Today's Law and Customs:
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the 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). Click below for today's three Psalms.
Chapter 106 Chapter 107 Chapter 108
Psalms 106:1 Halleluyah!
Give thanks to Adonai; for he is good,
for his grace continues forever.
2 Who can express Adonai’s mighty doings
or proclaim in full his praise?
3 How happy are those who act justly,
who always do what is right!
4 Remember me, Adonai, when you show favor to your people,
keep me in mind when you save them;
5 so I can see how well things are going
with those whom you have chosen,
so that I can rejoice in your nation’s joy,
and glory in your heritage.
6 Together with our ancestors, we have sinned,
done wrong, acted wickedly.
7 Our ancestors in Egypt failed to grasp
the meaning of your wonders.
They didn’t keep in mind your great deeds of grace
but rebelled at the sea, at the Sea of Suf.
8 Yet he saved them for his own name’s sake,
to make known his mighty power.
9 He rebuked the Sea of Suf, and it dried up;
he led them through its depths as through a desert.
10 He saved them from hostile hands,
redeemed them from the power of the foe.
11 The water closed over their adversaries;
not one of them was left.
12 Then they believed his words,
and they sang his praise.
13 But soon they forgot his deeds
and wouldn’t wait for his counsel.
14 In the desert they gave way to insatiable greed;
in the wastelands they put God to the test.
15 He gave them what they wanted
but sent meagerness into their souls.
16 In the camp they were jealous of Moshe
and Aharon, Adonai’s holy one.
17 The earth opened up and swallowed Datan
and closed over Aviram’s allies.
18 A fire blazed out against that group,
the flames consumed the wicked.
19 In Horev they fashioned a calf,
they worshipped a cast metal image.
20 Thus they exchanged their Glory
for the image of an ox that eats grass!
21 They forgot God, who had saved them,
who had done great things in Egypt,
22 wonders in the land of Ham,
fearsome deeds by the Sea of Suf.
23 Therefore he said that he would destroy them,
[and he would have,] had not Moshe his chosen one
stood before him in the breach
to turn back his destroying fury.
24 Next, they rejected the beautiful land,
they didn’t trust his promise;
25 and they complained in their tents,
they didn’t obey Adonai.
26 Therefore, raising his hand, he swore to them
that he would strike them down in the desert
27 and strike down their descendants among the nations,
dispersing them in foreign lands.
28 Now they joined themselves to Ba‘al-P‘or
and ate meat sacrificed to dead things.
29 Thus they provoked him to anger with their deeds,
so that a plague broke out among them.
30 Then Pinchas stood up and executed judgment;
so the plague was checked.
31 That was credited to him as righteousness,
through all generations forever.
32 They angered him at the M’rivah Spring,
and Moshe suffered on their account;
33 for when they embittered his spirit,
[Moshe] spoke up without thinking.
34 They failed to destroy the peoples,
as Adonai had ordered them to do,
35 but mingled with the nations
and learned to follow their ways.
36 They went on to serve their idols,
which became a snare for them.
37 They even sacrificed their sons
and their daughters to demons.
38 Yes, they shed innocent blood,
the blood of their own sons and daughters,
whom they sacrificed to Kena‘an’s false gods,
polluting the land with blood.
39 Thus they were defiled by their deeds;
they prostituted themselves by their actions,
40 For this Adonai’s fury blazed up against his people,
and he detested his heritage.
41 He handed them over to the power of the nations,
and those who hated them ruled over them.
42 Their enemies oppressed them
and kept them in subjection to their power.
43 Many times [God] rescued them,
but they kept making plans to rebel.
Thus they were brought low
by their own wrongdoing.
44 Still he took pity on their distress
whenever he heard their cry.
45 For their sakes he kept in mind his covenant
and in his limitless grace relented,
46 causing them to be treated with compassion
by all who had taken them captive.
47 Save us, Adonai our God!
Gather us from among the nations,
so that we can thank your holy name
and glory in praising you.
48 Blessed be Adonai, the God of Isra’el,
from eternity past to eternity future.
Now let all the people say,
“Amen! Halleluyah!”
Book V: Psalms 107–150
107:1 Give thanks to Adonai; for he is good,
for his grace continues forever.
2 Let those redeemed by Adonai say it,
those he redeemed from the power of the foe.
3 He gathered them from the lands,
from the east and from the west,
from the north and from the sea.
4 They wandered in the desert, on paths through the wastes,
without finding any inhabited city.
5 They were hungry and thirsty,
their life was ebbing away.
6 In their trouble they cried to Adonai,
and he rescued them from their distress.
7 He led them by a direct path
to a city where they could live.
8 Let them give thanks to Adonai for his grace,
for his wonders bestowed on humanity!
9 For he has satisfied the hungry,
filled the starving with good.
10 Some lived in darkness, in death-dark gloom,
bound in misery and iron chains,
11 because they defied God’s word,
scorned the counsel of the Most High.
12 So he humbled their hearts by hard labor;
when they stumbled, no one came to their aid.
13 In their trouble they cried to Adonai,
and he rescued them from their distress.
14 He led them from darkness, from death-dark gloom,
shattering their chains.
15 Let them give thanks to Adonai for his grace,
for his wonders bestowed on humanity!
16 For he shattered bronze doors
and cut through iron bars.
17 There were foolish people who suffered affliction
because of their crimes and sins;
18 they couldn’t stand to eat anything;
they were near the gates of death.
19 In their trouble they cried to Adonai,
and he rescued them from their distress;
20 he sent his word and healed them,
he delivered them from destruction.
21 Let them give thanks to Adonai for his grace,
for his wonders bestowed on humanity!
22 Let them offer sacrifices of thanksgiving
and proclaim his great deeds with songs of joy.
23 Those who go down to the sea in ships,
plying their trade on the great ocean,
24 saw the works of Adonai,
his wonders in the deep.
25 For at his word the storm-wind arose,
lifting up towering waves.
26 The sailors were raised up to the sky,
then plunged into the depths.
At the danger, their courage failed them,
27 they reeled and staggered like drunk men,
and all their skill was swallowed up.
28 In their trouble they cried to Adonai,
and he rescued them from their distress.
29 He silenced the storm and stilled its waves,
30 and they rejoiced as the sea grew calm.
Then he brought them safely
to their desired port.
31 Let them give thanks to Adonai for his grace,
for his wonders bestowed on humanity!
32 Let them extol him in the assembly of the people
and praise him in the leaders’ council.
33 He turns rivers into desert,
flowing springs into thirsty ground,
34 productive land into salt flats,
because the people living there are so wicked.
35 But he also turns desert into pools of water,
dry land into flowing springs;
36 there he gives the hungry a home,
and they build a city to live in;
37 there they sow fields and plant vineyards,
which yield an abundant harvest.
38 He blesses them, their numbers grow,
and he doesn’t let their livestock decrease.
39 When their numbers fall, and they grow weak,
because of oppression, disaster and sorrow,
40 he pours contempt on princes
and leaves them to wander in trackless wastes.
41 But the needy he raises up from their distress
and increases their families like sheep.
42 When the upright see this, they rejoice;
while the wicked are reduced to silence.
43 Let whoever is wise observe these things
and consider Adonai’s loving deeds.
108:1 (0) A song. A psalm of David:
2 (1) My heart is steadfast, God.
I will sing and make music with my glory.
3 (2) Awake, lute and lyre!
I will awaken the dawn.
4 (3) I will thank you, Adonai, among the peoples;
I will make music to you among the nations.
5 (4) For your grace is great, above heaven,
and your truth, all the way to the skies.
6 (5) Be exalted, God, above heaven!
May your glory be over all the earth,
7 (6) in order that those you love can be rescued;
so save with your right hand, and answer me!
8 (7) God in his holiness spoke,
and I took joy [in his promise]:
“I will divide Sh’khem
and determine the shares in the Sukkot Valley.
9 (8) Gil‘ad is mine and M’nasheh mine,
Efrayim my helmet, Y’hudah my scepter.
10 (9) Mo’av is my washpot; on Edom I throw my shoe;
Over P’leshet I shout in triumph.”
11 (10) Who will bring me into the fortified city?
Who will lead me to Edom?
12 (11) God, have you rejected us?
You don’t go out with our armies, God.
13 (12) Help us against our enemy,
for human help is worthless.
14 (13) With God’s help we will fight valiantly,
for he will trample our enemies.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah Daily Quote:
• Hear, my son, the instruction of your father, and don't forsake the teaching of your mother; for they shall be a garland of grace upon your head, and necklaces about your throat
[Proverbs 1:8-9]
Daily Study:
Chitas and Rambam for today:
Chumash: Ha'Azinu, 1st Portion Deuteronomy 32:1-32:6 with Rashi
• Deuteronomy Chapter 32
1Listen, O heavens, and I will speak! And let the earth hear the words of my mouth! אהַֽאֲזִ֥ינוּ הַשָּׁמַ֖יִם וַֽאֲדַבֵּ֑רָה וְתִשְׁמַ֥ע הָאָ֖רֶץ אִמְרֵי־פִֽי:
Listen, O heavens: that I am warning Israel, and you shall be witnesses in this matter, for I have already told Israel that you will be witnesses. And so is [the clause] “And let the earth hear” [to be similarly understood]. Now why did [Moses] call upon heaven and earth to be witnesses [for warning Israel]? Moses said: “I am [just] flesh and blood. Tomorrow I will die. If Israel says, ‘We never accepted the covenant,’ who will come and refute them?” Therefore, he called upon heaven and earth as witnesses for Israel-witnesses that endure forever. Furthermore, if they [Israel] act meritoriously, the witnesses will come and reward them: “The vine will give its fruit, the earth will yield its produce, and the heavens will give their dew” (Zech. 8:12). And if [Israel] acts sinfully, the hand of the witnesses will be upon them first [to inflict punishment upon them]: “And He will close off the heaven that there will be no rain, and the soil will not give its produce” (Deut. 11:17), and then [the verse continues]: “and you will perish quickly”-through [the attacks of] the nations. — [Sifrei 32:1] האזינו השמים: שאני מתרה בהם בישראל ותהיו אתם עדים בדבר (לעיל ל, יט) שכך אמרתי להם שאתם תהיו עדים, וכן ותשמע הארץ. ולמה העיד בהם שמים וארץ, אמר משה אני בשר ודם למחר אני מת, אם יאמרו ישראל לא קבלנו עלינו הברית מי בא ומכחישם, לפיכך העיד בהם שמים וארץ, עדים שהן קיימים לעולם. ועוד, שאם יזכו, יבואו העדים ויתנו שכרם, הגפן תתן פריה, והארץ תתן יבולה, והשמים יתנו טלם. ואם יתחייבו, תהיה בהם יד העדים תחלה (לעיל יא, יז), ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבולה, ואחר כך ואבדתם מהרה על ידי האומות:
2My lesson will drip like rain; my word will flow like dew; like storm winds on vegetation and like raindrops on grass. ביַֽעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב:
My lesson will drip like rain: This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain." — [Sifrei 32:2] יערף כמטר לקחי: זו היא העדות שתעידו שאני אומר בפניכם תורה נתתי לישראל שהיא חיים לעולם כמטר זה שהוא חיים לעולם, כאשר יערפו השמים טל ומטר:
will drip: Heb. יַעִרֹף, meaning, “dripping.” Similar to this [are the verses]: “will drip (יִרְעֲפוּן) fatness” (Ps. 65:12), [where the root רעף is equivalent to ערף]; “will drip (יַעַרְפוּ) dew” (Deut. 33:28). יערף: לשון נטיפה וכן (לקמן לג, כח) יערפו טל, (תהלים סה, יב) ירעפון דשן:
will flow like dew: with which everyone rejoices, [unlike] the rain [which occasionally] causes anguish to people, such as travelers, or one whose pit [into which he presses his grapes] is full of wine [which is spoiled by the rain]. — [Sifrei 32:2] תזל כטל: שהכל שמחים בו, לפי שהמטר יש שהן עצבים, כגון הולכי דרכים ומי שהיה בורו מלא יין:
like storm winds: Heb. כִּשְׂעִירִם. This is an expression similar to “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא, “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow. כשעירם: לשון (תהלים קמח, ח) רוח סערה, כתרגומו כרוחי מטרא. מה הרוחות הללו מחזיקים את העשבים ומגדלין אותם, אף דברי תורה מחזיקין את לומדיהן ומגדלין אותם:
like raindrops: Heb. וְכִרְבִיבִים, drops of rain. It appears to me that [a raindrop] is called רְבִיב because it shoots (רוֹבֶה) down like an arrow, as Scripture states, “an archer רוֹבֶה קַשָּׁת” (Gen. 21:20). וכרביבים: טיפי מטר. ונראה לי על שם שיורה כחץ נקרא רביב, כמה דאת אמר (בראשית כא, כ) רובה קשת:
vegetation: Erbediz [in Old French, like the English: herbage]. This is [the general term for] the mantle of the earth covered with vegetation. דשא: אדברי"ץ [צמחיה] עטיפת הארץ מכוסה בירק:
grass: Heb. עֵשֶׂב. A single stalk is called עֵשֶׂב and each species is called עֵשֶׂב [while דֶּשֶׁא denotes vegetation in general]. עשב: קלח אחד קרוי עשב, וכל מין ומין לעצמו קרוי עשב:
3When I call out the name of the Lord, ascribe greatness to our God. גכִּ֛י שֵׁ֥ם יְהֹוָה֖ אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵֽאלֹהֵֽינוּ:
When I call out the name of the Lord: Here the word כִּי means “when” , just as [it also means “when” in the verse]:“When (כִּי) you come to the land…” (Lev. 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the Lord’s name, you shall ascribe greatness to our God, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Ta’anith 16b] כי שם ה' אקרא: הרי כי משמש בלשון כאשר, כמו (ויקרא כג, י) כי תבאו אל הארץ, כשאקרא ואזכיר שם ה' אתם הבו גודל לאלהינו וברכו שמו. מכאן אמרו שעונין ברוך שם כבוד מלכותו אחר ברכה שבמקדש:
4The deeds of the [Mighty] Rock are perfect, for all His ways are just; a faithful God, without injustice He is righteous and upright. דהַצּוּר֙ תָּמִ֣ים פָּֽעֳל֔וֹ כִּ֥י כָל־דְּרָכָ֖יו מִשְׁפָּ֑ט אֵ֤ל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא:
The deeds of the [Mighty] Rock are perfect: Even though God is strong [like a rock], when He brings retribution upon those who transgress His will, He does not bring it in a flood [of anger], but [rather] with justice because“His deeds are perfect.” הצור תמים פעלו: אף על פי שהוא חזק, כשמביא פורענות על עוברי רצונו, לא בשטף הוא מביא, כי אם בדין כי תמים פעלו:
a faithful God: [Faithful] to reward the righteous their due in the world-to-come. And even though He defers their reward, in the end He will fulfill (לְאַמֵּן) His words. אל אמונה: לשלם לצדיקים צדקתם לעולם הבא. ואף על פי שמאחר את תגמולם, סופו לאמן את דבריו:
without injustice: Even to the wicked; God rewards them in this world for [any] meritorious deeds [they might have performed]. — [Sifrei 32:4] ואין עול: אף לרשעים משלם שכר צדקתם בעולם הזה:
He is righteous and upright: All acknowledge God’s judgment meted out to them to be just (צַדִּיק), and therefore fitting and upright (יָשָׁר) for them. [That is, God is declared] just (צַדִּיק) by people, and He is upright (יָשָׁר), and it is fitting to declare God as righteous. צדיק וישר הוא: הכל מצדיקים עליהם את דינו, וכך ראוי וישר להם. צדיק מפי הבריות. וישר הוא וראוי להצדיקו:
5Destruction is not His; it is His children's defect you crooked and twisted generation. השִׁחֵ֥ת ל֛וֹ לֹּ֖א בָּנָ֣יו מוּמָ֑ם דּ֥וֹר עִקֵּ֖שׁ וּפְתַלְתֹּֽל:
Destruction is not His: Heb. שִׁחֵת לוֹ לֹא, [to be understood] as the Targum renders it: חַבִּילוּ לְהוֹן לָא לֵהּ,“Destruction is theirs, not His!” שחת לו וגו': כתרגומו חבילו להון ולא ליה:
it is His children’s defect: They were God’s children, and the destruction they wrought is their blemish. בניו מומם: בניו היו והשחתה שהשחיתו היא מומם:
it is His children’s defect: The destruction was His children’s blemish, not His blemish. בניו מומם: מומם של בניו היה ולא מומו:
crooked generation: Heb. דּוֹר עִקֵּשׁ וּפְתַלְתֹּל, a crooked and perverted [generation]. [The word עִקֵּשׁ is] similar [in meaning] to [the verse], “and pervert (יְעַקְשׁוּ) all honesty” (Micah 3:9). We find [a similar expression] in the language of the Mishnah: "a weasel… because its teeth are bent (עִקוּמוּת) and crooked (עִקוּשׁוּת") . - [Chul. 56a] דור עקש: עקום ומעוקל, כמו (מיכה ג, ט) ואת כל הישרה יעקשו, ובלשון משנה חולדה ששיניה עקומות ועקושות:
and twisted: antortiliyez [in Old French, like the English “tortuous”], just as [in the manufacture of a candle,] the wick (פְּתִיל) is braided and [then it] is “twisted” around a [central] strand. The word פְתַלְתֹּל falls under the category of word stems that contain doubled letters [i.e., where the two last letters of the root are doubled], such as: “dark green (יְרַקְרַק) … dark red (אֲדַמְדָם)” (Lev. 13:49), “engulfed (סְחַרְחַר)” (Psalms 38:11), and “round (סְגַלְגַל)” (Targum Jonathan on I Kings 7:23, Ned. 66b). ופתלתל: אנטורטיליי"ש [פתלתל] כפתיל הזה שגודלין אותו ומקיפין אותו סביבות הגדיל. פתלתל מן התיבות הכפולות, כמו (ויקרא יג, מט) ירקרק, אדמדם, סחרחר (תהלים לח, יא), סגלגל (מלכים א' ז, כג):
6Is this how you repay the Lord, you disgraceful, unwise people?! Is He not your Father, your Master? He has made you and established you. והַלְיהֹוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם הֲלוֹא־הוּא֙ אָבִ֣יךָ קָּנֶ֔ךָ ה֥וּא עָֽשְׂךָ֖ וַֽיְכֹֽנְנֶֽךָ:
Is this how you repay the Lord: This should be read as a question: “[Why] are you doing such saddening things before God? He has the power to punish you, [nevertheless] He has bestowed all these favors upon you. [Is this the way you repay Him for those favors?]”- [Sifrei 32:6] הלה' תגמלו זאת: לשון תימה, וכי לפניו אתם מעציבין, שיש בידו ליפרע מכם ושהטיב לכם בכל הטובות:
you disgraceful… people: who have forgotten all that has been done for them. עם נבל: ששכחו את העשוי להם:
unwise: [because you do not] understand the outcome, since it is in God’s power to do them good or evil [according to their actions]. — [Sifrei 32:6] ולא חכם: להבין את הנולדות שיש בידו להטיב ולהרע:
Is He not your father, your Master?: [The word קָּנֶךָ means:] Who acquired (קָנָה) you; [alternatively it means:] Who nested you (קִנְּנֶךָ) in a nest (קַן) of rocks and in a strong land; [alternatively it means:] Who has rectified you (תִּקְּנֶךָ) with every type of reparation (תַּקָּנָה). הלא הוא אביך קנך: שקנאך שקננך בקן הסלעים ובארץ חזקה, שתקנך בכל מיני תקנה:
He made you: A [special] nation among nations, הוא עשך: אומה באומות:
and established you: After [making you a special nation, God established you] upon every kind of firm base and foundation (כַּן) [i.e., made you self-contained]: your kohanim are from among yourselves; your prophets are from among yourselves, and your kings are from among yourselves. [Indeed, you are like] a city from which all [resources] are [drawn]. — [Sifrei 32:6] ויכננך: אחרי כן בכל מיני בסיס וכן. מכם כהנים מכם נביאים ומכם מלכים כרך שהכל תלוי בו:Daily Tehillim: Psalms Chapters Chapters 39 - 43
• 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 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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 106, 107 and 108.
Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 7 Tishrei, 5777 · 9 October 2016
• Iggeret HaKodesh, middle of Epistle 20
Chumash: Ha'Azinu, 1st Portion Deuteronomy 32:1-32:6 with Rashi
• Deuteronomy Chapter 32
1Listen, O heavens, and I will speak! And let the earth hear the words of my mouth! אהַֽאֲזִ֥ינוּ הַשָּׁמַ֖יִם וַֽאֲדַבֵּ֑רָה וְתִשְׁמַ֥ע הָאָ֖רֶץ אִמְרֵי־פִֽי:
Listen, O heavens: that I am warning Israel, and you shall be witnesses in this matter, for I have already told Israel that you will be witnesses. And so is [the clause] “And let the earth hear” [to be similarly understood]. Now why did [Moses] call upon heaven and earth to be witnesses [for warning Israel]? Moses said: “I am [just] flesh and blood. Tomorrow I will die. If Israel says, ‘We never accepted the covenant,’ who will come and refute them?” Therefore, he called upon heaven and earth as witnesses for Israel-witnesses that endure forever. Furthermore, if they [Israel] act meritoriously, the witnesses will come and reward them: “The vine will give its fruit, the earth will yield its produce, and the heavens will give their dew” (Zech. 8:12). And if [Israel] acts sinfully, the hand of the witnesses will be upon them first [to inflict punishment upon them]: “And He will close off the heaven that there will be no rain, and the soil will not give its produce” (Deut. 11:17), and then [the verse continues]: “and you will perish quickly”-through [the attacks of] the nations. — [Sifrei 32:1] האזינו השמים: שאני מתרה בהם בישראל ותהיו אתם עדים בדבר (לעיל ל, יט) שכך אמרתי להם שאתם תהיו עדים, וכן ותשמע הארץ. ולמה העיד בהם שמים וארץ, אמר משה אני בשר ודם למחר אני מת, אם יאמרו ישראל לא קבלנו עלינו הברית מי בא ומכחישם, לפיכך העיד בהם שמים וארץ, עדים שהן קיימים לעולם. ועוד, שאם יזכו, יבואו העדים ויתנו שכרם, הגפן תתן פריה, והארץ תתן יבולה, והשמים יתנו טלם. ואם יתחייבו, תהיה בהם יד העדים תחלה (לעיל יא, יז), ועצר את השמים ולא יהיה מטר והאדמה לא תתן את יבולה, ואחר כך ואבדתם מהרה על ידי האומות:
2My lesson will drip like rain; my word will flow like dew; like storm winds on vegetation and like raindrops on grass. ביַֽעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב:
My lesson will drip like rain: This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain." — [Sifrei 32:2] יערף כמטר לקחי: זו היא העדות שתעידו שאני אומר בפניכם תורה נתתי לישראל שהיא חיים לעולם כמטר זה שהוא חיים לעולם, כאשר יערפו השמים טל ומטר:
will drip: Heb. יַעִרֹף, meaning, “dripping.” Similar to this [are the verses]: “will drip (יִרְעֲפוּן) fatness” (Ps. 65:12), [where the root רעף is equivalent to ערף]; “will drip (יַעַרְפוּ) dew” (Deut. 33:28). יערף: לשון נטיפה וכן (לקמן לג, כח) יערפו טל, (תהלים סה, יב) ירעפון דשן:
will flow like dew: with which everyone rejoices, [unlike] the rain [which occasionally] causes anguish to people, such as travelers, or one whose pit [into which he presses his grapes] is full of wine [which is spoiled by the rain]. — [Sifrei 32:2] תזל כטל: שהכל שמחים בו, לפי שהמטר יש שהן עצבים, כגון הולכי דרכים ומי שהיה בורו מלא יין:
like storm winds: Heb. כִּשְׂעִירִם. This is an expression similar to “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא, “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow. כשעירם: לשון (תהלים קמח, ח) רוח סערה, כתרגומו כרוחי מטרא. מה הרוחות הללו מחזיקים את העשבים ומגדלין אותם, אף דברי תורה מחזיקין את לומדיהן ומגדלין אותם:
like raindrops: Heb. וְכִרְבִיבִים, drops of rain. It appears to me that [a raindrop] is called רְבִיב because it shoots (רוֹבֶה) down like an arrow, as Scripture states, “an archer רוֹבֶה קַשָּׁת” (Gen. 21:20). וכרביבים: טיפי מטר. ונראה לי על שם שיורה כחץ נקרא רביב, כמה דאת אמר (בראשית כא, כ) רובה קשת:
vegetation: Erbediz [in Old French, like the English: herbage]. This is [the general term for] the mantle of the earth covered with vegetation. דשא: אדברי"ץ [צמחיה] עטיפת הארץ מכוסה בירק:
grass: Heb. עֵשֶׂב. A single stalk is called עֵשֶׂב and each species is called עֵשֶׂב [while דֶּשֶׁא denotes vegetation in general]. עשב: קלח אחד קרוי עשב, וכל מין ומין לעצמו קרוי עשב:
3When I call out the name of the Lord, ascribe greatness to our God. גכִּ֛י שֵׁ֥ם יְהֹוָה֖ אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵֽאלֹהֵֽינוּ:
When I call out the name of the Lord: Here the word כִּי means “when” , just as [it also means “when” in the verse]:“When (כִּי) you come to the land…” (Lev. 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the Lord’s name, you shall ascribe greatness to our God, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Ta’anith 16b] כי שם ה' אקרא: הרי כי משמש בלשון כאשר, כמו (ויקרא כג, י) כי תבאו אל הארץ, כשאקרא ואזכיר שם ה' אתם הבו גודל לאלהינו וברכו שמו. מכאן אמרו שעונין ברוך שם כבוד מלכותו אחר ברכה שבמקדש:
4The deeds of the [Mighty] Rock are perfect, for all His ways are just; a faithful God, without injustice He is righteous and upright. דהַצּוּר֙ תָּמִ֣ים פָּֽעֳל֔וֹ כִּ֥י כָל־דְּרָכָ֖יו מִשְׁפָּ֑ט אֵ֤ל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא:
The deeds of the [Mighty] Rock are perfect: Even though God is strong [like a rock], when He brings retribution upon those who transgress His will, He does not bring it in a flood [of anger], but [rather] with justice because“His deeds are perfect.” הצור תמים פעלו: אף על פי שהוא חזק, כשמביא פורענות על עוברי רצונו, לא בשטף הוא מביא, כי אם בדין כי תמים פעלו:
a faithful God: [Faithful] to reward the righteous their due in the world-to-come. And even though He defers their reward, in the end He will fulfill (לְאַמֵּן) His words. אל אמונה: לשלם לצדיקים צדקתם לעולם הבא. ואף על פי שמאחר את תגמולם, סופו לאמן את דבריו:
without injustice: Even to the wicked; God rewards them in this world for [any] meritorious deeds [they might have performed]. — [Sifrei 32:4] ואין עול: אף לרשעים משלם שכר צדקתם בעולם הזה:
He is righteous and upright: All acknowledge God’s judgment meted out to them to be just (צַדִּיק), and therefore fitting and upright (יָשָׁר) for them. [That is, God is declared] just (צַדִּיק) by people, and He is upright (יָשָׁר), and it is fitting to declare God as righteous. צדיק וישר הוא: הכל מצדיקים עליהם את דינו, וכך ראוי וישר להם. צדיק מפי הבריות. וישר הוא וראוי להצדיקו:
5Destruction is not His; it is His children's defect you crooked and twisted generation. השִׁחֵ֥ת ל֛וֹ לֹּ֖א בָּנָ֣יו מוּמָ֑ם דּ֥וֹר עִקֵּ֖שׁ וּפְתַלְתֹּֽל:
Destruction is not His: Heb. שִׁחֵת לוֹ לֹא, [to be understood] as the Targum renders it: חַבִּילוּ לְהוֹן לָא לֵהּ,“Destruction is theirs, not His!” שחת לו וגו': כתרגומו חבילו להון ולא ליה:
it is His children’s defect: They were God’s children, and the destruction they wrought is their blemish. בניו מומם: בניו היו והשחתה שהשחיתו היא מומם:
it is His children’s defect: The destruction was His children’s blemish, not His blemish. בניו מומם: מומם של בניו היה ולא מומו:
crooked generation: Heb. דּוֹר עִקֵּשׁ וּפְתַלְתֹּל, a crooked and perverted [generation]. [The word עִקֵּשׁ is] similar [in meaning] to [the verse], “and pervert (יְעַקְשׁוּ) all honesty” (Micah 3:9). We find [a similar expression] in the language of the Mishnah: "a weasel… because its teeth are bent (עִקוּמוּת) and crooked (עִקוּשׁוּת") . - [Chul. 56a] דור עקש: עקום ומעוקל, כמו (מיכה ג, ט) ואת כל הישרה יעקשו, ובלשון משנה חולדה ששיניה עקומות ועקושות:
and twisted: antortiliyez [in Old French, like the English “tortuous”], just as [in the manufacture of a candle,] the wick (פְּתִיל) is braided and [then it] is “twisted” around a [central] strand. The word פְתַלְתֹּל falls under the category of word stems that contain doubled letters [i.e., where the two last letters of the root are doubled], such as: “dark green (יְרַקְרַק) … dark red (אֲדַמְדָם)” (Lev. 13:49), “engulfed (סְחַרְחַר)” (Psalms 38:11), and “round (סְגַלְגַל)” (Targum Jonathan on I Kings 7:23, Ned. 66b). ופתלתל: אנטורטיליי"ש [פתלתל] כפתיל הזה שגודלין אותו ומקיפין אותו סביבות הגדיל. פתלתל מן התיבות הכפולות, כמו (ויקרא יג, מט) ירקרק, אדמדם, סחרחר (תהלים לח, יא), סגלגל (מלכים א' ז, כג):
6Is this how you repay the Lord, you disgraceful, unwise people?! Is He not your Father, your Master? He has made you and established you. והַלְיהֹוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם הֲלוֹא־הוּא֙ אָבִ֣יךָ קָּנֶ֔ךָ ה֥וּא עָֽשְׂךָ֖ וַֽיְכֹֽנְנֶֽךָ:
Is this how you repay the Lord: This should be read as a question: “[Why] are you doing such saddening things before God? He has the power to punish you, [nevertheless] He has bestowed all these favors upon you. [Is this the way you repay Him for those favors?]”- [Sifrei 32:6] הלה' תגמלו זאת: לשון תימה, וכי לפניו אתם מעציבין, שיש בידו ליפרע מכם ושהטיב לכם בכל הטובות:
you disgraceful… people: who have forgotten all that has been done for them. עם נבל: ששכחו את העשוי להם:
unwise: [because you do not] understand the outcome, since it is in God’s power to do them good or evil [according to their actions]. — [Sifrei 32:6] ולא חכם: להבין את הנולדות שיש בידו להטיב ולהרע:
Is He not your father, your Master?: [The word קָּנֶךָ means:] Who acquired (קָנָה) you; [alternatively it means:] Who nested you (קִנְּנֶךָ) in a nest (קַן) of rocks and in a strong land; [alternatively it means:] Who has rectified you (תִּקְּנֶךָ) with every type of reparation (תַּקָּנָה). הלא הוא אביך קנך: שקנאך שקננך בקן הסלעים ובארץ חזקה, שתקנך בכל מיני תקנה:
He made you: A [special] nation among nations, הוא עשך: אומה באומות:
and established you: After [making you a special nation, God established you] upon every kind of firm base and foundation (כַּן) [i.e., made you self-contained]: your kohanim are from among yourselves; your prophets are from among yourselves, and your kings are from among yourselves. [Indeed, you are like] a city from which all [resources] are [drawn]. — [Sifrei 32:6] ויכננך: אחרי כן בכל מיני בסיס וכן. מכם כהנים מכם נביאים ומכם מלכים כרך שהכל תלוי בו:Daily Tehillim: Psalms Chapters Chapters 39 - 43
• 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 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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 106, 107 and 108.
Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 7 Tishrei, 5777 · 9 October 2016
• Iggeret HaKodesh, middle of Epistle 20
• אמנם מציאותו ומהותו של אור האין סוף אינו בגדר מקום כלל
However, the essence and nature of the [infinite] Ein Sof-light is in no way subject to space; hence it cannot be said that this light is to be found in Atzilut in one manner, and in another manner in the lower three worlds of Beriah, Yetzirah and Asiyah and all their ramifications:
וסובב כל עלמין בשוה
rather, it encompasses all worlds equally.
ואת השמים ואת הארץ אני מלא, בהשוואה אחת
[Thus G‑d says,1] “I fill the heavens and earth” — uniformly.
ולית אתר פנוי מיניה, אף בארץ הלזו הגשמית
Likewise,2“There is no place — or spiritual level — devoid of Him,” even in this physical world.
רק שהוא בבחינת מקיף וסובב
[The Divine light is present,] however, [only] in an “encompassing” and “encircling” manner — not in a palpable indwelling, but in a concealed transcendence,
וכמו שכתוב הפירוש בלקוטי אמרים
as this concept (i.e., makkif, or Sovev Kol Almin) is explained in Likutei Amarim.3
ולא התפשטות והתלבשות החיות, להחיותם ולהוותם מאין ליש
As to the presence in the worlds of the very essence and nature of the [infinite] Ein Sof-light, this is not by way of an extension and investment of the life-force, thereby animating them and bringing them into being from ayinto yesh.
For even creation ex nihilo, though it involves a concealed power of the Ein Sof-light, is by definition an act of revelation and expansion that takes place by means of the Sefirot and spiritual levels that draw down and reveal this concealed power. This cannot result directly from the essence of the Ein Sof-light that is utterly concealed within creation.
כי אם על ידי הארה דהארה דהארה וכו׳ מהקו, כנזכר לעיל
Rather, [this extension of life-force and creative power emanates] only by means of a radiation from a radiation of the radiation, etc., from the Kav, as discussed above.
וגם מאור הסובב ומקיף לארבע עולמות, אצילות בריאה יצירה עשיה, בשוה
Also, from the [transcendent Ein Sof-] light that “encircles” and “encompasses” the Four Worlds —Atzilut, Beriah, Yetzirah and Asiyah — uniformly,
מאיר אל הקו הפנימי, דרך הכלים דיו״ד ספירות דבי״ע
there is a radiation to the inner Kav, by way of the kelim of the Ten Sefirot of Beriah, Yetzirah and Asiyah. The kelim thus encompass and transcend the light that is vested within them.
ובהארתו תוך הכלים, נותן בהם כח ועוז לברוא יש מאין
By its radiation within the kelim, it endows them with power and strength to create yesh from ayin.
It has already been explained that the creation of the respective beings of each of the Four Worlds comes about through thekelim of the Sefirot of that particular world. Their ability to create yesh from ayin (which can come about only from the essence of the Ein Sof-light that encompasses all worlds) results from the radiation of the encompassing light within them.
ומאחר שהבריאה היא על ידי הכלים
Now, because creation takes place by means of the kelim, which are finite and diverse, and the infinite light radiates within and through them,
לזאת הם הנבראים בבחינת ריבוי והתחלקות וגבול ותכלית
created beings are numerous and diverse, limited and finite,
ובפרט על ידי האותיות, כנזכר לעיל
especially since [the Divine radiation which brought them into being is revealed] by means of the letters, as explained above, for these letters (of speech) are even more finite and more diverse than the kelim.
To summarize: Both the indwelling aspect (the Kav) and the transcendent (“encompassing”) aspect of the [infinite] Ein Sof-light are present not only within the Sefirot, the Neshamah, Nefesh-Ruach and the kelim, of each of the worlds, but also within all the created beings of these worlds. The difference lies only in the degree of manifestation — whether it be a “radiation”, a “radiation of a radiation,” or a “radiation of a radiation of a radiation.”
When the creative light is present at the first and most direct level (“radiation”), though it is not the essence of the [infinite]Ein Sof-light that is manifest, the light will still be of the same nature; it retains the same mahut. When it manifests as a “radiation of a radiation,” the creative light will be essentially different, and merely bear some external resemblance to its source in the manner of its manifestation; only its metziut remains Divine. When, however, it is manifest as a “radiation of a radiation of a radiation,” as is the case with all created beings, it does not retain even the metziut of the original radiation; the Divine radiation merely descends into the metziut of the created being.
***
| FOOTNOTES | |
| 1. | Yirmeyahu 23:24 |
| 2. | Tikunei Zohar 57:91b. |
| 3. | Tanya, ch.48. |
| Rambam: Sefer Hamitzvos: |
• Sunday, 7 Tishrei, 5777 · 9 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 287
Relatives' Testimony
"Fathers shall not be put to death on account of their children; neither shall children be put to death on account of their fathers"—Deuteronomy 24:16.
A judge may not accept testimony from a litigant's close relative—whether the testimony is in support of the litigant or against him.
This law applies to all cases – capital and monetary – and all close relatives. The verse refers specifically to a capital case and the testimony of a father to demonstrate the extent of this mitzvah. For the Torah even forbids accepting the testimony of a father, who presumably loves his child dearly, against his child (or vice versa) in a capital case—though we'd presume that such testimony is eminently credible.
This mitzvah is a supra-rational decree from Above.
Full text of this Mitzvah »
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 287
Relatives' Testimony
"Fathers shall not be put to death on account of their children; neither shall children be put to death on account of their fathers"—Deuteronomy 24:16.
A judge may not accept testimony from a litigant's close relative—whether the testimony is in support of the litigant or against him.
This law applies to all cases – capital and monetary – and all close relatives. The verse refers specifically to a capital case and the testimony of a father to demonstrate the extent of this mitzvah. For the Torah even forbids accepting the testimony of a father, who presumably loves his child dearly, against his child (or vice versa) in a capital case—though we'd presume that such testimony is eminently credible.
This mitzvah is a supra-rational decree from Above.
Full text of this Mitzvah »
• Relatives' Testimony
Negative Commandment 287
Translated by Berel Bell
The 287th prohibition is that a judge is forbidden from accepting the testimony of relatives — whether for each other or against each other.
The source of this prohibition is G‑d's statement1 (exalted be He), "Fathers shall not die through their sons, and sons shall not die through their fathers."
The interpretation of this verse is given in the Sifri,2 "Fathers shall not die through the testimony of their sons, and sons shall not die through the testimony of their fathers."
The same law applies to financial cases, but it was said in a capital case to take the most extreme case. One should not reason, "Since this involves the death penalty, the relative's testimony cannot be doubted, and we shall therefore act in accordance with his words. Since his testimony is causing the death of a relative, there is no doubt." To counter this claim the example is brought of the relatives who have the strongest and greatest love for each other — a father for his son and a son for his father. And even when a father testifies against his son, and even if it is to have him executed, we still cannot accept it. This is a decree of the Torah which has no explanation whatsoever. You should understand this well.
The details of this mitzvah are explained in the third chapter3 of tractate Sanhedrin.
FOOTNOTES
1.Deut. 24:16.
2.Parshas Ki Seitzei.
3.27b.
• Rambam - 1 Chapter: She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 16
• She'ar Avot haTum'ah - Chapter 16
• Rambam - 3 Chapters: Edut Edut - Chapter 14, Edut Edut - Chapter 15, Edut Edut - Chapter 16
1
Why did the Sages rule that when there is a question of impurity in the public domain, the person should be considered pure? Because the community offers the Paschal sacrifice in a state of impurity when the majority of the people are impure. Now, if ritual impurity that was definitely established is superseded by the presence of the community, certainly this would apply to a mere question of the presence of impurity. For all stringencies observed because of doubt were instituted by the Sages, as we explained inHilchot Bi'ot Assurot.
Why did they rule stringently concerning a doubt in a private domain? For in the instance of a sotah who entered into privacy with the person concerning whom she was warned, even though there is only a doubt that she committed adultery, she is considered as impure with regard to her husband until she drinks the sotahwaters.
א
מפני מה טהרו חכמים ספק טומאה בר"ה שהרי הציבור עושין פסח בטומאה בזמן שהטמאים מרובין אם טומאה ודאית נדחית מפניהן קל וחומר לספק טומאה שאיסור כל הספקות מדבריהן כמו שביארנו בהלכות ביאות אסורות ומפני מה החמירו בספק רה"י שהרי סוטה שנסתרה אף ע"פ שהדבר ספק הרי היא טמאה לבעלה עד שתשתה:
2
Just as a sotah and the person suspected of relations with her are two, so too, when there are questions of impurity that involve two individuals, it is assumed that the person or the article is not pure. If, however, there are three people in a private domain, when there is a question concerning impurity that occurs there, it is assumed that the person or the article is pure, as if the question arose in the public domain.
When does the above apply? When the person who could have contracted impurity has the knowledge to be asked and be examined regarding the details that occurred, as is true with regard to a sotah. When, however, there is a deafmute, an emotionally or intellectually compromised person, or a minor who does not know the details and is unable to respond to questions that are asked involved in a private domain, if a doubtful situation arises, it is assumed that the person or the article is pure.
What is implied? When a deafmute, an emotionally or intellectually compromised person, or a minor who does not know how to respond to questions are found in a courtyard or an alley where there is impurity and there is a question whether or not they came in contact with it, they are considered as pure. Similarly, in all instances where no one has the knowledge to respond to questions, even though the question arises in a private domain, they are considered as pure.
ב
וכשם שהסוטה ובועלה שנים כך ספק טומאה בשנים אבל אם היו שלשה ברה"י הרי ספק טומאתן שם טהור כר"ה בד"א כשהיה זה שנטמא בספק יש בו דעת להשאל ולדרוש ממנו מה אירע לו כסוטה אבל אם היה חרש או שוטה או קטן שאינו יודע להשיב על הענין כששואלין אותו הרי ספיקו טהור כיצד חרש או שוטה או קטן שאין בו דעת להשאל שנמצאו בחצר או במבוי שיש שם טומאה וספק נגעו וספק לא נגעו הרי אלו טהורין וכן כל שאין בו דעת להשאל אע"פ שנולד לו הספק ברה"י ספיקו טהור:
3
When a person is blind, sleeping, or walking at night, if there is a question whether or not they contracted impurity in a private domain, they are impure, because they have the knowledge to respond to questions.
When do we apply the principle that whenever there is a question involving one who does not have the knowledge to respond to questions, it is assumed that the person or the article is pure? When the possibilities are equally balanced and there is no established presumption regarding its status. If, however, it is known that, in a given situation, one could be assumed to have contracted impurity, he is considered impure.
What is implied? An impure child was standing next to some dough and there was also dough on his hand, the dough is deemed impure, for a child's habit is to pat dough and it can be assumed that he did so. Nevertheless, terumah should not be burnt because of this assumption.
ג
הסומא והישן והמהלך בלילה ספיקן ברה"י טמא מפני שיש בו דעת להשאל במה דברים אמורים שכל שאין בו דעת לישאל ספיקו טהור בשהיה הדבר שקול ואין שם חזקה אבל אם היה הדבר ידוע שחזקתו שנטמא ה"ז טמא כיצד תינוק טמא שנמצא בצד העיסה והבצק בידו הרי העיסה טמאה שדרך התינוק לטפח ובכך היא חזקתו ואין שורפין על חזקה זו:
4
When impure liquids, a pure dough that is terumah, and domesticated animals, beasts, or fowl were all located in the same place, and teeth marks were found in the dough, it is presumed that the animals drank the liquids and then bit the dough and thus imparted impurity to it. If a cow was there and the distance between the liquids and the dough was sufficient for the cow to wipe its tongue on its lips, the dough is pure. The same principle applies with regard to other animals if there was enough place for the animals to dry their mouths with their tongues. If there is less space than this, the dough is impure. If a dog was there, the dough is pure even if it is located next to the liquids, for it is not the habit of a dog to leave food and go to water.
The following laws apply if there are signs of chickens pecking at the dough. If there is enough space between the liquids and the dough for them to dry their mouths on the ground, the dough is pure. If not, it is not, for it can be assumed that they drank and pecked at the dough while the liquids were still in their mouths.
When does the above apply? When the water is clear enough for a child's shadow to be recognized in them. If, however, the water was murky, the dough is pure, because if the chickens pecked with the liquids, the marks of the liquid would be observable in the dough. If the liquid was clear, although the dough is assumed to be impure, it should not be burnt due to this assumption. Instead, the determination of its status is held in abeyance.
ד
היו משקין טמאין ובצק טהור ובהמה או חיה או עופות בבית ונמצא בבצק מקום נשיכתן חזקה ששתו משקין ונשכו בבצק וטמאוהו היתה שם פרה ובין המשקין והבצק כדי שתלחך את לשונה הרי הבצק טהור ובשאר כל הבהמה כדי שתנגב את פיה פחות מזה הבצק טמא ואם היה כלב אפילו היו משקין בצד הבצק ה"ז טהור שאין דרכו של כלב להניח המזון ולילך לו אל המים נמצא בבצק נקירת התרנגולין אם יש בין המשקין והבצק כדי שינגבו את פיהן בארץ הבצק טהור ואם לאו טמא שחזקתן ששתו וניקרו בבצק במשקין שבפיהם בד"א בשהיו המשקין צלולין שבבואה של תינוק ניכרת בהן אבל עכורים הבצק טהור שאילו נקרו במשקין היה מקום המשקין ניכר בבצק אם היו צלולין אף על פי שהבצק בחזקת טומאה אין שורפין על חזקה זו אלא תולין:
5
What is an example of a presumption due to which terumah is burnt when a question of impurity arises in a private domain? There is a dough in a house, both creeping animals and frogs are becoming stuck in it, and pieces of their flesh was found in the dough. If most of those becoming stuck in the dough are creeping animals, the dough is deemed impure and should be burnt. If the majority are frogs, it is deemed as pure.
ה
איזו היא חזקה ששורפין עליה ברשות היחיד עיסה בבית ושרצים וצפרדעים מטפלין שם ונמצאו חתיכות מבשרן בעיסה אם רוב המטפלים שרצים העיסה טמאה ותשרף ואם הרוב צפרדעים טהורה:
6
The following rules apply when there were pure substances next to or above sources of impurity and when a person clothed himself in his garment, a question arose whether it touched the impurity and the pure substances or not. If this took place in a private domain, it is deemed impure because of the doubt, because when there is a question of impurity that arises due to human activity, they can be questioned concerning it. Even if there is an k'liplaced on the ground, it is considered as if there is someone to be questioned about it. If the pure substances and the source of impurity were in a public domain and a question arises, the substances are deemed pure. If it is impossible that the garment did not touch both of them, even though there is some doubt, the substances are deemed impure.
ו
היו טמאות וטהרות בצדו או למעלה ממנו ונתעטף בטליתו וספק נגעו ספק לא נגעו בעת שנתעטף אם היו ברשות היחיד ספיקו טמא שספק טומאה הבאה בידי אדם נשאלין עליה אפילו בכלי המונח על גבי קרקע הרי הוא כמי שיש בו דעת לישאל ואם היו ברשות הרבים ספיקו טהור ואם אי אפשר שלא יגע ספיקו טמא:
7
When a loaf of bread that is terumah is positioned on a board and a support that contracted impurity from a zav is positioned below it in a manner in which it is impossible for the loaf to fall without touching the support, even though the support is inclined, should one find the loaf in another place, its status of purity remains unchanged, for it is possible to say that another person came, took it, and put it in that place. If one can say: "I am certain that no person came here," it is impure, because it certainly fell and touched the support when it fell.
ז
ככר של תרומה שנתון על גבי הדף ומדרס נתון תחתיו ואי אפשר לו כשיפול שלא יגע במדרס אע"פ שהוא במקום מדרון ובא ומצא הככר במקום אחר הרי הוא בטהרתו שאני אומר אדם בא ונטלו ונתנו במקום זה ואם אמר ברי לי שלא בא אדם לכאן טמא שודאי נפל ונגע במדרס כשנפל:
8
When a child is found standing next to a cemetery holding roses, even when there are roses only in the place of impurity, he is pure because there is a doubt; it is possible that another person gathered them and gave them to him.
Similarly, when a donkey is standing in a cemetery, the keilim on him are pure. We do not say that he pressed himself against them when lying on the ground and touched a grave while doing so. The rationale for both instances is that the child and the donkey do not have the knowledge to respond to questions. Hence, we follow the principle that all questions of impurity are judged according to the circumstances at the time that they were discovered.
ח
תינוק שנמצא בצד בית הקברות והשושנים בידו אף על פי שאין שם שושנים אלא במקום הטומאה ספיקו טהור שמא אחר ליקטן ונתנם לו וכן חמור העומד בבית הקברות כליו טהורין ואין אומרין שמא נתמעך בהן ונגעו בקבר מפני שאין בו דעת לישאל וכשנמצאו לא נמצאו נוגעין וכל הטומאות כשעת מציאתן:
9
When a child was holding his father's hand or was riding on his father's shoulders, he is deemed impure with regard to any question concerning ritual impurity that arises in a private domain, for his father could be asked with regard to his status.
ט
תינוק שהיה תופש בידו של אביו או שהיה רוכב על גבי כתיפו של אביו ספיקו ברה"י טמא מפני שאביו נשאל עליו:
10
There are four questionable situations that our Sages discussed with regard to a child:
a) When a child cannot walk and his mother placed him down in one place and found him as he was in that place, he is pure. We do not say that perhaps an impure woman came and kissed him and hugged him.
b) When the child matured to the extent that he began to leave one domain and enter others on his own, his clothes are pure. They are not considered as a midras as are the clothes of unlearned people. Nevertheless, as an initial preference, they should not be brought into contact with pure entities.
c) If he matured to the extent that he has the knowledge to answer questions, in a private domain, whenever there is a doubt whether he contracted impurity, he is considered as impure.
d) If he matured to the extent that he has the knowledge to guard his body from contracting impurity, one may partake of pure foods that touched his body. If he has the knowledge to guard his hands, pure foods that touched them may be eaten.
How do we check him? He is immersed and given ordinary food which he is told to treat as terumah. If he has the knowledge to guard his body, one may partake of pure foods that touched his body. If he has the knowledge to guard his hands, pure foods that touched them may be eaten.
י
וארבעה ספיקות אמרו חכמים בתינוק תינוק שאינו יכול להלך שהניחתו אמו ובאה ומצאתו כמו שהוא במקומו טהור ואין אומרין שמא טומאה באה ונשקתו וגפפתו התחיל התינוק לצאת ולהכניס בגדיו טהורין ואין מדרס כשאר בגדי עם הארץ ואע"פ שהן טהורין אין עושין על גביהן טהרות הגדיל עד שיהיה בו דעת לישאל ספיקו טמא ברה"י הגדיל עד שיהיה בו דעת לשמור את גופו אוכלין על גופו טהרות יודע לשמור את ידיו אוכלין על גבן טהרות כיצד בודקין אותו מטבילין אותו ונותנין לו חולין לשם תרומה אם יודע לשמור את גופו אוכלין אגב גופו טהרות ואם יודע לשמור את ידיו אוכלים אגב ידו טהרות:
• Edut - Chapter 14
• Hayom Yom: Today's Hayom Yom
1
Whenever a witness is disqualified from testifying on behalf of a colleague because he is married to the witness' relative, if that relative's wife dies, even if she left him sons, he is considered to have been released from any connection and is acceptable as a witness.
