Torah Reading
Eikev: Deuteronomy 7:12 “Because you are listening to these rulings, keeping and obeying them, Adonai your God will keep with you the covenant and mercy that he swore to your ancestors. 13 He will love you, bless you and increase your numbers; he will also bless the fruit of your body and the fruit of your ground — your grain, wine, olive oil and the young of your cattle and sheep — in the land he swore to your ancestors that he would give you. 14 You will be blessed more than all other peoples; there will not be a sterile male or female among you, and the same with your livestock. 15 Adonai will remove all illness from you — he will not afflict you with any of Egypt’s dreadful diseases, which you have known; instead, he will lay them on those who hate you. 16 You are to devour all the peoples that Adonai your God hands over to you — show them no pity, and do not serve their gods, because that will become a trap for you. 17 If you think to yourselves, ‘These nations outnumber us; how can we dispossess them?’ 18 nevertheless, you are not to be afraid of them; you are to remember well what Adonai your God did to Pharaoh and all of Egypt — 19 the great ordeals which you yourself saw, and the signs, wonders, strong hand and outstretched arm by which Adonai your God brought you out. Adonai will do the same to all the peoples of whom you are afraid. 20 Moreover, Adonai your God will send the hornet among them until those who are left and those who hide themselves perish ahead of you. 21 You are not to be frightened of them, because Adonai your God is there with you, a God great and fearsome. 22 Adonai your God will expel those nations ahead of you little by little; you can’t put an end to them all at once, or the wild animals will become too numerous for you. 23 Nevertheless, Adonai your God will give them over to you, sending one disaster after another upon them until they have been destroyed. 24 He will hand their kings over to you, and you will wipe out their name from under heaven; none of them will be able to stand against you until you have destroyed them. 25 You are to burn up completely the carved statues of their gods. Don’t be greedy for the silver or gold on them; don’t take it with you, or you will be trapped by it; for it is abhorrent to Adonai your God. 26 Don’t bring something abhorrent into your house, or you will share in the curse that is on it; instead, you are to detest it completely, loathe it utterly; for it is set apart for destruction.
8:1 “All the mitzvot I am giving you today you are to take care to obey, so that you will live, increase your numbers, enter and take possession of the land Adonai swore about to your ancestors.
Daily Quote:
Come, see the doings of G-d, His awesome plot upon the children of man[Psalms 66:5; according to the Chassidic masters, this refers to G-d's creation of free choice and the possibility of sin]
Daily Study:
Chitas and Rambam for today:
Chumash: Eikev, 2nd Portion Deuteronomy 8:11-9:3 with Rashi
• Deuteronomy Chapter 8
11Beware that you do not forget the Lord, your God, by not keeping His commandments, His ordinances, and His statutes, which I command you this day, יאהִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־יְהֹוָ֣ה אֱלֹהֶ֑יךָ לְבִלְתִּ֨י שְׁמֹ֤ר מִצְוֹתָיו֙ וּמִשְׁפָּטָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
12lest you eat and be sated, and build good houses and dwell therein, יבפֶּן־תֹּאכַ֖ל וְשָׂבָ֑עְתָּ וּבָתִּ֥ים טֹבִ֛ים תִּבְנֶ֖ה וְיָשָֽׁבְתָּ:
13and your herds and your flocks multiply, and your silver and gold increase, and all that you have increases, יגוּבְקָֽרְךָ֤ וְצֹֽאנְךָ֙ יִרְבְּיֻ֔ן וְכֶ֥סֶף וְזָהָ֖ב יִרְבֶּה־לָּ֑ךְ וְכֹ֥ל אֲשֶׁר־לְךָ֖ יִרְבֶּֽה:
14and your heart grows haughty, and you forget the Lord, your God, Who has brought you out of the land of Egypt, out of the house of bondage, ידוְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
15Who led you through that great and awesome desert, [in which were] snakes, vipers and scorpions, and drought, where there was no water; who brought water for you out of solid rock, טוהַמּוֹלִ֨יכְךָ֜ בַּמִּדְבָּ֣ר | הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ | שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ:
16Who fed you with manna in the desert, which your forefathers did not know, in order to afflict you and in order to test you, to benefit you in your end, טזהַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָֽדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֨עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַֽחֲרִיתֶֽךָ:
17and you will say to yourself, "My strength and the might of my hand that has accumulated this wealth for me." יזוְאָֽמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה:
18But you must remember the Lord your God, for it is He that gives you strength to make wealth, in order to establish His covenant which He swore to your forefathers, as it is this day. יחוְזָֽכַרְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַֽעֲשׂ֣וֹת חָ֑יִל לְמַ֨עַן הָקִ֧ים אֶת־בְּרִית֛וֹ אֲשֶׁר־נִשְׁבַּ֥ע לַֽאֲבֹתֶ֖יךָ כַּיּ֥וֹם הַזֶּֽה:
19And it will be, if you forget the Lord your God and follow other gods, and worship them, and prostrate yourself before them, I bear witness against you this day, that you will surely perish. יטוְהָיָ֗ה אִם־שָׁכֹ֤חַ תִּשְׁכַּח֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָֽלַכְתָּ֗ אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַֽעֲבַדְתָּ֖ם וְהִשְׁתַּֽחֲוִ֣יתָ לָהֶ֑ם הַֽעִדֹ֤תִי בָכֶם֙ הַיּ֔וֹם כִּ֥י אָבֹ֖ד תֹּֽאבֵדֽוּן:
20As the nations that the Lord destroys before you, so will you perish; since you will not obey the Lord your God. ככַּגּוֹיִ֗ם אֲשֶׁ֤ר יְהֹוָה֙ מַֽאֲבִ֣יד מִפְּנֵיכֶ֔ם כֵּ֖ן תֹּֽאבֵד֑וּן עֵ֚קֶב לֹ֣א תִשְׁמְע֔וּן בְּק֖וֹל יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
Deuteronomy Chapter 9
1Hear, O Israel: Today, you are crossing the Jordan to come in to possess nations greater and stronger than you, great cities, fortified up to the heavens. אשְׁמַ֣ע יִשְׂרָאֵ֗ל אַתָּ֨ה עֹבֵ֤ר הַיּוֹם֙ אֶת־הַיַּרְדֵּ֔ן לָבֹא֙ לָרֶ֣שֶׁת גּוֹיִ֔ם גְּדֹלִ֥ים וַֽעֲצֻמִ֖ים מִמֶּ֑ךָּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצֻרֹ֖ת בַּשָּׁמָֽיִם:
greater and mightier than you: You are mighty, but they are mightier than you. — [Sifrei on Deut.11:24] גדולים ועצומים ממך: אתה עצום, והם עצומים ממך:
2A great and tall people, the children of the 'Anakim, whom you know and of whom you have heard said, "Who can stand against the children of 'Anak?!" בעַם־גָּד֥וֹל וָרָ֖ם בְּנֵ֣י עֲנָקִ֑ים אֲשֶׁ֨ר אַתָּ֤ה יָדַ֨עְתָּ֙ וְאַתָּ֣ה שָׁמַ֔עְתָּ מִ֣י יִתְיַצֵּ֔ב לִפְנֵ֖י בְּנֵ֥י עֲנָֽק:
3You shall know this day, that it is the Lord your God Who passes over before you as a consuming fire He will destroy them, and He will subdue them before you; and you shall drive them out and destroy them quickly, as the Lord spoke to you. גוְיָֽדַעְתָּ֣ הַיּ֗וֹם כִּי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ הוּא־הָֽעֹבֵ֤ר לְפָנֶ֨יךָ֙ אֵ֣שׁ אֹֽכְלָ֔ה ה֧וּא יַשְׁמִידֵ֛ם וְה֥וּא יַכְנִיעֵ֖ם לְפָנֶ֑יךָ וְהֽוֹרַשְׁתָּ֤ם וְהַֽאֲבַדְתָּם֙ מַהֵ֔ר כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה לָֽךְ:
Daily Tehillim: Psalms Chapters 88 - 89
• Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 5
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 18 AV , 5776 · 22 August 2016
• Iggeret HaKodesh, middle of Epistle 5
• אך העולם הזה השפל, עם החיות שבתוכו
Eikev: Deuteronomy 7:12 “Because you are listening to these rulings, keeping and obeying them, Adonai your God will keep with you the covenant and mercy that he swore to your ancestors. 13 He will love you, bless you and increase your numbers; he will also bless the fruit of your body and the fruit of your ground — your grain, wine, olive oil and the young of your cattle and sheep — in the land he swore to your ancestors that he would give you. 14 You will be blessed more than all other peoples; there will not be a sterile male or female among you, and the same with your livestock. 15 Adonai will remove all illness from you — he will not afflict you with any of Egypt’s dreadful diseases, which you have known; instead, he will lay them on those who hate you. 16 You are to devour all the peoples that Adonai your God hands over to you — show them no pity, and do not serve their gods, because that will become a trap for you. 17 If you think to yourselves, ‘These nations outnumber us; how can we dispossess them?’ 18 nevertheless, you are not to be afraid of them; you are to remember well what Adonai your God did to Pharaoh and all of Egypt — 19 the great ordeals which you yourself saw, and the signs, wonders, strong hand and outstretched arm by which Adonai your God brought you out. Adonai will do the same to all the peoples of whom you are afraid. 20 Moreover, Adonai your God will send the hornet among them until those who are left and those who hide themselves perish ahead of you. 21 You are not to be frightened of them, because Adonai your God is there with you, a God great and fearsome. 22 Adonai your God will expel those nations ahead of you little by little; you can’t put an end to them all at once, or the wild animals will become too numerous for you. 23 Nevertheless, Adonai your God will give them over to you, sending one disaster after another upon them until they have been destroyed. 24 He will hand their kings over to you, and you will wipe out their name from under heaven; none of them will be able to stand against you until you have destroyed them. 25 You are to burn up completely the carved statues of their gods. Don’t be greedy for the silver or gold on them; don’t take it with you, or you will be trapped by it; for it is abhorrent to Adonai your God. 26 Don’t bring something abhorrent into your house, or you will share in the curse that is on it; instead, you are to detest it completely, loathe it utterly; for it is set apart for destruction.
