Torah Reading
Rosh Hashanah 2: Genesis 22:1 (vii) After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.”
3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance. 5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain Adonai is seen.”
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
(Maftir) 20 Afterwards, Avraham was told, “Milkah too has borne children, to your brother Nachor — 21 ‘Utz his firstborn, Buz his brother, K’mu’el the father of Aram, 22 Kesed, Hazo, Pildash, Yidlaf and B’tu’el. 23 B’tu’el fathered Rivkah. These eight Milkah bore to Nachor Avraham’s brother. 24 His concubine, whose name was Re’umah, bore children also: Tevach, Gacham, Tachash and Ma‘akhah.
Rosh Hashanah 2: Numbers 29:1 “‘In the seventh month, on the first day of the month, you are to have a holy convocation; do not do any kind of ordinary work; it is a day of blowing the shofar for you. 2 Prepare a burnt offering to make a fragrant aroma for Adonai — one young bull, one ram and seven male lambs in their first year and without defect — 3 with their grain offering, consisting of fine flour mixed with olive oil — six quarts for the bull, four quarts for the ram, 4 and two quarts for each of the seven lambs — 5 also one male goat as a sin offering to make atonement for you. 6 This is to be in addition to the burnt offering for Rosh-Hodesh with its grain offering, the regular burnt offering with its grain offering, and their drink offerings, according to the rule for them; this will be a fragrant aroma, an offering made by fire to Adonai.
Rosh Hashanah Day 2: Jeremiah 31:1 (2) Here is what Adonai says:
“The people escaping the sword
found favor in the desert —
I have brought Isra’el to its rest.”
2 (3) From a distance Adonai appeared to me, [saying,]
“I love you with an everlasting love;
this is why in my grace I draw you to me.
3 (4) Once again, I will build you; you will be rebuilt,
virgin of Isra’el.
Once again, equipped with your tambourines,
you will go out and dance with the merrymakers.
4 (5) Once again, you will plant vineyards on the hills of Shomron,
and those doing the planting will have the use of its fruit.
5 (6) For a day will come when the watchmen
on Mount Efrayim will call,
‘Come, let’s go up to Tziyon,
to Adonai our God.’”
6 (7) For here is what Adonai says:
“Sing with joy for Ya‘akov!
shout for the chief of the nations!
Proclaim your praise, and say:
‘Adonai! You have saved your people,
the remnant of Isra’el!’
7 (8) Look! I am bringing them from the land in the north,
gathering them from the far ends of the earth;
among them are the blind and lame,
women with children, women in labor,
all together, a vast throng
returning here.
8 (9) They will come weeping and praying
as I bring them back.
I will lead them by streams of water
on smooth paths, so that they won’t stumble.
For I am a father to Isra’el,
and Efrayim is my firstborn son.”
9 (10) Nations, hear the word of Adonai!
Proclaim it in the coastlands far away. Say:
“He who scattered Isra’el is gathering him,
guarding him like a shepherd his flock.”
10 (11) For Adonai has ransomed Ya‘akov,
redeemed him from hands too strong for him.
11 (12) They will come and sing on the heights of Tziyon,
streaming to the goodness of Adonai,
to the grain, the wine, the olive oil,
and the young of the flock and the herd.
They themselves will be like a well-watered garden,
never to languish again.
12 (13) “Then the virgin will dance for joy,
young men and old men together;
for I will turn their mourning into joy,
comfort and gladden them after their sorrow.
13 (14) I will give the cohanim their fill of rich food,
and my people will be satisfied with my bounty,” says Adonai.
14 (15) This is what Adonai says:
“A voice is heard in Ramah,
lamenting and bitter weeping.
It is Rachel weeping for her children,
refusing to be comforted for her children,
because they are no longer alive.”
15 (16) This is what Adonai says:
“Stop your weeping, and dry your eyes,
for your work will be rewarded,” says Adonai.
“They will return from the enemy’s land;
16 (17) so there is hope for your future,” says Adonai.
“Your children will return
to their own territory.
17 (18) “I hear Efrayim bemoaning himself:
‘You disciplined me, and I took your discipline
like a young ox not used to a yoke.
Let me return, and I will return,
for you are Adonai, my God.
18 (19) Yes, I turned away;
but later I repented.
When I had been made to understand,
I struck my thigh in shame and remorse,
bearing the weight of the disgrace
acquired when I was young.’
19 (20) “Isn’t Efrayim my very dear son,
a child who delights me so?
I speak about him all the time,
I can’t help but recall him to mind.
In sum, I deeply yearn for him;
I will surely show him favor,” says Adonai.
Today's Law and Customs:
• Shehecheyanu (New Fruit)
When lighting candles and making kiddush on the eve of the 2nd day of Rosh Hashanah, a "new fruit" (i.e., one that has not yet been eaten this season) is placed on the table; the fruit is then eaten after kiddush. This is to enable us to make the Shehecheyanu blessing praising G-d for "granting us life, sustaining us, and bringing us to this season" (because the two days of Rosh Hashanah are regarded as "one long day", the Shehecheyanu blessing, recited on the festivals by the women when lighting the candles and by the men in kiddush, requires an additional source of rejoicing).
• Shofar
As we did yesterday on the 1st day of Rosh Hashanah, we again sound the shofar (ram's horn) one hundred times, in various combinations of tekiah (a long blast), shevarim (a trio of broken sobs) and teruah (a staccato of short notes), in fulfillment of the primary mitzvah of Rosh Hashanah. The shofar serves to trumpet our coronation of G-d as King of the Universe, as a call to repentance, and to evoke the memory of the Binding of Isaac.
Because we already made the "Shehecheyanu" blessing on yesterday's shofar blowing, the one sounding the shofar should wear a new garment (see Shehacheyanu above)
• Torah Reading
Genesis 21:1 Adonai remembered Sarah as he had said, and Adonai did for Sarah what he had promised. 2 Sarah conceived and bore Avraham a son in his old age, at the very time God had said to him. 3 Avraham called his son, born to him, whom Sarah bore to him, Yitz’chak. 4 Avraham circumcised his son Yitz’chak when he was eight days old, as God had ordered him to do.
(v) 5 Avraham was one hundred years old when his son Yitz’chak [laughter] was born to him. 6 Sarah said, “God has given me good reason to laugh; now everyone who hears about it will laugh with me.” 7 And she said, “Who would have said to Avraham that Sarah would nurse children? Nevertheless, I have borne him a son in his old age!”
8 The child grew and was weaned, and Avraham gave a great banquet on the day that Yitz’chak was weaned. 9 But Sarah saw the son of Hagar the Egyptian, whom Hagar had borne to Avraham, making fun of Yitz’chak; 10 so Sarah said to Avraham, “Throw this slave-girl out! And her son! I will not have this slave-girl’s son as your heir along with my son Yitz’chak!”
11 Avraham became very distressed over this matter of his son. 12 But God said to Avraham, “Don’t be distressed because of the boy and your slave-girl. Listen to everything Sarah says to you, because it is your descendants through Yitz’chak who will be counted. 13 But I will also make a nation from the son of the slave-girl, since he is descended from you.”
14 Avraham got up early in the morning, took bread and a skin of water and gave it to Hagar, putting it on her shoulder, and the child; then he sent her away. After leaving, she wandered in the desert around Be’er-Sheva. 15 When the water in the skin was gone, she left the child under a bush, 16 and went and sat down, looking the other way, about a bow-shot’s distance from him; because she said, “I can’t bear to watch my child die.” So she sat there, looking the other way, crying out and weeping. 17 God heard the boy’s voice, and the angel of God called to Hagar from heaven and said to her, “What’s wrong with you, Hagar? Don’t be afraid, because God has heard the voice of the boy in his present situation. 18 Get up, lift the boy up, and hold him tightly in your hand, because I am going to make him a great nation.” 19 Then God opened her eyes, and she saw a well of water. So she went, filled the skin with water and gave the boy water to drink.
20 God was with the boy, and he grew. He lived in the desert and became an archer. 21 He lived in the Pa’ran Desert, and his mother chose a wife for him from the land of Egypt.
(vi) 22 At that time Avimelekh and Pikhol the commander of his army spoke to Avraham. They said, “God is with you in everything you do. 23 Therefore, swear to me here by God that you will never deal falsely with me or with my son or grandson; but according to the kindness with which I have treated you, you will treat me and the land in which you have lived as a foreigner. 24 Avraham said, “I swear it.”
25 Now Avraham had complained to Avimelekh about a well which Avimelekh’s servants had seized. 26 Avimelekh answered, “I don’t know who has done this. You didn’t tell me, and I heard about it only today.” 27 Avraham took sheep and cattle and gave them to Avimelekh, and the two of them made a covenant. 28 Avraham put seven female lambs from the flock by themselves. 29 Avimelekh asked Avraham, “What is the meaning of these seven female lambs you have put by themselves?” 30 He answered, “You are to accept these seven female lambs from me as witness that I dug this well.” 31 This is why that place was called Be’er-Sheva [well of seven, well of an oath] — because they both swore an oath there. 32 When they made the covenant at Be’er-Sheva, Avimelekh departed with Pikhol the commander of his army and returned to the land of the P’lishtim. 33 Avraham planted a tamarisk tree in Be’er-Sheva, and there he called on the name of Adonai, the everlasting God. 34 Avraham lived for a long time as a foreigner in the land of the P’lishtim.
22:1 (vii) After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.”
3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance. 5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain
Adonai is seen.”
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
(Maftir) 20 Afterwards, Avraham was told, “Milkah too has borne children, to your brother Nachor — 21 ‘Utz his firstborn, Buz his brother, K’mu’el the father of Aram, 22 Kesed, Hazo, Pildash, Yidlaf and B’tu’el. 23 B’tu’el fathered Rivkah. These eight Milkah bore to Nachor Avraham’s brother. 24 His concubine, whose name was Re’umah, bore children also: Tevach, Gacham, Tachash and Ma‘akhah.
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashahnah 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 91
Chapter 92
Chapter 93
Psalms 91:1 You who live in the shelter of ‘Elyon,
who spend your nights in the shadow of Shaddai,
2 who say to Adonai, “My refuge! My fortress!
My God, in whom I trust!” —
3 he will rescue you from the trap of the hunter
and from the plague of calamities;
4 he will cover you with his pinions,
and under his wings you will find refuge;
his truth is a shield and protection.
5 You will not fear the terrors of night
or the arrow that flies by day,
6 or the plague that roams in the dark,
or the scourge that wreaks havoc at noon.
7 A thousand may fall at your side,
ten thousand at your right hand;
but it won’t come near you.
