Chabad - Today in Judaism - TODAY IS: Shabbat, 7 Kislev, 5775 • 29 November 2014

Chabad - Today in Judaism - TODAY IS: Shabbat, 7 Kislev, 5775 • 29 November 2014
Torah Reading

Vayeitzei (Bereshis/Genesis 28:10 And Ya’akov went out from Beer-Sheva, and went toward Charan.
11 And he reached a certain place, and tarried there, because the shemesh was set; and he took of the avanim of that place, and put them for his pillow, and lay down in that place to sleep.
12 And he had a chalom, and hinei a sullam (ladder, stairway) set up on the ground, and the top of it reached to Shomayim: and hinei the malachim of Elohim ascending and descending on it.
13 And, hinei, Hashem stood above it, and said, I am Hashem Elohei Avraham thy av, and Elohei Yitzchak; ha’aretz whereon thou liest, to thee will I give it, and to thy zera;
14 And thy zera shall be as the dust of ha’aretz, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy zera shall kol hamishpochot haadamah be blessed.
15 And, hinei, I am with thee, and will be shomer over thee in all places where thou goest, and will bring thee back into haadamah hazot; for I will not leave thee, until I have done that which I have promised thee.
16 And Ya’akov awoke out of his sleep, and he said, Surely Hashem is in this place! And I had no da’as of it.
17 And he was afraid, and said, How nora (awesome) is this place! This is none other than the Beis Elohim, and this is the Sha’ar HaShomayim.
18 And Ya’akov rose up early in the boker, and took haeven (the stone) that he had put for his pillow, and set it up for a matzevah (pillar), and poured shemen upon the top of it.
19 And he called the shem of that place Beit-El; but the shem of that ir was called Luz at the first.
20 And Ya’akov vowed a neder (vow), saying, If Elohim will be with me, and will be shomer over me in this derech (way, journey) that I go, and will give me lechem to eat, and beged (clothes) to put on,
21 So that I return to bais avi in shalom; then shall Hashem be for me Elohim (my G-d).
22 And this even (stone), which I have set for a matzevah (pillar), shall be Beis Elohim: and of all that Thou shalt give me I will surely give the aser (tenth) unto Thee.
29:1 Then Ya’akov went on his journey, and came into the eretz of the bnei kedem.
2 And he looked, and hinei a be’er in the sadeh, and, hinei, there were shloshah edrei tzon lying by it; for out of that be’er they watered the edarim: and a great even (stone) was upon the mouth of the be’er.
3 And to there were all the edarim gathered: and they rolled the even (stone) from the mouth of the be’er, and watered the tzon, and put the even (stone) again upon the mouth of the be’er in its place.
4 And Ya’akov said unto them, My brethren, where are you from? And they said, Of Charan are we.
5 And he said unto them, Know ye Lavan ben Nachor? And they said, We know him.
6 And he said unto them, Is the shalom with him? And they said, Shalom; and, hinei, Rachel his bat cometh with the tzon.
7 And he said, Look, the sun is still high, neither is it time that the flock should be gathered together; water ye the tzon, and go and feed them.
8 And they said, We cannot, until all the edarim be gathered together, and till they roll the even (stone) from the mouth of the be’er; then we water the tzon.
9 And while he yet spoke with them, Rachel came with the tzon of her av; for she was a ro’ah (shepherdess).
10 And it came to pass, when Ya’akov saw Rachel bat Lavan achi immo, and the tzon of Lavan achi immo, that Ya’akov went near, and rolled the even (stone) from the mouth of the be’er, and watered the tzon of Lavan achi immo.
11 And Ya’akov kissed Rachel, and lifted up his voice, and wept.
12 And Ya’akov told Rachel that he was the relative of her av, and that he was ben Rivkah; and she ran and told her av.
13 And it came to pass, when Lavan heard the news of Ya’akov ben achoto, that he ran to meet him, and embraced him, and kissed him, and brought him to his bais. And he told Lavan all these things.
14 And Lavan said to him, Surely thou art my etzem (bone) and my basar. And he abode with him the space of a chodesh (month).
15 And Lavan said unto Ya’akov, Because thou art my relative, shouldest thou therefore serve me for nothing? Tell me, what shall thy maskoret (wages) be?
16 And Lavan had two banot: the shem of the elder was Leah, and the shem of the younger was Rachel.
17 Leah had weak eyes; but Rachel was yafeh and lovely in form.
18 And Ya’akov loved Rachel; and said, I will serve thee sheva shanim for Rachel thy bat haketannah (younger daughter).
19 And Lavan said, It is better that I give her to thee, than that I should give her to another ish; abide with me.
20 And Ya’akov served sheva shanim for Rachel; and they seemed unto him but a few yamim, because of the ahavah he had for her.
21 And Ya’akov said unto Lavan, Give me my isha, for my yamim are completed, that I may go in unto her.
22 And Lavan gathered together all the anshei hamakom, and made a mishteh (feast).
23 And it came to pass in the erev, that he took Leah his bat, and brought her to him; and he went in unto her.
24 And Lavan gave unto his daughter Leah Zilpah shifchato (his maid) for a shifchah.
25 And it came to pass, that in the boker, hinei, it was Leah! And he said to Lavan, What is this thou hast done unto me? Did not I serve with thee for Rachel? So why then hast thou deceived me?
26 And Lavan said, It must not be so done in our land, to give the younger before the bechirah.
27 Finish her shvu’a (week), and we will give thee this also for the avodah (service, work) which thou shalt do for me yet sheva shanim acherot.
28 And Ya’akov did so, and fulfilled her shvu’a; and he gave him Rachel his bat to be his isha also.
29 And Lavan gave to his bat Rachel Bilhah his shifchah to be her shifchah.
30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served him yet sheva shanim acherot.
31 And when Hashem saw that Leah was hated, He opened her womb but Rachel was barren.
32 And Leah conceived, and bore a ben, and she called shmo Reuven: for she said, Surely Hashem hath looked upon my misery; now therefore my ish will love me.
33 And she conceived again, and bore ben; and said, Because Hashem hath heard I was hated, He hath therefore given me this also; and she called shmo Shimon.
34 And she conceived again, and bore ben; and said, Now this time will my ish yillaveh (become attached) unto me, because I have born him shloshah banim: therefore was shmo called Levi.
35 And she conceived again, and bore ben; and she said, Now will odeh (I praise) Hashem; therefore she called shmo Yehudah; and stopped giving birth.
30:1 And when Rachel saw that she did not bear [banim] to Ya’akov, Rachel had kina toward her achot; and said unto Ya’akov, Give me banim, or else I die.
2 And af Ya’akov was kindled against Rachel; and he said, Am I in place of Elohim, Who hath withheld from thee p’ri beten?
3 And she said, Hinei my amah (maidservant) Bilhah, go in unto her; and she shall bear upon my birkayim, that I may also build up through her.