8:1 “All the mitzvot I am giving you today you are to take care to obey, so that you will live, increase your numbers, enter and take possession of the land Adonai swore about to your ancestors.
Daily Quote:
Come, see the doings of G-d, His awesome plot upon the children of man[Psalms 66:5; according to the Chassidic masters, this refers to G-d's creation of free choice and the possibility of sin]
Daily Study:
Chitas and Rambam for today:
Chumash: Eikev, 2nd Portion Deuteronomy 8:11-9:3 with Rashi
• Deuteronomy Chapter 8
11Beware that you do not forget the Lord, your God, by not keeping His commandments, His ordinances, and His statutes, which I command you this day, יאהִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־יְהֹוָ֣ה אֱלֹהֶ֑יךָ לְבִלְתִּ֨י שְׁמֹ֤ר מִצְוֹתָיו֙ וּמִשְׁפָּטָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
12lest you eat and be sated, and build good houses and dwell therein, יבפֶּן־תֹּאכַ֖ל וְשָׂבָ֑עְתָּ וּבָתִּ֥ים טֹבִ֛ים תִּבְנֶ֖ה וְיָשָֽׁבְתָּ:
13and your herds and your flocks multiply, and your silver and gold increase, and all that you have increases, יגוּבְקָֽרְךָ֤ וְצֹֽאנְךָ֙ יִרְבְּיֻ֔ן וְכֶ֥סֶף וְזָהָ֖ב יִרְבֶּה־לָּ֑ךְ וְכֹ֥ל אֲשֶׁר־לְךָ֖ יִרְבֶּֽה:
14and your heart grows haughty, and you forget the Lord, your God, Who has brought you out of the land of Egypt, out of the house of bondage, ידוְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
15Who led you through that great and awesome desert, [in which were] snakes, vipers and scorpions, and drought, where there was no water; who brought water for you out of solid rock, טוהַמּוֹלִ֨יכְךָ֜ בַּמִּדְבָּ֣ר | הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ | שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ:
16Who fed you with manna in the desert, which your forefathers did not know, in order to afflict you and in order to test you, to benefit you in your end, טזהַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָֽדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֨עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַֽחֲרִיתֶֽךָ:
17and you will say to yourself, "My strength and the might of my hand that has accumulated this wealth for me." יזוְאָֽמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה:
18But you must remember the Lord your God, for it is He that gives you strength to make wealth, in order to establish His covenant which He swore to your forefathers, as it is this day. יחוְזָֽכַרְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַֽעֲשׂ֣וֹת חָ֑יִל לְמַ֨עַן הָקִ֧ים אֶת־בְּרִית֛וֹ אֲשֶׁר־נִשְׁבַּ֥ע לַֽאֲבֹתֶ֖יךָ כַּיּ֥וֹם הַזֶּֽה:
19And it will be, if you forget the Lord your God and follow other gods, and worship them, and prostrate yourself before them, I bear witness against you this day, that you will surely perish. יטוְהָיָ֗ה אִם־שָׁכֹ֤חַ תִּשְׁכַּח֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָֽלַכְתָּ֗ אַֽחֲרֵי֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַֽעֲבַדְתָּ֖ם וְהִשְׁתַּֽחֲוִ֣יתָ לָהֶ֑ם הַֽעִדֹ֤תִי בָכֶם֙ הַיּ֔וֹם כִּ֥י אָבֹ֖ד תֹּֽאבֵדֽוּן:
20As the nations that the Lord destroys before you, so will you perish; since you will not obey the Lord your God. ככַּגּוֹיִ֗ם אֲשֶׁ֤ר יְהֹוָה֙ מַֽאֲבִ֣יד מִפְּנֵיכֶ֔ם כֵּ֖ן תֹּֽאבֵד֑וּן עֵ֚קֶב לֹ֣א תִשְׁמְע֔וּן בְּק֖וֹל יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
Deuteronomy Chapter 9
1Hear, O Israel: Today, you are crossing the Jordan to come in to possess nations greater and stronger than you, great cities, fortified up to the heavens. אשְׁמַ֣ע יִשְׂרָאֵ֗ל אַתָּ֨ה עֹבֵ֤ר הַיּוֹם֙ אֶת־הַיַּרְדֵּ֔ן לָבֹא֙ לָרֶ֣שֶׁת גּוֹיִ֔ם גְּדֹלִ֥ים וַֽעֲצֻמִ֖ים מִמֶּ֑ךָּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצֻרֹ֖ת בַּשָּׁמָֽיִם:
greater and mightier than you: You are mighty, but they are mightier than you. — [Sifrei on Deut.11:24] גדולים ועצומים ממך: אתה עצום, והם עצומים ממך:
2A great and tall people, the children of the 'Anakim, whom you know and of whom you have heard said, "Who can stand against the children of 'Anak?!" בעַם־גָּד֥וֹל וָרָ֖ם בְּנֵ֣י עֲנָקִ֑ים אֲשֶׁ֨ר אַתָּ֤ה יָדַ֨עְתָּ֙ וְאַתָּ֣ה שָׁמַ֔עְתָּ מִ֣י יִתְיַצֵּ֔ב לִפְנֵ֖י בְּנֵ֥י עֲנָֽק:
3You shall know this day, that it is the Lord your God Who passes over before you as a consuming fire He will destroy them, and He will subdue them before you; and you shall drive them out and destroy them quickly, as the Lord spoke to you. גוְיָֽדַעְתָּ֣ הַיּ֗וֹם כִּי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ הוּא־הָֽעֹבֵ֤ר לְפָנֶ֨יךָ֙ אֵ֣שׁ אֹֽכְלָ֔ה ה֧וּא יַשְׁמִידֵ֛ם וְה֥וּא יַכְנִיעֵ֖ם לְפָנֶ֑יךָ וְהֽוֹרַשְׁתָּ֤ם וְהַֽאֲבַדְתָּם֙ מַהֵ֔ר כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה לָֽךְ:
Daily Tehillim: Psalms Chapters 88 - 89
• Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 5
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 18 AV , 5776 · 22 August 2016
• Iggeret HaKodesh, middle of Epistle 5
• אך העולם הזה השפל, עם החיות שבתוכו
This lowly world, however, with the life-force that is found within it,
קטן מהכיל ולסבול אור וחיות מבחינת צורת האותיות ופנימיותן
is too small to contain and endure the light and life-force that proceed from the “form” and “inwardness” of the letters;
להאיר ולהשפיע בו בלי לבוש והסתר
[this lowly world is too small for this light and life-force to be able] to radiate and diffuse in it without any garment or concealment
כמו שמאירות ומשפיעות לנשמות ומלאכים
as they radiate and diffuse to the souls and angels, which receive the radiation from the inwardness of the letters without the garment and concealment of the “matter” and “body” of the letters which consists of the “breath”.1
רק ההארה וההשפעה באה ונשפע לעולם הזה מבחינת חומר וגוף האותיות וחיצוניותם
Instead, the radiation and diffusion comes and flows to this world from the “matter”, “body”, or “externality” of the letters.