8 Only keep your eyes open,
and you will see how the wicked are punished.
9 For you have made Adonai, the Most High,
who is my refuge, your dwelling-place.
10 No disaster will happen to you,
no calamity will come near your tent;
11 for he will order his angels to care for you
and guard you wherever you go.
12 They will carry you in their hands,
so that you won’t trip on a stone.
13 You will tread down lions and snakes,
young lions and serpents you will trample underfoot.
14 “Because he loves me, I will rescue him;
because he knows my name, I will protect him.
15 He will call on me, and I will answer him.
I will be with him when he is in trouble.
I will extricate him and bring him honor.
16 I will satisfy him with long life
and show him my salvation.”
92:1 (0) A psalm. A song for Shabbat:
2 (1) It is good to give thanks to Adonai
and sing praises to your name, ‘Elyon,
3 (2) to tell in the morning about your grace
and at night about your faithfulness,
4 (3) to the music of a ten-stringed [harp] and a lute,
with the melody sounding on a lyre.
5 (4) For, Adonai, what you do makes me happy;
I take joy in what your hands have made.
6 (5) How great are your deeds, Adonai!
How very deep your thoughts!
7 (6) Stupid people can’t know,
fools don’t understand,
8 (7) that when the wicked sprout like grass,
and all who do evil prosper,
it is so that they can be eternally destroyed,
9 (8) while you, Adonai, are exalted forever.
10 (9) For your enemies, Adonai,
your enemies will perish;
all evildoers will be scattered.
11 (10) But you have given me
the strength of a wild bull;
you anoint me with fresh olive oil.
12 (11) My eyes have gazed with pleasure on my enemies’ ruin,
my ears have delighted in the fall of my foes.
13 (12) The righteous will flourish like a palm tree,
they will grow like a cedar in the L’vanon.
14 (13) Planted in the house of Adonai,
they will flourish in the courtyards of our God.
15 (14) Even in old age they will be vigorous,
still full of sap, still bearing fruit,
16 (15) proclaiming that Adonai is upright,
my Rock, in whom there is no wrong.
93:1 Adonai is king, robed in majesty;
Adonai is robed, girded with strength;
The world is well established;
it cannot be moved.
2 Your throne was established long ago;
you have existed forever.
3 Adonai, the deep is raising up,
the deep is raising up its voice,
the deep is raising its crashing waves.
4 More than the sound of rushing waters
or the mighty breakers of the sea,
Adonai on high is mighty.
5 Your instructions are very sure;
holiness befits your house,
Adonai, for all time to come.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvahDaily Study:
Chitas and Rambam for today:
Chumash: Vayelech, 3rd Portion Deuteronomy 31:7-31:9 with Rashi
• Deuteronomy Chapter 31
7And Moses called Joshua and said to him in the presence of all Israel, "Be strong and courageous! For you shall come with this people to the land which the Lord swore to their forefathers to give them. And you shall apportion it to them as an inheritance. זוַיִּקְרָ֨א משֶׁ֜ה לִֽיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כָל־יִשְׂרָאֵל֘ חֲזַ֣ק וֶֽאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם:
for you shall come with this people: Heb. כִּי אַתָּה תָּבוֹא אֶת-הָעָם הַזֶּה [as the Targum renders:]“For you shall come with this people,” [hence, the אֶת here means “with.” Accordingly, Moses’ statement of leadership role to Joshua can be understood as follows]: Moses said to Joshua, “The elders of the generation will be with you, [for] everything should be done according to their opinion and counsel.” In contrast, however, the Holy One, Blessed is He, said to Joshua,“For you shall bring (תָּבִיא) the children of Israel to the land which I have sworn to them” (verse 23). [God’s statement of leadership role to Joshua here means:] “You shall bring them [even if it is] against their will! Everything depends [only] upon you; [if necessary,] you must take a rod and beat them over their heads! There can be [only] one leader for a generation, not two leaders for a generation.”- [Sanh. . 8a] כי אתה תבוא את העם הזה: ארי את תיעול עם עמא הדין. משה אמר לו ליהושע, זקנים שבדור יהיו עמך הכל לפי דעתן ועצתן, אבל הקדוש ברוך הוא אמר ליהושע כי אתה תביא את בני ישראל אל הארץ אשר נשבעתי להם (דברים לא, כג), תביא על כרחם הכל תלוי בך, טול מקל והך על קדקדן. דבר אחד לדור, ולא שני דברים לדור:
8The Lord He is the One Who goes before you; He will be with you; He will neither fail you, nor forsake you. Do not fear, and do not be dismayed." חוַֽיהֹוָ֞ה ה֣וּא | הַֽהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִֽהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַֽעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת:
9Then Moses wrote this Torah, and gave it to the priests, the descendants of Levi, who carried the ark of the covenant of the Lord, and to all the elders of Israel. טוַיִּכְתֹּ֣ב משֶׁה֘ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהֹוָ֑ה וְאֶל־כָּל־זִקְנֵ֖י יִשְׂרָאֵֽל:
And Moses then wrote [this Torah] and gave it [to the kohanim]:When it was entirely completed, he gave it to the members of his tribe [i.e., Levi. The verse here is referring to the entire Torah as we know it. Compare Rashi on verse 11]. ויכתוב משה וגו' ויתנה: כשנגמרה כלה, נתנה לבני שבטו:
Daily Tehillim: Psalms Chapters 10 - 17
• 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 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
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 91, 92 and 93.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 2 Tishrei, 5777 · 4 October 2016
• Iggeret HaKodesh, middle of Epistle 20
Chumash: Vayelech, 3rd Portion Deuteronomy 31:7-31:9 with Rashi
• Deuteronomy Chapter 31
7And Moses called Joshua and said to him in the presence of all Israel, "Be strong and courageous! For you shall come with this people to the land which the Lord swore to their forefathers to give them. And you shall apportion it to them as an inheritance. זוַיִּקְרָ֨א משֶׁ֜ה לִֽיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כָל־יִשְׂרָאֵל֘ חֲזַ֣ק וֶֽאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַֽאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם:
for you shall come with this people: Heb. כִּי אַתָּה תָּבוֹא אֶת-הָעָם הַזֶּה [as the Targum renders:]“For you shall come with this people,” [hence, the אֶת here means “with.” Accordingly, Moses’ statement of leadership role to Joshua can be understood as follows]: Moses said to Joshua, “The elders of the generation will be with you, [for] everything should be done according to their opinion and counsel.” In contrast, however, the Holy One, Blessed is He, said to Joshua,“For you shall bring (תָּבִיא) the children of Israel to the land which I have sworn to them” (verse 23). [God’s statement of leadership role to Joshua here means:] “You shall bring them [even if it is] against their will! Everything depends [only] upon you; [if necessary,] you must take a rod and beat them over their heads! There can be [only] one leader for a generation, not two leaders for a generation.”- [Sanh. . 8a] כי אתה תבוא את העם הזה: ארי את תיעול עם עמא הדין. משה אמר לו ליהושע, זקנים שבדור יהיו עמך הכל לפי דעתן ועצתן, אבל הקדוש ברוך הוא אמר ליהושע כי אתה תביא את בני ישראל אל הארץ אשר נשבעתי להם (דברים לא, כג), תביא על כרחם הכל תלוי בך, טול מקל והך על קדקדן. דבר אחד לדור, ולא שני דברים לדור:
8The Lord He is the One Who goes before you; He will be with you; He will neither fail you, nor forsake you. Do not fear, and do not be dismayed." חוַֽיהֹוָ֞ה ה֣וּא | הַֽהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִֽהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַֽעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת:
9Then Moses wrote this Torah, and gave it to the priests, the descendants of Levi, who carried the ark of the covenant of the Lord, and to all the elders of Israel. טוַיִּכְתֹּ֣ב משֶׁה֘ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהֹוָ֑ה וְאֶל־כָּל־זִקְנֵ֖י יִשְׂרָאֵֽל:
And Moses then wrote [this Torah] and gave it [to the kohanim]:When it was entirely completed, he gave it to the members of his tribe [i.e., Levi. The verse here is referring to the entire Torah as we know it. Compare Rashi on verse 11]. ויכתוב משה וגו' ויתנה: כשנגמרה כלה, נתנה לבני שבטו:
Daily Tehillim: Psalms Chapters 10 - 17
• 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 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
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 91, 92 and 93.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Tanya: Iggeret HaKodesh, middle of Epistle 20
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 2 Tishrei, 5777 · 4 October 2016
• Iggeret HaKodesh, middle of Epistle 20
• והגם שהיש הנברא הוא גם כן כלא חשיב קמיה
And although created substance is also as naught before Him, for everything, including the created yesh, is as naught before Him —
דהיינו: שבטל במציאות לגבי הכח והאור השופע בו
that is, it is essentially non-existent (Insertion by the Rebbe: “not only in relation to G‑d’s Essence, which utterly transcends worlds and creation, but also within creation”) in relation to the energy and light that flow into it,
מהכלים דיו״ד ספירות דאבי״ע, שהקו אור אין סוף ברוך הוא מאיר בהם
this force and light deriving from the kelim of the Ten Sefirot of Atzilut, Beriah, Yetzirah and Asiyah, into which the Kav of the [infinite] Ein Sof-light radiates,
Though we are speaking only of the creative force — the kelim of the Ten Sefirot — that animates created beings, this too may be termed “before Him,” since within these kelim is found the radiance of the Ein Sof-light.
כזיו השמש בשמש
and thus the degree of nullification of created beings is like that of a sunray while still in its source, within the sun,
While they are still in the orb of the sun, sunrays are essentially non-existent: there they contribute no independently identifiable illumination. Nothing exists there but their source, the orb of the sun, the luminary from which they derive.
כמו שכתוב בליקוטי אמרים, חלק ב׳
as explained in Likkutei Amarim (Tanya), Part II1 — that all created beings are truly nullified in relation to their source to the same degree as the sun’s rays are nullified within their source.
In light of the above, how can we possibly say that if creation were to result from ilah and alul, created beings would not exist in a manner of yesh but would be nullified to their source, when in truth, even after they were created ex nihilo they are still truly nullified within their source, like the sun’s rays within the sun?
היינו קמיה דוקא, שהיא ידיעתו יתברך, מלמעלה למטה
[The Alter Rebbe answers:] however, this is only “before Him,” as seen from the heavenly perspective (daat elyon)from which G‑d knows creation, His knowledge [perceiving] from above netherwards.
אבל בידיעה שממטה למעלה
But as seen from the earthbound perspective (daat tachton) of created beings, with a knowledge [that perceives] from below upwards,
היש הנברא הוא דבר נפרד לגמרי, בידיעה והשגה זו שממטה
created yesh is an altogether separate thing, in this knowledge and apprehension from below.
