, however, the stolen article itself was intact or a specific article was given as interest, and it itself is there, it may be accepted.
Halacha 6
When interest - whether fixed interest or interest forbidden by Rabbinic law - is mentioned in a promissory note, the lender may collect the principal, but not the interest. If he collected the entire amount, any fixed interest can be expropriated from him. "The shade of interest" - i.e., interest forbidden by Rabbinic law - may not be collected from the borrower by the lender, nor is it expropriated by the court from the lender for the borrower.
Halacha 7
Whenever a person writes a promissory note that includes interest, it is as if he documents and has witnesses testify that he denies God, the Lord of Israel. Similarly, whenever a person borrows or lends money at interest in privacy he denies God, the Lord of Israel, and denies the exodus from Egypt, as Leviticus 25:37-38 states: "Do not give him your money with neshech... I am God your Lord, who took you out of the land of Egypt."
Halacha 8
It is forbidden for a person to borrow money from his sons or the members of his household at interest. This is forbidden even when he is not tightfisted and he is merely giving them a present." The rationale is that in doing so, he might habituate them to this practice.
Halacha 9
When Torah scholars lend money to one another and the borrower returns more than the amount loaned him, it is permitted. It is obvious that the extra amount was only a present that he gave him. For they know the severity of the prohibition against taking interest.
Halacha 10
The following laws apply when a person lends money to a colleague, and the borrower discovers more than the sum originally agreed upon, or the borrower returned a debt and the lender discovers more than the sum that was borrowed. If the additional amount was a sum about which a person might easily err, it must be returned. If not, we can assume that the borrower gave the lender a present, he had stolen property belonging to the lender in his possession and sought to return it together in the account without the lender being aware, or another person asked him to return money in such a manner.
What can be considered a sum about which a person might easily err? One, two, five or ten more. The latter figures are included, for perhaps the person counted out the sum in groups of five or ten.
Similarly, if the person found that a group of five or a group of ten had an additional one, he must return the extra amount. Maybe an additional one with which he was counting became mixed with a group of five or ten,
Halacha 11
The following laws apply when a person lends a colleague according to a particular coinage, or stipulates in his wife's ketubah that a sum should be paid to her in a particular coinage, and then the ruling authorities increase the weight of that coinage. When the value of produce was reduced because of the increase, he should deduct the proportion of the increase, even if the increase was minimal. If, however, the value of produce is not reduced because of the addition, he need not deduct that proportion. Instead, he should pay him the coin used as currency at that time.
When does the above apply? When the addition was one fifth of its value -e.g., its weight was four units and it was increased to five. If, however, more than a fifth was added, he should deduct the entire proportionate amount of the increase, even though the price of produce did not increase. Similar laws apply with regard to a loan when the weight of a coin was decreased.
Halacha 12
The following rules apply when a person lends a colleague according to a particular coinage, and that coinage is disqualified by the ruling authorities. If the lender could use the disqualified coin as legal tender in another country, and the lender has a way of getting to that country, the borrower may repay him in the coinage that he lent him, telling him: "Go and use it in such and such a place." If the lender does not have a way of getting there, the borrower must repay him in the coinage that is legal tender at that time. Similar laws apply with regard to a ketubah.
Halacha 13
Some of the Geonim have ruled that when a borrower forgoes the interest a lender charged or will charge on his behalf, his statements are of no consequence, even though he affirms his waiver with a kinyan or gives it as a present. Their rationale is that whenever interest is given, the borrower is waiving his rights. The Torah, however, does not accept this waiver and forbids it. Therefore, one cannot waive interest, even interest forbidden merely by Rabbinic Law on behalf of the lender.
It appears to me that this ruling is incorrect. Instead, since the lender is told to return the interest, and he knows that he violated a prohibition, and the borrower has the right to collect the money, if the borrower desires to waive the obligation to return the interest he may, just as a person may waive the return of a stolen article. Indeed, our Sages explicitly stated that when robbers and people who lent money at interest seek to return the money they took, we should not receive it from them. This indicates that the waiver of the obligation to return the interest is effective.
Halacha 14
It is permitted to give property belonging to orphans to a faithful person who has valuable properties to offer as security, in an arrangement that is likely to lead to profit and unlikely to lead to loss.
What is implied? The court tells the person: "Do business with their property. If there is a profit, give them a portion of the profit. If there is a loss, suffer the loss yourself." This is "the shade of interest." Nevertheless, "the shade of interest" is forbidden only because of a Rabbinic decree, and our Sages did not apply their decree to property belonging to orphans.
Malveh veLoveh - Chapter 5
Halacha 1
One may lend money to and borrow money from a gentile and a resident alien at interest, as implied by Deuteronomy 23:20: "Do not offer interest to your brother." We may infer: Offering - and taking - interest from "your brother" is prohibited; from people at large, by contrast, it is permitted.
It is a positive mitzvah to lend money to a gentile at interest, as Ibid:21 states: "You may offer interest to a gentile." The Oral Tradition teaches that this is a positive commandment. This is the Scriptural Law.
Halacha 2
Our Sages, however, forbade a Jew from lending money to a gentile at a fixed rate of interest beyond what is necessary for him to earn his livelihood. They enacted this decree lest, the lender learn from the gentile's deeds as a result of the large extent of his contact with him. Therefore even according to the Sages, it is permitted to borrow money from a gentile at interest, for the Jew will flee from him, and will not frequent his company.
Torah scholars will not learn from a gentile's conduct. . Hence, it is permitted for them to lend money to a gentile at interest, even to make a profit. Any transactions in the category of "the shade of interest" that involve gentiles are permitted for everyone.
Halacha 3
The following law applies when a Jew borrowed money from a gentile at interest, and when he seeks to return it to him another Jew meets him and tells him: "Give it to me and I will pay you the rate of interest that you pay the gentile." This is forbidden, even if the original borrower brings the other Jew to the gentile. Instead, the gentile must take back his money and then give it as a loan to the other Jew.
Halacha 4
When, by contrast, a gentile borrows money from a Jew at interest and desires to return it to him, and another Jew meets the gentile and tells him: "Give it to me and I will pay you the rate of interest that you pay the other Jew," this is permitted. If, however, the gentile brought the Jewish borrower to the Jewish lender and informed him of the loan, this is considered fixed interest, for he gave the money with the knowledge of the Jewish lender. This applies even if the gentile gave the Jewish borrower the money.
Halacha 5
It is forbidden for a Jew to entrust his money to a gentile so that he can lend them to a Jew at interest.
When a gentile loans money to a Jew at interest, it is forbidden for another Jew to serve as a guarantor. The rationale is that according to their laws, the lender may demand payment from the guarantor first. Thus, after paying the debt, the guarantor will demand payment for the interest that he is obligated to the gentile. Hence, if the gentile makes a commitment not to demand payment from the guarantor first, it is permitted.
Halacha 6
The following laws apply when a Jew borrowed money from a gentile at interest and then the gentile converted. If a reckoning was made before he converted, the convert may collect the principal and the interest. If a reckoning was not made until after he converted, the convert may collect the principal, but not the interest.
Different rules apply when, by contrast, a gentile borrows money from a Jew at interest and then converts. After a reckoning is made, even if it was made after the conversion, the convert is required to pay the entire sum, the principal and the interest. This measure was instituted lest people say that the person converted for the sake of his money. Even after he converted, the Jew can collect the entire sum of interest for which he became liable while he was a gentile.
Halacha 7
It is a mitzvah to lend money to a Jew without charge before lending money to a gentile at interest.
Halacha 8
It is forbidden for a person to invest his money in a manner where his share in the profit is great and his share in the eventuality of loss is minimal. This is considered "the shade of interest." A person who makes such investments is considered "wicked."
If a person makes such an investment, the profits and the losses are divided according to the laws governing a hetter iska. A person who invests his money in a manner where his share in the profit is minimal and his share in the eventuality of loss is great is considered pious.
Halacha 9
We may not appoint a person as a storekeeper in return for half of the profits, nor may one entrust a person with money to buy produce in return for half of the profits, nor may one buy eggs to place under another person's chickens in return for half of the profits, nor may one evaluate calves and young donkeys and then have them fattened in return for half of the profits.
These arrangements are permitted only when the investor pays the manager a wage for his efforts and reimbursement for the upkeep of the animals, or grants the manager a greater share of the profits than his share in the event of a loss, as we explained with regard to partnerships.
Halacha 10
When a person enters into a partnership arrangement with a colleague, entrusting him with money or with land, or making an iska agreement, he should not include the profit together with the principal as a single sum in the promissory note, lest there be no profit and this lead to interest.
Similarly, a person should not give a colleague money as an iska or in a partnership, but have a promissory note written as if it were a loan. This is prohibited lest he die and the promissory note be given to his heir, who will use it to collect interest.
Halacha 11
It is forbidden to pay interest before taking a loan or to pay it afterwards. What is implied? If a person thought about receiving a loan from a
colleague and sent him presents so that he would grant him the loan, this is considered to be paying interest before giving a loan. If he took a loan from him and returned the debt, and then sent the lender a present for the fact that his money was in his possession without his receiving any benefit, this is considered as paying interest afterwards. If one transgresses and does this, this is "the shade of interest."
Halacha 12
When a person who borrowed money from a colleague would not ordinarily greet him first, it is forbidden for him to greet him first. Needless to say, it is forbidden for him to praise the lender in public or go to his home. These prohibitions are derived from the phrase Deuteronomy 23:20: "All types of neshech"; even words are forbidden.
Similarly, it is forbidden for the borrower to teach the lender Scripture or Talmud throughout the duration of the loan if the borrower was not accustomed to doing so previously,52 as implied by the phrase: "All types of interest."
Halacha 13
When a person lends money to a colleague, he should not tell the borrower: "Take notice if so and so from this and this place comes." Implied is that the borrower should honor him and provide him with food and drink as is appropriate. Similar laws apply in all analogous situations.
Halacha 14
There are practices that resemble interest, but which are permitted. What is implied? A person may purchase a promissory note from a
colleague for less than its face value without any concern. A person may give a colleague a dinar so that he will lend a third party 100 dinarim. The rationale is that the Torah forbade only interest given by the borrower to the lender.
Similarly, a person may tell a colleague: "Here is a dinar. Tell so and so to give me a loan." This is permitted, because he gave him a wage only for making the suggestion.
Halacha 15
There are certain matters that are permitted, and yet are forbidden because they are ha'aramat ribit (a circumvention of the prohibition against interest).
What is implied? The borrower tells the lender: "Lend me a maneh." The lender answers: "I do not have a maneh. I have wheat worth a maneh," and he gave him the wheat for a maneh and then purchased it from him for 90 zuz. This is permitted, but it was forbidden by the Sages as a circumvention of the prohibition against interest. For he gave him 90 and received a maneh.
If the lender transgressed and carried out these transactions, the lender may expropriate 100 zuz from the borrower through legal process, because even "the shade of interest" is not involved. Similarly, if a field was given as security for a loan, the lender may not rent it back to the owner of the field, because this is a circumvention of the prohibition against interest. For the borrower is receiving the field that he owned and paying the lender rent each month because he lent him money.
Halacha 16
It is forbidden to hire out dinarim. This does not resemble hiring out other utensils. In the latter case, the same utensil that was hired out is returned, In this instance, however, the recipient spends the dinarim he receives and pays him back with others. Hence, "the shade of interest" is involved.
