Light Candles before sunset ––:––.
Today in Jewish History:
• Moses' Last Day of Leadership (1273 BCE) Moses passed away on the 7th of Adar. Following G-d's instruction that Joshua should succeed him and lead the Jewish nation into the Land of Israel, Moses transferred leadership duties to Joshua on the day before he passed away. Thus the fifth day of Adar was the last day of Moses' leadership.
Link: Moses' Passing
Daily Quote:
Am I my brother’s keeper?[Cain to G‑d (Genesis 4:9)]Today's Study:
• Moses' Last Day of Leadership (1273 BCE) Moses passed away on the 7th of Adar. Following G-d's instruction that Joshua should succeed him and lead the Jewish nation into the Land of Israel, Moses transferred leadership duties to Joshua on the day before he passed away. Thus the fifth day of Adar was the last day of Moses' leadership.
Link: Moses' Passing
Daily Quote:
Am I my brother’s keeper?[Cain to G‑d (Genesis 4:9)]Today's Study:
Chitas and Rambam for today:
Chumash: Terumah, 6th Portion Exodus 27:1-27:8 with Rashi
• Exodus Chapter 27
1And you shall make the altar of acacia wood, five cubits long and five cubits wide; the altar shall be square, and its height [shall be] three cubits. אוְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִֽהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁל֥שׁ אַמּ֖וֹת קֹֽמָתֽוֹ:
And you shall make the altar…and its height [shall be] three cubits: The words are [to be understood] literally. These are the words of Rabbi Judah. Rabbi Jose says: It says here “square,” and concerning the inner altar, it says “square” (Exod. 30:2). Just as there, its height was twice its length [i.e, it was one cubit long and two cubits high], here too, its height was twice its length. [This method of expounding is known as גְּזֵרָה שָׁוָה, similar wording.] How then do I understand “and its height [shall be] three cubits"? [This means measuring] from the edge of the sovev [the ledge surrounding the altar] and higher. — [from Zev 60a] [According to Rabbi Judah, the altar was literally three cubits high. According to Rabbi Yose, it was ten cubits high, with the upper three cubits above the ledge mentioned in verse 5] ועשית את המזבח וגו' ושלש אמות קומתו: דברים ככתבן, דברי ר' יהודה. ר' יוסי אומר נאמר כאן רבוע, ונאמר בפנימי רבוע, מה להלן גבהו פי שנים כארכו, אף כאן גבהו פי שנים כארכו. ומה אני מקיים ושלש אמות קומתו, משפת סובב ולמעלה:
2And you shall make its horns on its four corners; its horns shall be from it, and you shall overlay it with copper. בוְעָשִׂ֣יתָ קַרְנֹתָ֗יו עַ֚ל אַרְבַּ֣ע פִּנֹּתָ֔יו מִמֶּ֖נּוּ תִּֽהְיֶ֣יןָ קַרְנֹתָ֑יו וְצִפִּיתָ֥ אֹת֖וֹ נְחֽשֶׁת:
its horns shall be from it: [This means] that he should not make them [the horns] separately and [then] attach them to it [the altar]. ממנו תהיין קרנתיו: שלא יעשם לבדם ויחברם בו:
and you shall overlay it with copper: to atone for brazenness, as it is said: “and your forehead is brazen (נְחוֹּשָה)” (Isa. 48:4). [I.e., נְחֹשֶת, which means copper, is also used idiomatically to mean brazen or bold.]-[from Tanchuma 11] וצפית אותו נחשת: לכפר על עזות מצח, שנאמר (ישעיה מח ד) ומצחך נחושה:
3And you shall make its pots to remove its ashes, and its shovels and its sprinkling basins and its flesh hooks and its scoops; you shall make all its implements of copper. גוְעָשִׂ֤יתָ סִּֽירֹתָיו֙ לְדַשְּׁנ֔וֹ וְיָעָיו֙ וּמִזְרְקֹתָ֔יו וּמִזְלְגֹתָ֖יו וּמַחְתֹּתָ֑יו לְכָל־כֵּלָ֖יו תַּֽעֲשֶׂ֥ה נְחֽשֶׁת:
its pots: Heb. סִּירֹתָיו, sort of kettles. — [from targumim] סירותיו: כמין יורות:
to remove its ashes: Heb. לְדַשְׂנוֹ, to remove its ashes [and place them] into them [the kettles]. This is what Onkelos rendered: לְמִסְפֵּי קִטְמֵיהּ, to remove its ashes into them. In Hebrew, some words [are used in such a manner that] one word [i.e., the same root] changes in its meaning to serve [both] as building and demolishing [i.e., it has a positive and a negative meaning], like, “it took root (וַךְתַַּשְׁרֵשׁ)” (Ps. 80:10), “a fool taking root (מַשְׁרִישׁ)” (Job 5:3), and its opposite, “and it uproots (תְשָׁרֵשׁ) all my grain” (Job 31:12); similar to this, “on its branches (בִּסְעִיפֶיהָ) when it produces fruit” (Isa. 17:6), and its opposite, “lops off (מְסָעֵף) the branches” (Isa. 10:33); similar to this, “and this last one broke his bones (עִצְּמוֹ)” (Jer. 50:17) [עִצְּמוֹ, which usually means “became boned,” here means] “broke his bones” ; similar to this, “and stoned him with stones (וַיִּסְקְלֻהוּ בָּאִבָנִים)” (I Kings 21:13), and its opposite, "clear it of stones (סַקְּלוּ מֵאֶבֶן) ” (Isa. 62:10), [meaning] remove its stones, and so, “and he fenced it in, and he cleared it of stones (וַיִּסְקְלֵהוּ)” (Isa. 5:2). Here too, לְדַשְׁנוֹ means “to remove its ashes (דִשְׁנוֹ),” and in Old French, adeszandrer, to remove ashes. לדשנו: להסיר דשנו לתוכם, והוא שתרגם אונקלוס למספי קטמיה, לספות הדשן לתוכם, כי יש מלות בלשון עברית מלה אחת מתחלפת בפתרון לשמש בנין וסתירה, כמו (תהלים פ י) ותשרש שרשיה, (איוב ה ג) אויל משריש. וחלופו (שם לא יב) ובכל תבואתי תשרש. וכמוהו (ישעיה יז ו) בסעיפיה פוריה, וחלופו (שם י לג) מסעף פארה, מפשח סעיפיה, וכמוהו (ירמיה נ יז) וזה האחרון עצמו, שבר עצמיו, וכמוהו (מלכים א' כא יג) ויסקלוהו באבנים, וחלופו (ישעיה סב י) סקלו מאבן, הסירו אבניה, וכן (שם ה ב). ויעזקהו ויסקלהו, אף כאן לדשנו להסיר דשנו ובלעז אישצינדרי"ר [לפנות האפר]:
and its shovels: Heb. וְיָעָיו. [Its meaning is] as the Targum [Onkelos renders: וּמַגְרפְיָתֵיה]: shovels with which he [the kohen] takes the ashes. They are [similar to] a kind of thin, metal lid of a pot, and it has a handle. In Old French [it is called] videl, vedil, vadil, [all meaning] shovel. ויעיו: כתרגומו, מגרפות שנוטל בהם הדשן, והן כמין כסוי הקדרה של מתכת דק ולו בית יד, ובלעז וידי"ל [יעה]:
and its sprinkling basins: Heb. וּמִזְרְקֹתָיו, with which to receive the blood of the sacrifices. ומזרקתיו: לקבל בהם דם הזבחים:
and its flesh hooks: Heb. וּמִזְלְגֹתָיו. Sort of bent hooks, with which he [the kohen] would strike the [sacrificial] flesh. They [the hooks] would be imbedded into it, and with them, he would turn it over on the coals of the [altar] pyre in order to hasten its burning. In Old French [they are called] crozins, [meaning flesh] hooks, and in the language of the Sages [they are called], צִינוֹרִיּוֹת (Yoma 12a). ומזלגתיו: כמין אונקליות כפופים, ומכה בהם בבשר ונתחבים בו ומהפך בהן על גחל המערכה שיהא ממהר שריפתן ובלעז קרוצינ"ש [אנקולים] ובלשון חכמים צינוריות:
and its scoops: Heb. וּמַחְךְתֹּתָיו. They had a cavity in which to take coals from the altar and to carry them onto the inner altar for incense [which was within the Mishkan]. Because of their [function of] scooping (חֲתִיֹּתָן), they are called scoops (מַחְךְתּוֹת), like “to scoop (לַחְךְתּוֹת) fire from a hearth” (Isa. 30:14), an expression of raking fire from its place, and likewise, “Can a man rake (הִיַחְךְתֶּה) embers with his clothes?” (Prov. 6:27). ומחתתיו: בית קבול יש להם ליטול בהן גחלים מן המזבח לשאתם על מזבח הפנימי לקטרת, ועל שם חתייתן קרויים מחתות, כמו (ישעיה ל יד) לחתות אש מיקוד, לשון שאיבת אש ממקומה, וכן (משלי ו כז) היחתה איש אש בחיקו:
all its implements: Heb. לְכָל-כֵּלָיו. Like כָּל כֵּלָיו. לכל כליו: כמו כל כליו:
4And you shall make for it a copper grating of netting work, and you shall make on the netting four copper rings on its four ends. דוְעָשִׂ֤יתָ לּוֹ֙ מִכְבָּ֔ר מַֽעֲשֵׂ֖ה רֶ֣שֶׁת נְח֑שֶׁת וְעָשִׂ֣יתָ עַל־הָרֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְח֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽיו:
grating: Heb. מִכְבָּר, a word meaning a sieve (כְּבָרָה), which is called crible [in French], [meaning] a sort of garment made for the altar, made with holes like a sort of net. This verse is inverted, and this is its meaning: And you shall make for it a copper grating of netting work. מכבר: לשון כברה, שקורין קריבל"א [כברה] כמין לבוש עשוי לו למזבח, עשוי חורין חורין כמין רשת. ומקרא זה מסורס וכה פתרונו ועשית לו מכבר נחשת מעשה רשת:
5And you shall place it beneath the ledge of the altar from below, and the net shall [extend downward] until the middle of the altar. הוְנָֽתַתָּ֣ה אֹתָ֗הּ תַּ֛חַת כַּרְכֹּ֥ב הַמִּזְבֵּ֖חַ מִלְּמָ֑טָּה וְהָֽיְתָ֣ה הָרֶ֔שֶׁת עַ֖ד חֲצִ֥י הַמִּזְבֵּֽחַ:
the ledge of the altar: Heb. כַּרְכֹּב, a surrounding ledge. Anything that encircles anything else is called כַּרְכֹּב, as we learned in [the chapter entitled] Everyone May Slaughter (Chul. 25a): “The following are unfinished wooden vessels: Any [vessel] that is destined to be smoothed or banded (לְכַרְכֵּב).” This [refers to the practice] of making round grooves [or bands] in the planks of the walls of wooden chests and benches. For the altar as well, he [Bezalel] made a groove around it a cubit wide. [The groove was] on its wall for decoration, and that was at the end of three (other editions: six) cubits of its height, according to the one who says that its height was twice its length and [asks] how then can I understand [the verse] "and three cubits its height"? [Three cubits] from the edge of the ledge and higher. There was, however, no surrounding ledge [i.e., walkway] on the copper altar for the kohanim to walk on, except on its top, within its horns. So we learned in Zev. (62a): What is the ledge? [The space] between one horn and the other horn which was a cubit wide. Within that there was a cubit for the kohanim to walk, and these two cubits are called כַּרְכֹּב. We [the Sages of the Gemara] questioned this: But is it not written, "beneath the ledge of the altar from below"? [Thus we learned] that the כַּרְכֹּב was on its [the altar’s] wall, and the “garment” of the grating was below it [the ledge]. The one who answered [i.e., one of the Sages of the Gemara] replied: “There were two [ledges], one for beauty and one so that the kohanim should not slip.” The one on the wall was for decoration, and below it, they adorned [it with] the grating, whose width extended halfway up the altar. Thus, the grating was a cubit wide, and this was the sign of the middle of its [the altar’s] height, to distinguish between the upper “bloods” and the lower “bloods” [i. e., the blood of the sacrifices required to be sprinkled on the top of the altar and the blood of the sacrifices required to be sprinkled on the bottom of the altar]. Corresponding to this, they made for the altar in the Temple a kind of red line [other editions: the “girdle” of the red line] in it [the altar’s] center [point] (Middoth 3:1) and a ramp upon which they [the kohanim] would ascend it [the altar]. Although [the Torah] did not explain it in this section, we were already informed in the parsha [that begins] “An altar of earth you shall make for Me” (Exod. 20:21-23): “And you shall not ascend with steps.” [I.e.,] you shall not make steps for it on its ramp, but [you shall make] a smooth ramp. [Thus] we learn that it [the altar] had a ramp. [All the above] we learned in the Mechilta (Exod. 20:23). The “altar of earth” [mentioned in Exod. 20:21] was the copper altar, which they filled with earth in [all] the places of their encampment. The ramp was to the south of the altar, separated from the altar by a hairbreadth. Its base reached [until] a cubit adjacent to the hangings of the courtyard on the Mishkan’s southern [side], according to [the opinion of] those who say that it was ten cubits high. According to the opinion of those who say that the words are [to be understood] literally -"its height [shall be] three cubits" (verse 1)-the ramp was only ten cubits long. I found this in the Mishnah of Forty-Nine Middoth. [What I stated,] that it [the ramp] was separated from the altar by the width of a thread [i.e., a hairbreadth], [derives from] Tractate Zevachim (62b), [where] we learned it from the text. כרכב המזבח: סובב, כל דבר המקיף סביב בעגול קרוי כרכוב, כמו ששנינו בהכל שוחטין (חולין כה א) אלו הן גולמי כלי עץ, כל שעתיד לשוף ולכרכב, והוא כמו שעושין חריצין עגולין בקרשי דפני התיבות וספסלי העץ, אף למזבח עשה חריץ סביבו והיה רחבו אמה בדפנו לנוי והוא לסוף שש אמות של גבהו, כדברי האומר גבהו פי שנים כארכו, הא מה אני מקיים ושלש אמות קומתו, משפת סובב ולמעלה. אבל סובב להלוך הכהנים לא היה למזבח הנחשת אלא על ראשו לפנים מקרנותיו, וכן שנינו בזבחים (סב ב) איזהו כרכוב, בין קרן לקרן ולפנים מהן אמה של הלוך רגלי הכהנים, ושתי אמות הללו קרויים כרכוב. ודקדקנו שם והכתיב תחת כרכוב המזבח מלמטה, למדנו שהכרכוב בדפנו הוא ולבוש המכבר תחתיו. ותירץ המתרץ תרי הוו, חד לנוי וחד לכהנים דלא ישתרגו. זה שבדופן לנוי היה ומתחתיו הלבישו המכבר והגיע רחבו עד חצי המזבח. נמצא שהמכבר רחב אמה, והוא היה סימן לחצי גבהו להבדיל בין דמים העליונים לדמים התחתונים. וכנגדו עשו למזבח בית עולמים חגורת חוט הסקרא באמצעו. וכבש שהיו עולין בו אף על פי שלא פירשו בענין זה, כבר שמענו בפרשת (לעיל כ כ) מזבח אדמה תעשה לי (לעיל כ כב) ולא תעלה במעלות, לא תעשה לי מעלות בכבש שלו אלא כבש חלק למדנו שהיה לו כבש, כך שנינו במכילתא. ומזבח אדמה הוא מזבח הנחשת שהיו ממלאין חללו אדמה במקום חנייתן. והכבש היה בדרום המזבח מובדל מן המזבח מלא חוט השערה, ורגליו מגיעין עד אמה סמוך לקלעי החצר שבדרום, כדברי האומר עשר אמות קומתו. ולדברי האומר דברים ככתבן שלש אמות קומתו לא היה אורך הכבש אלא עשר אמות, כך מצאתי במשנת מ"ט מדות, וזה שהיה מובדל מן המזבח מלא החוט, במסכת זבחים (סב ב) למדוה מן המקרא:
6And you shall make poles for the altar, poles of acacia wood, and you shall overlay them with copper. ווְעָשִׂ֤יתָ בַדִּים֙ לַמִּזְבֵּ֔חַ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם נְחֽשֶׁת:
7And its poles shall be inserted into the rings, and the poles shall be on both sides of the altar when it is carried. זוְהוּבָ֥א אֶת־בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ:
into the rings: Into the four rings that were made for the grating. בטבעות: בארבע טבעות שנעשו למכבר:
8You shall make it hollow, out of boards; as He showed you on the mountain, so shall they do. חנְב֥וּב לֻחֹ֖ת תַּֽעֲשֶׂ֣ה אֹת֑וֹ כַּֽאֲשֶׁ֨ר הֶרְאָ֥ה אֹֽתְךָ֛ בָּהָ֖ר כֵּ֥ן יַֽעֲשֽׂוּ:
hollow, out of boards: Heb. נְבוּב לֻחֹת as the Targum [Onkelos and Jonathan] renders: חִלִיל לוּחִין. [There should be] boards of acacia wood from all sides with a space in the middle. But all of it shall not be [made of] one piece of wood [that would measure] five cubits by five cubits, like a sort of anvil [i.e., like one solid block]. נבוב לחת: כתרגומו חליל לוחין. לוחות עצי שטים מכל צד והחלל באמצע, ולא יהא כולו עץ אחד שיהא עביו חמש אמות על חמש אמות כמין סדן:
• Daily Tehillim: Psalm Chapters 29 - 34
• Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Likutei Amarim, beginning of Chapter 31
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 5 Adar, 5777 · 3 March 2017
• Likutei Amarim, beginning of Chapter 31
• In ch. 29 the Alter Rebbe began to deal with the problem of timtum halev, insensitivity of the heart. He quoted the statement of the Zohar that a body impervious to the light of the soul needs to be crushed. By crushing one’s spirit, one crushes the sitra achra of his animal soul, whose arrogance is the cause of timtum halev.