A created being perceives itself to be altogether separate and apart from the Source that creates it, not recognizing its ongoing dependence on it. Though aware that it came into being by virtue of a G‑dly Source, it nevertheless considers its own existence to be yesh (“being”), and its G‑dly Source, ayin (lit., “nothingness”).
This does not mean to imply, explains the Alter Rebbe, that a created being regards its Source is non-existent. Rather, the term ayin has a twofold connotation:
(a) “incomprehensible”: A created being is incapable of comprehending its Source. When it calls Him ayin, it means that He does not exist within its range of comprehension.
(b) “existing differently”: The Source exists so differently, so far beyond the pattern of existence familiar to the created being, that the latter calls its Source “non-existent” — He in fact does not exist within that earthbound frame of reference.
This is what the Alter Rebbe now goes on to say:
כי הכח השופע בו אינו מושג כלל וכלל
For the force that creates it and continuously flows into it is not understood [by the created being] at all.
The created being therefore calls its Source ayin since He does not exist in its world of comprehension.
Another reason for its calling the Source ayin, as the Alter Rebbe now continues, lies in the fact that He exists in an entirely different manner, there being no similarity between created and Creator.
וגם אין ערוך זה לזה כלל וכלל, לא מיניה ולא מקצתיה מהערך שמהעלול אל העילה
Moreover, there is no approximation whatever from the one to the other, from the yesh to the ayin, neither does the relation between them partially or minimally resemble the approximation between an effect (alul)and its cause (ilah).
The ayin does not exist at all in the same manner as does the yesh which it creates.
If, for example, intellection were to create a rock, the rock’s manner of existence would be so distant and so different from that of its source, that from its perspective it would be immaterial whether it had been created by intellection or from nothing at all. Intellection simply does not exist in the rock’s mode of existence.
שהעלול יודע ומשיג איזה השגה בעילתו
For an alul knows and has some apprehension of its ilah,
Since the ilah (cause) does exist in the world of comprehension of the alul (effect), the latter is affected by the comprehension of its ilah:
ובטל אצלו על ידי ידיעה והשגה זו
and it becomes nullified in relation to it (to the ilah) through this knowledge and apprehension.
A yesh, by contrast, has absolutely no apprehension of the ayin that is responsible for its creation.
וגם במהותם ועצמותם, אין הפרש גדול כל כך, רק שזה עילה וזה עלול
Even with respect to their intrinsic nature and essence there is not such a great distinction [between anilah and its alul], except that one is a cause and the other is an effect;
The ilah and alul of intellect and emotion serve as a perfect example: Essentially, emotion is already to be found in its source, as “emotion within intellect” (middot shebaseichel), even before it exists alone as a distinct entity. But though “emotion within intellect” exists in a different manner from pure emotion, they are in essence the same.
ולא מיניה ולא מקצתיה מההפרש שבין מהות היש הנברא, למהות הכח והאור השופע בו, להוותו מאין ליש
yet [this distinction] neither partially nor minimally resembles the distinction between the essence of a created substance and the essence of the energy and light that flow into it, to create it from ayin to yesh.
Ayin and yesh are inherently and entirely different; the ayin does not exist at all in the manner that the yesh does.
ולכן נקרא יש מאין דוקא
This is why [creation] is called2 precisely yesh me’ayin — ex nihilo, “something out of nothing.”
For although even the created yesh is aware that “Everything derives from You,” it nevertheless calls its Source ayin for the two above-mentioned reasons: the Source “does not exist” in the limited world of the creature’s comprehension, and it “does not exist” in the same manner as the yesh.
***
Having explained in general terms why the creation of a substantial yesh from spirituality can only come about in a manner of ex nihilo (and not in a manner of ilah and alul), the Alter Rebbe now goes on to explain that the first stage of the createdyesh is the kelim of the Ten Sefirot of the Worlds of Beriah, Yetzirah and Asiyah.
For though they are considered Sefirot, and as such they constitute the Divinity in these three worlds, the kelim of theseSefirot already comprise an element of yesh. This is true even within the World of Atzilut, except that there the kelim areemanated (as a yesh hane’etzal, implying connectedness to their Source), rather than created (as a yesh hanivra, implying separateness from their Source).
As the Alter Rebbe will soon state, the creation of yesh as a distinct entity derives primarily from the Sefirah of Malchut in the World of Atzilut: it is specifically through this Sefirah that G‑d’s infinite ability to create yesh me’ayin is revealed.
והנה ראשית היש הנברא ותחילתו, הן הכלים דיו״ד ספירות דבריאה יצירה עשיה, וגם האורות נפש רוח
Now, the kelim of the Ten Sefirot of Beriah, Yetzirah and Asiyah, and also the orot — Nefesh and Ruach,are the first stage and the beginning of created substantiality (yesh).
The orot (“lights”) that vest themselves in the kelim and thereby animate them consist of Nefesh, Ruach and Neshamah,which are simultaneously three levels in the soul, and three levels in the life-force (“light”) that animates the worlds at large.
The lower two of these, Nefesh and Ruach, also comprise an element of yesh.
ונבראו מבחינת הנשמה די״ס דבי״ע, שהוא אלקות
[The kelim] were created from the category of Neshamah of the Ten Sefirot of Beriah, Yetzirah andAsiyah, this [Neshamah of the Ten Sefirot] being Divinity.
I.e., the G‑dliness of the Sefirot creates the yesh of the kelim of the Sefirot and also their Nefesh and Ruach.
והן הלמ״ד כלים דמלכות דאצילות
And these [orot of the Sefirot] are the thirty kelim of [the Sefirah of] Malchut of [the World of] Atzilut.
In the World of Atzilut, even the external aspect of the kelim of Malchut is G‑dliness. It is this external aspect of the kelimof Malchut that vests itself in the Worlds of Beriah, Yetzirah and Asiyah and becomes their soul and life-force. These externalkelim are composed of three tenfold levels — the innermost kelim, the intermediary kelim, and the outermost kelim — thirty in all.
וכן באצילות
It is likewise in Atzilut, that the emanated yesh derives from the external aspect of the kelim of Atzilut.
מחיצוניות הכלים דיו״ד ספירות דאצילות, שהן אלוקות, נבראו ההיכלות דאצילות
From the chitzoniyut (the external aspect) of the kelim of the Ten Sefirot of Atzilut, which are G‑dliness, were created the Heichalot (the Celestial Chambers) of Atzilut,
Unlike the kelim and Sefirot in which there is vested the internal level of the orot, these Heichalot are an external aspect of the World of Atzilut.
שמתלבש בהן בחינת העיגולים דיו״ד ספירות
in which the category of the Iggulim of the Ten Sefirot vests itself,
The term Iggulim (lit., “circles”) refers to the “encompassing” mode of influence (or makkif) of the Sefirot, which does not permeate the created beings which it illuminates. A penetrating mode of influence (or pnimi) would make the animated object resemble the life-force that animates it. The exterior or encompassing mode of influence called Iggulim, by contrast, allows the animated object to perceive itself as a yesh, albeit an emanated form of yesh.
וגם גופות המלאכים דאצילות, שהן בחינת יש
and also the bodies of the angels of Atzilut, which are a form of yesh, are created from the external kelim of theSefirot of Atzilut,
וכמו שכתוב: ובמלאכיו ישים תהלה
The phrase “His angels” implies those nearest to G‑d, viz., the angels of the World of Atzilut. Yet even these are deficient in that they are yesh and not Divinity.
שאינן בבחינת ביטול לגמרי, כעלול לגבי עילתו
because they are not wholly in a state of nullification as the alul is in relation to its ilah, for they are created in a manner of yesh from ayin.
| FOOTNOTES | |
| 1. | Shaar HaYichud VehaEmunah, ch.3. |
| 2. | Note of the Rebbe: “[Not only from the perspective of the yesh, but] also according to the truth.” |
| 3. | Iyov 4:18. |
| 4. | The last word of the Hebrew quotation is vocalized with a kamatz, kamatz katan, and kamatz. |
| Rambam: Sefer Hamitzvos: |
• Tuesday, 2 Tishrei, 5777 · 4 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 317
Cursing One's Fellow
"You shall not curse the deaf"—Leviticus 19:14.
It is forbidden to curse any Jewish person.
Why then does the Torah specifically prohibit cursing the deaf?
When a person is angered, the measures the person will take to quiet his anger depends on the severity of the (perceived) offense. Sometimes, he will suffice with cursing and shaming the offender. For a greater offense, the person will not be satisfied until he destroys all the offender's property, or actually hurts or injures the individual. For the greatest of offenses, the victim's fury will not be placated until he kills the one who hurt him.
Then there's the smallest of angers. One that can be assuaged merely by cursing the offender—even while not in his presence, even if the offender will never become aware of the cursing.
By commanding us not to curse (even) the deaf, the Torah is telling us that it is forbidden to curse another even not in his presence, and even if he will never find out about the slight.
The reason for this mitzvah is that the Torah is concerned not only with the state of the one being cursed, but also with the state of the one who curses, and wants to ensure that he not become accustomed to harboring angry and vengeful thoughts.
Also included in this prohibition is that one may not even curse oneself.
Full text of this Mitzvah »• Cursing One's Fellow
Negative Commandment 317
Translated by Berel Bell
The 317th prohibition is that we are forbidden from cursing any Jew.
The source of this prohibition is G‑d's statement,1 "You shall not curse the deaf."
I will now explain why only "the deaf" are mentioned.
When a person, in accordance with his impression of the damage he has suffered, is aroused to take revenge against the person who harmed him, he will not rest until he takes revenge to match the damage he feels. Only then will his desire be put to rest and the impression erased from his mind.
Some people will calm down after just cursing and shaming the other person, keeping in mind the extent of damage and shame that they feel is "due" the other person. Sometimes it is more serious, and he won't be calmed until he destroys all the person's possessions, realizing the pain he will cause him through this destruction. At times it is even more serious, and he won't be calmed until he takes physical revenge through beating the person, or causing him loss of limb. Sometimes it could reach the most serious level, when he won't be calmed until he kills the person and nullifies his very existence.
And sometimes the transgression is so small that he doesn't even want to punish the other person. He will be calmed merely by yelling, getting angry at him or cursing him — even [so quietly] that if the person was present he wouldn't hear. It is well known that hot-tempered people will calm down even with this reaction when the offense was very minute, although the other person will not know of his anger nor hear his curse.
