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.”
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 97 Chapter 98 Chapter 99
Psalms 97:1 Adonai is king, let the earth rejoice,
let the many coasts and islands be glad.
2 Clouds and thick darkness surround him;
righteousness and justice are the foundation of his throne.
3 Fire goes before him,
setting ablaze his foes on every side.
4 His flashes of lightning light up the world;
the earth sees it and trembles.
5 The mountains melt like wax at the presence of Adonai,
at the presence of the Lord of all the earth.
6 The heavens declare his righteousness,
and all the peoples see his glory.
7 All who worship images will be put to shame,
those who make their boast in worthless idols.
Bow down to him, all you gods!
8 Tziyon hears and is glad, Adonai;
the daughters of Y’hudah rejoice at your rulings.
9 For you, Adonai, most high over all the earth,
you are exalted far above all gods.
10 You who love Adonai, hate evil!
He keeps his faithful servants safe.
He rescues them from the power of the wicked.
11 Light is sown for the righteous
and joy for the upright in heart.
12 Rejoice in Adonai, you righteous;
and give thanks on recalling his holiness.
98:(0) A psalm:
(1) Sing a new song to Adonai,
because he has done wonders.
His right hand, his holy arm
have won him victory.
2 Adonai has made known his victory;
revealed his vindication in full view of the nations,
3 remembered his grace and faithfulness
to the house of Isra’el.
All the ends of the earth have seen
the victory of our God.
4 Shout for joy to Adonai, all the earth!
Break forth, sing for joy, sing praises!
5 Sing praises to Adonai with the lyre,
with the lyre and melodious music!
6 With trumpets and the sound of the shofar,
shout for joy before the king, Adonai!
7 Let the sea roar, and everything in it;
the world, and those living in it.
8 Let the floods clap their hands;
let the mountains sing together for joy
9 before Adonai, for he has come to judge the earth;
he will judge the world rightly and the peoples fairly.
99:1 Adonai is king; let the peoples tremble.
He sits enthroned on the k’ruvim; let the earth shake!
2 Adonai is great in Tziyon;
he is high above all the peoples.
3 Let them praise your great and fearsome name (he is holy):
4 “Mighty king who loves justice, you established
fairness, justice and righteousness in Ya‘akov.”
5 Exalt Adonai our God!
Prostrate yourselves at his footstool (he is holy).
6 Moshe and Aharon among his cohanim
and Sh’mu’el among those who call on his name
called on Adonai, and he answered them.
7 He spoke to them in the column of cloud;
they kept his instructions and the law that he gave them.
8 Adonai our God, you answered them.
To them you were a forgiving God,
although you took vengeance on their wrongdoings.
9 Exalt Adonai our God,
bow down toward his holy mountain,
for Adonai our God is holy!
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Daily Quote:• G-d transforms spirituality into physicality; the Jew makes physical things spiritual[Rabbi Israel Baal Shem Tov]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayelech, 5th Portion Deuteronomy 31:14-31:19 with Rashi
• Deuteronomy Chapter 31
14And the Lord said to Moses, "Behold, your days are approaching [for you] to die. Call Joshua and stand in the Tent of Meeting, and I will inspire him. So Moses and Joshua went, and stood in the Tent of Meeting. ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה הֵ֣ן קָֽרְב֣וּ יָמֶ֘יךָ֘ לָמוּת֒ קְרָ֣א אֶת־יְהוֹשֻׁ֗עַ וְהִתְיַצְּב֛וּ בְּאֹ֥הֶל מוֹעֵ֖ד וַֽאֲצַוֶּ֑נּוּ וַיֵּ֤לֶךְ משֶׁה֙ וִֽיהוֹשֻׁ֔עַ וַיִּתְיַצְּב֖וּ בְּאֹ֥הֶל מוֹעֵֽד:
and I will inspire him: [Usually, “and I will command him.” Here, however, the meaning is:]“And I will urge him on.” ואצונו: ואזרזנו:
15And the Lord appeared in the Tent, in a pillar of cloud. The pillar of cloud stood at the entrance to the Tent. טווַיֵּרָ֧א יְהֹוָ֛ה בָּאֹ֖הֶל בְּעַמּ֣וּד עָנָ֑ן וַיַּֽעֲמֹ֛ד עַמּ֥וּד הֶֽעָנָ֖ן עַל־פֶּ֥תַח הָאֹֽהֶל:
16And the Lord said to Moses: Behold, you are [about to] lie with your forefathers, and this nation will rise up and stray after the deities of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them. טזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה | אַֽחֲרֵ֣י | אֱלֹהֵ֣י נֵֽכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֨מָּה֙ בְּקִרְבּ֔וֹ וַֽעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ:
the nations of the land: The peoples of the land. נכר הארץ: גויי הארץ:
17And My fury will rage against them on that day, and I will abandon them and hide My face from them, and they will be consumed, and many evils and troubles will befall them, and they will say on that day, 'Is it not because our God is no longer among us, that these evils have befallen us?' יזוְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּֽוֹם־הַ֠ה֠וּא וַֽעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶֽאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָֽרָע֥וֹת הָאֵֽלֶּה:
and hide My face: As though I do not see their distress. והסתרתי פני: כמו שאיני רואה בצרתם:
18And I will hide My face on that day, because of all the evil they have committed, when they turned to other deities. יחוְאָֽנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כָּל־הָֽרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים:
19And now, write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness for the children of Israel. יטוְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּֽהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל:
this song: [This refers to the passage beginning with] הַאֲזִינוּ הַשָּׁמַיִם [until] וְכִפֶּר אַדְמָתוֹ עַמּוֹ (Deut. 32:1-43). את השירה הזאת: (לקמן לב, א) האזינו השמים עד (לב, מג) וכפר אדמתו עמו:
Daily Tehillim: Psalms Chapters 23 - 28• 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 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
FOOTNOTES
1.I trust that “the lord is my light and salvation” etc. (Rashi)
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
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 97, 98 and 99.
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 4 Tishrei, 5777 · 6 October 2016
• Iggeret HaKodesh, middle of Epistle 20
Chumash: Vayelech, 5th Portion Deuteronomy 31:14-31:19 with Rashi
• Deuteronomy Chapter 31
14And the Lord said to Moses, "Behold, your days are approaching [for you] to die. Call Joshua and stand in the Tent of Meeting, and I will inspire him. So Moses and Joshua went, and stood in the Tent of Meeting. ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה הֵ֣ן קָֽרְב֣וּ יָמֶ֘יךָ֘ לָמוּת֒ קְרָ֣א אֶת־יְהוֹשֻׁ֗עַ וְהִתְיַצְּב֛וּ בְּאֹ֥הֶל מוֹעֵ֖ד וַֽאֲצַוֶּ֑נּוּ וַיֵּ֤לֶךְ משֶׁה֙ וִֽיהוֹשֻׁ֔עַ וַיִּתְיַצְּב֖וּ בְּאֹ֥הֶל מוֹעֵֽד:
and I will inspire him: [Usually, “and I will command him.” Here, however, the meaning is:]“And I will urge him on.” ואצונו: ואזרזנו:
15And the Lord appeared in the Tent, in a pillar of cloud. The pillar of cloud stood at the entrance to the Tent. טווַיֵּרָ֧א יְהֹוָ֛ה בָּאֹ֖הֶל בְּעַמּ֣וּד עָנָ֑ן וַיַּֽעֲמֹ֛ד עַמּ֥וּד הֶֽעָנָ֖ן עַל־פֶּ֥תַח הָאֹֽהֶל:
16And the Lord said to Moses: Behold, you are [about to] lie with your forefathers, and this nation will rise up and stray after the deities of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them. טזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה | אַֽחֲרֵ֣י | אֱלֹהֵ֣י נֵֽכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֨מָּה֙ בְּקִרְבּ֔וֹ וַֽעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ:
the nations of the land: The peoples of the land. נכר הארץ: גויי הארץ:
17And My fury will rage against them on that day, and I will abandon them and hide My face from them, and they will be consumed, and many evils and troubles will befall them, and they will say on that day, 'Is it not because our God is no longer among us, that these evils have befallen us?' יזוְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּֽוֹם־הַ֠ה֠וּא וַֽעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶֽאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָֽרָע֥וֹת הָאֵֽלֶּה:
and hide My face: As though I do not see their distress. והסתרתי פני: כמו שאיני רואה בצרתם:
18And I will hide My face on that day, because of all the evil they have committed, when they turned to other deities. יחוְאָֽנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כָּל־הָֽרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים:
19And now, write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness for the children of Israel. יטוְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּֽהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל:
this song: [This refers to the passage beginning with] הַאֲזִינוּ הַשָּׁמַיִם [until] וְכִפֶּר אַדְמָתוֹ עַמּוֹ (Deut. 32:1-43). את השירה הזאת: (לקמן לב, א) האזינו השמים עד (לב, מג) וכפר אדמתו עמו:
Daily Tehillim: Psalms Chapters 23 - 28• 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 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
FOOTNOTES
1.I trust that “the lord is my light and salvation” etc. (Rashi)
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
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 97, 98 and 99.