• Rambam - Friday, 5 Adar, 5777 · 3 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.• Positive Commandment 127• The First Tithe
"But the tithes of the Children of Israel which they offer to G‑d as a gift..."—Numbers 18:24.
We are commanded to separate a tenth of our crops and give it to a Levite.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »
• The First Tithe
Positive Commandment 127
Translated by Berel Bell
The 127th mitzvah is that we are commanded to separate ma'aser from produce which grows from the ground.
The source of this commandment is G‑d's statement,1 "[The inheritance I am giving the Levites shall consist of] the ma'aser of the Jewish people which they shall separate."
The verse itself explains that ma'aser is given to the Levites.
The details of this mitzvah are explained in tractate Ma'aseros.
This is called ma'aser rishon, and is a Biblical requirement only in Eretz Yisroel.2
FOOTNOTES
1.Lev. 27:30.
2.By Rabbinic law, ma'aser must be given from some lands which surround Eretz Yisroel. See Hilchos Terumos, 1:1.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Four
• Mechirah - Chapter Twenty Four
• Maaser - Chapter 4
• Friday, 5 Adar, 5777 · 3 March 2017
• "Today's Day"
• Wednesday, 5 Adar I, 5703
Torah lessons: Chumash: T'ruma, Revi'i with Rashi.
Tehillim: 29-34.
Tanya: For there are (p. 117)...forth on high. (p. 119).
There is not the vaguest shadow of doubt that, wherever our feet tread, it is all in order to cleanse and purify the world with words of Torah and tefilla (prayer). We, all of Israel, are emissaries of G-d, each of us as Divine Providence has decreed for us. None of us is free from this sacred task placed on our shoulders.
• Friday, Adar Sheini 5, 5703
Torah lessons: Chumash: P'kudei, Shishi with Rashi.
Tehillim: 29-34.
Tanya: To quote, by (p. 157)...quotation ends here. (p. 157).
Studying Talmud and related works, studying Chassidus, and actual avoda, are all imperative. Not only can there be no thought of one superseding or being superseded by the other, on the contrary, their relationship is symbiotic, mutually enriching: An ignorant person cannot be a chassid,1 so the study of Talmud and halacha is an absolute necessity. Who is a chassid? He who conducts himself with piety toward his Creator,2 so there must be the study of Chassidus, and the ultimate purpose of all study is, after all, actual avoda.
FOOTNOTES
1.Avot 2:5.
2.The simple meaning: One who serves G-d beyond the requirements of the law, b'hidur, performing Torah and mitzvot with more depth, more vitality; for this, study of Chassidus is essential. (See also Kislev 14, for a more profound, mystical meaning of "Who is a chassid etc...").
• Daily Thought:
We Are the Child
Your child is not like everyone else; your child is you.
And yet, your child is not you; your child is his own person.
A paradox.
Our souls are that paradox—on a greater scale: the nexus between G‑d and His universe, where His own breath becomes His creation.
That is why we are called His children. And we call Him our Father.
Chumash: Terumah, 6th Portion Exodus 27:1-27:8 with Rashi
• Exodus Chapter 27
1And you shall make the altar of acacia wood, five cubits long and five cubits wide; the altar shall be square, and its height [shall be] three cubits. אוְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִֽהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁל֥שׁ אַמּ֖וֹת קֹֽמָתֽוֹ:
And you shall make the altar…and its height [shall be] three cubits: The words are [to be understood] literally. These are the words of Rabbi Judah. Rabbi Jose says: It says here “square,” and concerning the inner altar, it says “square” (Exod. 30:2). Just as there, its height was twice its length [i.e, it was one cubit long and two cubits high], here too, its height was twice its length. [This method of expounding is known as גְּזֵרָה שָׁוָה, similar wording.] How then do I understand “and its height [shall be] three cubits"? [This means measuring] from the edge of the sovev [the ledge surrounding the altar] and higher. — [from Zev 60a] [According to Rabbi Judah, the altar was literally three cubits high. According to Rabbi Yose, it was ten cubits high, with the upper three cubits above the ledge mentioned in verse 5] ועשית את המזבח וגו' ושלש אמות קומתו: דברים ככתבן, דברי ר' יהודה. ר' יוסי אומר נאמר כאן רבוע, ונאמר בפנימי רבוע, מה להלן גבהו פי שנים כארכו, אף כאן גבהו פי שנים כארכו. ומה אני מקיים ושלש אמות קומתו, משפת סובב ולמעלה:
2And you shall make its horns on its four corners; its horns shall be from it, and you shall overlay it with copper. בוְעָשִׂ֣יתָ קַרְנֹתָ֗יו עַ֚ל אַרְבַּ֣ע פִּנֹּתָ֔יו מִמֶּ֖נּוּ תִּֽהְיֶ֣יןָ קַרְנֹתָ֑יו וְצִפִּיתָ֥ אֹת֖וֹ נְחֽשֶׁת:
its horns shall be from it: [This means] that he should not make them [the horns] separately and [then] attach them to it [the altar]. ממנו תהיין קרנתיו: שלא יעשם לבדם ויחברם בו:
and you shall overlay it with copper: to atone for brazenness, as it is said: “and your forehead is brazen (נְחוֹּשָה)” (Isa. 48:4). [I.e., נְחֹשֶת, which means copper, is also used idiomatically to mean brazen or bold.]-[from Tanchuma 11] וצפית אותו נחשת: לכפר על עזות מצח, שנאמר (ישעיה מח ד) ומצחך נחושה:
3And you shall make its pots to remove its ashes, and its shovels and its sprinkling basins and its flesh hooks and its scoops; you shall make all its implements of copper. גוְעָשִׂ֤יתָ סִּֽירֹתָיו֙ לְדַשְּׁנ֔וֹ וְיָעָיו֙ וּמִזְרְקֹתָ֔יו וּמִזְלְגֹתָ֖יו וּמַחְתֹּתָ֑יו לְכָל־כֵּלָ֖יו תַּֽעֲשֶׂ֥ה נְחֽשֶׁת:
its pots: Heb. סִּירֹתָיו, sort of kettles. — [from targumim] סירותיו: כמין יורות:
to remove its ashes: Heb. לְדַשְׂנוֹ, to remove its ashes [and place them] into them [the kettles]. This is what Onkelos rendered: לְמִסְפֵּי קִטְמֵיהּ, to remove its ashes into them. In Hebrew, some words [are used in such a manner that] one word [i.e., the same root] changes in its meaning to serve [both] as building and demolishing [i.e., it has a positive and a negative meaning], like, “it took root (וַךְתַַּשְׁרֵשׁ)” (Ps. 80:10), “a fool taking root (מַשְׁרִישׁ)” (Job 5:3), and its opposite, “and it uproots (תְשָׁרֵשׁ) all my grain” (Job 31:12); similar to this, “on its branches (בִּסְעִיפֶיהָ) when it produces fruit” (Isa. 17:6), and its opposite, “lops off (מְסָעֵף) the branches” (Isa. 10:33); similar to this, “and this last one broke his bones (עִצְּמוֹ)” (Jer. 50:17) [עִצְּמוֹ, which usually means “became boned,” here means] “broke his bones” ; similar to this, “and stoned him with stones (וַיִּסְקְלֻהוּ בָּאִבָנִים)” (I Kings 21:13), and its opposite, "clear it of stones (סַקְּלוּ מֵאֶבֶן) ” (Isa. 62:10), [meaning] remove its stones, and so, “and he fenced it in, and he cleared it of stones (וַיִּסְקְלֵהוּ)” (Isa. 5:2). Here too, לְדַשְׁנוֹ means “to remove its ashes (דִשְׁנוֹ),” and in Old French, adeszandrer, to remove ashes. לדשנו: להסיר דשנו לתוכם, והוא שתרגם אונקלוס למספי קטמיה, לספות הדשן לתוכם, כי יש מלות בלשון עברית מלה אחת מתחלפת בפתרון לשמש בנין וסתירה, כמו (תהלים פ י) ותשרש שרשיה, (איוב ה ג) אויל משריש. וחלופו (שם לא יב) ובכל תבואתי תשרש. וכמוהו (ישעיה יז ו) בסעיפיה פוריה, וחלופו (שם י לג) מסעף פארה, מפשח סעיפיה, וכמוהו (ירמיה נ יז) וזה האחרון עצמו, שבר עצמיו, וכמוהו (מלכים א' כא יג) ויסקלוהו באבנים, וחלופו (ישעיה סב י) סקלו מאבן, הסירו אבניה, וכן (שם ה ב). ויעזקהו ויסקלהו, אף כאן לדשנו להסיר דשנו ובלעז אישצינדרי"ר [לפנות האפר]:
and its shovels: Heb. וְיָעָיו. [Its meaning is] as the Targum [Onkelos renders: וּמַגְרפְיָתֵיה]: shovels with which he [the kohen] takes the ashes. They are [similar to] a kind of thin, metal lid of a pot, and it has a handle. In Old French [it is called] videl, vedil, vadil, [all meaning] shovel. ויעיו: כתרגומו, מגרפות שנוטל בהם הדשן, והן כמין כסוי הקדרה של מתכת דק ולו בית יד, ובלעז וידי"ל [יעה]:
and its sprinkling basins: Heb. וּמִזְרְקֹתָיו, with which to receive the blood of the sacrifices. ומזרקתיו: לקבל בהם דם הזבחים:
and its flesh hooks: Heb. וּמִזְלְגֹתָיו. Sort of bent hooks, with which he [the kohen] would strike the [sacrificial] flesh. They [the hooks] would be imbedded into it, and with them, he would turn it over on the coals of the [altar] pyre in order to hasten its burning. In Old French [they are called] crozins, [meaning flesh] hooks, and in the language of the Sages [they are called], צִינוֹרִיּוֹת (Yoma 12a). ומזלגתיו: כמין אונקליות כפופים, ומכה בהם בבשר ונתחבים בו ומהפך בהן על גחל המערכה שיהא ממהר שריפתן ובלעז קרוצינ"ש [אנקולים] ובלשון חכמים צינוריות:
and its scoops: Heb. וּמַחְךְתֹּתָיו. They had a cavity in which to take coals from the altar and to carry them onto the inner altar for incense [which was within the Mishkan]. Because of their [function of] scooping (חֲתִיֹּתָן), they are called scoops (מַחְךְתּוֹת), like “to scoop (לַחְךְתּוֹת) fire from a hearth” (Isa. 30:14), an expression of raking fire from its place, and likewise, “Can a man rake (הִיַחְךְתֶּה) embers with his clothes?” (Prov. 6:27). ומחתתיו: בית קבול יש להם ליטול בהן גחלים מן המזבח לשאתם על מזבח הפנימי לקטרת, ועל שם חתייתן קרויים מחתות, כמו (ישעיה ל יד) לחתות אש מיקוד, לשון שאיבת אש ממקומה, וכן (משלי ו כז) היחתה איש אש בחיקו:
all its implements: Heb. לְכָל-כֵּלָיו. Like כָּל כֵּלָיו. לכל כליו: כמו כל כליו:
4And you shall make for it a copper grating of netting work, and you shall make on the netting four copper rings on its four ends. דוְעָשִׂ֤יתָ לּוֹ֙ מִכְבָּ֔ר מַֽעֲשֵׂ֖ה רֶ֣שֶׁת נְח֑שֶׁת וְעָשִׂ֣יתָ עַל־הָרֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְח֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽיו:
grating: Heb. מִכְבָּר, a word meaning a sieve (כְּבָרָה), which is called crible [in French], [meaning] a sort of garment made for the altar, made with holes like a sort of net. This verse is inverted, and this is its meaning: And you shall make for it a copper grating of netting work. מכבר: לשון כברה, שקורין קריבל"א [כברה] כמין לבוש עשוי לו למזבח, עשוי חורין חורין כמין רשת. ומקרא זה מסורס וכה פתרונו ועשית לו מכבר נחשת מעשה רשת:
5And you shall place it beneath the ledge of the altar from below, and the net shall [extend downward] until the middle of the altar. הוְנָֽתַתָּ֣ה אֹתָ֗הּ תַּ֛חַת כַּרְכֹּ֥ב הַמִּזְבֵּ֖חַ מִלְּמָ֑טָּה וְהָֽיְתָ֣ה הָרֶ֔שֶׁת עַ֖ד חֲצִ֥י הַמִּזְבֵּֽחַ:
the ledge of the altar: Heb. כַּרְכֹּב, a surrounding ledge. Anything that encircles anything else is called כַּרְכֹּב, as we learned in [the chapter entitled] Everyone May Slaughter (Chul. 25a): “The following are unfinished wooden vessels: Any [vessel] that is destined to be smoothed or banded (לְכַרְכֵּב).” This [refers to the practice] of making round grooves [or bands] in the planks of the walls of wooden chests and benches. For the altar as well, he [Bezalel] made a groove around it a cubit wide. [The groove was] on its wall for decoration, and that was at the end of three (other editions: six) cubits of its height, according to the one who says that its height was twice its length and [asks] how then can I understand [the verse] "and three cubits its height"? [Three cubits] from the edge of the ledge and higher. There was, however, no surrounding ledge [i.e., walkway] on the copper altar for the kohanim to walk on, except on its top, within its horns. So we learned in Zev. (62a): What is the ledge? [The space] between one horn and the other horn which was a cubit wide. Within that there was a cubit for the kohanim to walk, and these two cubits are called כַּרְכֹּב. We [the Sages of the Gemara] questioned this: But is it not written, "beneath the ledge of the altar from below"? [Thus we learned] that the כַּרְכֹּב was on its [the altar’s] wall, and the “garment” of the grating was below it [the ledge]. The one who answered [i.e., one of the Sages of the Gemara] replied: “There were two [ledges], one for beauty and one so that the kohanim should not slip.” The one on the wall was for decoration, and below it, they adorned [it with] the grating, whose width extended halfway up the altar. Thus, the grating was a cubit wide, and this was the sign of the middle of its [the altar’s] height, to distinguish between the upper “bloods” and the lower “bloods” [i. e., the blood of the sacrifices required to be sprinkled on the top of the altar and the blood of the sacrifices required to be sprinkled on the bottom of the altar]. Corresponding to this, they made for the altar in the Temple a kind of red line [other editions: the “girdle” of the red line] in it [the altar’s] center [point] (Middoth 3:1) and a ramp upon which they [the kohanim] would ascend it [the altar]. Although [the Torah] did not explain it in this section, we were already informed in the parsha [that begins] “An altar of earth you shall make for Me” (Exod. 20:21-23): “And you shall not ascend with steps.” [I.e.,] you shall not make steps for it on its ramp, but [you shall make] a smooth ramp. [Thus] we learn that it [the altar] had a ramp. [All the above] we learned in the Mechilta (Exod. 20:23). The “altar of earth” [mentioned in Exod. 20:21] was the copper altar, which they filled with earth in [all] the places of their encampment. The ramp was to the south of the altar, separated from the altar by a hairbreadth. Its base reached [until] a cubit adjacent to the hangings of the courtyard on the Mishkan’s southern [side], according to [the opinion of] those who say that it was ten cubits high. According to the opinion of those who say that the words are [to be understood] literally -"its height [shall be] three cubits" (verse 1)-the ramp was only ten cubits long. I found this in the Mishnah of Forty-Nine Middoth. [What I stated,] that it [the ramp] was separated from the altar by the width of a thread [i.e., a hairbreadth], [derives from] Tractate Zevachim (62b), [where] we learned it from the text. כרכב המזבח: סובב, כל דבר המקיף סביב בעגול קרוי כרכוב, כמו ששנינו בהכל שוחטין (חולין כה א) אלו הן גולמי כלי עץ, כל שעתיד לשוף ולכרכב, והוא כמו שעושין חריצין עגולין בקרשי דפני התיבות וספסלי העץ, אף למזבח עשה חריץ סביבו והיה רחבו אמה בדפנו לנוי והוא לסוף שש אמות של גבהו, כדברי האומר גבהו פי שנים כארכו, הא מה אני מקיים ושלש אמות קומתו, משפת סובב ולמעלה. אבל סובב להלוך הכהנים לא היה למזבח הנחשת אלא על ראשו לפנים מקרנותיו, וכן שנינו בזבחים (סב ב) איזהו כרכוב, בין קרן לקרן ולפנים מהן אמה של הלוך רגלי הכהנים, ושתי אמות הללו קרויים כרכוב. ודקדקנו שם והכתיב תחת כרכוב המזבח מלמטה, למדנו שהכרכוב בדפנו הוא ולבוש המכבר תחתיו. ותירץ המתרץ תרי הוו, חד לנוי וחד לכהנים דלא ישתרגו. זה שבדופן לנוי היה ומתחתיו הלבישו המכבר והגיע רחבו עד חצי המזבח. נמצא שהמכבר רחב אמה, והוא היה סימן לחצי גבהו להבדיל בין דמים העליונים לדמים התחתונים. וכנגדו עשו למזבח בית עולמים חגורת חוט הסקרא באמצעו. וכבש שהיו עולין בו אף על פי שלא פירשו בענין זה, כבר שמענו בפרשת (לעיל כ כ) מזבח אדמה תעשה לי (לעיל כ כב) ולא תעלה במעלות, לא תעשה לי מעלות בכבש שלו אלא כבש חלק למדנו שהיה לו כבש, כך שנינו במכילתא. ומזבח אדמה הוא מזבח הנחשת שהיו ממלאין חללו אדמה במקום חנייתן. והכבש היה בדרום המזבח מובדל מן המזבח מלא חוט השערה, ורגליו מגיעין עד אמה סמוך לקלעי החצר שבדרום, כדברי האומר עשר אמות קומתו. ולדברי האומר דברים ככתבן שלש אמות קומתו לא היה אורך הכבש אלא עשר אמות, כך מצאתי במשנת מ"ט מדות, וזה שהיה מובדל מן המזבח מלא החוט, במסכת זבחים (סב ב) למדוה מן המקרא:
6And you shall make poles for the altar, poles of acacia wood, and you shall overlay them with copper. ווְעָשִׂ֤יתָ בַדִּים֙ לַמִּזְבֵּ֔חַ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם נְחֽשֶׁת:
7And its poles shall be inserted into the rings, and the poles shall be on both sides of the altar when it is carried. זוְהוּבָ֥א אֶת־בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ:
into the rings: Into the four rings that were made for the grating. בטבעות: בארבע טבעות שנעשו למכבר:
8You shall make it hollow, out of boards; as He showed you on the mountain, so shall they do. חנְב֥וּב לֻחֹ֖ת תַּֽעֲשֶׂ֣ה אֹת֑וֹ כַּֽאֲשֶׁ֨ר הֶרְאָ֥ה אֹֽתְךָ֛ בָּהָ֖ר כֵּ֥ן יַֽעֲשֽׂוּ:
hollow, out of boards: Heb. נְבוּב לֻחֹת as the Targum [Onkelos and Jonathan] renders: חִלִיל לוּחִין. [There should be] boards of acacia wood from all sides with a space in the middle. But all of it shall not be [made of] one piece of wood [that would measure] five cubits by five cubits, like a sort of anvil [i.e., like one solid block]. נבוב לחת: כתרגומו חליל לוחין. לוחות עצי שטים מכל צד והחלל באמצע, ולא יהא כולו עץ אחד שיהא עביו חמש אמות על חמש אמות כמין סדן:
• Daily Tehillim: Psalm Chapters 29 - 34
• Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Likutei Amarim, beginning of Chapter 31
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 5 Adar, 5777 · 3 March 2017
• Likutei Amarim, beginning of Chapter 31
• In ch. 29 the Alter Rebbe began to deal with the problem of timtum halev, insensitivity of the heart. He quoted the statement of the Zohar that a body impervious to the light of the soul needs to be crushed. By crushing one’s spirit, one crushes the sitra achra of his animal soul, whose arrogance is the cause of timtum halev.