We might think that the Torah prohibits cursing a Jew only when he will hear it, because of the shame and pain he feels, but there is nothing wrong with cursing a deaf person, since he doesn't hear it and doesn't feel any pain as a result. The Torah therefore told us that this too is forbidden, because it is concerned not only with the one who is being cursed, but with the one who is uttering the curse. A person is prohibited from gearing himself for revenge and becoming accustomed to getting angry.
We indeed find that our Sages used this verse, "Do not curse the deaf," to prove that it is prohibited to curse any Jew. The Sifra2 says, "This verse speaks only of a deaf person. How do we know that all Jews are included? From the phrase,3 '[A Nasi] of your people do not curse.'4 If so, why does this verse mention specifically the deaf? To teach you that [cursing] the dead is excluded: Just as the deaf are alive, the prohibition likewise includes anyone who is alive." And the Mechilta5 says, "The phrase, 'Do not curse the deaf,' refers to even the most downtrodden human beings."
When we say that this transgression is punishable by lashes, it is only when the curse was uttered using G‑d's Name.6 Even if a person curses himself, he is punished by lashes.
In summary, one who curses a person using G‑d's Name transgresses the prohibition, "Do not curse the deaf." One who curses a judge transgresses two prohibitions and receives two sets of lashes.7 One who curses a Nasi receives three sets of lashes.8 The Mechilta9 says, "The phrase, 'A Nasi of your people [do not curse],' includes both a Nasi and a judge. Why does the Torah also say, 'Do not curse a judge'? To punish the person for each prohibition separately."
From here our Sages said10 that a person could transgress four prohibitions with a single statement: the son of a Nasi who cursed his father. He transgresses the following four prohibitions: cursing his father,11 a judge,12 a Nasi,13 and a Jew.14
We have therefore explained what we set out to do.
The details of this mitzvah are explained in the 4th chapter of tractate Shavuos.15
FOOTNOTES
1.Lev. 19:14.
2.Kedoshim 2:13.
3.Ex. 22:27.
4.The verse could have simply said, "A Nasi do not curse." The extra words, "of your people," comes to include everyone.
5.Ex. 21:17.
6.Any of the 7 Divine names or even a descriptive name, such as "Merciful One" (Chanun). See Hilchos Sanhedrin 26:3.
7.One for cursing a Jew, and one for cursing a judge.
8.The two above (since a Nasi is also a judge) and for cursing a Nasi.
9.Parshas Mishpatim.
10.Mechilta, ibid.
11.N318.
12.N315.
13.N316.
14.N317.
15.35a.
Positive Commandment 178
Giving Evidence
"And he is witness, whether he has seen or known of it"—Leviticus 5:1.
We are commanded to testify before the judges regarding matters we are aware of, whether we actually saw an event or heard about it. This is true regardless whether the testimony will cause financial loss for the person regarding whom we testify, or whether the testimony can save a person or his possessions.
One who refrains from giving evidence, is guilty of a grave sin.
Full text of this Mitzvah »• Giving Evidence
Positive Commandment 178
Translated by Berel Bell
The 178th mitzvah is that we are commanded to testify before judges regarding any information we might have. Regardless of whether it will cause damage to the subject of the testimony or save him monetarily or physically, we are required to testify and notify the judges of whatever we have seen or heard.
Our Sages proved that it is required to give testimony from G‑d's statement1 (exalted be He), "If he was a witness who saw or knew [something, if he does not testify, he must bear his guilt]."
One who transgresses this mitzvah by withholding testimony is guilty of a grave sin, as G‑d said2 (exalted be He), "If he does not testify, he must bear his guilt." This is in general. But if he withheld testimony in a financial dispute, and swore falsely that he knew no testimony, he must bring a korban oleh v'yored, as described in Scripture3 in accordance with the conditions given in tractate Shavuos.4
The details of this mitzvah are explained in tractates Sanhedrin5 and Shavuos.6
FOOTNOTES
1.Lev. 5:1.
2.Ibid.
3.Ibid. 5:5-10. See P72.
4.4:1.
5.37b.
6.30a.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 317
Cursing One's Fellow
"You shall not curse the deaf"—Leviticus 19:14.
It is forbidden to curse any Jewish person.
Why then does the Torah specifically prohibit cursing the deaf?
When a person is angered, the measures the person will take to quiet his anger depends on the severity of the (perceived) offense. Sometimes, he will suffice with cursing and shaming the offender. For a greater offense, the person will not be satisfied until he destroys all the offender's property, or actually hurts or injures the individual. For the greatest of offenses, the victim's fury will not be placated until he kills the one who hurt him.
Then there's the smallest of angers. One that can be assuaged merely by cursing the offender—even while not in his presence, even if the offender will never become aware of the cursing.
By commanding us not to curse (even) the deaf, the Torah is telling us that it is forbidden to curse another even not in his presence, and even if he will never find out about the slight.
The reason for this mitzvah is that the Torah is concerned not only with the state of the one being cursed, but also with the state of the one who curses, and wants to ensure that he not become accustomed to harboring angry and vengeful thoughts.
Also included in this prohibition is that one may not even curse oneself.
Full text of this Mitzvah »• Cursing One's Fellow
Negative Commandment 317
Translated by Berel Bell
The 317th prohibition is that we are forbidden from cursing any Jew.
The source of this prohibition is G‑d's statement,1 "You shall not curse the deaf."
I will now explain why only "the deaf" are mentioned.
When a person, in accordance with his impression of the damage he has suffered, is aroused to take revenge against the person who harmed him, he will not rest until he takes revenge to match the damage he feels. Only then will his desire be put to rest and the impression erased from his mind.
Some people will calm down after just cursing and shaming the other person, keeping in mind the extent of damage and shame that they feel is "due" the other person. Sometimes it is more serious, and he won't be calmed until he destroys all the person's possessions, realizing the pain he will cause him through this destruction. At times it is even more serious, and he won't be calmed until he takes physical revenge through beating the person, or causing him loss of limb. Sometimes it could reach the most serious level, when he won't be calmed until he kills the person and nullifies his very existence.
And sometimes the transgression is so small that he doesn't even want to punish the other person. He will be calmed merely by yelling, getting angry at him or cursing him — even [so quietly] that if the person was present he wouldn't hear. It is well known that hot-tempered people will calm down even with this reaction when the offense was very minute, although the other person will not know of his anger nor hear his curse.
We might think that the Torah prohibits cursing a Jew only when he will hear it, because of the shame and pain he feels, but there is nothing wrong with cursing a deaf person, since he doesn't hear it and doesn't feel any pain as a result. The Torah therefore told us that this too is forbidden, because it is concerned not only with the one who is being cursed, but with the one who is uttering the curse. A person is prohibited from gearing himself for revenge and becoming accustomed to getting angry.
We indeed find that our Sages used this verse, "Do not curse the deaf," to prove that it is prohibited to curse any Jew. The Sifra2 says, "This verse speaks only of a deaf person. How do we know that all Jews are included? From the phrase,3 '[A Nasi] of your people do not curse.'4 If so, why does this verse mention specifically the deaf? To teach you that [cursing] the dead is excluded: Just as the deaf are alive, the prohibition likewise includes anyone who is alive." And the Mechilta5 says, "The phrase, 'Do not curse the deaf,' refers to even the most downtrodden human beings."
When we say that this transgression is punishable by lashes, it is only when the curse was uttered using G‑d's Name.6 Even if a person curses himself, he is punished by lashes.
In summary, one who curses a person using G‑d's Name transgresses the prohibition, "Do not curse the deaf." One who curses a judge transgresses two prohibitions and receives two sets of lashes.7 One who curses a Nasi receives three sets of lashes.8 The Mechilta9 says, "The phrase, 'A Nasi of your people [do not curse],' includes both a Nasi and a judge. Why does the Torah also say, 'Do not curse a judge'? To punish the person for each prohibition separately."
From here our Sages said10 that a person could transgress four prohibitions with a single statement: the son of a Nasi who cursed his father. He transgresses the following four prohibitions: cursing his father,11 a judge,12 a Nasi,13 and a Jew.14
We have therefore explained what we set out to do.
The details of this mitzvah are explained in the 4th chapter of tractate Shavuos.15
FOOTNOTES
1.Lev. 19:14.
2.Kedoshim 2:13.
3.Ex. 22:27.
4.The verse could have simply said, "A Nasi do not curse." The extra words, "of your people," comes to include everyone.
5.Ex. 21:17.
6.Any of the 7 Divine names or even a descriptive name, such as "Merciful One" (Chanun). See Hilchos Sanhedrin 26:3.
7.One for cursing a Jew, and one for cursing a judge.
8.The two above (since a Nasi is also a judge) and for cursing a Nasi.
9.Parshas Mishpatim.
10.Mechilta, ibid.
11.N318.
12.N315.
13.N316.
14.N317.
15.35a.
Positive Commandment 178
Giving Evidence
"And he is witness, whether he has seen or known of it"—Leviticus 5:1.
We are commanded to testify before the judges regarding matters we are aware of, whether we actually saw an event or heard about it. This is true regardless whether the testimony will cause financial loss for the person regarding whom we testify, or whether the testimony can save a person or his possessions.
One who refrains from giving evidence, is guilty of a grave sin.
Full text of this Mitzvah »• Giving Evidence
Positive Commandment 178
Translated by Berel Bell
The 178th mitzvah is that we are commanded to testify before judges regarding any information we might have. Regardless of whether it will cause damage to the subject of the testimony or save him monetarily or physically, we are required to testify and notify the judges of whatever we have seen or heard.
Our Sages proved that it is required to give testimony from G‑d's statement1 (exalted be He), "If he was a witness who saw or knew [something, if he does not testify, he must bear his guilt]."
One who transgresses this mitzvah by withholding testimony is guilty of a grave sin, as G‑d said2 (exalted be He), "If he does not testify, he must bear his guilt." This is in general. But if he withheld testimony in a financial dispute, and swore falsely that he knew no testimony, he must bring a korban oleh v'yored, as described in Scripture3 in accordance with the conditions given in tractate Shavuos.4
The details of this mitzvah are explained in tractates Sanhedrin5 and Shavuos.6
FOOTNOTES
1.Lev. 5:1.
2.Ibid.
3.Ibid. 5:5-10. See P72.
4.4:1.
5.37b.
6.30a.
• Rambam - 1 Chapter: She'ar Avot haTum'ah - Chapter 11
• She'ar Avot haTum'ah - Chapter 11
• Rambam - 3 Chapters: Sanhedrin veha`Onashin haMesurin lahem - Chapter 25, Sanhedrin veha`Onashin haMesurin lahem - Chapter 26, Edut - Chapter 1
1
Whenever the term "disqualified" is used with regard to foods, the intent is that the food itself is considered as impure, but it does not impart impurity to other similar foods. Instead, if it touches another food, it is pure.