שהוא בחינת ההבל
This is called “breath”, just as the “body” or external aspect of the letters of man’s speech derives from physical breath,
המתחלק לז׳ הבלים שבקהלת, שעליהם העולם עומד
and it divides into the seven “breaths” of [the second verse of] Kohelet,2 on which the world stands; as taught in the holy Zohar,3 “The world exists only by virtue of the [seven] ‘breaths’ uttered by King Solomon.”
והוא מוצא פי ה׳, המתלבש בעולם הזה וכל צבאיו להחיותם
This is “the utterance that issues forth from G‑d’s mouth,” i.e., this is the letter hei, which is vested in this world and all its hosts to animate them;
ובתוכו מלובשת בחינת צורת אותיות הדיבור והמחשבה
in [this utterance] is vested the “form” of the letters of speech and thought,
ממדותיו הקדושות ורצונו וחכמתו וכו׳
emanating from His holy attributes, and His will and wisdom, and so on,
This is similar to the letters (i.e., the potential and as-yet- inarticulate components) of a man’s speech or thought, which attain a state of revealed expression through his emotions: since, for example, he loves and desires something, he thinks and speaks about it. The emotions themselves, however, derive from his will and mind. The same is true Above: the letters of speech and thought are revealed by the Divine attributes and emanate from them, though ultimately they derive from G‑d’s will and wisdom.
המיוחדות באין סוף ברוך הוא, בתכלית
which are utterly incorporated in the blessed Ein Sof.
Thus, the radiance emanating from the “form” of the letters — a radiance that emanates from G‑d’s attributes, wisdom and will — is merely found בתוכו, within the internality of the Divine utterance that creates and vitalizes this world; it is not manifest. That which serves as the source of the creation and vitality of this world is the externality or “body” of the letters, the “breath” of Divine speech.
(וזה שאמר האר״י ז״ל, שבחינת חיצוניות הכלים דמלכות דאצילות, המרומזות בה׳ של שם ה׳ ברוך הוא, הם ירדו ונעשו נשמה לעולם העשיה)
(4And this is what Rabbi Isaac Luria, of blessed memory, stated5 — that the external aspects of the vessels of [the Sefirah of] Malchut of [the World of] Atzilut, [these external aspects being] alluded to by the [lower] hei of the Four-Letter Name of G‑d, descended and became the soul for the World of Asiyah.)
וכן כתוב בתקונים, שהיו״ד הוא באצילות כו׳, וה׳ תתאה מקננת בעשיה
It is likewise stated in the Tikkunim,6 that the yud is in [the World of] Atzilut, [the upper hei in the World of Beriah, the vav in the World of Yetzirah,] and the lower hei nests in [the World of] Asiyah.
These four letters of the Divine Name Havayah are the aspect of G‑dliness that is revealed within the Four Worlds,7 as follows:
In the World of Atzilut, the Sefirah of Chochmah (the yud of the Divine Name) is manifest. Chochmah signifies the highest form of self-nullification, the awareness that “He is One Alone and apart from Him there is nothing,” as explained in the Note to Part I, ch. 35. This Sefirah permeates the entire World of Atzilut, so that whatever exists at that state of being experiences this degree of self-nullification before G‑d.
The upper hei of the Divine Name, the Sefirah of Binah (“comprehension”), illuminates the World of Beriah. Hence all the inhabitants of this world, both souls and angels, are characterized by a high degree of perception of Divinity.
The World of Yetzirah is illumined by the letter vav of the Divine Name, representing the six middot, the Divine emotive attributes. The created beings of this world therefore serve G‑d with their spiritual emotions, with ecstatic love and fear.
The World of Asiyah is animated by the lower hei of the Tetragrammaton, the Sefirah of Malchut. This is the world of action, the level of active Divine service that is motivated by an acceptance of the yoke of the heavenly kingdom.
However, this refers only to the soul of the World of Asiyah that emanates from the combinations of the letters of Divine speech at their innermost dimension. This level is clothed and concealed within the “matter” or “body” of the letters — the “breath”. The actual creation and animation of the World of Asiyah derives only from the externality of Divine speech, i.e., from the “breath”. It is for this reason that this world is physical and corporeal.
* * *
| FOOTNOTES | |
| 1. | “[This ‘garment’ or ‘breath’] retains no separate identity from that which is clothed in it, and does not conceal it.” ( — Note of the Rebbe.) |
| 2. | “See also Or HaTorah on this verse.” ( — Note of the Rebbe.) |
| 3. | I, 146b. |
| 4. | Parentheses appear in original text. |
| 5. | See Etz Chayim, Shaar 47, ch. 2, et al. |
| 6. | See Tikkun 6 (p. 23a); Etz Chayim, Shaar 42, conclusion of ch. 4. |
| 7. | “As explained in Part I, ch. 39.” ( — Note of the Rebbe.) |
• Rambam: Sefer Hamitzvos:
• Monday, 18 AV , 5776 · 22 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »
• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
• Monday, 18 AV , 5776 · 22 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »
• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
• Rambam - 1 Chapter: Parah Adummah Parah Adummah - Chapter 12
• Parah Adummah - Chapter 12
• Parah Adummah - Chapter 12
1
When the water of the ashes of the red heifer was sprinkled on a person who became impure due to contact with a human corpse, if even the slightest amount of the water touches any portion of the body of the impure person, the sprinkling is effective. This applies even if the sprinkling fell on the tips of his fingers or on the tip of his lips. If, however, the water touched his tongue, it is of no consequence. Even though the tongue is considered as a revealed organ with regard to contracting ritual impurity, as we explained, it is not considered as one of the revealed organs with regard to sprinkling and immersion.
Similarly, when an k'li contracted impurity from a corpse and the water was sprinkled on it, if even the slightest amount of the sprinkling water touches the body of the k'li, the sprinkling is effective.
א
אדם שנטמא במת והזה עליו כיון שנגע כל שהוא ממי הנדה בכל מקום מעור בשרו של טמא עלתה לו הזייה אפילו נפלה ההזאה על ראש אצבעו או על ראש שפתו אבל אם נגעה בלשונו אינה כלום אע"פ שהלשון כאיברים שבגלוי לענין טומאה כמו שביארנו אינן כאיברים שבגלוי לענין הזאה וטבילה וכן כלי שנטמא במת והזה עליו כיון שהגיע לגופו של כלי כל שהוא ממי הנדה עלתה לו הזאה:
2
When one intended to sprinkle on two keilim or two people at the same time and one sprinkled water on one of them and then it dripped from the first to the second, the second remains impure until water falls upon him from the sprinkling and not from the concentration of water in another place.
If one sprinkled on two keilim and one was in doubt whether he sprinkled on both at once or the water dripped from one to the other, the sprinkling is invalid.
ב
שני כלים או שני בני אדם שנתכוון להזות על שניהן כאחת והזה על אחד מהן ונטפו המים מעל הראשון על השני הרי השני בטומאתו עד שיפלו עליו המים מהזיית המזה לא מן התמצית הזה על שני כלים ונסתפק לו אם הזה על שניהן כאחד או מחבירו נמצה עליו הזייתו פסולה:
3
When a needle was placed on a shard and one intended to sprinkle water on it, but a doubt arouse whether he sprinkled on the needle or the water dripped on it from the shard, the sprinkling is invalid.
ג
מחט שנתונה על החרש והזה עליה ספק על המחט הזה ספק מן החרש נמצה עליה הזייתו פסולה:
4
The following laws apply when there are keilim that have several parts which are connected to each other with nails, e.g., a scissors that comes apart, the blade of a plane, or the like. At the time of work, they are considered as joined, with regard to both impurity and sprinkling. When work is not being performed with them, neither is considered as joined to the other.
What is meant by saying that they are considered as joined, with regard to both impurity and sprinkling? That if one of the parts contracts impurity at the time work is being performed, the second also contracts impurity. Conversely, if water was sprinkled on one while work was being performed with them, the sprinkling is also effective with regard to the other and it is as if they are a single entity.
What is meant by saying that they are not considered as joined, with regard to both impurity and sprinkling? That if one contracts impurity while work is not being performed with it, the other does not contract impurity. And if both had contracted impurity and one sprinkled the water on one at a time when work was not being performed, the other does not become pure, even though they were joined together at that time.
This is the Scriptural Law. According to Rabbinic Law, however, it was decreed that they should be considered as joined with regard to impurity even at a time when work was not being performed. This decree was instituted as a safeguard for the law applying when work was being performed. Whenever impurity touches one of them, the other also becomes impure.