In chs. 29-30, the Alter Rebbe described various means of arriving at a feeling of contrition (lit., “brokenheartedness”); e.g., reflecting on one’s spiritual failings in not waging an adequately strenuous battle against his evil impulse, and realizing that one’s failure in this area places him on a level lower than that of the lowliest of his fellow Jews (as explained at length in ch. 30).
But while these methods may effectively dispel timtum halev, they would seem to have an undesirable side-effect — depression. Ch. 31 deals with this problem.
והנה אף אם כשיאריך הרבה להעמיק בעניינים הנ״ל כשעה ושתים להיות בנמיכת רוח ולב נשבר, יבא לידי עצבות גדולה, לא יחושם
Even if dwelling long and deeply into the above-mentioned matters for an hour or two, to be lowly of spirit and contrite of heart, leads one to profound depression, let him not be perturbed.
ואף שעצבות היא מצד קליפת נוגה ולא מצד הקדושה
True, atzvut (depression) derives from the realm of kelipat nogah, not of holiness.
כי בצד הקדושה כתיב: עוז וחדוה במקומו, ואין השכינה שורה אלא מתוך שמחה, וכן לדבר הלכה וכו׳
For concerning the realm of holiness it is written:1 “Strength and gladness are in His place”; and likewise,2 “The Divine Presence abides... only in [man’s] joy,... and the same joy is required for the study of the Halachah.”
אלא שאם העצבות היא ממילי דשמיא היא מבחינת טוב שבנוגה
Any depression, then, comes from the realm of kelipat nogah, except that if the depression is due to spiritual mattersarising from one’s realization of his spiritual failings, it stems from the good contained in kelipat nogah; for, as mentioned in ch. 1, kelipat nogah contains both good and evil — the evil in nogah is the source of ordinary depression, and the positive element in nogah gives rise to spiritually motivated depression. Yet, even the element of good contained in nogah is, after all, kelipah.
ולכן כתב האר״י ז״ל שאפילו דאגת העונות אינה ראויה כי אם בשעת הוידוים
( 3For this reason the AriZal writes that even worry over one’s sins is appropriate only during confession,
ולא בשעת התפלה ותלמוד תורה, שצריכים להיות בשמחה שמצד הקדושה דווקא
but not during prayer and Torah study. These must be conducted with a joy deriving exclusively from the realm of holiness, as opposed to frivolity and the like.)
Why then should one strive to crush the spirit of sitra achra with methods that lead to depression, which itself stems from the sitra achra of nogah
אף על פי כן, הרי כך היא המדה, לאכפיא לסטרא אחרא במינה ודוגמתה
Yet, this is precisely the method of humbling the sitra achra — through something of its own species and kind; i.e., the sitra achra is most effectively attacked by utilizing the good contained within it as a weapon against itself.
כמאמר רז״ל: מיניה וביה אבא לשדיה ביה נרגא, ופגע בו כיוצא בו
As our Sages expressed it: 4 “From the forest itself comes [the handle for] the ax [which fells the forest]”; and in a similar vein, 5 “He encountered one of his own kind.”
ועל זה נאמר: בכל עצב יהיה מותר, והיתרון היא השמחה הבאה אחרי העצב, כדלקמן
Of this sadness resulting from contemplation of one’s spiritual state it is written, 6 “In every sadness there will be profit.” The profit lies in the joy which follows the sadness, as will be explained later — i.e., in what way the sadness itself leads to joy.
אך באמת אין לב נשבר ומרירות הנפש על ריחוקה מאור פני ה׳ והתלבשותה בסטרא אחרא נקראים בשם עצבות כלל בלשון הקודש׳
In truth, however, the state of being contrite of heart and bitter of soul i.e., remorseful over one’s remoteness from G‑d, and over the fact that one’s soul is clothed in the sitra achra, — this state can by no means be described in the Holy Tongue (Hebrew) by the term “atzvut”.
The word atzvut, meaning “melancholy”, stems from a root which means “constricted”. In this context, it refers to a numbing depression that constricts one’s heart, blocking out all feeling, as the Alter Rebbe continues:
כי עצבות היא שלבו מטומטם כאבן ואין חיות בלבו
For “atzvut” means that one’s heart is as dull as a stone, and that there is no vitality — arousal of feeling —in his heart.
אבל מרירות ולב נשבר, אדרבה, הרי יש חיות בלבו להתפעל ולהתמרמר
But “bitterness” (merirut) and contrition are just the opposite, since the very fact that one is moved to be embittered is itself a sign of life,
רק שהיא חיות מבחינת גבורות קדושות, והשמחה מבחינת חסדים,כי הלב כלול משתיהן,
except that this vitality derives from the holy attributes of severity (gevurot) and it therefore expresses itself as bitterness, whereas joy derives from the holy attributes of kindness (chasadim), for the heart contains boththese attributes — kindness and severity.
At any rate, we see that the dejection accompanying one’s disappointment with his spiritual situation stems from the realm of holiness, unlike atzvut, which derives from kelipat nogah. 7
והנה לעתים צריך לעורר בחינת גבורות הקדושות כדי להמתיק הדינים,שהם בחינת נפש הבהמית ויצר הרע כששולט חס ושלום על האדם,
At times one must arouse the holy attributes of severity (gevurot) in order to temper (lit., “sweeten”) stern judgements, which in this context denote the animal soul and the evil inclination, whenever it (the latter)dominates a man, G‑d forbid,
כי אין הדינים נמתקין אלא בשרשן
for stern judgements i.e., restraints on one’s spiritual wellbeing can only be “sweetened” by means of their source.
All evil is simply a degenerate form of the attribute of severity (gevurot) that derives from the realm of holiness. Myriad “contractions” (tzimtzumim) and descents of this attribute transform it to evil, the evil of kelipah. Naturally, this includes also the sitra achra of one’s animal soul and his evil impulse. In order to elevate or “sweeten” evil, to return evil to the realm of holiness, it is necessary to bring its source to bear on it. In terms of one’s divine service, this means crushing one’s evil impulse by merirut, bitter remorse, which derives its vitality from the holy attribute of severity — the source of the evil impulse.
ולכן אמרו רז״ל: לעולם ירגיז אדם יצר הטוב
For this reason our Sages said: 8 “One should always incite the good inclination to anger [against the evil inclination].”
Since anger stems from the attribute of severity, it is capable of “sweetening” the evil inclination.
והיינו בכל עת שרואה בנפשו שצריך לכך
The word “always” (“one should always incite...”) is, however, to be understood in a qualified sense. Joy, not severity, is usually the proper setting for divine service. Thus, when our Sages state that one should always incite the good inclination,this means — whenever he finds it necessary for himself; as, for example, when one sees that the arrogance of his animal soul does not permit the light of his divine soul to penetrate his heart, causing timtum halev.
אך שעת הכושר שהיא שעה המיוחדת וראויה לכך לרוב בני אדם
However, the appropriate time for this “anger” of the divine soul at the animal soul, meaning, the time which is opportune and fitting for most people,
היא בשעה שהוא עצב בלאו הכי ממילי דעלמא, או כך בלי שום סבה
is when one is in any case depressed over mundane matters, or just so, without any discernible cause. 9
אזי היא שעת הכושר להפך העצב, להיות ממרי דחושבנא הנ״ל
This is an opportune time for redirecting the depression toward spiritual matters, to be among the “masters of accounts” mentioned above, i.e., to engage in soul-searching and spiritual stocktaking,
ולקיים מאמר רז״ל: לעולם ירגיז וכו׳ כנ״ל
and to fulfill the previously mentioned teaching of our Sages, that one should always incite his good inclination against his evil inclination, since both of these paths harness the attribute of severity.
ובזה יפטר מהעצבות שממילי דעלמא
He will thus also be rid of the depression brought on by mundane matters.
I.e., redirecting his depression into soul-searching, and into anger at his evil inclination, will dispel the mundane depression.
| FOOTNOTES | |
| 1. | Divrei HaYamim 16:27. |
| 2. | Shabbat 30b. |
| 3. | Parentheses are in the original text. |
| 4. | Cf. Sanhedrin 39b. |
| 5. | Shabbat 121b. |
| 6. | Mishlei 14:23. |
| 7. | Now that the Alter Rebbe has established that sadness arising from one's spiritual stocktaking is not atzvut (depression) but merirut (bitterness), several difficulties arise: (1) Earlier, the Alter Rebbe stated that one ought not be perturbed by such sadness, even though it is in fact atzvut (which stems from the sitra achra), because "this is precisely the method for humbling the sitra achra - through something of its own kind..." Why the need to justify atzvut if this sadness is not atzvut at all, but merirut." (2) Several lines further, the Alter Rebbe states that the opportune time for dwelling on one's failings is when one is in any case depressed over some material concern; the depression that such contemplation arouses will rid him of his materially-inspired depression. But the Alter Rebbe has just pointed out that this is not depression at all; how, then, does this dispel any other depression? A possible explanation: When one dwells on his spiritual failings, and concludes that he is indeed worse than the kal shebekalim, his first reaction will be despondency; he will feel utterly worthless and disgraced in his own eyes. In this state, there is no stirring of feeling, no vitality; it is, indeed, classic atzvut. But if this stocktaking was undertaken in its proper spirit, the despondency will last only momentarily. Immediately after sinking into depression the individual will feel the stirrings of bitterness, of anger at his having allowed himself to fall so low; he will begin to seek means of extricating himself from this sorry state. It is with regard to the momentary atzvut that the Alter Rebbe advises one not to be perturbed, since his atzvut is an effective weapon against the sitra achra. Regarding the bitterness and anger that follow it, the Alter Rebbe states that they are not atzvut at all, inasmuch as they are alive and active. Likewise, when the Alter Rebbe states that depression over one's spiritual failings is effective in ridding one of depression due to other causes, he again refers to the aforementioned temporary depression which immediately follows one's spiritual stocktaking. (- From a comment by the Rebbe.) |
| 8. | Berachot 5a. |
| 9. | From a superficial reading, it would appear that the Alter Rebbe advocates spiritual accounting at such a time when one is in any case depressed simply so that the depression resulting from this accounting will not hinder one from joyful service of G-d. However, the expression, "the time which is opportune and fitting for spiritual stocktaking..." clearly indicates that one's depressed state actually aids him in some way in this self- evaluation. For when one is in a joyful frame of mind on account of his physical well-being, it is difficult for him to shift to a reflective, introspective one, and to feel truly saddened by his spiritual failures; being in a state of depression simplifies the process. We find a similar correlation between one's physical circumstances and his spiritual objectives in the following statement of the Sages: "When the Temple stood, the joy `of the festivals' consisted of eating `the sacrificial' meat; now that the Temple is no longer, the joy lies in drinking wine." (Pesachim 109a) Although the festivals were given for our souls to rejoice in holiness ("...And Your people Israel will rejoice in You"), yet meat and wine are prescribed, so as to harmonize the moods of body and soul. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.• Positive Commandment 127• The First Tithe
"But the tithes of the Children of Israel which they offer to G‑d as a gift..."—Numbers 18:24.
We are commanded to separate a tenth of our crops and give it to a Levite.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »
• The First Tithe
Positive Commandment 127
Translated by Berel Bell
The 127th mitzvah is that we are commanded to separate ma'aser from produce which grows from the ground.
The source of this commandment is G‑d's statement,1 "[The inheritance I am giving the Levites shall consist of] the ma'aser of the Jewish people which they shall separate."
The verse itself explains that ma'aser is given to the Levites.
The details of this mitzvah are explained in tractate Ma'aseros.
This is called ma'aser rishon, and is a Biblical requirement only in Eretz Yisroel.2
FOOTNOTES
1.Lev. 27:30.
2.By Rabbinic law, ma'aser must be given from some lands which surround Eretz Yisroel. See Hilchos Terumos, 1:1.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Four
• Mechirah - Chapter Twenty Four
1
When a person sells three trees within his field, even three small newly planted trees, or three growths of one tree, the purchaser also acquires the land necessary to nurture them. Even if the trees dry up or are chopped down, he still owns the land necessary to nurture them. The purchaser also acquires all the other trees between them.
א
המוכר שלשה אילנות בתוך שדהו ואפילו היו שלש נטיעות קטנות או שלשה בדי אילן הרי יש ללוקח קרקע הראוי להם ואפילו יבשו האילנות או נקצצו יש לו קרקע הראוי להם וקנה כל האילנות שביניהם:
2
How much land is necessary to nurture them? The land beneath them, between them and beyond them, in which a person picking fruit can stand together with his basket.
This place - the place in which a person picking fruit can stand together with his basket - may not be sown by either the buyer or the seller unless the other agrees.