4 And she gave him Bilhah her shifchah (slave woman, maidservant) as isha; and Ya’akov went in unto her.
5 And Bilhah conceived, and bore Ya’akov ben.
6 And Rachel said, Elohim danani (G-d hath judged me), and hath also heard my voice, and hath given to me ben: therefore called she shmo Dan.
7 And Bilhah shifchat Rachel conceived again, and bore Ya’akov ben sheni.
8 And Rachel said, With naftulei Elohim niflalti (with wrestlings of G-d have I wrestled) with my achot, and I have prevailed: and she called shmo Naphtali.
9 When Leah saw that she had stopped bearing, she took Zilpah her shifchah, and gave her to Ya’akov as isha.
10 And Zilpah shifchat Leah bore Ya’akov ben.
11 And Leah said, BaGad (What Good Fortune!) And she called shmo Gad.
12 And Zilpah shifchat Leah bore Ya’akov ben sheni.
13 And Leah said, B’Ashri (Happy am I), for the banot will call me asher (blessed): so she called shmo Asher.
14 And Reuven went in the yemei ketzir chittim, and found duda’im (mandrakes) in the sadeh, and brought them unto Leah immo. Then Rachel said to Leah, Give me, now, of the duda’im of thy ben.
15 And she said unto her, Is it a small matter that thou hast taken my ish? And wouldest thou take away the duda’im of beni also? And Rachel said, Therefore he shall lie with thee halailah (tonight) for the duda’im of thy ben.
16 And Ya’akov came in from the sadeh ba’erev, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with duda’im of beni. And he lay with her that night.
17 And Elohim paid heed unto Leah, and she conceived, and bore Ya’akov ben chamishi.
18 And Leah said, Elohim hath given me my hire, because I have given my shifchah to my ish; and she called shmo Yissakhar.
19 And Leah conceived again, and bore Ya’akov ben shishi.
20 And Leah said, Elohim hath endued me with a zeved tov (good endowment); now will my ish zabal (honor) me, because I have born him shisha banim; and she called shmo Zevulun.
21 And afterwards she bore a bat, and called her shem Dinah.
22 And Elohim remembered Rachel, and Elohim paid heed to her, and opened her rekhem (womb).
23 And she conceived, and bore ben; and said, Elohim hath taken away my cherpah (shame, disgrace, reproach);
24 And she called shmo Yosef; and said, yosef (may He add), may Hashem add me ben acher (another son).
25 And it came to pass, when Rachel had born Yosef, that Ya’akov said unto Lavan, Send me away, that I may go unto mine own makom (place, home) and to my eretz.
26 Give me my nashim and my yeladim, for whom I have served thee, and let me go: for thou knowest my avodah which I have done thee.
27 And Lavan said unto him, Now, if I have found chen (favor, grace) in thine eyes, tarry; for I have learned by nachash (divination) that Hashem hath made a brocha upon me for thy sake.
28 And he said, Specify thy sachar (wages, reward), and I will pay it.
29 And he said unto him, Thou knowest how I have served thee, and how thy mikneh fared with me
30 For it was me’at (little) which thou hadst before I came, and it is now increased unto a multitude; and Hashem hath made a brocha upon thee since my coming; and now when shall I do for mine own bais also?
31 And he said, What shall I give thee? And Ya’akov said, Thou shalt not give me any thing; if thou wilt do this thing for me, I will again tend and be shomer over thy tzon.
32 I will pass through all thy tzon today, removing from there speckled and spotted seh, and every dark seh among the kesavim, and the spotted and speckled among the izzim; and of such shall be my sachar.
33 So shall my tzedakah answer for me in time to come, when it shall come for my sachar before thy face; every one that is not speckled and spotted among the izzim, and dark among the kesavim, that shall be counted a ganav’s with me.
34 And Lavan said, Agreed, I would it might be according to thy davar.
35 And he removed that day the male goats that were streaked and spotted, and all the izzim that were speckled and spotted, and every one that had some lavan in it, and all the dark among the kesavim, and gave them into the yad of his banim.
36 And he set a derech shloshet yamim between himself and Ya’akov; and Ya’akov tended the rest of the tzon Lavan.
37 And Ya’akov took him fresh cut makal (rod, branch) of poplar and of almond and plane tree; and peeled strips of bark in them, and made the lavan (white) appear which was in the maklot (rods, branches).
38 And he set the maklot which he had peeled before the flocks in the small channels of the shikatot mayim (watering troughs) when the tzon came to drink. And since they bred when they came to drink,
39 And the flocks bred before the maklot, and brought forth tzon streaked, speckled, and spotted.
40 And Ya’akov did separate the kesavim, and set the faces of the tzon toward the streaked, and all the dark in the tzon Lavan; and he put his own adarim (flocks) by themselves, and put them not unto the tzon Lavan.
41 And it came to pass, whensoever tzon hamekusharot (the stronger flock) did breed, that Ya’akov set the maklot before the eyes of the tzon in the trough channels, that they might breed among the maklot.
42 But when the tzon were feeble, he put them not in: so the feebler would belong to Lavan, and the stronger to Ya’akov.
43 And the ish increased exceedingly, and had much tzon, and shefachot, and avadim, and gemalim, and chamorim.
31:1 And he heard the divrei Bnei Lavan, saying, Ya’akov hath taken away all that belonged to avinu; and of that which belonged to avinu hath he gotten all this kavod.
2 And Ya’akov beheld the countenance of Lavan, and, hinei, it was not toward him as before.
3 And Hashem said unto Ya’akov, Shuv el Eretz Avoteicha! And to thy moledet; and I will be with thee.
4 And Ya’akov sent and called Rachel and Leah to the sadeh unto his tzon,
5 And said unto them, I see penei avichen, that it is not toward me as before; but Elohei Avi is with me.
6 And ye know that with all my koach I have served avichen.
7 And avichen hath deceived me, and changed my sachar aseret monim but Elohim allowed him not to harm me.
8 If he said thus, The speckled shall be thy sachar; then all the tzon bore speckled; and if he said thus, The streaked shall be thy sachar; then bore all the tzon streaked.
9 Thus Elohim hath taken away the mikneh of your av, and given them to me.
10 And it came to pass at the time that the tzon breed, that I lifted up mine eyes, and saw in a chalom, and, hinei, the male goats mounting the tzon were streaked, speckled, and spotted.
11 And the Malach HaElohim spoke unto me in a chalom saying, Ya’akov: And I said, Hineni.
12 And he said, Lift up now thine eyes, and see, all the male goats leaping upon the tzon are streaked, speckled, and spotted; for I have seen all that Lavan doeth unto thee.
13 I am HaEl Beit-El, where thou anointedst a matzevah (pillar), and where thou vowedst a neder (vow) unto Me: now arise, get thee out from HaAretz Hazot, and return unto thy eretz moledet.
14 And Rachel and Leah answered and said unto him, Is there yet any chelek or nachalah for us in bais avinu?
15 Are we not regarded by him nokhriyyot (foreigners, strangers)? For he hath sold us, and hath quite devoured also our kesef.