They also decreed that they should not be considered as joined with regard to sprinkling, even at a time when work was being performed. This decree was instituted as a safeguard for the law applying when work was not being performed. Whenever one sprinkles the water on one of them, the other does not regain purity until the water is also sprinkled on the other. From this, it can be inferred that whenever it is mentioned that two entities are considered as joined with regard to impurity, but not with regard to sprinkling, this is merely a Rabbinic decree, following the pattern explained above.
ד
כלים המפוצלין שמחוברין זה לזה במסמרים כגון מספורת של פרקים ואיזמל של רהיטני וכיוצא בהן בשעת מלאכה חיבור לטומאה ולהזייה שלא בשעת מלאכה אינו חיבור לא לזה ולא לזה כיצד הן חיבור לטומאה ולהזייה שאם נטמא אחד מהן בשעת מלאכה נטמא השני ואם הזה על אחד מהן בשעת מלאכה עלתה הזייה לשניהן וכאילו הן גוף אחד וכיצד אינו חיבור לא לטומאה ולא להזייה שאם נטמא אחד מהן שלא בשעת מלאכה לא נטמא חבירו ואם נטמאו שניהן והזה על אחד מהן שלא בשעת מלאכה לא טיהר חבירו אף על פי שהן מחוברין וזהו דין תורה אבל מדברי סופרים גזרו שיהיו חיבור לטומאה אפילו שלא בשעת מלאכה גזירה משום שעת מלאכה ולעולם אם נגעה באחד מהן טומאה נטמא חבירו וכן גזרו עליהן שלא יהיו חיבור להזייה אפילו בשעת מלאכה גזירה משום שלא בשעת מלאכה ולעולם אם הזה על אחד מהן לא טיהר חבירו עד שיזה גם עליו הנה למדת שכל מקום שאתה שומע חיבור לטומאה ואינו חיבור להזייה אין זה אלא גזירה מדבריהם על הדרך שביארנו:
5
When two articles are joined together to the extent that they are considered as a single entity, e.g., one sewed together two garments or two parchments, they are considered as joined for both impurity and sprinkling, because they are a single entity.
ה
שני כלים שחיברן עד שנעשו כגוף אחד כגון שתפר שני בגדים או שתי יריעות הרי אלו חיבור לטומאה ולהזאה מפני שהן ככלי אחד:
6
A launderer's sewing and a garment that is sewn with a forbidden mixture of fabrics that are about to be separated are not considered as joined with regard to sprinkling, but are considered as joined with regard to impurity.
Baskets joined as a carrier, a threshing utensil, the feet of a bed, drinking horns of travelers, and a chain of keys, are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. Instead, the water that is sprinkled must reach each individual basket, each individual key, each individual horn, and every beam of the bed that is assembled.
ו
שלל הכובסין והבגד שהוא תפור בכלאים והן עומדין להתירן אינו חיבור להזייה והרי הן חיבור לטומאה וכן הסלעים שבקנתל והמטה של טרבל וקרן של כליבה וקרנים של יוצאי דרכים ושלשלת המפתחות חיבור לטומאה ולא להזאה אלא צריך שיגעו המים מן המזה בכל סל וסל ובכל מפתח ומפתח ובכל קרן וקרן ובכל קורה וקורה ממטה זו המפוצלת:
7
When a person joins three blankets of linen or six of wool or three sheets or twelve keys, they are considered as joined with regard both to impurity and sprinkling. Any more than the above quantities are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. One cloak, one garment, and one klubkerin, are considered as joined with regard to impurity and sprinkling, even if they are very long or very wide, no matter how large they are.
What is a klubkerin? Two garments are taken. Cotton is placed between them as a lining and then they are sewn together as one and worn as an outer garment for the winter.
ז
המחבר ג' כסתות של צמר ושש של פשתן או שלשה סדינים או י"ב מטפחות הרי אלו חיבור לטומאה ולהזאה יתר מכאן חיבור לטומאה ולא להזאה חלוק אחד וטלית אחת וקלובקרין אחד הרי הן חיבור לטומאה ולהזייה אפילו היו ארוכין ביותר או רחבין ביותר כל שהן ואי זהו קלובקרין זה שני בגדים שמניחין צמר גפן ביניהן ותופרין אותן כאחת ועושין מהן חלוק לימות הגשמים:
8
When the covering of a samovar is connected by chains, when one sprinkles on the samovar, everything is purified. If one sprinkled on the cover, one did not purify the samovar. It is necessary to sprinkle on it directly.
ח
כיסוי המיחם שמחובר בשלשלת הזה על המיחם טהר הכל הזה על הכיסוי לא טהר המיחם עד שיזה עליו:
9
A bell and its clanger are considered as joined with regard both to impurity and sprinkling. If one sprinkled on one of them, they both regain their purity.
ט
הזוג והענבל חיבור לטומאה ולהזאה ואם הזה על אחד מהן טהרו שניהן:
10
A spindle on which flax is spun or ropes are made is composed of three parts: a) the rod around which the thread is wound; it is called a kush;
b) the copper or iron hook at the top of the rod with which one spins and makes threads; it is called a tzinorah;
c) the ball that is in the center of the rod; it is called the pika.
When the spindle on which ropes are wound becomes impure, one should not sprinkle on the pika or the kush, only on the tzinora. After the fact, if one sprinkled on one of the three, everything is purified. If a spindle is used for flax, one may sprinkle on any of the three as an initial preference, for the three are joined together.
י
הטווי שטוים בו הפשתים או שוזרין בו החבלים ג' גופין יש בו העץ שמלפפין עליו הטווי והוא הנקרא כוש והנחושת או הברזל שבראש העץ והוא הנקרא צינורא שבה פותלין וטווין והרחיים שבאמצע הכוש והיא הנקראת פיקא הכוש שפותלין בו החבלים שנטמא לא יזה על הפיקא שלו ולא על הכוש אלא על הצינורא ואם הזה על אחד משלשתן טהר הכל ושל פשתן מזה על אחד משלשתן לכתחילה ששלשתן חיבור:
11
A piece of leather used to cover a cradle that is connected by buttons is considered as joined with regard both to impurity and sprinkling. The wooden frame placed on top of a bed is not considered as joined, neither with regard to impurity, nor with regard to sprinkling.
יא
עור של עריסה שהוא מחובר לפיקות חיבור לטומאה ולהזאה המלבן של מטות אינו חיבור לא לטומאה ולא להזאה:
12
All of the hollow handles of keilim - e.g., a knife handle and the like, i.e., the handle has an opening and the iron shaft enters it - are considered as joined with regard both to impurity and sprinkling. All protruding handles - e.g., the handle of a javelin in which a portion of the wood is inserted into the iron shaft - are not considered as joined with regard to sprinkling.
יב
כל ידות הכלים הקדוחות כגון נצב הסכין וכיוצא בו שהנצב נקוב והברזל נכנס בו חיבור לטומאה ולהזאה אבל הידות החרוקות כגון עץ החנית שהעץ נכנס בברזל אינו חיבור להזאה:
• Rambam - 3 Chapters: Shechenim Shechenim - Chapter Four, Shechenim Shechenim - Chapter Five, Shechenim Shechenim - Chapter Six • Shechenim - Chapter Four
• Hayom Yom: Today's Hayom Yom
• Monday, 18 AV , 5776 · 22 August 2016
• "Today's Day"
• Thursday, Menachem Av 18, 5703
1
The following rules apply when a person owns a loft that is situated above a house belonging to a colleague. If one of the walls of the house falls, the owner of the loft is not required to pay any of the costs incurred by the owner of the house in repairing it. And he may compel the owner of the house to repair it as it was originally. If, by contrast, one of the walls of the loft falls, the owner of the house cannot compel the owner of the loft to repair it.
The ceiling is the responsibility of the owner of the house. The plaster above it is the responsibility of the owner of the loft.
א
מי שהיתה לו עלייה למעלה מביתו של חבירו ונפל כותל מכותלי הבית אין בעל העלייה נותן לו כלום ביציאותיו וכופה את בעל הבית לבנותו כשהיה אבל אין בעל הבית כופה לבעל העלייה לבנות כותל עלייה שנפל והתקרה של בית הרי היא של בעל הבית והמעזיבה שעל התקרה הרי היא של בעל העלייה:
2
If both the house and the loft fall, both owners share equally in the wood, the stones and the sand.
If some of the stones are broken, we determine which of the stones were more likely to have broken, the stones of the house or the stones of the loft. This can be determined by the manner in which the stones fell: whether the upper stones fell on the lower stones and destroyed them or the lower stones slipped out and the upper stones fell and were destroyed. If it cannot be determined how the stones fell, both the whole stones and the broken stones should be divided equally.