ב
וכמה היא הקרקע הראוי להם תחתיהם וביניהם וחוצה להם כמלא האורה וסלו וזה המקום שהוא מלא האורה וסלו אין אחד משניהם יכול לזרעו אלא מדעת חבירו:
3
When does the above apply? When the three trees that he purchases are positioned like the three feet of a range on which a pot is placed - i.e., two parallel to each other and the third equidistant between them, but not on the line connecting them. There must be at least four cubits between each tree, and no more than sixteen cubits.
ג
במה דברים אמורים כשהיו שלשה האילנות עומדין כמו שלשה פטפוטי כירה ששופתין עליהן את הקדרה שהרי הן שנים זה כנגד זה והשלישי מכוון ביניהן ומרוחק מהן והוא שיהיו בין כל אילן ואילן מארבע אמות ועד שש עשרה:
4
From where does one measure? From the wide portion of the trunk of the tree.
In the following situations, by contrast, the purchaser does not acquire land: the trees were not standing in such a position, they were closer together than four cubits or more distant than sixteen cubits; he purchased one after the other; he sold him two trees in the midst of his field and the third on the boundary line; the purchaser bought two trees in one person's field and one in a field belonging to a colleague; or a cistern, an irrigation ditch or the public domain was interposed between the purchaser's three trees.
Therefore, the purchaser does not acquire the trees between the trees he purchased. If his trees dry up or are cut down, he has no further rights.
ד
ומהיכן הוא מודד מן העיקר הרחב של אילנות אבל אם לא היו עומדין כצורה הזאת או שהיו מקורבים פחות מארבע אמות או מרוחקין יותר משש עשרה אמה או שלקחן זה אחר זה או שמכר לו שנים בתוך שדהו ואחד על המצר או שנים בתוך שלו ואחד בתוך של חבירו או שהפסיק בור או אמת המים או רשות הרבים ביניהם הרי זה אין לו קרקע לפיכך לא קנה האילנות שביניהם ואם יבש האילן או נקצץ ילך לו:
5
The following rules apply whenever a person purchases three trees and therefore acquires land: If the trees grow and a new branch emerges outward from the trunk, it should be cut off, so as not to limit the passage of the owner of the field.
All the twigs and small branches that emerge from the trees - even those that emerge from the roots - belong to the owner of the trees, for he has acquired the land.
ה
כל מי שקונה שלשה אילנות ויש לו קרקע אם הגדילו והוציאו חוטר יקוץ כדי שלא ימעט הדרך על בעל השדה וכל השריגין והאמירים היוצאים מהם ואפילו מן השרשים הרי הן של בעל האילנות שהרי יש לו קרקע:
6
When a person purchases two trees in a field belonging to a colleague, the purchaser does not acquire any land. Therefore, if one of his trees dies or is cut down, he has no further right to the land.
If his two trees grow and produce twigs and small branches, they should be cut off, lest they grow into the earth and appear as a third tree. Then the purchaser would tell the seller: "You sold me three trees and I have a right to the land."
ו
הקונה שני אילנות בתוך שדה חבירו אין לו קרקע לפיכך אם מת האילן או נקצץ אין לו כלום הגדילו שני אילנות והוציאו שריגים ואמירים יקוץ שמא יצמחו בארץ ויאמר למוכר שלשה אילנות מכרת לי ויש לי קרקע:
7
The following laws apply to all the branches that the owner of the trees trims from them. Any branches that grow from the portion of the trunk that sees the sun belong to the owner of the trees. The branches that grow from the roots and do not see the sun belong to the owner of the field. With regard to palm trees, the owner of the tree does not acquire any of the branches, for they do not grow from the trunk.
ז
כל העצים שקוצץ בעל שני האילנות מהן העולה מן הגזעים והוא הרואה פני החמה הרי הוא של בעל האילנות והעולה מן השרשים והוא שאינו רואה פני החמה הרי הוא של בעל השדה ובדקלים אין לבעל הדקל מן העולה כלום לפי שאין לו גזע:
8
When a person sells landed property but retains the rights to the trees, he also retains possession of half of the land. For if he did not retain possession of the land, the purchaser would tell him: "Uproot your trees."
Similarly, if he retains the rights to two trees, he also retains possession of the land appropriate for them. For if he did not retain possession of the land, the purchaser would tell him: "Uproot your trees."
ח
המוכר קרקע ושייר אילנות הרי יש לו חצי הקרקע כולה שאילו לא שייר בקרקע הרי אומר לו הלוקח עקור אילנך וכן אם שייר שני האילנות בלבד יש לו קרקע הראוי להם שאילו לא שייר הקרקע היה הלוקח אומר לו עקור אילנך ולך:
9
When a person sells trees, but retains possession of the land, the owner of the trees acquires possession of the land necessary for them, as we have explained.
If a person sold the land to one person and the trees to another, and the purchaser of the trees manifested his ownership over the trees, and the purchaser of the land manifested his ownership over the land, the purchaser of the trees acquires the trees and half the land, while the purchaser of the land acquires only half the land.
ט
המוכר את האילנות ושייר את הקרקע יש לבעל האילנות קרקע הראוי להם כמו שביארנו מכר את הקרקע לאחד ואת האילנות לאחר והחזיק זה באילנות והחזיק זה בקרקע זה קנה האילנות עם חצי הקרקע וזה שהחזיק בקרקע קנה חצי הקרקע בלבד:
10
When brothers divide an inheritance, one taking an orchard and one taking a field of grain, the owner of the orchard receives four cubits in the field of grain next to the orchard. He is granted this land because we assume that they divided the land with this stipulation in mind. It need not be stated explicitly, because it is something that is well known.
י
האחין שחלקו אחד נטל פרדס ואחד נטל שדה לבן יש לבעל הפרדס ארבע אמות בתוך שדה לבן סמוכות לסוף האילנות של פרדס שעל מנת כן חלקו ואין צריך לפרש דבר זה מפני שהוא דבר ידוע:
11
The following rules apply when a person sells a field containing date palms to a colleague and specifies that he is selling him the field with the exception of one specific tree. If it is a valuable and high-quality tree, we assume that he retained ownership of that one date palm alone; the remainder belong to the purchaser. If the date palm that he specified that he was retaining is inferior, we assume that he surely retained ownership over the others, and the purchaser does not acquire any of the date palms at all.
יא
המוכר שדה לחבירו והיו בה דקלים ואמר לו חוץ מדקל פלוני אם דקל טוב ומשובח הוא אותו הדקל לבדו הוא ששייר והשאר ללוקח ואם דקל רע הוא ששייר [כל שכן ששייר השאר] לא קנה מן הדקלים כלום:
12
The following rules apply when a person sells a field to a colleague and tells him that he is selling it to him with the exception of the trees. If it contains only date palms, the seller retains ownership over the date palms. If it contains only vines, the seller retains ownership over the vines. Similar rules apply if it contains only one other type of tree.
If the field contains vines and date palms, the seller retains ownership over the vines alone. If it contains other trees and vines, the seller retains ownership over the other trees alone. Similarly, if it contains other trees and date palms, he retains the other trees alone. The rationale is that whoever sells, sells generously,
If the seller retains ownership over date palms, he retains ownership over only those date palms that are tall and that one must ascend by means of a rope. The others belong to the purchaser. If he retains ownership over trees, he retains ownership over only those trees that will not be bent over by a yoke. Those that can be bent over by a yoke belong to the purchaser and are considered to be part of the field.
יב
מכר לו שדה ואמר לו חוץ מן האילנות אם יש בו דקלים בלבד שייר הדקלים ואם יש בו גפנים בלבד שייר הגפנים וכן שאר האילנות היו בה גפנים ודקלים לא שייר אלא הגפנים אילנות וגפנים לא שייר אלא אילנות וכן אילנות ודקלים שייר אילנות שהמוכר בעין יפה הוא מוכר ואם הדקלים שייר לא שייר אלא כל דקל גבוה שעולים לו בחבל והשאר הרי הוא של לוקח ואם שאר האילנות הוא ששייר לא שייר בהם אלא כל שאין העול כובשו וכל שהעול כובשו הרי הוא של לוקח ובכלל השדה נחשב:
13
The following rules apply when a person tells a colleague, "I am selling you land and date palms." Even if there are no date palms on the land that he was intending to sell, if he desires to transfer ownership of two other date palms, the transaction is binding. The purchaser does not have the option of saying: "I am purchasing only land that has date palms growing on it."
If, however, the seller tells him: "I am selling you land with date palms," the sale is binding only when there are at least two date palms on the land. If not, it is considered a transaction entered into under false premises, and it is nullified. If the seller tells the purchaser: "I am selling you land for date palms," it need not have date palms. This expression indicates merely that the land is fit to grow date palms.
יג
האומר לחבירו קרקע ודקלים אני מוכר לך אפילו לא היו לו דקלים אם רצה לקנות לו שני דקלים הרי זה נקנה המקח ואין הלוקח יכול לומר לו איני לוקח אלא קרקע שיש בו דקלים ואם אמר קרקע בדקלים אני מוכר לך אם היו בו שני דקלים קנה ואם לאו מקח טעות הוא וחוזר ואם אמר לו קרקע של דקלים אני מוכר לך אין לו דקלים שאין בלשון הזה אלא קרקע הראוי לדקלים:
14
When a person sells an orchard to a colleague, he must write: "Acquire the date palms, the dates and the palm branches." Although the purchaser acquires all of these entities even when they are not explicitly mentioned in the deed of sale, mentioning them makes the wording of the document articulate.
Similarly, when a person sells landed property to a colleague, he must write: "I have not retained ownership over anything in this sale," to prevent judgments and claims from arising.
יד
המוכר פרדס לחבירו צריך שיכתוב לו קנה לך דקלים ותמרים והוצין ואע"פ שקנה כל אלו אף על פי שלא פירש אותם נויי השטר הם וכן המוכר קרקע לחבירו צריך לכתוב לו ולא הנחתי לפני במכר זה כלום כדי להסתלק מן הדינין והטענות:
15
The following rules apply when a person sells a house to a colleague: Even though he writes in the deed of sale: "I have transferred ownership of its depths and its heights," he must write to him:"Acquire from the ground of the earth's depths to the heights of the sky." For the heights and the depths of the property are not transferred when no specification is made.
If he said that he was transferring ownership of the heights and the depths, the purchaser would acquire the height - i.e., the atmosphere alone- and the depths, what is under the ground. He does not acquire what is in their midst. When, however, he writes: "From the ground of the earth's depths to the heights of the sky," he acquires a water receptacle and a cistern that are in the midst of the earth and the pathways that are in between the ceiling and the top of the building.
טו
המוכר בית לחבירו אע"פשכתב לו והקניתי לך עמקו ורומו צריך לכתוב לו קנה לך מהקרקע התהום עד רום רקיע שהעומק והרום אינו נקנה בסתם וכיון שקנה העומק והרום קנה הרום שהוא האויר בלבד והעומק שהוא עובי הארץ אבל לא קנה הבינונית שבמעמקים ושבאויר וכיון שכתב לו מקרקע התהום עד רום הרקיע קנה הבור והדות שבעובי הקרקע והמעזיבות והמחילות שבין המעזיבות למעלה:
16
When a person sells a home on the condition that the upper storeyremains his, he retains possession of that portion of the building. If he desires to extend projections from it, he has the right. If it falls, he may rebuild it. And if there was a third storey built on top of the second and it fell, if he desires to rebuild it, he may build it as it was before it fell.
טז
המוכר בית לחבירו על מנת שדיוטא עליונה שלי הרי זו שלו ואם רצה להוציא בה זיזין מוציא ואם נפלה חוזר ובונה אותה ואם רצה לבנות על גבה בונה כשהיה מקודם:
17
Although a person sells his grave, the path to his grave, the place where the funeral procession stands in honor of the departed, or the place where eulogies are recited, the family may come and bury the deceased there or perform any of the other rites against the will of the purchaser.
This privilege was granted lest the failure to do so blemish the honor of the family. They must pay the purchaser for the grave in which the deceased was buried. This provision is granted even though it was not stated explicitly in the original deed of sale.
יז
המוכר קברו או דרך קברו או מקום מעמדו או בית הספדו באין בני משפחה וקוברים שם בעל כרחו משום פגם משפחה ונותנין דמי הקבר שקברו בו ללוקח אע"פ שלא פירש:
• Maaser - Chapter 4
1
The obligation to tithe is not established for tevel1 according to Scriptural Law until one2 brings it3 into his home,4 as [implied by Deuteronomy 26:13]: "I removed the sacred produce from the home." [This applies] provided he brings the produce in through the gate, as [ibid.:12] states: "And you shall eat in your gates." If, however, he brought produce in from the roof or from the yard,5 he is exempt [from the obligation] to separate terumah and tithes.6
א
אין הטבל נקבע למעשרות מן התורה עד שיכניסנו לביתו שנאמר בערתי הקדש מן הבית והוא שיכניסנו דרך השער שנאמר ואכלו בשעריך אבל אם הכניס תבואתו דרך גגות וקרפיפות פטור מן התרומה ומן המעשרות:
2
It appears to me7 that lashes are not administered as required by Scriptural Law for eating tevel unless [the obligation to tithe] was established by bringing it into one's home as we explained according to the Oral Tradition.8 If, however, the obligation was established through one of the six ways that we mentioned,9he is given only stripes for rebellious conduct as mandated by Rabbinic Law.
Similarly, a person who partakes of produce which he desires to bring to the market place after the tasks necessary to prepare it have been completed receives only stripes for rebellious conduct, as we explained.10 For a person who completes [the tasks necessary to prepare his produce] for sale is obligated to tithe only according to Rabbinic Law.
ב
יראה לי שאין לוקין מן התורה על אכילת הטבל עד שיקבע בכניסתו לביתו כמו שביארנו מפי השמועה אבל אם נקבע בשאר הששה דברים שמנינו אין לוקין עליו אלא מכת מרדות מדבריהן וכן האוכל מפירות שדעתו להוליכן לשוק אחר שנגמרה מלאכתן אינו לוקה אלא מכת מרדות כמו שביארנו שאין הגומר למכור חייב במעשר אלא מדבריהם:
3
When a house is less than four cubits by four cubits in area, [bringing produce into it] does not establish an obligation.11Similarly, [bringing produce onto] a roof does not establish an obligation12 even though [bringing it into] the house below would. If, however, the roof was not four cubits by four cubits in area, e.g., the house ascended on a slant, bringing [the produce] there does not absolve it from the obligation to tithe it.13 Instead, [the roof] is considered as part of the domain of the home.
ג
בית שאין בו ארבע אמות על ארבע אמות אינו קובע וכן הגגים אינן קובעין אף על פי שהבית שלמטה קובע ואם לא היה בגג ארבע אמות על ארבע אמות כגון שהיה הבית משופע ועולה אינו פוטר מן המעשר אלא הרי גג זה כמקצת אויר הבית:
4
Leantos,14 guardhouses,15 summer shelters - i.e., four pillars with a roof on top of them without walls,16 and sukkot17 built by workers who dwell in the vineyard and the gardens in the summer,18 even though they dwell in them throughout the summer and [the sukkot] contain mills and chickens do not establish an obligation to tithe. Similarly, the outer sukkot built by potters19 and the sukkot for the holiday [of Sukkot] during that festival do not establish an obligation.20 For none of these are permanent dwellings.
ד
הצריפין והבורגנין ובתי הקיץ והוא ארבעה עמודים ותקרה על גביהן שנמצא בלא כותלים וכן סוכות שעושין בני הכרמים ובני הגנות בימי הקיץ אע"פ שדרין בהן כל ימי הקיץ ויש בהם רחים ותרנגולין אינן קובעין למעשר וכן סוכת היוצרים החיצונה וסוכת החג בחג אינן קובעין שכל אלו אין דירתן קבע:
5
Leantos and guardhouses establish an obligation to tithe for their owners,21even though they do not create such an obligation for all people.22 Similar, [bringing produce into] a school or a house of study23 creates an obligation to tithe for a person who abides there and teaches, because they are comparable to his home.24 They do not create an obligation for others.