א
כל מי שאין אתה מעיד לו מפני שהוא בעל קרובתך אם מתה אשתו אע"פ שהניחה לו בנים הרי זה נתרחק וכשר:
2
When a person knew of evidence concerning a colleague before he became his son-in-law, and then became his son-in-law, he is not acceptable. The same law applies if a person was in control of his senses and then became a deaf-mute, was able to see and became blind - even though he is aware of the measure of land concerning which he testifies and can define its boundaries, or was intellectually and emotionally sound and then lost control of his faculties.
If, by contrast, a person knew of evidence concerning a colleague before he became his son-in-law, became his son-in-law, and then that colleague's daughterdied, the witness is acceptable. Similar laws apply if a person was in control of his senses, became a deaf-mute, and then regained control of his senses, was intellectually and emotionally sound, lost control of his faculties, and then regained control of them, or was able to see, became blind, and then regained his sight.
The general principle is: Whenever a person is an acceptable witness at the initial and the final stages, he is acceptable even though in the interim, he was not acceptable as a witness. If, however, initially he is unacceptable, even though ultimately, he would be acceptable, he is disqualified. Therefore when a person is aware of evidence as a child, it is of no consequence for him to testify with regard to it when he attains majority.
ב
מי שהיה יודע לחבירו עדות עד שלא נעשה חתנו ונעשה חתנו או שידע העדות והוא פקח ואח"כ נתחרש פתוח ונסתמא אע"פ שיכול לכוין מדת הקרקע שהוא מעיד בה ומסיים מצריה שפוי ונשתטה הרי זה פסול אבל אם היה יודע לו עדות עד שלא נעשה חתנו ונעשה חתנו ומתה בתו פקח ונתחרש וחזר ונתפקח שפוי ונשתטה וחזר ונשתפה פתוח ונסתמא וחזר ונתפתח כשר זה הכלל כל שתחלתו וסופו בכשרות אף על פי שנפסל בינתים כשר תחלתו בפסלות אף על פי שסופו בכשרות פסול לפיכך מי שהיה יודע בעדות והוא קטן ובא והעיד בה כשהוא גדול אינה כלום:
3
There are matters concerning which we rely on the testimony which a person gives after he attains majority with regard to events that he observed when he was a child. The rationale is that these are matters of Rabbinical origin. The matters are as follows; a person's word is accepted when he states: a) "This is the signature of my father," "...my teacher," "...or my brother," the rationale is that the validation of legal documents is a Rabbinic requirement;
b) "I remember that when so-and-so was married, they performed the customs performed for a virgin"; since most women marry when virgins and a ketubah is a Rabbinic institution;
c) "This place is a beit hapras," for the ritual impurity associated with such a place is a Rabbinic safeguard;
d) "We would proceed until this point on the Sabbath," because the restriction of the Sabbath limits until only 2000 cubits is a Rabbinic restriction;
e) "So-and-so would leave school to immerse himself in a mikvehand eat terumah in the evening" or "he would receive a portion ofterumah with us;"
f) "We would bring challah and presents of meat to so-and-so, the priest"; this applies when the presents were sent with the person himself;
g) "My father told me, 'This family is acceptable; this family is not acceptable";
h) "We ate from the fruit-barrel brought by the brothers of so-and-so to inform others that their brother, so-and-so, married a woman that was not appropriate for him.
All of the latter four points involve establishing a person as a priest to enable him to partake of terumah that is separated at present because of Rabbinic decree or to prevent him from partaking of it.
ג
ויש דברים שסומכין בהן על עדות שמעיד כשהוא גדול הואיל והם דברים של דבריהם ואלו הן הדברים שאדם נאמן להעיד בגודלו על מה שראה בקטנו נאמן אדם לומר זה כתב ידו של אבי או של רבי או של אחי מפני שקיום שטרות מדבריהם זכור אני בפלונית שנישאת ונעשה לה מנהג הבתולות הואיל ורוב נשים בתולות נישאות וכתובה מדבריהם שהמקום הזה בית הפרס מפני שטומאתו מדבריהם ועד כאן היינו באין בשבת שצמצום התחום עד אלפים אמה בלבד מדבריהם שהיה איש פלוני יוצא מבית הספר לטבול ולאכול בתרומתו לערב ושהיה חולק עמנו תרומה ושהיינו מוליכים חלה ומתנות לפלוני כהן ע"י עצמו ואמר לי אבא משפחה זו כשרה משפחה זו פסולה ואכלנו בקצצה של פלוני שהאכילוני אחיו כדי להודיע שאחיהם פלוני נשא אשה שאינה הוגנת לו שכל אלו הדברים להחזיק זה הכהן לאכול בתרומה של דבריהם או לדחותו ממנה:
4
The leniency granted in all these situations to accept the testimony of a person who reached majority with regard to what he knew when he was a minor is not granted when a gentile or a servant witnessed such matters and gave such testimony after he converted and was freed.
ד
כל אלו שמעיד בהן הגדול במה שידע כשהיה קטן אם היה עכו"ם או עבד כשראה דברים אלו והעיד אחר שנתגייר ונשתחרר אינו נאמן:
5
If, before becoming a robber, a person knew of evidence concerning a colleague and recorded that evidence in a legal document and then became a robber, he cannot testify with regard to his signature. If, however, his signature to the legal document was validated in court before he became a robber, the legal document is acceptable.
Similarly, if a witness becomes a person's son-in-law, he may not testify concerning his signature on a legal document involving his father-in-law. Others, however, may testify concerning the son-in-law's signature. Even though the document is not validated by the court until after the witness becomes a person's son-in-law, it is acceptable. The disqualification of a witness because of a transgression is not the same as the disqualification of a witness because of a family connection, for a person disqualified because of a transgression is suspected of forging the document.
ה
מי שהיה יודע לחבירו בעדות עד שלא נעשה גזלן ונעשה גזלן הוא אינו מעיד על כתב ידו אבל אם הוחזק כתב ידו שבשטר זה בבית דין קודם שיעשה גזלן הרי זה שטר כשר וכן אם נעשה חתנו הוא אינו מעיד על כתב ידו אבל אחרים מעידין אע"פ שלא הוחזק בבית דין אלא אחר שנעשה חתנו הרי זה כשר שאינו דומה הפסול בעבירה לפסול בקריבה שהפסול בעבירה חשוד לזייף:
6
When a legal document has only two witnesses signed upon it and they are related to each other or one of them is disqualified because of a transgression, even if the document was transferred in the presence of acceptable witnesses, it is worthless, like a shard, because of the invalid signatures inside it.
ו
שטר שיש בו שני עדים בלבד ושניהם קרובים זה לזה או אחד משניהם פסול בעבירה אף על פי שמסר לו השטר בפני עדים כשרים הרי הוא כחרס מפני שהוא מזוייף מתוכו:
7
The following rule applies when a person composes one legal document including testimony that he is granting all of his property to two people and the witnesses to the document are related to one of the recipients of the present, but not related to the other. The document is not acceptable, because it is one statement of testimony.
If, however, he writes in one legal document that he is giving this-and-this courtyard to Reuven and this-and-this field to Shimon, and the witnesses are related to one, but not to the other, the present given to the recipient to whom the witnesses are not related is binding. Even though the two statements are included in one legal document, they are considered as separate testimonies. To what can the matter be compared to a person who says: "Serve as witnesses that I gave Reuven this-and-this, that I gave Shimon this-and-this, and that I borrowed such-and-such from Levi." Although they were all included in the same legal document and there is only one person transferring the property, they are considered as three distinct statements.
ז
הכותב כל נכסיו לשני בני אדם בעדות אחת והעדים קרובים לאחד ממקבלי המתנה ורחוקים מן השני הרי השטר פסול מפני שהוא עדות אחת אבל אם כתב בשטר אחד שנתתי לראובן חצר פלונית ושנתתי לשמעון שדה פלונית נמצאו העדים קרובים לזה ורחוקים מזה זה שהם רחוקים ממנו מתנתו קיימת שאלו שתי עדויות אע"פ שהן בשטר אחד למה זה דומה לאומר היו עלי עדים שנתתי לראובן כך וכך ושנתתי לשמעון כך וכך ושלויתי מלוי כך וכך שאף על פי שכתב בשטר אחד והמקנה איש אחד הרי אלו שלש עדויות שאינן תלויות זו בזו:
Edut - Chapter 15
1
Whenever a person will benefit from giving testimony, he may not give such testimony for it is as if he is testifying concerning himself. Therefore when a person comes to the inhabitants of a city with a complaint concerning the public bathhouse or thoroughfare, none of the inhabitants of the city can testify regarding this matter nor serve as a judge regarding this matter until they undertake a contractual act removing themselves from any connection to the property in question. Afterwards, they may testify or serve as a judges.
א
כל עדות שתבא הנאה לאדם ממנה אינו מעיד בה שזה הוא כמעיד על עצמו לפיכך בני העיר שבא מערער לערער עליהם במרחץ או ברחוב של עיר אין אחד מבעלי העיר מעיד בדבר זה ולא דן עד שיסלק עצמו בקנין גמור ואחר כך יעיד או ידין:
2
The following rules apply when a communal Torah scroll is stolen from the inhabitants of a city. Since it is intended to be listened to by all the members of the community, it is impossible for a person to withdraw his share of ownership of it. Hence, the matter should not be adjudicated by the judges of the city, and the inhabitants of the city may not testify to prove the city's ownership. Similar laws apply in all analogous situations.
ב
בני העיר שנגנב ספר תורה שלהן הואיל ולשמיעה הוא עשוי שאי אפשר לאדם לסלק עצמו ממנו אין דנין בדייני אותה העיר ואין מביאין ראיה מאנשי אותה העיר וכן כל כיוצא בזה:
3
When a person says: "Give a manah to the poor people of my city," the matter may not be adjudicated by the judges of that city and the inhabitants of the city may not testify to prove that the pledge was made.
When does the above apply? When the poor people depend upon them and they allocate charity to them. In such a situation, even if two members of the city promised: "We will give the fixed amount required of us regardless; let us testify," we do not heed their request. For they receive benefit from the fact that these poor people become wealthier for the poor are dependent on the inhabitants of the city. Similar laws apply in all analogous situations.
ג
האומר תנו מנה לעניי עירי אין דנין בדייני אותה העיר ואין מביאין ראיה מאנשי אותה העיר בד"א כשהיו העניים סמוכים עליהם ופוסקין עליהן צדקה אפילו אמרו שנים מאנשי אותה העיר אנו נתן דבר הקצוב עלינו ונעיד אין שומעין להם שהנאה הוא להם שיתעשרו עניים אלו הואיל והן סמוכין על בני העיר וכן כל כיוצא בזה:
4
The following rules apply when a person raises a protest and seeks to expropriate land that is owned by two partners from the possession of one of the partners. The other partner may not testify on behalf of his partner concerning the land unless he withdraws from ownership of the land and undertakes an act of contract affirming that he gave his portion to his partner and committing himself to reimburse him for its value if his own creditor expropriates it from his partner. After undertaking such an agreement, he may testify concerning the field. Similar laws apply in all analogous situations.
ד
קרקע שבין שני שותפין שבא מערער להוציאה מתחת יד השותף אינו מעיד לשותפו עליה אלא אם סילק עצמו ממנה וקנו מידו שנתנה לשותף ושאם בא בעל חוב שלו וטרפה מיד השותף משלם לו דמיה ואח"כ מעיד לו עליה וכן כל כיוצא בזה:
5
The following rules apply when a person protests the ownership of a field. If it contains produce, a sharecropper may not testify with regard to it. For the sharecropper wishes it to remain in the possession of the owner so that he will receive his portion of the crops. If there is no produce in the field, he may testify concerning it.
Different rules apply with regard to a renter. If he brings the rent with him and says: "Let whoever is established as the owner of this field take this," he may offer testimony. If, however, he already paid the rent to the owner of the field he may not testify. For if the field is expropriated by the claimant, he would have to pay him rent for all the years he dwelled in it. Hence, he may not offer testimony. Similar laws apply in all analogous situations.
ה
העורר על השדה אם יש בה פירות אין האריס מעיד לו עליה שהרי רוצה האריס להעמידה ביד בעליה כדי שיטול חלקו בפירות ואם אין בה פירות מעיד אבל השוכר אם לקח השכירות בידו ואמר כל מי שתתקיים שדה זו בידו יטול הרי זה מעיד ואם כבר נתן השכירות לבעל השדה אינו מעיד כיון שאם תצא השדה למערער חייב ליתן לו שכר כל השנים שישב בה אינו מעיד וכן כל כיוצא בזה:
6
The following rules apply if Shimon borrowed money and Reuven guaranteed the debt. Yehudah entered into litigation against Shimon and sought to expropriate landed property from his possession. If Shimon possesses another field equal in value to the debt guaranteed by Reuven, Reuven may testify with regard to the land, asserting that it belongs to Shimon. He does not derive any benefit from this, for even if Yehudah would expropriate the field, Shimon possesses another field from which the creditor could derive payment.
Similarly, a person who purchased a field may testify on behalf of another person who purchased a field from the same seller and affirm that the field is his. This applies provided the seller owns a field that is not on lien that is equivalent to the value of the field acquired by the first purchaser. In such a situation, the first purchaser does not derive any benefit from the field remaining in the possession of the second purchaser, for even if the field he purchased is expropriated from him, he may seek reimbursement from the seller and the seller possesses another field from which he could expropriate his due.
ו
שמעון שלוה והיה ראובן ערב ובא יהודה לערער על שמעון הלוה והוציא קרקע מתחת ידו אם יש לשמעון שדה אחרת כנגד החוב הרי ראובן הערב יש לו להעיד על אותו קרקע שהיא של שמעון שאין לו הנאה בזה שאם לקחה יהודה הרי שדה אחרת שיפרע ממנה בעל חובו וכן לוקח ראשון מעיד ללוקח שני שלקח אחריו שזה השדה שלו והוא שיש למוכר שדה בן חורין כנגד דמי שדה של לוקח ראשון שאין ללוקח ראשון הנאה בעמידת זה השדה ביד לוקח שני שאפילו נטרף לוקח הראשון על המוכר הוא חוזר והרי יש לו שדה אחרת שיגבה ממנה:
Edut - Chapter 16
1
The following rule applies when Reuven stole a field or a garment from Shimon and Yehudah lodges a claim against Reuven, stating that the field or the garment is his. Shimon may not testify on Reuven's behalf that the field or the garment does not belong to Yehudah. The rationale is that Shimon desires to have the field or garment remain in the possession of Reuven who stole it from him so that he will have it returned to him from the thief. For it is possible that the proof Shimon uses to expropriate it from Reuven will not enable him to expropriate it from Yehudah.
Similarly, if Reuven sold or transferred as an inheritance the stolen field to Levi and Yehudah lodges a claim against Levi, Shimon may not testify that it does not belong to Yehudah. For perhaps it is more comfortable for him to expropriate it from Levi.
א
ראובן שגזל שדה או טלית משמעון ובא יהודה וערער על ראובן ואמר שדה זו או טלית זו שלי היא אין שמעון יכול להעיד לראובן שאין זו השדה של יהודה ולא זו הטלית של יהודה שהרי שמעון רוצה להעמיד שדה זו או טלית זו ביד ראובן שהוא גזלה ממנו כדי שיחזירו לו מיד הגזלן שהרי אפשר שתהיה הראייה של שמעון שמוציא בה מיד ראובן אפשר שאינו יכול להוציא בה מיד יהודה וכן אם מכר ראובן השדה הגזולה או הורישה ללוי ובא יהודה לערער על לוי אין שמעון מעיד שאינה של יהודה שמא נחת רוח יש לו להוציאה מיד לוי:
2
The following rules apply if Reuven sold the stolen garment to Levi and Yehudah lodges a claim concerning it. If Reuven died, Shimon may testify that it does not belong to Yehudah. The rationale is that this garment will never be returned to Shimon, because the purchaser acquires it because of his despair of recovering it and its change of domain. Reuven, the thief, died, and thus he has no one from whom he could receive reimbursement.
If, however, Reuven is still alive, Shimon may not testify even concerning a garment. For he will receive benefit from the fact that it will not remain in Yehudah's possession so that he can bring proof that Reuven stole it and require him to make reimbursement for it.
Similarly, if the garment is in the possession of Reuven's heirs, Shimon may not testify concerning it. For ultimately, if the heir retains possession, it will be returned to the original owner. Similar laws apply in all analogous situations.
ב
מכר הטלית הגזולה ללוי ובא יהודה לערער אם מת ראובן שמעון מעיד עליה שאינה של יהודה שהרי אין טלית זו חוזרת לשמעון לעולם שכבר קנאה הלוקח ביאוש ושינוי רשות וכבר מת ראובן הגזלן ואין לו ממי יטול דמיה אבל אם עדיין ראובן קיים אין שמעון מעיד אף על הטלית שהנאה היא לו שלא תעמוד ביד יהודה כדי שיביא ראיה שראובן גזלה וישלם דמיה וכן אם היתה הטלית ביד יורשי ראובן אין שמעון מעיד עליה מפני שסופה שאם תעמוד ביד היורש לחזור לו וכן כל כיוצא בזה:
3
The following rule applies when Reuven sold a field to Shimon without taking financial responsibility for it and Yehudah issued a claim to expropriate it from Shimon. Reuven may not testify concerning it on Shimon's behalf. Even though he did not accept financial responsibility for the field, he desires that it remain in Shimon's possession. For if that is the case, one of Reuven's creditors may come and collect it as payment for Reuven's debt and thus Reuven will not be "a wicked person who borrows and does not repay."
ג
ראובן שמכר שדה לשמעון שלא באחריות ובא יהודה לערער על שמעון ולהוציאה מתחת ידו אין ראובן מעיד לו עליה אע"פ שאין עליה אחריות הרי הוא רוצה שתעמוד ביד שמעון כדי שיבא בעל חוב של ראובן ויטרפנה בחובו ולא יהיה לוה רשע ולא ישלם:
4
When, by contrast, Reuven sold a cow or a garment to Shimon and Yehudah raised a claim to expropriate it from Shimon, Reuven may testify that it belongs to Shimon. The rationale is that even if it were to remain in Shimon's possession, a creditor of Reuven does not have the right to expropriate movable property that was sold. This applies even when the movable property was designated as an apoteiki.
When does the above apply? When Shimon the purchaser admits that the cow or the garment certainly belonged to Reuven the seller and he knows that they truly belonged to him. If, however, Shimon does not acknowledge this, Reuven may not testify to deny Yehudah's right to the property. For if it is expropriated from Shimon, he will sue Reuven for its value, saying: "You sold me an article that did not belong to you, for witnesses came and stated that it belonged to Yehudah."
When do we accept Reuven's testimony to deny Yehudah's right to the movable property and thus leave it in Shimon's possession? When witnesses come and testify that Reuven never owned landed property. If, however, there are no witnesses to deliver such testimony, Reuven may not testify concerning a cow or a garment as well.
Why may he not testify concerning such objects? Because it is possible that he placed them on lien to his creditor by virtue of the latter's lien on landed property and in that contract stated: "That I will acquire," establishing a lien on them by virtue of the lien on the landed property. Thus his creditor has the right to expropriate a cow and a garment as well. Hence, Reuven should not testify concerning them. For he desires to have them remain in Shimon's possession so that his creditor can come and expropriate them. Similar principles apply in all analogous situations.
These matters are dependent solely on the discerning capacity of the judge and the greatness of his understanding when he comprehends the fundamental thrust of the judgments and knows how one thing leads to another, deepening his perception. If he sees that a witness will derive benefit from this testimony even in an uncommon and extraordinary manner, he should not allow that person to testify.
Just as a person should not testify with regard to a matter because he may have a vested interest in the case; so, too, he should not act as a judge concerning such a matter. Similarly with regard to other disqualifying factors, just as they disqualifying a person as a witness; so, too, they disqualify him as a judge.
ד
ראובן שמכר פרה או טלית לשמעון ובא יהודה לערער ולהוציא מיד שמעון ראובן מעיד לו עליה שהיא של שמעון שאפילו עמדה ביד שמעון אין בעל חובו של ראובן טורף מן המטלטלין ואפילו היו אפותיקי במה דברים אמורים כשהיה שמעון מודה שזו הפרה והטלית הם של ראובן המוכר בודאי והוא יודע שבאמת הן שלו אבל אם לא הודה שמעון אין ראובן מעיד לאבד זכות יהודה שאם תצא מתחת ידי שמעון יחזור שמעון ויתבע דמים ויאמר לו מכרת לי דבר שאינו שלך שהרי באו עדים ואמרו שהן של יהודה בד"א שיעיד ראובן לאבד זכות יהודה ויעמיד המטלטלין ביד שמעון כשבאו עדים והעידו שהם יודעים שראובן זה לא היתה לו קרקע מעולם אבל אם לא באו עדים לכך אף על הפרה והטלית אינו מעיד ולמה אינו מעיד עליהן שמא הקנה אותם לבעל חובו אגב קרקע וכתב דאיקני והקנה לו מטלטלין אגב קרקע שנמצא בעל חובו טורף אף הפרה והטלית לפיכך לא יעיד עליהן שהרי רוצה להעמידן ביד שמעון כדי שיבא בעל חובו ויטרפם וכן כל כיוצא בדברים אלו ודברים אלו אינן תלויין אלא בדעת הדיין ועוצם בינתו שיבין עיקר המשפטים וידע דבר הגורם לדבר אחר ויעמיק לראות אם ימצא שיש לזה העד צד הנאה בעדות זו אפילו בדרך רחוקה ונפלאה הרי זה לא יעיד בה וכדרך שלא יעיד בדבר זה שמא נוגע בעדותו הוא כך לא ידון באותו דבר וכן שאר מיני פסולין כשם שפוסלין בעדים כך פוסלין בדיינים:
5
Therefore we do not appoint two judges to the Sanhedrin who are related to each other. This applies to both a minorSanhedrin and the Supreme Sanhedrin. With regard to the judges that are added to reach the number of seven charged with declaring a leap year as mentioned in Hilchot Kiddush HaChodesh, it appears to me that it is of no consequence that there are relatives among them.
ה
ולפיכך אין סומכין בסנהדרין שנים הקרובים זה לזה בין בסנהדרי קטנה בין בסנהדרי גדולה אבל אלו שמוסיפין עד שבעה לעבר השנה כמו שבארנו בהלכות קדוש החדש יראה לי שאם היה בהן קרובים אין בכך כלום:
6
Whoever is fit to act as a judge as fit to act as a witness. There are, however, some who are acceptable to act as a witness, but not to act as a judge. They include friends, enemies, converts, and freed slaves. Similarly, an elderly person, a eunuch, a bastard, and a person with one eye are acceptable as witnesses, but are not acceptable as judges as we explained.
ו
כל הכשר לדון כשר להעיד ויש כשר להעיד ואינו כשר לדון האוהב והשונא והגר והמשוחרר וכן הזקן והסריס והממזר וסומא באחת מעיניו כשרין להעיד ואינן כשרים לדון דיני נפשות כמו שבארנו:
• Sunday, 7 Tishrei, 5777 · 9 October 2016
• "Today's Day"
• Wednesday, Tishrei 7, 5704
Torah lessons: Chumash: B'racha, Revi'i with Rashi.
Tehillim: 39-43. Also 106-108.
Tanya: However, the essence (p. 507) ...as mentioned above. (p. 507).
A resume of the fourth method:
V - B'chol..., "In all your ways, know Him."1 A person who sets his heart and mind to observe all that happens to him and around him, will perceive G‑dliness tangibly in evidence; as the Mitteler Rebbe pointed out, men of affairs2 have an advantage over secluded scholars, in that the former can witness actual manifestations of G‑dliness. This form of the service of teshuva comes from one's perceiving hashgacha p'ratit, (particular Divine Providence).
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.Mishlei 3:6.
2.Such as businessmen etc.
• Daily Thought:• "Today's Day"
• Wednesday, Tishrei 7, 5704
Torah lessons: Chumash: B'racha, Revi'i with Rashi.
Tehillim: 39-43. Also 106-108.
Tanya: However, the essence (p. 507) ...as mentioned above. (p. 507).
A resume of the fourth method:
V - B'chol..., "In all your ways, know Him."1 A person who sets his heart and mind to observe all that happens to him and around him, will perceive G‑dliness tangibly in evidence; as the Mitteler Rebbe pointed out, men of affairs2 have an advantage over secluded scholars, in that the former can witness actual manifestations of G‑dliness. This form of the service of teshuva comes from one's perceiving hashgacha p'ratit, (particular Divine Providence).
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.Mishlei 3:6.
2.Such as businessmen etc.
The GladiatorsThe rabbis of the Talmud, who lived in Roman times, told of a time yet to come, when G‑d will entertain us with a gladiator tournament.
We will watch and we will cheer on the victor. We will gasp as he falls and rejoice as he picks himself up again to continue the battle.
And we will realize that this victor is each one of us, as we were fighting against the darkness in which we were cast as we lived within this world.
Then we will laugh an unbridled laugh.
Then we will know the unbounded delight of our Creator as He watched our victory, here in this world now.
Torah Reading
Vayelech: Deuteronomy 31:1 Moshe went and spoke the following words to all Isra’el: 2 “I am 120 years old today. I can’t get around any longer; moreover, Adonai has said to me, ‘You will not cross this Yarden.’ 3 Adonai your God — he will cross over ahead of you. He will destroy these nations ahead of you, and you will dispossess them. Y’hoshua — he will cross over ahead of you, as Adonai has said. (LY: ii) 4 Adonai will do to them what he did to Sichon and ‘Og, the kings of the Emori, and to their land — he destroyed them. 5 Adonai will defeat them ahead of you, and you are to do to them just as I have ordered you to do. 6 Be strong, be bold, don’t be afraid or frightened of them, for Adonai your God is going with you. He will neither fail you nor abandon you.”
