Torah Reading
Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.
28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of Elul(when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Elul Observances
As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters ofPsalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 1 Chapter 2 Chapter 3Psalms 1:1 How blessed are those
who reject the advice of the wicked,
don’t stand on the way of sinners
or sit where scoffers sit!
2 Their delight
is in Adonai’s Torah;
on his Torah they meditate
day and night.
3 They are like trees planted by streams —
they bear their fruit in season,
their leaves never wither,
everything they do succeeds.
4 Not so the wicked,
who are like chaff driven by the wind.
5 For this reason the wicked
won’t stand up to the judgment,
nor will sinners
at the gathering of the righteous.
6 For Adonai watches over
the way of the righteous,
but the way of the wicked
is doomed.
2:1 Why are the nations in an uproar,
the peoples grumbling in vain?
2 The earth’s kings are taking positions,
leaders conspiring together,
against Adonai
and his anointed.
3 They cry, “Let’s break their fetters!
Let’s throw off their chains!”
4 He who sits in heaven laughs;
Adonai looks at them in derision.
5 Then in his anger he rebukes them,
terrifies them in his fury.
6 “I myself have installed my king
on Tziyon, my holy mountain.”
7 “I will proclaim the decree:
Adonai said to me,
‘You are my son;
today I became your father.
8 Ask of me, and I will make
the nations your inheritance;
the whole wide world
will be your possession.
9 You will break them with an iron rod,
shatter them like a clay pot.’”
10 Therefore, kings, be wise;
be warned, you judges of the earth.
11 Serve Adonai with fear;
rejoice, but with trembling.
12 Kiss the son, lest he be angry,
and you perish along the way,
when suddenly his anger blazes.
How blessed are all who take refuge in him.
3:1 (0) A psalm of David, when he fled from Avshalom his son:
2 (1) Adonai, how many enemies I have!
How countless are those attacking me;
3 (2) how countless those who say of me,
“There is no salvation for him in God.” (Selah)
4 (3) But you, Adonai, are a shield for me;
you are my glory, you lift my head high.
5 (4) With my voice I call out to Adonai,
and he answers me from his holy hill. (Selah)
6 (5) I lie down and sleep, then wake up again,
because Adonai sustains me.
7 (6) I am not afraid of the tens of thousands
set against me on every side.
8 (7) Rise up, Adonai!
Save me, my God!
For you slap all my enemies in the face,
you smash the teeth of the wicked.
9 (8) Victory comes from Adonai;
may your blessing rest on your people. (Selah)
• Good Year Greetings
From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another.
Links: Bless You!
Today in Jewish History:
• Moses ascends Sinai for 3rd 40 days (1313 BCE)
On the early morning of the 1st of Elul of the year 2448 from creation (1313 BCE) Moses ascended Mount Sinai, taking with him the stone tablets he had hewn by divine command (see "Today in Jewish History" for yesterday, Av 30), for G-d to re-inscribe the Ten Commandments. On the mountain, G-d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G-d's reality but not His essence) -- the closest any human being ever came to knowing G-d -- and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
Moses remained on the mountain for 40 days, until the 10th of Tishrei (Yom Kippur), during which time He obtained G-d's whole-hearted forgiveness and reconciliation with the people of Israel following their betrayal of the covenant between them with their worship of the Golden Calf. This was the third of Moses' three 40-day periods on Mount Sinai in connection with the Giving of the Torah. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Links: The 120-Day Version of the Human Story
Daily Quote:
Someone once said to my father, "The Alter Rebbe's chassidim were always keeping count." My father took a great liking to the saying, and he commented: "That idea characterizes a person's service of G-d. The hours must be 'counted hours,' then the days will be 'counted days.' When a day passes one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today."[Rabbi Yosef Yitzchak of Lubavitch (Hayom Yom, Iyar 1)]
Daily Study:
Chitas and Rambam for today:
Chumash: Shoftim, 1st Portion Deuteronomy 16:18-17:13 with Rashi
• Deuteronomy Chapter 16
18You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment. יחשֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּתֶּן־לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק:
Judges and law-enforcement officials: Heb. שֹׁפְטִים וְשֹׁטְרִים. שֹׁפְטִים are judges who decide the verdict, and שֹׁטְרִים are those who chastise the people in compliance with their order, (who strike and bind [not found in early editions]) with rods and straps, until he [the guilty party] accepts the judge’s verdict. שופטים ושוטרים: שופטים, דיינים הפוסקים את הדין. ושוטרים, הרודין את העם אחר מצותם. שמכין וכופתין במקל וברצועה עד שיקבל עליו את דין השופט:
in all your cities: Heb. בְּכָל-שְׁעָרֶיךָ, in every city. בכל שעריך: בכל עיר ועיר:
for your tribes: [This phrase] refers back to “You shall set up… for yourself.” Thus, the understanding of the verse is “You shall set up judges and law-enforcement officials for yourself, for your tribes, in all your cities that the Lord, your God, is giving you.” לשבטיך: מוסב על תתן לך. שופטים ושוטרים תתן לך לשבטיך בכל שעריך אשר ה' אלהיך נותן לך:
for your tribes: This teaches us that judges must be appointed for every tribe, and for every city. — [Sifrei, San. 16b] לשבטיך: מלמד שמושיבין דיינין לכל שבט ושבט ובכל עיר ועיר:
and they shall judge the people [with] righteous judgment: Appoint judges who are expert and righteous so that they will judge justly. — [from Sifrei] ושפטו את העם וגו': מנה דיינין מומחים וצדיקים לשפוט צדק:
19You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words. יטלֹֽא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹֽא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם:
You shall not pervert justice: [This is to be understood] according to its apparent meaning. לא תטה משפט: כמשמעו:
you shall not show favoritism: Even during the statement of pleas [by the litigants]. This is an admonition addressed to the judge, that he should not be lenient with one litigant and harsh with the other, [e.g., ordering] one to stand [while allowing] the other to sit, because as soon as one notices that the judge is showing more respect toward his opponent, he cannot plead his case any longer [because he thinks that it will be of no use]. לא תכיר פנים: אף בשעת הטענות. אזהרה לדיין שלא יהא רך לזה וקשה לזה, אחד עומד ואחד יושב. לפי שכשרואה שהדיין מכבד את חבירו מסתתמין טענותיו:
and you shall not take a bribe: Even [if you intend] to judge justly - [from Sifrei]. ולא תקח שחד: אפילו לשפוט צדק:
for bribery blinds: As soon as he [the judge] accepts a bribe from him [a litigant], it is impossible for him not to be favorably disposed towards him, to decide the judgment in his favor. כי השחד יעור: משקבל שחד ממנו אי אפשר שלא יטה את לבו אצלו להפוך בזכותו:
just words: Heb. דִּבְרי צַדִּיקִים, just words, true judgments. דברי צדיקים: דברים המצודקים, משפטי אמת:
20Justice, justice shall you pursue, that you may live and possess the land the Lord, your God, is giving you. כצֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָֽרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
Justice, justice shall you pursue: Seek out a good court. (Sifrei; San. 32b) צדק צדק תרדוף: הלך אחר בית דין יפה:
that you may live, and you possess [the land]: The appointment of fitting judges is sufficient merit to keep Israel alive and settled in their land. — [from Sifrei] למען תחיה וירשת: כדאי הוא מנוי הדיינין הכשרים להחיות את ישראל ולהושיבן על אדמתן:
21You shall not plant for yourself an asherah, [or] any tree, near the altar of the Lord, your God, which you shall make for yourself. כאלֹֽא־תִטַּ֥ע לְךָ֛ אֲשֵׁרָ֖ה כָּל־עֵ֑ץ אֵ֗צֶל מִזְבַּ֛ח יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־לָּֽךְ:
You shall not plant for yourself an asherah: [This admonition is] to make one liable [to punishment] from the time of planting it, and even though he did not worship it, he transgresses a prohibition for its planting. — [from Sifrei] לא תטע לך אשרה: לחייבו עליה משעת נטיעתה ואפילו לא עבדה עובר בלא תעשה על נטיעתה:
You shall not plant…any tree, near the altar of the Lord your God:This is a prohibition addressed to one who plants a tree or builds a house on the Temple Mount. — [Sifrei] לא תטע לך אשרה כל עץ אצל מזבח ה' אלהיך:אזהרה לנוטע אילן ולבונה בית בהר הבית:
22And you shall not set up for yourself a monument, which the Lord, your God hates. כבוְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהֹוָ֥ה אֱלֹהֶֽיךָ:
And you shall not set up for yourself any monument: A monument of one stone, to sacrifice on it even to Heaven. ולא תקים לך מצבה: מצבת אבן אחת, להקריב עליה אפילו לשמים:
which [the Lord your God] hates: God has commanded you to make an altar of stones and an altar of earth. This, however, He hates, because this was a [religious] statute of the Canaanites, and although it was dear to Him in the days of the Patriarchs, now He hates it, since these [people] made it a statute for idolatry. (See Sifrei) אשר שנא: מזבח אבנים ומזבח אדמה צוה לעשות, ואת זו שנא כי חק היתה לכנענים. ואף על פי שהיתה אהובה לו בימי האבות עכשיו שנאה, מאחר שעשאוה אלו חק לעבודה זרה:
Deuteronomy Chapter 17
1You shall not sacrifice to the Lord, your God, an ox or a sheep that has in it a blemish or any bad thing, for that is an abomination to the Lord, your God. אלֹֽא־תִזְבַּח֩ לַֽיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא:
You shall not sacrifice… or any bad thing: Heb. דָּבָר רַע. This is an admonition to one who would make sacrifices disqualified (פִּגּוּל) through an evil [improper] utterance דִּבּוּר רַע. And from this [expression] our Rabbis derived other explanations as well, as they appear in [the tractate] Shechitath Kodashim [early name for Zevachim]. — [Zev. 36] לא תזבח וגו' כל דבר רע: אזהרה למפגל בקדשים על ידי דבור רע. ועוד נדרשו בו שאר דרשות בשחיטת קדשים:
2If there will be found among you, within one of your cities which the Lord, your God is giving you, a man or woman who does evil in the eyes of the Lord, your God, to transgress His covenant, בכִּֽי־יִמָּצֵ֤א בְקִרְבְּךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה אֲשֶׁ֨ר יַֽעֲשֶׂ֧ה אֶת־הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לַֽעֲבֹ֥ר בְּרִיתֽוֹ:
to transgress His covenant: which He made with you, namely, not to worship idols. לעבור בריתו: אשר כרת אתכם שלא לעבוד עבודה זרה:
3and who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded; גוַיֵּ֗לֶךְ וַיַּֽעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ | א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹֽא־צִוִּֽיתִי:
which I have not commanded: to worship them. — [Meg. 9b] אשר לא צויתי: לעבדם:
4and it will be told to you, and you will hear it, and investigate thoroughly, and behold, the matter coincides; this abomination has been perpetrated in Israel. דוְהֻגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָֽרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּֽוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל:
[the matter] coincides: Heb. נָכוֹן הַדָּבָר, the testimony coincides. [I.e., the testimony of one witness coincides with that of the other.] נכון: מכוון העדות:
5Then you shall bring out that man or that woman who has committed this evil thing, to your cities, the man or the woman, and you shall pelt them with stones, and they shall die. הוְהֽוֹצֵאתָ֣ אֶת־הָאִ֣ישׁ הַה֡וּא אוֹ֩ אֶת־הָֽאִשָּׁ֨ה הַהִ֜וא אֲשֶׁ֣ר עָ֠שׂ֠וּ אֶת־הַדָּבָ֨ר הָרַ֤ע הַזֶּה֙ אֶל־שְׁעָרֶ֔יךָ אֶת־הָאִ֕ישׁ א֖וֹ אֶת־הָֽאִשָּׁ֑ה וּסְקַלְתָּ֥ם בָּֽאֲבָנִ֖ים וָמֵֽתוּ:
Then you shall bring out that man… to your cities: Heb. אֶל-שְׁעָרֶיךָ. One who translates אֶל-שְׁעָרֶיךָ as לִתְרַע בֵּית דִינָךְ, “to the gate of your court,” is mistaken, for we have learned the following: when the verse [here] says אֶל-שְׁעָרֶיךָ, this refers to the city where [the accused] worshipped idols. Or does it refer to the gates [of the court] where he was judged [since the courts were located at the gates]? [In answer to this,] the verse here says שְׁעָרֶיךָ, and above (verse 2), it says שְׁעָרֶיךָ. Just as שְׁעָרֶיךָ mentioned there [clearly] refers to the city where he worshipped [idols] [and not to the gates of a court], so too, the word שְׁעָרֶיךָ mentioned here refers to the city where he worshipped [idols]. Thus the correct version of the Targum is לְקִרְוָיךְ, to your cities. והוצאת את האיש ההוא אל שעריך וגו': המתרגם אל שעריך, לתרע בית דינך, טועה, שכן שנינו אל שעריך זה שער שעבד בו, או אינו אלא שער שנדון בו, נאמר שעריך למטה ונאמר שעריך למעלה (פסוק ב) מה שעריך האמור למעלה שער שעבד בו אף שעריך האמור למטה שער שעבד בו. ותרגומו לקרויך:
6By the mouth of two witnesses, or three witnesses, shall the one liable to death be put to death; he shall not be put to death by the mouth of one witness. ועַל־פִּ֣י | שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד:
two witnesses, or three: But if testimony can be executed through two witnesses, why then does Scripture specify “or three”? [It does so] to draw a comparison between [testimony of] three to that of two; just as two witnesses are considered one unit, so too, are three witnesses considered one unit, and they are not subject to the laws of“plotting witnesses” עֵדִים זוֹמְמִין, unless all of them are proven to be “plotting witnesses.” - [Mak. 5b] (See Deut. 19:16-21.) שנים [עדים] או שלשה: אם מתקיימת עדות בשנים למה פרט לך בשלשה, להקיש שלשה לשנים, מה שנים עדות אחת, אף שלשה עדות אחת, ואין נעשין זוממין עד שיזומו כולם:
7The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people, and you shall abolish evil from among you. זיַ֣ד הָֽעֵדִ֞ים תִּֽהְיֶה־בּ֤וֹ בָרִֽאשֹׁנָה֙ לַֽהֲמִית֔וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
8If a matter eludes you in judgment, between blood and blood, between judgment and judgment, or between lesion and lesion, words of dispute in your cities, then you shall rise and go up to the place the Lord, your God, chooses. חכִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם | לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֨גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶל־הַ֨מָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ:
If a matter eludes you [in judgment]: Heb. כִּי יִפָּלֵא. [The term] הַפְלְאָה always denotes detachment and separation; [here it means] that the matter is detached and hidden from you. כי יפלא: כל הפלאה לשון הבדלה ופרישה, שהדבר נבדל ומכוסה ממך:
between blood and blood: Between ritually unclean blood [of menstruation], and ritually clean blood. — [Niddah 19a] (See Rashi onLev. 12:1-5.) בין דם לדם: בין דם טמא לדם טהור:
between judgment and judgment: Between a judgment of innocent and a judgment of guilty. בין דין לדין: בין דין זכאי לדין חייב:
between lesion and lesion: Between a ritually unclean lesion, and a ritually clean lesion. בין נגע לנגע: בין נגע טמא לנגע טהור:
words of dispute: whereby the Sages of the city [the judges] differ in their opinion on the matter, one declaring it impure, the other pure, one ruling guilty, the other innocent. דברי ריבות: שיהו חכמי העיר חולקים בדבר, זה מטמא וזה מטהר זה מחייב וזה מזכה:
then you shall rise and go up: [This] teaches [us] that the Temple [the seat of the Sanhedrin, the Supreme Court] was on a higher elevation than all other places. — [Sifrei ; San. 87a] וקמת ועלית: מלמד שבית המקדש גבוה מכל המקומות:
9And you shall come to the Levitic kohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment. טוּבָאתָ֗ אֶל־הַכֹּֽהֲנִים֙ הַֽלְוִיִּ֔ם וְאֶל־הַ֨שֹּׁפֵ֔ט אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָֽרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט:
[And you shall come to] the Levitic kohanim: i.e., the kohanim, who are descended from the tribe of Levi. הכהנים הלוים: הכהנים שיצאו משבט לוי:
and to the judge who will be in those days: Although this judge may not be [of the same stature] as other judges who preceded him, you must listen to him, for you have only the judge [who lives] in your time. — [R.H. 25b] ואל השופט אשר יהיה בימים ההם: ואפילו אינו כשאר שופטים שהיו לפניו אתה צריך לשמוע לו. אין לך אלא שופט שבימיך:
10And you shall do according to the word they tell you, from the place the Lord will choose, and you shall observe to do according to all they instruct you. יוְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ:
11According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left. יאעַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל:
either right or left,: Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left!- [Sifrei] ימין ושמאל: אפילו אומר לך על ימין שהוא שמאל ועל שמאל שהוא ימין, וכל שכן שאומר לך על ימין ימין ועל שמאל שמאל:
12And the man who acts intentionally, not obeying the kohen who stands there to serve the Lord, your God, or to the judge that man shall die, and you shall abolish evil from Israel. יבוְהָאִ֞ישׁ אֲשֶׁר־יַֽעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָֽעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
13And all the people shall listen and fear, and they shall no longer act wantonly. יגוְכָל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד:
And all the people shall listen: From here we derive [the ruling] that they postpone his execution [i.e., of the זְקַן מַמְרֵא, the rebellious sage] until the Festival [when all Israel appears in Jerusalem], and they execute him on the Festival. — [San. 89a] וכל העם ישמעו: מכאן שממתינין לו עד הרגל וממיתין אותו ברגל:
Daily Tehillim: Psalms Chapters 1 - 9
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 1, 2 and 3.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Tanya: Iggeret HaKodesh, middle of Epistle 10
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• Iggeret HaKodesh, middle of Epistle 10
• והנה, לפי שהמצות ניתנו לנו על ידי התלבשות במדת גבורה וצמצום ההארה כו׳
Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.
28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of Elul(when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Elul Observances
As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters ofPsalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 1 Chapter 2 Chapter 3Psalms 1:1 How blessed are those
who reject the advice of the wicked,
don’t stand on the way of sinners
or sit where scoffers sit!
2 Their delight
is in Adonai’s Torah;
on his Torah they meditate
day and night.
3 They are like trees planted by streams —
they bear their fruit in season,
their leaves never wither,
everything they do succeeds.
4 Not so the wicked,
who are like chaff driven by the wind.
5 For this reason the wicked
won’t stand up to the judgment,
nor will sinners
at the gathering of the righteous.
6 For Adonai watches over
the way of the righteous,
but the way of the wicked
is doomed.
2:1 Why are the nations in an uproar,
the peoples grumbling in vain?
2 The earth’s kings are taking positions,
leaders conspiring together,
against Adonai
and his anointed.
3 They cry, “Let’s break their fetters!
Let’s throw off their chains!”
4 He who sits in heaven laughs;
Adonai looks at them in derision.
5 Then in his anger he rebukes them,
terrifies them in his fury.
6 “I myself have installed my king
on Tziyon, my holy mountain.”
7 “I will proclaim the decree:
Adonai said to me,
‘You are my son;
today I became your father.
8 Ask of me, and I will make
the nations your inheritance;
the whole wide world
will be your possession.
9 You will break them with an iron rod,
shatter them like a clay pot.’”
10 Therefore, kings, be wise;
be warned, you judges of the earth.
11 Serve Adonai with fear;
rejoice, but with trembling.
12 Kiss the son, lest he be angry,
and you perish along the way,
when suddenly his anger blazes.
How blessed are all who take refuge in him.
3:1 (0) A psalm of David, when he fled from Avshalom his son:
2 (1) Adonai, how many enemies I have!
How countless are those attacking me;
3 (2) how countless those who say of me,
“There is no salvation for him in God.” (Selah)
4 (3) But you, Adonai, are a shield for me;
you are my glory, you lift my head high.
5 (4) With my voice I call out to Adonai,
and he answers me from his holy hill. (Selah)
6 (5) I lie down and sleep, then wake up again,
because Adonai sustains me.
7 (6) I am not afraid of the tens of thousands
set against me on every side.
8 (7) Rise up, Adonai!
Save me, my God!
For you slap all my enemies in the face,
you smash the teeth of the wicked.
9 (8) Victory comes from Adonai;
may your blessing rest on your people. (Selah)
Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul• Good Year Greetings
From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another.
Links: Bless You!
Today in Jewish History:
• Moses ascends Sinai for 3rd 40 days (1313 BCE)
On the early morning of the 1st of Elul of the year 2448 from creation (1313 BCE) Moses ascended Mount Sinai, taking with him the stone tablets he had hewn by divine command (see "Today in Jewish History" for yesterday, Av 30), for G-d to re-inscribe the Ten Commandments. On the mountain, G-d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G-d's reality but not His essence) -- the closest any human being ever came to knowing G-d -- and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
Moses remained on the mountain for 40 days, until the 10th of Tishrei (Yom Kippur), during which time He obtained G-d's whole-hearted forgiveness and reconciliation with the people of Israel following their betrayal of the covenant between them with their worship of the Golden Calf. This was the third of Moses' three 40-day periods on Mount Sinai in connection with the Giving of the Torah. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Links: The 120-Day Version of the Human Story
Daily Quote:
Someone once said to my father, "The Alter Rebbe's chassidim were always keeping count." My father took a great liking to the saying, and he commented: "That idea characterizes a person's service of G-d. The hours must be 'counted hours,' then the days will be 'counted days.' When a day passes one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today."[Rabbi Yosef Yitzchak of Lubavitch (Hayom Yom, Iyar 1)]
Daily Study:
Chitas and Rambam for today:
Chumash: Shoftim, 1st Portion Deuteronomy 16:18-17:13 with Rashi
• Deuteronomy Chapter 16
18You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment. יחשֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּתֶּן־לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק:
Judges and law-enforcement officials: Heb. שֹׁפְטִים וְשֹׁטְרִים. שֹׁפְטִים are judges who decide the verdict, and שֹׁטְרִים are those who chastise the people in compliance with their order, (who strike and bind [not found in early editions]) with rods and straps, until he [the guilty party] accepts the judge’s verdict. שופטים ושוטרים: שופטים, דיינים הפוסקים את הדין. ושוטרים, הרודין את העם אחר מצותם. שמכין וכופתין במקל וברצועה עד שיקבל עליו את דין השופט:
in all your cities: Heb. בְּכָל-שְׁעָרֶיךָ, in every city. בכל שעריך: בכל עיר ועיר:
for your tribes: [This phrase] refers back to “You shall set up… for yourself.” Thus, the understanding of the verse is “You shall set up judges and law-enforcement officials for yourself, for your tribes, in all your cities that the Lord, your God, is giving you.” לשבטיך: מוסב על תתן לך. שופטים ושוטרים תתן לך לשבטיך בכל שעריך אשר ה' אלהיך נותן לך:
for your tribes: This teaches us that judges must be appointed for every tribe, and for every city. — [Sifrei, San. 16b] לשבטיך: מלמד שמושיבין דיינין לכל שבט ושבט ובכל עיר ועיר:
and they shall judge the people [with] righteous judgment: Appoint judges who are expert and righteous so that they will judge justly. — [from Sifrei] ושפטו את העם וגו': מנה דיינין מומחים וצדיקים לשפוט צדק:
19You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words. יטלֹֽא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹֽא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם:
You shall not pervert justice: [This is to be understood] according to its apparent meaning. לא תטה משפט: כמשמעו:
you shall not show favoritism: Even during the statement of pleas [by the litigants]. This is an admonition addressed to the judge, that he should not be lenient with one litigant and harsh with the other, [e.g., ordering] one to stand [while allowing] the other to sit, because as soon as one notices that the judge is showing more respect toward his opponent, he cannot plead his case any longer [because he thinks that it will be of no use]. לא תכיר פנים: אף בשעת הטענות. אזהרה לדיין שלא יהא רך לזה וקשה לזה, אחד עומד ואחד יושב. לפי שכשרואה שהדיין מכבד את חבירו מסתתמין טענותיו:
and you shall not take a bribe: Even [if you intend] to judge justly - [from Sifrei]. ולא תקח שחד: אפילו לשפוט צדק:
for bribery blinds: As soon as he [the judge] accepts a bribe from him [a litigant], it is impossible for him not to be favorably disposed towards him, to decide the judgment in his favor. כי השחד יעור: משקבל שחד ממנו אי אפשר שלא יטה את לבו אצלו להפוך בזכותו:
just words: Heb. דִּבְרי צַדִּיקִים, just words, true judgments. דברי צדיקים: דברים המצודקים, משפטי אמת:
20Justice, justice shall you pursue, that you may live and possess the land the Lord, your God, is giving you. כצֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָֽרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
Justice, justice shall you pursue: Seek out a good court. (Sifrei; San. 32b) צדק צדק תרדוף: הלך אחר בית דין יפה:
that you may live, and you possess [the land]: The appointment of fitting judges is sufficient merit to keep Israel alive and settled in their land. — [from Sifrei] למען תחיה וירשת: כדאי הוא מנוי הדיינין הכשרים להחיות את ישראל ולהושיבן על אדמתן:
21You shall not plant for yourself an asherah, [or] any tree, near the altar of the Lord, your God, which you shall make for yourself. כאלֹֽא־תִטַּ֥ע לְךָ֛ אֲשֵׁרָ֖ה כָּל־עֵ֑ץ אֵ֗צֶל מִזְבַּ֛ח יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־לָּֽךְ:
You shall not plant for yourself an asherah: [This admonition is] to make one liable [to punishment] from the time of planting it, and even though he did not worship it, he transgresses a prohibition for its planting. — [from Sifrei] לא תטע לך אשרה: לחייבו עליה משעת נטיעתה ואפילו לא עבדה עובר בלא תעשה על נטיעתה:
You shall not plant…any tree, near the altar of the Lord your God:This is a prohibition addressed to one who plants a tree or builds a house on the Temple Mount. — [Sifrei] לא תטע לך אשרה כל עץ אצל מזבח ה' אלהיך:אזהרה לנוטע אילן ולבונה בית בהר הבית:
22And you shall not set up for yourself a monument, which the Lord, your God hates. כבוְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהֹוָ֥ה אֱלֹהֶֽיךָ:
And you shall not set up for yourself any monument: A monument of one stone, to sacrifice on it even to Heaven. ולא תקים לך מצבה: מצבת אבן אחת, להקריב עליה אפילו לשמים:
which [the Lord your God] hates: God has commanded you to make an altar of stones and an altar of earth. This, however, He hates, because this was a [religious] statute of the Canaanites, and although it was dear to Him in the days of the Patriarchs, now He hates it, since these [people] made it a statute for idolatry. (See Sifrei) אשר שנא: מזבח אבנים ומזבח אדמה צוה לעשות, ואת זו שנא כי חק היתה לכנענים. ואף על פי שהיתה אהובה לו בימי האבות עכשיו שנאה, מאחר שעשאוה אלו חק לעבודה זרה:
Deuteronomy Chapter 17
1You shall not sacrifice to the Lord, your God, an ox or a sheep that has in it a blemish or any bad thing, for that is an abomination to the Lord, your God. אלֹֽא־תִזְבַּח֩ לַֽיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא:
You shall not sacrifice… or any bad thing: Heb. דָּבָר רַע. This is an admonition to one who would make sacrifices disqualified (פִּגּוּל) through an evil [improper] utterance דִּבּוּר רַע. And from this [expression] our Rabbis derived other explanations as well, as they appear in [the tractate] Shechitath Kodashim [early name for Zevachim]. — [Zev. 36] לא תזבח וגו' כל דבר רע: אזהרה למפגל בקדשים על ידי דבור רע. ועוד נדרשו בו שאר דרשות בשחיטת קדשים:
2If there will be found among you, within one of your cities which the Lord, your God is giving you, a man or woman who does evil in the eyes of the Lord, your God, to transgress His covenant, בכִּֽי־יִמָּצֵ֤א בְקִרְבְּךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה אֲשֶׁ֨ר יַֽעֲשֶׂ֧ה אֶת־הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לַֽעֲבֹ֥ר בְּרִיתֽוֹ:
to transgress His covenant: which He made with you, namely, not to worship idols. לעבור בריתו: אשר כרת אתכם שלא לעבוד עבודה זרה:
3and who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded; גוַיֵּ֗לֶךְ וַיַּֽעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ | א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹֽא־צִוִּֽיתִי:
which I have not commanded: to worship them. — [Meg. 9b] אשר לא צויתי: לעבדם:
4and it will be told to you, and you will hear it, and investigate thoroughly, and behold, the matter coincides; this abomination has been perpetrated in Israel. דוְהֻגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָֽרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּֽוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל:
[the matter] coincides: Heb. נָכוֹן הַדָּבָר, the testimony coincides. [I.e., the testimony of one witness coincides with that of the other.] נכון: מכוון העדות:
5Then you shall bring out that man or that woman who has committed this evil thing, to your cities, the man or the woman, and you shall pelt them with stones, and they shall die. הוְהֽוֹצֵאתָ֣ אֶת־הָאִ֣ישׁ הַה֡וּא אוֹ֩ אֶת־הָֽאִשָּׁ֨ה הַהִ֜וא אֲשֶׁ֣ר עָ֠שׂ֠וּ אֶת־הַדָּבָ֨ר הָרַ֤ע הַזֶּה֙ אֶל־שְׁעָרֶ֔יךָ אֶת־הָאִ֕ישׁ א֖וֹ אֶת־הָֽאִשָּׁ֑ה וּסְקַלְתָּ֥ם בָּֽאֲבָנִ֖ים וָמֵֽתוּ:
Then you shall bring out that man… to your cities: Heb. אֶל-שְׁעָרֶיךָ. One who translates אֶל-שְׁעָרֶיךָ as לִתְרַע בֵּית דִינָךְ, “to the gate of your court,” is mistaken, for we have learned the following: when the verse [here] says אֶל-שְׁעָרֶיךָ, this refers to the city where [the accused] worshipped idols. Or does it refer to the gates [of the court] where he was judged [since the courts were located at the gates]? [In answer to this,] the verse here says שְׁעָרֶיךָ, and above (verse 2), it says שְׁעָרֶיךָ. Just as שְׁעָרֶיךָ mentioned there [clearly] refers to the city where he worshipped [idols] [and not to the gates of a court], so too, the word שְׁעָרֶיךָ mentioned here refers to the city where he worshipped [idols]. Thus the correct version of the Targum is לְקִרְוָיךְ, to your cities. והוצאת את האיש ההוא אל שעריך וגו': המתרגם אל שעריך, לתרע בית דינך, טועה, שכן שנינו אל שעריך זה שער שעבד בו, או אינו אלא שער שנדון בו, נאמר שעריך למטה ונאמר שעריך למעלה (פסוק ב) מה שעריך האמור למעלה שער שעבד בו אף שעריך האמור למטה שער שעבד בו. ותרגומו לקרויך:
6By the mouth of two witnesses, or three witnesses, shall the one liable to death be put to death; he shall not be put to death by the mouth of one witness. ועַל־פִּ֣י | שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד:
two witnesses, or three: But if testimony can be executed through two witnesses, why then does Scripture specify “or three”? [It does so] to draw a comparison between [testimony of] three to that of two; just as two witnesses are considered one unit, so too, are three witnesses considered one unit, and they are not subject to the laws of“plotting witnesses” עֵדִים זוֹמְמִין, unless all of them are proven to be “plotting witnesses.” - [Mak. 5b] (See Deut. 19:16-21.) שנים [עדים] או שלשה: אם מתקיימת עדות בשנים למה פרט לך בשלשה, להקיש שלשה לשנים, מה שנים עדות אחת, אף שלשה עדות אחת, ואין נעשין זוממין עד שיזומו כולם:
7The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people, and you shall abolish evil from among you. זיַ֣ד הָֽעֵדִ֞ים תִּֽהְיֶה־בּ֤וֹ בָרִֽאשֹׁנָה֙ לַֽהֲמִית֔וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
8If a matter eludes you in judgment, between blood and blood, between judgment and judgment, or between lesion and lesion, words of dispute in your cities, then you shall rise and go up to the place the Lord, your God, chooses. חכִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם | לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֨גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶל־הַ֨מָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ:
If a matter eludes you [in judgment]: Heb. כִּי יִפָּלֵא. [The term] הַפְלְאָה always denotes detachment and separation; [here it means] that the matter is detached and hidden from you. כי יפלא: כל הפלאה לשון הבדלה ופרישה, שהדבר נבדל ומכוסה ממך:
between blood and blood: Between ritually unclean blood [of menstruation], and ritually clean blood. — [Niddah 19a] (See Rashi onLev. 12:1-5.) בין דם לדם: בין דם טמא לדם טהור:
between judgment and judgment: Between a judgment of innocent and a judgment of guilty. בין דין לדין: בין דין זכאי לדין חייב:
between lesion and lesion: Between a ritually unclean lesion, and a ritually clean lesion. בין נגע לנגע: בין נגע טמא לנגע טהור:
words of dispute: whereby the Sages of the city [the judges] differ in their opinion on the matter, one declaring it impure, the other pure, one ruling guilty, the other innocent. דברי ריבות: שיהו חכמי העיר חולקים בדבר, זה מטמא וזה מטהר זה מחייב וזה מזכה:
then you shall rise and go up: [This] teaches [us] that the Temple [the seat of the Sanhedrin, the Supreme Court] was on a higher elevation than all other places. — [Sifrei ; San. 87a] וקמת ועלית: מלמד שבית המקדש גבוה מכל המקומות:
9And you shall come to the Levitic kohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment. טוּבָאתָ֗ אֶל־הַכֹּֽהֲנִים֙ הַֽלְוִיִּ֔ם וְאֶל־הַ֨שֹּׁפֵ֔ט אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָֽרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט:
[And you shall come to] the Levitic kohanim: i.e., the kohanim, who are descended from the tribe of Levi. הכהנים הלוים: הכהנים שיצאו משבט לוי:
and to the judge who will be in those days: Although this judge may not be [of the same stature] as other judges who preceded him, you must listen to him, for you have only the judge [who lives] in your time. — [R.H. 25b] ואל השופט אשר יהיה בימים ההם: ואפילו אינו כשאר שופטים שהיו לפניו אתה צריך לשמוע לו. אין לך אלא שופט שבימיך:
10And you shall do according to the word they tell you, from the place the Lord will choose, and you shall observe to do according to all they instruct you. יוְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ:
11According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left. יאעַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל:
either right or left,: Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left!- [Sifrei] ימין ושמאל: אפילו אומר לך על ימין שהוא שמאל ועל שמאל שהוא ימין, וכל שכן שאומר לך על ימין ימין ועל שמאל שמאל:
12And the man who acts intentionally, not obeying the kohen who stands there to serve the Lord, your God, or to the judge that man shall die, and you shall abolish evil from Israel. יבוְהָאִ֞ישׁ אֲשֶׁר־יַֽעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָֽעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
13And all the people shall listen and fear, and they shall no longer act wantonly. יגוְכָל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד:
And all the people shall listen: From here we derive [the ruling] that they postpone his execution [i.e., of the זְקַן מַמְרֵא, the rebellious sage] until the Festival [when all Israel appears in Jerusalem], and they execute him on the Festival. — [San. 89a] וכל העם ישמעו: מכאן שממתינין לו עד הרגל וממיתין אותו ברגל:
Daily Tehillim: Psalms Chapters 1 - 9
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 1, 2 and 3.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Tanya: Iggeret HaKodesh, middle of Epistle 10
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• Iggeret HaKodesh, middle of Epistle 10
• והנה, לפי שהמצות ניתנו לנו על ידי התלבשות במדת גבורה וצמצום ההארה כו׳
Now, because the commandments were given to us by being vested in the attribute of Gevurah and by the contraction of the [Divine] radiation...,
לכן רוב המצות יש להן שיעור מצומצם
most commandments have a delimited measure.1
כמו אורך הציצית: י״ב גודלין
For instance, the length of the tzitzit must be twelve times the width of the thumb;2
והתפילין: אצבעים על אצבעים, ומרובעות דוקא
the tefillin — two fingerbreadths by two fingerbreadths, according to the opinion of the Geonim quoted in the Alter Rebbe’s Shulchan Aruch,3 and necessarily square;4
והלולב: ד׳ טפחים, והסוכה: ז׳ טפחים
והשופר: טפח, והמקוה: מ׳ סאה
וכן בקרבנות, יש להן שיעור מצומצם לזמן
The sacrifices, too, have a delimited measure as regards age,
כמו כבשים בני שנה, ואילים בני שתים, ופרים כו׳
וכן במעשה הצדקה וגמילות חסדים בממונו
The same applies to the act of charity and to the practice of kindness with one’s money;
אף שהיא מהעמודים שהעולם עומד עליהם
even though that is one of the pillars upon which the world stands,12
וכדכתיב: עולם חסד יבנה
as it is written:13 “The world is built by Chesed,”
אפילו הכי, יש לה שיעור קצוב: חומש למצוה מן המובחר
nevertheless, it has a set measure of preferably one fifth [of one’s income],14 if one desires to perform the commandment in the best possible manner,
ומעשר למדה בינונית כו׳
and of one tenth for an average measure15....
וזה נקרא חסד עולם
This is what is called “the Chesed of the world.”
I.e., the Supernal degree of Chesed that is drawn down through this manner of measured charity is termed Chesed olam, “the Chesed of the world.”
פירוש: חסד אל כל היום, המתלבש בעולמות עליונים ותחתונים
This means16 “the Chesed of G‑d that endures throughout the day,” which is vested in the higher and lower worlds
על ידי אתערותא דלתתא
through the arousal from below that is generated by man’s service,
היא מצות הצדקה וחסד שעושים בני אדם זה עם זה
i.e., by the precepts of charity and kindness that people practice for each other.