ה
הצריפין והבורגנין טובלין לבעליהן אף ע"פ שאינן טובלין לכל אדם וכן בית הספר ובה"מ טובל לזה שיושב ומלמד מפני שהם כביתו ואין טובלין לאחרים:
6
ו
בהכ"נ ובה"מ אם יש בהן בית דירה קובעין ואם לאו אין קובעין האוריארות והאוצרות שבשדות העשויות למכונס אינן קובעין ואם היו לדירה קובעין:
7
ז
כשם שהבית קובע למעשר כך החצר קובעת למעשר ומשיכנסו לחצר דרך השער נקבעו אף על פי שלא הכניסן לתוך הבית:
8
[Into] which type of courtyard must [produce be brought] for an obligation [to tithe] to be established? Any one in which utensils are protected within, one in which a person will not be embarrassed to eat there, or one in which were a person to enter, he would be asked: "What are you looking for?"33 The above also applies to a courtyard which has two inhabitants or is owned by two partners when one opens it and enters and then the other comes and enters or leaves and locks it. Since they open it and lock it, [bringing produce into] it establishes an obligation to tithe.34
ח
אי זו היא חצר הקובעת כל שהכלים נשמרין בתוכה או שאין אדם בוש מלאכול בתוכה או חצר שאם יכנס אדם לה אומרין לו מה אתה מבקש וכן חצר שיש בה ב' דיורין או שהיא לשני שותפין שאחד פותחה ונכנס ואחד בא ונכנס או יוצא ונועל הואיל והן פותחין ונועלין הרי זו קובעת:
9
A gatehouse to a courtyard, an excedra,35 and a porch are governed by the same laws as a courtyard.36 If [bringing produce into] a courtyard would establish an obligation to tithe, [bringing produce into these] establishes an obligation. If not, an obligation is not established in these instances as well.37
ט
בית שער של חצר והאכסדרה והמרפסת הרי הן כחצר אם היתה קובעת קובעין ואם לאו אינן קובעין:
10
When there are two courtyards, one inside the other, [bringing produce into] either of them establishes an obligation to tithe.38 When a potter has [two] sukkot one leading to the other, [bringing produce into] the inner sukkah establishes an obligation to tithe. [Bringing it into] the outer one does not.39[Bringing produce into] a store establishes an obligation like a home does.40
י
שתי חצרות זו לפנים מזו שתיהן קובעות סוכת היוצרים זו לפנים מזו הפנימית קובעת והחיצונה אינה קובעת והחנות קובעת כבית:
11
יא
המוליך פירותיו ממקום למקום אע"פ שהוא נכנס בהן לבתים ולחצרות בדרך לא נקבעו אלא אוכל עראי עד שיגיע למקום שהוא סוף מגמתו וכן בחזרה:
12
יב
הרוכלין המחזירין בעיירות שהן נכנסין מחצר לחצר אוכלין עראי עד שמגיעין לבית שלנין בו:
13
When a person brings figs from a field to partake of them in a courtyard which is exempt from the obligation to tithe,46but then he forgot and brought them into his home, he is permitted to take them out from the home and snack from them.47 Similarly, if he forget [and after taking them into his home], took them up to the roof,48 he may snack from them on the roof.
יג
המביא תאנים מן השדה לאוכלן בחצר הפטורה מן המעשרות שכח והכניסן לתוך ביתו ה"ז מותר להוציאן ולאכול מהן עראי וכן אם שכח והעלן לגג אוכל מהן בגג עראי הביאן לאכלן בראש גגו ושכח והכניסן לתוך חצר חבירו נקבעו ולא יאכל עד שיעשר:
14
When a courtyard has been plowed, it is considered like a garden51 and one may snack in it. [This applies] provided he plowed the majority [of the courtyard].52 If he sowed the majority of it,53 he may not snack in it.54The same law applies if he planted trees in it.55 If he planted trees in the courtyard to make it attractive,56 since the field has been plowed, he may snack from those trees [without tithing].
יד
חצר שהיא נעדרת הרי היא כגנה ואוכלין בתוכה עראי והוא שיעדר רובה ואם זרע רובה אין אוכלין עראי וכן אם נטע רובה ואם נטע לנוי חצר הואיל והיא נעדרת הרי זה אוכל עראי מאותן אילנות:
15
When a fig tree is growing in a courtyard, one may eat57figs from it one by one while exempt [from tithing]. If he gathers them together, he is obligated to tithe.58
When does the above apply? When he is standing on the ground. If, however, he climbs to the top59 of the fig tree, he may fill his bosom with them and eat them there. For the open space of a courtyard does not create an obligation to tithe.
טו
תאנה העומדת בחצר אוכל ממנה אחת אחת ופטור ואם צירף חייב במעשר בד"א בשהיה עומד בקרקע אבל אם עלה לראש התאנה ממלא חיקו ואוכל שם שאין אויר חצר קובע למעשר:
16
[If a fruit tree] was standing in a courtyard and leaning into a garden, one may partake of the tree while standing in the garden in his ordinary manner,60 as if the tree was planted in the garden.61 If [the tree] was planted in a garden and leaning into a courtyard, it is considered as if it was planted in the courtyard and one may only partake of them one at a time.
טז
היתה עומדת בחצר ונוטה לגנה ה"ז אוכל ממנה בגנה כדרכו כאילו היתה נטועה בגנה היתה נטועה בגנה ונוטה לחצר הרי זו כנטועה בחצר שאינו אוכל שם אלא אחת [אחת]:
17
When a vine is planted in a courtyard, one should not pick an entire cluster and partake of it. Instead, one should pick the grapes one by one.62 Similarly, with regard to pomegranates, one should not take the entire pomegranate, but instead should divide the pomegranate while it is on the tree and partake of the seeds from it. Similarly, with regard to a watermelon, one should bend it over to the ground and partake of it there.
יז
גפן שנטועה בחצר לא יטול את כל האשכול ויאכל אלא מגרגר אחד אחד וכן ברמון לא יטול את כל הרמון אלא פורט את הרמון באילן ואוכל הפרד משם וכן באבטיח כופתו בקרקע ואוכלו שם היה אוכל באשכול בגנה ונכנס מן הגנה לחצר אף על פי שיצא מן החצר לא יגמור עד שיעשר:
FOOTNOTES
1.
Produce from which the tithes (and/or terumah) have not been separated. In his Commentary to the Mishnah (Berachot 7:1), the Rambam interprets this as a composite of the words tav lo, meaning "it is not good."
2.
From Chapter 3, Halachah 7, and Halachah 5, of this chapter, one might surmise that this applies whether the owner of the produce or another person brought it into the owner's home.
3.
From Chapter 3, Halachah 4, it appears that this refers to produce for which all the tasks necessary to prepare it were completed.
4.
Although according to Rabbinic Law, it is sufficient to bring the produce into one's courtyard as stated in Chapter 3, Halachah 3, according to Scriptural Law, it must be brought into one's home.
5.
More particularly, the term karfef used by the Rambam, refers to an unprotected yard.
6.
He is, however, liable according to Rabbinic Law, in these instances. In his notes to Berachot 35b, the Meiri writes that even according to Scriptural Law, it is forbidden to do this as an initial preference; the leniency is granted only after the fact.
7.
This expression introduces a deduction for which the Rambam has no definite prior source in the Rabbinic literature. The Kessef Mishneh questions why the Rambam uses this expression when the Jerusalem Talmud (Ma'aserot 3:1) explicitly states that the obligation established by three of the six situations is Rabbinic in origin. He explains that there is no explicit source for the other three. Hence, this expression is appropriate.
8.
In the previous halachah.
9.
In Chapter 3, Halachah 3.
10.
See Chapter 2, Halachah 1.
11.
Since it is so small, it is not fit to serve as a dwelling. Based on Hilchot Mezuzah 6:2, one might assume that tithes are required if the home comprises this area even though it is not square in shape.
12.
For roofs are not considered as dwellings.
13.
I.e., since the roof is small, it is not considered as an independent entity, but instead, is considered as part of the home (Kessef Mishneh).
14.
Shelters made of branches and wood [the Rambam's Commentary to the Mishnah (Ma'aserot 3:7].
15.
Our translation is based on the Rambam's Commentary to the Mishnah (ibid.).
16.
Structures constructed to provide shade from the summer sun.
17.
Booths that do not have permanent roofs.
18.
This is the meaning of the term sukkot Ginosar in the mishnah (loc. cit.). Ginosar (the area around Lake Kinneret) was known for the quality and abundance of its produce. Workers would be hired to pick this produce during the harvest and they would construct semi-permanent structures in which they would dwell over the summer.
19.
Potters would construct sukkot with two rooms. The inner room would be their dwelling, while the outer room would serve as a workshop and storefront. If produce was brought into the inner sukkah, the obligation to tithe is established. See the notes to Halachah 9 with regard to this ruling.
20.
Note the clarification in the following halachah.
21.
I.e., if the owners of these structures bring produce into them, they are obligated to tithe it before partaking of it.
22.
I.e., if a person brings produce into a house belonging to a colleague, he is not obligated to tithe it. On the surface, the question may be raised: Even if a person brings produce into a colleague's home, he is not obligated to tithe it, as stated in Halachah 1. Why then are a leanto and a guardhouse singled out here?
It is possible to explain, however, that if a person makes it a practice of bringing produce into a colleague's home, he becomes obligated to tithe it when he does so. In contrast, even if he makes a practice of bringing produce into his colleague's leanto, an obligation to tithe is not established, because a leanto is not a permanent dwelling.
23.
From the Jerusalem Talmud (Ma'aserot 3:7), it appears that the term "school" refers to a school where young children are taught Scripture, while the term "house of study" refers to a study center where older students are taught the Oral Law.
24.
Even if he does not have an apartment there, since he is continually there, it is considered as his established abode (Radbaz, gloss to Halachah 6).
25.
In contrast to the house of study mentioned in the previous halachah, this is a house of study for adults where they meet and share ideas (Radbaz).
26.
For the sexton, as was common in certain situations.
27.
Since it contains a dwelling for the sexton, even the portion of the structure that serves as a synagogue or a house of study is considered as part of a dwelling (Radbaz). See also parallel rulings in Hilchot Mezuzah 6:6 and Hilchot Shabbat 28:4.
28.
Our translation is based on the gloss of Rabbi Yosef Korcus who cites II Chronicles 9:25.
29.
For until the produce has been brought to a dwelling or the marketplace, it is still considered as being in an intermediate phase of preparation.
30.
In this instance as well, if the structure contains an apartment, e.g., for a guard or the like, bringing produce into any part of the structure establishes an obligation to tithe.
31.
A distinction must, however, be made. The obligation to tithe produce brought into a home is Scriptural in origin and the obligation to tithe produce brought into a courtyard is of Rabbinic origin.
32.
In Halachah 1, the Rambam makes such statements with regard to bringing produce into a home. He deduces that similar concepts apply with regard to bringing it into a courtyard.
33.
All of these signs are indications that the courtyard is regarded as private property and not the public domain.
34.
I.e., although two people share it, and one may carelessly leave it open, since the other locks it, it is regarded as private property. Hence bringing produce into it establishes the obligation to tithe.
35.
A structure common in Greek and Roman times with two or three walls and a roof. (Occasionally, there would be an opening in the roof.)
36.
In and of themselves, these structures are not considered dwellings and bringing produce into them would not create an obligation. Nevertheless, since they lead to and/or are auxiliaries to an area that is considered part of a permanent dwelling, they are considered as part of that dwelling.
The Radbaz notes that in Halachah 4 and in the following halachah, the Rambam states that bringing produce into a potter's outer sukkah does not create an obligation, while bringing it into the inner sukkah does. Why don't we, he asks, apply the same principle? Let us say that the outer sukkah is an entrance and/or auxiliary to the inner one. He explains that for the inner sukkah to create an obligation is itself a new development and the obligation is not strong enough to be extended to the outer sukkah.
37.
For as above, in and of themselves, these structures are not considered significant dwellings.
38.
For they are both considered as permanent structures, leading to and auxiliary to the home.
39.
See the notes to Halachah 4 and those to the previous halachah. The commentaries question why the Rambam repeats the same law in such close proximity.
40.
Since a person spends much time in his store, it is considered as equivalent to a home for him.
41.
The Radbaz emphasizes that if the person spends a Sabbath on his journey, the commencement of the Sabbath establishes an obligation to tithe as stated in Chapter 3, Halachah 3.
42.
I.e., if he does not transport the produce to his intended destination, but instead, changes his mind in the middle, and returns with it (Kessef Mishneh).
43.
Who sell perfumes to women [the Rambam's Commentary to the Mishnah (Ma'aserot 2:3)].
44.
This is speaking about their own produce or produce which was given to them to partake of (ibid.). If they were intending to sell the produce, there is an immediate obligation to tithe it. It is like bringing it to the marketplace (see Chapter 3, Halachah 2).
45.
Rav Yosef Korcus explains that in this instance - in contrast to the previous halachah - the obligation falls before they reach their ultimate destination. The rationale for the distinction is that since these traveling salesmen do not have an ultimate goal, wherever they spend the night is significant for them.
46.
I.e., one which is not guarded (Halachah 8).
47.
For bringing produce into his home does not establish an obligation to tithe unless the person brings them there intentionally (see Chapter 3, Halachah 5). The person must, however, remove them from the home. He may not partake of them in the home without tithing them.
48.
For bringing produce to a roof does not establish an obligation to tithe (Halachah 3).
49.
This is the version in the standard printed texts of the Mishneh Torah and is also found in authoritative manuscripts and early printings. The version of the Mishneh Torah which the Radbaz and Rav Yosef Korcus followed states: "brought them to dry them on the roof."
50.
The Ra'avad differs with the Rambam's ruling, explaining that bringing produce into a friend's courtyard does not establish an obligation to tithe unless one does so intentionally, but not when one does so out of forgetfulness. He also cites a version of the Tosefta (Ma'aserot 2:10) which supports his understanding.
Rav Yosef Korcus offers two justifications for the Rambam's ruling. First of all, he states that the phrase "he should not partake of them" could be interpreted as referring to the owner of the courtyard and not to the owner of the produce. Alternatively, he explains that even if it refers to the owner of the produce, since the courtyard he brings it into is part of a permanent dwelling, he should not partake of it until he tithes it. Leniency was given to traveling salesmen (Halachah 13), because they brought the produce into the courtyard with the intent of removing it immediately. In this instance, however, the owner does not necessarily intend to remove it immediately. Why then should he not be obligated to tithe?
In his gloss to Chapter 5, Halachah 8, the Ra'avad notes a seeming contradiction to the Rambam's ruling here. In his gloss to that halachah, the Radbaz explains that the stringency here is to correct a misimpression that might result in the eyes of an observer. The Kessef Mishneh, however, finds the Rambam's rulings difficult to reconcile and suggests that there is a printing error here.
Nevertheless, Rav Yosef Korcus continues, the Rambam's statements appear to be self-contradictory, because in the previous clause it appears that if one brings produce into a home after forgetting, he is not obligated to tithe it, but this clause states that if he brings it into his colleague's courtyard, he is. Seemingly, bringing it into one's own home would be a stronger factor than bringing it into a colleague's courtyard. Among the resolutions he offers is that when a person forgets and brings the produce into his own home, he is certainly acting inadvertently, without intent. If, however, he brings it into his colleague's courtyard, that could be considered as a conscious change of mind.
51.
I.e., it is no longer considered as an extension of the home, but as a separate entity like a field.
52.
For once he has plowed the majority, he will certainly plow the remainder.
53.
But not the entirety of the courtyard.
54.
The rationale is that since he did not sow the entire courtyard, we assume that his sowing is only temporary and soon, he will revert to considering the courtyard as that and not as a field.
55.
The Ra'avad differs with the Rambam on this point, maintaining that planting trees does not remove land from the category of a courtyard. He explains that the Rambam used an incorrect version of the Jerusalem Talmud (Ma'aserot 3:10). For the Rambam's version of that passage conflicts with the rulings of Eruvin 23a regarding eruvin. The Kessef Mishneh explains that the obligations of eruvin and tithes are governed by different principles and deductions cannot necessarily be made from one situation to the other.
56.
This indicates that he is not intending to uproot them and return the area to the function of an ordinary courtyard. Hence, it is considered as an orchard and he may snack from the produce before tithing.
57.
In this and in the following halachot, the intent is to snack, not to eat a significant meal.
58.
For he is then considered to have completed the work associated with harvesting figs and they are in a courtyard. Compare to Chapter 5, Halachah 3.
59.
I.e., any place above three handbreadts off the ground (Radbaz).
60.
I.e., he can collect them instead of eating from them one by one.
61.
In other instances (see Ma'aserot 3:10), the foliage of the tree is considered as being in the same domain as its trunk. In this instance, however, the ruling depends on the domain in which the produce is collected.
62.
Following the same logic stated in Halachah 15.
63.
This applies to an instance where one intentionally brought the produce into the courtyard. If one did so unintentionally, there is no obligation to tithe as stated in Halachah 13.
64.
I.e., once the produce has entered the courtyard, the obligation to tithe is irrevocably established.
65.
Our translation is taken from Rav Kappach's translation of the Rambam's Commentary to the Mishnah (Ma'aserot 3:10).
66.
One in which the majority was sown as stated in Halachah 14.