16 For all the oisher Elohim hath taken from avinu, that belongs to us and baneinu; so then, whatsoever Elohim hath said unto thee, do.
17 Then Ya’akov rose up, and set his banim and his nashim upon the gemalim;
18 And he drove all his mikneh, and all his goods which he had gotten, the mikneh of his getting, which he had gotten in Padan Aram, for to go to Yitzchak aviv in Eretz Kena’an.
19 And Lavan went to shear his tzon; and Rachel had stolen the terafim that belong to her av.
20 Unawares to Lavan HaArami, Ya’akov stole away, in that he told him not that he was fleeing.
21 So he fled with all that he had; and he rose up, and passed over the Nahar [i.e. the Euphrates], and set his face toward Har Gil’ad.
22 And it was told Lavan on Yom HaShlishi that Ya’akov was fled.
23 And he took his achim with him, and pursued after him derech shivat yamim; and they overtook him at Har Gil‘ad.
24 And Elohim came to Lavan HaArami in a chalom halailah, and said unto him, Take heed that thou speak not to Ya’akov either tov or rah.
25 Then Lavan overtook Ya’akov. Now Ya’akov had pitched his ohel on the har; and Lavan with his achim encamped in Har Gil‘ad.
26 And Lavan said to Ya’akov, What hast thou done, that thou hast stolen away unawares to me, and carried away my banot, like shevuyot (captives) taken with the cherev?
27 Why didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with simchah, and with shirim (songs), with tof (timbrel, tambourine) and with kinnor (harp)?
28 And hast not allowed me to kiss my banim (grandchildren) and my banot? Thou hast now done foolishly in so doing.
29 It is in the power of my yad to do you rah; but Elohei Avichem spoke unto me emesh (last night), saying, Take thou heed that thou speak not to Ya’akov either tov or rah.
30 And now, though thou had to go, because thou greatly longedst after bais avicha, yet why hast thou stolen elohai?
31 And Ya’akov answered and said to Lavan, Because I was afraid; for I said, Thou wouldest take by force thy banot from me.
32 With whomsoever thou findest eloheicha, let him not live; before acheinu discern thou what is thine with me, and take it to thee. For Ya’akov knew not that Rachel had played the ganav with them.
33 And Lavan went into the ohel Ya’akov, and into the ohel Leah and into the ohel shtei ha’amahot; but he found them not. Then went he out of the ohel Leah, and entered into the ohel Rachel.
34 Now Rachel had taken the terafim, and put them in the saddle of the gamal, and sat upon them. And Lavan searched all the ohel, but found them not.
35 And she said to her av, Let it not displease adoni that I cannot rise up in thy presence; for the derech nashim is upon me. And he searched but found not the terafim.
36 And Ya’akov was in wrath, and upbraided Lavan: and Ya’akov answered and said to Lavan, What is my peysha? What is my chattat, that thou hast so hotly pursued after me?
37 Whereas thou hast searched through all that I own, what hast thou found of all thy kelei bais? Set it here before my achim and thy achim, that they may judge between us both.
38 These esrim shanah have I been with thee; recheleicha (thy ewes) and thy female goats have not miscarried, and the rams of thy tzon have I not eaten.
39 That which was terefah (torn of beasts) I brought not unto thee; I bore the loss of it; of my yad didst thou require it, whether stolen by yom, or stolen by lailah.
40 Thus I was; in the yom the chorev (heat) consumed me, and the kerach (cold) by lailah; and my sheynah (sleep) departed from mine eyes.
41 Thus have I been esrim shanah in thy bais; I served thee arba-esreh shanah for thy two banot, and shesh shanim for thy tzon: and thou hast changed my sachar aseret monim.
42 Except Elohei Avi, Elohei Avraham, and the Pachad of Yitzchak had been with me, surely thou hadst sent me away now empty handed. Elohim hath seen mine oni and the toil of my palms, and rebuked thee emesh (last night).
43 And Lavan answered and said unto Ya’akov, These banot are my banot, and these banim are my banim, and this tzon is my tzon, and all that thou seest is mine; yet what can I do today about these my banot, or about their banim which they have born?
44 Now therefore come thou, let us cut a brit, I and thou; and let it be for an ed between me and thee.
45 And Ya’akov took an even, and set it up for a matzevah (pillar).
46 And Ya’akov said unto his achim, Gather avanim; and they took avanim, and made a gal (heap, mound); and they did eat there upon the gal.
47 And Lavan called it Yegar Sahaduta; but Ya’akov called it Gale’ed ("Heap of Witness").
48 And Lavan said, This gal (heap, mound) is an ed (witness) between me and thee this day. Therefore was shmo called Gale’ed;
49 And Mitzpah (Watch); for he said, Hashem watch between me and thee, when we are absent one from another.
50 If thou shalt afflict my banot, or if thou shalt take nashim besides my banot, no man is with us; see, Elohim ed beini uveinecha (Elohim is witness between me and you).
51 And Lavan said to Ya’akov, Hinei this gal (heap, mound), and hinei the matzevah (pillar), which I have cast between me and thee;
52 This gal (heap, mound) be ed (witness), and this matzevah (pillar) be edah (witness), that for ra’ah I will not pass over this gal to thee, and that thou shalt not pass over this gal and this matzevah unto me.
53 The Elohei Avraham, and Elohei Nachor, Elohei Avihem judge between us. And Ya’akov swore by the Pachad Aviv Yitzchak.
54 Then Ya’akov offered zavach upon the har, and called his achim to eat lechem; and they did eat lechem, and tarried all night on the har.
55 And early in the boker (morning) Lavan rose up, and kissed his banim and his banot, and made on them a brocha; and Lavan departed, and returned unto his makom.
32:1 And Ya’akov went on his derech, and the malachim of Elohim met him.
2 (3) And when Ya’akov saw them, he said, This is Mahaneh Elohim; and he called the shem of that makom (place) Machanayim.
[VAYISHLAH]
3 (4) And Ya’akov sent malachim before him to Esav achiv unto Eretz Seir, the country of Edom.)
Today's Laws & Customs:
Sanctification of the Moon
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!

More articles on Kiddush Levanah from our knowledgebase.

Today in Jewish History:
DAILY QUOTE:
DAILY STUDY:

CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Vayeitzei, 7th Portion (Genesis 31:43-32:3) with Rashi
• Chapter 31
43. And Laban answered and said to Jacob, "The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine. Now, what would I do to these daughters of mine today, or to their children, whom they have borne? מג. וַיַּעַן לָבָן וַיֹּאמֶר אֶל יַעֲקֹב הַבָּנוֹת בְּנֹתַי וְהַבָּנִים בָּנַי וְהַצֹּאן צֹאנִי וְכֹל אֲשֶׁר אַתָּה רֹאֶה לִי הוּא וְלִבְנֹתַי מָה אֶעֱשֶׂה לָאֵלֶּה הַיּוֹם אוֹ לִבְנֵיהֶן אֲשֶׁר יָלָדוּ:
Now, what would I do there?: How could I entertain the thought of harming them?