Halacha 17
The following rules apply when a king has established a law that whoever pays the head tax imposed on every person for a particular person has the right to take control of that person and treat him as a serf. If a person pays a dinar as the tax for a particular person and then has him work for more than a dinar, this is permitted. Similar principles apply in all analogous situations.
Malveh veLoveh - Chapter 6
Halacha 1
Whenever a person gives a loan to a colleague of a sela for five dinarim, two se'ah of wheat for three, a selah for a selah and a se'ah? or three se'ah for three se'ah and a dinar, it is forbidden. The general principle is whenever there is a stipulation that any increase be made to a loan, interest forbidden by Scriptural Law is involved, and it may be expropriated from the lender through legal process.
Similarly, when a person lends money to a colleague and makes a stipulation that he can live in the borrower's courtyard at no cost until he returns the loan, he rented the borrower's property for less than its fair value and established that this reduction would remain in force until he repaid the debt, or took as security property from which benefit can be derived at the time of the loan - e.g., the borrower gave the lender his courtyard as security with the intent that the lender dwell in it without charge - all the above are forms of interest forbidden by Scriptural Law" and it may be expropriated from the lender through legal process.
Similarly, when a person sells a field or a courtyard through an asmachta, since the purchaser does not acquire the field itself, any produce that he consumes is interest and must be returned. Similar laws apply to any person who has not completed a transaction that is not fully binding at the outset. He must return all the produce. For if he consumes the produce, he will be taking interest according to Scriptural Law.
Any other matter forbidden as interest outside the above categories is prohibited by Rabbinic decree. These decrees were enforced lest this lead to the violation of interest forbidden by Scriptural Law. Interest forbidden by the Rabbis is called "the shade of interest" and may not be expropriated from the lender through legal process.
Halacha 2
When a person lends money to a colleague, he should not take that colleague's servant to perform work for him even if the servant is sitting idly. He should not dwell in his courtyard without charge, even though this courtyard is not fit to be rented out and the owner does not ordinarily rent out his property. If the lender does dwell in it, he must pay rent to the owner/borrower. If he does not pay rent, it is considered as "the shade of interest," because at the outset, he did not stipulate that if he makes the loan, he can dwell in his courtyard.
Therefore, the following rule applies if the borrower has not paid the debt and desires to deduct the rent for the courtyard in which the lender dwelled from the debt. If the rent is equivalent to the entire debt, he may not deduct the entire amount - only the sum that the judges specify. The rationale is that if the lender were sent away without receiving anything, it would be equivalent to expropriating the interest by the court. And "the shade of interest" is not expropriated by the court.
Halacha 3
My teachers issued the following ruling when a person lends money to a colleague and afterwards demands payment of the debt. If the borrower tells the lender: "Dwell in my courtyard until I repay the debt," it is considered as only "the shade of interest." The rationale is that this condition was not specified at the time the loan was given, as can be inferred from Leviticus 25:37: "Do not give him a loan with neshech."
Halacha 4
The following rules apply when a person lends a colleague money and the borrower offers a field as security. Although the lender tells the borrower: "If you do not return the debt to me within three years, the field belongs to me," he does not acquire it. The rationale is that the agreement is an asmachta and an asmachta is not binding. Accordingly, the lender must deduct all the produce he consumed from the sum of the loan. For consuming that produce is interest forbidden by Scriptural Law.
Different rules apply, however, if the seller/borrower tells the lender/purchaser: "If I do not repay you within three years, acquire it retroactively from the present date." If the borrower brings the money to the lender within three years, the lender is not entitled to the produce. ' If he brings the money to the lender/purchaser after three years, all the produce belongs to the purchaser.
Halacha 5
When a person sells a house or a field and tells the purchaser: "When I obtain money, return the property to me," the purchaser does not acquire the field. All the produce that he consumes is considered as fixed interest and can be expropriated from him through legal process.
If, however, on his own initiative, the purchaser tells the seller: "When you obtain money, I will return this field to you," it is permitted for him to do so. The purchaser may consume the produce until the seller returns his money.
Halacha 6
The following laws apply when a person sells a field to a colleague and the purchaser pays a portion of the money to the seller. If the seller tells the purchaser: "Acquire a portion of the property in proportion to the percentage of your payment," each of them is entitled to consume a share of the produce proportional to the percentage of the property he owns.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field retroactively to the present date," both of them are forbidden to benefit from the produce immediately. The seller is prohibited, lest the purchaser bring the remainder of the money and thus the field will belong to him from that date. Hence if the seller were to consume the produce, he would be receiving benefit from the money that the purchaser has yet to pay him.
Similarly, the purchaser is forbidden to benefit from the produce. The rationale is that perhaps he will not bring the remainder of the money and the transaction will be nullified. Thus, he will have benefited from the produce in consideration of the money he had given the seller. Therefore, the produce should be given to a third party until it is appropriate to give it to one of them.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field," the seller is entitled to benefit from the produce until the purchaser brings the money. If the purchaser consumes the produce, its value should be expropriated from him.
If the seller tells the purchaser: "Acquire the field at present and the remainder of the money is considered as a debt," the purchaser should benefit from the produce. If the seller consumes the produce, everything that he consumed should be expropriated from him.
Halacha 7
My masters ruled that the following principle applies when a person lends money to a colleague and the borrower gives the lender his field as security with the intent that the lender benefit from the produce while he was holding it as security. Even though the lender does not deduct anything, this is considered merely "the shade of interest," and cannot be expropriated from the lender through legal process.
The rationale is that giving a field as security is different from giving a house as security. Because produce is not located in the field at the time the loan is given. It is possible that the lender will profit, for produce will grow, and it is possible that he will lose when sowing and working the field. Therefore, it is "the shade of interest."
Similarly, giving a field as security does not resemble selling a field under an asmachta. When a person sells under an asmachta, he does not resolve to make the sale. When he gives a field as security, by contrast, he resolves to sell the potential to benefit from the land.
Similarly, from the Talmud, it appears that a property given as security involves "the shade of interest," and that can be understood only if we say that it refers to a person who gives a field as security, as my masters ruled.
Thus, there are three ways in which property can be given as security: security where taking benefit involves fixed interest, security where taking benefit involves the shade of interest and security where taking benefit is permitted.
What is implied? If a person gave a colleague a property where benefit is continually present, e.g., a courtyard, a bathhouse, or a store, as security, it is considered as fixed interest. If he gave him a field or the like as security and it produced profit from which he benefited, it is considered as "the shade of interest."
If he gave him a courtyard or the like as security and made a deduction, it is considered as "the shade of interest." If he gave him a field as security and made a deduction, it is permitted.
What is meant by "making a deduction"? A person lent a colleague 100 dinarim. The borrower gave him his courtyard or his field as security and the lender told the borrower: "I will deduct a silver me'ah each year as rent for the property, so that I can receive all of the benefit from the courtyard," or the like, it is forbidden. If he gives a field or the like as security, it is permitted.
Halacha 8
Some of the Geonim have ruled that whenever property is given as security and nothing is deducted, it is considered to be fixed interest. They did not penetrate to the depth of the matter to distinguish between a field and a courtyard. Therefore, the words of the Talmud appeared problematic to them.
Similarly, they ruled that it is always forbidden to give property as security without a deduction being made, whether for a courtyard or a field, except according to the following arrangement.
What is implied? The lender loaned the borrower 100 dinarim, took a house or a field as security, and stipulated that after ten years the property would return to its owners at no charge. The lender is permitted to benefit from the produce of the property for the entire ten years, even if ordinarily its rent would be 1000 dinarim a year. For in effect, what he is doing is renting it at a lower price.
Similarly, it is permitted if the owner of the field added a stipulation that whenever he brought the renter or lender money, he would deduct a rent of ten dinarim a year from the amount and leave the property. Similarly, it is permitted if the borrower added a stipulation that whenever he desired, he could calculate the time that the lender or renter dwelled in the property and pay him the remainder and then he would leave the property. The rationale is that it is a rental that is involved, and any stipulation involving a rental is binding and permitted, as explained previously.
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Hayom Yom:
Shabbat, 8 Cheshvan 5775 • 1 November 2014
"Today's Day"
Shabbat, Cheshvan 8, 5704
Torah lessons: Chumash: Lech L'cha, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: R. Isaac Luria (p. 557) ...side of evil." (p. 559).
Mitzva is an idiom of tzavta - "joining," "attachment." Whoever performs a mitzva becomes joined to the Essence of G-d - may He be blessed - Who issues that particular command. This is the meaning of "The reward of a mitzva is the mitzva (itself)":1 His becoming attached to the Essence of the En Sof Who ordained the command, is itself his reward.
The above can be understood through an analogy from the physical world: An extremely simple person has an inner sense of bitul (nullity) before the wisdom and greatness of a scholar - a bitul in which he senses himself to be an utter nonentity. The sage in turn,2 does not sense or perceive the simpleton as belonging at all to the category of human beings! Not that the scholar dismisses or rejects him, G-d forbid, for that would be an evil trait; he simply sees no connection or relationship with him whatsoever.
Now, when the sage instructs the simple man to do something for him, that command brings the simpleton "into being." In his own self-perception he is no longer a nonentity but a "somebody"; he has assumed a status unto himself in that he is able to carry out an order of the sage, and it is him that the sage addressed and instructed. In the eyes of the sage too, the simpleton now "exists"; he is a "somebody" to whom he (the sage) can speak and instruct. What is more, the command actually unites the lofty, exalted sage with the gross simpleton. The analogue is obvious.
It is understood that in the above analogy there is no difference at all what the command is about, whether a great, lofty matter or a simple trivial one.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Avot 4:2.
2. Whose universe is scholarship and intellect.
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Daily Thought:
Go to Yourself(Lech Lecha)
“Go to yourself…to the land which I will show you.”—Genesis 12:1
“There, in the land, I will show you your essence.”—R’ Schneur Zalman of Liadi
The spiritual world of meditation and prayer has its borders.
That which can be known will be known.
That which is beyond knowing is permitted to whisper, softly.
And the very core of your being remains beyond the border, aching to enter, .
yet unable to utter a word of its presence.
But when the soul descends into the world of action, then every rule can be broken, every boundary crossed.
Take your soul out into the world, take its very essence there. Find divine purpose in your work; discover G‑d within the everyday workings of His world.
You will come to know which cannot be known; your eyes will see that which the soul could never bare, its very core of being.
In this world, the soul knows no borders.(Lech Lecha, 5738 (1977))
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Lech-Lecha (Bereshis/Genesis 12:1 Now Hashem had said unto Avram, Get thee out of thy country, and from thy kindred, and from the bais avicha, unto ha’aretz that I will show thee;
2 And I will make of thee a goy gadol (great nation), and I will bless thee, and make thy shem great; and thou shalt be a brocha (blessing);
3 And I will bless the one blessing you, and curse him that curses you; and kol mishpochot haadamah shall be blessed through you.[T.N. There is a brocha in this verse that many do not know but that every true follower of Moshiach should know.]
4 So Avram departed as Hashem had told him; and Lot went with him; and Avram was seventy and five years old when he departed out of Charan.
5 And Avram took Sarai his isha, and Lot his brother’s son, and all their possessions that they had amassed, and the nefesh that they had gotten in Charan; and they went forth to go into the land of Kena’an; and they arrived in the land of Kena’an.
6 And Avram passed through the land unto the makom Shechem, unto Elon Moreh. And the Kena’ani was then in ha’aretz.
7 And Hashem appeared unto Avram, and said, Unto thy zera will I give ha’aretz hazot: and there built he a Mizbe’ach unto Hashem, Who appeared unto him.