ב
נפלו שניהם הבית והעלייה הרי שניהם חולקין בעצים ובאבנים ובעפר ואם נשתברו מקצת האבנים רואין אי זו ראויה להשתבר אם אבני הבית או אבני העלייה ודבר זה ידוע מדרך הנפילה אם נפל העליון על התחתון והרסו או נשמט התחתון ונפל העליון ונהרס ואם אינן יודעין כיצד נפל חולקין האבנים השלימות והשבורות:
3
The following rule applies when both structures fall, and the owner of the loft tells the owner of the house to rebuild his home so that he can build his loft upon it, but the owner of the home refuses to do so. The owner of the loft may rebuild the home to its original size and live inside it until the owner of the home reimburses him for all his costs. Then he must leave, and he may build his loft upon it if he desires.
ג
אמר בעל העלייה לבע"ה לבנות כדי שיבנה עלייתו על גביו והוא אינו רוצה הרי בעל העלייה בונה את הבית כשהיה ויושב ודר בתוכו עד אשר יתן כל יציאותיו ואח"כ יצא ויבנה עלייתו אם רוצה:
4
If neither of them is able to rebuild the building, the owner of the loft receives one third of the land, and the owner of the house receives two thirds of the land.
ד
ואם אין אחד מהן יכול לבנות בעל העלייה נוטל שליש הקרקע ובעל הבית שני שלישים:
5
If the owner of the house desires to rebuild his home, he should rebuild it as it was originally. The following laws apply if he desires to change the structure of the walls: If he desires to strengthen them and increase their width beyond their previous measures, his desire is heeded. If he desires to make them narrower or weaker - e.g., originally, they had been made from stone, and now he wants to make them from bricks - his desire is not heeded.
If he desires to build the ceiling with heavier and stronger beams, his desire is heeded. If he desires to make them narrower than they were originally, his desire is not heeded.
If he desires to add more windows or increase the height of the house, his desire is not heeded. If he desires to reduce the number of windows or diminish the height of the house, his desire is heeded.
Similarly, the owner of the loft should rebuild it as it was originally. If he desires to change the structure of the walls, to increase their width and strengthen them, his desire is not heeded, because he places an additional burden on the lower walls. If he desires to make them narrower, his desire is heeded.
Similar laws apply with regard to the beams of the ceiling of the loft. If he desires to exchange them for lighter ones, his desire is heeded. If he desires to use heavier beams, his desire is not heeded.
If he desires to add more windows or diminish the height of the loft, his desire is heeded. If he desires to reduce the number of windows or increase the height of the house, his desire is not heeded.
ה
רצה בעל הבית לבנות ביתו בונה כשהיה ואם בא לשנות בכותלים אם חיזק אותן והרבה ברחבן יותר ממה שהיו שומעין לו רצה למעט ברחבן או לפחות מחזקן כגון שהיו אבנים וביקש להחזיר לבנים וכיוצא בהן אין שומעין לו בא לשנות את התקרה לקורות כבדין וחזקין שומעין לו לפחות ברחבן פחות ממה שהיו אין שומעין לו הרבה בחלונות או שהוסיף בגובה הבית אין שומעין לו מיעט בחלונות או שמיעט בגובה הבית שומעין לו וכן בעל העלייה בונה אותה אם רצה כשהיתה ואם בא לשנות הכותלים להרחיב ולהחזיק אין שומעין לו מפני שהוא מכביד על כותל התחתון אבל למעט שומעין לו וכן בקורות תקרה העליונה אם שינה אותם לקלים ממה שהיו שומעין לו לכבדים מהן אין שומעין לו הרבה בחלונות או שמיעט בגובה העלייה שומעין לו אבל אם מיעט בחלונות או הרבה בגבהה אין שומעין לו:
6
The following rules apply when the beams of the ceiling sink lower and descend into the space of the house. If they reach within ten handbreadths of the ground, the owner of the house may destroy and rebuild the entire structure. If they do not reach that low, the owner of the loft may prevent him from doing so. Even if the owner of the house tells the owner of the loft: "I will rent you another place to live until I repair the ceiling," his desire is not heeded. For the owner of the loft will tell him: "I do not want the difficulty of moving from place to place so that you can repair your home."
ו
נתדלדלו קורות הבית וירדו לאויר הבית אם הגיעו לתוך עשרה טפחים סותר ובונה ואם לא הגיעו יכול בעל העלייה לעכב עליו ואפילו אמר לו בעל הבית אני אשכור לך מקום כדי שתדור בו עד שאתקן התקרה אין שומעין לו שהרי אומר לו איני רוצה שאטרח ממקום למקום כדי שתתקן את ביתך:
7
If an agreement was made between the two of them that as long as the house is high enough that a person can enter while carrying an ordinary sized burden on his head despite the fact that the beams have bent lower, the owner may not tear it down. If, however, he cannot enter while carrying such a burden unless he bends his head, he may tear it down, repair it and rebuild it, then the owner of the loft may not prevent him. For this was the agreement they made at the outset.
ז
התנו ביניהם דבר זה אם נשאר בגובה הבית כדי שיקח אדם חבילה בינונית על ראשו ויכנס בה תחת קורות אלו שנעקמו אינו סותר ואם אינו יכול להכנס בה עד שיכוף את ראשו סותר ומתקן ובונה ואין בעל העלייה יכול לעכב שהרי התנו ביניהם תחלה:
8
The following rule applies when an olive press is built in the midst of a mountain, a garden is located upon it, and then the top of the olive press becomes opened four handbreadths or more. The owner of the garden may descend and sow the earth of the olive press until the owner of the olive press makes a covering for the olive press, so that the owner of the higher property can restore the earth of his garden and sow it.
ח
בית הבד שהוא בנוי בעובי ההר וגינה אחת על גביו ונפחתו שמי בית הבד כארבעה טפחים או יותר הרי בעל הגינה יורד וזורע למטה עד שיעשה זה לבית בדו כיפין ויתקן העליון קרקע גינתו ויזרע כל גינתו:
9
The following rules apply when there are two gardens, one on top of the other on the slope of a mountain, and there are vegetables growing on the surface of the earth between them. Any vegetables to which the owner of the higher property can extend his hand and pull out by their roots belong to him, provided he does not strain himself. The remainder belong to the owner of the lower property.
If the owner of the higher property can reach the leaves of the vegetables, but cannot reach their roots, he should not take them. If, however, he does take them, they should not be expropriated from his possession.
Different laws apply with regard to a tree that stands on the boundary line between two properties. Even though it leans into the field belonging to one of them, both of them may divide the fruits.
ט
שתי גנות זו על גב זו והירק בינתיים בגובה עובי הארץ שביניהם כל שהעליון יכול לפשוט את ידו וליטול אותו מעיקרו הרי הוא שלו ובלבד שלא יאנוס את עצמו והשאר של תחתון היה מגיע לנופו ואינו מגיע לעיקרו לא יטול העליון ואם נטל אין מוציאין אותו מידו אבל האילן העומד על המצר אע"פ שהוא נוטה לתוך שדה אחת מהן הרי שניהם חולקין בפירותיו:
10
The following rules apply if a river washes away olive trees belonging to one person and plants them in a field belonging to another. If the owner of the trees says: "I want to take my olive trees, his desire is not heeded, in order that the land be settled. Instead, they should remain in their place.
If the river uproots the trees together with their earth when it replants them, the owner of the field and the owner of the olive trees should divide the fruit for the first three years. After three years, all the produce belongs to the owner of the field. If they were not uprooted together with their earth, the owner of the field is entitled to the entire benefit immediately.
י
שטף נהר את זיתיו ושתלם בתוך שדה חבירו ואמר הלה זיתי אני נוטל אין שומעין לו משום יישוב הארץ אלא יעמדו במקומן ואם עקרן הנהר בגושיהן כששתלן יחלקו הפירות בעל השדה עם בעל הזיתים כל ג' שנים ולאחר ג' הכל לבעל השדה ואם לא נעקרו בגושיהן הכל לבעל הקרקע מיד:
11
Similar concepts apply when a person sells his olive trees to be used as wood. If the agreement was that he would cut them down immediately, all the fruit they produce belongs to the owner of the land. If the agreement was that he could cut them down whenever he desires, all the fruit they produce belongs to the owner of the trees.
The following rules apply when the trees were sold without a specific agreement. If they produce no more than a revi'it per se'ahbeyond the costs involved, they belong to the owner of the olive trees. If they produce more than a revi'it per se'ah beyond the costs involved, they should be divided.