מה אעשה לאלה: איך תעלה על לבי להרע להן:
44. So now, come, let us form a covenant, you and I, and may He be a witness between me and you." מד. וְעַתָּה לְכָה נִכְרְתָה בְרִית אֲנִי וָאָתָּה וְהָיָה לְעֵד בֵּינִי וּבֵינֶךָ:
may He be a witness: [I.e.] the Holy One, blessed be He [will be a witness].
והיה לעד: הקב"ה:
45. So Jacob took a stone and set it up [as] a monument. מה. וַיִּקַּח יַעֲקֹב אָבֶן וַיְרִימֶהָ מַצֵּבָה:
46. And Jacob said to his kinsmen, "Gather stones," and they took stones and made a pile, and they ate there by the pile. מו. וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים וַיִּקְחוּ אֲבָנִים וַיַּעֲשׂוּ גָל וַיֹּאכְלוּ שָׁם עַל הַגָּל:
to his kinsmen: [lit., to his brothers.] They are his sons, who were to him like brothers, drawing near him for trouble or for war (Gen. Rabbah 74:13).
לאחיו: הם בניו, שהיו לו אחים נגשים אליו לצרה ולמלחמה:
47. And Laban called it Yegar Sahadutha, but Jacob called it Gal ed. מז. וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא וְיַעֲקֹב קָרָא לוֹ גַּלְעֵד:
Yegar Sahadutha: The Aramaic translation of Gal-ed.
יגר שהדותא: תרגומו של גלעד:
48. And Laban said, "This pile is a witness between me and you today." Therefore, he called it Gal ed. מח. וַיֹּאמֶר לָבָן הַגַּל הַזֶּה עֵד בֵּינִי וּבֵינְךָ הַיּוֹם עַל כֵּן קָרָא שְׁמוֹ גַּלְעֵד:
Therefore, he called it Gal-ed: The pile is a witness.
גלעד: גלעד:
49. And Mizpah, because he said, "May the Lord look between me and you when we are hidden from each other. מט. וְהַמִּצְפָּה אֲשֶׁר אָמַר יִצֶף יְהֹוָה בֵּינִי וּבֵינֶךָ כִּי נִסָּתֵר אִישׁ מֵרֵעֵהוּ:
And Mizpah, because he said, etc.: And Mizpah, which is on Mount Gilead, as it is written (Jud. 11:29): “and he passed over Mizpeh of Gilead.” Now, why was it named Mizpah? Because each one said to the other,“May the Lord look (יִצֶף) between me and you if you transgress the covenant.”
והמצפה אשר אמר וגו': והמצפה אשר בהר הגלעד, כמו שכתוב (שופטים יא כט) ויעבר את מצפה גלעד. ולמה נקרא שמה מצפה, לפי שאמר כל אחד מהם לחברו יצף ה' ביני ובינך אם תעבור את הברית:
when we are hidden: And we do not see each other.
כי נסתר: ולא נראה איש את רעהו:
50. If you afflict my daughters, or if you take wives in addition to my daughters when no one is with us, behold! God is a witness between me and you." נ. אִם תְּעַנֶּה אֶת בְּנֹתַי וְאִם תִּקַּח נָשִׁים עַל בְּנֹתַי אֵין אִישׁ עִמָּנוּ רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶךָ:
…my daughters…my daughters: Twice. Bilhah and Zilpah were also his daughters from a concubine. — [from Pirkei d’Rabbi Eliezer, ch. 36]
בנתי בנתי: שתי פעמים, אף בלהה וזלפה בנותיו היו מפלגש:
If you afflict my daughters: By depriving them of their conjugal rights (Yoma 77).
אם תענה את בנתי: למנוע מהם עונת תשמיש:
51. And Laban said to Jacob, "Behold this pile and behold this monument, which I have cast between me and you. נא. וַיֹּאמֶר לָבָן לְיַעֲקֹב הִנֵּה | הַגַּל הַזֶּה וְהִנֵּה הַמַּצֵּבָה אֲשֶׁר יָרִיתִי בֵּינִי וּבֵינֶךָ:
which I have cast: Heb. יָרִיתִי, similar to (Exod. 15:4):“He cast (יָרָה) into the sea,” like one who shoots an arrow. — [from Gen. Rabbah 74:15]
יריתי: כמו (שמות טו ד) ירה בים, כזה שהוא יורה חנית:
52. This pile is a witness, and this monument is a witness, that I will not pass this pile [to go] to you and that you shall not pass this pile and this monument to [come to] me to [do] harm. נב. עֵד הַגַּל הַזֶּה וְעֵדָה הַמַּצֵּבָה אִם אָנִי לֹא אֶעֱבֹר אֵלֶיךָ אֶת הַגַּל הַזֶּה וְאִם אַתָּה לֹא תַעֲבֹר אֵלַי אֶת הַגַּל הַזֶּה וְאֶת הַמַּצֵּבָה הַזֹּאת לְרָעָה:
that I: Heb. אִם. Here אִם is used as an expression of אִשֶׁר, that, like (above 24:33):“until (אִם) I have spoken my words.” [
אם אני: הרי אם משמש בלשון אשר, כמו (לעיל כד לג) עד אם דברתי דברי:
to [do] harm: To do harm you may not pass, but you may pass to do business. — [from Gen. Rabbah 74:15]
לרעה: לרעה אי אתה עובר, אבל אתה עובר לפרקמטיא:
53. May the God of Abraham and the god of Nahor judge between us, the god of their father." And Jacob swore by the Fear of his father Isaac. נג. אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר יִשְׁפְּטוּ בֵינֵינוּ אֱלֹהֵי אֲבִיהֶם וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק:
the God of Abraham: This is holy. [I.e., it refers to the Deity.]- [from Gen. Rabbah 74:16]
אלהי אברהם: קדש:
and the god of Nahor: Profane. [I.e., it refers to pagan deities.]- [from Gen. Rabbah 74:16]
ואלהי נחור: חול:
the god of their father: Profane. [I.e., it refers to pagan deities.]
אלהי אביהם: חול:
54. And Jacob slaughtered a slaughtering on the mountain, and he invited his friends to eat a meal, and they ate bread and lodged on the mountain. נד. וַיִּזְבַּח יַעֲקֹב זֶבַח בָּהָר וַיִּקְרָא לְאֶחָיו לֶאֱכָל לָחֶם וַיֹּאכְלוּ לֶחֶם וַיָּלִינוּ בָּהָר:
And Jacob slaughtered a slaughtering: He slaughtered animals for a feast.
ויזבח יעקב זבח: שחט בהמות למשתה:
his friends: [Heb. לְאֶחָיו, lit., to his brothers.] To his friends who were with Laban.