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 4 Tishrei, 5777 · 6 October 2016
• Iggeret HaKodesh, middle of Epistle 20
• אמנם מודעת זאת שעיקר התהוות היש ודבר נפרד לגמרי, הוא ממלכות דאצילות
However, as is known, [any] yesh or entity that (in its own eyes) is utterly separate [from G‑dliness], comes into being principally through Malchut of Atzilut,
שנעשה עתיק דבריאה
which becomes the Atik of Beriah,
Atik is the element of delight (taanug) which is the innermost core of will (ratzon). Thus, Malchut of Atzilut becomes the delight and will that propel the World of Beriah into being. For it is Malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities, since only thus can sovereignty result.
כי אין מלך בלא עם וכו׳
for “There is no king without a nation” (am).
The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue this corresponds to the created beings in the World of Beriah which are distant from G‑dliness, unlike the beings in the World of Atzilut אצילות which are “close to Him” אצלו: they cleave to G‑d. It is thus to the creatures of the World of Beriahthat the Divine attribute of Malchut (“sovereignty”) relates.
וגם ריבוי הנבראים והתחלקותן, שנבראו בכח האין סוף, יחיד ומיוחד בתכלית
Also, the multitude and the diversity of creatures, [though, paradoxically,] they were created by the power of the One and absolutely uncompounded Ein Sof,
הוא על ידי ריבוי האותיות היוצאין ממלכות, פי ה׳, וברוח פיו כל צבאם
derives from the multitude of letters that issue from Malchut, which is known as “the mouth of G‑d,” [as it is written],1 “[By the word of G‑d were the heavens made], and by the breath of His mouth, all their hosts.”
וה׳ מוצאות הפה הן מה׳ גבורות דנוקבא
The five organs of [Supernal] speech (corresponding to the five physical organs of speech) are of the five Gevurotof Nukva (lit., “the female [element],” i.e., Malchut).
ולזאת נקראת עלמא דאתגליא, כי בה נגלה כח אור אין סוף לברוא יש מאין, שלא על ידי עילה ועלול
[Malchut] is therefore called Alma deItgalya (“the Manifest World”), because through it is manifested the power of the [infinite] Ein Sof-light to create something out of nothing, without recourse to ilah and alul(cause and effect).
The progression from ilah to alul exists among created beings as well; the creation of yesh from ayin is in the hands of theEin Sof alone. And it is Malchut of Atzilut that makes this power manifest.
אבל ט׳ ספירות הראשונות נאצלו בהשתלשלות עילה ועלול
However, the first nine Sefirot that precede Malchut emanated by the causal evolution of ilah and alul,
ואור האין סוף, הוא מלובש בחכמה לבדה
while the [infinite] Ein Sof-light is vested in Chochmah alone.
Chochmah derives from the Ein Sof in a manner that resembles the derivation of yesh from ayin, as in the verse,2“Chochmah derives from ayin.” The Ein Sof thus vests itself in Chochmah (and through it, the Ein Sof-light illuminates the other Sefirot as well).
וזה שכתוב: נעוץ תחילתן בסופן
And this is the meaning of the statement in Sefer Yetzirah3 regarding the Ten Sefirot, “Their beginning is wedged in their end.”
In the scheme of the Sefirot, the very beginning (signifying a level that transcends even the “head”) is to be found in theculmination of the series to an even greater extent than in the head. The Sefirah of Chochmah is variously termed “the head” ראש and “the first” ראשית. (The phrase4 ראשית חכמה is usually understood to mean “the beginning of wisdom,” but can also mean “Chochmah is first.”) Malchut is the last of the Sefirot. The Sefirah of Keter, which transcends even the Sefirah ofChochmah, is termed the “beginning”.
This “beginning”, then, which is called Keter, is “wedged” and is even more to be found in the “end” (Malchut) than in the other Sefirot, even Chochmah.
כי כתר הוא ממוצע בין המאציל לנאצלים, ויש בו בחינה אחרונה של האין סוף
For Keter is the mediator between the [infinite] Emanator and the [finite] emanated beings, and the lowest level of the Ein Sof is comprised in it.
Every intermediary (such as, in our case, the Sefirah of Keter) must incorporate at least some aspect of both the levels that it seeks to bridge. The aspect of infinite light contained in Keter is the lowest degree of Ein Sof. This level is the “beginning”, that level of Ein Sof that is “wedged” in the Sefirah of Malchut, for, as mentioned earlier, it is Malchut that reveals the power of the Ein Sof to create yesh from ayin.
ולכן נקרא כתר מלכות, כי אין כתר אלא למלך
That is why [the Sefirah of Keter, meaning “crown”] is called Keter Malchut (“the Crown of Sovereignty”), as stated in the introductory passage to Tikkunei Zohar which begins with Patach Eliyahu: “Supernal Keter is Keter Malchut,” for a crown is only for a king; i.e., the prime function of the Sefirah of Keter is to draw down the [infinite] Ein Sof-light contained within it into the level of Malchut.
וגם כי בחינה אחרונה דאין סוף היא מלכות דאין סוף
Also, [Keter is called Keter Malchut] because the final level of the Ein Sof is the Malchut of Ein Sof.5
Thus, Keter itself possesses the quality of Malchut, for Malchut is the lowest level of the Ein Sof.
ולכן גם המלכות דאצילות נקרא כתר, ממטה למעלה
Consequently Malchut of Atzilut, too, is called Keter, [when the Sefirot are considered] in ascending order.
From this perspective, looking “upward”, Malchut (the lowest Sefirah) is termed Keter in relation to the higher Sefirot. This is so because Malchut is the prime receptor for the down-flow of Keter which then illuminates the higher Sefirot by means of orchozer (“reflected light”) — like a beam of light that travels earthward through space, strikes a surface, and rebounds with renewed intensity.
The above concerns the ability of Malchut to manifest the power of Ein Sof in creating yesh from ayin, and to enable created beings to perceive themselves as entities distinct from their Creator. For this very reason, however, this creative ability cannot be considered a revelatory aspect of the Ein Sof-light. Rather, it demonstrates its capacity to conceal.
The Alter Rebbe therefore now goes on to discuss ways in which Malchut serves to reveal this light. (Souls, for example, though Divine, descend nevertheless within the limitations of created beings.) By virtue of its revelatory aspect, Malchut is called Alma deItgalya (“the Manifest World”), for through the Sefirah of Malchut the Ein Sof-light is revealed within the worlds.