(RY: v, LY: iii) 7 Next Moshe summoned Y’hoshua and, in the sight of all Isra’el, said to him, “Be strong, be bold, for you are going with this people into the land Adonai swore to their ancestors he would give them. You will be the one causing them to inherit it. 8 But Adonai — it is he who will go ahead of you. He will be with you. He will neither fail you nor abandon you, so don’t be afraid or downhearted.”
9 Then Moshe wrote down this Torah and gave it to the cohanim, the descendants of Levi who carried the ark with the covenant of Adonai, and to all the leaders of Isra’el. (LY: iv) 10 Moshe gave them these orders: “At the end of every seven years, during the festival of Sukkot in the year of sh’mittah, 11 when all Isra’el have come to appear in the presence of Adonai at the place he will choose, you are to read this Torah before all Isra’el, so that they can hear it. 12 Assemble the people — the men, the women, the little ones and the foreigners you have in your towns — so that they can hear, learn, fear Adonai your God and take care to obey all the words of this Torah; 13 and so that their children, who have not known, can hear and learn to fear Adonai your God, for as long as you live in the land you are crossing the Yarden to possess.”
(RY: vi, LY: v) 14 Adonai said to Moshe, “The time is coming for you to die. Summon Y’hoshua, and present yourselves in the tent of meeting, so that I can commission him.” Moshe and Y’hoshua went and presented themselves in the tent of meeting. 15 Adonai appeared in the tent in a column of cloud; the column of cloud stood above the entrance to the tent. 16 Adonai said to Moshe, “You are about to sleep with your ancestors. But this people will get up and offer themselves as prostitutes to the foreign gods of the land where they are going. When they are with those gods, they will abandon me and break my covenant which I have made with them. 17 Then my anger will flare up, and I will abandon them and hide my face from them. They will be devoured, and many calamities and troubles will come upon them. Then they will ask, ‘Haven’t these calamities come upon us because our God isn’t here with us?’ 18 But I will be hiding my face from them because of all the evil they will have done in turning to other gods.
19 “Therefore, write this song for yourselves, and teach it to the people of Isra’el. Have them learn it by heart, so that this song can be a witness for me against the people of Isra’el. (RY: vii, LY: vi) 20 For when I have brought them into the land I swore to their ancestors, flowing with milk and honey; and they have eaten their fill, grown fat and turned to other gods, serving them and despising me, and broken my covenant; 21 then, after many calamities and troubles have come upon them, this song will testify before them as a witness, because their descendants will still be reciting it and will not have forgotten it. For I know how they think even now, even before I have brought them into the land about which I swore.” 22 So Moshe wrote this song that same day and taught it to the people of Isra’el.
23 Adonai also commissioned Y’hoshua the son of Nun with these words: “Be strong and full of courage; for you are to bring the people of Isra’el into the land about which I swore to them; and I will be with you.”
24 Moshe kept writing the words of this Torah in a book until he was done. When he had finished, (LY: vii) 25 Moshe gave these orders to the L’vi’im who carried the ark with the covenant of Adonai: 26 “Take this book of the Torah and put it next to the ark with the covenant of Adonai your God, so that it can be there to witness against you. 27 For I know how rebellious and stiffnecked you are! Here, even while I am still alive with you today, you have rebelled against Adonai; so how much more will you do so after my death? (Maftir) 28 Assemble for me all the leaders of your tribes and your officials, so that I can say these things in their hearing, calling heaven and earth to witness against them — 29 because I know that after my death you will become very corrupt and turn aside from the way that I have ordered you, and that disaster will come upon you in the acharit-hayamim, because you will do what Adonai sees as evil and provoke him by your deeds.”
30 Then Moshe spoke in the hearing of the whole assembly of Isra’el the words of this song, from beginning to end:
Hosea 14:2-10; Micah 7:18 Who is a God like you,
pardoning the sin and overlooking the crimes
of the remnant of his heritage?
He does not retain his anger forever,
because he delights in grace.
19 He will again have compassion on us,
he will subdue our iniquities.
You will throw all their sins
into the depths of the sea.
20 You will show truth to Ya‘akov
and grace to Avraham,
as you have sworn to our ancestors
since days of long ago.
Today's Law and Customs:
• Shabbat Shuvah
The Shabbat between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah, "Shabbat ofReturn." The name derives from the Haftarah (reading from the prophets) for this Shabbat, which opens with the words (Hosea 14:2), "Return O Israel unto the L-rd your G-d..." Occurring in the "Ten Days of Repentance" (see "Laws & Customs" for Tishrei 3), it is a most auspicious time to rectify the failings and missed opportunities of the past and positively influence the coming year.
The master Kabbalist Rabbi Isaac Luria ("Ari") taught that the seven days between Rosh Hashanah and Yom Kippur (which will always include one Sunday, one Monday, etc.) correspond to the seven days of the week. The Sunday between Rosh Hashanah and Yom Kippur includes within itself all Sundays of the year; the Monday embodies all Mondays, and so on. Shabbat Shuvah is thus the archetypal Shabbat -- the juncture in time at which we are empowered to influence every Shabbat of our year.
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the 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). Click below for today's three Psalms.
Chapter 103 Chapter 104 Chapter 105
Psalms 103:(0) By David:
(1) Bless Adonai, my soul!
Everything in me, bless his holy name!
2 Bless Adonai, my soul,
and forget none of his benefits!
3 He forgives all your offenses,
he heals all your diseases,
4 he redeems your life from the pit,
he surrounds you with grace and compassion,
5 he contents you with good as long as you live,
so that your youth is renewed like an eagle’s.
6 Adonai brings vindication and justice
to all who are oppressed.
7 He made his ways known to Moshe,
his mighty deeds to the people of Isra’el.
8 Adonai is merciful and compassionate,
slow to anger and rich in grace.
9 He will not always accuse,
he will not keep his anger forever.
10 He has not treated us as our sins deserve
or paid us back for our offenses,
11 because his mercy toward those who fear him
is as far above earth as heaven.
12 He has removed our sins from us
as far as the east is from the west.
13 Just as a father has compassion on his children,
Adonai has compassion on those who fear him.
14 For he understands how we are made,
he remembers that we are dust.
15 Yes, a human being’s days are like grass,
he sprouts like a flower in the countryside —
16 but when the wind sweeps over, it’s gone;
and its place knows it no more.
17 But the mercy of Adonai on those who fear him
is from eternity past to eternity future,
and his righteousness extends
to his children’s children,
18 provided they keep his covenant
and remember to follow his precepts.
19 Adonai has established his throne in heaven;
his kingly power rules everything.
20 Bless Adonai, you angels of his,
you mighty warriors who obey his word,
who carry out his orders!
21 Bless Adonai, all his troops,
who serve him and do what he wants!
22 Bless Adonai, all his works,
in every place where he rules!
Bless Adonai, my soul!
104:1 Bless Adonai, my soul!
Adonai, my God, you are very great;
you are clothed with glory and majesty,
2 wrapped in light as with a robe.
You spread out the heavens like a curtain,
3 you laid the beams of your palace on the water.
You make the clouds your chariot,
you ride on the wings of the wind.
4 You make winds your messengers,
fiery flames your servants.
5 You fixed the earth on its foundations,
never to be moved.
6 You covered it with the deep like a garment;
the waters stood above the mountains.
7 At your rebuke they fled;
at the sound of your thunder they rushed away,
8 flowing over hills, pouring into valleys,
down to the place you had fixed for them.
9 You determined a boundary they could not cross;
they were never to cover the earth again.
10 You make springs gush forth in the vadis;
they flow between the hills,
11 supplying water to all the wild animals;
the wild donkeys quench their thirst.
12 On their banks the birds of the air build their nests;
among the branches they sing.
13 You water the mountains from your palace;
the earth is satisfied with how you provide —
14 You grow grass for the cattle;
and for people you grow the plants they need
to bring forth bread from the earth,
15 wine that gladdens the human heart,
oil to make faces glow,
and food to sustain their strength.
16 Adonai’s trees are satisfied —
the cedars of the L’vanon, which he has planted.
17 In them sparrows build their nests,
while storks live in the fir trees.
18 For the wild goats there are the high mountains,
while the coneys find refuge in the rocks.
19 You made the moon to mark the seasons,
and the sun knows when to set.
20 You bring darkness, and it is night,
the time when all forest animals prowl.
21 The young lions roar after their prey
and seek their food from God.
22 The sun rises, they slink away
and lie down to rest in their dens;
23 while people go out to their work,
laboring on till evening.
24 What variety there is in your works, Adonai!
How many [of them there are]!
In wisdom you have made them all;
the earth is full of your creations.
25 Look at the sea, so great, so wide!
It teems with countless creatures,
living beings, both large and small.
26 The ships are there, sailing to and fro;
Livyatan, which you formed to play there.
27 All of them look to you
to give them their food when they need it.
28 When you give it to them, they gather it;
when you open your hand, they are well satisfied.
29 If you hide your face, they vanish;
if you hold back their breath, they perish
and return to their dust.
30 If you send out your breath, they are created,
and you renew the face of the earth.
31 May the glory of Adonai last forever!
May Adonai rejoice in his works!
32 When he looks at the earth, it trembles;
when he touches the mountains, they pour out smoke.
33 I will sing to Adonai as long as I live,
sing praise to my God all my life.
34 May my musings be pleasing to him;
I will rejoice in Adonai.
35 May sinners vanish from the earth
and the wicked be no more!
Bless Adonai, my soul!
Halleluyah!
105:1 Give thanks to Adonai! Call on his name!
Make his deeds known among the peoples.
2 Sing to him, sing praises to him,
talk about all his wonders.
3 Glory in his holy name;
let those seeking Adonai have joyful hearts.
4 Seek Adonai and his strength;
always seek his presence.
5 Remember the wonders he has done,
his signs and his spoken rulings.
6 You descendants of Avraham his servant,
you offspring of Ya‘akov, his chosen ones,
7 he is Adonai our God!
His rulings are everywhere on earth.
8 He remembers his covenant forever,
the word he commanded to a thousand generations,
9 the covenant he made with Avraham,
the oath he swore to Yitz’chak,
10 and established as a law for Ya‘akov,
for Isra’el as an everlasting covenant:
11 “To you I will give the land of Kena‘an
as your allotted heritage.”
12 When they were but few in number,
and not only few, but aliens there too,
13 wandering from nation to nation,
from this kingdom to that people,
14 he allowed no one to oppress them.
Yes, for their sakes he rebuked even kings:
15 “Don’t touch my anointed ones
or do my prophets harm!”
16 He called down famine on the land,
broke off all their food supply,
17 but sent a man ahead of them —
Yosef, who was sold as a slave.
18 They shackled his feet with chains,
and they bound him in irons;
19 until the time when his word proved true,
God’s utterance kept testing him.
20 The king sent and had him released,
the ruler of peoples set him free;
21 he made him lord of his household,
in charge of all he owned,
22 correcting his officers as he saw fit
and teaching his counselors wisdom.
23 Then Isra’el too came into Egypt,
Ya‘akov lived as an alien in the land of Ham.
24 There God made his people very fruitful,
made them too numerous for their foes,
25 whose hearts he turned to hate his people,
and treat his servants unfairly.
26 He sent his servant Moshe
and Aharon, whom he had chosen.
27 They worked his signs among them,
his wonders in the land of Ham.
28 He sent darkness, and the land grew dark;
they did not defy his word.
29 He turned their water into blood
and caused their fish to die.
30 Their land swarmed with frogs,
even in the royal chambers.
31 He spoke, and there came swarms of insects
and lice throughout their land.
32 He gave them hail instead of rain,
with fiery [lightning] throughout their land.
33 He struck their vines and fig trees,
shattering trees all over their country.
34 He spoke, and locusts came,
also grasshoppers without number;
35 they ate up everything green in their land,
devoured the fruit of their ground.
36 He struck down all the firstborn in their land,
the firstfruits of all their strength.
37 Then he led his people out,
laden with silver and gold;
among his tribes not one stumbled.
38 Egypt was happy to have them leave,
because fear of [Isra’el] had seized them.
39 He spread out a cloud to screen them off
and fire to give them light at night.
40 When they asked, he brought them quails
and satisfied them with food from heaven.
41 He split a rock, and water gushed out,
flowing as a river over the dry ground,
42 for he remembered his holy promise
to his servant Avraham.
43 He led out his people with joy,
his chosen ones with singing.
44 Then he gave them the lands of the nations,
and they possessed what peoples had toiled to produce,
45 in order to obey his laws
and follow his teachings.
Halleluyah!
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvahToday in Jewish History:
• Passing of Rebbetzin Chana Schneerson (1964)
Tishrei 6 is the yahrtzeit of Rebbetzin Chana Schneerson (1879-1964), mother of the Lubavitcher Rebbe.
Link: A biography of Rebbetzin ChanaDaily Study:
Chitas and Rambam for today:
Chumash: Vayelech, 7th Portion Deuteronomy 31:25-31:30 with Rashi
• Deuteronomy Chapter 31
25that Moses commanded the Levites, who carried the ark of the covenant of the Lord, saying: כהוַיְצַ֤ו משֶׁה֙ אֶת־הַֽלְוִיִּ֔ם נֹֽשְׂאֵ֛י אֲר֥וֹן בְּרִֽית־יְהֹוָ֖ה לֵאמֹֽר:
26"Take this Torah scroll and place it along side the ark of covenant of the Lord, your God, and it will be there as a witness. כולָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִֽית־יְהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד:
Take: [This verb is employing the form known as פָּעוֹל, denoting ongoing fulfillment, a form] similar to זָכוֹר, remember (Exod. 20:8) [see Rashi on that verse]; שָׁמוֹר, observe (Deut. 5:12), and הָלוֹךְ (Gen. 8:5) [lit., going, where it means “constantly diminished” in the expression הָיוּ הָלוֹךְ וְחָסוֹר, and הָלוֹךְ וְנָסוֹעַ (Gen. 12:9), continually traveling]. לקח: כמו (שמות כ, ח), (דברים ה יא) זכור, שמור, (שמואל ב' ג, כד) הלוך:
alongside the ark of covenant of the Lord, your God: The Sages of Israel differ (B.B. 14b). Some say that a board projected outward from the ark, and there it was laid, while others maintain that it was laid alongside the tablets, inside the ark. מצד ארון ברית ה': נחלקו בו חכמי ישראל בבבא בתרא (יד ב) יש מהם אומרים דף היה בולט מן הארון מבחוץ ושם היה מונח ויש אומרים מצד הלוחות היה מונח בתוך הארון:
27For I know your rebellious spirit and your stubbornness. Even while I am alive with you today you are rebelling against the Lord, and surely after my death! כזכִּ֣י אָֽנֹכִ֤י יָדַ֨עְתִּי֙ אֶת־מֶרְיְךָ֔ וְאֶת־עָרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶ֩נִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־יְהֹוָ֔ה וְאַ֖ף כִּי־אַֽחֲרֵ֥י מוֹתִֽי:
28Assemble to me all the elders of your tribes and your officers, and I will speak these words into their ears, and I will call upon the heaven and the earth as witnesses against them. כחהַקְהִ֧ילוּ אֵלַ֛י אֶת־כָּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹֽׁטְרֵיכֶ֑ם וַֽאֲדַבְּרָ֣ה בְאָזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ:
Assemble to me: On this day they did not blow the trumpets to assemble the congregation [as they usually did (see Num. 10:2-3,7)], because the verse says, “Make for yourself [two trumpets of silver… and they will be for you to call the assembly]” (Num. 10:2). [Now, this was a commandment directed personally to Moses, because “for yourself” and “for you” are both written in the singular form. Hence, Moses made these trumpets and kept them in his possession,] and he did not give Joshua authority over them during Moses’ lifetime. Moreover, these trumpets were hidden away [by God] even during his [Moses’] lifetime, prior to the day of his passing, thus affirming the words of the verse, “and there is no ruling on the day of death” (Ecc. 8:8). - [Tanchuma Beha’alotecha 10] הקהילו אלי: ולא תקעו אותו היום בחצוצרות להקהיל את הקהל, לפי שנאמר (במדבר י, ב) עשה לך, ולא השליט יהושע עליהם בחייו של משה. ואף בחייו נגנזו קודם יום מותו, לקיים מה שנאמר (קהלת ח, ח) ואין שלטון ביום המות:
and I will call upon the heaven and the earth as witnesses against them: You might object, “But did God not already call them as witnesses earlier [saying,] ‘I call upon the heaven and the earth as witnesses’ (Deut. 30:19)?” [The answer is that] there God was addressing Israel [regarding this matter], but He was not [directly] addressing the heaven and the earth. Now [however] God comes to say, “Listen, O Heavens…” (Deut. 32:1), [addresses the heaven and the earth directly. ואעידה בם את השמים ואת הארץ: ואם תאמר הרי כבר העיד למעלה (לעיל ל, יט) העידותי בכם היום וגו', התם לישראל אמר, אבל לשמים ולארץ לא אמר ועכשיו בא לומר האזינו השמים וגו':
29For I know that after my death, you will surely become corrupted, and deviate from the way which I had commanded you. Consequently, the evil will befall you at the end of days, because you did evil in the eyes of the Lord, to provoke Him to anger through the work of your hands. כטכִּ֣י יָדַ֗עְתִּי אַֽחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָֽרָעָה֙ בְּאַֽחֲרִ֣ית הַיָּמִ֔ים כִּי־תַֽעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה לְהַכְעִיס֖וֹ בְּמַֽעֲשֵׂ֥ה יְדֵיכֶֽם:
[For I know that] after my death, you will surely become corrupted:But actually, throughout all the days of Joshua, they [the Jews] did not become corrupt, for the verse states, “And the people served the Lord all the days of Joshua” (Jud. 2:7). [What, then, did Moses mean when he said that they would become corrupted after his death? We learn] from here that a person’s disciple is as dear to him as his own self, for as long as Joshua was alive [even after Moses’ passing], for Moses it was as though he himself was alive. [Hence, when Moses said“after my death,” he was in fact alluding to the death of Joshua, thus referring to the period after Joshua’s passing.] אחרי מותי כי השחת תשחתון: והרי כל ימי יהושע לא השחיתו, שנאמר (יהושע כד, לא) ויעבדו בני ישראל את ה' כל ימי יהושע, מכאן שתלמידו של אדם חביב עליו כגופו, שכל זמן שיהושע חי נראה למשה כאלו הוא חי:
30Then, Moses spoke into the ears of the entire assembly of Israel the words of the following song, until their completion. לוַיְדַבֵּ֣ר משֶׁ֗ה בְּאָזְנֵי֙ כָּל־קְהַ֣ל יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את עַ֖ד תֻּמָּֽם:
Daily Tehillim: Psalms Chapters 35 - 38
• 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 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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 103, 104 and 105.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 6 Tishrei, 5777 · 8 October 2016
• Tanya: Iggeret HaKodesh, middle of Epistle 20
Chumash: Vayelech, 7th Portion Deuteronomy 31:25-31:30 with Rashi
• Deuteronomy Chapter 31
25that Moses commanded the Levites, who carried the ark of the covenant of the Lord, saying: כהוַיְצַ֤ו משֶׁה֙ אֶת־הַֽלְוִיִּ֔ם נֹֽשְׂאֵ֛י אֲר֥וֹן בְּרִֽית־יְהֹוָ֖ה לֵאמֹֽר:
26"Take this Torah scroll and place it along side the ark of covenant of the Lord, your God, and it will be there as a witness. כולָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִֽית־יְהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד:
Take: [This verb is employing the form known as פָּעוֹל, denoting ongoing fulfillment, a form] similar to זָכוֹר, remember (Exod. 20:8) [see Rashi on that verse]; שָׁמוֹר, observe (Deut. 5:12), and הָלוֹךְ (Gen. 8:5) [lit., going, where it means “constantly diminished” in the expression הָיוּ הָלוֹךְ וְחָסוֹר, and הָלוֹךְ וְנָסוֹעַ (Gen. 12:9), continually traveling]. לקח: כמו (שמות כ, ח), (דברים ה יא) זכור, שמור, (שמואל ב' ג, כד) הלוך:
alongside the ark of covenant of the Lord, your God: The Sages of Israel differ (B.B. 14b). Some say that a board projected outward from the ark, and there it was laid, while others maintain that it was laid alongside the tablets, inside the ark. מצד ארון ברית ה': נחלקו בו חכמי ישראל בבבא בתרא (יד ב) יש מהם אומרים דף היה בולט מן הארון מבחוץ ושם היה מונח ויש אומרים מצד הלוחות היה מונח בתוך הארון:
27For I know your rebellious spirit and your stubbornness. Even while I am alive with you today you are rebelling against the Lord, and surely after my death! כזכִּ֣י אָֽנֹכִ֤י יָדַ֨עְתִּי֙ אֶת־מֶרְיְךָ֔ וְאֶת־עָרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶ֩נִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־יְהֹוָ֔ה וְאַ֖ף כִּי־אַֽחֲרֵ֥י מוֹתִֽי:
28Assemble to me all the elders of your tribes and your officers, and I will speak these words into their ears, and I will call upon the heaven and the earth as witnesses against them. כחהַקְהִ֧ילוּ אֵלַ֛י אֶת־כָּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹֽׁטְרֵיכֶ֑ם וַֽאֲדַבְּרָ֣ה בְאָזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ:
Assemble to me: On this day they did not blow the trumpets to assemble the congregation [as they usually did (see Num. 10:2-3,7)], because the verse says, “Make for yourself [two trumpets of silver… and they will be for you to call the assembly]” (Num. 10:2). [Now, this was a commandment directed personally to Moses, because “for yourself” and “for you” are both written in the singular form. Hence, Moses made these trumpets and kept them in his possession,] and he did not give Joshua authority over them during Moses’ lifetime. Moreover, these trumpets were hidden away [by God] even during his [Moses’] lifetime, prior to the day of his passing, thus affirming the words of the verse, “and there is no ruling on the day of death” (Ecc. 8:8). - [Tanchuma Beha’alotecha 10] הקהילו אלי: ולא תקעו אותו היום בחצוצרות להקהיל את הקהל, לפי שנאמר (במדבר י, ב) עשה לך, ולא השליט יהושע עליהם בחייו של משה. ואף בחייו נגנזו קודם יום מותו, לקיים מה שנאמר (קהלת ח, ח) ואין שלטון ביום המות:
and I will call upon the heaven and the earth as witnesses against them: You might object, “But did God not already call them as witnesses earlier [saying,] ‘I call upon the heaven and the earth as witnesses’ (Deut. 30:19)?” [The answer is that] there God was addressing Israel [regarding this matter], but He was not [directly] addressing the heaven and the earth. Now [however] God comes to say, “Listen, O Heavens…” (Deut. 32:1), [addresses the heaven and the earth directly. ואעידה בם את השמים ואת הארץ: ואם תאמר הרי כבר העיד למעלה (לעיל ל, יט) העידותי בכם היום וגו', התם לישראל אמר, אבל לשמים ולארץ לא אמר ועכשיו בא לומר האזינו השמים וגו':
29For I know that after my death, you will surely become corrupted, and deviate from the way which I had commanded you. Consequently, the evil will befall you at the end of days, because you did evil in the eyes of the Lord, to provoke Him to anger through the work of your hands. כטכִּ֣י יָדַ֗עְתִּי אַֽחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָֽרָעָה֙ בְּאַֽחֲרִ֣ית הַיָּמִ֔ים כִּי־תַֽעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה לְהַכְעִיס֖וֹ בְּמַֽעֲשֵׂ֥ה יְדֵיכֶֽם:
[For I know that] after my death, you will surely become corrupted:But actually, throughout all the days of Joshua, they [the Jews] did not become corrupt, for the verse states, “And the people served the Lord all the days of Joshua” (Jud. 2:7). [What, then, did Moses mean when he said that they would become corrupted after his death? We learn] from here that a person’s disciple is as dear to him as his own self, for as long as Joshua was alive [even after Moses’ passing], for Moses it was as though he himself was alive. [Hence, when Moses said“after my death,” he was in fact alluding to the death of Joshua, thus referring to the period after Joshua’s passing.] אחרי מותי כי השחת תשחתון: והרי כל ימי יהושע לא השחיתו, שנאמר (יהושע כד, לא) ויעבדו בני ישראל את ה' כל ימי יהושע, מכאן שתלמידו של אדם חביב עליו כגופו, שכל זמן שיהושע חי נראה למשה כאלו הוא חי:
30Then, Moses spoke into the ears of the entire assembly of Israel the words of the following song, until their completion. לוַיְדַבֵּ֣ר משֶׁ֗ה בְּאָזְנֵי֙ כָּל־קְהַ֣ל יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את עַ֖ד תֻּמָּֽם:
Daily Tehillim: Psalms Chapters 35 - 38
• 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 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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 103, 104 and 105.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 6 Tishrei, 5777 · 8 October 2016
• Tanya: Iggeret HaKodesh, middle of Epistle 20
• והנה כמו כן מזיווג זו״ן דבי״ע, נבראו מאין ליש כל הנבראים והנוצרים והנעשים
Similarly, by the union of Za and Nukva of Beriah, Yetzirah, and Asiyah, there were created — as yeshfrom ayin — all the beings that were created in the World of Beriah, formed in the World of Yetzirah and made in the World of Asiyah,
As explained above, Malchut of Atzilut as well as the union of Zu’n (Za and Nukva) of Atzilut creates the souls and angels of the World of Beriah, creatures which are created in a manner of yesh. And as explained above, this comes about through the power of the Ein Sof and the Kav that is vested in Malchut in general and in the union of Zu’n in particular.
So, too, the union of Zu’n of Beriah, Yetzirah and Asiyah results in the creation of the beings that pertain to these worlds (and, as the Alter Rebbe will conclude, here too there is a vestiture of a glimmer of the Kav, the infinite Ein Sof-light).