8 And he removed from there unto the harah mikedem Beit-El, and pitched his tent, having Beit-El on the west, and Ai on the east; and there he built a Mizbe’ach unto Hashem,and called upon the Shem of Hashem.
9 And Avram journeyed, going on still toward the Negev.
10 And there was a ra’av in the land; and Avram went down into Mitzrayim to sojourn there; for the ra’av was severe in ha’aretz.
11 And it came to pass, when he was about to enter into Mitzrayim, that he said unto Sarai his isha, Hinei now, I know that thou art an isha yafeh to look upon;
12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his isha; and they will kill me, but they will save thee alive.
13 Say, now, thou art my achot; that it may be well with me for thy sake; and my nefesh shall live on account of thee.
14 And it came to pass, that, when Avram was come into Mitzrayim, the Egyptians beheld the isha that she was yafeh me’od.
15 The sarim of Pharaoh also saw her, and commended her before Pharaoh; and the isha was taken into Bais Pharaoh.
16 And he treated Avram well for her sake: and he acquired sheep and oxen, and male donkeys, and avadim, and shfachot, and female donkeys, and camels.
17 And Hashem plagued Pharaoh and his Bais with nega’im gedolim because of Sarai eshet Avram.
18 And Pharaoh summoned Avram and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy isha?
19 Why saidst thou, She is my achot? So I might have taken her to me to wife; now therefore, hinei, thy wife, take her, and go!
20 And Pharaoh commanded his anashim concerning him; and they sent him away, and his isha, and all that he had.
13:1 And Avram went up out of Mitzrayim, he, and his isha, and all that he had, and Lot with him, into the Negev.
2 And Avram was very rich in cattle, in kesef, and in zahav.
3 And he went on his journeys from the Negev even to Beit-El, unto the makom where his ohel had been at the beginning, between Beit-El and Ai;
4 Unto the makom of the Mizbe’ach, which he had built there at the first; and there Avram called on the Shem of Hashem.
5 And Lot also, which walked with Avram, had tzon, and herds, and ohalim.
6 And ha’aretz was not able to bear them, that they might dwell together; for their rechush was rav, so that they could not dwell together.
7 And there was a riv between the ro’im of the herd of Avram and the ro’im of the herd of Lot; and the Kena’ani and the Perizzi dwelt then in ha’aretz.
8 And Avram said unto Lot, Let there be no merivah now between me and thee, and between my ro’im and thy ro’im; for we are achim.
9 Is not the kol ha’aretz before thee? Separate thyself, now, from me; if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.
10 And Lot lifted up his eyes, and beheld all the plain of Yarden, that it was well watered everywhere, before Hashem destroyed Sodom and Amora, even as the Gan Hashem, like Eretz Mitzrayim, as you go to Tzoar.
11 Then Lot chose for him all the plain of Yarden; and Lot journeyed mikedem (east); and they separated themselves the one from his brother.
12 Avram dwelled in Eretz Kena’an, and Lot dwelled in the cities of the plain, and pitched his ohel toward Sodom.
13 But the men of Sodom were ra’im and chatta’im before Hashem exceedingly.
14 And Hashem said unto Avram, after that Lot was separated from him, Lift up now thine eyes, and look from the makom where thou art northward, and southward and eastward, and westward:
15 For kol ha’aretz which thou seest, to thee will I give it, and to thy zera ad olam (forever).
16 And I will make thy zera as the dust of ha’aretz; so that if a man can number the aphar of ha’aretz, then shall thy zera also be numbered.
17 Arise, walk through ha’aretz in the length of it and in the breadth of it; for I will give it unto thee.
18 Then Avram moved his ohel, and came and dwelt in Elonei Mamre, which is in Chevron, and built there a Mizbe’ach unto Hashem.
14:1 And it came to pass in the yamim of Amraphel Melech Shinar (i.e., Babylon), Aryoch Melech Ellasar, Kedorlaomer Melech Elam, and Tidal Melech Goyim;
2 That these made milchamah with Bera Melech Sodom, and with Birsha Melech Amora (Gomorrah), Shinav Melech Admah, and Shemever Melech Tzevoyim, and the Melech Bela, which is Tzoar.
3 All these were joined together in the Valley of Siddim which is the Yam HaMelach (i.e., Dead Sea).
4 Twelve shanah they served Kedorlaomer, and in the thirteenth year they rebelled.
5 And in the fourteenth year came Kedorlaomer, and the melachim that were with him, and they defeated the Rephaim in Ashterot Karnayim, and the Zuzim in Ham, and the Emim in Shaveh-Kiryatayim,
6 And the Chori in their Mt Seir, as far as Eil-Paran, which is near the midbar.
7 And they turned, and came to En Mishpat, which is Kadesh, and conquered all the country of the Amaleki, and also the Emori, that dwelt in Chazezon-Tamar.
8 And there went out the Melech Sodom, and the Melech Amora (Gomorrah), and the Melech Admah, and the Melech Tzevoyim, and the Melech Bela (the same is Tzoar); and they joined in milchamah with them in the Valley of Siddim;
9 With Kedorlaomer Melech Elam, and with Tidal Melech Goyim, and Amraphel Melech Shinar, and Aryoch Melech Ellasar; four melachim against five.
10 And the Valley of Siddim was full of tar pits; and the Melech Sodom and Amora (Gomorrah) they fled, and fell there; and they that remained fled to the mountain.
11 And they took all the possessions of Sodom and Amora (Gomorrah), and all their ochel, and went their way.
12 And they took Lot, Avram’s brother’s son, who dwelt in Sodom, and his possessions, and departed.
13 And there came one that had escaped, and told Avram HaIvri; for he dwelt in Elonei Mamre the Emori, brother of Eshcol, and brother of Aner; and these were Ba’alei Brit Avram.
14 And when Avram heard that his brother was taken captive, he armed his trained men, born in his own bais, three hundred and eighteen, and pursued them as far as Dan.
15 And he divided himself against them, he and his avadim, by lailah, and routed them, and pursued them as far as Chovah, which is on the left hand (north) of Damascus.
16 And he recovered all the possessions, and also brought again his brother Lot, and his possessions, and the nashim also, and the people.
17 And the Melech Sodom went out to meet him after his return from the defeat of Kedorlaomer, and of the. melachim that were with him, at the Valley of Shaveh, which is the Valley of the King.
18 And Malki-Tzedek Melech Shalem brought forth lechem and yayin and he was the kohen of El Elyon.
19 And he blessed him, and said, Baruch Avram by El Elyon, Creator of Shomayim v’Aretz;
20 And baruch El Elyon, Who hath delivered thine enemies into thy hand. And he gave him ma’aser (tithe) of all.
21 And the Melech Sodom said unto Avram, Give me the nefesh and keep the possessions for thyself.
22 And Avram said to the Melech Sodom, I have lifted up mine hand unto Hashem, El Elyon Creator of Shomayim v’Aretz,
23 That I will not take from a thread even to the thong of a sandal, and that I will not take any thing that is thine, lest thou shouldest say, I have made Avram rich;
24 Save only that which the young men have eaten, and the chelek of the anashim which went with me, Aner, Eshcol, and Mamre; let them take their chelek.
15:1 After these things the Devar Hashem came unto Avram in a vision, saying, Fear not, Avram; I am thy mogen, and thy exceeding great sachar (reward).
2 And Avram said, Adonoi Hashem, what wilt Thou give me, since I go childless, and the Ben Meshek of my Bais is this Eliezer of Dameshek (Damascus)?
3 And Avram said, See, to me Thou hast given no zera; and, hinei, one born in my bais is my yoresh (heir).
4 And, hinei, the Devar Hashem came unto him saying, This shall not be thy yoresh; but he that shall come forth out of thine own body shall be thy yoresh.
5 And He brought him forth outside, and said, Look now toward Shomayim, and count the kokhavim, if thou be able to number them; and He said unto him, So shall thy zera be.
6 And he believed in Hashem; and He credited [emunah (faith)] to him as tzedakah (righteousness).
7 And He said unto him, I am Hashem Who brought thee out of Ur Kasdim, to give thee ha’aretz hazot to be the yoresh of it.
8 And he said, Adonoi Hashem, how can I have da’as that I will be its yoresh?
9 And He said unto him, Bring Me a heifer meshuleshet, and a she goat meshuleshet, and a ram meshulash, and a dove, and a pigeon.
10 And he brought unto Him all these, and divided them in two, and laid each half one opposite another; but the birds divided he not.
11 And when the birds of prey came down upon the carcasses, Avram drove them away.
12 And when the shemesh was going down, a tardemah fell upon Avram; and, hinei, a horror of great darkness fell upon him.
13 And Hashem said unto Avram, Know of a surety that thy zera shall be a ger in a land not their own, and shall serve them; and they shall afflict them arba me’ot shanah;
14 And also that nation, whom they shall serve, will I judge; and afterward shall they come out with rechush gadol (great substance).
15 And thou shalt go to thy avot in shalom; thou shalt be buried at a good old age.
16 But in the fourth generation they shall come back here again; for the avon (iniquity) of the Emori (Amorite) is not yet full.
17 And it came to pass, that, when the shemesh went down, and it was dark, hinei a smoking fire-pot, and a blazing torch passed between those pieces.
18 On that day Hashem cut a brit (covenant) with Avram, saying, Unto thy zera have I given ha’aretz hazot, from the Wadi of Mitzrayim unto the great river, the river Euphrates:
19 [the land of] the Keni, and the Kenizzi, and the Kadmoni,
20 And the Chitti, and the Perizzi, and the Repha’im,
21 And the Emori, and the Kena’ani, and the Girgashi, and the Yevusi.
16:1 Now Sarai Avram’s isha bore him no children; and she had a shifchah, an Egyptian, whose shem was Hagar.
2 And Sarai said unto Avram, Hinei now, Hashem hath restrained me from bearing; go now in unto my shifchah; it may be that I may build family by her. And Avram paid heed to the voice of Sarai.
3 And Sarai Avram’s isha took Hagar her shifchah the Egyptian, after Avram had dwelt ten years in Eretz Kena’an, and gave her to her husband Avram to be his isha.
4 And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her gevirah was despised in her eyes.
5 And Sarai said unto Avram, My wrong be upon thee; I have given my shifchah unto thy kheyk; and when she saw that she had conceived, I was despised in her eyes; Hashem judge between me and thee.
6 But Avram said unto Sarai, Hinei, thy shifchah is in thy hand; do to her as it pleaseth thee. And when Sarai dealt harshly with her, she fled from her face.
7 And the Malach Hashem found her by a spring of mayim in the midbar, near the spring on the road to Shur.
8 And he said, Hagar, Sarai’s shifchah, from where camest thou? And where wilt thou go? And she said, I flee from the face of my gevirah Sarai.
9 And the Malach Hashem said unto her, Return to thy gevirah, and submit thyself under her hands.
10 And the Malach Hashem said unto her, I will multiply thy zera exceedingly, that it shall not be numbered for multitude.
11 And the Malach Hashem said unto her, See, thou art with child and shalt bear ben, and shalt call shmo Yishmael; because Hashem shema thy oni (misery).
12 And he will be a pere adam; his yad will be against kol, and kol yad against him; and he shall dwell in the presence of all his brethren.
13 And she called the Shem of Hashem Who spoke unto her, El Roi (G-d Who Sees); for she said, Have I also here seen after Him that seeth me?