ומה גם כי בריאת הנשמות ממנה, להיות יש ודבר נפרד בפני עצמן בעולם הבריאה
This is especially so since through [Malchut] the creation of souls takes place, enabling them to be yeshand separate entities in the World of Beriah — and notwithstanding their becoming a yesh they still retain their aspect of G‑dliness.
While yet in Atzilut, souls have no sense of being a yesh, since they are entirely nullified to G‑dliness. Upon entering the World of Beriah, however, they perceive themselves as being distinct and substantive creatures. Notwithstanding this, they remain G‑dly entities and draw down G‑dliness within the worlds.
ונקרא בשם לידה, כקריעת ים סוף, דבעתיקא תליא
This [derivation of souls from Malchut] is termed leidah (“birth”), a process that requires the intervention of a higher power emanating from the Ein Sof, like the splitting of the Red Sea, which (as stated in the Zohar6) “depended on Atik.”
Atik (עתיק, related to נעתק, implying removal and separation from the created worlds) is the inner (i.e., higher) level ofKeter, whose outer (i.e., lower) level is termed Arich. Atik is the final degree of the Ein Sof; Arich is the source and root of emanated beings.
The Kabbalah teaches that the birth of souls is comparable to the splitting of the Red Sea, and like it requires the power of the Ein Sof as found in Atik. The Alter Rebbe now explains that this infinite power is needed not only for the birth of souls but for their gestation as well.
וגם כל גידול הנשמות כל ז׳ חדשים, מזיווג של שמיני עצרת עד שביעי של פסח
Also, the whole growth of the souls, throughout the seven months from the union of Shmini Atzeret until the birth on the Seventh Day of Pesach,
It is taught in the Kabbalah7 that the union that “conceives” souls takes place on Shmini Atzeret, while the “birth” of souls takes place on the Seventh Day of Pesach, at the time of the crossing of the Red Sea.
הוא כמו גידול זו״נ בבטן אימא עילאה
resembles the growth of Zu’n — the Sefirot of Za and Malchut of Atzilut that were formerly concealed — in the womb of Imma Ilaah (“the Supernal Mother”), i.e., in the innermost degree of Binah of Atzilut.
שהוא על ידי אורות עליונים מאימא עילאה, ומלמעלה למעלה, עד אין סוף המתלבש בה כל ט׳ או ז׳ ירחי לידה
This takes place by means of the Supernal orot of Imma Ilaah, and of yet higher, as far as the Ein Sofwhich vests itself in it (i.e., in Binah) in order to bring about the growth of Zu’n throughout the nine or seven months of pregnancy.
Just as Zu’n of Atzilut is “delivered” from Binah of Atzilut, known as Imma Ilaah (“the Supernal Mother”), so too do souls gestate in Malchut, which is known as Imma Tataah (“the Nether Mother”), since Malchut incorporates within itself the Supernal orot of the Ein Sof.
וככה הוא בבריאת נשמות ומלאכים לעולם הבריאה
The same is true of the creation of the souls and angels in the World of Beriah: they, too, result from the Supernal orot of the Ein Sof that are drawn down into Malchut of Atzilut.
The Alter Rebbe now goes on to state that these Supernal orot of the Ein Sof that descend into Malchut of Atzilut not only make possible the birth and gestation, but are also responsible for the actual “conception”.
וגם כל עיקר ושרש הטיפה שמקבלת ומתעברת מז״א, הוא ממוחין דאבא ואמא
Also, the very essence and root of the “seminal drop” which [Malchut] receives and through which she is impregnated by Z’eir Anpin, derives from the Mochin of Abba and Imma (lit., the “father” and “mother”), i.e.,Chochmah and Binah, respectively.
ובכל זיווג, נמשכת לאבא ואימא מאריך אנפין ועתיק יומין, ומלמעלה למעלה עד אין סוף
And with every conjunction of Chochmah and Binah which is intended to bring about a birth, there issues forth to Abba and Imma [the seminal drop] from Arich Anpin and Atik Yomin, and from even higher, up to the Ein Sof.
רק שהכל בהעלם במוחין עד לידת הנוקבא, הנשמות והמלאכים וההיכלות לעולם הבריאה
Everything is concealed, though, in the Mochin, until the Nukva gives birth to (i.e., until Malchut reveals) the souls and the angels and the Heichalot for the World of Beriah.
נמצא שזהו גילוי אור אין סוף ממש, על ידי העיבור והלידה
Hence, by means of the “gestation” and “birth”, there is truly a revelation of the [infinite] Ein Sof-light.
Not only is the infinite power of Ein Sof drawn down through Malchut to bring about yesh: in addition, the Ein Sof-light is actually revealed by means of the “gestation” and “birth” of souls. By virtue of this role Malchut is termed Alma deItgalya, in addition to its function in drawing down the power of G‑dliness in a concealed manner within creation.
| FOOTNOTES | |
| 1. | Tehillim 33:6. |
| 2. | Iyov 28:12. |
| 3. | 1:7. |
| 4. | Tehillim 111:10. |
| 5. | Note of the Rebbe: “Cf. the Note [of the Alter Rebbe] in ch. 52 of Part I [of Tanya]; also p. קלא, ע״ב [i.e., p. 262 of the standard Hebrew text].” |
| 6. | II, 52b. |
| 7. | See Likkutei Torah, Parshat Tzav, p. 16b, and sources listed there. |
| Rambam: Sefer Hamitzvos: |
• Thursday, 4 Tishrei, 5777 · 6 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 291
A Witness Acting as Judge
"But one witness shall not testify against a person causing him to die"—Numbers 35:30.
In a capital case, a witness may not offer any opinion regarding the defendant's guilt or innocence. Rather, he must state the facts as he saw them and then remain silent, and allow the judges to reach their decision.
Full text of this Mitzvah »
• A Witness Acting as Judge
Negative Commandment 291
Translated by Berel Bell
The 291st prohibition is that a witness is forbidden from saying anything extra regarding the case he is testifying about. Even if he is learned and knowledgeable, he may not act as a witness and a judge and legal authority. He must testify concerning what he saw and then remain silent, and the judges will use his testimony as they see fit. The witness is prohibited from saying anything in addition to his testimony. This law applies only to capital cases.
The source of this prohibition is G‑d's statement1 (exalted be He), "A single eyewitness may not speak against a person where the death penalty is involved." This prohibition is repeated in the verse,2 "He shall not be put to death through the testimony of one witness." This means that he shall not be put to death because of the instructions of the witness.
Our Sages said in tractate Sanhedrin,3 "The prohibition, 'A single eyewitness may not speak against a person' applies whether he speaks for acquittal or for conviction," and they give a reason, "Because it will appear that he is a biased witness." The prohibition against speaking out either for or against the defendant applies only in capital cases.4
FOOTNOTES
1.Num. 35:30.
2.Deut. 17:6.
3.33b.
4.In monetary cases, the witness can offer arguments either for or against the defendant, as long as he is not counted as a judge. See Hilchos Eidus 5:8.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 291
A Witness Acting as Judge
"But one witness shall not testify against a person causing him to die"—Numbers 35:30.
In a capital case, a witness may not offer any opinion regarding the defendant's guilt or innocence. Rather, he must state the facts as he saw them and then remain silent, and allow the judges to reach their decision.
Full text of this Mitzvah »
• A Witness Acting as Judge
Negative Commandment 291
Translated by Berel Bell
The 291st prohibition is that a witness is forbidden from saying anything extra regarding the case he is testifying about. Even if he is learned and knowledgeable, he may not act as a witness and a judge and legal authority. He must testify concerning what he saw and then remain silent, and the judges will use his testimony as they see fit. The witness is prohibited from saying anything in addition to his testimony. This law applies only to capital cases.