Maaser - Chapter 5
1
When a person purchases detached produce to partake of it, he is obligated to tithe it according to Rabbinic decree as we explained.1
When is the obligation [to tithe] established? When [the purchaser] pays [for the produce], even if he has not drawn it [into his domain].2 If [a potential purchaser] was selecting and setting aside, selecting and setting aside, even if he did so the entire day and even if he made up his mind to purchase the produce,3 he is not obligated to tithe it. If he is a God-fearing person, from the time he made up his mind, he should tithe it.4 Afterwards, if he desires to return it to the seller, he may return it.5
א
הלוקח פירות תלושין לאוכלן נקבעו למעשר מדבריהם כמו שביארנו ומאימתי יקבעו משיתן את הדמים אע"פ שלא משך הרי שלא נתן דמים והיה בורר ומניח בורר ומניח אפילו כל היום כולו ואף על פי שגמר בלבו ליקח לא נתחייב לעשר ואם היה ירא שמים משגמר בלבו מעשר ואח"כ יחזיר למוכר אם רצה להחזיר:
2
ב
הלוקח במחובר לקרקע או שלקח תלוש לשלוח לחבירו לא נקבעו ויש לו לאכול מהן עראי:
3
When a person tells a colleague: "Here is an isar8 and give me five figs for it," he may eat them one by one and he is exempt [from the obligation to tithe]. If [the seller] gathers them together, he is obligated to tithe them.
[If he says:] "Here is an isar for 20 figs that I will select,"9 he may select them one by one and eat them.10 "...For a cluster of grapes that I will select," he may pick them individually from the tree and partake of them. "...For a pomegranate that I will select," he may remove the seeds while on the tree and partake of them. "...For a watermelon that I will select," he may bend it over to the ground and partake of it.
If he cut off the figs and gathered them together or cut off the cluster of grapes or the watermelon, he is obligated to tithe, because he purchased the produce in its detached state.11 If, however, he told him: "Here is an isar for these 20 figs," "...for these two12 clusters of grapes," "...for these two pomegranates," or "...for these two watermelons," he may harvest the produce in an ordinary manner and snack on it," for the obligation to tithe was not established, for he purchased the produce while it was attached.13
ג
האומר לחבירו הא לך איסר זה ותן לי בו ה' תאנים ה"ז אוכל אחת אחת ופטור ואם צירף חייב לעשר הא לך איסר זה בעשרים תאנים שאבור לי בורר אחת אחת ואוכל באשכול שאבור לי מגרגר ממנו באילן ואוכל ברמון שאבור לי פורטו באילן ואוכל באבטיח שאבור לי כופת בקרקע ואוכל ואם קצץ את התאנים וצירפם או שקצץ האשכול או האבטיח חייב לעשר שהרי לא קנה אלא הנתלש אבל אם אמר לו הא לך איסור בב' תאנים אלו בב' אשכולות אלו בשני רמונים אלו בב' אבטיחים אלו קוצץ כדרכו ואוכל עראי ופטור שלא נקבעו במקח שהרי לקחן במחובר:
4
When a person exchanges [produce]14 with a colleague and each have the intent of eating, an obligation has been established to tithe both lots of produce, for they have been purchased while detached.15 [If they are exchanged while attached, with] each one having to reap the others crops, an obligation has not been established for either of them, for a sale does not establish an obligation [to tithe] unless the work associated with its preparation is completed as we explained.16
If one purchased produce to eat17 in an exchange and the other purchased produce to reap in the same exchange, the one who purchased produce to eat is obligated to tithe, while the obligation to tithe has not been established for the one who purchased produce to reap.
ד
המחליף עם חבירו זה לאכול וזה לאכול שניהן נקבעו למעשרות שהרי לקחו בתלוש זה לקצות וזה לקצות שניהן לא נקבעו שאין המכר קובע דבר שלא נגמרה מלאכתו כמו שביארנו לקח האחד פירות שהחליף לאכילה ולקח האחר חליפיהן להקצותן זה שלקח לאכילה חייב לעשר וזה שלקח להקצותן לא נקבע למעשר:
5
When a person tells a colleague: "Go out and gather 20 figs of mine for yourself18 and I will fill my gut with your produce," both are exempt.19 This is not considered as an exchange that is comparable to a sale.20 If he gathers [the produce] together and partakes of it, he is liable.21 [Giving produce as] a present does not establish an obligation to tithe as a sale does.22
ה
האומר לחבירו צא ולקט לך עשרים תאנים משלי ואני אמלא את כרסי משלך שניהם פטורים שאין זה חליפין כדי שיהיה מכר ואם צירף ואכל חייב:
6
When a common person23 is passing through the marketplace and saying: "Take figs,"24 one may partake of them25 and one is exempt [from the obligation to tithe], for a present does not establish such an obligation.26
[Different rules apply when the recipients] brings the produce home. If the majority of the people [who harvest] bring their produce home [before taking it to the marketplace], one must certainly separate the tithes.27 If most of the people take the produce directly to the market place, he should only make the separations28 as one does for demai,29 for perhaps he tithed it and then brought it to the marketplace.
If [the common person] said: "Take them and bring them to your homes,"30 when one takes them home, he must tithe them as one tithes demai.31 If [the common person] gave him a large amount of produce - even if he told him: "Take it and eat it,"32 - it is as if he told him, "Take it and bring it home."33 He may not partake of it until he makes the separations as one does for demai.34 Similarly, if he gave him produce that is not usually eaten uncooked or the recipient was a person of stature who would not ordinarily eat in the marketplace, he should make the separations as one does for demai.
ו
והמתנה אינה קובעת כמכר ע"ה שהיה עובר בשוק ואמר טלו לכם תאנים אוכלים ופטורין שאין המתנה קובעת ואם הכניסו לבתיהן אם רוב העם מכניסים לבתים מעשרים ודאי ואם רוב העם מכניסים לשוק אין מתקנים אלא דמאי שמא עישר ואחר כך הביא לשוק ואם אמר טלו לכם והכניסו לבתים כשמכניס לבית מעשר דמאי נתן לו דבר מרובה אפילו אמר לו טול ואכול ה"ז כמי שאמר לו טול והכניס שאינו אוכל עד שיתקן דמאי וכן אם נתן לו דבר שאין דרכו להאכל חי או שהיה אדם גדול שאין דרכו לאכול בשוק ה"ז מתקן דמאי:
7
If there were two [prospective recipients] and [the common person] said to one: "Take it and partake of it [here in the marketplace]," and he told the other: "Take it and bring it home," the first may partake of it and be exempt [from the obligation to tithe],35 while the second is obligated if he eats.36
ז
היו שנים אמר לאחד טול ואכול ואמר לשני טול והכניס זה אוכל ופטור וזה אוכל וחייב:
8
Similarly,37 if there were people sitting at the gate [of a courtyard] or in a store and [the common person] told them: "Take [this produce] and partake of it," they may partake of it38 and are exempt [from the obligation to tithe].39 The owner of the gate or the owner of the store may not partake of it until he makes the separations as one does for demai. For it is as if [the common person] told these people: "Take it and bring it home," for [these places] are considered like their homes.40 As we already explained,41 having produce pass through a house that is not one's own does not establish [an obligation to tithe].42
ח
וכן אנשים שהיו יושבים בשער או בחנות ואמר להם טלו ואכלו הרי אלו אוכלין ופטורין ובעל השער או בעל החנות לא יאכל עד שיעשרו דמאי שנמצא כאומר לאלו טלו והכניסו לבתיכם שהרי הם כבתיהם וכבר ביארנו שאין הבית שאינו שלו קובע לו כשיעברו הפירות בתוכו:
9
[The following rules apply when one] hires workers to perform work with him concerning produce, whether produce that has been detached or that which is attached. Since [the workers] have the right to partake of the produce with which they are working according to Scriptural Law,43 they may partake of it and are exempt from tithing.44
[Different rules apply if the employer] agreed to a condition that allowed them to partake of produce to which the Torah did not entitle them, e.g., the worker stipulated that his son could partake of the produce with him, his son could partake of the produce as payment of his wages, or that he would be able to [continue] partaking of the produce which was harvested after the work [involved in its preparation] was completed, he is forbidden to partake of the produce until he tithes it. [The rationale is that] since he is partaking of the produce because of the condition, he is like a purchaser.45
ט
השוכר את הפועלים לעשות עמו בפירות בין בתלושין בין במחוברין הואיל ויש להם לאכול מן התורה במה שהן עושין הרי אלו אוכלין ופטורים מן המעשר ואם התנה עמהן שיאכלו מה שלא זכתה להן תורה כגון שהתנה עמהן הפועל שיאכלו בניו עמו או שיאכל בנו בשכרו או שיאכל אחר גמר מלאכתו בתלוש ה"ז אסור לאכול עד שיעשר הואיל ואוכל מפני התנאי ה"ז כלוקח:
10
י
שכרו לנכש עמו בזיתים והתנה הפועל שיאכל בזיתים ה"ז אוכל מן האילן אחת אחת ופטור ואם צירף חייב:
11
If one hired [a worker] to hoe around onions49 and he stipulated that he could partake of the green onions,50 he can cut off leaf by leaf and partake of them [without tithing], if he gathered them together, he is obligated.51
If a worker52 stipulated that he could eat a litra53 of olives, he may eat them one by one [without having to tithe them]. If he gathered them together, he is obligated to tithe. [The rationale is that] since he is eating a fixed measure, he is considered as a purchaser and [in such an instance,] if the produce is gathered together, his obligation to tithe is established. If he did not make a stipulation and instead, was eating as authorized by Torah Law, he may gather together and eat as much as he desires,54 provided he does not dip them in salt. If he dips them in salt,55 he is permitted [to eat them] one by one [without tithing].56 [To eat them] two by two is forbidden, for the obligation to tithe is established by dipping them in salt.57
יא
שכרו לנכש בבצלים והתנה לאכול ירק מקרסם עלה עלה ואוכל ואם צירף חייב קצץ הפועל שיאכל ליטרא של זיתים אוכל אחת אחת ואם צירף חייב לעשר הואיל והוא אוכל דבר קצוב ה"ז כלוקח שאם צירף נקבע לא קצץ אלא היה אוכל כדין תורה מצרף ואוכל כל מה שירצה והוא שלא יספות במלח אבל אם ספת במלח אחת אחת מותר שתים שתים אסור שהרי נקבעו [במלח]:
12
When a worker was performing work with lower quality figs,58 he should not partake59 of higher quality figs.60 If he was performing work with higher quality figs, he should not partake of lower quality figs unless he tithes them. He is permitted, however, to refrain from eating until he reaches the higher quality figs.
יב
פועל שהיה עושה בלבסין לא יאכל בבנות שבע בבנות שבע לא יאכל בלבסין עד שיעשר אבל יש לו למנוע עצמו עד שיגיע למקום היפות:
13
When a person takes workers out to his field to perform work for him there,61 if he is not required to provide them with food, they may partake of the produce of the field62 [when granted permission by the owner],63 and they are exempt from the tithes,64provided the tasks associated with [the preparation of the produce] are not completed.65If, however, he is required to provide them with food, they should not eat [of the produce of the field] even though they have not completed their tasks.66 [The rationale is that] we do not pay a debt from tevel.67 [Even in such a situation, the workers] should partake of the figs one by one. They may not, however, [partake of those] in a basket or in a container or those set aside.68
יג
המוציא פועלים לעשות לו מלאכה בשדה בזמן שאין להן עליו מזונות אוכלין מפירות שבשדה ופטורין מן המעשר והוא שלא נגמרה מלאכתן אבל אם יש להן עליו מזונות לא יאכלו ואף ע"פ שלא נגמרה מלאכתן שאין פורעין חוב מן הטבל אבל אוכלין אחת אחת מן התאנה אבל לא מן הסל ולא מן הקופה ולא מן המוקצה:
14
יד
אחד המבשל ואחד השולק ואחד הכובש קובע למעשר אבל המעשין את הפירות עד שהכשירן ה"ז ספק:
15
טו
הטומן פירות באדמה או בתבן או בזבל עד שהכשירן לאכילה לא נקבעו למעשר:
16
When a person places wine into a cooked dish that is hot75or he places oil in a pot or a baking dish when they are boiling, he establishes an obligation to tithe. If he mixes wine with hot water, he establishes an obligation to tithe. Needless to say, that if he cooks wine, even in the wine press, it is forbidden to drink from it unless he tithes it.
טז
הנותן יין לתבשיל חם או שנתן שמן לקדרה באלפס כשהן מרותחין נקבעו למעשר מזג יין במים חמים נקבע ואין צריך לומר אם בישל היין ואפילו בגת שאסור לשתות ממנו עד שיעשר:
17
יז
השום והשחלים והחרדל ששחקן בשדה בשמן נטבלו למעשר וכן הסוחט אשכול לתוך הכוס נקבע לתוך התמחוי אינו נקבע:
18
When a person salts produce in the field, an obligation to tithe is established.81If, however, he dips olives into salt one by one and eats them, he is exempt. A person who opens olives so their fluid82 will flow out, is exempt. A person who removes olives from the storage vat,83 may dip them in salt one by one and eat them. If, however, he salted [several] and served them, he is obligated [to tithe]. Similar laws apply in all analogous situations.
יח
המולח פירות בשדה נקבעו טבל הזיתים אחד אחד במלח ואכל פטור הפוצע זיתים כדי שיצא השרף מהם פטור הנוטל זיתים מן המעטן טובל אחד אחד במלח ואוכל ואם מלח ונתן לפניו חייב וכן כל כיוצא בזה:
19
יט
התורם פירותיו תרומה שצריך לתרום אחריה שנייה נקבעו למעשר ולא יאכל מהן עראי עד שיוציא התרומה השנייה ויעשר:
20
כ
פירות שנגמרה מלאכתן וחשכה עליהן לילי שבת נקבעו ולא יאכל מהן אפילו לאחר השבת עד שיעשר:
21
When children hid figs for the Sabbath and forgot to tithe them, one should not partake of them Saturday night until they are tithed.89
כא
תינוקות שטמנו תאנים לשבת ושכחו לעשרן לא יאכלו למוצאי שבת עד שיעשרו:
22
If there was a fig tree that was designated for one to partake of its produce on the Sabbath90 and one gathered a basket [of these figs], one may not partake of them91until he tithes them. [This stringency was established,] because these figs are designated for the Sabbath and the Sabbath establishes an obligation to tithe.
כב
תאנה שהיתה מיוחדת לו לאכול פירותיה בשבת וליקט ממנה כלכלה לא יאכל עד שיעשר הואיל ופירות אלו מיוחדין לשבת והשבת קובעת:
23
כג
היה אוכל באשכול וחשכה עליו לילי שבת לא יגמור אכילתו בשבת עד שיעשר ואם הניחן לאחר שבת ה"ז גומרו:
FOOTNOTES
1.
See Chapter 2, Halachot 1-2 which explain that according to Scriptural Law, one is obligated to tithe produce only when he harvests it for his own personal use. Similarly, one who purchases produce is not liable to tithe it according to Scriptural Law.
As indicated by the following halachah, this applies when the purchaser bought the produce to partake of it. If he purchased it as merchandise, the obligation to tithe does not take effect until one purchases it with the intent of partaking of it.
2.
With regard to the laws of acquisition, according to Scriptural Law, the payment of money brings about a kinyan, the transfer of an object from one person's domain to another. Nevertheless, our Sages decreed that such a transfer should be brought about by drawing the object to be acquired out of the seller's domain (meshichah; see Hilchot Mechirah 3:5). Nevertheless, with regard to the obligation to tithe, they did not alter the Scriptural Law.
3.
For making up his mind does not establish a binding obligation.
4.
For a Torah sage should go beyond the letter of the law and accept financial responsibilities that are not mandated by Torah Law. See Hilchot De'ot, the conclusion of ch. 5.
5.
The Radbaz and the Kessef Mishneh emphasize that he should not return the produce unless the seller agrees. Nevertheless, even if the seller agrees to accept the produce, the purchaser must make restitution from his own produce or funds for the produce that he tithed.
6.
This applies even if the work necessary to prepare it has been completed.
7.
Although our Sages required one who purchases produce to tithe it, they instituted this obligation only when one intended to partake of it himself, just as the Scriptural obligation to tithe applies only for a person who harvests produce to partake of it himself (Siftei Cohen 331:119).
8.
A coin used in the Talmudic era of moderate value.
9.
His wording implies that he acquires them after he selects them and picks them from the tree, for the terms of purchase state that he would "select it," i.e., detach it.
10.
Without tithing.
11.
I.e., though it was attached when he negotiated the deal, the purchase takes effect after he detaches it. Hence, he is obligated to tithe the produce, because a sale is one of the factors that establish such an obligation [the Rambam's Commentary to the Mishnah (Ma'aserot 2:6)].
12.
The Radbaz questions why the Rambam mentions two clusters of figs. The same laws would apply if only one cluster was involved. He explains that since it is not common for people to purchase a large amount of produce while it is still attached to the ground, it is important to emphasize that this law applies even when he purchases a large amount.
13.
And a sale of attached produce does not convey an obligation to tithe.
14.
As stated in Hilchot Mechirah 5:1, an exchange is considered as equivalent to a sale.
15.
Hence it is forbidden even to snack from them.
16.
Chapter 3, Halachah 3.
17.
I.e., detached produce.
18.
I.e., the produce is on the trees and it does not become the other person's until he picks it.
19.