14 Therefore the well was called Beer-lahai-roi; hinei, it is between Kadesh and Bered.
15 And Hagar bore Avram ben; and Avram called shem bno, which Hagar bore, Yishmael (Ishmael).
16 And Avram was fourscore and six shanah when Hagar bore Yishmael to Avram.
17:1 And when Avram was ninety and nine shanah, Hashem appeared to Avram, and said unto him, I am El Shaddai; walk before Me, and be thou tamim (blameless).
2 And I will confirm My brit (covenant) between Me and thee, and will multiply thee exceedingly.
3 And Avram fell on his face; and Elohim talked with him, saying,
4 As for Me, hinei, My brit (covenant) is with thee, and thou shalt be an Av of many Goyim [see 18:18].
5 Neither shall thy shem any more be called Avram, but thy shem shall be Avraham; for Av hamon Goyim (Father of a multitude of Goyim) have I made thee. [T.N. Ga 3:29 says “And if you belong to Moshiach (YESHAYAH 53:10), then you are of the ZERAH of Avraham Avinu, you are yoreshim (heirs) according to the havtachah (promise).]
6 And I will make thee exceeding fruitful, and I will make Goyim of thee, and Melechim shall come out of thee.
7 And I will establish My Brit (covenant) between Me and thee and thy zera after thee in their dorot for a Brit Olam, to be Elohim unto thee, and to thy zera after thee.
8 And I will give unto thee, and to thy zera after thee, the Eretz wherein thou art now a ger, kol Eretz Kena’an, for an Achuzzah (Possession) Olam (Everlasting); and I will be their Elohim.
9 And Elohim said unto Avraham, Thou shalt be shomer over My Brit therefore, thou, and thy zera after thee in the dorot.
10 This is My Brit (covenant), which ye shall be shomer over, between Me and you and thy zera after thee; every zachar among you shall be circumcised.
11 And ye shall circumcise the basar of your arelah; and it shall be an ot brit (sign of the covenant) between Me and you.
12 And he that is eight days old shall be circumcised among you, every zachar in your dorot, he that is born in the bais, or bought with kesef of any foreigner, which is not of thy zera.
13 He that is born in thy bais, and he that is bought with thy kesef, must be circumcised; and My Brit shall be in your basar for a Brit Olam.
14 And the arel (uncircumcised) zachar whose basar of his arelah (foreskin) is not circumcised, that nefesh shall be cut off from his people; My Brit hefer (he broke).
15 And Elohim said unto Avraham, As for Sarai thy isha, thou shalt not call her shem Sarai, but Sarah (Princess) shall her shem be.
16 And I will bless her, and give thee ben also of her; yes, will bless her, and she shall give rise to Goyim; melechim of peoples shall be from her.
17 Then Avraham fell upon his face, and yitzchak (laughed), and said in his lev, Shall a child be born unto him that is a hundred shanah? And shall Sarah, that is ninety shanah, bear?
18 And Avraham said unto HaElohim, O that Yishmael might live before Thee!
19 And Elohim said, Sarah thy isha shall bear thee ben indeed; and thou shalt call shmo Yitzchak; and I will establish My Brit (covenant) with him for a Brit Olam, and with his zera after him.
20 And as for Yishmael, I have heard thee; hinei, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve nasi’im (princes, rulers) shall he father, and I will make him a goy gadol (great nation).
21 But My Brit (covenant) will I establish with Yitzchak, which Sarah shall bear unto thee at mo’ed hazeh (this set time) next year.
22 And He left off speaking with him, and Elohim went up from Avraham.
23 And Avraham took Yishmael bno, and all that were born in his bais, and all that were bought with his kesef, every zachar among the men of Avraham’s bais; and circumcised the basar of their arelah in the very same day, as Elohim had said unto him.
24 And Avraham was ninety shanah and nine, when he was circumcised in the basar of his arelah.
25 And Yishmael bno was thirteen shanah, when he was circumcised in the basar of his arelah (foreskin).
26 In the very same day was Avraham circumcised, and Yishmael bno.
27 And all the men of his bais, born in the bais, and bought with kesef of the foreigner, were circumcised with him.)
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Chumash: Parshat Lech-Lecha, 7th Portion (Genesis 17:7-17:27) with Rashi
• Chapter 17
7. And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you. ז. וַהֲקִמֹתִי אֶת בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ:
And I will establish My covenant: And what is that covenant? To be to you for a God.
והקמותי את בריתי: ומה הוא הברית, להיות לך לא-להים:
8. And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God." ח. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת | אֶרֶץ מְגֻרֶיךָ אֵת כָּל אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים:
for an everlasting possession: And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b).
לאחוזת עולם: ושם אהיה להם לא-להים, אבל הדר בחוצה לארץ דומה כמי שאין לו אלוה:
9. And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations. ט. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם:
And you: Heb. וְאַתָּה. This “vav” connects [this verse] to the preceding matter. “As for Me, behold My covenant is with you,” and you must be careful to observe it. Now what does its observance entail?“This is My covenant, which you shall observe…that every male among you be circumcised.”
ואתה: וא"ו זו מוסיף על ענין ראשון אני הנה בריתי אתך, ואתה הוי זהיר לשמרו, ומה היא שמירתו, (פסוק י) זאת בריתי אשר תשמרו המול לכם וגו':
10. This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. י. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל זָכָר:
between Me and you: those living now.
ביני וביניכם וגו': אותם של עכשיו:
and between your seed: who are destined to be born.
ובין זרעך אחריך: העתידין להוולד:
be circumcised: Heb. הִמּוֹל, is like לְהִמּוֹל, to circumcise [the infinitive], as you might say עֲשוֹת in place of לַעֲשוֹת, to do.
המול: כמו להמול כמו שאתה אומר עשות, כמו לעשות:
11. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. יא. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם:
And you shall circumcise: וּנְמַלְתֶּם is like וּמַלְתֶּם, and the “nun” is superfluous, a radical that sometimes appears in it, like the“nun” of נוֹשֵׁךְ and the “nun” of נוֹשֵׂא. וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם, (i.e., the Kal form). But יִמּוֹל is in the passive form (the Nifal), like יֵעָשֶׂה (it will be done), יֵאָכֵל (it will be eaten).
ונמלתם: כמו ומלתם והנו"ן בו יתירה ליסוד הנופל בו לפרקים, כגון נ' של נושך ונ' של נושא. ונמלתם, כמו ונשאתם, אבל ימול לשון יפעל כמו יעשה, יאכל:
12. And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed. יב. וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מִכֹּל בֶּן נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא:
one that is born in the house: whom the maidservant bore in the house.
יליד בית: שילדתו השפחה בבית:
one that is purchased with money: whom he bought after he was born.
ומקנת כסף: שקנאו משנולד:
13. Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. יג. הִמּוֹל | יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם:
Those born in the house… shall be circumcised: Here Scripture repeated it [the commandment to circumcise a slave born in the house;] but did not state [that it is to be] on the eighth day, to teach you that there is a slave born in the house who is circumcised after eight days [other editions: at the age of one day], as is delineated in Tractate Shabbath (135b).
המול ימול יליד ביתך: כאן כפל עליו ולא אמר לשמונה ימים, ללמדך שיש יליד בית נמול לאחר שמנה ימים, כמו שמפורש במסכת שבת (דף קלה ב):
14. And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant." יד. וְעָרֵל | זָכָר אֲשֶׁר לֹא יִמּוֹל אֶת בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת בְּרִיתִי הֵפַר:
And an uncircumcised male: Here Scripture teaches that circumcision is in that place that distinguishes between male and female.
וערל זכר: כאן למד שהמילה באותו מקום שהוא ניכר בין זכר לנקבה:
who will not circumcise: When he reaches the age when he becomes liable for punishment, then [his soul] will be cut off (Shab. 133b), but his father [who does not circumcise him] is not punishable by “kareth” (spiritual excision), but is guilty of transgressing a positive commandment (Yeb. 70b).
אשר לא ימול: משיגיע לכלל עונשין ונכרתה, אבל אביו אין ענוש עליו כרת אבל עובר בעשה:
that soul will be cut off: He goes childless (Yeb. 55a) and dies prematurely (Moed Katan 28a).
ונכרתה הנפש: הולך ערירי ומת קודם זמנו:
15. And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name. טו. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ:
you shall not call her name Sarai: which means “my princess,” for me, but not for others. But Sarah, in an unqualified sense, shall be her name, that she will be a princess over all. — [from Ber. 13a]
לא תקרא את שמה שרי: דמשמע שרי לי ולא לאחרים כי שרה סתם שמה, שתהא שרה על כל:
16. And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of] nations; kings of nations will be from her. " טז. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ:
And I will bless her: And what is the blessing? That she returned to her youth, as it is said (below 18:12): “My skin has become smooth.” - [from B.M. 87a]
וברכתי אותה: ומה הוא הברכה, שחזרה לנערותה, שנאמר (לקמן יח יב) אחרי בלותי היתה לי עדנה:
and I will bless her: with breast feeding, when she required it, on the day of Isaac’s feast, for people were murmuring against them, that they had brought a foundling from the street and were saying, “He is our son.” So each one brought her child with her, but not her wet nurse, and she (Sarah) nursed them all. That is what is said (below 21:7): “Sarah has nursed children.” Gen. Rabbah (53:9) alludes slightly to this. — [from B.M. 87a]
וברכתיה: בהנקת שדים, כשנצרכה לכך ביום משתה של יצחק, שהיו מרננים עליהם שהביאו אסופי מן השוק ואומרים בננו הוא, והביאה כל אחת בנה עמה ומניקתה לא הביאה, והיא היניקה את כולם, הוא שנאמר (כא ז) היניקה בנים שרה. בראשית רבה (נג ט) רמזו במקצת:
17. And Abraham fell on his face and rejoiced, and he said to himself, "Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?" יז. וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד וְאִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד:
And Abraham fell on his face and rejoiced: Heb. וַיִּצְחָק. Onkelos renders this as an expression of joy, וַחֲדִי “and he rejoiced,” but the one [וַתִּצְחָק] in the case of Sarah (below 18:12) [he renders] as an expression of laughter. You learn that Abraham believed and rejoiced, but Sarah did not believe and ridiculed, and for this reason, the Holy One, blessed be He, was angry with Sarah, but was not angry with Abraham.
ויפל אברהם על פניו ויצחק: זה תירגם אנקלוס וחדי, לשון שמחה, ושל שרה לשון מחוך. למדת שאברהם האמין ושמח, ושרה לא האמינה ולגלגה. וזהו שהקפיד הקב"ה על שרה ולא הקפיד על אברהם:
Will [a child] be born to on, etc.: There are questions which are positive assertions, like (I Sam. 2:27): הֲנִגְלֹה נִגְלֵיתִי, “Did I appear?” [meaning: “of course I appeared!”]; (II Sam. 15:27): הֲרֹאֶה אַתָּה, “Do you see?” [meaning: “of course you see!”] This too is a positive assertion, and so did he say to himself, “Was such kindness done to anyone else, that the Holy One, blessed be He, is doing for me?”
הלבן: יש תמיהות שהן קיימות כמו (ש"א ב כז) הנגלה נגליתי, (ש"ב טו כז) הרואה אתה, אף זו היא קיימת, וכך אמר בלבו הנעשה חסד זה לאחר מה שהקב"ה עושה לי:
and will Sarah, who is ninety years old: Shall she be worthy of giving birth? Now although the first generations begot children at the age of five hundred, in Abraham’s time, the years were already lessened, and weakness had come to the world. Go out and learn this from the ten generations from Noah to Abraham, who hastened to beget children at the age of sixty and seventy.
