Torah Reading
Torah Reading: Chayei Sarah (Genesis 23:1
Sarah lived to be 127 years old; these were the years of Sarah’s life. 2 Sarah died in Kiryat-Arba, also known as Hevron, in the land of Kena‘an; and Avraham came to mourn Sarah and weep for her. 3 Then he got up from his dead one and said to the sons of Het, 4 “I am a foreigner living as an alien with you; let me have a burial site with you, so that I can bury my dead wife.” 5 The sons of Het answered Avraham, 6 “Listen to us, my lord. You are a prince of God among us, so choose any of our tombs to bury your dead — not one of us would refuse you his tomb for burying your dead.”
7 Avraham got up, bowed before the people of the land, the sons of Het, 8 and spoke with them. “If it is your desire to help me bury my dead, then listen to me: ask ‘Efron the son of Tzochar 9 to give me the cave of Makhpelah, which he owns, the one at the end of his field. He should sell it to me in your presence at its full value; then I will have a burial site of my own.”
10 ‘Efron the Hitti was sitting among the sons of Het, and he gave Avraham his answer in the presence of the sons of Het who belonged to the ruling council of the city: 11 “No, my lord, listen to me: I’m giving you the field, with its cave — I’m giving it to you. In the presence of my people I give it to you.” 12 Avraham bowed before the people of the land 13 and spoke to ‘Efron in their hearing: “Please be good enough to listen to me. I will pay the price of the field; accept it from me, and I will bury my dead there.” 14 But ‘Efron answered Avraham, 15 “My lord, listen to me. A plot of land worth 400 silver shekels — what is that between me and you? Just bury your dead.” 16 Avraham got the point of what ‘Efron had said, so he weighed out for ‘Efron the amount of money he had specified in the presence of the sons of Het, 400 silver shekels of the weight accepted among merchants [ten pounds].
(ii) 17 Thus the field of ‘Efron in Makhpelah, which is by Mamre — the field, its cave and all the trees in and around it — were deeded 18 to Avraham as his possession in the presence of the sons of Het who belonged to the ruling council of the city.
19 Then Avraham buried Sarah his wife in the cave of the field of Makhpelah, by Mamre, also known as Hevron, in the land of Kena‘an. 20 The field and its cave had been purchased by Avraham from the sons of Het as a burial-site which would belong to him.
24:1 By now Avraham was old, advanced in years; and Adonai had blessed Avraham in everything. 2 Avraham said to the servant who had served him the longest, who was in charge of all he owned, “Put your hand under my thigh; 3 because I want you to swear by Adonai, God of heaven and God of the earth, that you will not choose a wife for my son from among the women of the Kena‘ani, among whom I am living; 4 but that you will go to my homeland, to my kinsmen, to choose a wife for my son Yitz’chak.” 5 The servant replied, “Suppose the woman isn’t willing to follow me to this land. Must I then bring your son back to the land from which you came?” 6 Avraham said to him, “See to it that you don’t bring my son back there. 7 Adonai, the God of heaven — who took me away from my father’s house and away from the land I was born in, who spoke to me and swore to me, ‘I will give this land to your descendants’ — he will send his angel ahead of you; and you are to bring a wife for my son from there. 8 But if the woman is unwilling to follow you, then you are released from your obligation under my oath. Just don’t bring my son back there.” 9 The servant put his hand under the thigh of Avraham his master and swore to him concerning the matter.
(iii) 10 Then the servant took ten of his master’s camels and all kinds of gifts from his master, got up and went to Aram-Naharayim, to Nachor’s city. 11 Toward evening, when the women go out to draw water, he had the camels kneel down outside the city by the well. 12 He said, “Adonai, God of my master Avraham, please let me succeed today; and show your grace to my master Avraham. 13 Here I am, standing by the spring, as the daughters of the townsfolk come out to draw water. 14 I will say to one of the girls, ‘Please lower your jug, so that I can drink.’ If she answers, ‘Yes, drink; and I will water your camels as well,’ then let her be the one you intend for your servant Yitz’chak. This is how I will know that you have shown grace to my master.”
15 Before he had finished speaking, Rivkah the daughter of B’tu’el son of Milkah the wife of Nachor Avraham’s brother, came out with her jug on her shoulder. 16 The girl was very beautiful, a virgin, never having had sexual relations with any man. She went down to the spring, filled her jug and came up. 17 The servant ran to meet her and said, “Please give me a sip of water from your jug to drink.” 18 “Drink, my lord,” she replied, and immediately lowered her jug onto her arm and let him drink. 19 When she was through letting him drink, she said, “I will also draw water for your camels until they have drunk their fill.” 20 She quickly emptied her jug into the trough, then ran again to the well to draw water, and kept on drawing water for all his camels. 21 The man gazed at her in silence, waiting to find out whether Adonai had made his trip successful or not.
22 When the camels were done drinking, the man took a gold nose-ring weighing one-fifth of an ounce and two gold bracelets weighing four ounces 23 and asked, “Whose daughter are you? Tell me, please. Is there room in your father’s house for us to spend the night?” 24 She answered, “I am the daughter of B’tu’el the son Milkah bore to Nachor,” 25 adding, “We have plenty of straw and fodder, and room for staying overnight.” 26 The man bowed his head and prostrated himself before Adonai. (iv) 27 Then he said, “Blessed be Adonai, God of my master Avraham, who has not abandoned his faithful love for my master; because Adonai has guided me to the house of my master’s kinsmen.” 28 The girl ran off and told her mother’s household what had happened.
29-30 Rivkah had a brother named Lavan. When he saw the nose-ring, and the bracelets on his sister’s wrists besides, and when he heard his sister Rivkah’s report of what the man had said to her, he ran out to the spring and found the man standing there by the camels. 31 “Come on in,” he said, “you whom Adonai has blessed! Why are you standing outside when I have made room in the house and prepared a place for the camels?” 32 So the man went inside, and while the camels were being unloaded and provided straw and fodder, water was brought for him to wash his feet and the feet of the men with him.
33 But when a meal was set before him, he said, “I won’t eat until I say what I have to say.” Lavan said, “Speak.” 34 He said, “I am Avraham’s servant. 35 Adonai has greatly blessed my master, so that he has grown wealthy. He has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. 36 Sarah my master’s wife bore my master a son when she was old, and he has given him everything he has. 37 My master made me swear, saying, ‘You are not to choose a wife for my son from among the women of the Kena‘ani, among whom I am living; 38 rather, you are to go to my father’s house, to my kinsmen, to choose a wife for my son.’ 39 I said to my master, ‘Suppose the woman isn’t willing to follow me.’ 40 Avraham answered me, ‘Adonai, in whose presence I live, will send his angel with you to make your trip successful; and you are to pick a wife for my son from my kinsmen in my father’s house; 41 this will release you from your obligation under my oath. But if, when you come to my kinsmen, they refuse to give her to you, this too will release you from my oath.’