א
כל מקום שנאמר באוכלין פסול הוא שיהיה האוכל עצמו טמא ולא יטמא אוכל אחר אלא אם נגע באוכל אחר הרי הוא טהור:
2
With regard to ordinary foods, a primary derivative of impurity contracts impurity and imparts impurity to others. A secondary derivative is disqualified, but does not impart impurity, for a secondary derivative does not create a tertiary derivative with regard to ordinary food.
What is the source that teaches that ordinary food which is a secondary derivative is disqualified? Leviticus 11:33 states: "Whenever one of them falls into its inner space, everything in its inner space contracts impurity." Now, a carcass of a crawling animal is a primary source of impurity. The earthenware container into whose inner space it falls is a primary derivative of impurity. Thus the food in the container is a secondary derivative and yet Scripture calls it impure.
Similarly, if the carcass of a crawling animal falls into an oven, bread in the oven is a secondary derivative, for the oven is a primary derivative.
ב
הראשון שבחולין טמא ומטמא השני פסול ולא מטמא ואין שני עושה שלישי בחולין ומניין לאוכל שני שהוא פסול בחולין שנאמר וכלי חרש אשר יפול מהן אל תוכו כל אשר בתוכו יטמא נמצא השרץ אב וכלי חרס שנפל השרץ לאוירו ראשון והאוכל שבכלי שני והרי הוא אומר יטמא וכן שרץ שנפל לאויר התנור הפת שנייה שהתנור ראשון:
3
With regard to terumah, primary and secondary derivatives of impurity contract impurity and impart impurity. A tertiary derivative is disqualified, but does not impart impurity, for a tertiary derivative does not create a derivative of the fourth degree with regard to terumah.
What is the source that teaches that food that is terumah which is a tertiary derivative is disqualified? Leviticus 22:7 states: "And the sun will set and he will become pure. Afterwards, he shall partake of consecrated food." Thus a person who immersed that day is forbidden to partake of terumah until nightfall. If he touches it, he disqualifies it. A person who immerses is like a secondary derivative. Thus one can conclude a secondary derivative makes a tertiary derivative with regard to terumah.
ג
הראשון והשני שבתרומה טמאים ומטמאים השלישי פסול ולא מטמא ואין שלישי עושה רביעי בתרומה מניין לאוכל שלישי שהוא פוסל בתרומה שנאמר ובא השמש וטהר ואחר יאכל מן הקדשים נמצא טבול יום אסור בתרומה עד שיעריב שמשו ואם נגע בה פסלה וטבול יום כשני לטומאה הוא הא למדת שהשני עושה שלישי בתרומה:
4
With regard to consecrated food, primary, secondary, and tertiary derivatives contract impurity and impart impurity. A derivative to the fourth degree is disqualified, but does not impart impurity, for a derivative to the fourth degree does not ever create a derivative to the fifth degree.
What is the source that teaches that a tertiary derivative is impure with regard to consecrated foods? Leviticus 7:19 states: "Meat that touches anything that is impure shall not be eaten." And Scripture has already referred to a secondary derivative of impurity as "impure," as stated: "Everything in its inner space contracts impurity." Thus one can conclude that consecrated meat that touches a secondary derivative contracts impurity and must be burnt.
What is the source that teaches that a fourth degree derivative disqualifies consecrated foods? It is derived through an inference from a more lenient matter to a more stringent one: A person who is lacking atonement is permitted to partake of terumah, but is forbidden to partake of sacrificial food until he brings the offerings that secure atonement for him. If so, should not a tertiary derivative of impurity which disqualifies terumah cause a derivative to the fourth degree to become impure? Nevertheless, a fifth degree derivative is pure.
ד
הראשון והשני והשלישי בקדש טמאין ומטמאין הרביעי פסול ואינו מטמא ואין רביעי עושה חמישי לעולם ומניין לשלישי בקדש שהוא טמא שנאמר והבשר אשר יגע בכל טמא לא יאכל וכבר קרא הכתוב לשני טמא שנאמר כל אשר בתוכו יטמא הא למדת שבשר הקדש שנגע בשני נטמא וישרף ומניין לרביעי בקדש שהוא פסול מק"ו ומה מחוסר כיפורים שהוא מותר בתרומה אסור בקדש עד שיביא כפרתו השלישי שהוא פסול בתרומה אינו דין שיעשה רביעי בקדש אבל החמישי טהור:
5
Even though ordinary meat is pure, our Sages decreed that it should be considered as a tertiary derivative of impurity and convey impurity to sacrificial food. It does not impart impurity toterumah. It appears to me that the Sages enforced their decree against it solely so that ordinary meat not become mixed with sacrificial meat. Were that to happen, an error could be made and inadvertently, one might think that the meat is ordinary and eat it while he is impure, although in truth it is consecrated.
ה
בשר תאוה אף על פי שהוא טהור גזרו עליו שיהיה כשלישי לטומאה מטמא את הקדש ואינו פוסל את התרומה ויראה לי שלא גזרו עליו אלא כדי שלא יערבוהו עם בשר הקדש ויבואו לטעות ולשגוג בו וידמו שהבשר זה הוא חול והוא קדש ויאכלנו בטומאה:
6
When foods are joined together by liquid, they are considered as joined with regard to contracting the impurity associated with foods. There is an unresolved question if they are considered as a single entity from which to count primary, secondary, and tertiary derivatives or the food that was touched by the impurity is a primary derivative and the food that is joined to it as a secondary derivative.
ו
חיבורי אוכלין ע"י משקין הרי הן חיבור לטמא טומאת אוכלין והדבר ספק אם חשובים כגוף אחד למנות בהן ראשון ושני ושלישי או חושבים זה האוכל שנגעה בו הטומאה ראשון והאוכל המחובר לו שני:
7
Impure food that is a secondary derivative disqualifies food that is terumah and causes it to be considered as a tertiary derivative. If it touches ordinary liquids, it imparts impurity to them. Needless to say, if it touches liquids that are terumah or consecrated, it imparts impurity to the entire quantity.
ז
השני שבחולין פוסל אוכלי תרומה ועושה אותן שלישי ואם נגע במשקה חולין טימאן ואצ"ל אם נגע במשקה תרומה או במשקה קדש שהוא מטמא את הכל:
8
Terumah that is a tertiary derivative of impurity that touched consecrated food disqualifies it and causes it to be considered as a fourth degree derivative. If it touches consecrated liquids, it imparts impurity to them and causes them to be considered as primary derivatives. If, however, terumah that is a tertiary derivative touches a liquid that is terumah, it is pure. Similarly, if consecrated food that is a fourth degree derivative touches a consecrated liquid, it is pure.
ח
השלישי שבתרומה שנגע באוכלי קדש פסלן ונעשו רביעי ואם נגע במשקה הקדש טימאן ונעשו תחלה אבל אם נגע שלישי שבתרומה במשקה תרומה הרי הוא טהור וכן רביעי שבקדש אם נגע במשקה קדש הרי זה טהור:
9
When ordinary food is prepared with the stringencies ofterumah, if it becomes a tertiary derivative, it is disqualified, as is true with regard to terumah. Nevertheless, if such food touches consecrated food, it does not cause it to be considered as a fourth degree derivative. It does not even disqualify consecrated liquids. When ordinary food is prepared with the stringencies of consecrated food, a tertiary derivative is pure like ordinary food.
ט
חולין שנעשו על טהרת תרומה השלישי שבהן פסול כתרומה ואם נגע בקדש אינו עושהו רביעי ואפילו משקה קדש אינו פוסל וחולין שנעשו על טהרת הקדש השלישי שבהן טהור כחולין:
10
A person who partakes of consecrated food that is a fourth degree derivative of impurity is forbidden to partake of other consecrated foods. He is permitted to touch consecrated foods and does not disqualify them. Even when there is cooked food in which consecrated food was mixed, but there is less than an olive-sized portion of consecrated food in a mixture the size of half a loaf of bread, a person who partook of consecrated food that was a fourth degree derivative of impurity should not partake of this mixture. It may be eaten only by one who partook of consecrated food that was removed from impurity by the fifth degree. For he is pure, as we explained.
י
האוכל רביעי שבקדש אסור לו לאכול את הקדש ומותר ליגע בקדש ואינו פוסלו אפילו תבשיל שנתערב בו הקדש ואין בו כזית בכדי אכילת פרס הרי זה לא יאכל ברביעי של קדש אלא בחמישי שהוא טהור כמו שביארנו:
11
When a person partakes of terumah or ordinary food prepared with the stringencies of terumah that was a tertiary derivative of impurity, he is forbidden to partake of terumahuntil he immerses himself in a mikveh. He is permitted to touchterumah, and if he does, it is ritually pure. The Sages imposed a stringency with regard to eating, not with regard to touching.
When does the above apply? To terumah itself. If, however,terumah was mixed into cooked food and there is less than an olive-sized portion of terumah in a mixture the size of half a loaf of bread, such a person is permitted to partake of the mixture, just as he is permitted to touch terumah.
יא
האוכל שלישי שבתרומה עצמה או של חולין שנעשו על טהרת תרומה ה"ז אסור לאכול את התרומה עד שיטבול ומותר ליגע בתרומה והרי היא טהורה באכילה עשו מעלה בנגיעה לא עשו מעלה בד"א בתרומה עצמה אבל תבשיל שנתערבה בו תרומה אם אין שם כזית בכדי אכילת פרס הרי זה מותר לאכול מאותו תבשיל כדרך שמותר ליגע בתרומה:
12
Although a person who partakes of terumah or ordinary food prepared with the stringencies of terumah that was a tertiary derivative of impurity is considered as pure with regard to touching terumah, he is considered as a secondary derivative with regard to consecrated foods. For something that is pure with regard to terumah is impure with regard to consecrated food.
When, by contrast, one partakes of ordinary food prepared with the stringencies of consecrated food that was a tertiary derivative of impurity, he is pure. There is nothing that creates a fourth degree derivative of impurity with regard to consecrated foods except consecrated food itself.
יב
האוכל שלישי שבתרומה או של חולין שנעשו על טהרת התרומה אע"פ שהוא טהור לנגיעת תרומה הרי הוא כשני לעניין קדש שטהרת תרומה טומאה היא אצל הקדש אבל האוכל שלישי שבחולין שנעשו על טהרת הקדש הרי הוא טהור שאין לך דבר שעושה רביעי בקדש אלא קדש מקדש בלבד:
13
The term "consecrated food" employed with regard to the impurity of foods and liquids refers to sacrificial foods, e.g., meat from sacrifices of the highest order of sanctity, meat from sacrifices of a lesser degree of sanctity, bread from a thanksgiving offering and cakes of a nazirite's offering for which their sacrifice was slaughtered, flour offerings that were sanctified in a consecrated vessel, the two loaves offered on Shavuot and the showbreads when their surface became hardened in the oven. By contrast, the loaves of the thanksgiving offerings and the cakes of nazirite's offering for which their sacrifice was not slaughtered and flour offerings that were not sanctified in a consecrated vessel are not considered as consecrated food, nor as ordinary food. Instead, their status is the same as terumah.