The source of this prohibition is G‑d's statement1 (exalted be He), "A single eyewitness may not speak against a person where the death penalty is involved." This prohibition is repeated in the verse,2 "He shall not be put to death through the testimony of one witness." This means that he shall not be put to death because of the instructions of the witness.
Our Sages said in tractate Sanhedrin,3 "The prohibition, 'A single eyewitness may not speak against a person' applies whether he speaks for acquittal or for conviction," and they give a reason, "Because it will appear that he is a biased witness." The prohibition against speaking out either for or against the defendant applies only in capital cases.4
FOOTNOTES
1.Num. 35:30.
2.Deut. 17:6.
3.33b.
4.In monetary cases, the witness can offer arguments either for or against the defendant, as long as he is not counted as a judge. See Hilchos Eidus 5:8.
• Rambam - 1 Chapter: She'ar Avot haTum'ah - Chapter 13
• She'ar Avot haTum'ah - Chapter 13
• Rambam - 3 Chapters: Edut - Chapter 5, Edut - Chapter 6, Edut - Chapter 7
1
Our Sages established five categories with regard to the ritual purity of clothes. They are the following:
a) The clothes of an unlearned person are considered as a midras, an article on which a zav had been supported, for people who partake of ordinary food in a state of purity. Similarly, the unlearned people themselves are considered as zavvim with regard to pure substances, as we explained.
b) The clothes of people who partake of ordinary food in a state of purity are considered as a midras for those who partake of the second tithe. The people who partake of ordinary food in a state of purity themselves - they are called perushim - are not considered as zavvim. Even with regard to terumah, a perush is considered pure, even if he touches terumah with his hands.
c) The clothes of people who partake of the second tithe are considered as a midras for those who partake of terumah.
d) The clothes of people who partake of terumah are considered as a midras for those who partake of consecrated food. The people who partake of terumah themselves are, however, not considered as zavvim with regard to consecrated articles.
e) The clothes of those who partake of consecrated foods are considered as a midras with regard to the offering of the red heifer, as explained in Hilchot Parah Adumah. A person who is pure with regard to consecrated foods is not considered as a zav with regard to the offering of the red heifer.
א
חמש מעלות עשו חכמים בבגדים ואלו הן: בגדי ע"ה מדרס לאוכלי חוליהן בטהרה וכן עמי הארץ עצמן כזבין לטהרות כמו שביארנו ובגדי אוכלי חוליהן בטהרה מדרס לאוכלי מעשר שני אבל אוכלי חוליהן בטהרה והן הנקראים פרושים אינם כזבים אפילו לתרומה ה"ז הפרוש טהור אפילו אם נגע בה בגופו ובגדי אוכלי מעשר שני מדרס לאוכלי תרומה ובגדי אוכלי תרומה מדרס לקדש אבל אוכלי תרומה עצמן אינן כזבין בקדש ובגדי אוכלי קדש מדרס לחטאת כמו שביארנו בהלכות פרה אדומה אבל הטהור לקדש אינו כזב לחטאת:
2
Similarly, our Sages established categories with regard to ritual immersion:
What is implied? If someone immersed himself without any intent, he is pure with regard to ordinary food, but he is forbidden to partake of the second tithe until he had the intent to immerse for the sake of the second tithe. If he immersed for the second tithe, he is assumed to be pure for the second tithe, but forbidden to partake of terumah. If he immersed for terumah, he is assumed to be pure for terumah, but forbidden to partake of consecrated foods. If he immersed for consecrated food, he is assumed to be pure for consecrated food, but forbidden to participate in the offering of the red heifer. If he immersed with the intent of participating in the offering of the red heifer, he is assumed to be pure for everything, for one who immerses for the sake of a more stringent circumstance is considered acceptable for a more lenient one.
If a person immersed without any intent, i.e., without thinking of any of these situations, he is pure only with regard to ordinary food and is considered impure as he was previously, even for the second tithe. Similarly, when a person washes his hands or immerses them, he must focus his attention, even if he desires only to partake of the second tithe. From that tithe and any level of sanctity higher, one must focus his intent. For ordinary food, however, it is not necessary for him to focus his intent.
All of these stringencies originate in Rabbinic Law. According to Scriptural Law, since the person immersed himself, he is pure with regard to all matters.
ב
וכן עשו חכמים מעלות בטבילה כיצד מי שטבל בלא כוונה ה"ז טהור לחולין ואסור במעשר שני עד שיתכוון לטבול למעשר טבל למעשר הרי זה בחזקת טהרה למעשר ואסור בתרומה טבל לתרומה הוחזק לתרומה ואסור בקדש טבל לקודש הוחזק לקדש ואסור לחטאת טבל לחטאת הוחזק לכל שהטובל לחמור הוחזק לקל טבל סתם ולא נתכוון לאחד מכל אלו הרי זה טהור לחולין בלבד וטמא כשהיה אפילו למעשר וכן הטובל ידיו או הטבילן צריך כוונה אפילו למעשר ומן המעשר ומעלה צריך כוונה אבל לחולין אינו צריך כוונה וכל המעלות האלו מד"ס אבל דין תורה הואיל וטבל מ"מ הרי הוא טהור לכל:
3
When a person who was pure with regard to terumah diverted his attention from partaking of it, the diversion of attention causes him to contract impurity. He is forbidden to partake ofterumah until he immerses himself a second time. He need not, however, wait until nightfall.
If his hands were pure for terumah, but he diverted his attention from eating, even though he says: "I know that my hands did not contract impurity," his hands are impure because of his diversion of attention, for hands are busy. If this applies with regard to terumah, it can be inferred that the same principles apply with regard to consecrated food. Anyone who diverts his attention must immerse himself.
When a person did not guard himself from the impurity associated with a human corpse, if he is not certain that he did not contract impurity, he must have the ashes of the red heifer sprinkled on him on the third and seventh days after the doubt arouse, because of his diversion of attention. If he is certain that he did not contract the impurity associated with a corpse, but diverted his attention from other forms of impurity, he must immerse himself and wait until nightfall even for terumah. It is clear that all these immersions are Rabbinic safeguards.
ג
מי שהיה טהור לתרומה והסיח את לבו מלאכול נטמא בהיסח הדעת ואסור לאכול תרומה עד שיטבול פעם שנייה ואינו צריך הערב שמש היו ידיו טהורות לתרומה והסיח לבו מלאכול אף על פי שאומר יודע אני שלא נטמאו ידי הרי ידיו טמאות בהיסח הדעת שהידים עסקניות אם לתרומה כן ק"ו לקדש שכל המסיח דעתו צריך טבילה ואם לא שמר עצמו מטומאת מת ולא ידע בודאי שלא נטמא ה"ז צריך הזאה שלישי ושביעי מפני היסח הדעת ואם ידע שלא נטמא במת והסיח דעתו משאר טומאות ה"ז צריך טבילה והערב שמש אף לתרומה ודבר ברור הוא שכל אלו הטבילות מדבריהן:
4
Similarly, our Sages decreed that keilim that are discovered in marketplaces and streets - even in deserts - should be assumed to be impure, lest they have contracted impurity from a corpse or a zav. Similarly, saliva found in such places is considered to be impure, lest it be the saliva of a zav or the like.
ד
וכן גזרו חכמים על הכלים הנמצאים בשווקים וברחובות אפילו במדברות שיהיו בחזקת טומאה שמא בזב או במת נטמאו וכן הרוקין הנמצאין שם בחזקת טומאה שמא רוק זב וכיוצא בו הוא הרוק הזה:
5
All of the keilim found in Jerusalem are pure even if they were found on the way descending to a place of immersion. For the Sages did not institute a decree concerning keilim found in Jerusalem with the exception of knives for the slaughter of sacrificial animals. This was instituted because of the severity involving sacrificial animals.