ואם שרה הבת תשעים שנה: היתה כדאי לילד. ואף על פי שדורות הראשונים היו מולידין בני חמש מאות שנה, בימי אברהם נתמעטו השנים כבר ובא תשות כח לעולם, וצא ולמד מעשרה דורות שמנח ועד אברהם שמיהרו תולדותיהן בני ששים ובני שבעים:
18. And Abraham said to God, "If only Ishmael will live before You!" יח. וַיֹּאמֶר אַבְרָהָם אֶל הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ:
If only Ishmael will live: If only Ishmael will live! I do not deserve to receive such a reward as this.
לו ישמעאל יחיה: הלואי שיחיה ישמעאל, איני כדאי לקבל מתן שכר כזה:
will live before You: [This means]: [“Let him] live in fear of You,” as in (verse 1): “Walk before Me,” [which Onkelos renders:]“Serve Me.” [following Targum Jonathan]
יחיה לפניך: יחיה ביראתך, כמו (פסוק א) התהלך לפני, פלח קדמי:
19. And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him. יט. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו:
Indeed: אֲבָל is an expression of a confirmation of a statement, and likewise (below 42:21): “Indeed (אֲבָל), we are guilty”; (II Kings 4:14): “Indeed (אֲבָל), she has no son.” - [from Targumim]
אבל: לשון אמתת דברים, וכן (לקמן מב כא) אבל אשמים אנחנו, (מ"ב ד יד) אבל בן אין לה:
and you shall name him Isaac: Heb. יִצְחָק, because of the rejoicing (צְחוֹק) (Mid. Chaseroth v’Yetheroth). And some say: because of the ten (י) trials, and Sarah’s ninety (צ) years, and the eighth (ח) day on which he was circumcised, and Abraham’s hundred (ק) years. (Pirkei d’Rabbi Eliezer , ch. 32). (Other editions: “And My covenant.” Why is this written? Is it not already written (verse 9): “And you shall keep My covenant, you and your seed, etc.?” But because He said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment [of the covenant]. Therefore, Scripture states: “And I will establish My covenant with him,” and not with others. Now, why does it say [again in verse 21]: “But My covenant I will establish with Isaac?” This teaches us that he was holy from the womb. Another explanation [for the repetition of verse 19]: Said Rabbi Abba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from [what is written regarding] the son of the handmaid. It is written here: “Behold I have blessed him, and I will make him fruitful, and I will multiply him.” This refers to Ishmael. How much more so, “But My covenant I will establish with Isaac!” (Gen. Rabbah 47:5).
וקראת את שמו יצחק: על שם הצחוק. ויש אומרים על שם י' נסיונות, וצ' שנה של שרה, וח' ימים שנימול, וק' שנה של אברהם. והקימותי את בריתי למה נאמר, והרי כבר כתיב (פסוק ט) ואתה את בריתי תשמור אתה וזרעך וגו' אלא לפי שאומר (פסוק ז) והקמותי וגו', יכול בני ישמעאל ובני קטורה בכלל הקיום, תלמוד לומר והקמותי את בריתי אתו, ולא עם אחרים. ואת בריתי אקים את יצחק, למה נאמר, [אלא למד שהיה קדוש מבטן]. דבר אחר אמר ר' אבא מכאן למד קל וחומר בן הגבירה מבן האמה, כתיב (פסוק כ) כי הנה ברכתי אותו והפריתי אותו והרביתי אותו, זה ישמעאל וקל וחומר ואת בריתי אקים את יצחק:
My covenant: The covenant of circumcision shall be given over [only] to the seed of Isaac. See Sanh. 59.
את בריתי: ברית המילה תהא מסורה לזרעו של יצחק:
20. And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation. כ. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה | בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל:
twelve princes: Heb. נְשִׂיאִים. They will disappear like clouds, as (Prov. 25:14): Clouds (נְשִׂיאִים) and wind. — [from Gen. Rabbah 47:5]
שנים עשר נשיאם: כעננים יכלו, כמו (משלי כה יד) נשיאים ורוח:
21. But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year." כא. וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת:
22. And He finished speaking with him, and God went up from above Abraham. כב. וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם:
from above Abraham: This is a euphemism used in reference to the Shechinah, and we learn that the righteous are the chariot of the Omnipresent. — [from Gen. Rabbah 47:6, 82:6]
מעל אברהם: לשון נקיה הוא כלפי שכינה, ולמדנו שהצדיקים מרכבתו של מקום:
23. And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him. כג. וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ וְאֵת כָּל מִקְנַת כַּסְפּוֹ כָּל זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים:
on that very day: On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say,“Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9).
בעצם היום: בו ביום שנצטוה, ביום ולא בלילה, לא נתיירא לא מן הגוים ולא מן הלצנים, ושלא יהיו אויביו ובני דורו אומרים אילו ראינוהו לא הנחנוהו למול ולקיים מצותו של מקום:
and he circumcised: Heb. וַיָמָל, an expression in the וַיִפְעַל form, (the active [kal] form.)
וימל: לשון ויפעל:
24. And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin. כד. וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ:
when he was circumcised: Heb. בְּהִמֹּלוֹ, when it was done to him, like (above 2:4): “when they were created (בְּהִבָּרְאָם).”
בהמולו: בהפעלו, כמו (ב ד) בהבראם:
25. And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin. כה. וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ:
when he was circumcised of the flesh of his foreskin: Concerning Abraham, it does not say אֵת, because he was lacking only the severing of the flesh, because it had already been flattened out by intercourse, but Ishmael, who was a youth, required that the foreskin be severed and the corona be uncovered. Therefore, in his case, it is אֵת. Gen. Rabbah (47:8).
בהמולו את בשר ערלתו: באברהם לא נאמר את, לפי שלא היה חסר אלא חתוך בשר, שכבר נתמעך על ידי תשמיש, אבל ישמעאל שהיה ילד הוזקק לחתוך ערלה ולפרוע המילה, לכך נאמר בו את:
26. On that very day, Abraham was circumcised, and [so was] Ishmael his son. כו. בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ:
On that very day: when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen,“Abraham was circumcised, and [so was] Ishmael his son.”
בעצם היום הזה: שמלאו לאברהם תשעים ותשע שנה ולישמעאל שלש עשרה שנים נמול אברהם וישמעאל בנו:
27. And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him. כז. וְכָל אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מֵאֵת בֶּן נֵכָר נִמֹּלוּ אִתּוֹ:
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Daily Tehillim: Psalms Chapters 44-48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
____________________________
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 8 Cheshvan 5775 • 1 November 2014
Iggeret HaKodesh, middle of Epistle 26
The above refers to the Sefirah of Malchut of Atzilut only so long as it remains on its home ground, so to speak, i.e., in the World of Atzilut. Likewise, the above refers to the Torah laws only so long as they are in their pristine state, i.e, at the sublime level of Malchut of Atzilut.
However, as the laws become vested within lower realms, they can become subject to a measure of concealment. Likewise, as the Sefirah of Malchut of Atzilut becomes vested in lower Worlds, it too is subject to this state of concealment. It is then called the Tree of Knowledge of Good and Evil, because it is vested within kelipat nogah. This vestiture takes place for the sake of one of the ultimate spiritual tasks of man — beirurim, i.e., sifting and refining the physicality of this world, in order to elevate the divine sparks from the evil which encumbers them.
This is what the Alter Rebbe now goes on to explain.
ומה שאמר האריז״ל שהמשניות הן במלכות דיצירה
As to the statement of R. Isaac Luria, of blessed memory, that the Mishnayot relate to [the Sefirah of] Malchut in [the World of] Yetzirah, whereas we have just quoted the Zohar to the effect that the Mishnayot relate to the Sefirah of Malchut in the World of Atzilut,
רצונו לומר: לבוש מלכות דיצירה שנתלבשה בה מלכות דאצילות
he referred to the garment of Malchut of Yetzirah in which Malchut of Atzilut is vested; only after Malchut of Atzilut descends to the World of Yetzirah and is vested there, can it be said that Mishnayot relate to Yetzirah.
ומלכות דיצירה נקרא שפחה לגבי מלכות דאצילות
And Malchut of Yetzirah is referred to as a handmaiden (shifchah), relative to Malchut of Atzilut, which is vested in it.
This answers an earlier question. The Alter Rebbe had quoted the Talmud Yerushalmi (ch. 1 of Berachot) to the effect that R. Shimon bar Yochai maintains that for the Reading of Shema one interrupts the study of Scripture, though not of Mishnah, which is loftier than Scripture. This was contradicted by statements of R. Shimon bar Yochai himself in Ra’aya Mehemna, to the effect that Mishnah is referred to as the handmaiden while Scripture is referred to as the king.
According to the above, however, there is no contradiction. So long as Mishnah is in its primary and fundamental state, it belongs to the level of Malchut of Atzilut; it is referred to as a handmaiden only after it is vested within Malchut of Yetzirah. This difference between the way something exists in its essential state and the way it exists as it is vested in a lower state of being, applies to Scripture as well, as will soon be explained.
ומלכות דבריאה נקרא אמה
By contrast, Malchut of Beriah (which is a lower World) is referred to as a maid (amah), denoting a level superior to the level of shifchah.
ותדע ממה שאמר האריז״ל, דמקרא, דהיינו תורה שבכתב, הוא בעשיה
Proof of this — that there is a significant difference between the way something exists in its essential state (be’etzem) and the way it exists as it is vested (behitlabshut) in a lower level — may be gained from the statement of R. Isaac Luria, of blessed memory, that Scripture, i.e., the Written Torah, is in Asiyah,
והרי מפורש בזהר ובכתבי האריז״ל, מקומות אין מספר, שהיא תפארת, שהוא זעיר אנפין דאצילות
even though it is explicit in innumerable places in the Zohar and the writings of R. Isaac Luria, of blessed memory, that it is [the Sefirah of] Tiferet, which is the Z’eir Anpin of Atzilut.
As such it is even higher than Malchut of Atzilut; how, then, can it be said that Scripture is in Asiyah?
אלא, שמתלבשת בעשיה
Rather, this means that it vests itself in Asiyah.
וכן הוא בהדיא בספר הכוונות, שמקרא ומשנה ותלמוד וקבלה, כולם באצילות
Thus it is taught explicitly in Sefer HaKavanot — that Scripture, Mishnah, Talmud and Kabbalah are all in Atzilut,
אלא שמקרא מתלבש עד עשיה
except that Scripture vests itself as far [“down”] as Asiyah,
The Written Torah hinges on its letters, which are inscribed with tangible ink on tangible parchment, and hence related to Asiyah, the “World of Action.”
ומשנה עד היצירה
and Mishnah [vests itself only] as far [“down”] as Yetzirah,
The Mishnah consists mainly of laws, such as those determining ritual validity or invalidity. These two states ultimately derive from the corresponding middot of Chesed and Gevurah, the Divine “emotive attributes” of benevolence and severity. Hence these laws are vested in the World of Yetzirah, for1 “the six [emotive] Sefirot ‘nest’ in Yetzirah.”
ותלמוד בבריאה
and Talmud is vested as far [“down”] as Beriah.