על ידי אור הנשמה שבתוכן, שהיא אלקות מהכלים דיו״ד ספירות דמלכות דאצילות
by the light of the Neshamah within them — for it (the Neshamah) is Divinity of the kelim of the Ten Sefirotof Malchut of Atzilut.
The ten kelim of Malchut of Atzilut descend into the Sefirot of Beriah, Yetzirah and Asiyah to serve as the Neshamah and Divinity of the Sefirot of Beriah, Yetzirah and Asiyah.
וגם בתוכה, הארת הקו דאור אין סוף
In it, within Malchut of Atzilut, there is also present the radiation of the Kav from the [infinite] Ein Sof-light,
Since the light of the Kav is similar to its source, the Luminary, it can bring about the creation of yesh from ayin, as explained above.
המלובש באצילות עד הפרסא
which is vested in Atzilut as far as the Prassa, the curtain or veil that screens off Atzilut from Beriah, so that the light of Beriah, Yetzirah and Asiyah will be utterly different from the essence of the G‑dly light in Atzilut.
והארת הקו, שהיה מאיר בכלים דיו״ד ספירות דמלכות
This radiation of the Kav, that radiated in the kelim of the Ten Sefirot of Malchut of Atzilut,
בקע הפרסא עמהם, ומאיר בהם, בבריאה יצירה עשיה, כמו באצילות ממש
pierced the Prassa together with them, and radiates in them — in the thirty kelim of Malchut of Atzilut that becomes a Neshamah for Beriah, Yetzirah and Asiyah — in Beriah, Yetzirah and Asiyah, just as in Atzilut itself.
This aspect of the illumination of the Kav that previously radiated within the kelim of Atzilut, remains constant even beyond the Prassa between Atzilut and Beriah, Yetzirah and Asiyah, that causes the light of the latter three worlds to be completely different from that of Atzilut. For the thirty kelim of Malchut of Atzilut pierce the Prassa and hence retain their Divine characteristics, becoming the light and soul of Beriah, Yetzirah and Asiyah. The same is therefore true of the ray of the Kav that is within them and thus also pierced the Prassa together with them, so that it too radiates within the light of the soul of Beriah, Yetzirah and Asiyah, thereby creating and animating the beings that populate those three worlds.
וכן גם הקו בעצמו, המלובש בסיום וסוף נצח הוד יסוד דאדם קדמון
The same is the case (not only with the ray of the Kav that is vested within the kelim of Atzilut, but) also with the Kavitself, which is vested in the conclusion and end of the Netzach, Hod and Yesod of Adam Kadmon(abbreviated in the Hebrew original as נה״י דא״ק),
שהוא סוף רגלי היושר שלו המסתיימים במלכות דעשיה
i.e., the end of [the Kav’s] “feet of Yosher” which conclude in Malchut of Asiyah:
הנה הארת הקו מאירה משם, ומתלבשת באור הנשמה דיו״ד ספירות דבריאה יצירה עשיה, שהוא אלוקות
a radiation from the Kav radiates from there — from Netzach, Hod and Yesod of Adam Kadmon — and vests itself in the light of the Neshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, which is Divinity.
Adam Kadmon (lit., “Primordial Man”), “Who observes and looks to the end of all generations”), represents the first Divine thought concerning and encompassing all of creation. The particulars that are found within this thought serve as the basis of life for all of creation.
Within this level are to be found two modes of emanation, called Iggulim (lit., “circles”) and Yosher (lit., “straightness”). The former (transcendent) mode of emanation encompasses all of creation equally, while the latter (immanent) mode of emanation animates the various levels of creation by permeating each according to its particular rank.
The concluding level of Yosher (the “feet” of Yosher) of Adam Kadmon comes to an end in the very last level of the lowest World (which is Asiyah), i.e., at the Sefirah of Malchut of Asiyah. It is with regard to this level that the Alter Rebbe states above that the radiation from the Kav that illuminates even as far as Malchut of Asiyah “vests itself in the light of theNeshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, which is Divinity.”
(The fact that it does so is not due to its vestiture in the kelim of Atzilut, but because of the Kav that radiates within Adam Kadmon, and as such is to be found within all levels of creation, even as far as the last level of Malchut of Asiyah. For Malchutof Asiyah too derives from the primordial thought of Adam Kadmon.)
והארה דהארה מתלבשת בנפש רוח דיו״ד ספירות דבריאה יצירה עשיה
And a radiation from [this] radiation [of the Kav] vests itself (not only in the light of the Neshamah of the TenSefirot of Beriah, Yetzirah and Asiyah, but also) in the Nefesh-Ruach of the Ten Sefirot of Beriah, Yetzirah andAsiyah,
ואף גם בכל הכלים שלהם
and also in all their kelim (i.e., in the kelim of the Sefirot of Beriah, Yetzirah and Asiyah),
Though these kelim are not actual Divinity, they are nevertheless irradiated by a glimmer of a glimmer of the Kav. It is not the investment of the Kav within the kelim of Atzilut that brings this about, for Atzilut only illuminates and is vested within that which may be called Divinity. Rather, the Primordial Thought of Adam Kadmon causes the Kav itself (which transcendsAtzilut) to irradiate a glimmer of a glimmer of its light even within the kelim of the Sefirot of Beriah, Yetzirah and Asiyah.
והארה דהארה דהארה הוא בכל הנבראים ונוצרים ונעשים
while a radiation of [that] radiation of the [original] radiation is immanent in all the beings that were created in the World of Beriah, formed in the World of Yetzirah and made in the World of Asiyah,
This enables all created beings to be imbued with the Divine purpose of their creation, a purpose which is to be fulfilled by them. This intent, which originates in the Primordial Thought of Adam Kadmon, is the animating force of all created beings.
The meaning of “a radiation of a radiation of the radiation” is as follows: While a radiation of something is not the same as the object itself, nevertheless it is of the same nature. For example, the radiation of the Kav is still basically Divinity; it is of the same mahut (“essential nature”). By contrast, “a radiation of a radiation” (such as “a radiation of a radiation of the Kav”) differs from the Kav in essence, though still resembling it in the manner of its external manifestation; its metziut is the same.
This is why the “radiation of the radiation” vests itself in the Nefesh-Ruach of the Sefirot of Beriah, Yetzirah and Asiyah. For they are not of the same mahut as their antecedent Sefirot in Atzilut, inasmuch as the Sefirot in Atzilut are actual Divinity while they are not. However, the Sefirot of Beriah, Yetzirah and Asiyah are similar to the Sefirot in Atzilut, for they have in common the spiritual manifestation (the metziut) of kelim and Sefirot. True, they are not actual Divinity, but neither are they a manifestation (a metziut) of created beings.
Proceeding one step further, “a radiation of a radiation of the radiation” does not even share the metziut, the outward man-ifestation, of the original radiation. Thus, “a radiation of a radiation of the radiation” of the Kav vests itself within all created beings — within all entities that are yesh — which were “created, formed and made.”
כמו שכתוב: הימים וכל אשר בהם, ואתה מחיה את כולם
as it is written,1“The seas, and all that they contain [were made by You], and You give life to them all.”
I.e., life-force is drawn down from “You” — from the [infinite] Ein Sof-light — into all of creation, by way of “a radiation of a radiation of the radiation” of the Kav.
***
וכל זאת בבחינת התפשטות החיות, להחיותם
Now all this is by way of an extension of the vital force to animate them.
With regard to this indirect mode of illumination there is a difference in the manner of vestiture — in Atzilut; in the light of the Neshamah of Beriah, Yetzirah and Asiyah; in the Nefesh-Ruach and the kelim of the Ten Sefirot of Beriah, Yetzirah andAsiyah; and ultimately, in all created beings.
| FOOTNOTES | |
| 1. | Nechemiah 9:6 |
| Rambam: Sefer Hamitzvos: |
• Shabbat, 6 Tishrei, 5777 · 8 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Full text of this Mitzvah »• Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1. Ex. 23:1.
2. Mechilta, Parshas Shoftim.
3. Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4. 27a.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Full text of this Mitzvah »• Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1. Ex. 23:1.
2. Mechilta, Parshas Shoftim.
3. Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4. 27a.
• Rambam - 1 Chapter: She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 15
• She'ar Avot haTum'ah - Chapter 15
• Rambam - 3 Chapters: Edut Edut - Chapter 11, Edut Edut - Chapter 12, Edut Edut - Chapter 13
1
What is meant by a doubt concerning a point of Rabbinic Law? For example, if there is a doubt whether or not a person ate impure foods or drank impure liquids, or there is a doubt whether or not a person inserted his head and the majority of his body in drawn water or three lugim of drawn water fell upon him, he is pure. Similarly, if a person ate impure foods or drank impure liquids or inserted his head and the majority of his body in drawn water or had three lugim of drawn water fall upon him and then a question arose whether or not he touched particular pure entities, those pure entities remain pure. Similarly, if he ate foods that are questionably impure or drank liquids that are questionably impure, he is deemed pure. Similarly, one who partakes of terumah whose status is held in abeyance, is pure. Similarly, in all analogous situations where there is a question regarding the status of derivatives of impurity, the person or the object is deemed pure.
If, however, there is a question regarding a source of impurity, even one of Rabbinic origin, the person or the object is deemed impure unless the source of impurity was itself of doubtful status, e.g., abeit hapras or the earth of the Diaspora. Terumah is not burned because of a doubt whether it touched such substances, as was explained.
א
ספק ד"ס כיצד ספק אכל אוכלין טמאין ושתה משקין טמאין ספק שלא אכל ושלא שתה ספק שבא ראשו ורובו במים שאובין או שנפלו עליו שלשה לוגין מים שאובין ספק שלא בא ושלא נפלו ה"ז טהור וכן אם אכל אוכלין טמאין או שתה משקין טמאין או בא במים שאובין או נפלו עליו שלשה לוגין מים שאובין וספק נגע בטהרות אלו ספק לא נגע הרי טהרות אלו טהורות וכן האוכל ספק אוכלין טמאים והשותה משקין שהן טמאים בספק ה"ז טהור וכן האוכל תרומה תלויה טהור וכן כל כיוצא באלו מולדי טומאות שהן מד"ס ספיקן טהור אבל אב [הטומאה] שהוא מד"ס ספיקו טמא אלא אם כן היה האב עצמו טמא בספק כגון בית הפרס וארץ העמים שאין שורפין על ספק מגען כמו שביארנו:
2
What is meant by the principle: a doubt that arises regarding ordinary food, i.e., the purity of the food prepared by those who partake of ordinary foods in a state of purity, the people calledperushim?
When a question arises regarding the purity of the ordinary food that is treated as pure by people who partake of ordinary foods in a state of purity, the objects are deemed pure. This applies with regard to all questions that arise. Only when impurity is definite is it of consequence in such instances.
ב
ספק החולין היא טהרת אוכלי חוליהן בטהרה והן הנקראים פרושים כיצד אוכלי חוליהן בטהרה שנולד להן ספק טומאה בטהרותיהן הרי אלו טהורים ככל הספיקות כולן ואין להן טומאה אלא טומאה ודאית:
3
What is meant by the principle: a doubt that arises concerning sacrifices? If a person lacking atonement was in doubt regarding an obligation to bring five sacrifices, e.g., a woman who was in doubt regarding five situations that could have rendered her impure due to zivah or due to childbirth, she may bring only one sacrifice. Afterwards, she is pure with regard to partaking of sacrificial foods. The remainder of the offerings are not considered as obligations that must be fulfilled, as explained in Hilchot Mechusrei Kapparah.
ג
ספק הקרבנות כיצד מחוסר כיפורים שיש עליו ספק חמשה קרבנות כגון האשה שיש עליה ספק חמש זיבות או ספק חמש לידות מביאין קרבן אחד וטהור לאכול בקדשים ואין השאר עליו חובה כמו שביארנו בהלכות מחוסרי כפרה:
4
What is meant by a doubt concerning tzara'at blemishes? Until a person is categorized as impure, with regard to all questions concerning his status, he is considered as pure, as explained inHilchot Negayim, ch. 6.
ד
ספק נגעים כיצד עד שלא נזקק לטומאה ספיקו טהור כמו שביארנו בפ"ו מהלכות נגעים:
5
What is meant by a doubt when a person afflicted with tzara'atstood still or passed? When a person afflicted with tzara'atwas sitting under a tree, a person who was ritually pure passed by, and there was a question whether or not he passed under the tree, he is pure. This ruling also applies if a person who was ritually pure was sitting under a tree, a person afflicted with tzara'at passed under the tree, and there was a question whether or not he stood still.
ה
ספק עומד ועובר כיצד מצורע שיושב תחת האילן והטהור עובר ספק האהיל עליו האילן וטמא ספק לא האהיל עליו וכן אם היה הטהור יושב תחת האילן והמצורע עובר תחתיו ספק עמד המצורע ונטמא הטהור ספק לא עמד ספיקו טהור:
6
What is meant by a doubt concerning the carcass of a creeping animal, i.e., a creeping animal that was thrown? One threw the carcass of a creeping animal or another impure entity among loaves of bread and, in both instances, when there is a question whether or not the pure loaf was touched by impurity, they are considered as pure. The rationale is that the status of all questions of ritual impurity depends on the situation at the time the matter is discovered. We do not say: Maybe it touched the pure or impure object and then fell to its side? Instead, the ruling is given according to its state when it was discovered.
ו
ספק שרצים זה ספק הנזרקין כיצד זרק שרץ או דבר טמא לבין הככרות או שזרק ככר לבין הטמאות וספק נגע ספק לא נגע הרי זה טהור הואיל ומצא הככר הטהור שאינו נוגע בטומאה שכל הטומאות כשעת מציאתן ואין אומרין שמא נגע בו ואח"כ נפל בצדו אלא הרי הן כשעת מציאתן:
7
When there was a carcass of a creeping animal in the mouth of a mole that was walking over loaves of bread that wereterumah and there was a question whether or not the carcass touched the loaves, it is pure, because the impurity did not come to rest. If the mole was walking on the loaves and touching them with the teeming animal, but there was a question whether or not it was alive, the loaves are pure.
When does the above apply? When the mole seized the creeping animal when it was alive and then departed. If, however, the creeping animal was discovered dead in the mole's mouth, the loaves are impure. If, however, it was seen to be alive while it was in the mole's mouth even though it was discovered dead in front of it afterwards, the loaves are pure.
Similarly, when there is a carcass of a creeping animal in the mouth of a mole and the carcass of an animal in the mouth of a dog and they passed between pure substances or pure substances passed between them, the status of the pure substances does not change despite the question. This leniency is granted, because the impurity does not have a fixed place. If they were pecking with them on the ground, they are considered to have been placed in a fixed position and they impart impurity retroactively because of the doubt if they were located in a private domain, as will be explained.
ז
השרץ בפי החולדה ומהלכת על גבי ככרות של תרומה ספק נגע ספק לא נגע ספיקו טהור מפני שלא נחה הטומאה היתה מהלכת בו ונוגעת בככרות ספק חי ספק מת הרי הן טהורות במה דברים אמורים בזמן שנטלתו והלכה לה אבל אם נמצא מת בפיה הרי אלו טמאות ראוהו חי בפיה אף על פי שמצאוהו מת בפיה הרי אלו טהורות וכן השרץ בפי החולדה והנבילה בפי הכלב ועברו בין הטהורים או שעברו טהורים ביניהן ספיקו טהור מפני שאין לטומאה מקום קבוע היו מנקרין בהן על הארץ הרי הן כמונחין ומטמאין למפרע מספק אם היו ברשות היחיד כמו שיתבאר:
8
What is meant by a doubt that arose in the public domain? When impurity was located in the public domain and there is a doubt whether a person or a substance touched it or not, it is considered to be pure. If such a situation arose in a private domain and there is a doubt whether a person or a substance touched it or not, it is considered to be impure.
All of these questionable situations which the Sages ruled as pure are given that status even if the situation occurs in a private domain, because the objects involved do not have the knowledge to inquire regarding their status, as will be explained.
ח
ספק ר"ה כיצד טומאה שמונחת בר"ה ספק נגע בה ספק לא נגע ספיקו טהור היתה ברה"י וספק נגע בה ספק לא נגע ספיקו טמא וכל אלו הספיקות שטהרו חכמים אפילו ברה"י מפני שאין בהן דעת להשאל כמו שיתבאר:
9
What is meant by a doubt involving two domains? An impure entity was located in a private domain and there was a pure entity in a public domain or vice versa and a person touched one of them, but did not know which one he touched, he is pure. The same ruling applies if he moved one of them and did not know which one he moved if the impure entity would impart impurity when carried or one of them would impart impurity when one holds a portion of his body over it and he held a portion of his body over one of them, but does not know which one. Even though this involves a doubt in the public domain, he is considered as pure.
When he inquires about his status, we tell him: "If you immerse, you have not lost anything." If he immerses, it is praiseworthy. If he does not immerse and touches entities that are pure, they remain pure, because when there is a doubt in the public domain, the entity is considered as pure.
ט
ספק שתי רשויות כיצד היה דבר טמא ברה"י ודבר טהור בר"ה או שהיה הדבר להפך ונגע באחד מהם ואין ידוע באי זה מהן נגע או שהסיט את אחד מהן ואין ידוע אי זה הסיט אם היה הדבר הטמא מטמא במשא או שהיה אחד מהן מטמא באהל והאהיל על אחד מהן ואין ידוע אי זה מהן האהיל ה"ז טהור אף על פי שספק ר"ה טהור כשיבוא לישאל אומרין לו אם טבלת אין בכך הפסד אם טבל ה"ז משובח ואם לא טבל ועשה טהרות הרי הן טהורות שספק רשות הרבים טהור:
10
When the carcass of a creeping animal that was burnt was found on food, or a garment that was worn out or a needle that was broken or rusty was found among keilim, the keilim are pure. This applies whether they are found in a public domain or a private domain. We do not say, perhaps the carcass was burnt only after it came into contact with the foods or after the keilimcontracted ritual impurity because of contact with the garment or the needle, the needle broke or became rusty and the garment became worn out. For we follow the principle: the status of all questions of ritual impurity depends on the situation at the time the matter is discovered.
י
שרץ שנמצא שרוף ומונח ע"ג אוכלין וכן טלית שנמצאת בלויה ומחט שנמצאת שבורה או חלודה בין הכלים הרי אלו טהורין בין בר"ה בין ברה"י ואין אומרין שמא אחר שנגע באוכלין נשרף ואחר שנטמאו הכלים במגע הטלית והמחט נשברה או החלידה ובלתה הטלית עד שטהרה שכל הטומאות כשעת מציאתן:
11
The following rules apply when two witnesses tell a person: "You contracted impurity," and he says: "I am pure.' His word is accepted with regard to his own status. Nevertheless, we do not tell him to involve himself with pure articles, but if he did involve himself with pure articles, they are pure, but he should take his own precautions.
If one witness says: "He became impure," and two witnesses state: "He did not become impure," whether this occurred in a public domain or a private domain, he is pure. If two witnesses say: "He became impure," and one witness states: "He did not become impure," whether this occurred in a public domain or a private domain, he is impure. When one witness says: "He became impure," and one witness states: "He did not become impure," if this occurred in a private domain, he is impure. If this occurred in a public domain, he is pure.
יא
שני עדים אומרין לו נטמא והוא אומר טהור אני הוא נאמן על ידי עצמו ואעפ"כ אין אומרין לו עסוק בטהרות אלא אם עשה טהרות הרי הן טהורות ויחוש לעצמו עד אומר נטמא ושנים אומרים לא נטמא בין ברשות הרבים בין ברה"י טהור שנים אומרים נטמא ועד אחד אומר לא נטמא בין ברשות היחיד בין ברשות הרבים ה"ז נטמא עד אומר נטמא ועד אומר לא נטמא אשה אומרת נטמא ואשה אומרת לא נטמא ברה"י טמא ברשות הרבים טהור:
• Edut - Chapter 11
• Hayom Yom: Today's Hayom Yom
1
When one does not read the Written Law, nor study the Oral Law, nor carry on ordinary social relationships, he can be assumed to be wicked and is disqualified as a witness according to Rabbinic decree. The rationale is that whenever a person has descended to such a degree, it can be assumed that he will transgress most transgressions that will present themselves to him.
א
מי שאינו לא במקרא ולא במשנה ולא בדרך ארץ הרי זה בחזקת רשע ופסול לעדות מדבריהם שכל מי שירד עד כך חזקה שהוא עובר על רוב העבירות שיבואו לידו:
2
For this reason, unlearned people should not be designated as witnesses, nor do we accept such a person's testimony unless it has been established that he observes the mitzvot, performs acts of kindness, conducts himself in an upright manner, and carries on normal social relationships. The testimony of such a person may be accepted even though he is unlearned and is unfamiliar with both the Written and Oral Law.
ב
לפיכך אין מוסרין עדות לעם הארץ ואין מקבלין ממנו עדות אא"כ הוחזק שהוא עוסק במצות ובגמילות חסדים ונוהג בדרכי הישרים ויש בו דרך ארץ מקבלין עדותו אע"פ שהוא עם הארץ ואינו לא במקרא ולא במשנה:
3
Thus one may conclude any Torah scholar may be assumed to be acceptable as a witness unless he is disqualified, and any unlearned person may be assumed to be unacceptable unless it is established that he follows just paths.
ג
נמצאת אומר כל תלמיד חכם בחזקת כשר עד שיפסל כל עם הארץ בחזקת שהוא פסול עד שיוחזק שהוא הולך בדרכי הישרים:
4
Whoever accepts the testimony of an unlearned person before it is established that he possesses the above positive qualities or before witnesses come and testify that he observes the mitzvot and carries on ordinary social relations is a commoner and will be required to face judgment, for he has forfeited the financial resources of Jews on the basis of the testimony of the wicked.
ד
וכל מי שיקבל עדות עם הארץ טרם שתהיה לו חזקה זו או קודם שיבואו עדים ויעידו שהוא נוהג במצות ובדרך ארץ הרי זה הדיוט ועתיד ליתן את הדין שהרי מאבד ממונן של ישראל על פי רשעים:
5
Similarly, base people are disqualified as witnesses by Rabbinic decree. This refers to people who walk through the marketplace eating in the presence of everyone, those who go unclothed in the marketplace when they are involved in ignoble tasks, and the like. The rationale is that they are not concerned with their own shame. All these people are considered as dogs; they will not be concerned with testifying falsely.
Included are those who partake of charity given by gentiles in public. Although they could derive this benefit in private, they denigrate themselves and accept it in public without showing concern for their honor. All of these individuals are disqualified according to Rabbinical decree.
ה
וכן הבזויין פסולין לעדות מדבריהם והם האנשים שהולכין ואוכלין בשוק בפני כל העם וכגון אלו שהולכין ערומים בשוק בעת שהן עוסקין במלאכה מנוולת וכיוצא באלו שאין מקפידין על הבושת שכל אלו חשובין ככלב ואין מקפידין על עדות שקר ומכלל אלו האוכלין צדקה של עכו"ם בפרהסיא אף על פי שאפשר להן שיזונו בצנעה מבזים עצמן ואינן חוששין כל אלו פסולין מדבריהם:
6
What is the difference between a person who is disqualified as a witness according to Scriptural Law and one who is disqualified by Rabbinic decree? The testimony of a person disqualified by Scriptural Law is nullified even though it was not announced in synagogues and houses of study that he is unacceptable.
Announcements must be made about a person who is disqualified by Rabbinic decree, by contrast, before his testimony is disqualified. Accordingly, any testimony that he gives before such announcements are made are accepted so that people who relied on him will not suffer a loss, for they did not know that he was unacceptable, and he is disqualified only by Rabbinic decree.
ו
מה בין פסול לעדות מן התורה לפסול מדבריהם שהפסול מן התורה שהעיד עדותו בטלה אע"פ שלא הכריזו עליו בבתי כנסיות ובבתי מדרשות והפסול מדבריהם צריך הכרזה לפיכך כל עדות שהעיד קודם שהכריזו עליו מקבלין אותם כדי שלא לאבד זכות העם שהרי לא ידעו שהוא פסול ואין פסולו אלא מדבריהם:
7
The testimony of one witness is acceptable with regard to the Torah's prohibitions, even though his testimony is not accepted with regard to other matters. This is evident from the fact that when a wicked person known to transgress slaughters an animal, his slaughter is acceptable. We accept his word when he says: "I slaughtered it according to law." When, however, a person is suspected of violating a particular prohibition frequently, his word is not accepted with regard to his own matters. His word is accepted, however, with regard to others.
ז
עד אחד נאמן באיסורין אף על פי שהוא פסול לשאר עדויות שהרי רשע בעבירה ששח שחיטתו כשירה ונאמן לומר כהלכה שחטתי אבל החשוד על דבר אינו נאמן על שלו אבל נאמן הוא על אחרים:
8
For this reason, a person suspected of violating a particular prohibition may serve as a judge and as a witness for others. We operate under the assumption that a person will not transgress so that others will benefit.
What is implied? The word of an unlearned person is accepted if he states: "The produce of so-and-so has been tithed." Similarly, the word of a person who is suspected of selling the meat of a firstborn is accepted if he states: "The meat which so-and-so is selling is ordinary meat." Similar principles apply with regard to other prohibitions. For the wicked fear the Torah's prohibitions, but they do not fear causing others monetary loss.
ח
לפיכך החשוד על דבר יש לו לדון בו ולהעיד בו לאחרים חזקה אין אדם חוטא כדי שיהנו אחרים כיצד נאמן עם הארץ לומר פירות פלוני מתוקנים הם ונאמן הנחשד למכור בשר בכור לומר בשר זה שמוכר פלוני חולין הוא וכן כל כיוצא בזה משאר האיסורין לפי שאימת האיסורים על הרשעים ואין אימת הממון עליהן:
9
The Kings of Israel may not testify, nor is testimony given against them, because they are strong-armed men of power who do not subjugate themselves to the yoke of the judges. Testimony may be made against a High Priest, by contrast, and he may give testimony concerning the king in the Supreme Sanhedrin, as explained.