When does the above stringency apply? To knives found in Jerusalem throughout the year. If, however, one finds a knife in Jerusalem on the fourteenth of Nisan, one may slaughter sacrificial animals with it immediately. This applies even if the fourteenth of Nisan fell on the Sabbath, for no decree was made with regard to knives found on that day. Similarly, if a knife was found on a festival, one may slaughter with it immediately. For it is assumed that all keilim are pure on the festivals.
ה
כל הכלים הנמצאין בירושלים טהורין אפילו נמצאו דרך ירידה לבית הטבילה שלא גזרו טומאה על הכלים הנמצאים בירושלים חוץ מן הסכינים לשחיטת הקדשים מפני חומרת הקדשים בד"א בסכין הנמצאת בירושלים בשאר ימות השנה אבל אם מצא סכין בירושלים בי"ד בניסן שוחט בה הקדשים מיד ואפילו חל י"ד להיות בשבת שלא גזרו על הסכינין הנמצאים ביום הזה וכן אם מצאה ביו"ט שוחט בה מיד שחזקת כל הכלים ביו"ט טהורין:
6
If one found a knife on the thirteenth of Nisan, the ashes of the red heifer should be sprinkled on it, it should be immersed, and one may slaughter with it on the following day. For, on this day, our Sages considered it as if the thirteenth of Nisan was the seventh day of its purification with the ashes of the red heifer.
ו
מצא הסכין בי"ג מזה עליה ומטבילה ושוחט בה למחר מפני שעשאוהו ביום זה כאילו יום י"ג שביעי שלה:
7
If one finds a knife tied to a knife whose status he knows, whether on a festival or on other days, its status is the same as that knife. If the one is pure, it is pure; if it is impure, it is impure.
ז
מצא סכין קשורה לסכין הידועה אצלו בין ביו"ט בין בשאר הימים הרי היא כמוה אם טהורה טהורה ואם טמאה טמאה:
8
Our Sages decreed that any saliva of unknown origin found in the middle of the road in Jerusalem is impure like saliva of unknown origin found anywhere. Any saliva found on the side of the road in Jerusalem is pure, for the perushim walk on the sides so that they will not contract impurity through contact with unlearned people. During the festivals, the converse is true. Saliva in the middle of the road is pure, for all Israel are pure during the festivals. At the side of the road, it is impure. For there are few individuals who are impure during the festivals, and they move to the sides.
ח
כל הרוקין הנמצאים בירושלים באמצע הדרך גזרו עליהן טומאה כשאר הרוקין הנמצאים בכל מקום וכל הרוקין הנמצאים בצדדין בירושלים טהורים שהפרושים הן שמהלכין בצדדין כדי שלא יתטמאו במגע עמי הארץ ובשעת הרגל שבאמצע הדרך טהורים שכל ישראל טהורים ברגל ושבצדדין טמאים שהטמאים ברגל מעטים והן פורשים לצידי הדרכים:
9
Just like a primary derivative of impurity creates a secondary derivative and a secondary derivative creates a tertiary derivative, when there is an unresolved doubt that an entity is a primary derivative it creates a secondary derivative of doubtful status, and a secondary derivative of doubtful status creates a tertiary derivative of doubtful status.
ט
כשם שהראשון עושה שני והשני עושה שלישי כן ספק ראשון עושה ספק שני וספק שני עושה ספק שלישי:
10
When there is a question whether terumah or consecrated food contracted impurity from a primary source of impurity of Scriptural origin - there is a question if the foods touched the impurity or not - they should be burnt because of this impurity.
י
תרומה וקדשים שנטמאו בספק אב מאבות הטומאות של תורה הרי אלו נשרפין בטומאה זו כגון שנסתפק לו אם נגע באב זה או לא נגע:
11
There are situations where there is a question about a food's status for which the ruling is held in abeyance; they are not eaten, nor are they burnt. And there are other questionable situations that warrant the burning of terumah and, needless to say, consecrated foods.
יא
ויש שם ספיקות שאין שורפין עליהן ואין אוכלין אותן אוכלין שנסתפק לו בהן אלא תולין לא אוכלין ולא שורפין ויש שם ספיקות ששורפין עליהן את התרומה ואצ"ל קדשים:
12
If, however, there is a compounded doubt concerning the impurity of terumah - and needless to say, of consecrated food - they should not be burnt. Instead, the ruling concerning them is held in abeyance. They are not eaten, nor are they burnt.
יב
אבל על ספק ספק הטומאה אין שורפין עליו תרומה לעולם ואצ"ל קדשים אלא תולין לא אוכלין ולא שורפין:
13
There are six doubtful situations for which terumah is burnt. These are all Rabbinic decrees: a) a beit hapras, b) earth from the Diaspora, c) the clothes of unlearned people, d) keilim that are discovered, e) saliva of unknown origin that is discovered, and f) the urine of an impure person that became mixed with an equal amount of urine from an animal and it is not known whether the appearance of the mixture was that of a person's urine was nullified or whether that appearance was nullified.
What is implied? If terumah contracted impurity due to contact with one of these entities, even though the fundamental dimension of their impurity is doubtful, the terumah should be burnt. The rationale is that were one certain that any of these impurities were present, the impurity would be Scriptural in nature, for a corpse and a zav are Scriptural sources of impurity.
Whether terumah touched one of these six entities or contracted impurity due to one of these entities and thus it is a tertiary derivative from them, the terumah should be burnt. If, however, there is a question whether or not the entity touched the beit hapras, the earth of the nations, or if it touched the garments, the saliva, the keilim, or the urine, the ruling concerning the terumah is held in abeyance. The rationale is that a) the fundamental dimension of their impurity is doubtful, perhaps it is impure, perhaps it is pure; and
b) even if you say they are impure, it is possible that there was contact with the terumah, but it is possible that there was no contact. Thus two unresolved questions are involved. When there are two unresolved questions, terumah is not burnt, the ruling concerning it is held in abeyance, as explained.
יג
על ששה ספיקות שורפין את התרומה וכולם גזירה מדבריהם ואלו הן: על בית הפרס ועל עפר הבא מארץ העמים ועל בגדי ע"ה ועל הכלים הנמצאים ועל הרוקים הנמצאים ועל מי רגלי אדם טמא שנתערב במי רגלי בהמה מחצה למחצה ואין ידוע אם בטלו מראיתן אם לא כיצד אם נטמאת תרומה מחמת אחד מששה אלו אע"פ שעיקר טומאתן בספק הרי זו תשרף הואיל וודאי ספיקות אלו טומאתן מן התורה שהמת והזב טמאין מן התורה ואחת תרומה שנגעה באחת משש טומאות האלו או שנטמאת מחמת אחת מהן והרי היא שלישי לאחת מהן הרי זו תשרף אבל אם נסתפק לו בכ"מ אם נגע בבית הפרס ובארץ העמים או לא נגע אם נגע בבגדים ורוקין וכלים ומי רגלים או לא נגע הרי אלו תולין מפני שהעיקר טומאתן מפני הספק שמא טמאין הן או טהורים וא"ת טמאין שמא נגע שמא לא נגע ונמצאו שני ספיקות ואין שורפין על שני ספיקות אלא תולין כמו שביארנו:
• Edut - Chapter 5
• Hayom Yom: Today's Hayom Yom
1
A ruling is never delivered in any judgment on the basis of the testimony of one witness, not in cases involving financial law, nor in cases involving capital punishment, as Deuteronomy 19:15states: "One witness should not stand up against any person with regard to any transgression or any sin." According to the Oral Tradition, we learned that his testimony is effective with regard to an oath, as stated in Hilchot Toein ViNitan.