Kindness between man and his fellow draws down Divine kindness into the higher and lower worlds.
ולפי שהעולם הוא בבחינת גבול ומדה
But because the world is finite and measured —
מהארץ עד לרקיע ת״ק שנה, וכן מרקיע לרקיע כו׳
“From the earth to the heavens there is a distance of 500 years and likewise from one heaven to another [there is a distance of 500 years],”17
ושית אלפי שני הוי עלמא כו׳
and “Six thousand years shall the world exist...”18 —
לכן ניתן שיעור ומדה גם כן למצות הצדקה והחסד שבתורה
the Torah’s commandment of charity and kindness is also given a limit and measure,
כמו לשאר מצות התורה
as are the other commandments of the Torah.
אך היינו דוקא לשומר התורה, ולא סר ממנה ימין ושמאל, אפילו כמלא נימא
However, this [limitation on charity] applies only to one who observes the Torah and does not depart from it to the right or left, even as much as a hair’s-breadth.
אבל מי שהעביר עליו הדרך, חס ושלום
But as to him who has strayed from the path, Heaven forfend,
מאחר שהעוה דרכו, לתת מגרעות בקדש העליון
inasmuch as he has distorted his course, thus diminishing the Supreme Holiness,
A Jew draws down sanctity from the Supreme Holiness through his performance of the commandments; as we say in the blessings recited before their performance, “...Who has sanctified us with His commandments.” I.e., performing mitzvot elicits a downflow of Supreme Holiness, whereas non-performance depletes it.
שגרע ערכו בחינת המשכתו מה שהיה יכול להמשיך מבחינת אלקותו, והארת האור מאור אין סוף ברוך הוא, אילו היה שומר התורה ומקיימה כהלכתה
that is, he has diminished its value as regards the efflux he could have elicited from G‑d’s Divinity and the radiation [he could have elicited] from the [infinite] Ein Sof-light, had he observed the Torah and fulfilled it as required, —
הרי מעוות זה לא יוכל לתקן כי אם בהמשכת האור העליון שלמעלה מהעולמות, ואינו מתלבש בהן
such distortion cannot be rectified except by an efflux of the Supreme light that transcends the worlds, without being vested in them.
הנקרא חסד עילאה ורב חסד
This is what is called Chesed ilaah (“superior kindness”) and rav Chesed (“abundant kindness”),
לפי שמאיר ומתפשט בבחינת אין סוף, בלי גבול ומדה
because it radiates and diffuses infinitely, without limit and measure,
מאחר שאיננו מצומצם תוך העולמות, אלא בבחינת מקיף עליהן מלמעלה
since it is not contracted within the worlds but encompasses them from above [in equal measure],
מריש כל דרגין עד סוף וכו׳
from the peak of all rungs to the end [of all rungs].
וכשהאדם ממשיכו למטה במעשיו ואתערותא דלתתא
Now, when man draws it downward by means of his deeds and by an arousal from below,
אזי אור עליון זה מאיר ומתפשט תוך העולמות, ומתקן כל מעוות וכל מגרעות שניתנו בקדש העליון
this Supreme light then radiates and extends within the worlds, rectifying all distortions and deficiencies caused in the Kodesh HaElyon,
ומחדש אורן וטובן ביתר שאת ויתר עז, בבחינת אור חדש ממש
and renewing their light and goodness with an intense elevation, on the level of a truly new light.
An act of penitence does not merely uncover a pre-existing light, but calls forth a new and infinite light which is loftier than all the worlds.
לכן אמרו: במקום שבעלי תשובה עומדין וכו׳
This is why the Sages taught that19 “In the place (i.e., at the level) where penitents stand, [even the perfectly righteous do not stand].”
The Rebbe notes that in various sources20 this is paraphrased as follows: “In the place where penitents stand even the truly righteous cannot stand.” I.e., the level at which penitents stand steadfastly cannot even be attained by the truly righteous, for the Divine radiance drawn down through repentance is of an utterly superior quality.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “It would appear that this phrase (‘most commandments have a delimited measure’) seeks to highlight their maximal limits, especially since the Alter Rebbe qualifies the noun ‘measure’ (shiur) with the adjective ‘delimited’ (metzumtzam). (The commandments that follow would then be instances of Chesed olam, being no higher than the finitude of a worldlike Chesed). Paradoxically, however, the examples that the Alter Rebbe then gives all indicate the minimal limits of each mitzvah! [...] Indeed, even when the mitzvah of tzedakah is carried out at the [boundless] level of Chasdei Havayahit has a minimal limit — i.e., [the obligation obtains only when the donor owns at least] a perutah (whereas from the finite perspective of Chesed olam he would be exempt from it, as is discussed at the very end of the present Epistle).“ By way of resolving this anomaly, it could be suggested that the Alter Rebbe seeks to point out [...] that tzitzit which are thirteen thumbbreadths long are in no way superior to tzitzit of twelve; hence the measure of the mitzvah of tzitzit has amaximal delimitation. The same may be said of the other examples, such as the dimensions of tefillin, and so on.” |
| 2. | Shulchan Aruch, Orach Chayim 11:4. |
| 3. | Ibid. 32:33. |
| 4. | Shulchan Aruch, Orach Chayim 32:39. Note of the Rebbe: “At first glance, this requirement would appear to be out of place in a list of dimensions; rather, it would appear to be merely a restriction (disqualifying round ones, for example), though no mention is made of the many comparable restrictions that pertain to tzitzit or to tefillin.“ It may be suggested by way of explanation that this phrase [does indeed relate to a dimension, inasmuch as it] seeks to exclude a shape of five (or six or more) sides that encompasses (and is greater than) a square. This exclusion does not apply to tzitzit (cf. the Alter Rebbe’s Shulchan Aruch, Orach Chayim 10:1). This gives significance to the word ‘necessarily’, which might otherwise appear superfluous.” |
| 5. | Ibid., beginning of sec. 650. |
| 6. | Ibid., beginning of sec. 634. |
| 7. | Ibid., 586:9. |
| 8. | Shulchan Aruch, Yoreh Deah 201. |
| 9. | Rambam, Mishneh Torah, Maaseh HaKorbanot 1:14. |
| 10. | Ibid. |
| 11. | Ibid.; Tractate Parah 1:2. |
| 12. | Avot 1:2. |
| 13. | Tehillim 89:3. |
| 14. | Shulchan Aruch, Yoreh Deah 249:1. |
| 15. | Shulchan Aruch, Yoreh Deah 249:1. |
| 16. | Tehillim 52:3. |
| 17. | Chagigah 13a. |
| 18. | Rosh HaShanah 31a. |
| 19. | Berachot 34b. |
| 20. | Rambam, Hilchot Teshuvah 7:4, as distinct from the wording cited in Berachot, loc. cit.: ‘...do not stand.”’ |
• Rambam: Sefer Hamitzvos:
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 267
A Worker Eating from the Employer's Crops while Working
"You shall not waive a sickle to your neighbor's standing grain"—Deuteronomy 23:26.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201), this is subject to two rules: 1) If he is working on produce that is still attached to the ground, he may only eat from it after he has finished his work with that produce (e.g., once he has filled a basket with grapes that he is harvesting, he may eat of the grapes in there). 2) If he is working with already harvested produce, he may eat of the produce as long as he hasn't completely finished his work on the produce.]
It is forbidden for a worker to eat of produce he is working on [if it doesn't meet the two criteria established above, and it is also forbidden for him to take a break in order to eat from the produce, rather he must eat as he works].
Full text of this Mitzvah »• A Worker Eating from the Employer's Crops while Working
Negative Commandment 267
Translated by Berel Bell
The 267th prohibition is that a hired worker — who is working with produce attached to the ground — is forbidden from eating from the produce as he works.1
The source of this prohibition is G‑d's statement2 (exalted be He), "[When you come (to work) in your neighbor's standing grain, you may take the ears with your hand.] However, you may not lift the sickle in your neighbor's grain."
Our Sages explained:3 "The word 'sickle' includes anyone holding a sickle and the time the sickle is used." This means that during the harvest, one is not allowed to harvest for oneself.
It is well known that this verse speaks only about a hired worker; the phrase "when you come" referring to the arrival of the worker, as indicated in the Targum, "when you are hired."
Our Sages said in the 7th chapter of Bava Metzia,4 "One who works with produce still attached to the ground is allowed by Torah law to eat upon conclusion of the work."5 The details of the mitzvah are explained there.
FOOTNOTES
1.Unless the work is already finished. See P201.
2.Deut. 23:26.
3.Sifri, ibid.
4.Mishneh 2.
5.From this statement we see that at any other time, eating the produce is forbidden by Torah law.
Negative Commandment 268
A Worker Eating More than Allowed from his Employer's Crops
"You may eat your fill of grapes at your desire; but you shall not put in your container"—Deuteronomy 23:25.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201)], he may not take more than he eats while working [to bring home to eat later].
Full text of this Mitzvah »
• A Worker Eating More than Allowed from his Employer's Crops
Negative Commandment 268
Translated by Berel Bell
The 268th prohibition is that a hired worker is forbidden from taking from the produce he is working with, more than he needs for his meal.
The source of this prohibition is G‑d's statement1 (exalted be He), "You may eat as many grapes as you desire to satisfy your hunger. However, you may not put any into your vessel."
The details of this mitzvah are explained in the 7th chapter of tractate Bava Metzia. There it is explained what one may eat, and what you may not eat, and that if you eat, you transgresses the prohibition, "You may not put any into your vessel."
FOOTNOTES
1.Ibid., 23:25.
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 267
A Worker Eating from the Employer's Crops while Working
"You shall not waive a sickle to your neighbor's standing grain"—Deuteronomy 23:26.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201), this is subject to two rules: 1) If he is working on produce that is still attached to the ground, he may only eat from it after he has finished his work with that produce (e.g., once he has filled a basket with grapes that he is harvesting, he may eat of the grapes in there). 2) If he is working with already harvested produce, he may eat of the produce as long as he hasn't completely finished his work on the produce.]
It is forbidden for a worker to eat of produce he is working on [if it doesn't meet the two criteria established above, and it is also forbidden for him to take a break in order to eat from the produce, rather he must eat as he works].
Full text of this Mitzvah »• A Worker Eating from the Employer's Crops while Working
Negative Commandment 267
Translated by Berel Bell
The 267th prohibition is that a hired worker — who is working with produce attached to the ground — is forbidden from eating from the produce as he works.1
The source of this prohibition is G‑d's statement2 (exalted be He), "[When you come (to work) in your neighbor's standing grain, you may take the ears with your hand.] However, you may not lift the sickle in your neighbor's grain."
Our Sages explained:3 "The word 'sickle' includes anyone holding a sickle and the time the sickle is used." This means that during the harvest, one is not allowed to harvest for oneself.
It is well known that this verse speaks only about a hired worker; the phrase "when you come" referring to the arrival of the worker, as indicated in the Targum, "when you are hired."
Our Sages said in the 7th chapter of Bava Metzia,4 "One who works with produce still attached to the ground is allowed by Torah law to eat upon conclusion of the work."5 The details of the mitzvah are explained there.
FOOTNOTES
1.Unless the work is already finished. See P201.
2.Deut. 23:26.
3.Sifri, ibid.
4.Mishneh 2.
5.From this statement we see that at any other time, eating the produce is forbidden by Torah law.
Negative Commandment 268
A Worker Eating More than Allowed from his Employer's Crops
"You may eat your fill of grapes at your desire; but you shall not put in your container"—Deuteronomy 23:25.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201)], he may not take more than he eats while working [to bring home to eat later].
Full text of this Mitzvah »
• A Worker Eating More than Allowed from his Employer's Crops
Negative Commandment 268
Translated by Berel Bell
The 268th prohibition is that a hired worker is forbidden from taking from the produce he is working with, more than he needs for his meal.
The source of this prohibition is G‑d's statement1 (exalted be He), "You may eat as many grapes as you desire to satisfy your hunger. However, you may not put any into your vessel."
The details of this mitzvah are explained in the 7th chapter of tractate Bava Metzia. There it is explained what one may eat, and what you may not eat, and that if you eat, you transgresses the prohibition, "You may not put any into your vessel."
FOOTNOTES
1.Ibid., 23:25.
• Rambam - 1 Chapter: Tum'at Tsara`at Tum'at Tsara`at - Chapter 10
• Tum'at Tsara`at - Chapter 10
• Tum'at Tsara`at - Chapter 10
1
A person who removes the signs of impurity, whether all of them or part of them, or who burns the healthy flesh in abaheret, whether partially or entirely, or who removes an entire blemish from his flesh, a garment, or a building, violates a negative commandment, as Deuteronomy 24:8 states: "Be very careful with regard to a tzara'at blemish, to watch it carefully, and to act according to everything that the priest, the Levites, will instruct you, as you were commanded, you shall heed." Implied is that one should not remove hair nor cut off any sign. This applies before the priest comes for an initial examination, after the person has been isolated, after he has been deemed definitively impure, or after he has been sent away as pure.