יג
כל קדש האמור בעניין טומאת אוכלין ומשקין הוא קדשי מקדש המקודשין כגון בשר קדשי קדשים ובשר קדשים קלים וחלות תודה ורקיקי נזיר שנשחט עליהן הזבח והמנחות שקדשו בכלי ושתי הלחם ולחם הפנים משקרמו בתנור אבל חלות תודה ורקיקי נזיר שלא נשחט עליהן הזבח והמנחות שלא קדשו בכלי אינן לא כקדש ולא כחולין אלא כתרומה:
14
Challah, the first-fruits, restitution made for terumah and the additional fifth are considered as terumah.
יד
החלה והבכורים ותשלומי תרומה [וחומשה] הרי הן כתרומה:
15
Tevel, a mixture of ordinary produce and terumah, produce that grew from terumah that was planted, the second and first tithes, and a dough from which challah had not yet been separated are considered like ordinary produce. A primary derivative is impure. A secondary derivative is disqualified and there is no concept of a tertiary derivative.
טו
הטבל והמדומע וגידולי תרומה ומעשר שני וראשון ועיסה הטבולה לחלה הרי הן כחולין והראשון טמא בהן והשני פסול ואין בהן שלישי:
16
Our Sages decreed that whenever an entity would impart impurity to ordinary food according to Scriptural Law if one was certain that they came into contact, when one is in doubt whether it came into contact with dough from which challah, that dough should be prepared in a state of ritual purity. Challah is separated from it, but its status is held in abeyance. It is neither eaten, nor burnt.
טז
כל דבר שודאו מטמא את החולין מן התורה גזרו על ספיקו בחולין הטבולין לחלה שתעשה אותה העיסה בטהרה ומפרישים ממנה חלה וחלתה תלויה לא נאכלת ולא נשרפת:
• Sanhedrin veha`Onashin haMesurin lahem - Chapter 25
• Hayom Yom: Today's Hayom Yom
1
It is forbidden for a judge to assert himself in a lordly and haughty manner over his community. Instead, he should conduct himself with humility and awe. Any leader who casts unnecessary fear upon the community not for the sake of heaven will be punished. And he will not see a son who is a Torah scholar, as implied by a non-literal reading of Job 37:24: "Therefore people fear him - he will never see anyone with a wise heart."
א
אסור לאדם לנהוג בשררה על הצבור ובגסות הרוח אלא בענוה ויראה וכל פרנס המטיל אימה יתירה על הצבור שלא לשם שמים נענש ואינו רואה לו בן תלמיד חכם שנאמר לכן יראוהו אנשים לא יראה כל חכמי לב:
2
Similarly, a judge may not treat them with capriciousness even though they are common people. He should not step over the heads of the holy people. Even though they are simple people and lowly, they are the descendants of Abraham, Isaac, and Jacob and the hosts of God whom He led out of Egypt with great power and a strong hand. He should patiently bear the difficulty of the community and their burden like Moses our teacher, as Numbers 11:12 states concerning him: "As a nursemaid will carry an infant." And Deuteronomy 1:16 states: "And I commanded your judges." This is a admonition to the judges to bear the community like a nursemaid carries an infant.
Take an example from Moses, the master of all prophets whom the Holy One, blessed be He, sent to Egypt, about whom Exodus 6:12states: "And I commanded them concerning the children of Israel." The Oral Tradition relates that God told Moses and Aaron to accept this mission even though the people would curse them and stone them.
ב
וכן אסור לו לנהוג בהן קלות ראש אף על פי שהן עמי הארץ ולא יפסיע על ראשי עם הקדש אע"פ שהן הדיוטות ושפלים בני אברהם יצחק ויעקב הם וצבאות השם שהוציא מארץ מצרים בכח גדול וביד חזקה וסובל טורח הצבור ומשאן כמשה רבינו שנאמר בו כאשר ישא האומן את היונק והרי הוא אומר ואצוה את שופטיכם זו אזהרה לדיין שיסבול את הצבור כאשר ישא האומן את היונק צא ולמד ממשה רבן של כל הנביאים כיון ששלחו הקב"ה במצרים ונאמר ויצום אל בני ישראל אמרו מפי הקבלה שאמר להם למשה ולאהרן על מנת שיהיו מקללים אתכם וסוקלין אתכם באבנים:
3
Just as a judge is commanded to fulfill this mitzvah; so, too, the community is commanded to show honor to a judge, asDeuteronomy 1:18 states: "And I commanded you...." This is a command to the community that they should treat a judge with awe. He should not act in a demeaning manner in their presence, nor should he conduct himself in a frivolous manner.
ג
כדרך שנצטוה הדיין לנהוג במצוה זו כך נצטוו הצבור לנהוג כבוד בדיין שנאמר ואצוה אתכם זו אזהרה לצבור שתהיה אימת הדיין עליהן ולא יתבזה בפניהם ולא ינהוג קלות ראש בעצמו:
4
When a person is given a position of leadership over the community, he is forbidden to perform work in the presence of three people, lest he be demeaned in their eyes. Now if performing work in public is forbidden to him, certainly, it is forbidden for him to eat and drink or to become intoxicated in the presence of people at large and in the gatherings of the common people and in friendly get-togethers. Woe to those judges who conduct themselves in this manner, disgracing the Torah of Moses. They debase its judgments and lower them to the earth, casting them in the dust, bringing about harm to them and their descendants in this world and in the world to come.
ד
כיון שנתמנה אדם פרנס על הצבור אסור בעשיית מלאכה בפני שלשה כדי שלא יתבזה בפניהם אם המלאכה ברבים אסורה עליו קל וחומר לאכול ולשתות ולהשתכר בפני רבים ובכניסת עמי הארץ ובסעודת מרעות אוי להם לאותן הדיינים שנהגו בכך מעלבון תורת משה שבזו דיניה והשפילוה עד ארץ והגיעוה עד עפר וגרמו רעה להן ולבני בניהם בעולם הזה ולעולם הבא:
5
It is forbidden to conduct oneself capriciously in relation to the agent sent by the court. For the word of the court's agent is accepted as that of two witnesses with regard to the question of ostracism. Were he to say: "So-and-so disgraced me," "...disgraced the judge," or "...refused to appear in court," that person is ostracized on the basis of his statements. We do not, however, have a document recording the ban of ostracism composed until two witness come and testify that he refused to appear in the court.
ה
אסור לנהוג קלות ראש בשליח בית דין והרי השליח נאמן כשנים לענין הנידוי שאם אמר פלוני הקלני או הקלה הדיין או לא רצה לבא לדין משמתין אותו על פיו אבל אין כותבין פיתחא עליו עד שיבאו שנים ויעידו עליו שנמנע לבא לבית דין:
6
An agent of the court is not liable for relating unfavorable gossip for telling the court about these matters. Whenever anyone causes aggravation to the agent of the court, the court has the license to have "stripes for rebellious conduct" administered to him.
ו
אין שליח בית דין חייב באמירת דברים משום לשון הרע וכל המצער שליח בית דין יש לבית דין רשות להכותו מכת מרדות:
7
When the agent of the court orders a person to appear in court, saying: "So-and-so sent me," and mentioning the name of only one of the judges, a document declaring his ostracism cannot be composed against the litigant unless the agent summons him in the name of all three judges.
When does the above apply? When the agent went and conveyed this message on a day on which it was not known that the court to hold session. On a day on which it is known to hold session, by contrast, everyone knows that all of the judges gather together. Even though the agent came and conveyed the message in the name of only one judge, it is as if he came in the name of all three.
ז
שליח שאמר פלוני שלחני בשם אחד מן הדיינים ולא רצה בעל דין לבא אין כותבין עליו פיתחא של שמתא עד שיאמר משם שלשתן בד"א שהלך השליח ביום שאינו ידוע לישיבת הדיינים אבל ביום הידוע שהדיינים יושבים בו לדין הכל יודעים שכל הדיינים מקובצין ואף על פי שבא השליח בשם אחד כאילו בא בשם שלשתן:
8
When a person is summoned by the court and does not appear in court, a ban of ostracism is pronounced against him. This ban is recorded in a legal document; he is liable to pay the fee of the scribe who composes the document. When he comes to court, this document is torn.
If such a document was composed because a litigant did not accept a judgment, it may be torn up when he states that he is willing to accept it. When a court summons a litigant to appear on a certain day and he does not appear at all that day, a document recording the ban of ostracism is composed that evening.
When does the above apply? When he lived in the city and stubbornly refused to come. If, however, he lived in the outlying villages and would go in and go out from the city at times, we summon him to appear in court on Monday, Thursday, and the following Monday. If the second Monday passes without him appearing, we do not compose a ban of ostracism until the following day.
ח
מי ששלחו לו בית דין לבוא ולא בא לדין מנדין אותו וכותבין עליו פיתחא ונותן שכר הסופר ובעת שיבא קורעין הפיתחא כתבו לו פיתחא מפני שלא קבל הדין כיון שאמר הריני מקבל הדין קורעין נידויו קבעו לו בית דין זמן שיבא היום ולא בא כל אותו היום כותבין עליו פיתחא לערב במה דברים אמורים כשהיה במדינה ומרד ולא בא אבל אם היה בכפרים ויוצא ונכנס קובעים לו זמן שני וחמישי ושני ואם שלם יום שני ולא בא אין כותבין עליו פיתחא עד למחר:
9
We do not summon a person to court during the month of Nissan, nor during the month of Tishrei, because the people are occupied with the preparations for the festivals. Nor is a summons issued for Friday, or for the day preceding a festival. We do, however, issue a summons in Nissan, for him to appear after Nissan, and a summons in Tishrei, for him to appear after Tishrei. We do not, however, issue a summons on Friday for a litigant to appear after the Sabbath. The rationale is that everyone is busy on Friday.
ט
אין קובעין זמן לא בימי ניסן ולא בימי תשרי מפני שהעם טרודין במועדות ולא בערב שבת ולא בערב יום טוב אבל קובעין בניסן שיבוא אחר ניסן ובתשרי שיבוא אחר תשרי אבל לא קובעין בערב שבת שיבוא אחר שבת מפני שהכל טרודין בערב שבת:
10
When a person was located in a city and the agent of the court went to summon him, but could not find him, a court date is not set until the agent finds him and conveys this information.