א
אין חותכין דין מן הדינין על פי עד אחד לא דיני ממונות ולא דיני נפשות שנאמר לא יקום עד אחד באיש לכל עון ולכל חטאת ומפי השמועה למדנו שקם הוא לשבועה כמו שביארנו בהלכות טוען:
2
In two situations, the Torah accepted the testimony of one witness:
a) with regard to a sotah, so that she does not drink the bitter waters; and
b) with regard to a calf whose neck is broken, to prevent its neck from being broken, as we explained.
Similarly, according to Rabbinic Law, we accept the testimony of one witness with regard to testimony concerning a woman, if he testifies that her husband died.
ב
בשני מקומות האמינה תורה עד אחד בסוטה שלא תשתה מי מרים ובעגלה ערופה שלא תערף כמו שביארנו וכן מדבריהן בעדות אשה שיעיד לה שמת בעלה:
3
Whenever the testimony of one witness is effective, a woman and a person disqualified as a witness may also testify. There is, however, an exception: a witness who requires that an oath be taken. We do not require that an oath be taken except on the basis of testimony that is acceptable and fit to be joined with the testimony of another person to obligate the person taking the oath to make financial restitution.
Deuteronomy 19:15 states: "On the basis of the testimony of two witnesses or on the basis of the testimony of three witnesses...," establishing an equation between three witnesses and two witnesses. Just as when there are two witnesses, if one of them is discovered to be a relative or unfit to deliver testimony, the entire testimony is nullified; so, too, if there are three - or even 100 - witnesses and one of them is discovered to be a relative or unfit to deliver testimony, the entire testimony is nullified. This applies both in matters involving financial law and in cases involving capital punishment.
ג
וכל מקום שעד אחד מועיל אשה ופסול כמו כן מעידים חוץ מעד אחד של שבועה שאין מחייבין שבועה אלא בעדות כשר הראוי להצטרף עם אחר ויתחייב זה הנשבע ממון על פיו על פי שנים עדים או על פי שלשה עדים לעשות שלשה כשנים מה שנים נמצא אחד מהן קרוב או פסול בטל העדות אף שלשה והוא הדין למאה נמצא אחד מהן קרוב או פסול בטלה העדות בין בדיני ממונות בין בדיני נפשות:
4
When does the above apply? When all of the potential witnesses had the intent of delivering testimony. If, however, they did not all intend to deliver testimony, the testimony will not be nullified. What should two brothers do when they are together with other people and they and the others see a person murder a colleague, injure him, or grab an article from his hand?
ד
בד"א בזמן שנתכוונו כולן להעיד אבל אם לא נתכוונו כולם להעיד מה יעשו שני אחים בכלל העם וראו העם כשהרג זה את זה או כשחבל בו או כשחטף חפץ מידו:
5
How do we investigate the matter? When many witnesses come to the court as a single group, we ask them: "When you saw this person kill or injure was your intent to serve as a witness or merely to observe?" All those who say that their intent was not to serve as a witness, but they came merely to observe the matter as part of people at large are set aside. And all those who say: "I stood and took notice solely for the purpose of serving as a witness and being precise in my testimony," are set aside. If a relative or an unacceptable witness is found among those who intended to deliver testimony, the entire testimony is nullified.
When does the above apply? When a relative or an unacceptable witness was present. If, however, they are all acceptable to serve as witnesses, their testimony is taken into account whether they intended to serve as witnesses or not. Since they observed the matter, related the particulars of the testimony, and a warning was given the transgressor, the matter is adjudicated on this basis. This applies both in matters involving financial law and in cases involving capital punishment.
ה
וכיצד בודקין את הדבר כשיבואו לבית דין עדים מרובין כת אחת אומר להם כשראיתם זה שהרג או חבל להעיד באתם או לראות כל מי שאומר לא להעיד עליו אלא לראות מה הדבר ובכלל העם באתי מפרישין אותו וכל מי שאומר לא הייתי עומד אלא להעיד ולכוין העדות מפרישין אותו אם נמצא באלו שנתכוונו להעיד קרוב או פסול עדות כולם בטלה במה דברים אמורים כשהיה בהן קרוב או פסול אבל אם כולם כשרים אחד שנתכוון להעיד או שלא נתכוון להעיד הואיל וראה הדבר וכיון עדותו והיה שם התראה חותכין הדין על פיו בין בדיני ממונות בין בדיני נפשות:
6
The following laws apply when there is a legal document with many witnesses and one of them is discovered to be a relative or unacceptable or two of them are related to each other and the witnesses are not alive so that they could be asked whether they intended to sign as witnesses or not. If there is definitive testimony that they all sat down with the intent of signing - i.e., they intended to give testimony - the document is unacceptable. If not, the testimony may be maintained on the basis of the other witnesses.
Why may the testimony be maintained on the basis of the other witnesses? Because it is possible that the acceptable witnesses signed and left a place for a person of stature to sign and the relative or the unacceptable witness signed without them knowing.
ו
שטר שהיו עדיו מרובין ונמצא אחד מהן קרוב או פסול או שהיו בהם שנים קרובים זה לזה והרי אין העדים קיימין כדי לשאול אותן אם יש שם עדות ברורה שכולם ישבו לחתום שהרי נתכוונו להעיד הרי זה בטל ואם לאו תתקיים העדות בשאר ולמה מקיימין העדות בשאר שהרי אפשר שחתמו הכשרים והניחו מקום לגדול לחתום ובא זה הקרוב או הפסול וחתם שלא מדעתם:
7
Even though an unacceptable witness is the first whose signature appears on the legal document, the document is acceptable.
ז
אע"פ שהעד שחתום מתחילה בשטר הוא הפסול הרי השטר כשר:
8
Whenever a witness delivers testimony in a case involving capital punishment, he may not rule as a judge with regard to this murder. He may not offer an opinion in favor of the accused's acquittal or conviction. If he states: "I have a rationale that should lead to his acquittal, he is silenced, as implied by Numbers 35:30: "One witness shall not make a statement with regard to a case involving capital punishment," i.e., his words are not accepted neither for acquittal, nor for conviction.
What is the intent of the phrase "involving capital punishment"? That once a witness testifies with regard to capital punishment, he should make no further statements. He should deliver his testimony and be silent. With regard to cases involving financial matters, he may, however, offer an opinion leading to the defendant being released from financial liability or held liable. He may not, however, be counted among the judges or serve as a judge. For a witness may not serve as a judge. This applies even in cases involving financial matters.
ח
כל עד שהעיד בדיני נפשות אינו מורה בדין זה הנהרג ולא ילמד עליו לא זכות ולא חובה ואם אמר יש לי ללמד עליו זכות משתקין אותו שנאמר ועד אחד לא יענה בנפש למות בין לזכות בין לחובה ומהו זה שנאמר למות כלומר עד שהעיד בנפש למות לא יענה דבר אלא יעיד וישתוק אבל בדיני ממונות יש לו ללמד עליו זכות או חובה אבל לא ימנה עם הדיינים ולא יעשה דיין שאין עד נעשה דיין אפילו בדיני ממונות:
9
When does the above apply? With regard to matters that, according to Scriptural Law, require testimony and adjudication by judges. In matters of Rabbinic Law, by contrast, a witness may serve as a judge.
What is implied? A person brought a bill of divorce and stated: "It was written and signed in my presence." He and two other individuals may serve as a court and give the woman the bill of divorce. It is as if she received it in a court. Similar laws apply in all analogous situations.
ט
בד"א בדבר שצריך עדים מן התורה וצריך דיינים לדון באותו הדבר מן התורה אבל בשל דבריהם עד נעשה דיין כיצד אחד שהביא הגט ואמר בפני נכתב ובפני נחתם הוא ושנים נותנין אותו לה ונמצא כאילו נטלוהו מבית דין וכן כל כיוצא בזה:
Edut - Chapter 6
1
As explained, the verification of the authenticity of the signatures of the witnesses to legal documents is a Rabbinic provision so that loans will be given freely. Nevertheless, we do not verify the authenticity of a legal document except in a court of three judges, for it is a judgment. Ordinary people, however, are acceptable to serve as the judges. For this reason, the authenticity of legal documents may not be verified at night, as we explained.