ט
מלכי ישראל לא מעידין ולא מעידין עליהן מפני שהן אלמים בעלי זרוע ואינן נכנעין תחת עול הדיינים אבל כהן גדול מעידין עליו ומעיד הוא למלך בבית דין הגדול כמו שביארנו:
10
Our Sages had no need to list informers, epicursim, and apostates among those who are not acceptable as witnesses. For they listed only the wicked among the Jewish people. These rebellious deserters of the faith are inferior to the gentiles. Gentiles need not be saved from a pit, but neither should they be pushed into one the pious among them will receive a share in the world to come. These deserters of the faith should be pushed into a pit and should not be saved from one; they will not receive a portion in the world to come.
י
המוסרין והאפיקורוסין והמומרים לא הצריכו חכמים למנותן בכלל פסולי עדות שלא מנו אלא רשעי ישראל אבל אלו המורדין הכופרין פחותין הן מן העכו"ם שהעכו"ם לא מעלין ולא מורידין ויש לחסידיהן חלק לעולם הבא ואלו מורידין ולא מעלין ואין להן חלק לעולם הבא:
Edut - Chapter 12
1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
א
כל הנפסל בעבירה אם העידו עליו שני עדים שעשה עבירה פלונית אע"פ שלא התרו בו שהרי אינו לוקה הרי זה פסול לעדות במה דברים אמורים כשעבר על דברים שפשט בישראל שהן עבירה כגון שנשבע לשקר או לשוא או גזל או גנב או אכל נבלה וכיוצא בו אבל אם ראוהו עדים עובר על דבר שקרוב העושה להיות שוגג צריכין להזהירו ואחר כך יפסל כיצד ראוהו קושר או מתיר בשבת צריכין להודיעו שזה חילול שבת מפני שרוב העם אינן יודעין זה וכן אם ראוהו עושה מלאכה בשבת או ביום טוב צריכין להודיעו שהיום שבת שמא שוכח הוא וכן המשחק בקוביא תמיד או מי שנעשה מוכס או גבאי שמוסיף לעצמו צריכין העדים להודיעו שהעושה דבר זה פסול לעדות שרוב העם אינן יודעים דברים אלו וכן כל כיוצא בזה כללו של דבר כל עבירה שהדברים מראים לעדים שזה ידע שהוא רשע ועבר בזדון אף על פי שלא התרו בו הרי זה פסול לעדות ואינו לוקה:
2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
ב
אין אדם נפסל בעבירה על פי עצמו כיצד הרי שבא לבית דין ואמר שגנב או גזל או הלוה בריבית אף על פי שמשלם על פי עצמו אינו נפסל וכן אם אמר שאכל נבילה או בעל אסורה אינו נפסל עד שיהיו שם שני עדים שאין אדם משים את עצמו רשע לפיכך ראובן שהעיד עליו שמעון שהלוה בריבית והעיד לוי ואמר לי הלוה ברבית הרי ראובן נפסל בעדות שמעון ולוי אע"פ שהרי הודה לוי שלוה ברבית אינו משים עצמו רשע ונאמן על ראובן ואינו נאמן על עצמו וכן מי שהעיד שפלוני רבעו בין באונסו של נרבע בין ברצונו הוא ואחר מצטרפין להרגו פלוני בא על אשתי הוא ואחר מצטרפין להרגו אבל לא להרגה וכן כל כיוצא בזה פלוני רבע את שורי הוא ואחר מצטרפין להורגו שאין אדם קרוב אצל ממונו:
3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
ג
שנים שהעידו על אחד שהוא פסול בעבירה מאלו העבירות ובאו שנים והעידו שעשה תשובה וחזר בו או שלקה הרי זה כשר אבל אם באו שנים והכחישום ואמרו לא עשה עבירה זו ולא נפסל הרי זה ספק פסול לפיכך לא יעיד ואין מוציאין ממון בעדותו ולא ידון עד שיודע שעשה תשובה:
4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
ד
כל מי שנתחייב מלקות בין שעשה תשובה בין שלקה בבית דין חוזר לכשרותו אבל שאר פסולי עדות שהן פסולין משום ממון שחמסו או שגזלו אע"פששלמו צריכין תשובה והרי הן פסולין עד שיודע שחזרו בהן מדרכן הרע:
5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
ה
מאימתי חזרת מלוים ברבית משיקרעו שטרותיהן מעצמן ויחזרו בהן חזרה גמורה שלא ילוו ברבית אפילו לעכו"ם:
6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
ו
מאימתי חזרת המשחקין בקוביא משישברו את פסיפסיהם ויחזרו בהן חזרה גמורה שלא יעשו אפילו בחנם:
7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
ז
מאימתי חזרת מפריחי יונים משישברו את הכלים שצדין בהן ויחזרו בהן חזרה גמורה שאפילו במדבר לא יעשו:
8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
ח
מאימתי חזרת סוחרי שביעית משתגיע שביעית ויבדקו ולא חזרת דברים בלבד אלא כותב אני פלוני בן פלוני כנסתי מאתים זוז מפירות שביעית והרי הם נתונים במתנה לעניים:
9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered istrefe.
ט
מאימתי חזרת המועל בשבועה משיבא לבית דין שאין מכירין אותו ויאמר להם חשוד אני או יתחייב שבועה בבית דין שאין מכירין אותו בממון חשוב ישלם ולא ירצה להשבע וכן טבח שהיה בודק לעצמו ומוכר ויצאת טרפה מתחת ידו שהרי הוא בכלל אוכלי טרפה שהן פסולין לעדות הרי זה פסול לעדות עד שיראה ממעשיו שניחם על רעתו וילבש שחורים ויכסה שחורים וילך למקום שאין מכירין אותו ויחזיר אבדה בממון חשוב או יוציא טרפה מתחת ידו בדבר חשוב:
10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
י
וכן עד זומם שהלך למקום שאין מכירין אותו ונתנו לו ממון חשוב להעיד בשקר ולא רצה הרי זה עשה תשובה וחזר לכשרותו וכן כל כיוצא בזה:
Edut - Chapter 13
1
Relatives are disqualified as witnesses according to Scriptural Law, as implied by Deuteronomy 24:16: "Fathers shall not die because of sons." According to the Oral Tradition, the verse is interpreted as meaning that included in this prohibition is that fathers should not die because of the testimony of sons, nor should sons die because of the testimony of fathers. Similar laws apply with regard to other relatives.
According to Scriptural Law, only paternal relatives are disqualified - i.e., a father with his sons and grandsons, paternal brothers with each other, and the sons of paternal brothers with each other. Needless to see the uncles may not testify with their brother's sons. Maternal relatives or people related by marriage are disqualified only by Rabbinic decree.
א
הקרובים פסולים לעדות מן התורה שנאמר לא יומתו אבות על בנים מפי השמועה למדו שבכלל לאו זה שלא יומתו אבות על פי בנים ולא בנים על פי אבות והוא הדין לשאר קרובים אין פסולין מדין תורה אלא קרובים ממשפחת אב בלבד והם האב עם הבן ועם בן הבן והאחין מן האב זה עם זה ובניהן זה עם זה ואין צריך לומר הדודים עם בן אחיו אבל שאר הקרובים מן האם או מדרך האישות כולן פסולין מדבריהם:
2
Converts are not considered as relatives. Even two twin brothers who convert may testify on each others behalf. For a convert is considered as a newborn child.
ב
הגרים אינן בדין הקרובים אפילו שני אחים תאומים שנתגיירו מעידין זה לזה שהגר שנתגייר כקטן שנולד הוא חשוב:
3
Brothers - whether maternal brothers or paternal - are considered as one degree removed. Their sons are considered as two degrees removed. And their grandsons are three degrees removed.
ג
האחים זה עם זה בין מן האם בין מן האב הרי הן ראשון בראשון ובניהם זה עם זה שני בשני ובני בניהם זה עם זה שלישי בשלישי:
4
A person who is three degrees removed may testify on behalf of one who is one degree removed. Needless to say, one who is three degrees removed may testify on behalf of one who is two degrees removed. But two who are both two degrees removed, and needless to say, one who is two degrees removed and one who is one degree removed are both disqualified from testifying.
ד
ולעולם שלישי בראשון כשר ואין צריך לומר שלישי בשני אבל שני בשני ואין צריך לומר שני בראשון שניהם פסולים:
5
A father and his son are considered as one degree removed. Therefore a father is disqualified from testifying with his grandson. With his great-grandson, i.e., the fourth generation, he is acceptable, for he is of the first degree and the great-grandson, three degrees, removed. Similar laws apply with regard to women relatives.
What is implied? Two sisters or a brother and a sister - whether paternally or maternally related - are considered as one degree removed. Their children whether male or female are considered as two degrees removed and their grandchildren - including the sons of their sons and the daughters of their daughters - are considered as three degrees removed. Just as we count the degrees descendants are removed for males - one degree, two degrees, and three degrees - so, too, we count the degrees for females.
ה
האב עם בנו כראשון בראשון הוא לפיכך האב עם בן בנו פסול ועם בן בן בנו שהוא רביעי ממנו כשר מפני שהוא שלישי בראשון וכן הדרך בנקבות כיצד שתי אחיות או אח ואחותו בין מן האב בין מן האם הרי הם ראשון בראשון בניהם בין זכרים בין נקבות שני בשני בני בניהם או בנות בנותיהן שלישי בשלישי כדרך שאתה מונה בזכרים ראשון שני ושלישי כך אתה מונה בנקבות:
6
Whenever a person is disqualified from testifying on behalf of a woman, he is also disqualified from testifying on behalf of her husband, for a husband is considered like his wife. Conversely, whenever a person is disqualified from testifying on behalf of a man, he is also disqualified from testifying on behalf of his wife, for a wife is considered like her husband.
ו
כל אשה שאתה פסול לה כך אתה פסול לבעלה שהבעל כאשתו וכל בעל שאתה פסול לו כך אתה פסול לאשתו שהאשה כבעלה:
7
Whenever two women are removed by second degrees, their husbands may testify on behalf of each other. If, however, the women are one degree removed, e.g., a man married a woman, and a colleague married her daughter, the two men may not testify on each other's behalf.
ז
כל שתי נשים שהן זו עם זו שני בשני בעליהן מעידין זה לזה אבל אם היה ראשון בראשון כגון שלקח זה אשה וזה בתה אין מעידין זה לזה:
8
Similarly, the husbands of two sisters are disqualified with regard to each other and are considered as one degree removed.
ח
וכן בעלי אחיות פסולין זה לזה והרי הן ראשון בראשון:
9
Similarly, a person should not testify on behalf of the son of his wife's sister, nor on behalf of the husband of the daughter of his wife's sister. He may, however, testify on behalf of the son of the husband of his wife's sister who was born to that person from another wife.
ט
וכן לא יעיד לבן אחות אשתו ולא לבעל בת אחות אשתו אבל מעיד הוא לבן בעל אחות אשתו שיש לו מאשה אחרת:
10
Whenever a witness is disqualified from testifying on behalf of a colleague because he is married to the witness' relative, the witness may testify on behalf of the other relatives of that colleague, e.g., his son and his brother. Similarly, whenever a witness is disqualified from testifying on behalf of a woman because she is married to the witness' relative, the witness may testify on behalf of her other relatives, e.g., her son and her brother.
י
כל איש שאין אתה מעיד לו מפני שהוא בעל קרובתך הרי אתה מעיד לשאר קרוביו כגון בנו ואחיו וכן כל אשה שאין אתה מעיד לה מפני שהיא אשת קרובך הרי אתה מעיד לשאר קרוביה:
11
The father of a bride and the father of a groom may testify on behalf of each other.
יא
אבי כלה ואבי חתן מעידים זה לזה:
12
A person's paternal brother may testify on behalf of that person's maternal brother and the maternal brother may testify on behalf of the paternal brother, for they have no connection whatsoever.
What is implied? Rachel married Joseph and bore him a son Reuven. Joseph had a son, Menashe, from another wife. Joseph died and Rachel married Shimon and bore him Judah. Menashe and Judah may testify on each other's behalf.
יב
אחי האח מן האם מעידין זה לזה שהרי אין ביניהן קורבה כלל כיצד רחל שנישאת ליוסף וילדה ממנה ראובן והיה ליוסף בן מאשה אחרת והוא מנשה ומת יוסף ונישאת לשמעון וילדה ממנו יהודה הרי מנשה ויהודה מעידין זה לזה:
13
A man and his wife are considered as being removed by one degree. Hence a husband may not testify on behalf of his wife's son, the wife of his wife's son, his wife's daughter, the husband of his wife's daughter, his wife's father, his wife's mother, the husband of his wife's mother, nor the wife of his wife's father.
יג
האיש עם אשתו ראשון בראשון לפיכך אינו מעיד לא לבנה ולא לאשת בנה ולא לבתה ולא לבעל בתה ולא לאביה ולא לאמה ולא לבעל אמה ולא לאשת אביה:
14
When a person has consecrated a woman, although the marriage bond has not been consummated, with regard to testimony, it is as if she is fully married.
To whom does the above apply? To the woman he consecrated herself; he may not testify on her behalf. If, however, he testifies on behalf of the relatives of the woman he consecrated, e.g., her sister's husband, her son or daughter, or the like, we do not disqualify him until he marries her.
יד
אשתו ארוסה אף על פי שלא נגמרה האישות הרי היא כנשואה לענין עדות [במה דברים אמורים] בארוסתו עצמה שאינו מעיד לה אבל אם העיד לקרובי ארוסתו כגון בעל אחותה או בנה ובתה וכיוצא בהן אין פוסלין אותה עד שישאנה:
15
The Torah did not disqualify the testimony of relatives because we assume that they love each other, for a relative may not testify neither on his relative's behalf or against his interests. Instead, this is a Scriptural decree.
For this reason people who love each other or who hate each other are acceptable as witnesses even though they are not acceptable as judges. For the Scriptural decree disqualifies only relatives as witnesses.
טו
זה שפסלה תורה עדות הקרובים לא מפני שהן בחזקת אוהבין זה את זה שהרי אינו מעיד לו לא לטובתו ולא לרעתו אלא גזרת הכתוב הוא לפיכך האוהב והשונא כשר לעדות אף על פי שהוא פסול לדיינות שלא גזרה תורה אלא על הקרובים:
• Shabbat, 6 Tishrei, 5777 · 8 October 2016
• "Today's Day"
• Tuesday, Tishrei 6*, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 35-38. Also 103-105.
Tanya: Now, in like (p. 505) ...to animate them. (p. 507).
A resume of the third method:
U - V'ahavta..., "Love your fellow as yourself."1 The Alter Rebbe taught that this love is an instrument, a means to "Love the Eternal your G-d."2 This is explained in the statement, "Whoever is pleasing to man is pleasing to G-d."3 This service of teshuva stems from goodness of heart.
FOOTNOTES
*.This day marks the yahrzeit, in 5725 (1964), of the Rebbetzin Chana of blessed memory, mother of the Rebbe of righteous memory. "She passed away on the holy Shabbat at the time of Mincha, on the sixth day of the Ten Days Of Teshuva..." (Wording on the headstone of her resting-place.)
1.Vayikra 19:18.
2.Devarim 6:5.
3.Avot 3:10.
• Daily Thought:• "Today's Day"
• Tuesday, Tishrei 6*, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 35-38. Also 103-105.
Tanya: Now, in like (p. 505) ...to animate them. (p. 507).
A resume of the third method:
U - V'ahavta..., "Love your fellow as yourself."1 The Alter Rebbe taught that this love is an instrument, a means to "Love the Eternal your G-d."2 This is explained in the statement, "Whoever is pleasing to man is pleasing to G-d."3 This service of teshuva stems from goodness of heart.
FOOTNOTES
*.This day marks the yahrzeit, in 5725 (1964), of the Rebbetzin Chana of blessed memory, mother of the Rebbe of righteous memory. "She passed away on the holy Shabbat at the time of Mincha, on the sixth day of the Ten Days Of Teshuva..." (Wording on the headstone of her resting-place.)
1.Vayikra 19:18.
2.Devarim 6:5.
3.Avot 3:10.
G-d Raw
If I wished to find all that is real and true at its very core, I would not find it in the ecstasy of the prayer of the devoted, nor in the epiphanies of the enlightened.
I would not find it in the deeds of the righteous, nor in the love and kindness of those who live in harmony.
There I would find a blinding light, an infinite light—but I would not find G‑d Himself.
If I wished to find G‑d as He is at His essence, beyond all light and darkness, beyond the infinite and the boundless,
I would come to the place of those who struggle daily to escape their muck and mire,
those who labor to pierce the wall of their prison so that even a glimmer of light could break through,
and even as they fail, try again and again.
For this labor all light was created. To the aid of this struggle G‑d Himself descends.
When those prison walls are pierced, the Creator exclaims, “It was worth it, all this creation, it was worth it for this alone!”[Maamar Ani L’dodi 5726.]
Today's Law and Customs:
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the 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). Click below for today's three Psalms.
Chapter 100 Chapter 101 Chapter 102
Psalms 100:(0) A psalm of thanksgiving:
(1) Shout for joy to Adonai, all the earth!
2 Serve Adonai with gladness.
Enter his presence with joyful songs.
3 Be aware that Adonai is God;
it is he who made us; and we are his,
his people, the flock in his pasture.
4 Enter his gates with thanksgiving,
enter his courtyards with praise;
give thanks to him, and bless his name.
5 For Adonai is good, his grace continues forever,
and his faithfulness lasts through all generations.
101:(0) A psalm of David:
(1) I am singing of grace and justice;
I am singing to you, Adonai.
2 I will follow the path of integrity;
when will you come to me?
I will run my life with a sincere heart
inside my own house.
3 I will not allow before my eyes
any shameful thing.
I hate those who act crookedly;
what they do does not attract me.
4 Deviousness will depart from me;
I will not tolerate evil.
5 If someone slanders another in secret,
I will cut him off.
Haughty eyes and proud hearts
I cannot abide.
6 I look to the faithful of the land,
so that they can be my companions;
those who live lives of integrity
can be servants of mine.
7 No deceitful person can live in my house;
no liar can be my advisor.
8 Every morning I will destroy
all the wicked of the land,
cutting off all evildoers
from the city of Adonai.
102:1 (0) Prayer of a sufferer overcome by weakness and pouring out his complaint before Adonai:
2 (1) Adonai, hear my prayer!
Let my cry for help reach you!
3 (2) Don’t hide your face from me
when I am in such distress!
Turn your ear toward me;
when I call, be quick to reply!
4 (3) For my days are vanishing like smoke,
my bones are burning like a furnace.
5 (4) I am stricken and withered like grass;
I forget to eat my food.
6 (5) Because of my loud groaning,
I am just skin and bones.
7 (6) I am like a great owl in the desert,
I’ve become like an owl in the ruins.
8 (7) I lie awake and become
like a bird alone on the roof.
9 (8) My enemies taunt me all day long;
mad with rage, they make my name a curse.
10 (9) For I have been eating ashes like bread
and mingling tears with my drink
11 (10) because of your furious anger,
since you picked me up just to toss me aside.
12 (11) My days decline like an evening shadow;
I am drying up like grass.
13 (12) But you, Adonai, are enthroned forever;
your renown will endure through all generations.
14 (13) You will arise and take pity on Tziyon,
for the time has come to have mercy on her;
the time determined has come.
15 (14) For your servants love her very stones;
they take pity even on her dust.
16 (15) The nations will fear the name of Adonai
and all the kings on earth your glory,
17 (16) when Adonai has rebuilt Tziyon,
and shows himself in his glory,
18 (17) when he has heeded the plea of the poor
and not despised their prayer.
19 (18) May this be put on record for a future generation;
may a people yet to be created praise Adonai.
20 (19) For he has looked down from the height of his sanctuary;
from heaven Adonai surveys the earth
21 (20) to listen to the sighing of the prisoner,
to set free those who are sentenced to death,
22 (21) to proclaim the name of Adonai in Tziyon
and his praise in Yerushalayim
23 (22) when peoples and kingdoms have been gathered together
to serve Adonai.
24 (23) He has broken my strength in midcourse,
he has cut short my days.
25 (24) I plead, “God, your years last through all generations;
so don’t take me away when my life is half over!
26 (25) In the beginning, you laid the foundations of the earth;
heaven is the work of your hands.
27 (26) They will vanish, but you will remain;
like clothing, they will all grow old;
yes, you will change them like clothing,
and they will pass away.
28 (27) But you remain the same,
and your years will never end.
29 (28) The children of your servants will live securely
and their descendants be established in your presence.”
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvahToday in Jewish History:
• Rabbi Akiva martyred (134)
The great Talmudic sage, Rabbi Akiva, was taken captive by the Romans on Tishrei 5 of the year 3894 from creation (134 CE). His subsequent torture and execution is recalled in the stirring Eleh Ezkarah poem of the Yom Kippur service.
• Birth of Naftali
Naftali, the son of Jacob and Bilhah, sixth of the Twelve Tribes, was born on the 5th of Tishrei. He lived to be 133 years old.Daily Quote:
• It's not enough to love G-d; you should also make that G-d should love you
[Rabbi Moshe of Kubrin]
Daily Study:
Primal Shofar
The sound of the shofar
is not the cry of a human voice.
It is the howl of an animal’s horn.
It is a cry so primal, so raw,
that the mind ceases to ponder,
the heart suspends its throb.
With the fury of a beast pent up in its cage,
the naked essence of the soul bursts out,
howling, ripping through heaven’s curtains,
awakening the primal essence of all being.
The raw core of your soul below
touches the primal essence above,
and now their reunion may begin.
-------
The great Talmudic sage, Rabbi Akiva, was taken captive by the Romans on Tishrei 5 of the year 3894 from creation (134 CE). His subsequent torture and execution is recalled in the stirring Eleh Ezkarah poem of the Yom Kippur service.
• Birth of Naftali
Naftali, the son of Jacob and Bilhah, sixth of the Twelve Tribes, was born on the 5th of Tishrei. He lived to be 133 years old.Daily Quote:
• It's not enough to love G-d; you should also make that G-d should love you
[Rabbi Moshe of Kubrin]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Vayelech, 6th Portion (Deuteronomy 31:20-31:24) with Rashi
• Deuteronomy Chapter 31
20When I bring them to the land which I have sworn to their forefathers [to give them], a land flowing with milk and honey, they will eat and be satisfied, and live on the fat [of the land]. Then, they will turn to other deities and serve them, provoking Me and violating My covenant. כ כִּֽי־אֲבִיאֶ֜נּוּ אֶל־הָֽאֲדָמָ֣ה | אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַֽאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַֽעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי:
provoking me: Heb. וְנִאֲצוּנִי, and they will provoke me to anger. Similarly, any mention of the word נִאוּץ [in Scripture] denotes anger. ונאצוני: והכעיסוני וכן כל נאוץ לשון כעס:
21And it will be, when they will encounter many evils and troubles, this song will bear witness against them, for it will not be forgotten from the mouth of their offspring. For I know their inclination what they [are planning] to do today, [even] before I bring them in to the land which I have sworn [to give them]." כאוְהָיָ֠ה כִּֽי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֘ וְצָרוֹת֒ וְ֠עָֽנְתָ֠ה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבָּֽעְתִּי:
this song will bear witness against them: that in it, I had warned them concerning all the things that are now befalling them. [Consequently, when they read this song, they will not be able to claim, “Had we known all the evils that would befall us, we would never have transgressed God’s word!”] וענתה השירה הזאת לפניו לעד: שהתריתי בו בתוכה על כל המוצאות אותן:
for it will not be forgotten from the mouth of their offspring: This is a promise to Israel that the Torah will never be entirely forgotten by their offspring. — [Shab. 138b] כי לא תשכח מפי זרעו: הרי זו הבטחה לישראל, שאין תורה משתכחת מזרעם לגמרי:
22And Moses wrote this song on that day, and taught it to the children of Israel. כבוַיִּכְתֹּ֥ב משֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא וַיְלַמְּדָ֖הּ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל:
23And He commanded Joshua the son of Nun, and said: "Be strong and courageous! For you shall bring the children of Israel to the land that I have sworn to them, and I will be with you." כגוַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּ֘אמֶר֘ חֲזַ֣ק וֶֽאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָֽנֹכִ֖י אֶֽהְיֶ֥ה עִמָּֽךְ:
And He commanded Joshua the son of Nun: This refers above (verse 16), where the subject is the Shechinah. [That God is the speaker is evident from the use of the first person]: “to the land that I have sworn to them.” ויצו את יהושע בן נון: מוסב למעלה כלפי שכינה, כמו שמפורש (פסוק כא) אל הארץ אשר נשבעתי להם:
24And it was, when Moses finished writing the words of this Torah in a scroll, until their very completion, כדוַיְהִ֣י | כְּכַלּ֣וֹת משֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם
Daily Tehillim: Psalms Chapters 29-34
• 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 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
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 100, 101 and 102.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 5 Tishrei, 5777 · 7 October 2016
• Iggeret HaKodesh, middle of Epistle 20
Chumash: Parshat Vayelech, 6th Portion (Deuteronomy 31:20-31:24) with Rashi
• Deuteronomy Chapter 31
20When I bring them to the land which I have sworn to their forefathers [to give them], a land flowing with milk and honey, they will eat and be satisfied, and live on the fat [of the land]. Then, they will turn to other deities and serve them, provoking Me and violating My covenant. כ כִּֽי־אֲבִיאֶ֜נּוּ אֶל־הָֽאֲדָמָ֣ה | אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַֽאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַֽעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי:
provoking me: Heb. וְנִאֲצוּנִי, and they will provoke me to anger. Similarly, any mention of the word נִאוּץ [in Scripture] denotes anger. ונאצוני: והכעיסוני וכן כל נאוץ לשון כעס:
21And it will be, when they will encounter many evils and troubles, this song will bear witness against them, for it will not be forgotten from the mouth of their offspring. For I know their inclination what they [are planning] to do today, [even] before I bring them in to the land which I have sworn [to give them]." כאוְהָיָ֠ה כִּֽי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֘ וְצָרוֹת֒ וְ֠עָֽנְתָ֠ה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבָּֽעְתִּי:
this song will bear witness against them: that in it, I had warned them concerning all the things that are now befalling them. [Consequently, when they read this song, they will not be able to claim, “Had we known all the evils that would befall us, we would never have transgressed God’s word!”] וענתה השירה הזאת לפניו לעד: שהתריתי בו בתוכה על כל המוצאות אותן:
for it will not be forgotten from the mouth of their offspring: This is a promise to Israel that the Torah will never be entirely forgotten by their offspring. — [Shab. 138b] כי לא תשכח מפי זרעו: הרי זו הבטחה לישראל, שאין תורה משתכחת מזרעם לגמרי:
22And Moses wrote this song on that day, and taught it to the children of Israel. כבוַיִּכְתֹּ֥ב משֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא וַיְלַמְּדָ֖הּ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל:
23And He commanded Joshua the son of Nun, and said: "Be strong and courageous! For you shall bring the children of Israel to the land that I have sworn to them, and I will be with you." כגוַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּ֘אמֶר֘ חֲזַ֣ק וֶֽאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָֽנֹכִ֖י אֶֽהְיֶ֥ה עִמָּֽךְ:
And He commanded Joshua the son of Nun: This refers above (verse 16), where the subject is the Shechinah. [That God is the speaker is evident from the use of the first person]: “to the land that I have sworn to them.” ויצו את יהושע בן נון: מוסב למעלה כלפי שכינה, כמו שמפורש (פסוק כא) אל הארץ אשר נשבעתי להם:
24And it was, when Moses finished writing the words of this Torah in a scroll, until their very completion, כדוַיְהִ֣י | כְּכַלּ֣וֹת משֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם
Daily Tehillim: Psalms Chapters 29-34
• 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 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
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 100, 101 and 102.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 5 Tishrei, 5777 · 7 October 2016
• Iggeret HaKodesh, middle of Epistle 20
• ובזה יובן היות המצוות במלכות, ה׳ של שם הוי׳
It will now be understood — in terms of the Sefirot and the corresponding letters of the Divine Name — why themitzvot are in Malchut, the [latter] hei of the Four-Letter Name of G‑d,
והתורה בזעיר אנפין, וא״ו של שם הוי׳
while the Torah is in Z’eir Anpin, the vav of the Four-Letter Name of G‑d.