He is not, however, liable for lashes unless his acts are effective. If his acts are not effective, he is not liable for lashes. What is implied? If a person had a baheret with three white hairs and he pulled out one or he burnt a portion of the healthy flesh in abaheret, but a lentil-sized portion remained, he is not liable for lashes, because he is impure, as was his status previously. Similar laws apply in all analogous situations. He is, however, given stripes for rebellious conduct.
Similarly, one who shaves the hairs next to a netek is liable for lashes, as Leviticus 13:33 states: "He shall not shave the netek." He is not liable unless he shaves the entire area around the netekwith a razor.
It is permitted for a person afflicted with tzara'at to carry a pole on his shoulder on which there is a tzara'at blemish or to tie palm bast on his foot on which there is a blemish. If the signs of impurity are removed, they are removed, provided he does not have the intent of removing them.
א
התולש סימני טומאה בין כולן בין מקצתן או הכוה את המחיה כולה או מקצתה או הקוצץ הנגע כולו מבשרו או מן הבגד או מן הבית בין קודם שיבא לכהן בין בתוך הסגר או בתוך החלט או אחר הפיטור הרי זה עובר בלא תעשה שנאמר השמר בנגע הצרעת לשמור מאד ולעשות ככל אשר יורו אתכם הכהנים הלוים כאשר צויתים תשמרו שלא יתלוש או שיקוץ אבל אינו לוקה עד שיועילו מעשיו ואם לא הועילו אינו לוקה כיצד היתה בו בהרת ובה שלש שערות לבנות ותלש אחת כוה מקצת המחיה ונשאר ממנה כעדשה אינו לוקה שהרי הוא טמא כשהיה וכן כל כיוצא בזה ומכין אותו מכת מרדות וכן המגלח את הנתק לוקה שנאמר ואת הנתק לא יגלח ואינו חייב עד שיגלח כל הנתק בתער ומותר למצורע לישא במוט על כתיפו שיש בה הצרעת ולקשור הסיב על רגלו ואם הלכו סימני טומאה ילכו והוא שלא נתכוון לכך:
2
A person who removes signs of impurity or who burns healthy flesh before the inspection performed by a priest is pure. Similarly, if he does so in the days of his isolation, he will be considered pure after the days of his isolation. If, however, he removed them after he was deemed definitively impure because of them, he remains impure as was his status. He cannot regain purity unless the tzara'at covers his entire body or unless hisbaheret becomes smaller than a gris.
ב
התולש סימני טומאה או שכוה את המחיה עד שלא בא אצל כהן הרי זה טהור וכן אם עשה כן בימי הסגר הרי זה טהור לאחר ימי הסגר ואם תלשן אחר שהוחלט בהן ה"ז מוחלט כשהיה ואין לו טהרה עד שתפרח הצרעת בכולו או עד שתתמעט בהרתו מכגריס:
3
When a person cuts off his entire baheret unintentionally, he is pure. Different rules apply if he cut it off intentionally. If he cut off all the healthy flesh surrounding the baheret, even a hair's width, he can never become pure. If he cut it off exactly, he cannot regain purity unless the baheret covers his entire body.
ג
מי שנקצצה בהרתו כולה שלא בכוונה טהור קצצה בכוונה אם קצץ כל הבשר החי המקיפה אפילו כחוט השערה אין לו טהרה עולמית קצצה בצמצום אין לו טהרה עד שתפרח בכולו:
4
When one pulls out one white hair and the second fell off on its own accord, the person is pure. If there were three and he pulled out two and one fell off on its own, he remains impure.
If there was a portion of healthy flesh in a baheret the size of a lentil and one burnt half of it and half disappeared, he is pure. If the healthy flesh was larger than a lentil, one burnt off the part greater than a lentil and the lentil sized portion disappeared naturally, he is pure. If he burnt off the portion the size of a lentil and the remainder disappeared, he is impure.
ד
התולש שערה לבנה אחת ונשרה השניה ה"ז טהור היו שלש תלש שתים ונשרה אחת הרי זה בטומאתו היתה בו מחיה כעדשה כוה חציה והלך חציה הרי זה טהור היתה יתירה מכעדשה כוה המותר והלך כעדשה הרי זה טהור כוה כעדשה והלך המותר הרי זה טמא:
5
When a person has a baheret on his foreskin, he should be circumcised even though the circumcision is not being performed on the designated day. The rationale is that the performance of a positive commandment supersedes the observance of a negative commandment in all instances.
If the person was circumcised and the removal of the foreskin also caused the removal of the sign that caused him to be deemed impure, he is obligated to bring the sacrifices of a person becoming purified from tzara'at.
ה
מי שהיתה בהרת בערלתו ימול ואע"פ שהיא מילה שלא בזמנה שמצות עשה דוחה את לא תעשה בכ"מ ואם מל והלך בעור הערלה סימן שהיה מוחלט בו ה"ז חייב בקרבן מצורע:
6
It is a positive commandment for a man afflicted with tzara'atwho was deemed as definitively impure to cover his head throughout the time he is impure, he should be cloaked until his lips like a mourner, his clothes should be torn and he must notify those who pass by him that he is impure, as Leviticus 13:45 states: "And the person afflicted with tzara'at who has the blemish shall...." Even a High Priest who becomes afflicted with leprosy covers his head and tears his clothes, for a positive commandment supersedes a negative commandment.
He is forbidden to greet others throughout the time he is deemed impure, as a mourner is, as can be inferred from the continuation of the above verse: "he shall cover his lips," i.e., his lips shall be closed together. He may, however, read Scripture, study Mishnah, and elucidate Torah teachings.
He is forbidden to have his hair cut and launder his clothes throughout the time he is deemed definitively impure. He must conduct himself with these restrictions even on Sabbaths and holidays. He is, however, permitted to wash, anoint himself, wear shoes, engage in physical intimacy, and have his bed stand upright like other people.
ו
מצות עשה שיהיה המצורע המוחלט מכוסה ראש כל ימי חלוטו ועוטה על שפם כאבל ופורס בגדיו ומודיע העוברים עליו שהוא טמא שנאמר והצרוע אשר בו הנגע וגו' אפילו כ"ג שנצטרע פורע ופורם שעשה דוחה את לא תעשה ואסור בשאילת שלום כל ימי חלוטו כאבל שנא' ועל שפם יעטה שיהיו שפתיו דבוקות אבל קורא ושונה ודורש ואסור לספר ולכבס כל ימי חלוטו ונוהג בכל הדברים האלו אפילו בשבתות וימים טובים והרי הוא מותר ברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה וזוקף את מטתו כשאר העם:
7
The law is that a person afflicted by tzara'at should have a dwelling alone outside the town, as indicated by Leviticus 13:46: "outside the camp where he dwells." This restriction applies only in walled cities in Eretz Yisrael.
ז
דין המצורע שיהיה לו מושב לבדו חוץ לעיר שנאמר מחוץ למחנה מושבו ודבר זה בעיירות המוקפות חומה בארץ ישראל בלבד:
8
A woman afflicted by tzara'at does not cover her head, rend her garments, or cloak her face. She does, however, dwell outside her town and inform others that she is impure. Indeed, not only those afflicted by tzara'at, but all those who impart impurity to other people are obligated to inform everyone that they are impure so that they will separate themselves from them, as implied byibid.:45: "'Impure, impure,' he shall call out." That can be interpreted to mean "The impure person shall inform others that he is impure."
ח
המצורעת אינה פורעת ואינה פורמת ולא עוטה על שפם אבל יושבת היא מחוץ לעיר ומודיעה לאחרים שהיא טמאה ולא המצורעים בלבד אלא כל המטמאים את האדם חייבין להודיע לכל שהן טמאין כדי שיפרשו מהן שנאמר וטמא טמא יקרא הטמא מודיע שהוא טמא:
9
A tumtum and an androgynus should cover their heads, rend their garments, and cloak their faces, because their status is in doubt.
ט
וטומטום ואנדרוגינוס פורע ופורם ועוטה על שפם מפני שהוא ספק:
10
The same laws apply to both a person afflicted with tzara'atwho is isolated and one who is definitively deemed impure. With regard to impurity, there is no difference between a person afflicted with tzara'at who is isolated and one who is definitively deemed impure except covering one's head, rending one's garments, shaving, and bringing fowl. One who is deemed pure after being isolated is exempt from shaving and bringing fowl, while one who is deemed pure after having been deemed impure has these obligations. Nevertheless, with regard to impurity, they are equal in all matters.
י
אחד מצורע מוסגר ואחד מצורע מוחלט לענין טומאה ואין בין מצורע מוסגר למצורע מוחלט לענין טומאה אלא פריעה ופרימה ותגלחת וצפורים שהטהור מתוך הסגר פטור מן התגלחת ומן הצפורים והטהור מתוך החלט חייב בהן אבל טומאת שניהן שוה בכל דבר:
11
A person afflicted with tzara'at is a primary source of impurity. He imparts impurity to humans and implements through touching them and to earthenware containers when a portion of his body enters their inner space. He imparts impurity to a person when carried by him and an object over which he lies or sits even if there is a stone intervening between him and their surface, as is the law regarding a zav and a zavah. This is derived from Leviticus 13:6: "He shall launder his garments." According to the Oral Tradition, it was taught that he becomes pure with regard to imparting impurity to the objects on which he lies or sits. All of these laws apply equally to one isolated because of tzara'at and one deemed definitively impure].
יא
המצורע אב מאבות הטומאות מטמא אדם וכלים במגעו וכלי חרס באוירו ומטמא אדם במשא ומטמא משכב ומושב אפילו תחת אבן כזב וכזבה שנאמר וכבס בגדיו וטהר מפי השמועה למדו שטהר מלטמא משכב ומושב ואחד המוסגר ואחד המוחלט בכל אלו:
12
There is an additional dimension of severity with regard to a person afflicted by tzara'at. He imparts impurity to a building when he enters it, whether he is in the midst of the time when he has been deemed impure or whether he is during his period of isolation.
What is implied? If he enters a building, everything - whether humans or implements - that is in the building contracts impurity. Even though the afflicted person did not touch them, they become primary derivatives of impurity. The impurity of the building which the afflicted person enters is derived from the phrase, Leviticus 13:46: "outside the camp where he dwells." Implied is that just as he is impure, his dwelling is impure.
If he was standing under a tree and a person who was ritually pure passed under the tree, that person contracts impurity. If a person who was pure was standing under the tree and a person afflicted by tzara'at passed under it, he does not impart impurity to him. If the afflicted person stood, the other person became impure, because the place became the afflicted person's dwelling. If it is unknown whether he stood or not, the other person is pure.
If a person afflicted by tzara'at inserted his head and the majority of his body into a building, everything in the building becomes impure. If he desires to enter a synagogue, a partition that is ten handbreadths high and encompasses an area four cubits by four cubits should be constructed for him. He should enter first and leave last so that he will be dwelling alone and will not stand together with the other people and impart impurity to them.
יב
חומרא יתירה יש במצורע שמטמא בביאתו לבית בין בימי החלט בין בימי הסגר כיצד נכנס לבית נטמא כל אשר בבית בין אדם בין כלים אף על פי שלא נגע בהן נעשו ראשון לטומאה שנאמר מחוץ למחנה מושבו מה הוא טמא אף מושבו טמא היה עומד תחת האילן ועבר אדם טהור תחת האילן נטמא היה הטהור עומד תחת האילן ועבר המצורע תחתיו לא טמאהו ואם עמד נטמא שהרי נעשה לו מושב ספק עמד ספק לא עמד טהור הכניס המצורע ראשו ורובו לבית נטמא כל שיש בתוכו נכנס לבית הכנסת עושין לו מחיצה גבוה עשרה טפחים ורחבה ארבע אמות על ארבע אמות ונכנס ראשון ויוצא אחרון כדי שיהיה מושבו לבדו ולא יעמוד עם העם בערבוב ויטמא אותם:
• Rambam - 3 Chapters: Sechirut Sechirut - Chapter 10, Sechirut Sechirut - Chapter 11, Sechirut Sechirut - Chapter 12
• Sechirut - Chapter 10
• Hayom Yom: Today's Hayom Yom
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• "Today's Day"
• Wednesday, Elul 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Shoftim, Revi'i with Rashi.
Tehillim: 1-9. Also 1-3.
Tanya: Now, because the (p. 441) ...where penitents stand..." (p. 443).