א
כבר ביארנו שקיום שטרות מדבריהם כדי שלא תנעול דלת בפני לווין אף על פי כן אין מקיימין שטרות אלא בשלשה אפילו שלשתן הדיוטות מפני שהוא דין ולפיכך אין מקיימין שטרות בלילה כמו שביארנו:
2
The authenticity of the signatures of the witnesses to legal documents may be verified in any of five ways:
a) the judges recognize the handwriting of the witnesses and know that this is so-and-so's signature and that this is so-and-so's signature;
b) the witnesses sign the legal document in their presence;
c) the witnesses who signed come and each testifies in the presence of the judges saying, "This is my signature and I am a witness to this matter";
d) if the witnesses to the legal document died or they were in another locale, other witnesses may come and testify to the authenticity of their signatures;
e) if the witnesses' signatures were found on other legal documents, the court compares these signatures to the signatures on those documents, seeing that they resemble each other and the signatures on these documents match these signatures.
ב
באחד מחמשה דרכים מתקיים השטר בבית דין הדרך האחד שיהיו דיינים מכירין כתב ידי העדים שזו עדות פלוני וזו עדות פלוני הדרך השני שיחתמו העדים בפניהם הדרך השלישי שיבואו העדים החתומים בפניהם ויאמר כל אחד ואחד זה כתב ידי ואני עד בדבר הזה הדרך הרביעי שאם מתו עדי השטר או שהיו במדינה אחרת יבואו עדים ויעידו על כתב ידן שהוא זה הדרך החמישי שיהיה כתב ידן יוצא משטרות אחרים ועורכין בית דין זה הכתב לאותו הכתב שבשטרות אחרים ויהיה דומה זה לזה ויראה להם ביחד שכתב ידי אלו הוא כתב ידי אלו:
3
The authenticity of the signatures of the witnesses to legal documents should not be verified from documents other than:
a) two deeds of sale from two fields whose owners benefited from them for three years in a proper and conspicuous manner without fear or dread from any claim in the world as all the owners of fields benefit from their properties; or b) two ketubot.
These two legal documents must be in the possession of another person and not in the possession of the person who seeks to validate his legal document, for it is possible he forged all the signatures. Similarly, we may validate a legal document by comparing the signatures of the witnesses to those on a legal document whose authenticity was challenged and then verified by a court of law. Such a legal document alone can be used to verify the authenticity of the signatures to a legal document just as a legal document can be validated by comparing it to the deeds of sale for two fields or two ketubot.
ג
אין מקיימין את השטר משטרות אחרים אלא משני שטרות של שתי שדות שאכלום בעליהן שלש שנים אכילה גלויה נכונה בלא שום יראה ולא פחד מתביעה בעולם כדרך שאוכלין כל בעלי שדות שדותיהן או משתי שטרי כתובות והוא שיצאו שני השטרות מתחת ידי אחר לא מתחת ידי זה שרוצה לקיים שטרו שמא הוא זייף הכל וכן מקיימין השטר משטר שקרא עליו ערער והוחזק בבית דין מקיימין ממנו לבדו כמו שמקיימין משטר שתי שדות או משתי כתובות:
4
When a court writes on a legal document: "In a sitting of three judges, the authenticity of this legal document was validated in our presence," it is validated even though they did not state in which of the five ways it was validated. For we do not suspect that the court erred. Nevertheless, it has already become accepted practice for all the courts which we have seen and about whom we have heard for the judges to describe the manner in which the document was validated.
ד
בית דין שכתבו במושב שלשה היינו ונתקיים שטר זה בפנינו הרי זה מקויים אף על פי שלא פירשו באי זה דרך מחמשה דרכים נתקיים שאין חוששין לבית דין שמא יטעו וכבר נהגו כל בתי דינין שראינו ושמענו שיכתבו הדרך שנתקיים בה לפניהם:
5
A court never checks whether another court validated a legal document in a correct manner. Instead, we act under the presumption that they were knowledgeable and did not err. We do, however, check the witnesses.
ה
ולעולם אין בית דין בודקין אחר בית דין אחר אלא מחזיקין אותו שהן בקיאין ולא יטעו אבל בודקין אחר העדים:
6
When three judges sit to validate the authenticity of a legal document and one of them dies, the remaining judges should write: "We sat in a session of three judges, one of the judges exists no longer," lest an observer say: "A court of two judges validated it." Even if the validation states that it was performed by a court, it would be insufficient, lest an observer say: "Perhaps they thought that two judges could constitute a court." If their wording implied that there were three judges, there is no need to mention the death of the other judge.
ו
שלשה שישבו לקיים את השטר ומת אחד מהם צריכין לכתוב במושב שלשה היינו והאחד איננו שמא יאמר הרואה בית דין בשנים קיימוהו אפילו היה כתוב בו בבית דין יאמר שמא דמו ששנים בית דין הם ואם יש בו משמע שהיו שלשה אינו צריך:
7
The following principles apply when there is a question if one of the judges was acceptable to serve in his position. For example, three judges sat to validate the authenticity of a legal document. Two witnesses came and challenged the propriety of one of the judges, saying that he was a robber or the like. Two others came and testified that he repented. If, before the judges signed, they testified that he repented, he may sign with them. For there were three acceptable judges at the time of the signing. If it was not until after the other two judges signed that the witnesses testified that he repented, the third judge may not sign together with them. For it is as if he did not exist at the time the other two signed.
When does the above apply? When his propriety was challenged because of a transgression. Different rules apply, however, when, however, his propriety was challenged because of a blemish in his lineage, e.g., they said: "His mother was never freed, and he is a servant," or "His mother never converted and he is a gentile." If after the other two judges signed, it was discovered that he does not have this type of blemished lineage and he is fit to serve as a judge, he may sign together with the other two. The rationale is that this is merely the revelation of a fact that existed previously.
ז
שלשה שישבו לקיים את השטר ובאו שני עדים וערערו על אחד מהן שהוא גזלן וכיוצא בו ובאו שנים אחרים והעידו שחזר בתשובה אם עד שלא חתמו העידו שחזר הרי זה חותם עמהם שהרי שלשה היו ואם אחר שחתמו השנים העידו עליו שחזר בתשובה אינו חותם עמהן שהרי הוא כמי שאינו בעת חתימת השנים במה דברים אמורים כשערערו עליו בעבירה אבל ערערו עליו בפגם משפחה כמו שאמרו אמו לא נשתחררה ועבד הוא או לא נתגיירה ועכו"ם הוא ונודע אחר שחתמו השנים שאין במשפחתו פגם ושהוא כשר הרי זה חותם עמהם שזה גילוי דבר שהיה מקודם הוא:
8
It is permitted to write the validation on the document before the signatures on the document are validated. For it is the judges' signing of the validation, not the writing of it that is of fundamental importance.
The judges do not have to read the legal document when they validate its authenticity. Instead, they validate it based on the signatures of the witnesses even if they do not know what was written in it.
ח
מותר לכתוב הקיום בשטר קודם שיתקיים השטר שאין הכתיבה עיקר אלא החתימה ואין הדיינים צריכין לקרות השטר שמקיימין אותו אלא מקיימין אותו מעדיו אע"פ שלא ידעו מה כתוב בו:
Edut - Chapter 7
1
A relative may give testimony with regard to his relative's signature.
What is implied? There was a legal document which Reuven and Shimon signed as witnesses. They died or traveled overseas. Reuven's son came and testified: "This is my father's signature," and Shimon's son came and testified: "This is my father's signature," it is as if they are two acceptable witnesses who are not related to the witnesses who have signed. If a third witness joins together with them and testifies with regard to the two signatures, the authenticity of the legal document is validated.