יא
כיוצא בו המוכר זיתיו לעצים אם פסק עמו לקוץ מיד כל הפירות שיעשו הרי הן לבעל הקרקע ואם התנה עמו לקוץ כל זמן שירצה כל הפירות שיוציאו לבעל העצים מכר סתם אם עשו פחות מרביעית לסאה חוץ מן ההוצאה הרי אלו של בעל הזיתים עשו רביעית לסאה חוץ מן ההוצאה הרי אלו יחלוקו:
Shechenim - Chapter Five
1
When a courtyard is jointly owned by partners, each one may compel the other to build a gate-keeper's room, a door, and any other element that is sorely needed for a courtyard or anything that is customary for the local people to build. He cannot compel him with regard to other matters - paintings and designs and the like. If one of the partners in the courtyard made such an addition on his own initiative, and then another demonstrated that he appreciated what his colleague did, he is held responsible for his share in the entire project and must pay his portion of the costs.
א
חצר השותפין כל אחד מהן כופה את חבירו לעשות בה בית שער ודלת וכן כל הדברים שהחצר צריכה להם צורך גדול או דברים שנהגו בני המדינה לעשותם אבל שאר הדברים כגון ציור וכיור וכיוצא בו אינו כופהו עשה אחד מהן מעצמו אם גילה השני דעתו שנוח לו במה שעשה חבירו מגלגלין עליו את הכל ונותן חלקו בהוצאה:
2
When a person has a house in another courtyard besides the one in which he lives, the inhabitants of the courtyard in which he does not live, can force him to contribute toward the building of a door, a bolt and a lock. However, he cannot be compelled to contribute to other matters. If he dwells with them in the courtyard, he can be forced to contribute to everything.
ב
מי שיש לו בית בחצר אחרת בני החצר משעבדין אותו לעשות עמהם דלת ונגר ומנעול אבל בשאר הדברים אין משעבדין אותו ואם היה שרוי עמהם באותה חצר משעבדין אותו על הכל:
3
When one of the owners of a house in the courtyard seeks to put an animal or a mill in the courtyard or to raise chickens there, his colleagues can prevent him from doing so. Similarly, with regard to other things that people are not accustomed to doing in their courtyards, the partners can prevent him from doing this.
There is an exception: doing laundry. For it is not the custom of the daughters of Israel to shame themselves by doing laundry at the riverside.
ג
אחד מן השותפין בחצר שביקש להעמיד בה בהמה או רחיים או לגדל בה תרנגולין חבירו מעכב עליו וכן שאר הדברים שאין דרך אנשי המקום לעשותן בחצרותיהן בכולן השותפין מעכבין זה על זה חוץ מן הכביסה לפי שאין דרכן של בנות ישראל להתבזות על גב הנהר:
4
In a courtyard owned jointly by several owners or a lane that ends in a cul-de-sac, all the inhabitants of the lane or the courtyard can restrain one of their number so that he makes use of the lane only in a manner in which other people living in that country make use of lanes.
ד
אחד חצר השותפין ואחד מבוי שאינו מפולש כל בני המבוי מעכבין זה על זה שלא להשתמש במבוי אלא בדברים שדרך בני המדינה להשתמש בהן במבואות:
5
If one of the partners in a courtyard put an animal, a mill or the like into a courtyard, and the other partner did not protest against him, he may prevent him from doing so at any time. If he erected a partition ten handbreadths high in front of the animal or the like, he has established his claim to it. For partners will protest if one erects a partition. Since the partner did not protest, but instead allowed the partition to remain, he forgoes his right to protest.
When does the above apply? In a courtyard that is jointly owned by partners. If, however, a person placed an animal in a courtyard belonging to another person, even if he erects a partition, he has not established his claim to it. For it is known that the owner only lent him the space. Similar laws apply if one brought in an oven or a range, or raised chickens or the like. This is certainly the law. For if one would say that the visitor establishes his claim to the space, a person will never lend space to a colleague.
ה
אחד מן השותפין בחצר שהעמיד בהמה או רחיים וכיוצא בהן בחצר ולא מיחה בו שותפו ה"ז מעכב עליו כ"ז שירצה ואם העמיד בפני בהמה זו וכיוצא בה מחיצה גבוהה עשרה טפחים החזיק שהשותפין מקפידין על המחיצה והואיל והניחו מחל במה דברים אמורים בחצר השותפין אבל בחצר חבירו אפי' העמיד בהמתו ועשה לו מחיצה לא החזיק שהדבר ידוע שאין זה אלא דרך שאלה וה"ה לכל מעמיד תנור וכיריים ומגדל תרנגולין וכיוצא בהן שאם תאמר החזיק אין לך אדם שמשאיל מקום לחבירו:
6
If one of the partners in a courtyard desires to open up a new window from his house overlooking the courtyard, his colleague may prevent him from doing so, for this allows him the possibility of looking at him at all times. If he opens such a window, he must close it.
Similarly, partners in a courtyard should not open the entrance of a house opposite the entrance of a colleague's house, or a window opposite a colleague's window. In the public domain, by contrast, a person may open an entrance opposite a colleague's entrance and a window opposite a colleague's window. For if the colleague would protest, he could tell him: "I am just like one of the people in the public domain who see you."
ו
אחד מן השותפין שביקש לפתוח לו חלון בתוך ביתו לחצר חבירו מעכב עליו מפני שמסתכל בו ממנו ואם פתח יסתום וכן לא יפתחו השותפים בחצר פתח בית כנגד פתח בית או חלון כנגד חלון אבל פותח אדם לרשות הרבים פתח כנגד פתח וחלון כנגד חלון מפני שאומר לו הריני כאחד מבני ר"ה שרואין אותך:
7
Nevertheless, even in the public domain, a person should not open up a store opposite the entrance to a colleague's courtyard, for this represents an ongoing damage. The passersby in the public domain go to and fro, while this person will sit in his store the entire day and look at his colleague's entrance.
ז
ואעפ"כ לא יפתח אדם חנות כנגד פתח חצר חבירו שזה היזק קבוע תמיד שהרי בני ר"ה עוברים ושבים וזה יושב בחנותו כל היום ומביט בפתח חבירו:
8
When one of the partners in a courtyard purchases a home in another courtyard, he may not open an entrance from his new home into the courtyard that he shares.
Even if he built a loft over his home, he is not entitled to open a new entrance for it to his courtyard, for he is making passage through the courtyard slower. It is as if the other partners in the courtyard had only one neighbor, and suddenly they were given many neighbors. One may, however, build an entrance to the loft within one's own home. And if a person desires to divide his apartment into two, he may.
ח
אחד מן השותפין בחצר שלקח בית בחצר אחרת אינו יכול לפתוח פתחו לחצר השותפין שלו אפילו בנה עלייה על גבי ביתו לא יעשה לה פתח לתוך החצר לפי שמרבה עליהן את הדרך נעשה כמי שהיה לזה שכן אחד ונעשו לו שכנים הרבה אבל פותח הוא פתח עלייה לתוך ביתו ואם רצה לחלוק חדרו לשנים חולק:
9
From this, one may deduce that if one of the partners in a courtyard brings people from another house to his house, the partners in the courtyard may prevent him from doing so, because he makes passage through the courtyard slower.
Similarly, if a person rents his house to the master of another household, who later brings his relatives and friends to dwell with him together in this one house, the owner who rents out the house can prevent him from doing so.
ט
מכאן אתה למד שאחד מן השותפין שהביא אצלו לביתו אנשי בית אחרת יש לחבירו לעכב עליו מפני שמרבה עליו את הדרך וכן המשכיר ביתו לבעל בית אחד ואחר כך הביא עמו קרוביו או מיודעיו לשכון עמו כאחד בבית זה הרי המשכיר מעכב עליו:
10
If the entrance to a courtyard from the home of one of the partners was small, he may not enlarge it, for another partner may protest: "When your entrance is small, I could hide from you when making use of the courtyard. I cannot hide from you when your entrance is large."
Similarly, if a person has a large entrance, he may not divide it in two, for another person may protest: "I am able to hide myself when there is only one entrance. If there are two entrances, I will not be able to hide myself."
י
היה פתח של אחד מן השותפין קטן אינו יכול להרחיבו שהרי שותפו אומר לו בפתח קטן אני יכול להסתר ממך בשעת תשמיש ואיני יכול להסתר ממך בפתח גדול ואם היה הפתח גדול לא יעשנו שנים שהרי אומר לו בפתח אחד אני יכול להסתר בשנים איני יכול:
11
When, by contrast, a person has a small entrance from his house to the public domain and he desires to enlarge it, or he has a wide entrance and he would like to divide it into two, a person who lives opposite him - and needless to say, the people within the public domain - cannot prevent him from doing so.