The Talmud elucidates the laws. It thus relates to Beriah, the “World of Comprehension,” which is illumined by Binah (“understanding”), for2 “the Supernal Mother (i.e., Binah) ‘nests’ in the [World of the] Throne,” i.e., in Beriah.3
* * *
והנה, כשהמלכות דאצילות מתלבשת בקליפת נוגה, כדי לברר הניצוצות שנפלו בחטא אדם הראשון
Now, when Malchut of Atzilut is vested in kelipat nogah in order to extract and refine the sparks that fell with the sin of Adam,
וגם הרפ״ח ניצוצין שנפלו בשבירת הכלים
as well as the 288 sparks that fell with the “breaking of the vessels,”
The concept of shevirat hakelim (the primordial “breaking of the vessels”) and the elevation of the 288 sparks of holiness hidden in the material world is explained at length elsewhere in the literature of Chassidut.
אזי גם המלכות דאצילות נקראת בשם עץ הדעת טוב ורע, לגבי זעיר אנפין דאצילות
Malchut of Atzilut, too, is then referred to as the Tree of Knowledge of Good and Evil, relative to Z’eir Anpin of Atzilut
שאינו יורד שם, ונקרא עץ חיים
which does not descend there and which is referred to as the Tree of Life.
והנה התלבשות המלכות בקליפת נוגה, הוא סוד גלות השכינה
And the investiture of [the Sefirah of] Malchut in kelipat nogah is the Kabbalistic principle of the exile of the Shechinah,
אשר שלט האדם באדם כו׳
whereby4 “man rules over man, to his detriment.”
In Epistle 25 (above), the Alter Rebbe quotes the exposition of this verse in Sefer HaGilgulim. During the time of exile, the “evil man” (of kelipah) rules over the “sacred man” (i.e., the holy “side” of the universe). At this time, the Divine Presence is in a state of exile within the universe. However, this temporary dominion of evil is “to his [ultimate] detriment,” for its underlying intent is that the sparks of holiness that are embedded within evil, be extracted and elevated.
* * *
The Alter Rebbe will now answer another question which he himself had posed earlier.
The Ra’aya Mehemna had stated that so long as the bipolar influence of the Tree of Knowledge of [both] Good and Evil is dominant in the world, Torah scholars (who are likened to the Shabbat and festivals) are supported only by their unlettered (“weekday”) brethren, whose food is sometimes pure but sometimes not. This is why the scholars engage in the study of the correspondingly bipolar laws of issur vs. hetter (ritual prohibition vs. permission), and the like.
Concerning this statement the Alter Rebbe asked above: Even though the Sages in Second Temple times tilled their own fields and vineyards, did they not mainly study the very same laws of issur and hetter, and the like?
In reply, the Alter Rebbe now explains the meaning of this passage from Ra’aya Mehemna.
During the present era of exile, when the world is dominated by the influence of the Tree of Knowledge of [both] Good and Evil, the Divine Presence grants life-force to the chitzonim. These negative forces belong to the ambivalent realm of kelipat nogah, which veils the holy potential embedded in the material things of this world. (Torah scholars are nourished only by the distilled essence of the Divinely-endowed life-force.)
In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited, and that which is pure from that which is impure. Ultimately, their Torah study removes the Divinely-imposed veil, so that a clear adjudication of the law results.
This is what the Alter Rebbe now goes on to say:
וזהו שכתוב ברעיא מהימנא: ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון כו׳
And this is the meaning of the statement in Ra’aya Mehemna: “While the Tree of Good and Evil dominates [the world],... these [Sages, who are likened to the Sabbaths and festivals, have nothing except what is given to them by those who are called ‘unsanctified ones,’...].”
דהיינו: בזמן גלות השכינה, שמשפעת לחיצונים שהם בקליפת נוגה, שהערב רב יונקים משם
This means that at the time of the exile of the Shechinah — which grants life-force to the chitzonim that belong in the realm of kelipat nogah, from which the “mixed multitude” derive their life-force,5
ומתמציתו ניזונין תלמידי חכמים בגלות
and from whose distilled essence the Torah scholars are nourished during the exile, —
ואז, עיקר עבודת האדם, ועיקר עסק התורה והמצות, הוא לברר הניצוצות, כנודע מהאריז״ל
at this time the main spiritual task of man, and the main purpose of being engaged in Torah and the commandments, is to disencumber and elevate the sparks, as is known from the teachings of R. Isaac Luria, of blessed memory.
לכן, עיקר ענין הלימוד הוא בעיון ופלפול הלכה, באיסור והיתר, טומאה וטהרה
For this reason, study chiefly involves deliberation and argumentation on the laws of issur and hetter, impurity and purity,
לברר המותר והטהור מהאסור והטמא, על ידי עיון ופלפול הלכה, בחכמה בינה ודעת
in order to disencumber the permitted and the pure from the forbidden and the impure by means of deliberation and argumentation on the law — with wisdom, understanding and knowledge, with all the three intellective faculties of the soul that clarify the law.
כנודע, דאורייתא מחכמה נפקת, ובחכמה דייקא אתברירו
For as is known,6 the Torah derives from Chochmah. Hence, [the sparks of holiness hidden in a legal question] can be extracted and elevated only through Chochmah.7
והיינו חכמה עילאה דאצילות, המלובשת במלכות דאצילות
Specifically: the Supernal Chochmah of Atzilut which is vested in Malchut of Atzilut —
סוד תורה שבעל פה
this being the Kabbalistic principle of the Oral Torah
(בסוד אבא יסד ברתא)
(8according to the Kabbalistic principle by which9 “the ‘father’ (i.e., Chochmah of Atzilut) begat (lit., ‘founded’) the ‘daughter’ (i.e., Malchut of Atzilut)”) —
המלובשת במלכות דיצירה
which, in turn, is vested in Malchut of Yetzirah.
[סוד] המשניות (וברייתות המלובשות בקליפת נוגה, שכנגד עולם היצירה
[10This accords with the Kabbalistic principle of] the Mishnayot (11and the Beraitot that are vested in the kelipat nogah, which corresponds to the World of Yetzirah;
ששם מתחיל בחינת הדעת [נ"א הרע] שבנוגה)
for there begins the Knowledge [of Good and Evil] [12or: “[for there begins] the evil”] which is inherent in nogah), for the kelipat nogah in the World of Yetzirah is equally good and evil.
[נוסח אחר: והברייתות המלובשות בקליפת נוגה שכנגד עולם העשיה, ששם מתחיל בחינת הרע שבנוגה]
[13A variant reading: “and the Beraitot that are vested in the kelipat nogah which corresponds to the World of Asiyah, from where there begins the evil of nogah”], for the kelipat nogah of Asiyah is mostly evil and minimally good.
כנודע מהאריז״ל
The above is known from the teachings of R. Isaac Luria, of blessed memory.
* * *
והמשכיל יבין ענין פלא גדול מזה מאד, מה נעשה בשמים ממעל, על ידי עיון ובירור הלכה פסוקה, מן הגמרא ופוסקים ראשונים ואחרונים
Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling — of the Gemara and of the earlier and latter codifiers14 —
מה שהיה בהעלם דבר קודם העיון הלז
which, before this deliberation, had been concealed.
כי על ידי זה, מעלה הלכה זו מהקליפות שהיו מעלימים ומכסים אותה, שלא היתה ידועה כלל, או שלא היתה מובנת היטב בטעמה
For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.15
שהטעם הוא סוד הספירה חכמה עילאה, שנפלו ממנה ניצוצות בקליפות, בשבירת הכלים
For the reason16 [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial “breaking of the vessels.”
והם שם בבחינת גלות, שהקליפות שולטים עליהם, ומעלימים חכמת התורה מעליונים ומתחתונים
[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings — both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.
וזהו שכתוב ברעיא מהימנא, שהקושיא היא מסטרא דרע
This is why it is stated in Ra’aya Mehemna, as quoted at the beginning of the present letter, that “a problematic query ... emanates from the side of evil.”
Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.
* * *
FOOTNOTES
1. Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39.
2. Tikkunei Zohar, Tikkun 7; cf. Tanya, ch. 39.
3. Note of the Rebbe: “See also the Note in Tanya, ch. 40.”
4. Kohelet 8:9.
5. In the original, eirev-rav; cf. Shmot 12:38. Likkutei Haggahot LeSefer HaTanya emends our text to “nations of the world.”
6. Zohar II, 85a; et al.
7. Ibid., 254b.
8. These parentheses are in the original text.
9. Zohar III, 248a.
10. These brackets are in the original text.
11. These parentheses are in the original text.
12. These brackets are in the original text.
13. These brackets are in the original text.
14. Note of the Rebbe: “All of these have to do with the clarification of the reason [underlying a law], as is soon stated.”
15. Note of the Rebbe: “...even though it was known. This applies to many halachic rulings in the Gemara and especially in the Codes.”
16. Note of the Rebbe [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: “This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) — even though the law itself is known and [hence] not in exile.”
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Rambam:
Daily Mitzvah P142 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 8 Cheshvan 5775 • 1 November 2014
Positive Commandment 142 (Digest)
Collecting Loans from Gentiles
"From the foreigner you shall pursue a debt"—Deuteronomy 15:3.
We are commanded to press a gentile to repay a debt that he owes us, and not to have mercy on him [and give him an extension]—as we are commanded regarding a Jew.
[This commandment only applies to a gentile who has not accepted upon himself the observance of the Seven Noahide Laws.]
The 142nd mitzvah is that we are commanded to demand and to put pressure on a non-Jew to repay his debts; contrary to our commandment to have pity on a Jew and the prohibition against demanding repayment.1
The source of this commandment is G‑d's statement2 (exalted be He), "You shall collect from a non-Jew."
In the words of the Sifri: "The verse 'You shall collect from a non-Jew,' constitutes a positive commandment."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1. N234 above.
2. Deut. 15:3.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
________________________________________
Rambam:
• 1 Chapter a Day: Edut - Chapter 12
Edut - Chapter 12
Halacha 1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
Halacha 2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
Halacha 3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
Halacha 4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
Halacha 5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
Halacha 6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
Halacha 7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
Halacha 8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
Halacha 9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered is trefe.
Halacha 10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
____________________________
Rambam:
• 3 Chapters a Day: Malveh veLoveh - Chapter 4, Malveh veLoveh - Chapter 5, Malveh veLoveh - Chapter 6
Malveh veLoveh - Chapter 4
Halacha 1
Neshech and marbit are one in the same, as Leviticus 25:37 states: "Do not give him your money with neshech and do not put forth your food at marbit." And further on, Deuteronomy 23:20 speaks of: "Neshech from money, neshech from food, neshech from any substance that will accrue."
Why is interest called neshech? Because it bites. It causes pain to one's colleague and consumes his flesh. Why did the Torah refer to it with two terms? So that one would commit a twofold transgression when violating this prohibition.
Halacha 2
Just as it is forbidden to give a loan at interest; so, too, it is forbidden to borrow at interest, as Deuteronomy, ibid., states: "Do not offer interest to your brother." According to the Oral Tradition, we learned that this is a warning to the borrower.
Similarly, it is forbidden to act as a broker between the borrower and the lender when interest is involved. Anyone involved, a guarantor, a scribe or a witness transgresses a negative commandment, as Exodus 22:24 states: "Do not lay interest upon him." This is a warning against the witnesses, the guarantor and the scribe.
Thus, we see that a person who offers a loan at interest violates six prohibitions:
"Do not act like a creditor toward him," "Do not give him your money with neshech" "Do not put forth your food at marbit" "Do not take neshech and tarbit from him" (Leviticus 25:36), "Do not lay interest upon him," and "Do not place a stumbling block in front of the blind" (Leviticus 19:14).