42 “So today, I came to the spring and said, ‘Adonai, God of my master Avraham, if you are causing my trip to succeed in its purpose, 43 then, here I am, standing by the spring. I will say to one of the girls coming out to draw water, “Let me have a sip of water from your jug.” 44 If she answers, “Yes, drink; and I will water your camels as well,” then let her be the woman you intend for my master’s son.’ 45 And even before I had finished speaking to my heart, there came Rivkah, going out with her jug on her shoulder; she went down to the spring and drew water. When I said to her, ‘Please let me have a drink,’ 46 she immediately lowered the jug from her shoulder and said, ‘Drink, and I will water your camels as well.’ So I drank, and she had the camels drink too.
47 “I asked her, ‘Whose daughter are you?’ and she answered, ‘The daughter of B’tu’el son of Nachor, whom Milkah bore to him.’ Then I put the ring on her nose and the bracelets on her wrists, 48 bowed my head, prostrated myself before Adonai and blessed Adonai, God of my master Avraham, for having led me in the right way to obtain my master’s brother’s [grand]daughter for his son.
49 “So now if you people intend to show grace and truth to my master, tell me. But if not, tell me, so that I can turn elsewhere.”
50 Lavan and B’tu’el replied, “Since this comes from Adonai, we can’t say anything to you either bad or good. 51 Rivkah is here in front of you; take her and go. Let her be your master’s son’s wife, as Adonai has said.” 52 When Avraham’s servant heard what they said, he prostrated himself on the ground to Adonai. (v) 53 Then the servant brought out silver and gold jewelry, together with clothing, and gave them to Rivkah. He also gave valuable gifts to her brother and mother. 54 He and his men then ate and drank and stayed the night.
In the morning they got up; and he said, “Send me off to my master.” 55 Her brother and mother said, “Let the girl stay with us a few days, at least ten. After that, she will go.” 56 He answered them, “Don’t delay me, since Adonai has made my trip successful, but let me go back to my master.” 57 They said, “We will call the girl and see what she says.” 58 They called Rivkah and asked her, “Will you go with this man?” and she replied, “I will.”
59 So they sent their sister Rivkah away, with her nurse, Avraham’s servant and his men. 60 They blessed Rivkah with these words: “Our sister, may you be the mother of millions, and may your descendants possess the cities of those who hate them.” 61 Then Rivkah and her maids mounted the camels and followed the man. So the servant took Rivkah and went on his way.
62 Meanwhile, Yitz’chak, one evening after coming along the road from Be’er-Lachai-Ro’i — he was living in the Negev — 63 went out walking in the field; and as he looked up, he saw camels approaching. 64 Rivkah too looked up; and when she saw Yitz’chak, she quickly dismounted the camel. 65 She said to the servant, “Who is this man walking in the field to meet us?” When the servant replied, “It’s my master,” she took her veil and covered herself.
66 The servant told Yitz’chak everything he had done. 67 Then Yitz’chak brought her into his mother Sarah’s tent and took Rivkah, and she became his wife, and he loved her. Thus was Yitz’chak comforted for the loss of his mother.
25:1 (vi) Avraham took another wife, whose name was K’turah. 2 She bore him Zimran, Yokshan, Medan, Midyan, Yishbak; and Shuach. 3 Yokshan fathered Sh’va and D’dan. The sons of D’dan were Ashurim, L’tushim and L’umim. 4 The sons of Midyan were ‘Eifah, ‘Efer, Hanokh, Avida and Elda‘ah. All these were descendants of K’turah.
5 Avraham gave everything he owned to Yitz’chak. 6 But to the sons of the concubines he made grants while he was still living and sent them off to the east, to the land of Kedem, away from Yitz’chak his son.
7 This is how long Avraham lived: 175 years. 8 Then Avraham breathed his last, dying at a ripe old age, an old man full of years; and he was gathered to his people. 9 Yitz’chak and Yishma‘el his sons buried him in the cave of Makhpelah, in the field of ‘Efron the son of Tzochar the Hitti, by Mamre, 10 the field which Avraham purchased from the sons of Het. Avraham was buried there with Sarah his wife.
11 After Avraham died, God blessed Yitz’chak his son, and Yitz’chak lived near Be’er-Lachai-Ro’i.
(vii) 12 Here is the genealogy of Yishma‘el, Avraham’s son, whom Hagar the Egyptian woman bore to Avraham. 13 These are the names of the sons of Yishma‘el, listed in the order of their birth. The firstborn of Yishma‘el was N’vayot; followed by Kedar, Adbe’el, Mivsam, 14 Mishma, Dumah, Massa, 15 Hadad, Teima, Y’tur, Nafish and Kedmah. (Maftir) 16 These are the sons of Yishma‘el, and these are their names, according to their settlements and camps, twelve tribal rulers.
17 This is how long Yishma‘el lived: 137 years. Then he breathed his last, died and was gathered to his people.
18 Yishma‘el’s sons lived between Havilah and Shur, near Egypt as you go toward Ashur; he settled near all his kinsmen.
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Haftarah: (I Kings 1:1
Daily Quote:
King David grew old, the years took their toll, and he couldn’t get warm even when they covered him with bedclothes. 2 His servants said to him, “Let us try to find a young virgin for my lord the king. She can wait on the king and be a companion for him, and she can lie next to you, so that my lord the king will get some heat.” 3 After looking through all of Isra’el’s territory for a beautiful girl, they found Avishag the Shunamit and brought her to the king. 4 The girl was very beautiful and became a companion for the king. She took care of him, but the king did not have sexual relations with her.
5 Adoniyah the son of Haggit was beginning to claim that he would be king; to this end he organized chariots and horsemen, with fifty men to run ahead of him. 6 (His father had never in his life confronted him by asking, “Why are you behaving this way?” Moreover, he was a very handsome man; he was born next after Avshalom.) 7 He conferred with Yo’av the son of Tz’ruyah and Evyatar the cohen; and they both supported Adoniyah. 8 But Tzadok the cohen, B’nayah the son of Y’hoyada, Natan the prophet, Shim‘i, Re‘i and David’s elite guard were not on Adoniyah’s side.
9 One day Adoniyah killed sheep, oxen and fattened calves at the Stone of Zochelet, by ‘Ein-Rogel. He summoned all his brothers the king’s sons, and all the men of Y’hudah the king’s servants; 10 but he did not summon Natan the prophet, B’nayah, the elite guard or Shlomo his brother.