When the Tzemach Tzedek was nine years old the Alter Rebbe said to Him: I received from my Rebbe (the Maggid) who received from his Rebbe (the Baal Shem Tov) in the name of his well-known Rebbe1 that from the second day of Rosh Chodesh Elul until Yom Kippur we are to say three chapters of Tehillim every day. Then, on Yom Kippur, thirty six (chapters): Nine before Kol Nidrei, nine before sleeping, nine after Musaf, and nine after Ne'ila. Whoever did not start on the second day of Rosh Chodesh is to start with the Tehillim of the particular day on which he realizes his omission, and complete the missing Tehillim later.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Achiya HaShiloni.
• Daily Thought:
• Sechirut - Chapter 10
1
The following rules apply when a person gives a loan to a colleague and takes security in return. He is considered to be a paid watchman. This applies regardless of whether he lent him money or lent him produce, and regardless of whether he took the security at the time when he gave him the loan or afterwards.
Accordingly, if the security is lost or stolen, he is responsible for its value. If the security was lost because of causes beyond the lender's control -e.g., it was taken by armed thieves or the like - the lender must take an oath that it was lost due to forces beyond his control, and the owner of the security must repay his debt until the last p'rutah.
א
המלוה את חבירו על המשכון בין שהלוהו מעות בין שהלוהו פירות בין שמשכנו בשעת הלואתו בין שמשכנו אחר שהלוהו הרי זה שומר שכר לפיכך אם אבד המשכון או נגנב חייב בדמיו ואם נאנס המשכון כגון שנלקח בלסטים מזויין וכיוצא בו משאר אונסין ישבע שנאנס וישלם בעל המשכון את חובו עד פרוטה אחרונה:
2
Whenever a person tells a colleague: "Watch my article for me and I will watch your article for you," it is considered as if the owner was employed by the watchman.
If, however, he tells his colleague: "Watch an article for me today, and I will watch an article for you tomorrow," "Lend an article to me today and I will lend an article to you tomorrow," "Watch an article for me today, and I will lend an article to you tomorrow," or "Lend an article to me today and I will watch an article for you tomorrow," they are each considered to be paid watchman for the other.
ב
כל האומר לחבירו שמור לי ואשמור לך הרי זה שמירה בבעלים אמר לו שמור לי היום ואשמור לך למחר השאילני היום ואני אשאילך למחר שמור לי היום ואשאילך למחר השאילני היום ואשמור לך למחר כולן נעשו שומרי שכר זה לזה:
3
All craftsmen are considered to be paid watchman. Whenever a craftsman says: "Take your article and pay for it," or "I have completed it," and the owner does not take the article, the craftsman is considered to be an unpaid watchman from that time onward.
If, however, the craftsman says: "Bring money and take your article," he is considered a paid watchman as before.
ג
כל האומנין שומרי שכר הן וכולן שאמרו טול את שלך והבא מעות או שאומר לו האומן גמרתיו ולא לקחו הבעלים את הכלי האומן שומר חנם אבל אם אמר האומן הבא מעות וטול שלך עדיין הוא נושא שכר כשהיה:
4
If a person gives an article to a craftsman to fix and the craftsman ruins it, the craftsman is liable to make restitution.
What is implied? If a person gives a carpenter a chest, a box or a closet to place a nail into, and he breaks the article he must make restitution. Similarly, if a person gives a carpenter the wood to make a chest, a box or a closet, and he breaks them after he completes making them, the carpenter must pay the employer for a chest, a box or a closet. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
If a person gives a craftsman wool to dye, and the vat in which he dyes it boils until the water evaporates, thus destroying the wool, the dyer must reimburse the owner for his wool.
The following rules apply in the ensuing situations: The dyer dyed the wool unattractively, the owner asked him to dye it red and he dyed it black, he asked him to dye it black and he dyed it red, or he gave wood to a carpenter to make an attractive chair, and he made a poor chair or a bench. In all these instances, if the increase in the value of the article exceeds the cost,' all the owner of the article is required to pay is the cost. If the cost exceeds the increase in the value of the article, all the owner of the article is required to pay is the increase in the value of the article.
If the owner of the article says: "I do not desire this dispensation. I would prefer that he give me the value of the wool or the value of the wood," we do not heed his request. Conversely, if the craftsman says: "Here is the cost of your wool or your wood, depart," he is not heeded. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
ד
נתן לאומנין לתקן וקלקלו חייבין לשלם כיצד נתן לחרש שידה תיבה ומגדל לקבוע בהן מסמר ושברו או שנתן לו את העצים לעשות מהן שידה תיבה ומגדל ונשברו אחר שנעשו משלם לו דמי שידה תיבה ומגדל שאין האומן קונה בשבח הכלי נתן צמר לצבע והקדיחתו יורה נותן לו דמי צמרו צבעו כעור או נתנו לו לצבעו אדום וצבעו שחור שחור וצבעו אדום נתן עצים לחרש לעשות מהן כסא נאה ועשה כסא רע או ספסל אם השבח יתר על ההוצאה נותן בעל הכלי את ההוצאה ואם ההוצאה יתירה על השבח נותן לו את השבח בלבד אמר בעל הכלי איני רוצה בתקנה זו אלא יתן לי דמי הצמר או דמי העצים אין שומעין לו וכן אם אמר האומן הא לך דמי צמרך או דמי עצך ולך אין שומעין לו שאין האומן קונה בשבח כלי שעשה:
5
When a person brings raw materials to a professional and he ruins them, the professional is liable to reimburse the owner for their value, for he is like a paid watchman. For example, a person gave wheat to a miller to grind and he did not soak it. Hence the flour came out as bran or coarse flour. A person gave flour to a baker and he made bread that crumbles, or a person brought an animal to a slaughterer and he slaughtered it unacceptably. They are all liable to make restitution.
Therefore, if an expert slaughterer ? slaughters an animal without charge and he caused it to be unacceptable, he is not liable to make restitution. If he is not an expert, even if he works without charge, he is required to make restitution.
Similar rules apply when a person shows a coin to a money changer and he says that it is acceptable, and it is discovered to be unacceptable. If he charged for his services, he is obligated to pay even though he is an expert and does not require further training. If he did not charge, he is not liable, provided he is an expert and does not require further training. If he is not an expert, he must reimburse the questioner even when he does not charge for his services.
The above applies when the questioner tells the money changer: "I am relying upon you," or it is obvious from the situation that he is relying on his opinion and is not seeking another opinion.
When a ritual slaughterer slaughtered an animal without charge, but rendered it unfit, a money changer said that a coin was acceptable, and it was not, or in any similar situation, the person who caused the damage must supply proof that he is an expert. If he cannot supply proof, he is required to make restitution.
ה
המוליך חטין לטחון ולא לתתן ועשאן סובין או מורסן נתן הקמח לנחתום ועשאו פת נפולין בהמה לטבח ונבלה חייבין לשלם דמיהן מפני שהן נושאי שכר לפיכך אם היה טבח מומחה ושחט בחנם פטור מלשלם ואינו מומחה אף על פי שהוא בחנם חייב לשלם וכן המראה דינר לשולחני ואמר לו יפה הוא ונמצא רע אם בשכר ראהו חייב לשלם אע"פ שהוא בקי ואינו צריך להתלמד ואם בחנם ראהו פטור והוא שיהיה בקי שאינו צריך להתלמד ואם אינו בקי חייב לשלם אף על פי שהוא בחנ' והוא שיאמר לשולחני עליך אני סומך או שהיו הדברים מראין שהוא סומך על ראייתו ולא יראה לאחרים טבח שעשה בחנם וניבל וכן שולחני שאמר יפה ונמצא רע וכן כל כיוצא בזה עליהן להביא ראייה שהן מומחין ואם לא הביאו ראייה משלמין:
6
The following rules apply in a place where it is customary for a person who plants trees to receive half of the increase in value, and for the owner of the land to receive half of the increase in value. If he planted trees in a portion of the land and increased the value, but planted other trees in another portion of the land and caused a loss, we calculate the half of the profit that is due the planter and deduct the entire loss he caused. He then receives the remainder. Even if he stipulated that if he causes a loss in a certain portion of the land, he will not receive any profit at all, his words are not heeded and only the loss he actually caused is deducted from his profits. The rationale is that this stipulation is an asmachta.
When the person who plants trees terminates his relationship with the owner before reaping the crop, he bears the responsibility for his actions. To illustrate this principle: The local custom is that the person who plants receives half of the profits and the owner of the land, the other half. A sharecropper receives a lesser share, one third of the crop. The person who planted the trees caused the land to increase in value and then wished to terminate his relationship with the owner, forcing the owner to employ a sharecropper. The owner of the land may employ a sharecropper. Even so, the owner of the land receives half of the profits; he does not suffer a loss.
The sharecropper receives a third and the remaining sixth is given to the person who planted the trees. Since he willingly terminated his relationship, he suffers the consequences.
ו
מקום שנהגו שיהיה הנוטע אילנות נוטל חצי השבח ובעל הקרקע חצי ונטע והשביח ונטע והפסיד מחשבין לו חצי השבח שיש לו ומנכין ממנו מה שהפסיד ונוטל השאר ואפילו התנה על עצמו שאם הפסיד לא יטול כלום ה"ז אסמכתא ואין מנכין לו אלא מה שהפסיד היה מנהגם שיטול הנוטע מחצה ובעל הקרקע מחצה [אם] היה מנהגם שיטול האריס שליש אם נטע הנוטע והשביח ורצה להסתלק שנמצא בעל הקרקע צריך להוריד לה אריס הרי בעל הקרקע מוריד אריס ויטול בעל הקרקע חציו ולא יפסיד בעל הקרקע כלום ויטול האריס שליש והשתות הנשאר של נוטע שהרי סילק עצמו ברצונו:
7
The following principle applies with regard to a person who plants trees on behalf of all the members of a city who caused a loss; similarly, a ritual slaughterer of a village who rendered an animal unacceptable for consumption, a blood-letter who caused an injury, a scribe who erred in composing a legal document, a teacher who was negligent with the children and did not teach them or taught them in error, or any other professional who made an error that cannot be corrected. They may be removed from their positions without warning, for the warning for them to perform their work carefully is self evident. They must faithfully apply themselves to their tasks, for they were appointed by the community to discharge this responsibility.
ז
הנוטע אילנות לבני המדינה שהפסיד וכן טבח של בני העיר שנבל הבהמות והמקיז דם שחבל והסופר שטעה בשטרות ומלמד תינוקות שפשע בתינוקות ולא למד או למד בטעות וכל כיוצא באלו האומנים שאי אפשר שיחזירו ההפסד שהפסידו מסלקין אותן בלא התראה שהן כמותרין ועומדין עד שישתדלו במלאכתן הואיל והעמידו אותן הצבור עליהם:
Sechirut - Chapter 11
1
It is a positive commandment to pay a worker his wage on time, as Deuteronomy 24:15 states: "On the day it is due, pay him his wage." If an employer delays payment, he violates a negative commandment, as that verse continues: "Do not let the sun set without him receiving it." Lashes are not given for the violation of this prohibition, for he is liable to pay.
This principle applies to the wage of a person or the fee for hiring an animal or a utensil. In all these instances, one is obligated to make payment when due, and if one delays payment, one violates a negative commandment.
The obligation to pay a wage when due applies to a resident alien, but one does not transgress a negative commandment if one delays paying him.
א
מצות עשה ליתן שכר השכיר בזמנו שנאמר ביומו תתן שכרו וגו' ואם איחרו לאחר זמנו עובר בל"ת שנאמר ולא תבוא עליו השמש ואין לוקין עליו שהרי הוא חייב לשלם אחד שכר האדם ואחד שכר הבהמה ואחד שכר הכלים חייב ליתן בזמנו ואם איחר לאחר זמן עובר בל"ת וגר תושב יש בו משום ביומו תתן שכרו ואם איחרו אינו עובר בל"ת:
2
Whenever a person withholds the payment of a worker's wage, it is as if he takes his soul from him, as Deuteronomy 24:16 continues: "Because of it, he puts his life in his hand." He violates four admonitions and a positive commandment: He transgresses the commandments not to oppress a colleague, not to steal, not to hold overnight the wage of a worker and not to allow the sun to set before having paid him, and the positive commandment to pay him on time.
When are a worker's wages due? A person who is hired to work during the day should collect his wages at any time throughout the following night. With regard to him, Leviticus 19:13 states: "Do not hold the wage of a worker in your possession overnight until the morning."
A person who is hired to work during the night should collect his wages at any time throughout the following day. Concerning him, it is written: "On the day it is due, pay him his wage."
A person who is hired to work several hours during the day should collect his wage during the remainder of the day. A person who is hired to work several hours during the night, should collect his wage during the remainder of the night.