A person who borrows at interest violates two prohibitions: "Do not offer interest to your brother." "Do not place a stumbling block in front of the blind"
The guarantor, the witnesses and the like violate only the prohibition: "Do not lay interest upon him." Any broker who connects between the lender and the borrower or assists or instructs one of them with regard to making the loan transgresses the commandment: "Do not place a stumbling block in front of the blind"
Halacha 3
Although the lender and the borrower violate all the negative commandments mentioned above, they are not punished with lashes, because the interest must be returned. For whenever a person gives a loan at interest, if fixed interest is involved, it is forbidden by Scriptural Law and may be expropriated through legal process. The judges expropriate it from the lender and return it to the borrower. If the lender dies, it is not expropriated from his children's possessions.
Halacha 4
When a father leaves his sons money obtained by taking interest, they are not obligated to return it, even though they know that it was obtained through interest. If, however, he leaves them a cow, a garment or any other specific article obtained through interest, they are obligated to return it as an expression of honor for their father.
When does the above apply? When their father repented, but was not able to return the article before he died. If, however, he did not repent, the sons need not be concerned with his honor. They are not required to return even a specific article.
Halacha 5
When robbers and people who lend money at interest seek to return the money they took, we should not receive it from them. This will make the path of teshuvah more accessible to them. Whoever accepts repayment from them is not looked upon favorably by our Sages. If, however, the stolen article itself was intact or a specific article was given as interest, and it itself is there, it may be accepted.
Halacha 6
When interest - whether fixed interest or interest forbidden by Rabbinic law - is mentioned in a promissory note, the lender may collect the principal, but not the interest. If he collected the entire amount, any fixed interest can be expropriated from him. "The shade of interest" - i.e., interest forbidden by Rabbinic law - may not be collected from the borrower by the lender, nor is it expropriated by the court from the lender for the borrower.
Halacha 7
Whenever a person writes a promissory note that includes interest, it is as if he documents and has witnesses testify that he denies God, the Lord of Israel. Similarly, whenever a person borrows or lends money at interest in privacy he denies God, the Lord of Israel, and denies the exodus from Egypt, as Leviticus 25:37-38 states: "Do not give him your money with neshech... I am God your Lord, who took you out of the land of Egypt."
Halacha 8
It is forbidden for a person to borrow money from his sons or the members of his household at interest. This is forbidden even when he is not tightfisted and he is merely giving them a present." The rationale is that in doing so, he might habituate them to this practice.
Halacha 9
When Torah scholars lend money to one another and the borrower returns more than the amount loaned him, it is permitted. It is obvious that the extra amount was only a present that he gave him. For they know the severity of the prohibition against taking interest.
Halacha 10
The following laws apply when a person lends money to a colleague, and the borrower discovers more than the sum originally agreed upon, or the borrower returned a debt and the lender discovers more than the sum that was borrowed. If the additional amount was a sum about which a person might easily err, it must be returned. If not, we can assume that the borrower gave the lender a present, he had stolen property belonging to the lender in his possession and sought to return it together in the account without the lender being aware, or another person asked him to return money in such a manner.
What can be considered a sum about which a person might easily err? One, two, five or ten more. The latter figures are included, for perhaps the person counted out the sum in groups of five or ten.
Similarly, if the person found that a group of five or a group of ten had an additional one, he must return the extra amount. Maybe an additional one with which he was counting became mixed with a group of five or ten,
Halacha 11
The following laws apply when a person lends a colleague according to a particular coinage, or stipulates in his wife's ketubah that a sum should be paid to her in a particular coinage, and then the ruling authorities increase the weight of that coinage. When the value of produce was reduced because of the increase, he should deduct the proportion of the increase, even if the increase was minimal. If, however, the value of produce is not reduced because of the addition, he need not deduct that proportion. Instead, he should pay him the coin used as currency at that time.
When does the above apply? When the addition was one fifth of its value -e.g., its weight was four units and it was increased to five. If, however, more than a fifth was added, he should deduct the entire proportionate amount of the increase, even though the price of produce did not increase. Similar laws apply with regard to a loan when the weight of a coin was decreased.
Halacha 12
The following rules apply when a person lends a colleague according to a particular coinage, and that coinage is disqualified by the ruling authorities. If the lender could use the disqualified coin as legal tender in another country, and the lender has a way of getting to that country, the borrower may repay him in the coinage that he lent him, telling him: "Go and use it in such and such a place." If the lender does not have a way of getting there, the borrower must repay him in the coinage that is legal tender at that time. Similar laws apply with regard to a ketubah.
Halacha 13
Some of the Geonim have ruled that when a borrower forgoes the interest a lender charged or will charge on his behalf, his statements are of no consequence, even though he affirms his waiver with a kinyan or gives it as a present. Their rationale is that whenever interest is given, the borrower is waiving his rights. The Torah, however, does not accept this waiver and forbids it. Therefore, one cannot waive interest, even interest forbidden merely by Rabbinic Law on behalf of the lender.
It appears to me that this ruling is incorrect. Instead, since the lender is told to return the interest, and he knows that he violated a prohibition, and the borrower has the right to collect the money, if the borrower desires to waive the obligation to return the interest he may, just as a person may waive the return of a stolen article. Indeed, our Sages explicitly stated that when robbers and people who lent money at interest seek to return the money they took, we should not receive it from them. This indicates that the waiver of the obligation to return the interest is effective.
Halacha 14
It is permitted to give property belonging to orphans to a faithful person who has valuable properties to offer as security, in an arrangement that is likely to lead to profit and unlikely to lead to loss.
What is implied? The court tells the person: "Do business with their property. If there is a profit, give them a portion of the profit. If there is a loss, suffer the loss yourself." This is "the shade of interest." Nevertheless, "the shade of interest" is forbidden only because of a Rabbinic decree, and our Sages did not apply their decree to property belonging to orphans.
Malveh veLoveh - Chapter 5
Halacha 1
One may lend money to and borrow money from a gentile and a resident alien at interest, as implied by Deuteronomy 23:20: "Do not offer interest to your brother." We may infer: Offering - and taking - interest from "your brother" is prohibited; from people at large, by contrast, it is permitted.
It is a positive mitzvah to lend money to a gentile at interest, as Ibid:21 states: "You may offer interest to a gentile." The Oral Tradition teaches that this is a positive commandment. This is the Scriptural Law.
Halacha 2
Our Sages, however, forbade a Jew from lending money to a gentile at a fixed rate of interest beyond what is necessary for him to earn his livelihood. They enacted this decree lest, the lender learn from the gentile's deeds as a result of the large extent of his contact with him. Therefore even according to the Sages, it is permitted to borrow money from a gentile at interest, for the Jew will flee from him, and will not frequent his company.
Torah scholars will not learn from a gentile's conduct. . Hence, it is permitted for them to lend money to a gentile at interest, even to make a profit. Any transactions in the category of "the shade of interest" that involve gentiles are permitted for everyone.
Halacha 3
The following law applies when a Jew borrowed money from a gentile at interest, and when he seeks to return it to him another Jew meets him and tells him: "Give it to me and I will pay you the rate of interest that you pay the gentile." This is forbidden, even if the original borrower brings the other Jew to the gentile. Instead, the gentile must take back his money and then give it as a loan to the other Jew.
Halacha 4
When, by contrast, a gentile borrows money from a Jew at interest and desires to return it to him, and another Jew meets the gentile and tells him: "Give it to me and I will pay you the rate of interest that you pay the other Jew," this is permitted. If, however, the gentile brought the Jewish borrower to the Jewish lender and informed him of the loan, this is considered fixed interest, for he gave the money with the knowledge of the Jewish lender. This applies even if the gentile gave the Jewish borrower the money.
Halacha 5
It is forbidden for a Jew to entrust his money to a gentile so that he can lend them to a Jew at interest.
When a gentile loans money to a Jew at interest, it is forbidden for another Jew to serve as a guarantor. The rationale is that according to their laws, the lender may demand payment from the guarantor first. Thus, after paying the debt, the guarantor will demand payment for the interest that he is obligated to the gentile. Hence, if the gentile makes a commitment not to demand payment from the guarantor first, it is permitted.
Halacha 6
The following laws apply when a Jew borrowed money from a gentile at interest and then the gentile converted. If a reckoning was made before he converted, the convert may collect the principal and the interest. If a reckoning was not made until after he converted, the convert may collect the principal, but not the interest.
Different rules apply when, by contrast, a gentile borrows money from a Jew at interest and then converts. After a reckoning is made, even if it was made after the conversion, the convert is required to pay the entire sum, the principal and the interest. This measure was instituted lest people say that the person converted for the sake of his money. Even after he converted, the Jew can collect the entire sum of interest for which he became liable while he was a gentile.
Halacha 7
It is a mitzvah to lend money to a Jew without charge before lending money to a gentile at interest.
Halacha 8
It is forbidden for a person to invest his money in a manner where his share in the profit is great and his share in the eventuality of loss is minimal. This is considered "the shade of interest." A person who makes such investments is considered "wicked."
If a person makes such an investment, the profits and the losses are divided according to the laws governing a hetter iska. A person who invests his money in a manner where his share in the profit is minimal and his share in the eventuality of loss is great is considered pious.
Halacha 9
We may not appoint a person as a storekeeper in return for half of the profits, nor may one entrust a person with money to buy produce in return for half of the profits, nor may one buy eggs to place under another person's chickens in return for half of the profits, nor may one evaluate calves and young donkeys and then have them fattened in return for half of the profits.
These arrangements are permitted only when the investor pays the manager a wage for his efforts and reimbursement for the upkeep of the animals, or grants the manager a greater share of the profits than his share in the event of a loss, as we explained with regard to partnerships.
Halacha 10
When a person enters into a partnership arrangement with a colleague, entrusting him with money or with land, or making an iska agreement, he should not include the profit together with the principal as a single sum in the promissory note, lest there be no profit and this lead to interest.
Similarly, a person should not give a colleague money as an iska or in a partnership, but have a promissory note written as if it were a loan. This is prohibited lest he die and the promissory note be given to his heir, who will use it to collect interest.
Halacha 11
It is forbidden to pay interest before taking a loan or to pay it afterwards. What is implied? If a person thought about receiving a loan from a
colleague and sent him presents so that he would grant him the loan, this is considered to be paying interest before giving a loan. If he took a loan from him and returned the debt, and then sent the lender a present for the fact that his money was in his possession without his receiving any benefit, this is considered as paying interest afterwards. If one transgresses and does this, this is "the shade of interest."
Halacha 12
When a person who borrowed money from a colleague would not ordinarily greet him first, it is forbidden for him to greet him first. Needless to say, it is forbidden for him to praise the lender in public or go to his home. These prohibitions are derived from the phrase Deuteronomy 23:20: "All types of neshech"; even words are forbidden.
Similarly, it is forbidden for the borrower to teach the lender Scripture or Talmud throughout the duration of the loan if the borrower was not accustomed to doing so previously,52 as implied by the phrase: "All types of interest."
Halacha 13
When a person lends money to a colleague, he should not tell the borrower: "Take notice if so and so from this and this place comes." Implied is that the borrower should honor him and provide him with food and drink as is appropriate. Similar laws apply in all analogous situations.
Halacha 14
There are practices that resemble interest, but which are permitted. What is implied? A person may purchase a promissory note from a
colleague for less than its face value without any concern. A person may give a colleague a dinar so that he will lend a third party 100 dinarim. The rationale is that the Torah forbade only interest given by the borrower to the lender.
Similarly, a person may tell a colleague: "Here is a dinar. Tell so and so to give me a loan." This is permitted, because he gave him a wage only for making the suggestion.