11 Natan went to Bat-Sheva the mother of Shlomo and said, “Haven’t you heard that Adoniyah the son of Haggit has become king without the knowledge of David our lord? 12 Now, come, please let me give you advice, so that you can save both your own life and that of your son Shlomo. 13 Go, get in to see King David, and say to him, ‘My lord, king, didn’t you swear to your servant, “Your son Shlomo will be king after me; he will sit on my throne”? So why is Adoniyah king?’ 14 Right then, while you are still talking with the king, I will also come in after you and confirm what you are saying.”
15 Bat-Sheva went in to the king in his room. (The king was very old; Avishag the Shunamit was in attendance on the king.) 16 Bat-Sheva bowed, prostrating herself to the king. The king asked, “What do you want?” 17 She answered him, “My lord, you swore by Adonai your God to your servant, ‘Your son Shlomo will be king after me; he will sit on my throne.’ 18 But now, here is Adoniyah ruling as king; and you, my lord the king, don’t know anything about it. 19 He has killed oxen, fattened calves and sheep in great numbers; and he has summoned all the sons of the king, Evyatar the cohen and Yo’av the commander of the army; but he didn’t summon Shlomo your servant. 20 As for you, my lord the king, all Isra’el is watching you; they are waiting for you to tell them who is to sit on the throne of my lord the king after him. 21 If you don’t, then, when my lord the king sleeps with his ancestors, I and my son Shlomo will be considered criminals.”
22 Right then, while she was still talking with the king, Natan the prophet entered. 23 They told the king, “Natan the prophet is here.” After coming into the king’s presence, he prostrated himself before the king with his face to the ground. 24 Natan said, “My lord king, did you say, ‘Adoniyah is to be king after me; he will sit on my throne’? 25 For he has gone down today and killed oxen, fattened calves and sheep in great numbers; and he has summoned all the king’s sons, the commanders of the army and Evyatar the cohen; right now they are eating and drinking in his presence and proclaiming, ‘Long live King Adoniyah!’ 26 But he didn’t summon me your servant, or Tzadok the cohen, or B’nayah the son of Y’hoyada or your servant Shlomo. 27 Is this authorized by my lord the king without your having told your servant who would sit on the throne of my lord the king after him?”
28 King David answered by saying, “Summon Bat-Sheva to me.” She entered the king’s presence and stood before the king. 29 Then the king swore an oath: “As Adonai lives, who has delivered me from all adversity, 30 as I swore to you by Adonai the God of Isra’el, ‘Your son Shlomo will be king after me; he will sit on my throne in my place,’ so will I do today.” 31 Bat-Sheva bowed with her face to the ground, prostrating herself to the king, and said, “Let my lord King David live forever.”
)I have learned much from my teachers; from my colleagues more than from my teachers; and from my students more than all.[Talmud, Taanit 7b]
Daily Study:
Chitas and Rambam for today:
Chumash: Chayei Sarah, 3rd Portion Genesis 24:10-24:26 with Rashi
• English / Hebrew Linear Translation | Video Class
• Genesis Chapter 24
10And the servant took ten camels of his master's camels, and he went, and all the best of his master was in his hand; and he arose, and he went to Aram naharaim, to the city of Nahor. יוַיִּקַּ֣ח הָ֠עֶ֠בֶד עֲשָׂרָ֨ה גְמַלִּ֜ים מִגְּמַלֵּ֤י אֲדֹנָיו֙ וַיֵּ֔לֶךְ וְכָל־ט֥וּב אֲדֹנָ֖יו בְּיָד֑וֹ וַיָּ֗קָם וַיֵּ֛לֶךְ אֶל־אֲרַ֥ם נַֽהֲרַ֖יִם אֶל־עִ֥יר נָחֽוֹר:
of his master’s camels: (Gen. Rabbah 59:11). They were distinguishable from other camels by the fact that they would go out muzzled to prevent robbery, that they should not graze in strangers’ fields. מגמלי אדוניו: נכרין היו משאר גמלים, שהיו יוצאין זמומין מפני הגזל שלא ירעו בשדות אחרים:
all the best of his master was in his hand: (Gen. Rabbah ad loc.) He wrote a gift deed to Isaac for everything he owned, so that they would hasten [lit., jump] to send him their daughter. וכל טוב אדוניו בידו: שטר מתנה כתב ליצחק על כל אשר לו, כדי שיקפצו לשלוח לו בתם:
Aram-naharaim: [lit., Aram of the two rivers.] It is situated between two rivers. ארם נהרים: בין שתי נהרות יושבת:
11And he made the camels kneel outside the city beside the well of water, at eventide, at the time the maidens go out to draw water. יאוַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים מִח֥וּץ לָעִ֖יר אֶל־בְּאֵ֣ר הַמָּ֑יִם לְעֵ֣ת עֶ֔רֶב לְעֵ֖ת צֵ֥את הַשֹּֽׁאֲבֹֽת:
And he made the camels kneel: He made them lie down. — [Gen. Rabbah 59:11, Targum Jonathan] ויברך הגמלים: הרביצם:
12And he said, "O Lord, the God of my master Abraham, please cause to happen to me today, and perform loving kindness with my master, Abraham. יבוַיֹּאמַר֓ | יְהֹוָ֗ה אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַֽעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם:
13Behold, I am standing by the water fountain, and the daughters of the people of the city are coming out to draw water. יגהִנֵּ֛ה אָֽנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹֽצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם:
14And it will be, [that] the maiden to whom I will say, 'Lower your pitcher and I will drink,' and she will say, 'Drink, and I will also water your camels,' her have You designated for Your servant, for Isaac, and through her may I know that You have performed loving kindness with my master." ידוְהָיָ֣ה הַנַּֽעֲרָ֗ה (כתיב הנער) אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֨יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָֽמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֨חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּֽי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אֲדֹנִֽי:
her have You designated: She is worthy of him, for she will perform acts of kindness, and she is fit to enter the house of Abraham; and the expression הֹכַחְתָּ means “You chose,” esprover in Old French. אותה הכחת: ראויה היא לו שתהא גומלת חסדים וכדאי ליכנס בביתו של אברהם. ולשון הוכחת ביררת, אפרוביש"ט בלע"ז [להראות בבירור]:
and through her may I know: An expression of supplication:“Let me know through her.” ובה אדע: לשון תחנה, הודע לי בה:
that You have performed loving-kindness: If she will be from his family and fit for him, I will know that You have performed loving-kindness. כי עשית חסד: אם תהיה ממשפחתו והוגנת לו, אדע כי עשית חסד:
15Now he had not yet finished speaking, and behold, Rebecca came out, who had been born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, and her pitcher was on her shoulder. טווַֽיְהִי־ה֗וּא טֶ֘רֶם֘ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ:
16Now the maiden was of very comely appearance, a virgin, and no man had been intimate with her, and she went down to the fountain, and she filled her pitcher and went up. טזוְהַנַּֽעֲרָ֗ה (כתיב והנער) טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל:
a virgin: from the place of her virginity. — [Gen. Rabbah 60:5] בתולה: ממקום בתולים:
and no man had been intimate with her: in an unnatural way. Since the daughters of the gentiles would preserve their virginity but were promiscuous in unnatural ways, Scripture attests that she was completely innocent. — [Gen. Rabbah ad loc.] ואיש לא ידעה: שלא כדרכה, לפי שבנות הגוים היו משמרות מקום בתוליהן ומפקירות עצמן ממקום אחר, העיד על זו שנקיה מכל:
17And the servant ran toward her, and he said, "Please let me sip a little water from your pitcher." יזוַיָּ֥רָץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ:
And the servant ran toward her: Because he saw that the water had risen toward her. — [Gen. Rabbah ad loc.] וירץ העבד לקראתה: לפי שראה שעלו המים לקראתה:
Please let me sip: An expression of swallowing, humer in Old French. הגמיאיני נא: לשון גמיעה, הומיי"ר בלע"ז [לגמוא]:
18And she said, "Drink, my lord." And she hastened and lowered her pitcher to her hand, and she gave him to drink. יחוַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ:
and lowered her pitcher: from her shoulder. ותורד כדה: מעל שכמה:
19And she finished giving him to drink, and she said, "I will also draw for your camels, until they will have finished drinking." יטוַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֨יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת:
until they will have finished drinking: Here the word אִם is used in the sense of אִשֶׁר, that עד אם כלו: הרי אם משמש בלשון אשר, אם כלו, די ספקון, שזו היא גמר שתייתן כששתו די ספוקן:
they will have finished: Onkelos renders: until they have had enough, because that is the end of their drinking, when they have drunk their fill. :
20And she hastened, and she emptied her pitcher into the trough, and she ran again to the well to draw water, and she drew for all his camels. כוַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רָץ ע֛וֹד אֶל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכָל־גְּמַלָּֽיו:
and she emptied: וַתְּעַר is an expression of emptying. There are many examples in the language of the Mishnah:“One who empties (הַמְעָרֵה) from one vessel to another.” It is also found in Scripture (Psalms 141:8):“Do not cast out (תְּעַר) my soul” ; (Isa. 53:12):“That he poured out (הֶעֱרָה) his soul to death.” ותער: לשון נפיצה, והרבה יש בלשון משנה (עבודה זרה ה ז) המערה מכלי אל כלי, ובמקרא יש לו דומה (תהלים קמא ח) אל תער נפשי, (ישעיה נג יב) אשר הערה למות נפשו:
the trough: A hollow stone from which the camels drink. השקת: אבן חלולה ששותים בה הגמלים:
21And the man was astonished at her, standing silent, [waiting] to know whether the Lord had caused his way to prosper or not. כאוְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַֽחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ יְהֹוָ֛ה דַּרְכּ֖וֹ אִם־לֹֽא:
was astonished: Heb. מִשְׁתָּאֵה, an expression of desolation, as in (Isa. 6:11):“[until] the cities become desolate (שָׁאוּ) …and [the ground] lies waste (תִּשָׁאֶה) and desolate.” משתאה: לשון שאייה, כמו (ישעיה ו יא) שאו ערים, תשאה שממה:
was astonished: מִשְׁתָּאֵה [means that] he was astonished and startled because he saw his efforts on the verge of succeeding, but he did not yet know whether she was of Abraham’s family or not. Do not be surprised by the letter“tav” in the word מִשׁ ְתָּאֵה [since the root is שׁאה], because there is no word [verb] whose first root-letter is a “shin,” which is used in the reflexive [Hitpa’el] form, in which a“tav” does not separate the first two letters of the root, e.g. מִשְׁתָּאֵה [here]; or (Isa. 59:15) מִשְׁתּוֹלֵל which is from the same root as תּשׁוֹלָל or (ibid. 59:16) וַיִּשְׁתּוֹמֵם, from the same root as שְׁמָמָה or (Micah 6:16):“And the statutes of Omri shall be observed (וַיִּשְתַמֵּר),” from the same root as וַיִּשְׁמֹר. Here too, מִשְׁתָּאֵה is from the same root as תִּשָׁאֶה. And just as you find the expression מְשׁוֹמֵם used concerning a person who is astonished, dumbfounded, and engrossed in thought, as in (Job 18:20):“Those who come after shall be astonished (נָשַׁמּוּ) at his day” ; or (Jer. 2:12):“O heavens, be ye astonished (שׁוֹמּוּ)” ; or (Dan. 4: 16):“He was bewildered (אֶשְׁתּוֹמַם) for awhile”; so can you explain the expression שְׁאִיָה as referring to a person who is astonished and engrossed in thought. Onkelos, however, renders it as an expression of waiting (שְׁהִיָה) :“and the man waited (שָׁהֵי) ,” [meaning that] he waited and stood in one place to see“whether the Lord had made his way prosper.” However, we cannot translate מִשְׁתָּאֵה as meaning שָׁתֵי,“to drink,” because [the word מִשְׁתָּאֵה] does not mean drinking, for the “aleph” does not occur in the verb“to drink” (שְׁתִּיָה). משתאה: משתומם ומתבהל על שראה דברו קרוב להצליח. אבל אינו יודע אם ממשפחת אברהם היא אם לאו. ואל תתמה בתי"ו של משתאה שאין לך תיבה שתחלת יסודה שי"ן ומדברת בלשון מתפעל שאין תי"ו מפרידה בין שתי אותיות של עיקר היסוד כגון משתאה מגזרת שאה, (ישעיה נט טו) משתולל מגזרת שולל, (שם נט טז) וישתומם מגזרת שממה, (מיכה ו טז) וישתמר חקות עמרי מגזרת וישמר, אף כאן משתאה מגזרת תשאה, וכשם שאתה מוצא לשון משומם באדם נבהל ונאלם ובעל מחשבות, כמו (איוב יח כ) על יומו נשמו אחרונים, (ירמיה ב יב) שומו שמים, (דניאל ד טז) אשתומם כשעה חדא, כך תפרש לשון שאייה באדם בהול ובעל מחשבות. ואונקלוס תרגם לשון שהייה וגברא שהי, שוהא ועומד במקום אחד לראות ההצליח ה' דרכו. ואין לתרגם שתי, שהרי אינו לשון שתיה, שאין אל"ף נופלת בלשון שתיה:
was astonished at her: [לָהּ means] he was astonished about her, as in [above 20:13]:“Say about me (לִי) , ‘He is my brother’ ” ; and as in [26:7]:“The people of the place asked about his wife (לְאִשׁתּוֹ) .” משתאה לה: משתומם עליה כמו (לעיל כ יג) אמרי לי אחי הוא, וכמו (לקמן כו ז) וישאלו אנשי המקום לאשתו:
22Now it came about, when the camels had finished drinking, [that] the man took a golden nose ring, weighing half [a shekel], and two bracelets for her hands, weighing ten gold [shekels]. כבוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם:
half [a shekel]: This alludes to the shekels of Israel, half a shekel per head. — [Targum Jonathan] בקע: רמז לשקלי ישראל בקע לגלגלת:
and two bracelets: An allusion to the two Tablets paired together. — [Gen. Rabbah (60:6), Targum Jonathan] ושני צמידים: רמז לשני לוחות מצומדות:
weighing ten gold [shekels]: An allusion to the Ten Commandments [inscribed] on them. — [Gen. Rabbah 60:6] עשרה זהב משקלם: רמז לעשרת הדברות שבהן:
23And he said, "Whose daughter are you? Please tell me. Is there place for us for lodging in your father's house?" כגוַיֹּ֨אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּֽית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין:
And he said,"Whose daughter are you?: He asked her this after giving her [the gifts] because he was confident that in the merit of Abraham, the Holy One, blessed be He, had caused his way to prosper. ויאמר בת מי את: לאחר שנתן לה שאלה, לפי שהיה בטוח בזכותו של אברהם שהצליח הקב"ה דרכו:
for lodging: לִין means one night’s lodging. - לִין is a noun. But she replied, לָלוּן, meaning many lodgings. — [Gen. Rabbah 60:6] [Since לָלוּן is a verb, it does not limit the number of lodgings.] ללין: לינה אחת. לין שם דבר והיא אמרה ללון כמה לינות:
24And she said to him, "I am the daughter of Bethuel, the son of Milcah, whom she bore to Nahor." כדוַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְנָחֽוֹר:
the daughter of Bethuel: She answered his first question first and his last question last. בת בתואל: השיבתו על ראשון ראשון ועל אחרון אחרון:
25And she said to him, "Both straw and fodder are plentiful with us; [there is] also a place to lodge." כהוַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן:
fodder: All camel food is called מִסְפּוֹא, such as straw and barley. מספוא: כל מאכל הגמלים קרוי מספוא כגון תבן ושעורים:
26And the man kneeled and prostrated himself to the Lord. כווַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽיהֹוָֽה:
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Daily Tehillim: Chapters 104 - 105
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• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch my anointed ones, and do not harm my prophets.”
16. He called for a famine upon the land; he broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
_____________________Tanya: Iggeret HaKodesh, middle of Epistle 29
• Lessons in Tanya
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• Audio Class: Listen | Download
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• Tuesday, Cheshvan 21, 5776 · November 3, 2015
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
• Tuesday, Cheshvan 21, 5776 · November 3, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 29
The Alter Rebbe now goes on to explain that in addition to this function of mitzvot as garments for the soul, they also serve to unite the sublime spiritual level of Keter, with the physical objects with which the commandments are performed. As such, they resemble pillars that connect the highest part of a house with the lowest.
והנה רצון העליון ב"ה מכונה ונקרא בפי חכמי האמת בשם כתר עליון ובו תר"ך עמודי אור וכו'
Now the Supernal Will is termed and referred to by the Kabbalists1 as Keter Elyon ["the Supreme Crown"]. In it there are 620 pillars of light,2 620 being the numerical equivalent of the Hebrew word Keter.
פי' דרך משל כמו שיש עמודים בבית חומה גדול נצבים בארץ וראשם מחובר בתקרה
That is, by way of analogy, just as in a large brick house3 there are pillars standing in the ground and their apex is connected with the ceiling,thereby connecting the lowest part of the house with the highest,
ככה ממש עד"מ כתר עליון ב"ה הוא למעלה מבחי' מדרגת החכמה
precisely so, metaphorically speaking, the Supernal Keter transcends the level of Chochmah,which is the first and highest of the inner Sefirot.
והוא מלשון כותרת שהוא מכתיר ומקיף על המוחין שבראש שהם בחי' חב"ד
[The word Keter] is related to koteret "[capital]",4 for it surrounds and encompasses over the brains in the head, i.e.,the faculties of ChaBaD – the faculties of Chochmah, Binah and Daat.
ורצון זה נתלבש בתרי"ג מצות התורה וז' מצות דרבנן שרובם ככולם הן מצות מעשיות
This [Supernal] Will is vested in the 613 commandments of theTorah and the seven precepts of the Sages, practically all of which are operative commandments.I.e., their performance involves physical action, which represents the lower or corporeal aspect of the lowest of the four spiritual "worlds", the World of Asiyah ("the World of Action".
וגם התלויות בדבור
And even those commandments [such as verbalized Torah study]that depend upon speech, nevertheless, even though speech is more spiritual than physical action, they too belong to the category of practical action,
הא קיי"ל דעקימת שפתיו הוי מעשה
for we have an accepted halachic principle that5 "the movement of one's lips [in speech] is regarded as an act."
וגם התלויות במחשבה או בלב
And even those commandments relating to thought or to the heart, such as the commandments regarding the love and awe of G-d, are also considered as physical acts.
הרי המצוה ניתנה לאדם הגשמי שבעוה"ז דוקא
For the commandments6 were given only to physical man in this [physical] world,
שהוא בעל בחירה להטות לבבו לטוב וכו'. משא"כ הנשמה בלא גוף א"צ לצותה ע"ז
because he has the choice to turn his heart to good, and so on.7 The soul without a body, however, need not be commanded about this.
ונמצא שהמצות הן עד"מ כמו העמודים נצבים מרום המעלות הוא רצון העליון ב"ה עד הארץ הלזו החומרית
Thus it follows that the commandments, metaphorically speaking, are like pillars that stand [and connect] from the highest of levels, viz., the Supernal Will, to this material world.