לאחיו: לאוהביו שעם לבן:
to eat a meal: Heb. לָחֶם. Any kind of foodstuff is called לֶחֶם [not only bread], like (Dan. 5:1):“made a great feast (לֶחֶם)” ; (Jer. 11:19):“Let us destroy his food (בְּלַחְמוֹ) with wood.”
לאכל לחם: כל דבר מאכל קרוי לחם, כמו (דניאל ה א) עבד לחם רב, (ירמיה יא יט) נשחיתה עץ בלחמו:
Chapter 32
1. And Laban arose early in the morning and kissed his sons and daughters and blessed them, and Laban went and returned to his place. א. וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקֹמוֹ:
2. And Jacob went on his way, and angels of God met him. ב. וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים:
and angels of God met him: Angels of Israel came to greet him to escort him to the land.
ויפגעו בו מלאכי א-להים: מלאכים של ארץ ישראל באו לקראתו ללוותו לארץ:
3. And Jacob said when he saw them, "This is the camp of God," and he named the place Mahanaim. ג. וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם:
Mahanaim: Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him. — [from Tanchuma Vayishlach 3]
מחנים: שתי מחנות, של חוצה לארץ שבאו עמו עד כאן, ושל ארץ ישראל שבאו לקראתו:
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Daily Tehillim: Psalms Chapters 39-43
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 7 Kislev, 5775 • 29 November 2014
Kuntres Acharon, middle of Essay 4
The Alter Rebbe will now point out the superior quality inherent in the very service of action-related mitzvot in comparison to intellectually-generated love and awe. For the direction of the latter form of divine service is merely elevation (haalaah), which causes a corresponding “elevation of the lights” above. The ultimate intent of creation is fulfilled not by this, but by the practical commandments, for their function is the drawing down (hamshachah) of Divinity to a state of revelation in this world below.
ובר מן כל דין
Besides all the above,1 i.e., all the above-mentioned ways in which the action-related mitzvot are superior to intellectually-aroused love and fear, there is yet another superior quality to the practical mitzvot:
אפילו בנשמה דאצילות, אף שהיא מכלים דאצילות
Even in the case of a soul of Atzilut, though it derives from the vessels of Atzilut,
וכן בנפש רוח, מכלים דיצירה עשיה
and equally in the case of Nefesh-Ruach which derive from the vessels of Yetzirah-Asiyah,2
הנה רחימו אולי צריך לומר: דחילו ורחימו שכליים שלהם מעוררים גם כן בכלים דיצירה עשיה בחינת העלאה ממטה למעלה, באתערותא דלתתא
their intellectual love [3this should possibly read: “fear and love”], which themselves are a mode of elevation, also arouse in the vessels of Yetzirah-Asiyah a state of upward elevation, through an arousal initiated from below.
וזהו בחינת הסתלקות לבד, חס ושלום
However, this is a state of departure alone, G‑d forbid.
The effect on the vessels is that they depart upwards and do not fulfill their purpose, just as love and fear that do not descend into expression in mitzvot are also in a state of elevation and departure. When love and fear do descend into mitzvot, they enhance the effect of the mitzvot in drawing down Divine light.
אבל בחינת המשכה מלמעלה למטה, הוא על ידי מצות מעשיות דוקא, להמשיך אור בכלים
But eliciting from above downward is effected only by means of the practical mitzvot, which draw light into the vessels,
ובחיצוניות הכלים דוקא, שחיצוניות העליון יורד למטה, ופנימיות התחתון עולה למעלה
and specifically into the external aspect of the vessels, so that the external aspect of the superior level descends, while the internal aspect of the inferior level rises.
As created beings thus experience an upward-directed longing for the Divine, Divinity descends into this world.
וזהו שכתוב בזהר, פרשת פקודי הנ״ל, דאית סדורא כו׳
This is the intent of the above-quoted Zohar in Parshat Pekudei,4 that “there is an order [of elevation and an order of descent].”
ושתיהן צורך גבוה, העלאה והמשכה
Both are needed for the Divine purpose, i.e., for man’s spiritual service, the elevation and the elicitation,
על ידי העלאת מין נוקבין מס״ג, בבחינת עובדא ומלולא
by the elevation of mayin nukvin from the Divine Name Sa’g that is accomplished (by the elevation of the sparks) by deed and speech.
וזהו תכלית ההשתלשלות, להתגלות אור עליון למטה
This is the ultimate purpose of the downward progression of all the various worlds — that the supernal light be revealed below,
ולא לעלות התחתון למעלה, שזה אינו אלא לפי שעה
and not that the inferior level be elevated, for this [elevation] can only be momentary, until a further descent.
ואף גם זאת, דוקא עליות הכלים לאורות עליונים
And even so, when an elevation is necessary, this involves — not the ascent of the light, for that would be a move toward departure, but — specifically an elevation of the vessels toward the supernal lights.
היא מעלת השבת ויום הכפורים
This is the specific quality of Shabbat and Yom Kippur, at which time there is an “elevation of the worlds” (aliyat haolamot), where the vessels are in a state of elevation towards the supernal lights,
אבל לא עליות והסתלקות האורות, חס ושלום, כמו שכתוב בפרי עץ חיים
but not the elevation and departure of the lights, G‑d forbid, as is written in Pri Etz Chayim.5
ונפש רוח נשמה של האדם, לגבי גופו בעולם הזה, חשיבי כאורות לגבי כלים
The Nefesh-Ruach-Neshamah of man relative to his physical body in This World are considered as lights relative to vessels.
וכן דחילו ורחימו שכליים, לגבי מצות מעשיות
So too are intellectual fear and love, relative to mitzvot of action; they, too, are considered as lights relative to vessels.
ולכן התפלל משה רבנו עליו השלום תפלות כמנין ואתחנן, על קיום מצות מעשיות דוקא
This is why Moses offered [515] prayers equivalent in number to [the Hebrew word] Vaetchanan,6 asking that he be privileged to enter the Holy Land, specifically so that he could fulfill the practical mitzvot.
Only in the Holy Land can the practical mitzvot be fulfilled in their entirety — and the fulfillment of the practical mitzvot is the ultimate purpose of the entire Hishtalshelut, for through them Divinity is drawn down to this nether world.
והוא הדין לדבור גשמי של הלכותיהן
So too as regards the physical utterance of their laws.
For by uttering and studying the laws of the mitzvot with physical speech one also draws down the light below.
FOOTNOTES
1. Note of the Rebbe: “On the forthcoming text see Or HaTorah, Parshat Acharei, p. 549ff.”
2. Note of the Rebbe: “Inspection of the manuscripts of Kuntres Acharon is required, for it appears that the text is incomplete and should read as follows: ‘...and equally in the case of Nefesh-Ruach-Neshamah and the vessels of Beriah, Yetzirah and Asiyah...in the vessels of Beriah, Yetzirah and Asiyah, in the state of....’ However, Or HaTorah gives the text as above.”