יא
אבל מי שהיה לו פתח קטן לר"ה ורצה להרחיבו או היה רחב ורצה לעשותו שנים אין חבירו שכנגדו מעכב עליו ואצ"ל בני ר"ה שאינן יכולין לעכב עליו:
12
The inhabitants of a lane may compel each other to share in the construction of a pole or a beam for the lane.
יב
כופין בני מבוי זה את זה לעשות להן לחי או קורה למבוי:
13
When a person has an entrance from his private domain to a lane, the inhabitants of the lane do not have the right to compel him to erect a gate for that entrance to the lane, for he can tell them: "I want to enter carrying my burden up to my entrance."
When a lane has entrances to the public domain at either of its ends, and the inhabitants of the lane desire to erect gates at the entrance to the lane, the people in the public domain may prevent them from doing so, for at times people in the public domain are pressed for space and enter the lane.
יג
מי שיש לו פתח למבוי אין בני מבוי כופין אותו לעשות דלת למבוי שיכול לומר רצוני שאכנס בחבילתי עד פתחי ומבוי המפולש לר"ה ובקשו בני המבוי להעמיד להם דלתות בני ר"ה מעכבין עליהם מפני שפעמים דוחקין הרבים ונכנסין בו:
14
When a person seeks to open an entrance from his home to a lane that ends in a cul-de-sac, the inhabitants of the lane may prevent him from doing so, because he makes passage through the courtyard slower. If the lane has openings to the public domain on either side, he may at the outset open any opening he desires.
יד
מי שביקש לפתוח פתח במבוי שאינו מפולש בני מבוי מעכבין עליו מפני שמרבה עליהם את הדרך ואם היה מבוי מפולש פותח כל פתח שירצה לכתחלה:
15
If a person has an entrance to his home that has been closed in a lane that ends in a cul-de-sac, he may open it at any time. If, however, he had destroyed the door frames, the inhabitants of the lane can prevent him from doing so.
Similarly, when one of the inhabitants of a lane desires to close the entrance to his home and transfer it to another lane, the inhabitants of the first lane may prevent him from doing so. For perhaps a tax will be levied against the lane, and the presence of another person reduces the share of the tax each of the inhabitants of the lane must pay.
Accordingly, when there is no fixed tax levied on the inhabitants of the lane, the person may close his entrance whenever he desires.
טו
היה לו פתח סתום במבוי שאינו מפולש ה"ז פותחו בכל עת שירצה ואם פרץ את פצימיו בני מבוי מעכבין עליו וכן אחד מבני מבוי שבקש לסתום פתחו ולהחזירו למבוי אחר בני מבוי מעכבין עליו שמא יבא עליהם מס ומתמעט מחלקן מן המס הקצוב על בני המבוי לפיכך מקום שאין המס קצוב על בני המבוי ה"ז סותם פתחו בכל עת שירצה:
16
The following laws apply when there are five courtyards that open up to a lane ending in a cul-de-sac. All of the inhabitants of the courtyards use the portion of the lane near the outer courtyard, while the inhabitants of the outer courtyard use only the portion of the lane near their own property. Similarly, the inhabitants of the second courtyard use the portion of the lane near their own property and the outer courtyard, but they do not use the portion of the lane near the others. Thus, the inhabitants of the innermost courtyard use use the portion of the lane near all the others as well as that near their own property.
Therefore, if the owner of the second courtyard built a bench in front of his entrance, blocking it, the owner of the outer courtyard may not prevent him from doing so. The inhabitants of the inner courtyards may prevent him from doing so for he is lengthening their path, by making them walk around the bench.
Similarly, if the owner of the second courtyard opens a second entrance between his courtyard and the outer courtyard, the owner of the outer courtyard may not prevent him from doing so, for he is allowed to use only the land that is outside that entrance. If, however, the owner of the second courtyard opens a second entrance between his courtyard and the third courtyard, the owners of the inner courtyard may prevent him from doing so, for the owner of the second courtyard is allowed to use only the land in the lane that is outside his first entrance and to its exterior. The same laws apply with regard to all the other owners.
טז
חמש חצרות הפתוחות למבוי שאינו מפולש כולן משתמשות עם החיצונה והחיצונה משתמשת לעצמה וכן השנייה משתמשת לעצמה ומשתמש עם החיצונה ואינה משתמשת עם השאר נמצאת הפנימית משתמשת עם כולן ומשתמשת לעצמה לפיכך אם בעל השנייה בנה איצטבא כנגד פתחו וסתמו אין החיצונה יכולה לעכב עליו אבל כל הפנימיות מעכבין עליו מפני שמרבה עליהן את הדרך באורך שהרי מקיפין האיצטבא וכן בעל השנייה שפתח לחצרו פתח שני בינו ובין החיצונה אין החיצונה מעכבת עליו שאין לו להשתמש אלא מפתחו ולחוץ אבל אם פתח הפתח השני בינו ובין השלישי הפנימית מעכבת עליו שאין לו להשתמש במבוי אלא מפתח חצרו הראשון ולחוץ וכן הדין בכולן:
Shechenim - Chapter Six
1
The inhabitants of a city may compel each other to participate in the building of a wall, gates, a bolt, to build a synagogue for the inhabitants and to purchase a Torah scroll, and scrolls of the Prophets and Writings, so that any member of the community who desires may read from it.
א
כופין בני העיר זה את זה לעשות חומה דלתים ובריח לעיר ולבנות להן בית הכנסת ולקנות ס"ת ונביאים וכתובים כדי שיקרא בהן כל מי שירצה לקרות מן הצבור:
2
When a person buys a city in Eretz Yisrael, the court may compel him to purchase a path to the city from all four directions for the sake of the settlement of Eretz Yisrael.
People who own fields among a stretch of fields in a valley may compel each other to dig a trench and a smaller trench around the valley.
ב
מי שלקח עיר בארץ ישראל כופין אותו ב"ד ליקח לו דרך מד' רוחותיה משום יישוב ארץ ישראל וכופין בני בקעה זה את זה לעשות ביניהם חריץ ובן חריץ:
3
Although a person owns a courtyard in one city, if he also owns property in another city, the inhabitants of the latter city can compel him to participate in the digging of cisterns, caverns and irrigation ditches. He is not, however, compelled to join in other communal matters. If he dwells together with them in that city, he is compelled to participate in all matters.
ג
מי שיש לו חצר בעיר אחרת בני העיר משעבדין אותו לחפור עמהם בורות שיחין ומערות ואמת המים אבל בשאר כל הדברים אין משעבדין אותו ואם היה שרוי עמהם באותה העיר משעבדין אותו על הכל:
4
When a levy is placed upon a city's inhabitants for the construction of the wall, the levy is made according to the proximity of the houses to the wall. Those whose homes are closer to the wall must pay more.
ד
כשהן גובין מאנשי העיר לבנות החומה גובין לפי קריבת הבתים מן החומה כל הסמוך לחומה נותן יותר:
5
Whenever a person lives in a city for twelve months or buys a dwelling there, he must contribute together with all the inhabitants of the city for the improvements that must be made - e.g., the walls, the gates, the wages of the soldiers who guard the city and all similar matters that are necessary for the protection of the city.
ה
וכל הדר בעיר י"ב חדש או שקנה בה בית דירה נותן עם בני העיר בכל הדברים הצריכין לתקון החומה והדלתות ושכר הפרשין השומרין את המדינה וכל כיוצא בדברים אלו ששומרין את העיר:
6
Payment for all the things necessary for the protection of a city is collected from all of its inhabitants, even from orphans, with the exception of Torah scholars. For Torah scholars do not require protection; their Torah study protects them. Payment for the improvement of the thoroughfares and the streets, by contrast, is collected even from the scholars.
If the people go out and fix the streets themselves, the Torah scholars should not go out to work with them. For it is not the practice of Torah scholars to demean themselves in the presence of common people.
ו
כל הדברים שצריכין לשמירת העיר לוקחין מכל אנשי העיר ואפילו מן היתומים חוץ מתלמידי חכמים שאין ת"ח צריכין שמירה שהתורה שומרתן אבל לתקון הדרכים והרחובות אפי' מן החכמים ואם כל העם יוצאין ומתקנין בעצמן לא יצאו תלמידי חכמים עמהן שאין דרך תלמידי חכמים להזדלזל לפני עם הארץ:
7
If the inhabitants of a city contracted workers to dig a river to bring water to a city, we collect even from orphans. For this is to their benefit, so that their fields and vineyards are watered.