והן עד"מ כמו העמודים חלולין שמקיפין ומלבישין נשמת האדם או רוחו או נפשו כשמקיים המצות
Metaphorically speaking, they are like hollow pillars that encompass and garb [with the garment ofmitzvot] man's Neshamah,or Ruach, or Nefesh, when he fulfills the commandments.
ודרך עמודים אלו עולין הנר"ן שלו עד רום המעלות לצרור בצרור החיים את ה'. פי' להיות צרורות ומלובשות באור הכתר הוא רצון העליון ב"ה
By way of these pillars [of the mitzvot], his Nefesh, Ruach and Neshamah [abbreviated naran] ascend to the highest of levels, to be bound up8 "in the bond of life with G-d," that is, to be bound up and vested in the light of Keter, which is the Supernal Will, the highest level of all the worlds.
וע"י לבוש זה יוכלו לחזות בנועם ה' וצחצחות שלמעלה ממעלת הכתר והן פנימיותו עד"מ
And by means of this garment they are able to behold the "pleasantness of G-d" and the "pleasurable thirst" which transcend the level of Keter and, metaphorically speaking, are its pnimiyut.I.e., the "pleasantness of G-d" and the "pleasurable thirst "are the inner core of the light of Keter, which transcends all worlds.
(והגם שנתבאר במ"א שהמצות הן פנימיות רצון העליון ב"ה
9(Though it is explained elsewhere that the commandments are the pnimiyut i.e., the innermost element] of the Supernal Will, while here it is explained that they are merely the external aspect of Keter, i.e., the external aspect of the Supernal Will,
הנה מודעת זאת לי"ח ריבוי בחי' ומדרגות שיש בכל בחי' ומדרגה ממדרגות הקדושה
those adept in the Hidden Wisdom [i.e., Kabbalah] are well acquainted with the multitude of aspects and levels within every aspect and level among the various levels of holiness.
כמה בחי' פנים לפנים וכמה בחי' אחוריים לאחוריים לאין קץ וכו')
There are numerous aspects of "face to face," meaning (since panim is related to pnimiyut) that relative to a particular spiritual level, another level is even more "internal", or nearer to the Essence], and there are numerous aspects of "externality to externality," meaning the reverse, without end....)
Thus, relative to the internal level of the Supernal Will spoken about here, mitzvot are only termed "external", whereas in another context, when compared to a lower level, they are deemed the "internal" aspect of the Supernal Will.
* * *
The Alter Rebbe above called the commandments the 620 pillars of light of Keter. How does this agree with his previous statement, that the 613 garments of the mitzvot correspond to the 613 soul-powers?
The Alter Rebbe now answers that the seven commandments of the Sages (which bring the total to 620) are not self-sufficient mitzvot, but are branches of the Scriptural commandments from which they respectively derive. The soul thus has 613 garments that derive from the 613commandments, the Rabbinic mitzvot included. These garments garb the 613 powers of the soul.
והנה ז' מצות דרבנן אינן נחשבות מצות בפני עצמן שהרי כבר נאמר לא תוסף
Now, the seven precepts of the Sages are not counted as commandments in themselves, for it has been said,10 "You shall not add [to the commandments]."
אלא הן יוצאות ונמשכות ממצות התורה וכלולות בהן במספר תרי"ג להלביש תרי"ג בחי' וכחות שבנר"ן האדם
Rather, they derive and issue from the commandments of the Torah, and are included in them in the sum of 613 [commandments], which garb the 613 aspects and powers in the Nefesh, Ruach, and Neshamah of man.
It was previously stated that the mitzvot are like 613 hollow pillars that encompass and garb the Neshamah, or Ruach, orNefesh of the individual who performs the commandments. It is through these pillars that the soul rises to the greatest of heights, and is bound up in the radiance of Keter. Additionally, it is through the garment of the mitzvot that the soul is able to behold "the pleasantness of G-d" and to experience the "pleasurable thirst" that transcend even the pnimiyut of Keter.
| FOOTNOTES | |
| 1. | Lit., "the scholars of truth.". |
| 2. | Pardes, Shaar 8, ch. 3. |
| 3. | Note of the Rebbe: "The analog to this requires clarification.". |
| 4. | I Melachim 7:16, et al. |
| 5. | Sanhedrin 65a. |
| 6. | Lit., "the commandment." |
| 7. | The phrase "and so on" is a euphemism for "or to evil." |
| 8. | I Shmuel 25:29. |
| 9. | Parentheses are in the original text. |
| 10. | Devarim 13:1. |
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• oday's Mitzvah
Tuesday, Cheshvan 21, 5776 · November 3, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
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.
Full text of this Mitzvah »
Tuesday, Cheshvan 21, 5776 · November 3, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
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.
Full text of this Mitzvah »
Punishing a Defendant Based on the Testimony of a Single Witness
Negative Commandment 288
Translated by Berel Bell
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.
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.
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• 1 Chapter: Shvuot Shvuot - Chapter 12
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• 1 Chapter: Shvuot Shvuot - Chapter 12
• English Text | Hebrew Text |
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• Shvuot - Chapter 12
Halacha 1
Although a person who took a false oath or an oath in vain is given lashes,1 and similarly, one who takes a [false] sh'vuat haedut or sh'vuat hapikadon brings a sacrifice,2 they do not receive complete atonement for the sin of taking a [false] oath, as [Exodus 20:7] states: "God will not cleanse [one who takes His name in vain]." He will not be absolved from the judgment of heaven until he receives retribution for his desecration of [His] great name, as [Leviticus 19:12] states: "[You shall not take a false oath in My name, for] you will desecrate the name of Your God." Therefore a person must be very careful with regard to this sin, more than with regard all other sins.3
Halacha 2
This sin is considered one of the severe transgressions, as explained in Hilchot Teshuvah.4 Although it does not involve kerait or execution by the court, it involves the desecration of [God's] holy name which is more severe than all other sins.