The following principles apply with regard to a person hired for a week, for a month, for a year or for a seven-year period. If he leaves his work during the day, he should collect his wage during the remainder of the day. If he leaves his work during the night, he should collect his wage during the remainder of the night.
ב
כל הכובש שכר שכיר כאילו נטל נפשו ממנו שנאמר ואליו הוא נושא את נפשו ועובר בארבע אזהרות ועשה עובר משום בל תעשוק ומשום בל תגזול ומשום לא תלין פעולת שכיר ומשום לא תבא עליו השמש ומשום ביומו תתן שכרו אי זהו זמנו שכיר יום גובה כל הלילה ועליו נאמר לא תלין פעולת שכיר אתך עד בקר ושכיר לילה גובה כל היום ועליו נאמר ביומו תתן שכרו ושכיר שעות של יום גובה כל היום ושכיר שעות של לילה גובה כל הלילה שכיר שבת שכיר חדש שכיר שנה שכיר שבוע יצא ביום גובה כל היום יצא בלילה גובה כל (אותו) הלילה:
3
If a person gives his garment to a tailor, and the tailor completes it and notifies him, the owner does not transgress this commandment as long as the garment is in the possession of the tailor. This applies even if he delays paying him for ten days.
If the tailor returned it in the middle of the day, once the sun sets, the employer transgresses the commandment for holding the worker' s wage past its due date. For contracting work is governed by the same laws as hired labor, and the craftsman must be paid when his wage is
ג
נתן טליתו לאומן וגמרה והודיעו אפילו איחרו עשרה ימים כל זמן שהכלי ביד האומן אינו עובר נתנה בחצי היום כיון ששקעה עליו חמה עובר משום בל תלין שהקבלנות כשכירות היא וחייב ליתן לו בזמנו:
4
The following rules apply when a person tells his agent: "Go out and hire workers for me," and the agent tells them: "The employer is responsible for your wages." They both do not transgress the prohibition against delaying payment of the worker's wages. The owner is not culpable, because he did not hire them, and the agent is not culpable, because he does not benefit from the workers' activity. If, however, the agent did not tell them: "The employer is responsible for your wages," the agent is considered to be transgressing the prohibition.
The employer does not transgress this prohibition unless the worker demanded payment and he did not give it to him. If, however, the worker did not demand payment or he demanded payment and the employer did not have the money to pay him, or he directed the worker to another person who accepted the responsibility of paying him, the employer is not culpable.
ד
האומר לשלוחו צא ושכור לי פועלים אמר להם שכרכם על בעה"ב שניהם אינן עוברין משום בל תלין זה לפי שלא שכרן וזה לפי שאין פעולתן אצלו ואם לא אמר להם שכרכם על בעל הבית השליח עובר אין השוכר עובר אלא בזמן שתבעו השכיר ולא נתן לו אבל אם לא תבעו או שתבעו ולא היה לו מה יתן לו או שהמחהו אצל אחר וקבל ה"ז פטור:
5
When a person delays payment of a worker's wages until after they are due, he is liable to pay him immediately, although he has already violated the positive and the negative commandment mentioned above. Throughout the time he delays payment, he transgresses a Rabbinic commandment, as alluded to by Proverbs 3:28: "Do not tell your colleague, 'Go and return for tomorrow I will pay.'
ה
המשהה שכר שכיר עד אחר זמנו אע"פ שכבר עבר בעשה ול"ת ה"ז חייב ליתן מיד וכל עת שישהה עובר על לאו של דבריהם שנאמר אל תאמר לרעך לך ושוב:
6
The following rules apply whenever a worker who was hired in the presence of witnesses demands payment from his employer at the appointed time, the owner claims to have paid the wage, and the worker claims not to have received it. Our Sages ordained that, while holding a sacred object, the worker should take an oath that he did not receive his wage. He may then collect it according to the laws governing all those who take oaths and then collect their due.
The rationale for this ruling is that the employer is busy managing his workers and the worker is pinning his soul on his wage. Even if the worker is a minor, the worker may take an oath and collect his wage.
Different rules apply when the employer hired the worker without witnesses observing. Since the employer could say: "Such a thing never happened; I never hired you," we accept his claim when he says: "I hired you, and I paid you." Hence, the employer must take a sh'vuat hesset if he denies owing anything to the worker or a Scriptural oath if he admits a portion of his claim, as applies in all other suits. If there is one witness who testifies that the worker was hired, it is of no consequence.
Similarly, if the worker demands payment after the day on which his wage is due, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." This applies even if there are witnesses that the employer hired him. If he does not prove his claim, the employer may support his claim with a sh'vuat hesset and be freed of liability. If the worker proves that he has been continually demanding payment, he may take an oath and collect his wage on the day on which he demands payment.
What is implied? The worker performed labor for the employer on Monday until the evening. The time he should be paid is Monday night. On Tuesday, he can no longer take an oath and collect his wage. If he brings witnesses who testify that he demanded his wage throughout Monday night, he may take an oath and collect his wage throughout the day on Tuesday, but from Tuesday night onward, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim."
Similarly, if he has witnesses who testify that he had demanded his wage until Thursday, he may take an oath and collect his wage throughout the day on Thursday.
ו
כל שכיר ששכרו בעדים ותבעו בזמנו ואמר בעל הבית נתתי לך שכרך והשכיר אומר לא נטלתי כלום תקנו חכמים שישבע השכיר בנקיטת חפץ ויטול כדין כל נשבע ונוטל מפני שבעל הבית טרוד בפועליו וזה השכיר נושא נפשו לזה אפילו היה השכיר קטן השכיר נשבע ונוטל שכרו שלא בעדים מתוך שיכול לומר לא היו דברים מעולם ולא שכרתיך נאמן לומר שכרתיך ונתתי לך שכרך וישבע בעל הבית היסת שנתן או שבועת התורה אם הודה במקצת כשאר הטענות היה לו עד אחד ששכרו אינו מועיל לו כלום וכן אם תבעו אחר זמנו אף על פי ששכרו בעדים המוציא מחבירו עליו הראייה ואם לא הביא ראייה ישבע בעל הבית היסת הביא ראייה שתבעו כל זמנו ה"ז נשבע ונוטל כל אותו היום של תביעה כיצד היה עושה עמו ביום שני עד הערב זמנו כל ליל שלישי וביום השלישי אינו נשבע ונוטל ואם הביא עדים שהיה תובעו כל ליל שלישי ה"ז נשבע ונוטל כל יום שלישי אבל מליל רביעי והלאה המוציא מחבירו עליו הראייה וכן אם הביא עדים שהיה תובעו והולך עד יום ה' ה"ז נשבע ונוטל כל יום ה':
7
The following rules apply when there is a difference between the employer and the worker with regard to the wage promised - e.g., the employer states "I promised you two zuz" and the worker states: "You promised me three."
In this instance, our Sages did not entitle the worker to support his claim with an oath. Instead, they applied the principle: "A person who wishes to expropriate money from a colleague must prove his claim," If the worker did not prove his claim, even though the employer already gave him the two zuz he admits owing him or says: "Here is your money," the employer must take an oath holding a sacred object. This oath was ordained by the Sages so that the worker will not depart with an unsatisfied soul.
When does the above apply? When the employer hired the worker in the presence of witnesses who did not know the wage they agreed on, and also when the worker demanded his wage on time. If, however, the employer hired the worker without this being observed by witnesses or the worker demanded payment after the time for payment passed, the employer is required to take only ash'vuat hesset that he agreed to pay him no more than he already gave him or no more than he admits to owe him and told him that he was willing to pay, as is true with regard to all other claims.
ז
בעה"ב אומר שתים קצצתי לך והשכיר אומר שלש קצצת לי לא תקנו חכמים שישבע השכיר כאן אלא המוציא מחבירו עליו הראייה ואם לא הביא ראיה אע"פ שכבר נתן לו שתים או שאמר לו הילך הרי בעל הבית נשבע בנקיטת חפץ ודבר זה תקנת חכמים הוא כדי שלא ילך השכיר בפחי נפש במה דברים אמורים בששכרו בעדים ולא ידעו כמה פסק לו ותבעו בזמנו אבל אם שכרו שלא בעדים או שתבעו אחר זמנו ישבע בעה"ב היסת שלא קצץ לו אלא מה שכבר נתן לו או שלא נשאר לו אצלו אלא זה שאמר לו הילך כדין כל הטענות:
8
The following rules apply when a person gives a garment to a tailor to mend, and a difference of opinion arises concerning the payment due the tailor. The tailor says: "You promised me twozuz," and the owner says: "I promised to pay only one."
As long as the garment is in the possession of the tailor, and he would be able to claim that he purchased it, the tailor is given the opportunity of taking an oath while holding a sacred object and collecting the amount he claims. He may claim up to the amount of the article's worth as his wage. Once the garment has departed from his possession, or in a situation when we would not presume that he is the owner and he cannot claim that he purchased the garment, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." If he does not bring proof of his claim, the owner of the garment is required to take a sh'vuat hesset if he denies owing the tailor anything more than he paid him or a Scriptural oath if he admits a portion of the tailor's claim, as is the law with regard to other claims. Such a situation is not governed by the special leniencies granted with regard to the laws applying to a worker.
ח
הנותן טליתו לאומן אומן אומר ב' קצצת לי והלה אומר לא קצצתי אלא אחד כל זמן שהטלית ביד האומן אם יכול לטעון שהיא לקוחה בידו הרי האומן נשבע בנקיטת חפץ ונוטל ויכול לטעון שהיא בשכרו עד כדי דמיה ואם יצאת טלית מתחת ידו או שאין לו בה חזקה ואינו יכול לטעון שהיא לקוחה בידו המוציא מחבירו עליו הראייה ואם לא הביא ראייה ישבע בעל הטלית היסת או שבועת התורה אם הודה במקצת כדין כל הטענות שאין זה כדין השכיר:
9
When a worker comes to take an oath, we do not deal severely with him, nor is he required to take an oath with regard to other claims based on the principle of gilgul sh'vuah.Instead, he takes an oath that he did not receive payment and collects his due.
We are not lenient with any other people who come to take oaths, with the exception of a worker. In his case, we are lenient and invite him to take the oath, saying: "Do not cause yourself exasperation. Take the oath and collect your due."
Even when his wage is only a p'rutah, if the owner claims to have paid him already, he should collect it only after taking an oath. Similarly, whenever a person takes an oath and collects his due, even if the claim is only one p'rutah, he may not collect it unless he takes an oath resembling one required by Scriptural Law.
ט
שכיר הבא להשבע אין מחמירין עליו ואין מגלגלין עליו כלל אלא נשבע שלא נטל ויטול ולכל הנשבעין אין מקילין חוץ מן השכיר שמקילין עליו ופותחין לו תחלה ואומרים לו אל תצער עצמך השבע וטול אפילו היה שכרו פרוטה אחת ובעה"ב אומר נתתיה לא יטול אלא בשבועה וכן כל הנשבע ונוטל אפילו לא יטעון אלא פרוטה אחת לא יטול אותה אלא בשבועה כעין של תורה:
Sechirut - Chapter 12
1
When workers are performing activities with produce that grows from the
earth,' but the work required for it has not been completed, and their actions bring the work to its completion, the employer is commanded to allow them to eat from the produce with which they are working. This applies whether they are working with produce that has been harvested or produce that is still attached to the ground.
This is derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes as you desire," and ibid.:26, which states: "When you enter the standing grain belonging to your colleague, you may break off stalks by hand." According to the Oral Tradition, we learned that these verses are speaking solely about a paid worker. For if the owner of the produce did not hire him, what right does the person have to enter his colleague's vineyard or standing grain without his permission? Instead, the interpretation of the verse is that when you enter the domain of your employer for work, you may eat.
א
הפועלים שהן עושין בדבר שגדולו מן הארץ ועדיין לא נגמרה מלאכתו בין בתלוש בין במחובר ויהיו מעשיהן גמירת המלאכה הרי על בעה"ב מצוה שיניח אותן לאכול ממה שהן עושין בו שנאמר כי תבא בכרם רעך וגו' וכתוב כי תבא בקמת רעך מפי השמועה למדו שאין הכתוב מדבר אלא בשכיר וכי אילו לא שכרו מי התיר לו שיבא בכרם רעהו בקמה שלו שלא מדעתו אלא כך הוא אומר כי תבא לרשות בעלים לעבודה תאכל:
2
What are the differences in the application of this mitzvah between a person who performs work with produce that has been reaped and one who works with produce that is still attached to the ground? A person who performs work with produce that has been reaped may partake of the produce as long as the work necessary for it has not been completed. Once the work necessary for it has been completed, he may not eat. By contrast, a person who performs work with produce that is still attached to the ground - e.g., a harvester of grapes or a reaper of grain - may not partake of the produce until he has completed his work.