Therefore, if it transpired that despite the work, the water did not come, since the orphans did not benefit, everything that was taken from them should be returned to them. Similar laws apply in all analogous situations.
ז
היו חופרין נהר להביא בו מים למדינה גובין אף מן היתומים שזו זכות להם כדי שישקו ממנו שדותיהם וכרמיהם לפיכך אם אירע להם דבר שלא באו המים הואיל ולא נהנו מהן היתומים מחזירין להם כל מה שנלקח מהן וכן כל כיוצא בזה:
8
The inhabitants of a lane can compel each other to prevent a tailor, a leather craftsman or any other craftsman from opening a business in the lane.
If a craftsman lived in the lane, and no protest was lodged against his practice of his craft, or there was a bathhouse, a store or a mill in the lane, and another person came and built another bathhouse opposite it or built another mill, the owner of the first establishment cannot prevent him, claiming: "You are destroying my livelihood."This applies even if he comes from another lane, for this trade is already practiced in this lane.
If, however, a stranger from another city comes to establish a store next to a person's store, or a bathhouse next to this person's bathhouse, they can prevent him from doing so. If, however, he pays the head-tax of the king together with them, they cannot prevent him from establishing his business.
ח
כופין בני מבוי זה את זה שלא להושיב ביניהן לא חייט ולא בורסי ולא אחד מבעלי אומניות היה שם במבוי אחד מבני מבוי אומן ולא מיחו בו או שהיתה שם מרחץ או חנות או רחיים ובא חבירו ועשה מרחץ אחרת כנגדו או טחון אחרת אינו יכול למנעו ולומר לו אתה פוסק חיי ואפילו היה מבני מבוי אחר אינן יכולין למנעו שהרי יש ביניהם אותה אומנות אבל גר ממדינה אחרת שבא לעשות חנות בצד חנותו של זה או מרחץ מצד מרחץ של זה יש להן למנעו ואם היה נותן עמהם מנת המלך אינו יכול למנעו:
9
When perfume merchants travel from city to city, the inhabitants of a city may not prevent them from selling their wares. For it is one of the ordinances established by Ezra for these merchants to travel in this manner so that perfume will be easily available for Jewish women. They may not, however, establish a fixed place where they sit and sell their wares unless the inhabitants of the city consent. If, however, the merchant is a Torah scholar, he may establish a fixed place wherever he desires.
ט
רוכלין המחזירין בעיירות אין בני המדינה יכולין לעכבן שתקנת עזרא היא שיהיו מחזירין כדי שיהיו הבשמים מצויין לבנות ישראל אבל אינן קובעין מקום ויושבין בו אלא מדעת בני העיר ואם תלמיד חכם הוא קובע מקום בכ"מ שירצה:
10
When merchants bring their wares to sell in cities, the inhabitants of the city may prevent them from doing so. If, however, they would sell their wares only on the market day, they cannot prevent them, provided they sell their wares only in the marketplace. They may not, however, go from door to door selling them, even on the market day.
If they have an outstanding loan in the city, they are permitted to sell what is necessary for their livelihood, even on days other than market day, until they repay their loan and move on.
י
הסוחרים שמביאין סחורתם למכור בתוך העיירות בני העיר מעכבין עליהם ואם מכרו ביום השוק בלבד אין מונעין אותם והוא שימכרו בשוק אבל לא יחזרו על הפתחים אפילו ביום השוק ואם יש להן מלוה בעיר מוכרין כדי פרנסתם אפילו בלא יום השוק עד שיפרעו חובן וילכן להן:
11
When one of the inhabitants of a lane that ends in a cul-de-sac desires to open up a profession as a blood letter, a weaver or a teacher of gentile children, the inhabitants of the lane may prevent him, for he increases the number of people coming in and going out of the lane.
Similarly, a person who owns a house in a courtyard shared by others may not rent it to a doctor, a blood letter, a weaver, a Jewish scribe who writes legal contracts or a teacher of gentile children.
יא
אחד מבני מבוי שאינו מפולש שביקש להעשות רופא אומן או גרדי או מלמד תינוקות של עכו"ם בני מבוי מעכבין עליו מפני שמרבה עליהם הנכנסין והיוצאין וכן מי שיש לו בית בחצר השותפין לא ישכירנו לא לרופא ולא לאומן ולא לגרדי ולא לסופר יהודי שכותב השטרות ולא למלמדי תינוקות של עכו"ם:
12
When a store is located in a courtyard, the neighbors can protest, telling the owner: "We cannot sleep because of the noise made by the people going in and out. " Instead, he should perform his work at home and sell it in the marketplace.
They may not, however, protest against him and say: "We cannot sleep because of the noise made by your hammer, " or "your mill, " for he has already established his right to perform these activities.
Similarly, a person may teach Jewish children Torah in his house. The other partners in his lane may not protest against him, saying: "We cannot sleep because of the noise made by the school children."
יב
חנות שבחצר יכולין השכנים למחות בידו ולומר לו אין אנו יכולין לישן מקול הנכנסים והיוצאין אלא עושה מלאכתו בחנותו ומוכר בשוק אבל אינן יכולין למחות בידו ולומר לו אין אנו יכולין לישן מקול הפטיש או מקול הרחיים שהרי החזיק לעשות כן וכן יש לו ללמד תינוקות של ישראל תורה בתוך ביתו ואין השותפין יכולין למחות בידו ולומר לו אין אנו יכולין לישן מקול התינוקות של בית רבן:
13
When one person owns a cistern within a house belonging to a colleague, he may enter only when it is customary for people to enter, and must depart when it is customary for people to depart. He may not bring his animal through his colleague's home to provide him with water from the cistern. Instead, he should fill up buckets with water and water it outside.
They both are entitled to make a lock on the entrance to the cistern: the owner of the cistern to protect his water, and the owner of the home, because of his suspicions concerning his wife, so that she will be able to enter there only when he knows.
יג
מי שיש לו בור לפנים מביתו של חבירו נכנס בשעה שדרך בני אדם נכנסין ויוצא בשעה שדרך בני אדם יוצאין ואינו מכניס בהמתו ומשקה מבורו אלא ממלא ומשקה מבחוץ ושניהם עושין פותחת על הבור בעל הבור כדי לשמור את מימיו ובעל חצר משום חשד אשתו שלא תכנס לשם אלא מדעתו:
14
When one person owns a garden whose entrance is within a garden belonging to a colleague, he may enter only when it is customary for people to enter, and must depart when it is customary for people to depart. He may not bring merchants through his colleague's garden, nor may he enter it to go to another field. The owner of the outer garden may sow vegetables on the path.
If both agree to move the path to the side of the garden, the owner of the inner garden may enter and depart when he desires, and he may bring merchants in. He may not, however, enter it to go to another field, Either of the parties can prevent the other from sowing vegetables in the path that was placed on the side,
יד
מי שיש לו גינה לפנים מגינתו של חבירו נכנס בשעה שדרך בני אדם נכנסין ויוצא בשעה שדרך בני אדם יוצאין ואין מכניס לתוכה תגרים ולא יכנס מתוכה לשדה אחרת והחיצון זורע את הדרך החזירו את הדרך מן הצד מדעת שניהם ה"ז נכנס ויוצא בשעה שהוא רוצה ומכניס לתוכה תגרים ולא יכנס מתוכה לשדה אחרת וכל אחד מהן יש לו לעכב על חבירו בזריעת הדרך שנתנו מן הצד:
• Monday, 18 AV , 5776 · 22 August 2016
• "Today's Day"
• Thursday, Menachem Av 18, 5703
Torah lessons: Chumash: Eikev, Chamishi with Rashi.
Tehillim: 88-89.
Tanya: This lowly world, (p. 413) ...nests in Asiyah. (p. 415).
The Mitteler Rebbe quoted the Alter Rebbe: Ahavat yisrael must possess one to the very core of life itself.1
FOOTNOTES
1.Ad mitsui hanefesh. The identical phrase is used by the Sages (Sifri, Devarim 6:5) to describe the required degree of loving G-d, "...with all your soul etc...," i.e. up to, and including, readiness to give up one's life.
• Daily Thought:
Re-uniting
When man and woman were first formed,
they were a single being.
And then G‑d divided them apart,
so that they could achieve a higher union.
Why is it higher?
Because now it is through their own effort.
That is true oneness:
When two choose to be one.
When man and woman were first formed,
they were a single being.
And then G‑d divided them apart,
so that they could achieve a higher union.
Why is it higher?
Because now it is through their own effort.
That is true oneness:
When two choose to be one.
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