Halacha 3
When a person takes an oath by the heaven and earth, by the sun, or the like, this is not an oath,5 even though his intent is He who created them. Similarly, one who takes an oath by one of the prophets or by one of the texts of the Holy Scriptures, this is not an oath, even if his intent is He who sent the prophet or gave the commandments in this text.6
Although these are not oaths, those who take them are subjected to a severe warning and we teach the people not to act frivolously in this manner. [Indeed,] we make it look as if these are oaths and give them an opening [to ask for their absolution] and absolve them.7
Halacha 4
When does the above apply? With regard to other holy texts. [Different rules apply,] however, when one takes an oath by the Torah.8 If one takes an oath by what is written in [the Torah],9 his intent is by the names of God [it contains].10If one takes an oath by it without any further definition, his intent is on the parchment [of the scroll] and it is not considered as an oath.11 If he took [the scroll] in his hand and took an oath by it,12 it is as if he took an oath by what was written in it and [the matter] is forbidden.13
Halacha 5
[The following rules apply when] a person takes an oath by the Torah without any further definition. If he is a Torah scholar, he does not need to be released by a sage.14 If he is a common person,15 it is necessary that he asked to be released by a sage so that he will not treat oaths frivolously.16
Halacha 6
When a servant takes an oath, his master does not have to compel him [to break the oath to nullify it].17 Instead, his [status] is the same after taking the oath as it was before he did so.18 [The rationale is that] his body is not his property for that the oath he takes will be effective. With regard to oaths, [Numbers 30:3] states: "To forbid something upon one's soul." [Implied is that the verse applies to] someone whose soul is his property. It excludes a servant who is someone else's property. Thus [a servant's taking an oath] is comparable to taking an oath regarding someone else's property.19
Halacha 7
[Even though] minors20 understand the significance of an oath take an oath, they are not obligated [to maintain their commitment].21 [Nevertheless,] we compel them to uphold their word to train them [in the observance of mitzvot] and to impress them with fear so that they do not act frivolously with regard to oaths. If the matter concerning which they took the oath is such that a minor could not maintain without suffering injury,22 e.g., he took an oath that he would fast or that he would not eat meat for a long time, his father or his teacher should beat him and rebuke him, and create the appearance that his oath [took effect, but] was released, so that he will not be habituated to treat oaths frivolously.
Halacha 8
We must be very careful with children and train them to speak words of truth without [resorting to] an oath so that they will not be habituate to swear at all times like gentiles do. This matter is tantamount to an obligation for their parents and for those who teach young children.
Halacha 9
When one hears a colleague mention God's name in vain, take a false oath in his presence, or recite a blessing that is unnecessary in which instance [his colleague] transgresses23 because he takes God's name in vain,24 as we explained in Hilchot Berachot,25 he must place him under a ban of ostracism.26If he does not, he himself should be ostracized. The ban should, however, be lifted immediately so that it will not present an obstacle to others, for they will not know that he was placed under a ban. And if one would say, "Make it known that he [is under ostracism]," the entire populace will be under ban for [people] have already habituated their tongues to iniquity27 and oaths at all times.
Halacha 10
When does the above apply? When the person taking this oath or reciting this blessing in vain does so intentionally? If, however, he does so inadvertently or does not know that this is forbidden,28 [a listener] is not obligated to place him under a ban of ostracism. Indeed, I maintain that it is forbidden to place him under a ban of ostracism, for the Torah did not [prescribe] punishment for an inadvertent transgressor. Instead, one should caution him and warn him not to repeat [the transgression].
Halacha 11
It is not only a false oath that is forbidden. Instead, it is forbidden to mention even one of the names designated for God29 although one does not take an oath. For the verse [Deuteronomy 28:58] commands us, saying: "to fear the glorious and awesome name."30 Included in fearing it is not to mention it in vain.31
Therefore if because of a slip of the tongue, one mentions [God's] name in vain, he should immediately hurry to praise, glorify, and venerate it so that it will not have been mentioned [entirely] in vain. What is implied? If he mentions God's name, he should say: "Blessed be He for all eternity," "He is great and exceedingly praiseworthy,"32 or the like so that it will not have been [mentioned entirely] in vain.
Halacha 12
It is permitted to approach [a sage] to have an oath released as we explained33and there is no fault [in doing so]. [Indeed,] one who has hesitations about the matter is [showing] traces of heresy.34 Nevertheless, it is appropriate to show care in this regard. One should not respond [to a request] to release [an oath] unless it involves a matter concerning a mitzvah or a great need.35 It is of great benefit for a person never to take an oath at all.36If, however, one transgressed and took an oath, he should endure great difficulty and keep his oath,37 as [Psalms 15:4-5] states: "One who takes an oath to his own detriment and does not nullify it..., he who acts in this manner will never falter."
Blessed be God who grants assistance.
| FOOTNOTES | |
| 1. |
Chapter 1, Halachot 3,7.
|
| 2. |
But are not subjected to lashes, Chapter 1, Halachah 8.
|
| 3. |
See Hilchot Yesodei HaTorah 5:10.
The Ra'avad differs and maintains that lashes are sufficient to atone for a person's sin entirely. The Radbaz explains that the sin of taking a false oath is two dimensional, involving not only the particular transgression of taking a false oath, but also the desecration of God's name. The lashes atone for the particular transgression of the false oath, but not for the desecration of God's name. That requires more severe retribution as the Rambam explains.
|
| 4. |
Hilchot Teshuvah 1:2.
|
| 5. |
The Ra'avad states that although one is not liable for a sacrifice or lashes for such an oath, it is forbidden to take such an oath. At first, the Kessef Mishneh states that it is possible that this is also the Rambam's intent, but afterwards, states that the Rambam's wording implies that such statements are not considered oaths at all.
The Radbaz writes (and this understanding is borne out by one of the Rambam's responsa) that according to the Rambam, such an oath is not binding and need not be released. The Ra'avad differs and maintains that such oaths must be released and if they are false, one transgresses the prohibition against taking a false oath. See also the notes to the following halachah.
|
| 6. |
See the following halachah and notes.
|
| 7. |
See Chapter 6, Halachah 10; Hilchot Nedarim 2:12.
|
| 8. |
The Ra'avad differs with this principle, maintaining that there is no difference between the Torah and the other books of the Holy Scriptures with regard to their fundamental holiness. Thus a person who takes an oath by the contents of any of the other books of the Bible is also liable.
The difference between these two understandings depends on whether one understands the passage from Nedarim 14b as referring to only vows (as is explicitly stated, and as is the Ra'avad's understanding) or as apply also to oaths (as the Rambam maintains). The Rama (Yoreh De'ah 212:1) quotes the Rambam's view.
|
| 9. |
I.e., he states that explicitly.
|
| 10. |
In which instance the person is liable for taking an oath, as stated in Chapter 2, Halachah 2.
|
| 11. |
For he is not taking an oath by God's name.
|
| 12. |
The Chatam Sofer (in his commentary to Nedarim 14b) states that the Rambam is referring to an instance where the person specifically picked up the Torah scroll for the purpose of taking an oath. Otherwise, even if he was holding the scroll in his hand before taking the oath, this law would not apply. Rashi understands the passage differently.
|
| 13. |
For by taking the Torah scroll in his hand, the person is implying that he is considering the matter with the seriousness of an oath (Nimukei Yosef).