Halacha 15
There are certain matters that are permitted, and yet are forbidden because they are ha'aramat ribit (a circumvention of the prohibition against interest).
What is implied? The borrower tells the lender: "Lend me a maneh." The lender answers: "I do not have a maneh. I have wheat worth a maneh," and he gave him the wheat for a maneh and then purchased it from him for 90 zuz. This is permitted, but it was forbidden by the Sages as a circumvention of the prohibition against interest. For he gave him 90 and received a maneh.
If the lender transgressed and carried out these transactions, the lender may expropriate 100 zuz from the borrower through legal process, because even "the shade of interest" is not involved. Similarly, if a field was given as security for a loan, the lender may not rent it back to the owner of the field, because this is a circumvention of the prohibition against interest. For the borrower is receiving the field that he owned and paying the lender rent each month because he lent him money.
Halacha 16
It is forbidden to hire out dinarim. This does not resemble hiring out other utensils. In the latter case, the same utensil that was hired out is returned, In this instance, however, the recipient spends the dinarim he receives and pays him back with others. Hence, "the shade of interest" is involved.
Halacha 17
The following rules apply when a king has established a law that whoever pays the head tax imposed on every person for a particular person has the right to take control of that person and treat him as a serf. If a person pays a dinar as the tax for a particular person and then has him work for more than a dinar, this is permitted. Similar principles apply in all analogous situations.
Malveh veLoveh - Chapter 6
Halacha 1
Whenever a person gives a loan to a colleague of a sela for five dinarim, two se'ah of wheat for three, a selah for a selah and a se'ah? or three se'ah for three se'ah and a dinar, it is forbidden. The general principle is whenever there is a stipulation that any increase be made to a loan, interest forbidden by Scriptural Law is involved, and it may be expropriated from the lender through legal process.
Similarly, when a person lends money to a colleague and makes a stipulation that he can live in the borrower's courtyard at no cost until he returns the loan, he rented the borrower's property for less than its fair value and established that this reduction would remain in force until he repaid the debt, or took as security property from which benefit can be derived at the time of the loan - e.g., the borrower gave the lender his courtyard as security with the intent that the lender dwell in it without charge - all the above are forms of interest forbidden by Scriptural Law" and it may be expropriated from the lender through legal process.
Similarly, when a person sells a field or a courtyard through an asmachta, since the purchaser does not acquire the field itself, any produce that he consumes is interest and must be returned. Similar laws apply to any person who has not completed a transaction that is not fully binding at the outset. He must return all the produce. For if he consumes the produce, he will be taking interest according to Scriptural Law.
Any other matter forbidden as interest outside the above categories is prohibited by Rabbinic decree. These decrees were enforced lest this lead to the violation of interest forbidden by Scriptural Law. Interest forbidden by the Rabbis is called "the shade of interest" and may not be expropriated from the lender through legal process.
Halacha 2
When a person lends money to a colleague, he should not take that colleague's servant to perform work for him even if the servant is sitting idly. He should not dwell in his courtyard without charge, even though this courtyard is not fit to be rented out and the owner does not ordinarily rent out his property. If the lender does dwell in it, he must pay rent to the owner/borrower. If he does not pay rent, it is considered as "the shade of interest," because at the outset, he did not stipulate that if he makes the loan, he can dwell in his courtyard.
Therefore, the following rule applies if the borrower has not paid the debt and desires to deduct the rent for the courtyard in which the lender dwelled from the debt. If the rent is equivalent to the entire debt, he may not deduct the entire amount - only the sum that the judges specify. The rationale is that if the lender were sent away without receiving anything, it would be equivalent to expropriating the interest by the court. And "the shade of interest" is not expropriated by the court.
Halacha 3
My teachers issued the following ruling when a person lends money to a colleague and afterwards demands payment of the debt. If the borrower tells the lender: "Dwell in my courtyard until I repay the debt," it is considered as only "the shade of interest." The rationale is that this condition was not specified at the time the loan was given, as can be inferred from Leviticus 25:37: "Do not give him a loan with neshech."
Halacha 4
The following rules apply when a person lends a colleague money and the borrower offers a field as security. Although the lender tells the borrower: "If you do not return the debt to me within three years, the field belongs to me," he does not acquire it. The rationale is that the agreement is an asmachta and an asmachta is not binding. Accordingly, the lender must deduct all the produce he consumed from the sum of the loan. For consuming that produce is interest forbidden by Scriptural Law.
Different rules apply, however, if the seller/borrower tells the lender/purchaser: "If I do not repay you within three years, acquire it retroactively from the present date." If the borrower brings the money to the lender within three years, the lender is not entitled to the produce. ' If he brings the money to the lender/purchaser after three years, all the produce belongs to the purchaser.
Halacha 5
When a person sells a house or a field and tells the purchaser: "When I obtain money, return the property to me," the purchaser does not acquire the field. All the produce that he consumes is considered as fixed interest and can be expropriated from him through legal process.
If, however, on his own initiative, the purchaser tells the seller: "When you obtain money, I will return this field to you," it is permitted for him to do so. The purchaser may consume the produce until the seller returns his money.
Halacha 6
The following laws apply when a person sells a field to a colleague and the purchaser pays a portion of the money to the seller. If the seller tells the purchaser: "Acquire a portion of the property in proportion to the percentage of your payment," each of them is entitled to consume a share of the produce proportional to the percentage of the property he owns.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field retroactively to the present date," both of them are forbidden to benefit from the produce immediately. The seller is prohibited, lest the purchaser bring the remainder of the money and thus the field will belong to him from that date. Hence if the seller were to consume the produce, he would be receiving benefit from the money that the purchaser has yet to pay him.
Similarly, the purchaser is forbidden to benefit from the produce. The rationale is that perhaps he will not bring the remainder of the money and the transaction will be nullified. Thus, he will have benefited from the produce in consideration of the money he had given the seller. Therefore, the produce should be given to a third party until it is appropriate to give it to one of them.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field," the seller is entitled to benefit from the produce until the purchaser brings the money. If the purchaser consumes the produce, its value should be expropriated from him.
If the seller tells the purchaser: "Acquire the field at present and the remainder of the money is considered as a debt," the purchaser should benefit from the produce. If the seller consumes the produce, everything that he consumed should be expropriated from him.
Halacha 7
My masters ruled that the following principle applies when a person lends money to a colleague and the borrower gives the lender his field as security with the intent that the lender benefit from the produce while he was holding it as security. Even though the lender does not deduct anything, this is considered merely "the shade of interest," and cannot be expropriated from the lender through legal process.
The rationale is that giving a field as security is different from giving a house as security. Because produce is not located in the field at the time the loan is given. It is possible that the lender will profit, for produce will grow, and it is possible that he will lose when sowing and working the field. Therefore, it is "the shade of interest."
Similarly, giving a field as security does not resemble selling a field under an asmachta. When a person sells under an asmachta, he does not resolve to make the sale. When he gives a field as security, by contrast, he resolves to sell the potential to benefit from the land.
Similarly, from the Talmud, it appears that a property given as security involves "the shade of interest," and that can be understood only if we say that it refers to a person who gives a field as security, as my masters ruled.
Thus, there are three ways in which property can be given as security: security where taking benefit involves fixed interest, security where taking benefit involves the shade of interest and security where taking benefit is permitted.
What is implied? If a person gave a colleague a property where benefit is continually present, e.g., a courtyard, a bathhouse, or a store, as security, it is considered as fixed interest. If he gave him a field or the like as security and it produced profit from which he benefited, it is considered as "the shade of interest."
If he gave him a courtyard or the like as security and made a deduction, it is considered as "the shade of interest." If he gave him a field as security and made a deduction, it is permitted.
What is meant by "making a deduction"? A person lent a colleague 100 dinarim. The borrower gave him his courtyard or his field as security and the lender told the borrower: "I will deduct a silver me'ah each year as rent for the property, so that I can receive all of the benefit from the courtyard," or the like, it is forbidden. If he gives a field or the like as security, it is permitted.
Halacha 8
Some of the Geonim have ruled that whenever property is given as security and nothing is deducted, it is considered to be fixed interest. They did not penetrate to the depth of the matter to distinguish between a field and a courtyard. Therefore, the words of the Talmud appeared problematic to them.
Similarly, they ruled that it is always forbidden to give property as security without a deduction being made, whether for a courtyard or a field, except according to the following arrangement.
What is implied? The lender loaned the borrower 100 dinarim, took a house or a field as security, and stipulated that after ten years the property would return to its owners at no charge. The lender is permitted to benefit from the produce of the property for the entire ten years, even if ordinarily its rent would be 1000 dinarim a year. For in effect, what he is doing is renting it at a lower price.
Similarly, it is permitted if the owner of the field added a stipulation that whenever he brought the renter or lender money, he would deduct a rent of ten dinarim a year from the amount and leave the property. Similarly, it is permitted if the borrower added a stipulation that whenever he desired, he could calculate the time that the lender or renter dwelled in the property and pay him the remainder and then he would leave the property. The rationale is that it is a rental that is involved, and any stipulation involving a rental is binding and permitted, as explained previously.
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Hayom Yom:
Shabbat, 8 Cheshvan 5775 • 1 November 2014
"Today's Day"
Shabbat, Cheshvan 8, 5704
Torah lessons: Chumash: Lech L'cha, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: R. Isaac Luria (p. 557) ...side of evil." (p. 559).
Mitzva is an idiom of tzavta - "joining," "attachment." Whoever performs a mitzva becomes joined to the Essence of G-d - may He be blessed - Who issues that particular command. This is the meaning of "The reward of a mitzva is the mitzva (itself)":1 His becoming attached to the Essence of the En Sof Who ordained the command, is itself his reward.
The above can be understood through an analogy from the physical world: An extremely simple person has an inner sense of bitul (nullity) before the wisdom and greatness of a scholar - a bitul in which he senses himself to be an utter nonentity. The sage in turn,2 does not sense or perceive the simpleton as belonging at all to the category of human beings! Not that the scholar dismisses or rejects him, G-d forbid, for that would be an evil trait; he simply sees no connection or relationship with him whatsoever.
Now, when the sage instructs the simple man to do something for him, that command brings the simpleton "into being." In his own self-perception he is no longer a nonentity but a "somebody"; he has assumed a status unto himself in that he is able to carry out an order of the sage, and it is him that the sage addressed and instructed. In the eyes of the sage too, the simpleton now "exists"; he is a "somebody" to whom he (the sage) can speak and instruct. What is more, the command actually unites the lofty, exalted sage with the gross simpleton. The analogue is obvious.
It is understood that in the above analogy there is no difference at all what the command is about, whether a great, lofty matter or a simple trivial one.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Avot 4:2.
2. Whose universe is scholarship and intellect.
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Daily Thought:
Go to Yourself(Lech Lecha)
“Go to yourself…to the land which I will show you.”—Genesis 12:1
“There, in the land, I will show you your essence.”—R’ Schneur Zalman of Liadi
The spiritual world of meditation and prayer has its borders.
That which can be known will be known.
That which is beyond knowing is permitted to whisper, softly.
And the very core of your being remains beyond the border, aching to enter, .
yet unable to utter a word of its presence.
But when the soul descends into the world of action, then every rule can be broken, every boundary crossed.
Take your soul out into the world, take its very essence there. Find divine purpose in your work; discover G‑d within the everyday workings of His world.
You will come to know which cannot be known; your eyes will see that which the soul could never bare, its very core of being.
In this world, the soul knows no borders.(Lech Lecha, 5738 (1977))
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