The Ra'avad differs with the Rambam and maintains that the person who partakes of a particular number of figs is obligated to tithe them. The Radbaz and the Kessef Mishneh justify the Rambam's ruling.
20.
Instead, it is considered as if each person gave the other a present.
21.
For partaking of untithed produce.
22.
There are certain dimensions of Jewish business law in which a present is considered as a sale and others in which it is not (see Hilchot Gezeilah 9:13; Hilchot Mechirah 29:14). The Jerusalem Talmud (Ma'aserot 2:1) states that even those authorities who maintain that giving a present should be considered as a sale (see Hilchot Shemitah VeYoval 11:19) agree that this stringency should not be enforced in the present age, because in the present age, the obligation to tithe is of Rabbinic origin. The Rambam mentions this leniency without differentiating between the era when the obligation to tithe was Scriptural and the present age, because he maintains that the entire obligation to tithe produce obtained through purchase is of Rabbinic origin.
23.
Who is not necessarily relied upon with regard to tithes.
24.
As presents [the Rambam's Commentary to the Mishnah (Ma'aserot 2:1)].
25.
As a snack.
26.
For we assume that the produce has not been taken home and thus has not incurred the obligation to be tithed. Hence, one is permitted to snack from it without tithing (ibid.).
27.
Since the common person passed through the marketplace and did not stand there to sell his produce, we assume that he is one of those who brings his produce home. Furthermore, we proceed on the assumption that he has not taken the produce home yet and thus it never incurred the obligation to be tithed. Therefore when the recipients take it home, it incurs that obligation for the first time. Indeed, they must separate not only the tithes, but also terumah.
28.
These separations must be made, for in such a situation, the produce incurs the obligation to be tithed after the work associated with its preparation was completed (see Chapter 3, Halachah 1).
29.
As will be explained in Chapter 9, in the Second Temple period, the common people became somewhat lax with regard to the mitzvah of separating tithes. When they became aware of this situation, the Sages ordained that one should not partake of produce from a common person without tithing it, for perhaps he did not do so. One should not, however, recite a blessing, for it is possible that it was tithed. Similarly in this instance, it is possible that the common person tithed his produce, but it is possible that he did not.
30.
I.e., he is assuring the recipients that they may take the produce home without qualms because it has already been tithed [the Rambam's Commentary to the Mishnah (loc. cit.)].
31.
For we do not accept the common person's word (ibid.).
32.
Which could be interpreted as assurance that the produce had not been taken home by the common person and thus it has not yet been tithed.
33.
Because a large amount of produce will certainly not be eaten in the marketplace. We do not rely on the common person's assurance that he tithed it or that he will tithe it in the future.
34.
For we are unsure of whether or not it was tithed or not. The same concepts apply with regard to the instances mentioned in the later clauses.
35.
As in the first clause of the previous halachah.
36.
As in the later clause. The fact that his statements are self-contradictory is not a matter of concern, for the obligation to tithe is Rabbinic in origin and our Sages established their rules as general guidelines to be applied even if some ramifications are difficult to understand (Aruch HaShulchan).
37.
I.e., here to, the above principles produce seemingly contradictory rulings.
38.
As a snack. They may not eat a significant meal.
39.
Even if it is brought within the gate or the store.
40.
For they are located there on a consistent basis [the Rambam's Commentary to the Mishnah (Ma'aserot 2:2)].
41.
Chapter 4, Halachah 11. As the Ra'avad notes, the Rambam's decision here appears somewhat contradictory to his ruling there. See the notes to that halachah.
42.
And thus, the other people in the store or gate are not obligated to tithe.
43.
See Hilchot Sechirut, ch. 12, based on Deuteronomy 23:25-26, which describes a worker's right to partake of the produce with which he is working.
44.
Because the worker does not acquire the produce that he eats. Instead, he is eating because of the Torah's license. Hence, he is not required to separate tithes (Siftei Cohen 331:123).
45.
Who must tithe his produce as stated above.
46.
To remove weeds so that the tree will grow better. In such an instance, he is not entitled to partake of the olives according to Scriptural Law, because his work does not involve the produce itself. See the Rambam's Commentary to the Mishnah (Ma'aserot 3:3).
47.
As In Chapter 4, Halachah 15, et al. For in this manner, the work associated with the olives is not completed.
48.
Because collecting even a small number of them would be considered as the completion of a task. He is obligated to tithe, because since he is eating due to the stipulation, it is considered as a purchase.
49.
I.e., to remove small onions and/or weeds from an onion patch so that the large onions would have the opportunity to grow.
50.
I.e., the leaves of the onions. According to Scriptural Law, the worker is not allowed to partake of the onions, because his efforts to do not complete the preparation of this produce (Hilchot Sechirut 12:4). Nevertheless, this owner agreed to allow the worker to partake of the onion leaves.
51.
As explained in the previous halachah.
52.
Who was performing work with the olives that would entitle him to partake of them according to Scriptural Law, e.g., he was harvesting them.
53.
A Talmudic measure equivalent to half a log, 171 cc according to Shiurei Torah, 300 cc according to Chazon Ish.
54.
As stated in Halachah 9.
55.
It must be emphasized that we are speaking about an instance where the employer gives the worker special license to dip the olives in salt. Otherwise, he is forbidden to do so, as apparent from Hilchot Sechirut 12:10 (Rambam LeAm).
56.
See Halachah 18.
57.
As stated in Chapter 3, Halachah 3.
58.
Our translation is based on the Rambam's Commentary to the Mishnah (Ma'aserot 2:8).
59.
Without separating tithes.
60.
Because that is not the species of produce with which he is working.
61.
In his Commentary to the Mishnah (Ma'aserot 3:2), the Rambam states that we are not speaking about workers employed to harvest the produce of the field, for they would have a right to partake of this produce according to Scriptural Law. Instead, we are speaking of workers who are plowing or performing other similar tasks.
62.
They may partake of the produce freely, not merely one at a time.
63.
This addition is made on the basis of the gloss of the Radbaz.
64.
For a present is not considered like a sale and does not obligate the separation of tithes, as stated in Halachah 5.
65.
As stated at the beginning of Chapter 3. If the tasks were completed, it would be forbidden to partake of a significant meal from this produce.
66.
See Chapter 6, Halachah 9. The Radbaz mentions that the produce must have matured to the extent that it could be obligated to tithed. Otherwise, there would be no prohibition in paying one's debt with it.
67.
And since the owner is required to provide them with food, allowing them to partake of this produce would be equivalent to paying a debt.
68.
For the work associated with this produce is completed and it is forbidden to partake of it unless it is tithed.
69.
I.e., cook without spices.
70.
In brine, the Rambam's Commentary to the Mishnah (Ma'aserot 4:1).
71.
This obligation is, however, merely Rabbinic in origin.
72.
Our Sages [the Jerusalem Talmud (Nedarim 6:1)] raise this question and leave it unresolved. See the Radbaz who mentions instances where smoking is considered as cooking and others when it is not.
73.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that when produce was picked before it was ripened, it would be buried in this manner to hasten its ripening and softening process.
74.
Although this activity helps prepare them to be eaten, it is not considered as cooking or pickling (Radbaz; see also the Rambam's Commentary to the Mishnah, loc. cit.).
75.
Apparently, this ruling applies even if the cooked food has been removed from the fire and placed in another utensil (a kli sheni). See Radbaz and Chapter 3, Halachah 15.
76.
The Radbaz states that this applies whether the spices were untithed and the oil had been tithed previously or the oil was untithed and the spices had been tithed previously.
77.
If they were not brought home. Crushing these pungent herbs and mixing them with oil is equivalent to cooking them.
78.
Creating a liquid (wine) from the grapes is equivalent to cooking.
79.
Containing other food.
80.
Because the wine was absorbed immediately by the food in the pot and never became a distinct entity. We are speaking about food that is cold. Otherwise, exposing the wine to heat would establish the obligation as stated in the previous halachah (Kessef Mishneh).
81.
As stated in Chapter 3, Halachah 3.
82.
A white fluid that resembles milk in its appearance [the Rambam's Commentary to the Mishnah (Ma'aserot 4:1)].
83.
Where the olives are kept until they become soft and fit to be squeezed for their oil (14ibid.|ERROR:@|13 4:3).
84.
See Hilchot Terumah 5:14,15 which give examples of instances where a person made an improper separation of terumah and hence, was required to separate terumah a second time.
85.
Chapter 3, Halachah 3, states that separating terumah creates an obligation to tithe the remaining produce. In this halachah, the Rambam emphasizes that even if the separation of terumah was defective and terumah had to be separated a second time, the obligation to tithe has still taken effect (Radbaz).
86.
As stated in Chapter 3, Halachah 3, the onset of the Sabbath establishes an obligation to tithe. Nevertheless, this applies only when the tasks associated with the preparation of the produce was completed beforehand (Beitzah 35a).
87.
The rationale is that since the work associated with them has been completed, it is possible to partake of them on the Sabbath. Now eating any food on the Sabbath is significant for it is a dimension of the mitzvah of oneg Shabbat, taking pleasure in the Sabbath. Hence, the obligation to tithe is established (Siftei Cohen 331:127).
88.
Even a snack.
89.
For the onset of the Sabbath establishes an obligation to tithe as above.
The Rambam is quoting the Mishnah (Ma'aserot 4:2). The Jerusalem Talmud raises the question: Why is it necessary to state that the children were intending to partake of them on the Sabbath? Even if that was not their intent, the commencement of the Sabbath would have established the obligation to tithe. The Jerusalem Talmud answers that the new insight is that since it was children who hid the produce, it would be permitted to be eaten as a snack on Friday. If, however, adults set aside the produce for use on the Sabbath, it is not permitted to snack from it on Friday. See also Siftei Cohen 331:129.
90.
Its figs were of a high quality and hence, set aside to be used on the Sabbath when one must use produce of the highest quality.
91.
Even during the week (Radbaz).
92.
I.e., snacking. Eating a significant amount establishes an obligation to tithe.
93.
The tithing should be done before the Sabbath, because it is forbidden to tithe on the Sabbath itself (Hilchot Shabbat 23:9).
94.
Since he began partaking of them before the commencement of the Sabbath and places them aside so that he would not partake of them on the Sabbath, their status does not change. He need not tithe them if he partakes of them after the Sabbath (Siftei Cohen 331:130).
Maaser - Chapter 6
1
One may rub the surface of figs and grapes [of tevel];1 this does not cause a [significant] loss.2 Whatever is forbidden for non-priests to partake of with regard to terumah, e.g., the seeds or the like,3 may not be eaten from tevel, from the tithes from which terumat ma'aser has not been separated, or from the second tithe and consecrated property that were not redeemed. Whatever non-priests may partake of with regard to terumah is also permitted to be eaten from tevel, from the tithes from which terumat ma'aser has not been separated, and from the second tithe and consecrated property that were not redeemed.
א
מחליקין בתאנים וענבים של טבל ואין בזה משום הפסד וכל שאסור לזרים לאוכלו בתרומה כגון הגרעינין וכיוצא בהן כך אסור לאוכלו מן הטבל ומן המעשר שלא ניטלה תרומתו וממעשר שני והקדש שלא נפדו וכל שמותר לזרים לאוכלו בתרומה מדברים אלו כך מותר בטבל ובמעשר שלא ניטלה תרומתו ומעשר שני והקדש שלא נפדו:
2
We4 may not kindle impure tevel ,5 even during the week. Needless to say, this applies on Sabbath.6 [This is implied by Numbers 18:5]: "the watch of My terumah."7 Just as pure terumah may not be used until after it has been separated, so too, we may not benefit from impure terumah until after it was separated.
ב
אין מדליקין בטבל טמא אפילו בחול ואין צריך לומר בשבת שנאמר את משמרת תרומותי מה תרומה טהורה אין לך בה אלא משעת הרמתה אף תרומה טמאה אין לך ליהנות בה אלא משעת הרמתה ואילך:
3
We may not cover tevel with earth,8 nor may we sow it. It is forbidden to sow even produce for which the work associated with their preparation has not been completed9 until it has been tithed.10
When does the above apply? With regard to grains, legumes, and the like.11If, however, one uproots saplings that contain fruit and replants them in another place in his field,12 it is permitted. It is not considered as sowing tevel, for he did not gather the fruit.13
Similarly, when one uproots turnips and radishes and replants them elsewhere, if he intends to add to their bulk, it is permitted.14 If one plants them so that they will produce stalks so that he can take their seed, it is forbidden [to plant them without tithing],15because it is like sowing wheat or barley that is tevel.
ג
אין מחפין בטבל ואין זורעין את הטבל ואפילו פירות שלא נגמרה מלאכתן אסור לזרוע מהן עד שיעשר במה דברים אמורים בתבואה וקטניות וכיוצא בהן אבל העוקר שתילים שיש בהן פירות ממקום למקום בתוך שדהו הרי זה מותר ואינו כזורע טבל שהרי לא אסף הפירות וכן העוקר לפת וצנונות ושתלם במקום אחר אם נתכוון להוסיף בגופן מותר ואם שתלן כדי שיקשו ויקח הזרע שלהן אסור מפני שהוא כזורע חטים או שעורים של טבל:
4
[The following laws apply when a person] sows a litra of produce16that was separated as tithes, but terumat ma'aser had not been separated from it. If it increased and it is now 10 litra, [the entire new crop] is required to be tithed.17 A tenth18 should be separated for the [original] litra from other produce19 according to the appropriate reckoning.20
If one separated [terumah and tithes] from a litra of onions and sowed them, one should not separate the tithes according to the reckoning of the increase, but according to the entire sum of the crop.21
ד
ליטרא מעשר טבול שזרעה והשביחה והרי היא עשר ליטרין חייבת במעשר ואותה ליטרא מעשר עליה ממקום אחר לפי חשבון ליטרא בצלים שתקנם וזרעם אינו מעשר לפי חשבון התוספת אלא מעשר לפי כולו:
5
There is an unresolved doubt regarding the ruling when stalks of produce whose seed does not decompose that reached a third of their growth,22 were [gathered,] their stack was straightened,23 he sowed them, and they increased in size. [One might say that] there is a Rabbinic obligation to tithe them, because they increased in size.24 [But one might say] that there is no obligation25 since the seed which continues to exist and did not decompose was tithed. [The laws governing these species] do not resemble [those that apply to] onions, because it is not common practice to sow onions.26
ה
זרעונים שהביאו שליש ומרחן ועשרן ואח"כ זרען והוסיפו ואין זרעם כלה ה"ז ספק אם חייבין במעשר מדבריהם הואיל והוסיפו או אין חייבין שהרי הזרע שעדיין הוא קיים ולא אבד מעושר הוא ואין אלו דומים לבצלים שהבצלים אין דרכן להזרע:
6
[The following laws apply when one] sows tevel, whether a crop whose seed decomposes27 or a crop whose seed does not decompose.28 If it is possible for him to gather it [before it takes root in the ground], we penalize him29 and [require him to] gather it. [If the seed decomposes], should it grow, we do not require him to uproot [the plants].30 [The growths] are considered as ordinary produce.31
If the produce is of a type whose seed does not decompose, even the produce that grows from the growths - indeed, even until the third generation - is forbidden. The fourth generation is permitted. Why are the growths foribidden? Because of the terumat ma'aser and the terumah within them.32 These same laws apply when one sows produce separated as the tithes from which terumat ma'aser was not separated.