3. The brackets are in the original text.
4. P. 249a.
5. Shaar HaShabbat, ch. 7 of the Introduction, et al.
6. Devarim 3:23; Devarim Rabbah 11:9.
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Rambam: 
Daily Mitzvah N288 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 7 Kislev, 5775 • 29 November 2014

Negative Commandment 288 (Digest)
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
The 288th prohibition is that we are forbidden from inflicting punishment or taking money from someone on the testimony of a single witness, even if he is perfectly acceptable.
The source of this prohibition is G‑d's statement1 (exalted be He), "One witness must not testify against a person to inflict any punishment or penalty." Our Sages explained,2 "He must not testify "to inflict any punishment or penalty; but he may testify to require an oath."3
The details of this mitzvah are explained in various passages in tractates Yevamos, Kesuvos, Sotah, Gittin, Kiddushin, and a number of places in Seder Nezikin.
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.Deut. 19:15.
2.Sifri, Parshas Shoftim; Kesuvos 87b.
3.If even one witness testifies that a person owes money, for example, he cannot be forced to pay. However, he is forced to swear in order to deny the witness' testimony.
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.
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Rambam:

• 1 Chapter a Day: Avel - Chapter 11
Avel - Chapter 11
Halacha 1
Although the mourning rites are not observed at all during the festival, one should rend his garments because of his dead on a festival and uncover his shoulder. Similarly, we bring the mourners bread of comfort during a festival. All of the above applies during Chol HaMoed. On a festival, even the second day of a festival, one should not rend his garments, uncover a shoulder, or bring bread of comfort.
Halacha 2
We rend our garments and uncover our shoulders during a festival only for the relatives for whom we are obligated to mourn, for a sage, an upright person, or for a person when one was present at the time his soul expired.
Everyone brings the meal of comfort to his colleague for a sage during a festival in the main street of the city in the way the meal of comfort is brought for mourners. For everyone is a mourner because of him.
Halacha 3
When we bring mourners the meal of comfort during a festival, we serve them while they are sitting on upright couches. We do not recite the mourning blessing during a festival. We do however stand in a line, comfort the mourners, and take leave of them.
We do not leave the bier in the public thoroughfare lest that encourage the delivery of a eulogy. For it is forbidden to deliver eulogies and to fast during a festival. Similarly, one should not gather the bones of one's father and mother during a festival for this evokes mourning for the person. Needless to say, this applies with regard to one's other relatives.
Similarly, we do not eulogize the dead on Chanukah, Purim, or Rosh Chodesh. We do, however, observe all the rites of mourning on those days. It is permitted to deliver eulogies on the days which precede and which follow Chanukah and Purim.
Halacha 4
During a festival, the woman may lament, but they do not pound their hands together in grief. On Rosh Chodesh, Chanukah, and Purim, they may both lament and pound their hands together in grief; they may not, however, recite dirges on any of these days. Once the dead has been buried, they should neither lament, nor pound their hands together.
Halacha 5
What is meant by lamenting? That all raise their voices in mourning together. By reciting dirges? That one recites a dirge and all respond in lament, as implied by Jeremiah 9:19: "to teach your daughters mourning and a woman, her friends, a dirge."
When do all the above restrictions apply? When ordinary people die. When, however, a Torah scholar dies, he is eulogized during a festival. Needless to say, this applies on Chanukah, Purim, and Rosh Chodesh. This does not apply on the second day of a holiday.
On the days when a eulogy is permitted, it is permitted only in the deceased's presence. Once he is buried, a eulogy is forbidden. On the day when one hears a report of his death, it is as if one is in his presence and he may be eulogized even if it is a distant report.
Halacha 6
A woman should not have a eulogy recited for a deceased person within 30 days so that the festival will not arrive when they are grieving. For a deceased person will not be forgotten in less than 30 days. When does the above apply? With regard to a person who died previously. If, however, a person died within 30 days of a festival, a eulogy may be recited.
Halacha 7
The seven days of the wedding celebrations are comparable to a festival. Thus if a close relative of a person - even his father or mother - dies in the middle of these days of celebration, he should complete the seven days of celebration and then observe the seven days of mourning. He also counts the 30 days of mourning from the conclusion of the days of celebration.
Halacha 8
The following rules apply when one prepared all the necessities for the wedding feast, baked his bread, slaughtered his animals to enter the celebration, and then one of his close relatives died before he began the celebration. If he did not place the meat in water, he should sell the meat and the bread, observe the seven days of mourning, and then observe the seven days of the wedding celebrations.
If he already placed the meat in water - in which instance, it cannot be resold - the corpse is placed inside a room and the groom and the bride are taken to the wedding canopy. Afterwards, he should engage in the marital relations which are a mitzvah, and then separate from his wife. He should observe the seven days of celebration and then the seven days of mourning.
Throughout the seven days of celebration, he must observe the private aspects of the laws of mourning as is required on the Sabbath. Therefore he should sleep together with other men and his wife should sleep with other women so that they do not engage in relations. For these 30 days, the bride should not be prevented from wearing jewelry.
In a pace where it is possible to sell the meat even though it was placed in water, it should be sold and the mourning period observed first. In a place where it is impossible to sell the meat even though it was not placed in water, the wedding celebrations should be observed first.
When does the above apply? When the father of the groom or the mother of the bride die. For if this feast is spoiled, they have no one to work to prepare another for them. If, however, the father of the bride, the mother of the groom, or other relatives die, one should observe the mourning period first. Only afterwards, should he enter the marriage canopy and observe the seven days of wedding celebrations.
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Rambam:
• 3 Chapters a Day: Edut - Chapter 8, Edut - Chapter 9, Edut - Chapter 10
Edut - Chapter 8
Halacha 1
The following law applies when a person signed on a promissory note and comes to testify with regard to his signature in a court of law. If he recognizes that the signature is definitely his, but does not remember the matter of concern at all and does not have any recollection that this person ever borrowed from the other, it is forbidden for him to testify with regard to his signature in court. For a person is not testifying about his signature, but instead about the money mentioned in the legal document, that one person is obligated to the other. His signature serves merely to remind him of the matter. If he does not remember, he may not testify.
Halacha 2
Whether a person remembers his testimony at the outset, remembers it after seeing his signature, or remembers it after being reminded by others - even if he is reminded by the other witness - if he in truth remembers, he may testify. If, however, it is the plaintiff who reminds him, he may not testify. For it appears to the other litigant that he is testifying falsely about a matter which he does not know.
Halacha 3
Accordingly, if the plaintiff was a Torah scholar and the plaintiff reminded the witness of the matter, he may testify. The rationale is that a Torah scholar knows that if the witness did not remember the matter, he would not testify. This is a leniency which was granted with regard to cases involving financial law. Even though a witness forgot a matter for many years and it was the written record that reminded him, he may testify.