הגם שלמעלה באריך אנפין, המצוות הן בגולגלתא, בלבנונית
Though on a higher plane — as mitzvot and Torah are found in the level of Keter — in Arich Anpin, the mitzvot are in the Gulgalta (lit., the “skull” that encompasses the Mochin) and, more specifically, in the “Whiteness” (i.e., in the level of Chesed of the Gulgalta, or Chesed of Arich Anpin),
היא האורחא דבפלוגתא דשערי, דמתפלגא לתרי״ג אורחין דאורייתא שבז״א
i.e., the “path” that is in the parting of the Se’arot (lit., the “hairs”) which divide into the 613 paths (i.e., effusions) of the Torah as it is in Z’eir Anpin,
Thus, mitzvot are on the encompassing level of Gulgalta that transcends the level of Mochin,
ושרש התורה דנפקא מחכמה עילאה, הוא במוחא סתימאה דאריך אנפין, והיינו החכמה דטעמי המצוות
and the root of the Torah which [merely] issues from the Supernal Chochmah though it ultimately derives from a root which is loftier than Supernal Chochmah is in the “Concealed Mochin” of Arich Anpin, which is the wisdom underlying the reasons for the commandments.
The “Concealed Mochin” of Arich Anpin that utterly transcends comprehension contains the wisdom underlying the reasons for the commandments. These reasons will first be revealed with the revelation of the “Concealed Mochin,” when Mashiachcomes.
Insofar as Torah and the mitzvot are rooted in Keter, then, the mitzvot are on a higher plane than Torah; Torah is rooted in “Concealed Chochmah,” the level of Mochin in Keter, while the mitzvot are rooted in Gulgalta, the encompassing level ofKeter that transcends Mochin.
Why is it, then, that in their standing within the Sefirot and within the corresponding letters of the Four-Letter Name of G‑d, Torah is loftier than mitzvot? — For the mitzvot are situated in Malchut, and in the corresponding final letter hei of the Divine Name, while Torah is in Z’eir Anpin, and in the corresponding letter vav of the Divine Name.
This is the question which the Alter Rebbe now answers:
אלא שהוא כחותם המתהפך
However, this is like an inverted seal.
The stamp of an engraved seal leaves an impression which is the exact opposite of itself: right becomes left and left becomes right; whatever protrudes becomes indented, and whatever was indented, protrudes.
So, too, the “protruding” or superior level of mitzvot in Keter descends by means of Hishtalshelut within the Sefirot in an “indented” or lower manner, while the “indented” or lower level of Torah descends within the Sefirot in a “protruding” or loftier manner.
ונעוץ תחלתן בסופן
Thus “Their beginning is wedged in their culmination”: The “beginning” or superior level of Keter in which the mitzvot are rooted descends and is “wedged” at the culmination of the lowest level of the Sefirot, viz., the Sefirah of Malchut,
הוא כח האין סוף ברוך הוא, לברוא יש מאין
that being the power of the blessed Ein Sof to create yesh from ayin, “something” from “nothing”, (for, as explained above, the power of Keter is vested within Malchut,)
ולא על ידי עילה ועלול, שיהיה העלול מוקף מעילתו, ובטל במציאות
and not by way of ilah and alul, whereby the alul (the effect) would be encompassed by its ilah (the cause), and essentially nonsubsistent [relative to it],
Such a manner of creation could not possibly fulfill the Divine intent in creation.
רק יהיה היש דבר נפרד מאלקות
but in such a way that the yesh should be — in its self-perception — an entity distinct from [its source in] Divinity,
בכדי שיהיה המאציל ברוך הוא מלך על כל הנפרדים
so that the blessed Emanator can be King over all such [self-styled] separate beings,
על ידי שיקיימו מצותיו שיצוה עליהם
through their fulfillment of the commandments that He will command them.
It is only thereby that G‑d’s desire to reign over created beings is fulfilled. For, as explained above, His sovereignty can find expression only over creatures who consider themselves to be separate entities from Him, but who nevertheless nullify their will to His through their actual performance of mitzvot.
וסוף מעשה במחשבה תחלה
Moreover, “The final act — those mitzvot that are performed with physical objects — was present in the beginning תחלה of thought,” in the level of thought that transcends even the “first” Divine thought ראשית חכמה. Within this sublime level a Divine intent desires the fulfillment of those mitzvot which involve physicality.
ולכן אמרו בירושלמי: ולית ליה לרבי שמעון שמפסיק ללולב וכו׳
That is why the Sages asked in the Yerushalmi:1 “Is then R. Shimon not of the opinion that one interrupts [Torah study] in order to fulfill the commandment of lulav?!...” — i.e., that even Torah study defers to a mitzvah,the time for whose performance has arrived.
The Sages asked this question in response to R. Shimon’s earlier statement that he and his colleagues would not interrupt their Torah study even for the recitation of the Shema. Their assumption was that whatever would be true of the mitzvah oflulav would also be true with regard to the recitation of the Shema.
The Yerushalmi then goes on to differentiate between Shema and other commandments with regard to interrupting one’s Torah study, explaining that both Shema and Torah study involve learning. Surely, however, R. Shimon would interrupt his Torah study for the performance of practical commandments in their proper time.
Insertion by the Rebbe: “And even Torah study itself presupposes the prior performance of the mitzvot — for they are its beginning, and on them depends its very existence (as in the forthcoming analogy on [the relationship between] the afterbirth and the child).”
וכל הלומד שלא לעשות, נוח לו שנהפכה שלייתו על פניו וכו׳
Moreover, as the Yerushalmi proceeds to quote R. Yochanan, “Whoever learns with the intention not to practice, it were better for him had his afterbirth turned over...,” and he would not have be born.
Why does the Yerushalmi relate to the afterbirth instead of simply stating that “it were better for him had he not been born”?
כי השליא נוצרה תחלה מהטיפה, והיא לבדה היתה עיקר הולד עד ארבעים יום, שהתחילה צורת הולד
For the afterbirth was formed first by the seminal drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo.
וככה המצות הן עיקר התורה ושרשה, הגם שהמצוה היא גופנית, והתורה היא חכמה
In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal and the Torah is wisdom, hence ethereal,
Insertion by the Rebbe: “This does not raise a problem as to the consequent standing of the Torah relative to the mitzvot, for the reason explained above [using the analogy of the inverted seal].”
רק שזה בחיצוניות, וזה בפנימיות
except that this (the lofty standing of the mitzvot) is on an external (makkif) level, while the other (the Torah) exists on an internal level, and thus infuses the mitzvot with vitality and soul,
וכדלקמן
as will be explained below.
Thus, should a person study Torah and not intend to perform the mitzvot, he is lacking the very root and foundation of the Torah, and it would thus have been better for him had his afterbirth turned over.
| FOOTNOTES | |
| 1. | Shabbat 1:2. Note of the Rebbe: “It will be observed that this entire discussion appears earlier in the Yerushalmi, in Tractate Berachot(1:2), except that there the sukkah precedes the lulav, whereas in Tractate Shabbat the lulav precedes the sukkah. It would therefore appear reasonable to assume that [the Alter Rebbe] preferred to cite specifically this tractate (presumably because the law at hand applies primarily to Shabbat). Somewhat problematic, however, is the fact that the expression used in both discussions (as recorded in current editions of the Talmud) is ‘to make a lulav and to make a sukkah,’ whereas the difference between these cases is self-evident. See the Alter Rebbe’s Shulchan Aruch, Orach Chayim, begining of sec. 641. At any rate, this is not the forum for a lengthy discussion.” See also Likkutei Sichot, Vol. XX, p. 267, footnote 10, and the sources listed there. |
| Rambam: Sefer Hamitzvos: |
• Friday, 5 Tishrei, 5777 · 7 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
Full text of this Mitzvah »• Punishing a Defendant Based on the Testimony of a Single Witness
Negative Commandment 288
Translated by Berel Bell
The 288th prohibition is that we are forbidden from inflicting punishment or taking money from someone on the testimony of a single witness, even if he is perfectly acceptable.
The source of this prohibition is G‑d's statement1 (exalted be He), "One witness must not testify against a person to inflict any punishment or penalty." Our Sages explained,2 "He must not testify "to inflict any punishment or penalty; but he may testify to require an oath."3
The details of this mitzvah are explained in various passages in tractates Yevamos, Kesuvos, Sotah, Gittin, Kiddushin, and a number of places in Seder Nezikin.
FOOTNOTES
1.Deut. 19:15.
2.Sifri, Parshas Shoftim; Kesuvos 87b.
3.If even one witness testifies that a person owes money, for example, he cannot be forced to pay. However, he is forced to swear in order to deny the witness' testimony.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 288
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
Full text of this Mitzvah »• Punishing a Defendant Based on the Testimony of a Single Witness
Negative Commandment 288
Translated by Berel Bell
The 288th prohibition is that we are forbidden from inflicting punishment or taking money from someone on the testimony of a single witness, even if he is perfectly acceptable.
The source of this prohibition is G‑d's statement1 (exalted be He), "One witness must not testify against a person to inflict any punishment or penalty." Our Sages explained,2 "He must not testify "to inflict any punishment or penalty; but he may testify to require an oath."3
The details of this mitzvah are explained in various passages in tractates Yevamos, Kesuvos, Sotah, Gittin, Kiddushin, and a number of places in Seder Nezikin.
FOOTNOTES
1.Deut. 19:15.
2.Sifri, Parshas Shoftim; Kesuvos 87b.
3.If even one witness testifies that a person owes money, for example, he cannot be forced to pay. However, he is forced to swear in order to deny the witness' testimony.
• Rambam - 1 Chapter: She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 14
• She'ar Avot haTum'ah - Chapter 14
• Rambam - 3 Chapters: Edut Edut - Chapter 8, Edut Edut - Chapter 9, Edut Edut - Chapter 10
1
Our Sages deemed that twelve questionable situations are deemed as pure: They are:
a) A doubt concerning drawn water in a mikveh,
b) a doubt concerning impurity floating on water,
c) a doubt whether liquids imparted impurity to other entities; with regard to their own status, however, they are considered impure when a doubt arises,
d) a doubt concerning the impurity of hands whether regarding the impurity of the hands themselves, such hands imparting impurity to other substances, or a doubt regarding the purification of such hands from this impurity,
e) a doubt concerning impurity of Rabbinic origin,
f) a doubt concerning ordinary food prepared with the stringencies of consecrated food,
g) a doubt concerning sacrifices that are required to be brought,
h) a doubt concerning tzara'at blemishes,
i) a doubt when a person afflicted with tzara'at stood still or passed,
j) a doubt concerning the carcass of a creeping animal,
k) a doubt that arose in the public domain,
l) a doubt concerning two domains.
א
שנים עשר ספיקות טהרו חכמים ואלו הן: ספק מים שאובים למקוה ספק טומאה צפה על פני המים ספק משקין לטמא אחרים אבל לטומאת עצמן טמאים מספק ספק הידים בין לטומאת עצמן בין לטמא אחרים בין לטהרות ידים מטומאתן ספק דברי סופרים ספק החולין ספק קרבנות ספק נגעים ספק עובר ועומד ספק שרצים ספק ר"ה ספק שתי רשויות:
2
What is meant by the principle: a doubt concerning drawn water in a mikveh? Three lugim of drawn water that fall into amikveh disqualify it. If there is a doubt whether or not such water fell into a mikveh or even if it is certain that the water fell, but there is a question whether the minimum measure was present or not, we consider an article immersed in the mikveh as pure and themikveh as acceptable. Nevertheless, a person should not be instructed to immerse in such a mikveh and to be involved with pure substances as an initial preference. If he immersed and was involved with pure substances, they are considered to be pure.
ב
ספק מים שאובין למקוה כיצד שלשה לוגין מים שאובין שנפלו למקוה פסלוהו ספק נפלו ספק לא נפלו ואפילו נפלו ספק יש בהן שיעור או אין בהן ספיקו טהור והרי המקוה בכשרותו ואין מורין לו לטבול במקוה זה ולעשות טהרות לכתחילה ואם טבל ועשה טהרותיו טהורות:
3
What is meant by the principle: a doubt concerning impurity floating on water? There was a carcass of a creeping animal floating on water, whether the water was in a container or in a pool in the earth and a person descended into the water, unless he is certain that he touched the carcass, he is considered as pure. This applies even if there is no space for anything in the container or the pool but the person and the impurity.
The principle, a doubt concerning impurity floating on water is pure, was stated only concerning a carcass of creeping animal. If the carcass of a creeping animal is suspended from above and floating on water or is being dragged over water, it is considered as being placed down and not as floating.
ג
ספק טומאה צפה על פני המים כיצד שרץ שהיה צף על פני המים בין שהיו המים בכלים או בקרקעות וירד למים אפילו אין שם אלא מלא אדם וטומאה ה"ז טהור עד שידע ודאי שנגע ולא אמרו ספק טומאה צפה טהור אלא לשרץ בלבד וכל הנתלים והנגררין הרי הן כמונחין:
4
When the carcass of a creeping animal is placed in a container and the container is floating on the surface of water or it was placed on a human corpse, an animal carcass - even if the carcass or the corpse below it has decomposed - or semen that is floating on the water, it is considered as if it was placed on the earth, in which instance, a doubtful situation that arises in a private domain is considered as impure, as will be explained.
If the carcass of one creeping animal was lying on that of another creeping animal that was floating on water, it is considered as thick impurity and a doubtful situation that arises is considered as pure. There is an unresolved doubt whether the carcass of a creeping animal that was floating on water on which the ashes of the red heifer had been sprinkled which in turn was floating on other water is considered as placed down on the earth or not. Therefore it appears to me that the doubtful situation is considered as pure.
ד
שרץ שהיה מונח בכלי וכלי צף על פני המים או שהיה מונח על המת או על הנבילה ואפילו נימוח הנבילה או בשר מת שתחתיו או שהיה מונח על שכבת זרע הצפה על פני המים ה"ז כמונח על הארץ שספקו ברה"י טמא כמו שיתבאר היה שרץ על גבי שרץ צף על פני המים ה"ז כטומאה עבה שצפה ע"פ המים וספיקו טהור היה מונח על גבי מי חטאת ומי חטאת צפין על פני המים ה"ז ספק אם הוא כמונח או אינו כמונח לפיכך יראה לי שספיקו טהור:
5
Just as our Sages deemed a doubtful situation concerning impurity that was floating on water, whether in a container or on the earth, as pure, so too, they deemed as pure a situation involving something pure that was floating on water, whether in a container or on the earth.
What is implied? There was a kneading trough that was impure due to contact with a human corpse and there was a loaf of bread that was terumah wrapped in tree-bast or in paper placed inside of it. Water descended into the kneading trough and filled it. The paper spread out and thus the loaf was floating on the water with the paper separating between it and the water. If there is a question whether or not the loaf touched the side of the kneading trough, it is considered as pure, because it is floating.
ה
כדרך שטהרו ספק טומאה צפה על פני המים בין בכלים בין בקרקעות כך טהרו ספק טהרה הצפה על פני המים בין בכלים בין בקרקעות כיצד עריבה שהיא טמא מת וככר תרומה כרוך בסיב או בנייר ונתון בתוכה וירדו לתוכה מי גשמים ונתמלאת ונפשט הנייר והרי הככר צף על פני המים והנייר מבדיל בינו לבין המים וספק נגע צדו בעריבה ספק לא נגע הרי הוא בטהרתו מפני שהוא צף:
6
The following laws apply when the carcass of a creeping animal was floating on a cistern in a winepress. With regard toterumah, when there is a doubt, it is deemed impure. With regard to the workers, when there is a doubt, it is deemed pure, because the impurity is floating.
ו
שרף שנמצא צף ע"ג בור בתוך הגת לתרומה ספיקו טמא ולפועלין ספיקן טהור מפני שהיא טומאה צפה:
7
When a doubt arises whether liquids imparted impurity to other entities, they are considered as pure. With regard to their own status, however, they are considered impure.
What is implied? A person was holding a staff that contained impure liquids on its top and he threw it among pure loaves of bread. If there is a doubt whether the liquids touched the loaves or not, they are deemed pure. Similarly, if a doubt arose whether impure liquids touched a given container or not, the container is pure. Similarly, if a doubt arose if these impure liquids touched other liquids or not, the other liquids are pure. If, however, an impure person extended his hand or his foot into a place where there are pure liquids and there is a doubt whether or not he touched the liquids, they are impure because of the doubt. Similar laws apply in all analogous situations.
ז
ספק משקין לטמא אחרים טהור לטומאת עצמן טמא כיצד היה מקל בידו ובראשו משקין טמאים וזרקן לתוך ככרות טהורות ספק נגעו המשקין בככרות ספק לא נגעו טהורות וכן אם נסתפק לו אם נגעו משקין טמאין בכלי זה או לא נגעו הרי הכלי טהור וכן אם נסתפק לו אם נגעו משקין אלו הטמאין במשקין אחרים או לא נגעו הרי המשקין האחרים טהורין אבל טמא שפשט ידו או רגלו לבין משקין טהורין או שזרק ככר טמא לבין משקין טהורין ספק נגע במשקין ספק לא נגע הרי אלו טמאין בספק וכן כל כיוצא בזה:
8
The following rule applies when there was a jug that was filled with liquids and an impure person extended his hand into its inner space. If there is a doubt whether or not he touched the liquids, the liquids are impure, but the jug is pure, for liquids whose purity is of a doubtful status do not impart impurity.
Similarly, if liquids which are questionably impure enter into the inner space of a jug, the jug is pure and the liquids in it are pure, for they contract impurity only from the jug. If the liquids that were questionably impure became mixed with the liquids in the jug, all of the liquids are questionably impure, but the jug is pure. Similarly, if these liquids fall into an oven, any bread that is in the oven and the oven itself are pure.
ח
חבית שהיא מליאה משקין ופשט הטמא את ידו לאוירה ספק נגע במשקין ספק לא נגע בהן המשקין טמאין והחבית טהורה שאין ספק המשקין מטמא וכן אם נכנסו משקין שהן טמאין מספק לאויר החבית הרי החבית טהורה והמשקין שבתוכה טהורין שאינן מתטמאין אלא מן החבית ואם נתערבו משקין אלו הספק במשקין שבחבית הרי כל המשקין טמאין בספק והחבית טהורה וכן אם נפלו משקין אלו לתוך התנור הרי הפת והתנור טהורין:
9
When a person poured or sprinkled impure liquids in his house and there were ritually pure objects there, if there is a question whether some of the liquid sprayed on them or not, they are considered pure despite the doubt.
ט
המרבץ ביתו במים טמאים או שזלפן והיו שם טהרות ספק נתזו עליהן ספק לא נתזו ספיקו טהור:
10
If one sprinkled both pure and impure liquids in a house and, afterwards, liquids were found on a loaf of bread that was terumah, should one take it and inquire about its status, it is deemed pure, for when there is a question whether liquids imparted impurity, the object is deemed pure. If, however, one left the bread until the water dried, it contracts impurity because of the doubt. For when there is a question concerning impurity in a private domain, the object is deemed impure, as will be explained. At the time the inquiry is being made, no liquids are present, only the loaf and there is a question whether it is pure or impure.
י
זלף משקין טהורין וטמאים בתוך הבית ונמצאו אח"כ משקין על ככר של תרומה נטלה ונשאל עליה הרי זו טהורה שספק המשקין לטמא טהור הניח הככר עד שינגבו המים שעליה הרי זו טמאה בספק שספק טומאה ברה"י טמא כמו שיתבאר והרי אין כאן משקין אלא ככר שהיא ספק טמאה ספק טהורה:
11
When there is a doubt concerning the impurity of hands whether regarding the impurity of the hands themselves, such hands imparting impurity to other substances, or a doubt regarding the purification of such hands from this impurity, the object in question is deemed pure.
What is implied? If a person's hands where pure and there were two impure loaves before him, should a question arise whether he touched the loaves or not, the status of his hands and the loaves is the same as it was previously. This same ruling applies if:
a) a person's hands were impure and there were two pure loaves before him and there is a question whether he touched the loaves or not;
b) one of the person's hands was pure, the other was impure; there were two pure loaves before him, he touched one of them and it was unknown whether he touched it with the impure hand or the pure hand;
c) both his hands were pure; there were two loaves before him, one pure and one impure; he touched one of them and he did not know whether he touched the one that was impure or the one that was pure;
d) one of his hands was pure and one was impure and there was both an impure and a pure loaf before him; he touched both of them and he is unsure whether the impure hand touched the impure loaf and the pure hand, the pure loaf or whether the impure hand touched the pure loaf and the pure hand, the impure loaf.
Similar concepts apply if a person's hands were impure and he immersed them in a mikveh or washed them in the ritual manner. If there is a doubt whether or not the water with which he purified them is acceptable for hands or unacceptable, whether or not the required measure of water was present, whether or not there was an intervening substance on his hands, his hands are considered as pure.
יא
ספק ידים בין להתטמא בין לטמא אחרים בין לטהרתן טהור כיצד היו ידיו טהורות ולפניו שני ככרים טמאין ספק נגע ספק לא נגע או שהיו ידיו טמאות ולפניו שני ככרים טהורים ספק נגע ספק לא נגע או שהיו ידיו אחת טהורה ואחת טמאה ולפניו שני ככרים טהורים ונגע באחד מהן וספק בטמאה נגע ספק בטהורה או שהיו ידיו טהורות ולפניו שני ככרים אחד טהור ואחד טמא ונגע באחד מהם ספק בטמא נגע ספק בטהור נגע או שהיו ידיו אחת טהורה ואחת טמאה ולפניו ככר טמא וככר טהור ונגע בשניהן ספק טמאה בטמא והטהורה בטהור או טמאה בטהור והטהורה בטמא הידים כמו שהיו והככרים כמות שהיו וכן אם היו ידיו טמאות והטבילן או נטלן ספק שהמים שטהרו בהן כשרים לידים ספק שהן פסולין ספק יש בהן כשיעור ספק אין בהן ספק שהיה דבר חוצץ על ידו ספק שלא היה הרי ידיו טהורות:
12
If one of a person's hands was impure and he did not know which one it was, he is instructed not to be involved with pure articles until he washes both his hands. If he touches pure objects with one hand before he washed them, the pure articles remain pure.
יב
היתה ידו אחת טמאה ואינו יודע אי זו היא אומרין לו שלא יעשה טהרות עד שיטול שתי ידיו ואם נגע באחת מהן בטהרות קודם שיטול ידיו טהרותיו טהורות:
• Edut - Chapter 8
• Hayom Yom: Today's Hayom Yom
1
The following law applies when a person signed on a promissory note and comes to testify with regard to his signature in a court of law. If he recognizes that the signature is definitely his, but does not remember the matter of concern at all and does not have any recollection that this person ever borrowed from the other, it is forbidden for him to testify with regard to his signature in court. For a person is not testifying about his signature, but instead about the money mentioned in the legal document, that one person is obligated to the other. His signature serves merely to remind him of the matter. If he does not remember, he may not testify.