For example, a person harvests grapes and puts them into a large basket. When the basket is filled, it is taken away and emptied in another place. According to Scriptural Law, the worker may eat only when the basket has been filled. Nevertheless, in order to prevent the owner from suffering a loss, the Sages ruled that the workers may eat while they are walking from one row to another and while they are returning from the vat, so that they will not neglect their work to sit down and eat. Instead, they were granted permission to eat while they are performing their work, so that they will not neglect it.
ב
מה בין העושה בתלוש לעושה במחובר שהעושה בתלוש אוכל בדבר עד שלא נגמר מלאכתו ומשתגמר מלאכתו אסור לו לאכול והעושה במחובר כגון בוצר וקוצר אינו אוכל אלא כשיגמור עבודתו כגון שיבצור ויתן בסל עד שימלאנו וינפץ הסל למקום אחר ויחזור ויבצור וימלאנו ואינו אוכל אלא עד אחר שימלא הסל אבל מפני השב אבידה לבעלים אמרו חכמים שיהיו הפועלין אוכלין בהליכתן מאומן לאומן ובחזירתן מן הגת כדי שלא יבטלו ממלאכתן וישבו לאכול אלא אוכלין בתוך המלאכה כשהן מהלכין ואינן מבטלין:
3
When a person neglects his work and eats or eats when he has not completed his work, he transgresses a negative commandment, as Deuteronomy 23:26 states: "You shall not lift a sickle against your colleague's standing grain."
According to the Oral Tradition, it is explained that as long as the worker is involved in reaping, he should not lift a sickle in order to partake of the produce himself. Similar laws apply in all analogous situations.
Similarly, a worker who carries home produce with which he had worked or who takes more than he can eat himself and gives to others transgresses a negative commandment, as ibid.:28 states: "You may not place in your containers." The violation of these two prohibitions is not punishable by lashes, because a person who ate when one should not have or took produce home is liable to make financial restitution.
ג
המבטל ממלאכתו ואכל או שאכל שלא בשעת גמר מלאכה הרי זה עובר בל"ת שנאמר וחרמש לא תניף וגו' מפי השמועה למדו שכל זמן שהוא עוסק בקצירה לא יניף חרמש לאכילתו וכן כל כיוצא בזה וכן פועל שהוליך בידו ממה שעשה או שלקח יתר על אכילתו ונותן לאחרים עובר בלא תעשה שנאמר ואל כליך לא תתן ואין לוקין על שני לאוין אלו שאם אכל או הוליך חייב לשלם:
4
A person who milks an animal, one who makes butter, and one who makes cheese may not partake of that food, for it is not a product of the earth.
When a person hoes around onion heads and garlic heads, even though he removes small ones from the larger ones, or the like, he may not partake of them, because this activity does not constitute the completion of the task.
Needless to say, watchmen over gardens, orchards and fields where any crops are grown - e.g., cucumber gardens and gourd gardens - may not partake of the produce growing there at all.
ד
החולב והמחבץ והמגבן אינו אוכל מפני שאינן גידולי קרקע המנכש בבצלים ובשומין אף על פי שתולשין קטנים מבין הגדולים וכל כיוצא בזה אינו אוכל מפני שאין מעשיהם גמר מלאכה ואין צ"ל שומרי גנות ופרדסים וכל דבר המחובר כמקשאות והמדלעות שאן אוכלין כלל:
5
A person who separates dates and figs at have already been harvested and are stuck together] may not partake of them, for the work that obligates the performance of the mitzvah of tithing has been completed.
A person who works with wheat and the like after they have been tithed - e.g., a person was hired to remove pebbles from grain, to sift the kernels or to grind them - may partake of them, for the work that obligates the performance of the mitzvah of challah has not been completed. When, however, a person kneads dough, bastes loaves or bakes, he may not partake of the food, because the work that obligates the performance of the mitzvah of challah has become completed. And a worker may not partake of produce except when the work that obligates the performance of the mitzvah of tithing or challah has not been completed.
ה
הבודל בתמרים ובגרוגרות אינו אוכל מפני שנגמרה מלאכתן למעשר העושה בחטים וכיוצא בהן אחר שעשו כגון ששכרן לבור צרורות או לנפח אותן או לטחון הרי אלו אוכלין שעדיין לא נגמרה מלאכתן לחלה אבל הלש והמקטף והאופה אינו אוכל מפני שנגמרה מלאכתן לחלה ואין הפועל אוכל אלא מדבר שעדיין לא נגמרה מלאכתו לחלה ולמעשר
6
If the cakes of figs belonging to a person become broken up, his barrels of wine become open, or his gourds become cut, and he hires workers to tend to the produce, they may not partake of it, for the work necessary for them has been completed and they have become obligated to be tithed. Indeed, they are tevel. If, however, the owner did not notify the workers, he must tithe the produce and allow them to partake of it.
Workers may not partake of the crops in a field that was consecrated to the Temple treasury. This is derived fromDeuteronomy 23:25, which speaks of "your colleague's vineyard."
ו
נתפרסו עגוליו ונתפתחו חביותיו [ונחתכו דלועיו] ושכרן לעשות בהן הרי אלו לא יאכלו שהרי נגמרו מלאכתן ונקבעו למעשר והרי הן טבל ואם לא הודיען מעשר ומאכילן אין הפועלים אוכלין בשל הקדש שנאמר בכרם רעך:
7
When a person hires workers to work with produce that is neta reva'i, they may not partake of it. If he did not inform them that it was neta reva'i, he must redeem it, and allow them to partake of it.
ז
שכר פועלין לעשות בנטע רבעי שלו הרי אלו לא יאכלו ואם לא הודיעם פודה ומאכילן:
8
Workers who reap, thresh, winnow, separate unwanted matter from food, harvest olives or grapes, tread grapes, or perform any other tasks of this nature are granted the right to partake of the produce with which they working by Scriptural Law.
ח
הקוצר והדש והזורה והבורר והמוסק והבוצר והדורך וכל כיוצא במלאכות אלו הרי הם אוכלין מן התורה:
9
Watchmen for vats, grain heaps and any produce that has been separated from the ground, for which the work that obligates tithing has not been completed may partake of the produce because of local convention. They are not granted this privilege according to Scriptural Law, because a watchman is not considered to be one who performs an action.
If, however, a person works with his limbs whether with his hands, his feet or even with his shoulders, he is entitled to partake of produce according to the Torah.
ט
שומרי גתות וערמות וכל דבר התלוש מן הקרקע שעדיין לא נגמרה מלאכתן למעשר אוכלין מהלכות מדינה שהשומר אינו כעושה מעשה אבל אם עשה באיבריו בין בידיו בין ברגליו אפילו בכתפיו הרי זה אוכל מן התורה:
10
A worker who is working with figs may not partake of grapes. One who is working with grapes may not partake of figs. These laws are derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes."
When a person is working with one vine, he may not eat from another vine. Nor may he partake of grapes together with other food; he should not partake of them together with bread or salt. If, however, the worker set a limit concerning the quantity that he may eat, he may eat the produce with salt, with bread or with any other food that he desires.
It is forbidden for a worker to suck the juice from grapes, for the verse states: "And you shall eat grapes." Neither the worker's sons nor his wife
may roast the kernels of grain in a fire for him. This is implied by the above verse, which states: "You may eat grapes as you desire." The implication is that you must desire the grapes as they are. Similar laws apply in all analogous situations.
י
היה עושה בתאנים לא יאכל בענבים בענבים לא יאכל בתאנים שנאמר בכרם ואכלת ענבים והעושה בגפן זו אינו אוכל בגפן אחרת ולא יאכל ענבים ודבר אחר ולא יאכל בפת ולא במלח ואם קצץ על בעל הבית על שיעור מה שיאכל אוכל אותו בין במלח בין בפת בין בכל דבר שירצה אסור לפועל למוץ בענבים שנאמר ואכלת ענבים ולא יהיו בניו או אשתו מהבהבין לו השבלין באור שנאמר ואכלת ענבים כנפשך ענבים כמות שהן וכן כל כיוצא בזה:
11
It is forbidden for a worker to eat an inordinate amount of the produce with which he is working. This is implied by the above verse, which states: "You may eat... as you desire, to your satisfaction." It is permitted, however, for him to delay eating until he reaches the place of higher quality grapes and eat there.
A worker may eat even a dinar's worth of cucumbers or dates even though he was hired to work only for a silver me'ah. Nevertheless, we teach a person not to be a glutton, so that he will not close the doors in his own face. if a person is guarding four or five grain heaps, he should not eat his fill from only one of them. Instead, he should eat an equal amount from each one.
יא
אסור לפועל לאכול ממה שהוא אוכל אכילה גסה שנאמר כנפשך שבעך ומותר לו למנוע את עצמו עד מקום היפות ואוכל ויש לו לאכול קישות אפילו בדינר וכותבת אפילו בדינר אע"פ ששכרו במעה כסף שנאמר כנפשך שבעך אבל מלמדין את האדם שלא יהיה רעבתן ויהיה סותם את הפתח בפניו היה משמר ד' או ה' ערמות לא ימלא כרסו מאחת מהן אלא אוכל מכל אחת ואחת לפי חשבון:
12
Workers who have not walked both lengthwise and laterally in a vat may eat grapes but may not drink wine, for at that time they are still working solely with grapes. When they have treaded in the vat and walked both lengthwise and laterally, they may eat grapes and drink the grape juice, for they are working with both the grapes and the wine.
יב
הפועלים שלא הלכו שתי וערב בגת אוכלין ענבים ואין שותין יין שעדיין אינן עושין אלא בענבים בלבד ומשידרכו בגת ויהלכו בה שתי וערב יש להן לאכול מן הענבים ולשתות מן התירוש שהרי הן עושין בענבים וביין:
13
When a worker says: "Give my wife and my children what I would eat," or "I will give a small amount of what I have taken to eat to my wife and my children," he is not given this prerogative. For the Torah has granted this right only to a worker himself. Even when a nazarite who is working with grapes says, "Give some to my wife and children," his words are of no consequence.
יג
פועל שאמר תנו לאשתי ובני מה שאני אוכל או שאמר הריני נותן מעט מזה שנטלתי לאכול לאשתי ובני אין שומעין לו שלא זכתה תורה אלא לפועל עצמו אפילו נזיר שהיה עושה בענבים ואמר תנו לאשתי ובני אין שומעין לו:
14
When a worker - and his wife, his children and his slaves - were all employed to work with produce, and the worker stipulated that they - neither he nor the members of his household - should not partake of the produce, they may not partake of it.
When does the above apply? When they are past majority, because they are intellectually mature, responsible for their decisions, and willingly gave up the right the Torah granted them. If, however, the children are minors, their father cannot pledge that they will not eat, for they are not eating from his property or from what the employer grants them, but rather from what they were granted by God.
יד
פועל שהיה עושה הוא ואשתו ובניו ועבדיו והתנה עם הבעה"ב שלא יאכלו ממה שהן עושין לא הוא ולא הם הרי אלו אינן אוכלין בד"א בגדולים מפני שיש בהם דעת והרי מחלו אבל קטנים אינו יכול לפסוק עליהם שלא יאכלו שאינן אוכלין משל אביהן או משל אדוניהם אלא משל שמים:
• Sunday, 1 Elul, 5776, 5776 · 4 September 2016
• "Today's Day"
• Wednesday, Elul 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Shoftim, Revi'i with Rashi.
Tehillim: 1-9. Also 1-3.
Tanya: Now, because the (p. 441) ...where penitents stand..." (p. 443).
When the Tzemach Tzedek was nine years old the Alter Rebbe said to Him: I received from my Rebbe (the Maggid) who received from his Rebbe (the Baal Shem Tov) in the name of his well-known Rebbe1 that from the second day of Rosh Chodesh Elul until Yom Kippur we are to say three chapters of Tehillim every day. Then, on Yom Kippur, thirty six (chapters): Nine before Kol Nidrei, nine before sleeping, nine after Musaf, and nine after Ne'ila. Whoever did not start on the second day of Rosh Chodesh is to start with the Tehillim of the particular day on which he realizes his omission, and complete the missing Tehillim later.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Achiya HaShiloni.
• Daily Thought:
Community
This is a community: What one is lacking the other fills in, so that together we make a perfect whole.
And this is what is needed to make a healthy community: That each of us recognize that we are lacking, and that we need the other to make us whole.[Likkutei Torah, Nitzavim, elaborated in many talks and writings.]
This is a community: What one is lacking the other fills in, so that together we make a perfect whole.
And this is what is needed to make a healthy community: That each of us recognize that we are lacking, and that we need the other to make us whole.[Likkutei Torah, Nitzavim, elaborated in many talks and writings.]
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