Halacha 4
Since this is true, the following law applies when a legal document is presented to the court and the witnesses come and say: "These are our signatures, but we never knew anything about this matter. We do not remember that this person borrowed anything from the other or sold anything to him." The legal document is not validated; the witnesses are considered as deaf-mutes unless they remember their testimony. Whoever does not rule in this manner does not know between his right hand and his left hand with regard to matters of financial law.
If, however, there was other evidence of their signatures or there were other witnesses who recognize their signatures, we pay no attention to their statements that they do not remember the matter stated in the document. We suspect that they may desire to retract their testimony and they say: "We don't remember," in order to nullify the legal document. This is just as if they said: "We were minors," or "We were not acceptable witnesses." Their testimony is not accepted, and the legal document is validated independent of their testimony.
For this reason, we validate all legal documents without calling the witnesses and asking them if they remember the matter or not. Even if they say: "We do not remember the matter," we do not heed their statements since it is possible to validate the legal document without their testimony.
Halacha 5
The following laws apply whether a person writes his testimony as a legal document or merely finds a note in his records in his handwriting, stating: "So-and-so had me observe testimony concerning him on this-and-this date with regard to these-and-these matters." If he remembers the matter on his own initiative or if others remind him and he remembers, he may testify. If not, he may not testify. The situation is comparable to one in which a trustworthy person tells him: "So-and-so owes so-and-so such-and-such an amount," and the listener goes and testified that one borrowed from the other although he has no firsthand knowledge of the matter, but instead merely heard from another person and testified.
Edut - Chapter 9
Halacha 1
There are ten categories of disqualifications. Any person belonging to one of them is not acceptable as a witness. They are:
a) women;
b) servants;
c) minors;
d) mentally or emotionally unstable individuals;
e) deaf-mutes;
f) the blind;
g) the wicked; h) debased individuals;
i) relatives;
j) people who have a vested interest in the matter; a total of ten.
Halacha 2
Women are unacceptable as witnesses according to Scriptural Law, as Deuteronomy 17:6 states: "According to the testimony of two witnesses." The verse uses a male form and not a female form.
Halacha 3
A tumtum and an androgynus are also unacceptable, for there is an unresolved doubt whether they are considered as women. Whenever there is an unresolved doubt whether or not a person is acceptable as a witness, he is not accepted. The rationale is that a witness is coming to expropriate money from a defendant based on his testimony or to cause a defendant to be held liable for punishment. And according to Scriptural Law, money may not be expropriated when there is a doubt involved, nor do we inflict punishment when there is a doubt involved.
Halacha 4
Servants are not acceptable to offer testimony according to Scriptural Law, as can be inferred from Deuteronomy 19:19: "And you shall do unto him as he conspired to do unto his brother." Implied is that his brother is like him. Just as his brother is a member of the covenant; so, too, the witness must be a member of the covenant.
By extension, we can infer that a gentile is certainly not acceptable. If servants who are obligated in certain mitzvot are unacceptable, certainly, this would apply with regard to gentiles.
Halacha 5
A person who is half a servant and half a free man is not acceptable as a witness.
Halacha 6
Whenever a servant has been freed, but he has not been given his bill of release, he is not acceptable as a witness. Only after the bill of release reaches his hand, he immerses himself in the mikveh, and he becomes a member of the covenant may he give testimony.
Halacha 7
Minors are unacceptable as witnesses according to Scriptural Law. This concept is derived as follows: With regard to witnesses, Deuteronomy 19:17 states: "And the two men will stand." Implied is "men," and not minors. Even if the minor was understanding and wise, he is not acceptable until he manifests signs of physical maturity after completing thirteen full years of life.
If he reached the age of 20 without manifesting signs of physical maturity and on the contrary manifests physical signs of a lack of sexual potency, he is classified as a eunuch and may testify. If he does not manifest such signs, he may not testify until he completes the majority of his life, as we explained in Hilchot Ishut.
Halacha 8
When a minor passes the age of thirteen and manifest signs of physical maturity in his upper body, he need not be checked to see whether he manifested signs of physical maturity in his lower body. If he does not manifest the upper signs of maturity, we do not accept him as a witness until he is inspected. When a child is thirteen years and one day and manifests signs of physical maturity, but is not very familiar with business dealings, his testimony is not accepted with regard to landed property. The rationale is that he is not precise about such matters because of his unfamiliarity. With regard to movable property, we accept his testimony since he has reached majority.
Halacha 9
A person who is mentally or emotionally unstable is not acceptable as a witness according to Scriptural Law, for he is not obligated in the mitzvot. We are not speaking about only an unstable person who goes around naked, destroys utensils, and throws stones. Instead, it applies to anyone whose mind is disturbed and continually confused when it comes to certain matters although he can speak and ask questions to the point regarding other matters. Such a person is considered unacceptable and is placed in the category of unstable people.
An epileptic in the midst of a seizure is unacceptable as a witness. When he is healthy, he is acceptable. This applies both with regard to an epileptic who has seizures only infrequently and one who continuously has seizures without having a fixed time for them, provided his mind is not continuously confused. For there are epileptics whose minds are disturbed even when they are healthy. One must ponder much before accepting testimony from epileptics.
Halacha 10
People who are very feeble-witted who do not understand that matters contradict each other and are incapable of comprehending a concept as it would be comprehended by people at large are considered among those mentally unstable. This also applies to the people who are continually unsettled, tumultuous, and deranged. This matter is dependent on the judgment of the judge. It is impossible to describe the mental and emotional states of people in a text.
Halacha 11
A deaf-mute is equivalent to a mentally unstable person, for he is not of sound mind and is therefore not obligated in the observance of the mitzvot. Both a deaf person who can speak and a person who can hear, but is mute is unacceptable to serve as a witness. Even though he sees excellently and his mind is sound, he must deliver testimony orally in court or be fit to deliver testimony orally and must be fit to hear the judges and the warning they administer to him.
Similarly, if a person loses the ability to speak, even though his intellectual faculties have been checked as a husband is checked with regard to a bill of divorce, he testifies in writing, and his testimony is to the point, it is not accepted at all, except with regard to releasing a women from marriage, for leniency was granted so that women will not be forced to live alone.
Halacha 12
The blind, although they can recognize the voices of the litigants and know their identities, are not acceptable as witnesses according to Scriptural Law. This is derived from Leviticus 5:1: "And he witnessed or saw," which implies that one who can see may serve as a witness.
A person who is blind in one eye is fit to serve as a witness.
Edut - Chapter 10
Halacha 1
The wicked are unacceptable as witnesses according to Scriptural Law, as Exodus 23:1 states: "Do not join hands with a wicked person to be a corrupt witness." The Oral Tradition interprets this as meaning: "Do not allow a wicked person to serve as a witness."