א
מעיד קרוב על כתב קרובו כיצד שטר שעדיו ראובן ושמעון ומתו או שהלכו למדינת הים ובא בנו של ראובן ואמר זה כתב ידו של אבי ובא בנו של שמעון ואמר זה כתב ידו של אבי הרי אלו כשני עדים כשרים שאינן קרובים ואם יצטרף עמהם שלישי והעיד על כתב ידן של שניהם הרי נתקיים השטר:
2
The statements of the following individuals are acceptable when, as adults, they testify with regard to what they observed as minors. A person's words is accepted when, as an adult, he states: "This is the signature of my father....", "This is the signature of my teacher...", "This is the signature of my brother which I learned to recognize when I was a minor."
The above applies, provided he is joined by another person who learned to recognize these signatures while an adult.
ב
ואלו מדברים שנאמנים הגדולים להעיד בגדלם מה שראו בקטנם נאמן אדם לומר כשהוא גדול זהו כתב ידו של אבי זהו כתב ידו של רבי זהו כתב ידו של אחי שהייתי מכיר בכתב ידם כשהייתי קטן והוא שיצטרף עמו אחר שמכיר כתב ידן כשהוא גדול:
3
When there is a legal document on which Reuven and Shimon signed as witnesses and two others came and testified to the authenticity of the signatures of both Reuven and Shimon, the legal document is validated. If, however, one testified to the authenticity of Reuven's signature and the other testified to the authenticity of Shimon's signature, the document is not validated. The rationale is that two witnesses must testify with regard to both witnesses' signature. If there is a third witness who testifies with regard to the authenticity of both Reuven's and Shimon's signature, the document is validated.
ג
שטר שעדיו ראובן ושמעון ובאו שנים והעידו שזה כתב ידו של ראובן וזה כתב ידו של שמעון נתקיים השטר אבל אם העיד זה על כתב ידו [של] ראובן והשני העיד על כתב ידו [של] שמעון לא נתקיים השטר לפי שצריך שני עדים על כתב [כל] יד אחד משניהם ואם יש שלישי מעיד על כתב ראובן ושמעון כאחד נתקיים:
4
When one witness says: "This is my signature," and he and another witness testify with regard to the signature of the other witness, the document is not validated, for three fourths of the money mentioned in the legal document is dependent on the testimony of one person. Similarly, if the son or the brother of the first witness testifies with another person with regard to the signature of the second witness, the document is not validated, because three fourths of the money is dependent on the testimony of relatives.
ד
אמר הראשון זה כתב ידי והעיד הוא ואחר על כתב ידי השני לא נתקיים לפי שנמצא שלשת רבעי הממון שבשטר תלוי בעדות האחד וכן אם העיד אחיו או בנו של ראשון עם אחר על כתב ידי השני לא נתקיים שהרי שלשת רבעי הממון תלוי בעדות הקרובים:
5
When two witnesses sign a legal document and one of them dies, it is necessary that two witnesses testify with regard to the authenticity of the witness who died. If there is only one other witness who recognizes his signature in addition to the witness who is alive, the latter should write his signature, even on a shard, in the presence of two witnesses and send it to the court so that his signature will be validated. In that instance, it is not necessary for him to declare that it is his signature. Accordingly, he and another person can testify with regard to the signature of the deceased person so that his signature will be validated even though he is not present.
ה
שנים שחתומין על השטר ומת אחד מהן צריך שני עדים להעיד על כתב ידו של מת ואם לא נמצא אלא עד אחד עם זה העד החי כותב חתימת ידו בפני עדים אפילו על החרס ומשליכו בבית דין עד שתוחזק כתב ידו בבית דין ולא יהיה צריך לומר שזה כתב ידו ויעיד הוא ואחר על כתב ידי המת ויתקיים כתב ידו שלא בפניו:
6
The following principles apply if three judges sit together to validate the authenticity of a legal document, two of them recognize the signatures of the witnesses and one of them does not. Before the judges sign the validation, the two witnesses who recognize the signatures may deliver testimony before the third judge. Then they may sign the validation, for witnesses may serve as judges in a matter that is a Rabbinic ordinance, as we explained.
If the two witnesses who recognize the signatures sign the validation before testifying, they may not testify in the presence of the third judge and have him sign. For at the time they signed, only those two recognized the signature of the witnesses. A legal document may be validated only when all three judges recognize the signatures or witnesses deliver testimony on the signatures before each one of them.
ו
שלשה שישבו לקיים את השטר שנים מהן מכירין חתימת ידי עדים ואחד אינו מכיר עד שלא חתמו מעידין בפניו וחותם שהעדים נעשים דיינים בדבר שהוא מדבריהם כמו שבארנו אבל אחר שחתמו אין מעידין בפניו וחותם [שהרי בעת שחתמו לא היו מכירין אלא השנים] ואין מקיימין אלא עד שיהיו שלשתן מכירין או יעידו העדים על הכתב בפני כל אחד ואחד:
7
The following law applies when the two witnesses who signed on a legal document died and two others came and testified, saying: "This is their signature, but they signed under duress," "...they were minors," or "...they were unacceptable as witnesses." Even though there were other witnesses who testify with regard to their signatures or their signatures could be recognized from another legal document concerning which a protest was raised and afterwards, it was validated by the court, the legal document is not validated. Instead, the two witnesses who signed the document are balanced against the two who testified that they were unacceptable as witnesses, and the legal document may not be used to expropriate money.
ז
שנים שהיו חתומין על השטר ומתו ובאו שנים ואמרו כתב ידן הוא זה אבל אנוסים היו קטנים היו פסולי עדות היו אע"פשיש שם עדים אחרים שזה כתב ידן או שהיה כתב ידן יוצא משטר אחר שקרא עליו ערער והוחזק בבית דין הרי זה לא נתקיים אלא מעידין השנים שבשטר כנגד השנים שהעידו עליהן שהן פסולין ואין גובין בו כלום:
• Thursday, 4 Tishrei, 5777 · 6 October 2016
• "Today's Day"
• Sunday, Tishrei 4, 5704
Postponed* Fast of Gedalia. Avinu malkeinu (p. 277). S'lichot.
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 23-28. Also 97-99.
Tanya: However, it is (p. 503) ...of the En Sof. (p. 505).
A resume of my father's explanation of the first method (of teshuva, see above):
T: Tamim..., "Be sincere with G‑d."1 This represents the avoda of teshuva that comes through sincerity. Sincerity, or "wholeness," takes any number of forms and has many levels. In reference to teshuva the highest form is wholeness of heart - called "earnestness"; as Torah says of Avraham, "you found his heart faithful2 before You."3
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
*.The fast of Gedalia is observed on the day after Rosh Hashana, except when that day is Shabbat. Then the fast is held on Sunday.
1.Devarim 18:13.
2.I.e. "whole."
3.Nechemya 9:8.
• Daily Thought:• "Today's Day"
• Sunday, Tishrei 4, 5704
Postponed* Fast of Gedalia. Avinu malkeinu (p. 277). S'lichot.
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 23-28. Also 97-99.
Tanya: However, it is (p. 503) ...of the En Sof. (p. 505).
A resume of my father's explanation of the first method (of teshuva, see above):
T: Tamim..., "Be sincere with G‑d."1 This represents the avoda of teshuva that comes through sincerity. Sincerity, or "wholeness," takes any number of forms and has many levels. In reference to teshuva the highest form is wholeness of heart - called "earnestness"; as Torah says of Avraham, "you found his heart faithful2 before You."3
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
*.The fast of Gedalia is observed on the day after Rosh Hashana, except when that day is Shabbat. Then the fast is held on Sunday.
1.Devarim 18:13.
2.I.e. "whole."
3.Nechemya 9:8.
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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