Different rules apply if he lives in a village outside the city. If he is accustomed to coming on that day, the agent may tell one of his neighbors, even a woman: "If so-and-so comes, inform him that the court summoned him to appear at this time." If he does not come that day, he is placed under a ban of ostracism that evening.
When does the above apply? When the way which he is wont to follow does not pass the place of the court. If, however, his path passes the court, he is not placed under a ban of ostracism until the agent notifies him himself. For perhaps the neighbors will not notify him. For they will rationalize: "His path passes past the entrance to the court. Certainly, he visited them and was released." Similarly, if he will not come into the city until the following day, we do not rely on the neighbors, for perhaps they will forget and fail to notify him.
י
מי שהוא במדינה והלך שליח בית דין ולא מצאו אין קובעין לו זמן עד שימצא אותו השליח ויאמר לו היה בכפר חוץ למדינה אם דרכו לבוא באותו היום אומר השליח אפילו לאחד מן השכנים אפילו לאשה אם יבא פלוני הודיעוהו שבית דין קבעו לו זמן שיבוא לבית דין ואם לא בא מנדין אותו לערב בד"א כשאין הדרך שדרכו לילך בה על מקום בית דין אבל אם דרכו עליהן אין מנדין אותו עד שיודיעו השליח בעצמו שמא לא אמרו לו השכנים שהרי הם אומרין דרכו על פתח בית דין וכבר הלך אליהם ונפטר וכן אם לא בא במדינה עד למחר אין סומכין על השכנים שמא שכחו ולא אמרו לו:
11
The following laws apply when a person comes to the court and accepts the judgment issued against him, he is told to make financial restitution, but does not do so. He is not placed under a ban of ostracism until he is given a warning on Monday, Thursday, and the following Monday. If he does not pay by that time, he is placed under a ban of ostracism until he pays what he is liable. If he waits 30 days and does not seek to have the ban of ostracism lifted, he is excommunicated.
יא
מי שבא לבית דין וקבל הדין ואמרו לו לשלם והלך ולא שלם אין מנדין אותו עד שיתרו בו שני וחמישי ושני ואח"כ מנדין אותו עד שיתן מה שהוא חייב ואם עמד שלשים יום ולא תבע להתיר נדויו מחרימין אותו:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 26
1
Anyone who curses one of the judges of Israel transgresses a negative commandment, as Exodus 22:27 states: "Do not curse a judge." Similarly, if a person curses a nasi, whether the head of the Supreme Sanhedrin or a king, he transgresses a negative commandment, as the verse continues: "Do not curse a prince among your nation."
This prohibition does not apply only to a judge or a nasi. Instead, anyone who curses any other Jew receives lashes, as Leviticus 19:14 states: "Do not curse a deaf-mute." Why does the verse mention a deaf-mute? To teach you that even when a person who cannot hear and thus will not be bothered by being cursed, the person pronouncing the curse is lashed. It appears to me that a person who curses a child who is embarrassed receives lashes; the child resembles a deaf-mute.
א
כל המקלל דיין מדייני ישראל עובר בלא תעשה שנאמר אלהים לא תקלל וכן אם קלל הנשיא אחד ראש סנהדרי גדולה או המלך הרי זה עובר בלא תעשה שנאמר ונשיא בעמך לא תאור ולא דיין ונשיא בלבד אלא כל המקלל אחד מישראל לוקה שנאמר לא תקלל חרש ולמה נאמר חרש שאפילו זה שהוא אינו שומע ולא נצטער בקללה זו לוקה על קללתו ויראה לי שהמקלל את הקטן הנכלם לוקה (הרי הוא כחרש):
2
A person who curses a deceased person is not liable.
Since a person who curses any Jewish person is liable, why did the Torah set aside a special prohibition for a judge and for a nasi? For the person to be liable for two transgressions. Thus we learn that a person who curses any Jew, whether a man, woman, or child receives one set of lashes. If he curses a judge, he receives two sets of lashes. If he curses a nasi, he receives three sets of lashes. And if the son of a nasi curses his father, he is liable for four transgression, the three for which all others are liable and one for cursing his father.
ב
המקלל את המת פטור הואיל ומקלל כל אדם מישראל חייב למה ייחד לאו על דיין ולאו על נשיא לחייבו שתים נמצאת למד שהמקלל אחד מישראל בין איש בין אשה בין גדול בין קטן לוקה אחת ואם קלל דיין לוקה שתים ואם קלל נשיא לוקה שלש וכן נשיא שקלל אביו חייב משום ארבעה שמות שלשה של כל אדם ואחד משום האב:
3
A person who curses himself receives lashes just as one who curses others, as Deuteronomy 4:9 states: "Take heed and guard your soul."
Whether a person curses himself, a colleague, a nasi, or a judge, he does not receive lashes unless he curses using one of God's names: Yaw, Elohim, Shaddai, or the like, or with one of the descriptive terms used to characterize God, e.g., the Merciful One, the Vengeful One, or the like. Since a person is liable if he cursed a colleague with any of these descriptive terms, he is also liable if he cursed him in any other language. For the names with which the gentiles refer to the Holy One, blessed be He, are comparable to all of these descriptive terms.
The term arur ("cursed") can imply an oath, a curse, and a ban of ostracism.
ג
המקלל עצמו לוקה כמו שקלל אחרים שנאמר השמר לך ושמור נפשך ואחד המקלל עצמו או חבירו או נשיא או דיין אינו לוקה עד שיקלל בשם מן השמות כגון יה ואלהים ושדי וכיוצא בהן או בכנוי מן הכנויים כגון חנון וקנא וכיוצא בהן הואיל והוא חייב אם קלל בכל הכנויים כך אם קלל בכל לשון חייב שהשמות שקוראין בהן הגוים להקדוש ברוך הוא הרי הן ככל הכנויים וארור בו שבועה בו קללה בו נדוי:
4
A person is not punished by lashing unless he is given a warning in the presence of two witnesses as applies with regard to the transgression of any other negative commandment. If, however, a warning was not issued, a curse was uttered without mentioned God's name or a descriptive term, e.g., he said merely: "Cursed be so-and-so," the curse was uttered indirectly, e.g., he said: "May so-and-so not be blessed unto God," or "May God not bless so-and-so," or the like, he is not lashed.
ד
אינו לוקה עד שיתרו בו בפני עדים כשאר כל חייבי לאוין אבל אם לא היתה שם התראה או שקלל בלא שם ובלא כינוי כגון שאמר ארור פלוני או שהיתה הקללה באה מכלל הדברים כגון שאמר אל יהי פלוני ברוך לה' או אל יברכהו אל וכיוצא בדברים אלו אינו לוקה:
5
Even though he is not lashed, a person who curses a Torah scholar is placed under a ban of ostracism. And if the judges desire to have "stripes for rebellious conduct" administered to him, they can have him beaten and punished as they see fit, for he disgraced a learned elder.
If he denounces a common person, the judges may punish him as they see necessary according to the needs of the situation, depending on the person who gave the verbal abuse and the one who receives it.
ה
אע"פ שאינו לוקה אם חרף תלמיד חכם מנדין אותו ואם רצו הדיינים להכותו מכת מרדות מכין ועונשין אותו כפי מה שיראו שהרי בזה את הזקן ואם חרף עם הארץ עונשין הדיינים בדבר כפי מה שהשעה צריכה לו לפי המחרף ולפי זה שנתחרף:
6
Although a judge or a nasi has the right to look past affronts to his honor, he cannot look past being cursed. Similarly, with regard to other people, even though the person who was cursed is prepared to look past the matter, the person who uttered the curse is lashed, for he committed a transgression and incurred liability.
If, however, a person is obligated to be placed under a ban of ostracism, because he conducted himself in an unbridled manner in court, and the judges desire to look past the affront to their honor and not impose a ban of ostracism, they have that license, provided it will not lead to a decline in the honor of the Creator. For example, people at large were repudiating the words of the Torah and the judges. Since the people overstepped the bounds, the court must act firmly and punish as they see necessary.
ו
אף על פי שיש לו לדיין או לנשיא למחול על כבודו אינו יכול למחול על קללתו וכן שאר העם אע"פ שמחל המקולל מלקין את המקלל שכבר חטא ונתחייב אבל מי שנתחייב נידוי מפני שהפקיר בבית דין ורצו בית דין למחול על כבודן ולא נדוהו הרשות בידן והוא שלא יהיה בדבר הפסד בכבוד הבורא כגון שהיו העם מבעטין בדברי תורה ובדיינים הואיל ופקרו העם בדבר צריכין לחזק ולענוש כפי מה שיראה להם:
7
When any person has a judgment adjudicated by gentile judges and their courts, he is considered a wicked person. It is as if he disgraced, blasphemed, and lifted up his hand against the Torah of Moses our teacher. This applies even if their laws are the same as the laws of the Jewish people. This is indicated by Exodus 21:1: "These are the judgments that you shall place before them." "Before them" and not before gentiles; "before them" and not before ordinary people.
The following procedure should be carried out if the gentiles have a powerful law enforcement system and the opposing litigant is a stubborn and powerful person from whom one cannot expropriate property through the judicial system of the Jewish people. One should summon him before the Jewish judges first. If he did not desire to come, one may receive license from the court and salvage one's property from the litigant by having the case tried in a gentile court.
ז
כל הדן בדייני עכו"ם ובערכאות שלהן אף על פי שהיו דיניהם כדיני ישראל הרי זה רשע וכאילו חרף וגדף והרים יד בתורת משה רבינו שנאמר ואלה המשפטים אשר תשים לפניהם לפניהם ולא לפני עכו"ם לפניהם ולא לפני הדיוטות היתה יד העכו"ם תקיפה ובעל דינו אלם ואינו יכול להוציא ממנו בדייני ישראל יתבענו לדייני ישראל תחלה אם לא רצה לבא נוטל רשות מבית דין ומציל בדיני עכו"ם מיד בעל דינו:
Edut - Chapter 1
These laws contain 8 mitzvot: Three positive commandments and five negative commandments. They are:
1. For a person who knows testimony to testify in court,
2. To question and interrogate the witnesses,
3. For a witness who testified in a case involving capital punishment not to serve as a judge,
4. Not to carry out a judgment based on the testimony of one witness,
5. Not to accept a person who is a transgressor as a witness,
6. Not to accept a relative as a witness,
7. Not to testify falsely,
8. To punish an ed zomaim in the manner he wished to have the defendant punished,
The explanation of these mitzvot is found in the coming chapters.