Even when an acceptable witness knows that his colleague is "wicked," but the judges are unaware of his wickedness, it is forbidden for him to offer testimony together with him even though he knows that the testimony is true, for, by doing so, he is joining together with him. Thus the acceptable witness "joined hands" with the wicked person, enabling his testimony to be accepted. Needless to say, it is forbidden for an acceptable witness who knows testimony concerning a colleague to testify when he knows that the other witness who testifies with him is giving false testimony. This is also implied by the verse: "Do not join hands with a wicked person."
Halacha 2
What is meant by "a wicked person"? Anyone who violates a prohibition punishable by lashes is considered wicked and is unacceptable as a witness. For the Torah referred to a person obligated to receive lashes with the term "wicked," as Deuteronomy 25:2 states: "If the wicked person is liable to be beaten." Needless to say, a person who is obligated to be executed by the court is unacceptable, for Numbers 35:31 states: "He is a wicked person who is sentenced to die."
Halacha 3
When a person commits a transgression for which he is liable to receive lashes according to Scriptural Law, he is disqualified as a witness according to Scriptural Law. When the prohibition is Rabbinical in origin, he is disqualified by Rabbinic decree.
What is implied? A person who ate the meat of an animal cooked in milk, carrion, a teeming animal, or the like is not acceptable as a witness according to Scriptural Law. This applies whether he transgressed because of appetite or with the intent of angering God. The same law also applies if he desecrates the sanctity of the first day of a festival or wears a garment that is shaatnez, i.e., combed, spun, or woven with wool and linen. If he eat the meat of fowl cooked in milk, he desecrated the second day of a festival observed in the diaspora, or wore a woolen garment in which a strand of linen was lost or the like, he is disqualified by Rabbinic decree. We have already enumerated all the transgressions for which one is punished by lashes. And with regard to each and every mitzvah, we have already explained which matters are forbidden by Scriptural Law and which are forbidden by Rabbinic decree.
Halacha 4
There are other wicked persons who are not acceptable as witnesses even though they are required to make financial restitution and are not punished by lashes. Since they take money that does not belong to them lawlessly, they are unacceptable, as Deuteronomy 19:16 states: "When a lawless witness rises up against a person...." For example, thieves and people who seize property, even though they make restitution, they are no longer acceptable as witnesses from the time they stole or robbed onward.
Similarly, a lying witness, even though his testimony was disproved with regard to financial matters and he made restitution, he is still unacceptable as a witness according to Scriptural Law for all matters. From when is he disqualified? From the time he testified falsely in court, even though his testimony was not disproved until several days later.
Similarly, when people are involved with loans at interest - both the borrower and the lender - if fixed interest is involved, both are disqualified according to Scriptural Law. If the shade of interest is involved, they are both disqualified by Rabbinic decree. Similarly, a person who transgresses the Rabbinic decrees against theft is disqualified by Rabbinic decree.
What is implied? People who seize property - either landed property or movable property - without the consent of the owners, even though they pay its worth, are disqualified by Rabbinic decree. Similarly, herders of their own animals - both of small animals and of large animals - are disqualified, for it can be assumed that they take liberty and steal by allowing their animals to pasture in fields and orchards belonging to other people. Therefore, an ordinary herder is disqualified.
People who raise small animals in Eretz Yisrael are not acceptable as witnesses. In the diaspora, by contrast, they are acceptable. It is permissible to raise a large animal in every place.
Generally, the collectors of the king's duty are not acceptable, because it is assumed that they will collect more than what is required by the king's decree and keep the extra portion for themselves. Tax collectors, by contrast, are generally considered to be acceptable. If, however, it is known that they took more than is required to collect, even once, they are disqualified.
Similarly, those who guide the flight of doves in a settled area are disqualified, because we assume that they will steal doves belonging to others without paying for them. This ruling also applies to merchants of produce in the Sabbatical year, i.e., people who generally are idle but when the Sabbatical year arrives, they begin to do business with produce. It can be assumed that they collect the produce of the Sabbatical year and do business with it.
Similarly, dice-players are disqualified if this is their only occupation. Since such a person does not involve himself in ordinary business pursuits, it can be assumed that his livelihood is dependent on his gambling, which is forbidden as "the shade of robbery." The above applies not only to dice-players, but also to all those who gamble with the shells of nuts or the shells of pomegranates. Similarly, our Sages did not disqualify only those who train doves, but also those who gamble with other animals, beasts, and fowl, saying the owner of the one that will outrace the other or vanquish the other will acquire the stakes put up by both. Similarly, other analogous types of gamblers are disqualified, provided they do not derive their livelihood from a source other than gambling. All of the above are disqualified according to Rabbinic decree.
Halacha 5

The fact that a sharecropper takes a small amount of the produce which sprouts in Nisan and in Tishrei before the harvest is finished without the knowledge of the owner of the field does not cause him to be considered as a thief and he is acceptable as a witness. The rationale is that the owner of the field is not concerned with such a small quantity of produce. Similar principles apply in all analogous situations.
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Hayom Yom:
Shabbat, 7 Kislev, 5775 • 29 November 2014

"Today's Day"
Shabbat, Kislev 7, 5704
Haftora: Ve'amee - talmei sadai. Then Vayivrach Yaakov - ub'isha shamar. Uvenavi he'ela - uvenavi nishmar.
Torah lessons: Chumash: Vayeitsei, Shevi'i with Rashi.
Tehillim: 39-43.
Tanya: Besides all this, (p. 609)...of their laws. (p. 611).
There are three schools of thought:
1. The discipline of nullification of the material by indicating the repulsive and abhorrent nature of all that is bodily and material. This is the school of Mussar.
2. The school of recognition of the superiority of the "inner form"1 and the spiritual - the dimension of character-traits and intellectuality2 - and instruction as to how one may come closer to attaining these. This is the school of Chakira, philosophy.
3. The discipline of predominance of form over matter. This school teaches the unique quality of the material when it is purified, and the unique quality of "form" when integrated with the material; the two are to be so thoroughly fused that one cannot detect where either of them begins or ends - for "Their beginning is wedged into their end, and their end into their beginning."3 The One G-d created them both, and for one purpose - to reveal the light of Holiness of His hidden power. Only both of them together will complete the perfection desired by the Creator. This is the school of (the teachings/instruction of) Chassidus.4
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. Heb. tzura, "form," as opposed to chomer, "matter"; e.g. the body's life-force - the soul - is its "form," its inner spiritual dimension; the body itself is the outer physical dimension, the "matter."
2. As opposed to the dimension of bodily matters.
3. See 16 Adar I Footnote.

4. See also On The Teachings of Chassidus (Kehot, NY) ch. 11-18 where these three schools of thought are discussed at length.
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Daily Thought:
The Only Child
Why do parents love their children?
Because the lower world reflects the higher world. And above, there is a Parent and He loves His children.
Why do parents of an only child have such unbounded love for their child?
Because this is the truest reflection of the world above: Above, each one of us is an only child, and His love to us is unbounded.[Torat Menachem 5745, volume 2, page 1121. Ibid, volume 3, page 1725.]
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