|
| 14. |
For he knows the distinction mentioned in the previous halachah and thus understands that the oath is not effective and does not intend for it to be binding. Note, however, the Beit Yosef (Yoreh De'ah 212) who severely criticizes scholars who take an oath by the Torah, knowing that it is not effective to deceive the people to whom they are taking the oath.
|
| 15. |
Who does not know the above distinction.
|
| 16. |
As explained in Halachah 3.
|
| 17. |
Note the contrast to the law that applies when a servant takes a Nazirite vow (Hilchot Nazirut 2:7).
|
| 18. |
The Ra'avad, however, maintains that the Rambam's ruling applies only to oaths that will affect the servant's capacity to work. If that is not the case, the oath can take effect. As the Rambam writes in his Commentary to the Mishnah (Nazirut 9:1), there is a difference between vows and oaths in this regard. The Ra'avad's statement will apply with regard to vows, but not to oaths (Or Sameach).
|
| 19. |
Which is not effective as stated in Nedarim 47a. See also Chapter 5, Halachah 1.
|
| 20. |
Boys under 12 and girls under 11. See Hilchot Nedarim 11:1.
|
| 21. |
For they are not liable for any of the Torah's commandments.
|
| 22. |
The Radbaz explains that we are not speaking about a person in mortal danger, for that would apply with regard to an adult as well. Instead, the intent is aggravation or sickness.
|
| 23. |
The commentaries question whether the Rambam's intent is that he has transgressed a Scriptural commandment or merely a Rabbinic one. The Minchat Chinuch (Mitzvah 30) states that the transgression is Scriptural in origin and the violator should be punished by lashing. This opinion is also mentioned by the Magen Avraham 215:6. From the Kessef Mishneh to Hilchot Milah 3:6, it appears that even the Rambam would consider the prohibition as Rabbinic in nature. The latter understanding is shared by many other Rishonim. Their position is - as explained by the Shulchan Aruch HaRav 215:3 - since he is reciting a blessing, his mention of God's name is not entirely frivolous.
|
| 24. |
See the gloss of Rabbi Akiva Eiger who questions the Rambam's statements, based on the ruling that a person who is unsure whether or not he recited the Grace After Meals must recite the blessing again. Seemingly, the recitation of that blessing would be problematic, because there is a doubt whether or not he is required to do so or not. Thus it is possible that he is transgressing a Scriptural commandment.
In resolution, Rabbi Akiva Eiger explains that since the person is obligated to recite the blessing, even if that obligation stems from a doubt, he is not considered to be taking God's name in vain.
|
| 25. |
Chapter 1, Halachah 15.
|
| 26. |
See the concluding chapters of Hilchot Talmud Torah for a description of the implications of this ban.
|
| 27. |
Cf. Jeremiah 9:4.
|
| 28. |
The Turei Zahav 334:18 mentions that the Rambam's view is more lenient than that of the Sefer Mitzvot Gadol who maintains that this leniency applies only when one does not know of the prohibition at all. According to his view, one who knows of the prohibition, but accidentally recites a blessing in vain must be placed under ban.
|
| 29. |
I.e., the seven names for God mentioned in Hilchot Yesodei HaTorah, ch. 6.
|
| 30. |
See Sefer HaMitzvot (positive commandment 4) which quotes Sanhedrin 56a and Temurah 4a as deriving this concept from another prooftext (Deuteronomy 6:13).
|
| 31. |
For one does not treat something that is truly revered with such carelessness.
|
| 32. |
See Hilchot Berachot 4:10 which states that when a person recites a blessing in vain, he should say Baruch shem kevod malchuto leolam va'ed, "Blessed be the name of His glorious kingdom forever."
|
| 33. |
Chapter 6, Halachah 1.
|
| 34. |
For this indicates that he does not accept the Oral Tradition that Moses communicated. For the release of vows is not explicitly stated in the Torah, but instead communicated by the Oral Tradition, as stated above.
|
| 35. |
See Chapter 6, Halachot 9-10 which gives examples of such situations.
|
| 36. |
For it is possible that unwittingly, he could take a false oath and thus bring severe retribution upon himself and others. See Gittin 35a which explains how a woman unknowingly took a false oath and caused one of her sons to die.
|
| 37. |
See Hilchot Nedarim 1:4 which states that keeping an oath or a vow fulfills a Scriptural mitzvah. Nevertheless, there is a difference between oaths and vows. As the Ra'avad (see also Hilchot Nedarim 13:25) mentions, it is desirable to have vows released. Oaths, by contrast, should be observed and not released.
|
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• 3 Chapters: Edut Edut - Chapter 8, Edut Edut - Chapter 9, Edut Edut - Chapter 10
English Text | Hebrew Text | Audio: Listen | Download
• dut - Chapter 8
---------------------
Hayom Yom:
• English Text | Video Class• Tuesday, Cheshvan 21, 5776 · 03 November 2015
"Today's Day"
Friday Cheshvan 21 5704
Torah Lesson: Chumash: Chayei Sara, Shishi with Rashi.
Tehillim: 104-105.
Tanya: This is the (p. 581) ...ch. 38, see there. (p. 583).
It is the avoda of davening which brings the comprehension of the brain into the emotional sensitivity of the heart - and (also brings) both of them together into the practical avoda of performing mitzvot with fear-of-Heaven and acquiring fine character-traits.---------------------
• 3 Chapters: Edut Edut - Chapter 8, Edut Edut - Chapter 9, Edut Edut - Chapter 10
English Text | Hebrew Text |
Audio: Listen | Download• dut - 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, asDeuteronomy 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 19:17states: "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 inHilchot 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, asExodus 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.
Hayom Yom:
• English Text | Video Class• Tuesday, Cheshvan 21, 5776 · 03 November 2015
"Today's Day"
Friday Cheshvan 21 5704
Torah Lesson: Chumash: Chayei Sara, Shishi with Rashi.
Tehillim: 104-105.
Tanya: This is the (p. 581) ...ch. 38, see there. (p. 583).
It is the avoda of davening which brings the comprehension of the brain into the emotional sensitivity of the heart - and (also brings) both of them together into the practical avoda of performing mitzvot with fear-of-Heaven and acquiring fine character-traits.---------------------
Daily Thought:
The Story of Purpose
What is the purpose?
The purpose is a story:
Your soul will descend from a place beyond and invest itself within a body and a human personality . . .
. . . and this body, this personality, this entire world, by their very nature, will conceal and negate the brilliant light of that divine soul . . .
. . . and yet, despite every challenge, this soul of yours will turn things around, purifying and elevating this physical experience, transforming your personality as well as the share of this world to which it has been assigned.
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