1
A witness is commanded to testify in court with regard to all pertinent testimony that he knows. This applies both to testimony that will cause his colleague to be held liable or testimony that will vindicate him. With regard to financial cases, this applies only when he is summoned to testify. The source for this commandment is Leviticus 5:1: "And should he witness, see, or know of the matter, if he does not testify, he will bear his sin."
א
העד מצווה להעיד בבית דין בכל עדות שיודע בין בעדות שיחייב בה את חבירו בין בעדות שיזכהו בו והוא שיתבענו להעיד בדיני ממונות שנאמר והוא עד או ראה או ידע אם לא יגיד ונשא עונו:
2
If the witness was a wise man of great stature and the judges of the court did not possess the same degree of wisdom, he may refrain from testifying. The rationale is that it is not becoming to his dignity for him to go to testify before them. Hence, the positive commandment of honoring the Torah takes precedence.
When does the above apply? With regard to testimony concerning financial matters. With regard to testimony that safeguards a person from a prohibition, by contrast, or testimony in cases involving capital punishment or lashes, he must go and testify. This is derived from Proverbs 21:30: "There is no wisdom or understanding... before God." Implied is that whenever the desecration of God's name is involved, honor is not granted to a master.
ב
היה העד חכם גדול והיה בבית דין פחות ממנו בחכמה הואיל ואין כבודו שילך לפניהם עשה של כבוד תורה עדיף ויש לו להמנע במה דברים אמורים בעדות ממון אבל בעדות שמפריש בה מן האיסור וכן בעדות נפשות או מכות הולך ומעיד שנאמר אין חכמה ואין תבונה לנגד ה' כל מקום שיש חילול השם אין חולקין כבוד לרב:
3
A High Priest is not obligated to testify. An exception is made only with regard to matters involving a king. In such an instance, he should go to the High Court and testify. With regard to other testimony, he is not obligated.
ג
כהן גדול אינו חייב להעיד אלא עדות שהיא למלך ישראל בלבד הולך לבית דין הגדול ומעיד בה אבל בשאר העדויות פטור:
4
It is a positive commandment to question the witness and to interrogate them, asking many questions and weighing their replies exactingly. They should divert their attention from one matter to another while questioning them, so that they will refrain from speaking or retract their testimony if there appear to be flaws in it, as Deuteronomy 13:15 states: "And you shall inquire and research thoroughly."
The judges must show extreme care when questioning the witnesses, lest from their questions the witnesses learn to lie. They ask them seven questions:
a) In which seven year cycle the event occurred?
b) In which year?
c) In which month?
d) On which day of the month?
e) On which day of the week?
f) At what time?
g) In which place?
Even if a witness says: "He killed him today," or "He killed him yesterday," we ask him all the above questions. In addition to these seven questions which are asked universally, the judges inquire into the fundamental issues involved. For example, if the witnesses testify that a person worshipped false deities, the judges ask them: "Which deity did he worship?" "What service did he perform?" If they testified that he desecrated the Sabbath, the judges ask them: "Which forbidden labor did he perform?" "How did he perform it?" If they testify that he ate on Yom Kippur, the judges ask them: "Which food did he eat?" "How much did he eat?" If they testified that he killed someone, the judges ask them: "With what did he kill him?" Inquiries of this type are considered as fundamental questions (chakirot).
ד
מצות עשה לדרוש את העדים ולחקרן ולהרבות בשאלתן ומדקדקין עליהן ומסיעין אותן מענין לענין בעת השאלה כדי שישתקו או יחזרו בהן אם יש בעדותן דופי שנאמר ודרשת וחקרת ושאלת היטב וצריכין הדיינים להזהר בעת חקירת העדים [שמא מתוכה ילמדו לשקר ובשבע חקירות בודקין אותם] באי זו שבוע באי זו שנה באי זו חדש בכמה בחדש באי זה יום מימי השבת ובכמה שעות ביום ובאי זה מקום אפילו אמר היום הרגו או אמש הרגו שואלין להן באי זה שבוע באי זו שנה באי זה חדש בכמה בחדש באי זה יום באי זו שעה ומכלל החקירות יתר על השבע השוות בכל שאם העידו עליו שעבד ע"ז שואלין להן את מה עבד ובאי זו עבודה עבד העידו שחילל את השבת שואלין אותן אי זו מלאכה עשה והיאך עשה העידו שאכל ביום הכפורים שואלין אותן אי זה מאכל אכל וכמה אכל העידו שהרג את הנפש שואלין אותן במה הרגו וכן כל כיוצא בזה הרי הוא מכלל החקירות:
5
The derishot and the chakirot involve the matters that constitute the essence of the testimony. On their basis, the person will either be held liable or released. They include defining the deed that was performed, the time when it was performed, and the place where it was performed. On these basis, the testify of the witnesses will or will not be refuted through hazamah. For we cannot refute the testimony of the witnesses unless they define the time and place of the deed involved.
ה
החקירות והדרישות הן הדברים שהן עיקר העדות ובהן יתחייב או יפטר והן כוונת המעשה שעשה וכיוון הזמן וכיוון המקום שבהן יזומו העדים או לא יזומו שאין אנו יכולים להזים העדים עד שיכוונו הזמן והמקום:
6
In addition, the judges question the witnesses exceedingly with regard to matters that do not involve the fundamental aspects of the testimony and their testimony is not dependent on them. These questions are called bedikot. The more a judge questions the witnesses with bedikot, the more praiseworthy it is.
What are examples of bedikot? Witnesses testified that a person killed a colleague. The witnesses were questioned with the sevenchakirot which we mentioned which define the time and the place of the act. Similarly, they were interrogated with regard to the deed and they defined the deed and the murder weapon. The judges continue to interrogate them. They ask: What were the murderer and the victim wearing, white clothes or black clothes? Was the earth where he was killed white or red? These and similar questions are called bedikot.
An incident once occurred when witnesses stated that a murder took place under a fig tree. The judges questioned the witnesses: "Were the figs black or white?", "Were their stems long or short?" The more a judge questions the witnesses with bedikot like these, the more praiseworthy it is.
ו
ועוד מרבין לבדוק העדים בדברים שאינן עיקר בעדות ואינה תלויה בהם והם הנקראים בדיקות וכל המרבה בבדיקות הרי זה משובח כיצד הן הבדיקות הרי שהעידו עליו שהרג ונחקרו בשבע חקירות שמנינו שהן בכוונת הזמן וכוונת המקום ונדרשו בכוונת המעשה וכוונו המעשה וכוונו הכלי שהרגו בו בודקין אותן עוד ואומרים להן מה היה לבוש הנהרג או ההורג בגדים לבנים או שחורים עפר הארץ שנהרג עליה לבן או אדום אלו וכיוצא בהן הם הבדיקות מעשה שאמרו העדים הרגו במקום פלוני תחת התאנה ובדקו העדים ואמרו להם תאנים שלה שחורות היו או לבנות עוקצין של אותם התאנים ארוכות היו או קצרות וכל המרבה בבדיקות וכיוצא בהן הרי זה משובח:
• Tuesday, 2 Tishrei, 5777 · 4 October 2016
• "Today's Day"
• Friday, Tishrei 2,* 2nd day of Rosh Hashana, 5704
L'keil orech din is said at Musaf.
Torah lessons: Chumash: Ha'azinu, Shishi with Rashi.
Tehillim: 10-17. Also 91-93.
Tanya: (Such) created (p. 499) ...to its cause). (p. 501).
At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
The statement in the Alter Rebbe's Siddur,1 (Shaar haKriat Sh'ma, in the maamar L'havin hahefresh, p. 74a of that siddur) that prior to sounding the shofar we say Ana b'choach,2 means this: In general terms they are the kavanot (mystical devotions) of the verses whose initial letters are the second Name of the Name mem-bet.3 However, some keep the kavanot of the words Ana b'choach in thought, but do not pronounce the letters or words. One who is involved with kavanot must study those subjects in the Arizal's4 writings until he knows them clearly, and then his kavanot are acceptable and favored.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge her blood. (She was married to R. Menachem Mendel Hakohein Horenstein.)
1.I.e. the "Siddur with Chassidus."
2....when we do not, in fact, actually say it. See Siddur pp. 280-1.
3.A mystical form of the Divine Name consisting of 42 letters. See Kidushin 71a.
4."Arizal" is an acronym for Rabbi Yitzchak Luria of blessed memory (zal) whose kabalistic writings are basic for knowledge of mystical devotions.
• Daily Thought:• "Today's Day"
• Friday, Tishrei 2,* 2nd day of Rosh Hashana, 5704
L'keil orech din is said at Musaf.
Torah lessons: Chumash: Ha'azinu, Shishi with Rashi.
Tehillim: 10-17. Also 91-93.
Tanya: (Such) created (p. 499) ...to its cause). (p. 501).
At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
The statement in the Alter Rebbe's Siddur,1 (Shaar haKriat Sh'ma, in the maamar L'havin hahefresh, p. 74a of that siddur) that prior to sounding the shofar we say Ana b'choach,2 means this: In general terms they are the kavanot (mystical devotions) of the verses whose initial letters are the second Name of the Name mem-bet.3 However, some keep the kavanot of the words Ana b'choach in thought, but do not pronounce the letters or words. One who is involved with kavanot must study those subjects in the Arizal's4 writings until he knows them clearly, and then his kavanot are acceptable and favored.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge her blood. (She was married to R. Menachem Mendel Hakohein Horenstein.)
1.I.e. the "Siddur with Chassidus."
2....when we do not, in fact, actually say it. See Siddur pp. 280-1.
3.A mystical form of the Divine Name consisting of 42 letters. See Kidushin 71a.
4."Arizal" is an acronym for Rabbi Yitzchak Luria of blessed memory (zal) whose kabalistic writings are basic for knowledge of mystical devotions.
Let Him In
So strange.
We trust that He is good, and that all He does is good.
Yet we pray. Because to us things don’t look so good. After all, His goodness is so distant from us. Beyond our understanding. Far beyond.
If so, shouldn’t we simply continue to trust? To surrender to a higher understanding?
Yet He asks us to pray. To complain and to kvetch. And He listens. And He answers our prayers.
Because this is what He most desires from us: that we make room for Him in our lives, in all that matters to us as flesh and blood human beings.
And that begins when we share with Him those things that touch us most deeply. Deep within our hearts.
“Serve G‑d, your G‑d, with all your heart,” the Torah says. The sages ask, “What kind of service do you do with your heart?”
And they answer, “Prayer.”
Pour out your heart to Him. It is the one place He can enter only once you let Him in.
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