א
מי שחתם על השטר ובא להעיד על כתב ידו בבית דין והכיר כתב ידו שזהו בודאי אבל אינו זוכר העדות כלל ולא ימצא בלבו זכרון כלל שזה לוה מזה לעולם הרי זה אסור להעיד על כתב ידו שהוא זה בבית דין שאין אדם מעיד על כתב ידו שהוא זה אלא על הממון שבשטר הוא מעיד שזה חייב לזה וכתב ידו הוא כדי להזכירו הדבר אבל אם לא נזכר לא יעיד:
2
Whether a person remembers his testimony at the outset, remembers it after seeing his signature, or remembers it after being reminded by others - even if he is reminded by the other witness - if he in truth remembers, he may testify. If, however, it is the plaintiff who reminds him, he may not testify. For it appears to the other litigant that he is testifying falsely about a matter which he does not know.
ב
אחד הזוכר את העדות ואחד שראה כתב ידו או שהזכירוהו אחרים ונזכר אפילו הזכירו העד השני שהעיד אם נזכר הרי זה מעיד אבל אם הזכיר אותו התובע עצמו אף על פי שנזכר אינו מעיד מפני שזה דומה בעיני בעל דין כאילו העיד שקר בדבר שלא ידע:
3
Accordingly, if the plaintiff was a Torah scholar and the plaintiff reminded the witness of the matter, he may testify. The rationale is that a Torah scholar knows that if the witness did not remember the matter, he would not testify. This is a leniency which was granted with regard to cases involving financial law. Even though a witness forgot a matter for many years and it was the written record that reminded him, he may testify.
ג
לפיכך אם היה התובע תלמיד חכם והזכיר התובע הזה את העד ונזכר הרי זה יעיד לו שתלמיד חכם יודע שאילו לא זכר הדבר לא היה מעיד וקל הוא שהקלו בדיני ממונות שאע"פ ששכח הדבר מכמה שנים והכתב הוא שהזכירו הרי זה מעיד:
4
Since this is true, the following law applies when a legal document is presented to the court and the witnesses come and say: "These are our signatures, but we never knew anything about this matter. We do not remember that this person borrowed anything from the other or sold anything to him." The legal document is not validated; the witnesses are considered as deaf-mutes unless they remember their testimony. Whoever does not rule in this manner does not know between his right hand and his left hand with regard to matters of financial law.
If, however, there was other evidence of their signatures or there were other witnesses who recognize their signatures, we pay no attention to their statements that they do not remember the matter stated in the document. We suspect that they may desire to retract their testimony and they say: "We don't remember," in order to nullify the legal document. This is just as if they said: "We were minors," or "We were not acceptable witnesses." Their testimony is not accepted, and the legal document is validated independent of their testimony.
For this reason, we validate all legal documents without calling the witnesses and asking them if they remember the matter or not. Even if they say: "We do not remember the matter," we do not heed their statements since it is possible to validate the legal document without their testimony.
ד
הואיל והדבר כן שטר שיצא לבית דין ובאו עדים ואמרו כתב ידינו הוא זה אבל מעולם לא ידענו עדות זו ואין אנו זוכרים שזה לוה מזה או מכר לו לא נתקיים השטר והרי הן כחרשים עד שיזכרו עדותן וכל מי שאינו דן כן לא ידע בדיני ממונות בין ימינו לשמאלו אבל אם היה כתב ידן יוצא ממקום אחר או שהיו שם עדים שזה כתב ידן מקיימין את השטר ואין משגיחין על דבריהן שאומרין אין אנו זוכרין עדות זו שמא חזרו בהן וזה שאמרו אין אנו זוכרין כדי לבטל השטר וכאילו אמרו קטנים היינו פסולי עדות היינו שאינן נאמנים הואיל ומתקיים השטר שלא על פיהם ומפני טעם זה מקיימין כל השטרות ואין אנו צריכין להביא עדים ולשאול אותם אם הם זוכרים עדות זו או אינם זוכרים אותה שאפילו באו ואמרו אין אנו זוכרים אותה אין שומעין להן הואיל ואפשר לקיימו שלא מפיהן:
5
The following laws apply whether a person writes his testimony as a legal document or merely finds a note in his records in his handwriting, stating: "So-and-so had me observe testimony concerning him on this-and-this date with regard to these-and-these matters." If he remembers the matter on his own initiative or if others remind him and he remembers, he may testify. If not, he may not testify. The situation is comparable to one in which a trustworthy person tells him: "So-and-so owes so-and-so such-and-such an amount," and the listener goes and testified that one borrowed from the other although he has no firsthand knowledge of the matter, but instead merely heard from another person and testified.
ה
אחד הכותב עדותו על השטר או שנמצא אצלו כתוב בפנקסו בכתב ידו פלוני העיד אותי עליו ביום פלוני בכך וכך אם זכר מעצמו או הזכירוהו אחרים ונזכר מעיד ואם לאו אסור להעיד שאין זה דומה אלא למי שאמר לו אדם נאמן פלוני יש לו אצל פלוני כך וכך והעיד הוא שיש לזה אצל זה והוא אינו יודע מן הדבר כלום אלא מפי האחר שמע והעיד:
Edut - Chapter 9
1
There are ten categories of disqualifications. Any person belonging to one of them is not acceptable as a witness. They are:
a) women;
b) servants;
c) minors;
d) mentally or emotionally unstable individuals;
e) deaf-mutes;
f) the blind;
g) the wicked; h) debased individuals;
i) relatives;
j) people who have a vested interest in the matter; a total of ten.
א
עשרה מיני פסלות הם כל מי שנמצא בו אחד מהן הרי הוא פסול לעדות ואלו הן: הנשים והעבדים והקטנים והשוטים והחרשים והסומים והרשעים והבזויין והקרובין והנוגעין בעדותן הרי אלו עשרה:
2
Women are unacceptable as witnesses according to Scriptural Law, as Deuteronomy 17:6 states: "According to the testimony of two witnesses." The verse uses a male form and not a female form.
ב
נשים פסולות לעדות מן התורה שנאמר על פי שנים עדים לשון זכר ולא לשון נקבה:
3
A tumtum and an androgynus are also unacceptable, for there is an unresolved doubt whether they are considered as women. Whenever there is an unresolved doubt whether or not a person is acceptable as a witness, he is not accepted. The rationale is that a witness is coming to expropriate money from a defendant based on his testimony or to cause a defendant to be held liable for punishment. And according to Scriptural Law, money may not be expropriated when there is a doubt involved, nor do we inflict punishment when there is a doubt involved.
ג
וכן הטומטום והאנדרוגינוס פסולין מפני שהן ספק אשה וכל מי שהוא ספק כשר ספק פסול הרי הוא פסול שאין העד בא אלא להוציא ממון על פיו או לחייב על פיו ואין מוציאין ממון מספק ואין עונשין מספק דין תורה:
4
Servants are not acceptable to offer testimony according to Scriptural Law, as can be inferred from Deuteronomy 19:19: "And you shall do unto him as he conspired to do unto his brother." Implied is that his brother is like him. Just as his brother is a member of the covenant; so, too, the witness must be a member of the covenant.
By extension, we can infer that a gentile is certainly not acceptable. If servants who are obligated in certain mitzvot are unacceptable, certainly, this would apply with regard to gentiles.
ד
העבדים פסולין לעדות מן התורה שנאמר ועשיתם לו כאשר זמם לעשות לאחיו מכלל שאחיו כמוהו מה אחיו בן ברית אף העד בן ברית קל וחומר לעכו"ם אם עבדים שהן במקצת מצות פסולין העכו"ם לא כל שכן:
5
A person who is half a servant and half a free man is not acceptable as a witness.
ה
מי שחציו עבד וחציו בן חורין פסול:
6
Whenever a servant has been freed, but he has not been given his bill of release, he is not acceptable as a witness. Only after the bill of release reaches his hand, he immerses himself in the mikveh, and he becomes a member of the covenant may he give testimony.
ו
כל מי שנשתחרר והרי הוא מחוסר גט שחרור פסול עד שיגיע גט לידו ויעשה מכלל בני ברית ואחר כך יעיד:
7
Minors are unacceptable as witnesses according to Scriptural Law. This concept is derived as follows: With regard to witnesses, Deuteronomy 19:17 states: "And the two men will stand." Implied is "men," and not minors. Even if the minor was understanding and wise, he is not acceptable until he manifests signs of physical maturity after completing thirteen full years of life.
If he reached the age of 20 without manifesting signs of physical maturity and on the contrary manifests physical signs of a lack of sexual potency, he is classified as a eunuch and may testify. If he does not manifest such signs, he may not testify until he completes the majority of his life, as we explained in Hilchot Ishut.
ז
הקטנים פסולין לעדות מן התורה שנאמר בעדים ועמדו שני האנשים אנשים ולא קטנים אפילו היה הקטן נבון וחכם הרי הוא פסול עד שיביא שתי שערות אחר שלש עשרה שנה גמורות ואם הגיע לעשרים שנה ולא הביא שתי שערות ונולד בו סימן מסימני סירוס הרי זה סריס ויעיד ואם לא נולד בו לא יעיד עד רוב שנותיו כמו שבארנו בהלכות אישות:
8
When a minor passes the age of thirteen and manifest signs of physical maturity in his upper body, he need not be checked to see whether he manifested signs of physical maturity in his lower body. If he does not manifest the upper signs of maturity, we do not accept him as a witness until he is inspected. When a child is thirteen years and one day and manifests signs of physical maturity, but is not very familiar with business dealings, his testimony is not accepted with regard to landed property. The rationale is that he is not precise about such matters because of his unfamiliarity. With regard to movable property, we accept his testimony since he has reached majority.
ח
קטן שהגיע לכלל שנותיו שנראו בו סימני בגרות מלמעלה אינו צריך בדיקה ואם לאו אין מקבלין עדותו עד שיבדק ובן שלש עשרה שנה ויום אחד שהביא שתי שערות ואינו יודע בטיב משא ומתן אין עדותו עדות בקרקעות מפני שאינו מדקדק בדברים שהרי אינו יודע אבל בעדות מטלטלין מקבלין עדותו הואיל והוא גדול:
9
A person who is mentally or emotionally unstable is not acceptable as a witness according to Scriptural Law, for he is not obligated in the mitzvot. We are not speaking about only an unstable person who goes around naked, destroys utensils, and throws stones. Instead, it applies to anyone whose mind is disturbed and continually confused when it comes to certain matters although he can speak and ask questions to the point regarding other matters. Such a person is considered unacceptable and is placed in the category of unstable people.
An epileptic in the midst of a seizure is unacceptable as a witness. When he is healthy, he is acceptable. This applies both with regard to an epileptic who has seizures only infrequently and one who continuously has seizures without having a fixed time for them, provided his mind is not continuously confused. For there are epileptics whose minds are disturbed even when they are healthy. One must ponder much before accepting testimony from epileptics.
ט
השוטה פסול לעדות מן התורה לפי שאינו בן מצות ולא שוטה שהוא מהלך ערום ומשבר כלים וזורק אבנים בלבד אלא כל מי שנטרפה דעתו ונמצאת דעתו משובשת תמיד בדבר מן הדברים אף על פי שהוא מדבר ושואל כענין בשאר דברים הרי זה פסול ובכלל שוטים יחשב הנכפה בעת כפייתו פסול ובעת שהוא בריא כשר ואחד הנכפה מזמן לזמן או הנכפה תמיד בלא עת קבוע והוא שלא תהיה דעתו משובשת תמיד שהרי יש שם נכפים שגם בעת בריאותם דעתם מטרפת עליהם וצריך להתיישב בעדות הנכפין הרבה:
10
People who are very feeble-witted who do not understand that matters contradict each other and are incapable of comprehending a concept as it would be comprehended by people at large are considered among those mentally unstable. This also applies to the people who are continually unsettled, tumultuous, and deranged. This matter is dependent on the judgment of the judge. It is impossible to describe the mental and emotional states of people in a text.
י
הפתאים ביותר שאין מכירין דברים שסותרין זה את זה ולא יבינו עניני הדבר כדרך שמבינין שאר עם הארץ וכן המבוהלים והנחפזים בדעתם והמשתגעים ביותר הרי אלו בכלל השוטים ודבר זה לפי (מה) שיראה הדיין שאי אפשר לכוין הדעת בכתב:
11
A deaf-mute is equivalent to a mentally unstable person, for he is not of sound mind and is therefore not obligated in the observance of the mitzvot. Both a deaf person who can speak and a person who can hear, but is mute is unacceptable to serve as a witness. Even though he sees excellently and his mind is sound, he must deliver testimony orally in court or be fit to deliver testimony orally and must be fit to hear the judges and the warning they administer to him.
Similarly, if a person loses the ability to speak, even though his intellectual faculties have been checked as a husband is checked with regard to a bill of divorce, he testifies in writing, and his testimony is to the point, it is not accepted at all, except with regard to releasing a women from marriage, for leniency was granted so that women will not be forced to live alone.
יא
החרש כשוטה שאין דעתו נכונה ואינו בן מצות ואחד חרש מדבר ואינו שומע או שומע ואינו מדבר אע"פ שראייתו ראייה מעולה ודעתו נכונה צריך להעיד בבית דין בפיו או שיהיה ראוי להעיד בפיו ויהיה ראוי לשמוע הדיינים והאיום שמאיימין עליו וכן אם נשתתק אף על פי שנבדק בדרך שבודקין לענין גיטין ונמצאת עדותו מכוונת והעיד בפנינו בכתב ידו אינו עדות כלל חוץ מעדות אשה לפי שבעיגונה הקילו:
12
The blind, although they can recognize the voices of the litigants and know their identities, are not acceptable as witnesses according to Scriptural Law. This is derived fromLeviticus 5:1: "And he witnessed or saw," which implies that one who can see may serve as a witness.
A person who is blind in one eye is fit to serve as a witness.
יב
הסומים אע"פ שמכירין הקול וידעו האנשים הרי אלו פסולין מן התורה שנאמר והוא עד או ראה מי שהוא ראוי לראות הוא שמעיד והסומא באחת מעיניו כשר להעיד:
Edut - Chapter 10
1
The wicked are unacceptable as witnesses according to Scriptural Law, as Exodus 23:1 states: "Do not join hands with a wicked person to be a corrupt witness." The Oral Tradition interprets this as meaning: "Do not allow a wicked person to serve as a witness."
Even when an acceptable witness knows that his colleague is "wicked," but the judges are unaware of his wickedness, it is forbidden for him to offer testimony together with him even though he knows that the testimony is true, for, by doing so, he is joining together with him. Thus the acceptable witness "joined hands" with the wicked person, enabling his testimony to be accepted. Needless to say, it is forbidden for an acceptable witness who knows testimony concerning a colleague to testify when he knows that the other witness who testifies with him is giving false testimony. This is also implied by the verse: "Do not join hands with a wicked person."
א
הרשעים פסולין לעדות מן התורה שנאמר אל תשת ידך עם רשע להיות עד חמס מפי השמועה למדו אל תשת רשע עד ואפילו עד כשר שיודע בחבירו שהוא רשע ואין הדיינים מכירין רשעו אסור לו להעיד עמו אף על פי שהוא עדות אמת מפני שמצטרף עמו ונמצא זה הכשר השית ידו עם הרשע עד שנתקבלה עדותו ואין צריך לומר עד כשר שהוא יודע בעדות לחבירו וידע שהעד השני עמו עד שקר שאסור לו להעיד שנאמר אל תשת ידך עם רשע:
2
What is meant by "a wicked person"? Anyone who violates a prohibition punishable by lashes is considered wicked and is unacceptable as a witness. For the Torah referred to a person obligated to receive lashes with the term "wicked," as Deuteronomy 25:2 states: "If the wicked person is liable to be beaten." Needless to say, a person who is obligated to be executed by the court is unacceptable, for Numbers 35:31 states: "He is a wicked person who is sentenced to die."
ב
אי זהו רשע כל שעבר עבירה שחייבין עליה מלקות זהו רשע ופסול שהרי התורה קראה למחוייב מלקות רשע שנאמר והיה אם בן הכות הרשע ואין צריך לומר מחוייב מיתת בית דין שהוא פסול שנאמר אשר הוא רשע למות:
3
When a person commits a transgression for which he is liable to receive lashes according to Scriptural Law, he is disqualified as a witness according to Scriptural Law. When the prohibition is Rabbinical in origin, he is disqualified by Rabbinic decree.
What is implied? A person who ate the meat of an animal cooked in milk, carrion, a teeming animal, or the like is not acceptable as a witness according to Scriptural Law. This applies whether he transgressed because of appetite or with the intent of angering God. The same law also applies if he desecrates the sanctity of the first day of a festival or wears a garment that is shaatnez, i.e., combed, spun, or woven with wool and linen. If he eat the meat of fowl cooked in milk, he desecrated the second day of a festival observed in the diaspora, or wore a woolen garment in which a strand of linen was lost or the like, he is disqualified by Rabbinic decree. We have already enumerated all the transgressions for which one is punished by lashes. And with regard to each and every mitzvah, we have already explained which matters are forbidden by Scriptural Law and which are forbidden by Rabbinic decree.
ג
עבר עבירה שחייבין עליה מלקות מן התורה הרי זה פסול מן התורה ואם היה החיוב שבה מדבריהם הרי זה פסול מדבריהם כיצד אכל בשר בהמה בחלב או שאכל נבלות ושקצים וכיוצא בהן בין לתיאבון בין להכעיס או שחלל את יום טוב הראשון או שלבש שעטנז שהוא שוע או טווי או נוז הרי זה פסול לעדות מן התורה אבל אם אכל בשר עוף בחלב או שחלל יום טוב שני של גליות או שלבש בגד צמר שאבד בו חוט של פשתן וכיוצא בו הרי הוא פסול מדבריהם וכבר מנינו כל עבירה שחייבין עליה מלקות וכבר נתבאר בכל מצוה ומצוה דברים שאסורים מן התורה ודברים שאסורין מדבריהם:
4
There are other wicked persons who are not acceptable as witnesses even though they are required to make financial restitution and are not punished by lashes. Since they take money that does not belong to them lawlessly, they are unacceptable, asDeuteronomy 19:16 states: "When a lawless witness rises up against a person...." For example, thieves and people who seize property, even though they make restitution, they are no longer acceptable as witnesses from the time they stole or robbed onward.
Similarly, a lying witness, even though his testimony was disproved with regard to financial matters and he made restitution, he is still unacceptable as a witness according to Scriptural Law for all matters. From when is he disqualified? From the time he testified falsely in court, even though his testimony was not disproved until several days later.
Similarly, when people are involved with loans at interest - both the borrower and the lender - if fixed interest is involved, both are disqualified according to Scriptural Law. If the shade of interest is involved, they are both disqualified by Rabbinic decree. Similarly, a person who transgresses the Rabbinic decrees against theft is disqualified by Rabbinic decree.
What is implied? People who seize property - either landed property or movable property - without the consent of the owners, even though they pay its worth, are disqualified by Rabbinic decree. Similarly, herders of their own animals - both of small animals and of large animals - are disqualified, for it can be assumed that they take liberty and steal by allowing their animals to pasture in fields and orchards belonging to other people. Therefore, an ordinary herder is disqualified.
People who raise small animals in Eretz Yisrael are not acceptable as witnesses. In the diaspora, by contrast, they are acceptable. It is permissible to raise a large animal in every place.
Generally, the collectors of the king's duty are not acceptable, because it is assumed that they will collect more than what is required by the king's decree and keep the extra portion for themselves. Tax collectors, by contrast, are generally considered to be acceptable. If, however, it is known that they took more than is required to collect, even once, they are disqualified.
Similarly, those who guide the flight of doves in a settled area are disqualified, because we assume that they will steal doves belonging to others without paying for them. This ruling also applies to merchants of produce in the Sabbatical year, i.e., people who generally are idle but when the Sabbatical year arrives, they begin to do business with produce. It can be assumed that they collect the produce of the Sabbatical year and do business with it.
Similarly, dice-players are disqualified if this is their only occupation. Since such a person does not involve himself in ordinary business pursuits, it can be assumed that his livelihood is dependent on his gambling, which is forbidden as "the shade of robbery." The above applies not only to dice-players, but also to all those who gamble with the shells of nuts or the shells of pomegranates. Similarly, our Sages did not disqualify only those who train doves, but also those who gamble with other animals, beasts, and fowl, saying the owner of the one that will outrace the other or vanquish the other will acquire the stakes put up by both. Similarly, other analogous types of gamblers are disqualified, provided they do not derive their livelihood from a source other than gambling. All of the above are disqualified according to Rabbinic decree.
ד
ועוד יש שם רשעים שהן פסולין לעדות אע"פ שהן בני תשלומין ואינן בני מלקות הואיל ולוקחים ממון שאינו שלהם בחמס פסולין שנאמר כי יקום עד חמס באיש כגון הגנבים והחמסנים אף על פי שהחזיר פסול לעדות מעת שגנב או גזל וכן עד זומם אע"פ שהוזם בעדות ממון ושלם הרי זה פסול מן התורה לכל עדות ומאימתי הוא נפסל מעת שהעיד בבית דין אף על פי שלא הוזם על אותה עדות אלא אחר כמה ימים וכן המלוה ברבית אחד המלוה ואחד הלוה שניהם פסולין לעדות אם רבית קצוצה עשו הרי הן פסולין מן התורה ואם אבק רבית עשו הרי הן פסולין מדבריהם וכן כל העובר על גזל של דבריהם הרי הוא פסול מדבריהם כיצד החמסנים והם הלוקחים קרקע או מטלטלין שלא ברצון הבעלים אע"פ שנותנין הדמים הרי אלו פסולין מדבריהם וכן הרועים אחד רועי בהמה דקה ואחד רועי בהמה גסה של עצמן הרי הן פסולין שחזקתן פושטין ידיהן בגזל ומניחים בהמתן לרעות בשדות ופרדסים של אחרים ולפיכך סתם רועה פסול ומגדלי בהמה דקה בארץ ישראל פסולין אבל בחוצה לארץ כשרין ומותר לגדל בהמה גסה בכ"מ וכן המוכסין סתמן פסולין מפני שחזקתן ליקח יותר מדבר הקצוב להם בדין המלכות ולוקחין היתר לעצמן אבל גבאי מנת המלך סתמן כשרין ואם נודע שלקחו אפילו פעם אחת יתר מן הראוי להם לגבות הרי אלו פסולין: וכן מפריחי יונים ביישוב פסולין מפני שחזקתן שגוזלים יונים של אחרים בחנם וכן סוחרי שביעית והם בני אדם שיושבין בטלים וכיון שבאה שביעית פושטים ידיהן ומתחילין לישא וליתן בפירות שחזקת אלו שהן אוספין פירות שביעית ועושין בהן סחורה וכן משחק בקוביא והוא שלא תהיה לו אומנות אלא הוא הואיל ואינו עוסק ביישובו של עולם הרי זה בחזקת שאוכל מן הקוביא שהוא אבק גזל ולא בקוביא בלבד אלא אפילו משחקים בקליפי אגוזים וקליפי רמונים וכן לא יונים בלבד אמרו אלא אפילו המשחקים בבהמה חיה ועוף ואומר כל הקודם את חבירו או כל הנוצח את חבירו יטול בעליו את שניהן וכן כל כיוצא בשחוק זה והוא שלא תהיה לו אומנות אלא שחוק זה הרי הוא פסול וכל אלו פסולין מדבריהם:
5
The fact that a sharecropper takes a small amount of the produce which sprouts in Nisan and in Tishrei before the harvest is finished without the knowledge of the owner of the field does not cause him to be considered as a thief and he is acceptable as a witness. The rationale is that the owner of the field is not concerned with such a small quantity of produce. Similar principles apply in all analogous situations.
ה
אריס שלקח דבר מועט מן הפירות שבכרו בימי ניסן וימי תשרי קודם שתגמר מלאכתן אף על פי שלקח שלא מדעת בעל השדה אינו גנב וכשר לעדות שאין בעל השדה מקפיד עליו וכן כל כיוצא בזה:
• Friday, 5 Tishrei, 5777 · 7 October 2016
• "Today's Day"
• Monday, Tishrei 5, 5704
Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 29-34. Also 100-102.
Tanya: Now it will (p. 505) ...further on. (p. 505).
A resume of the second method:
Sh: - Shiviti..., "I have set G-d (Havayeh) before me always."1 Havayeh indicates the creation of the universe and creatures. Bringing all of Creation into being and sustaining it is accomplished by bridging an infinite gap - from ayin (non-being, nihilo) to yesh (being). This form of the avoda (service) of teshuva results from one's constant awareness2 of the way in which the universe and all that is in it, is (constantly) brought into being.
FOOTNOTES
1.Tehillim 16:8.
2."I have set...before me always etc..."
• Daily Thought:• "Today's Day"
• Monday, Tishrei 5, 5704
Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 29-34. Also 100-102.
Tanya: Now it will (p. 505) ...further on. (p. 505).
A resume of the second method:
Sh: - Shiviti..., "I have set G-d (Havayeh) before me always."1 Havayeh indicates the creation of the universe and creatures. Bringing all of Creation into being and sustaining it is accomplished by bridging an infinite gap - from ayin (non-being, nihilo) to yesh (being). This form of the avoda (service) of teshuva results from one's constant awareness2 of the way in which the universe and all that is in it, is (constantly) brought into being.
FOOTNOTES
1.Tehillim 16:8.
2."I have set...before me always etc..."
Primal Shofar
The sound of the shofar
is not the cry of a human voice.
It is the howl of an animal’s horn.
It is a cry so primal, so raw,
that the mind ceases to ponder,
the heart suspends its throb.
With the fury of a beast pent up in its cage,
the naked essence of the soul bursts out,
howling, ripping through heaven’s curtains,
awakening the primal essence of all being.
The raw core of your soul below
touches the primal essence above,
and now their reunion may begin.
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