ו
הזורע את הטבל בין דבר שזרעו כלה בין דבר שאין זרעו כלה אם אפשר ללקטו קונסין אותו ומלקטו ואם צמח אין מחייבין אותו לעקור והגידולין חולין ואם היה דבר שאין זרעו כלה אפילו גידולי גידולין אסורין עד שלש גרנות והרביעי מותר ומפני מה הגידולין אסורין מפני תרומת מעשר ותרומה גדולה שבה וכן הדין בזורע מעשר שלא ניטלה תרומתו אין מוכרין את הטבל אלא לצורך ולחבר ואסור לשלח את הטבל ואפילו חבר לחבר שמא יסמכו זה על זה ויאכל הטבל:
7
[The following rules apply when a person] sells produce35to a colleague, but then remembers that it is tevel and although he afterwards runs to pursue him to make the appropriate separations,36 he cannot find him. If he knows that the produce no longer exists - it was already lost or consumed - he does not have to separate tithes for it.37 If there is a doubt whether it exists or do not exists, he should separate tithes for it from other produce.38
ז
המוכר פירות לחבירו ונזכר שהם טבל ורץ אחריו לתקנו ולא מצאו אם ידוע שאין קיימין ושכבר אבדו או נאכלו אינו צריך לעשר עליהם ואם ספק שהם קיימין או אין קיימין צריך להוציא עליהן מעשרות מפירות אחרות:
8
[The following rule applies when there is a dispute when] a person sells produce to a purchaser.] The seller says: "I sold them with the stipulation that they were tevel."39 The purchaser said: "I purchased tithed produce from you."40 We compel the seller to make the appropriate separations.41 [This is a] penalty imposed upon him for selling tevel.42
ח
המוכר פירות לחבירו מוכר אומר על מנת שהן טבל מכרתי ולוקח אומר לא לקחתי ממך אלא מעושרין כופין את המוכר לתקן קנס הוא לו מפני שמכר טבל:
9
One may not pay a debt from tevel, for this resembles a sale.43
ט
אין פורעין חוב מן הטבל מפני שהוא כמוכרו:
10
י
מי שלקחו בית המלך את פירותיו והם טבלים אם מחמת שהוא חייב להן צריך להוציא עליהן מעשרות ואם לקחו באונס אינו צריך לעשר עליהם:
11
When a person purchases tevel from two sources,46 he may separate the tithes from one for the other.47 When a person receives a field from a Jew or from a gentile as part of a sharecropping agreement,48 he should make the division [of the produce] in the presence of the owner of the field and give him his share then, so that he knows that he received tevel.49
[Different rules apply, however, when a person] rents a field from a Jew on the condition that he pay the owner a specific amount of produce. If he pays him with produce from the field he rented, [the renter] must separate terumah.50Afterwards, he gives him the measure he stipulated he would give him and the owner of the field must separate the tithe himself.51 If, however, [the renter] pays the owner from the produce of another field or with another type of produce, [the renter] must first separate the tithes and then pay [the owner].52
יא
הלוקח טבל משני מקומות מעשר מזה על זה המקבל שדה מישראל או מן הנכרי חולק ונותן לבעל השדה בפניו כדי שידע שטבל נטל אבל החוכר שדה מישראל אם נתן לו מזרע אותה שדה תורם ואחר כך נותן לו מזו שקצץ ליתן לו ובעל השדה מעשר לעצמו ואם נתן לו מזרע שדה אחרת או ממין אחר מוציא המעשר ואח"כ נותן לו:
12
When a person rents a field from a gentile on the condition that he pay him a specific amount of produce, he must tithe the produce before giving it to him. This is a penalty imposed upon him so that he will not rent the field from the gentile.53 In this way, the field will lie fallow [before the gentile]54 and, of necessity, he will sell it to a Jew.55
Similarly, when a person accepts his ancestral field from a gentile as a sharecropper,56 he was penalized and required to tithe the produce before giving the gentile his share of produce after it was tithed. [This measure was instituted] so that a person should not jump at the opportunity to receive it because it was his ancestral field. In this manner, it will remain fallow before the gentile so that he will sell it to a Jew.
יב
החוכר שדה מן העכו"ם מעשר ואחר כך נותן לו קנס קנסוהו בזה כדי שלא יחכור מן העכו"ם ונמצאת השדה בורה לפניו עד שיצטרך וימכרנה לישראל וכן המקבל שדה אבותיו מן העכו"ם קנסוהו שיעשר ואח"כ יתן חלקו לעכו"ם מעושר כדי שלא יקפוץ ויקבלה ממנו מפני שהיא שדה אבותיו עד שתשאר לפניו בורה כדי שימכרנה לישראל:
13
What is meant by a chokar and what is meant by a mekabel?57 A chokar hires the field for a specific amount of produce - these-and-these many se'ah - whether the field produced a lot or a little. A mekabel hires the field for a percentage of its yield, half, a third, or whichever amount they agree on. A sochar is one who rents the land for [a sum of] money.58
יג
אי זהו חוכר ואי זהו מקבל חוכר שחוכר הקרקע בדבר קצוב מן הזרע בכך וכך סאה בין עשתה הרבה בין עשתה מעט מקבל הוא שיקבל אותה בחלק ממה שתעשה חציו או שלישו או מה שיתנו ביניהן שוכר הוא ששוכר הקרקע במעות:
14
When two people receive a field as sharecroppers together, they inherit the field, or join as partners with regard to it, one may tell the other: "Take the wheat in this-and-this place and I will take the wheat from that-and-that place. You [take] the wine in this-and-this place and I will take the wine from that-and-that place."59 He should not say: "You take the wheat and I will take the barley. You take the wine and I will take the oil," for that constitutes selling tevel.
יד
שנים שקבלו שדה באריסות או ירשו או נשתתפו יכול האחד לומר לחבירו טול אתה חטים שבמקום פלוני ואני חטים שבמקום פלוני אתה יין שבמקום פלוני ואני יין שבמקום פלוני אבל לא יאמר טלו אתה חטים ואני שעורים אתה יין ואני שמן מפני שמוכרין את הטבל:
15
When a priest or a Levite purchased produce from an Israelite after the tasks [associated with their preparation] were completed,60 we expropriate the terumah and tithes from their possession and give them to other priests and Levites. This is a penalty imposed on them so that they will not hurry to the grainheaps and winepresses and purchase tevel to grab the presents of their priestly brethren.61 If, however, they purchase [the produce] before [these] tasks are completed, we do not expropriate [the presents] from their possession.62
טו
כהן או לוי שלקחו פירות מישראל אחר שנגמרה מלאכתן מוציאין את התרומה והמעשרות מידיהן ונותנין אותם לכהנים וללוים אחרים קנס הוא להם כדי שלא יקפצו לגרנות ולגתות ויקנו טבלים כדי להפקיע מתנות אחיהם הכהנים ואם קנו קודם שתגמר מלאכתן אין מוציאים מידם:
16
When a priest or Levite sold produce that was detached to an Israelite63 before the tasks [associated with their preparation] were completed - and certainly, if they sold the produce while it was attached - the terumah or the tithes belong to [the priest or Levite].64 If they sold it after these tasks were completed, the terumah and the tithes belong to the purchaser.65He must separate them and may give them to the priest or Levite of his choice.
טז
כהן או לוי שמכרו פירות תלושין לישראל קודם שתגמר מלאכתן ואין צריך לומר אם מכרו במחובר הרי התרומה או המעשר שלהם ואם מכרו אחר גמר מלאכה הרי התרומה והמעשר של לוקח ומפריש ונותן לכל כהן או לוי שירצה:
17
When a priest or Levite receive a field from an Israelite under a sharecropping agreement, they should divide the terumah and the tithes, as they divide up the ordinary produce. The Israelite should take his portion and give it to the priest or Levite of his choice. When, however, an Israelite receives a field from a priest or a Levite under a sharecropping agreement, the terumah and/or the tithes belong to the owner of the field.66 The remainder of the presents67 should be divided.
יז
כהן ולוי שקבלו שדה מישראל כשם שחולקין בחולין כך חולקין בתרומה ובמעשרות והישראל נוטל חלקו ונותן לכל כהן או לוי שירצה אבל ישראל שקיבל שדה מכהן או מלוי התרומה או המעשר לבעל השדה ושאר המתנות חולקין:
18
יח
המקבל זיתים להוציא מהן שמן בין ישראל מכהן או לוי בין כהן או לוי מישראל כשם שחולקין בחולין כך חולקין בתרומה ומעשרות מפני שהשמן חשוב הוא:
19
When a priest sells a field to an Israelite and tells him: "[I am selling it] on the condition that the tithes from it belong to me forever," they belong to him.70 [The rationale is that] saying "on the condition that" is tantamount to setting aside for himself [the portion of the field] where the tithes [grow].71
If the priest [who sold the land] dies, his son is like all other priests.72 If [the priest] told [the purchaser]: "[I am selling it] on the condition that the tithes from it belong to me and my son," [when] he dies, his son73 should take [the tithes]. If he sold it "...on the condition throughout the time it is in your possession," should the purchaser sell it to another person - even if he later buys it back, the priest is no longer entitled to those tithes.
יט
כהן שמכר שדה לישראל ואמר לו על מנת שהמעשר שלה שלי לעולם הרי הן שלו כיון שאמר על מנת נעשה כמי ששייר מקום המעשר ואם מת הכהן הרי בנו כשאר הכהנים ואם אמר לו על מנת שהמעשרות לי ולבני מת הוא יטלם בנו על מנת שהמעשרות שלי כל זמן שהיא לפניך מכרה לאחר אף על פי שחזר ולקחה אין לכהן אותם המעשרות:
20
When an Israelite received a field under a sharecropping agreement from a priest or Levite and stipulated that [the agreement is being made] "on the condition that the tithes are mine74 for four or five years," this is permitted.75 "...On the condition that they are mine forever," this is forbidden. [The rationale is that] one priest cannot make another priest.76
כ
ישראל שקיבל שדה מכהן ולוי ואמר לו ע"מ שהמעשרות שלי ארבע או חמש שנים מותר ע"מ שהן שלי לעולם אסור שאין כהן עושה כהן וכן בן לוי שהיה עליו חוב לישראל לא יהיה ישראל זה גובה מאחרים ומפריש עד שיפרע כנגד חובו שאין לוי זה עושה בעל חוב שלו כלוי אחר שיגבה מעשר מאחרים:
21
When an Israelite inherits tevel that was found in a grainheap whose edges had been straightened79 from his maternal grandfather who was a priest who in turn inherited it from his maternal grandfather who was an Israelite, [the Israelite who was the heir] may separate the tithes and keep them as his own. [The rationale is that] presents which are fit to be separated are considered as if they have already been separated although in actual fact they were not separated.80
כא
ישראל שירש טבל ממורח מאבי אמו כהן ואותו אבי אמו ירשו מאבי אמו ישראל ה"ז מפריש ממנו מעשרותיו והן שלו שהמתנות הראויות ליתרם כמו שהורמו הן אע"פ שלא הורמו:
22
When a person gives his field81 to a gentile or to someone upon whom we cannot rely with regard to the tithes82 in a sharecropping arrangement, he must separate the tithes in lieu of them even though [the produce] had not reached the "phase of tithing" [when the arrangement was made].83
כב
הנותן שדהו בקבלה לעכו"ם או למי שאינו נאמן על המעשרות אף על פי שלא באו לעונת מעשרות צריך לעשר על ידם נתנה לעם הארץ עד שלא באו לעונת המעשרות אינו צריך לעשר על ידם ומשבאו לעונת המעשרות צריך לעשר על ידם כיצד הוא עושה עומד על הגורן ונוטל ואינו חושש למה שאכלו שאין אנו אחראין להם:
FOOTNOTES
1.
Produce from which terumah and tithes were not separated. It was common to rub the surface of grapes and figs to smooth them (Kessef Mishneh). The Radbaz states that oil was applied to their surface.
2.
Although this activity causes the produce to spoil slightly faster, this is not significant over the long run. See the Rambam's Commentary to the Mishnah (Ma'aserot 1:8).
3.
The Rambam is speaking about aspects of produce, e.g., leaves, peels, seeds, some of which are considered waste products (and hence, permitted to be eaten by non-priests) and some of which are considered as food (and forbidden to them). See Hilchot Terumah 11:10-13 where the Rambam gives many different examples of these categories. Any substance that is considered as food with regard to terumah is also considered as food with regard to the other prohibitions mentioned by the Rambam. Conversely, any substance that is not considered as food with regard to terumah is also not considered as food in the other contexts.
4.
Even priests who are permitted to use impure terumah (Radbaz).
5.
Impure terumah, e.g., oil, may be used as fuel for kindling. The priest might think: "Since I want to use all of this oil as fuel, why should I separate the terumah? Let me kindle it all as tevel." This is not permitted as the Rambam proceeds to explain.
Our translation follows the interpretation of the Radbaz. Others interpret the term mechapin as "cover."
6.
I.e., kindling the Sabbath lights with oil that is tevel. This is certainly forbidden, because terumah and the tithes may not be separated on the Sabbath.
7.
In the verse, the noun terumah uses a plural form alluding to two types of terumah: pure terumah and impure terumah. See also Hilchot Terumah 2:14.
8.
To cover seeds that were strewn over the field with earth (Radbaz). It was forbidden to do this until after terumah and the tithes were separated because this resembles sowing tevel.
9.
The obligation to separate terumah and the tithes does not take effect until the work associated with the preparation of the produce has been completed (see Chapter 3, Halachot 8-13). Since the produce has not reached this stage, one might think that there is no prohibition against sowing it.
10.
According to Scriptural Law, there is no prohibition against sowing tevel. The obligation to tithe applies only when one eats. Nevertheless, our Sages (Pe'ah 1:16) imposed this stringency.
11.
For gathering them together to sow them completes the work associated with their preparation [the Rambam's Commentary to the Mishnah (Ma'aserot 1:8)].
12.
The Radbaz states that if he gives the trees to a colleague for the colleague to plant in his field, the fruit must be tithed.
13.
Thus the fruit was never considered as an independent entity from the tree so that the obligation to tithe it could be considered.
14.
For they were not gathered with the intent of reaping produce and thus the obligation to tithe ddid not fall upon them.
15.
For the obligation to tithe was incurred when the produce was harvested originally.
16.
The Ra'avad states that this applies only to crops like onions or the like where a bulb is planted and it increases as it grows. If, however, seeds which do not grow until they decompose are planted, this law does not apply. The Radbaz states that the Rambam would not necessarily accept this limitation.
17.
I.e., not only the new crop but also the old crop which was tithed and then sown, as explained in the subsequent notes.
18.
The percentage to be separated as terumat ma'aser.
19.
Which was reaped in the same year as that produce was reaped, for it is forbidden to separate the terumah [or terumat ma'aser] for produce from one year from produce from a different year (Hilchot Terumot 5:11).
20.
For although it is now considered as part of the new crop, since it still physically exists, there is an obligation to separate terumat ma'aser for it.
21.
Since one sowed the onions themselves and tithes had already been separated from them, there is reason to think that there would be no need to tithe them again. Indeed, it would be undesirable to do so, for it is improper to tithe produce that has already been tithed. Nevertheless, in this instance, there is an obligation to tithe. The rationale is that the new growth of the onions outweighs their initial mass and that initial mass is considered as betal, insignificant and subsumed in the greater whole. This concept is illustrated in other contexts; see Hilchot Terumot 11:22; Hilchot Shemitah 4:21, et al.
22.
At which point the obligation to tithe applies.
23.
I.e., this completes the tasks associated with the preparation of the produce and causes the obligation to tithe to be incurred.
24.
And the produce which existed previously is considered as betal to the new produce, as above.
25.
To tithe the original produce. Even this opinion agrees that the new produce which grows must be tithed.
26.
Hence, the laws governing onions cannot provide guidance in this instance (Kessef Mishneh).
27.
E.g., wheat or barley.
28.
Like onions or garlic.
29.
For violating our Sages' decree not to sow tevel.
30.
For the prohibited entity no longer exists.
31.
I.e., it is permitted to partake of them and the required separations must be made.
32.
Compare to Hilchot Terumah 11:21 and notes.
33.
We are translating the term chaver according to the Rambam's wording in his Commentary to the Mishnah (Demai 5:8). More specifically, it refers to a person who adheres to the laws of tithing. Torah scholars are mentioned, because we assume that they adhere to those laws (Chapter 9, Halachah 1, Chapter 10, Halachot 1-2).
34.
I.e., since both are known to tithe their produce, it is possible that both will think that the other one tithed, when in fact neither of them did so.
35.
Which both the seller and the purchaser thought had been tithed.
36.
I.e., this is the first step such a person should take.
37.
Once the produce has ceased to exist, there is no way a person can correct his past lapses.
38.
The Ra'avad states that the produce separated must itself be tithed, for it is possible that in fact the original produce had been lost. The Radbaz states that the Rambam would also accept this point.
39.
He says this after the sale, so that the purchaser knows that the produce must be tithed. He must bring witnesses who testify that he is telling the truth, i.e., that the produce is tevel. Otherwise, the seller's word would not be accepted. See also Chapter 12, Halachah 18, and notes.
40.
And thus the seller is required to reimburse him for the tithed produce.
41.
I.e., separating the tithes for the produce that was sold from other produce.
42.
I.e., ordinarily, the ruling would favor the seller, based on the principle: "When a person seeks to expropriate property from a coleague, the burden of proof is upon him." In this instance, however, the seller is penalized, because he violated a Rabbinic prohibition by selling tevel (Radbaz).
43.
For one is receiving a monetary advantage for the tevel.
44.
I.e., the king had levied a tax on all his countrymen equally. Such a tax must be paid, because "the law of the land is your law" (Hilchot Gezeilah 5:12).
45.
Otherwise, he would be paying a debt with tevel.
46.
I.e., both sellers inform the purchaser that they are selling him tevel (Radbaz).
47.
We do not suspect that the two batches of produce are from different years and thus the tithes for one should not be separated from the other (ibid.).
48.
See Halachah 13 for a definition of the Hebrew terms used in this halachah.
49.
The sharecropper does not have to tithe the crop before he gives the owner his share. This is not considered as selling tevel, for the owner's share of the produce never belonged to the sharecropper. Nevertheless, if the division is not made in the presence of the owner, the sharecropper should separate the tithes, lest the owner think the produce he receives has been tithed and transgress by partaking of it without tithing (ibid.). Even if the owner is a gentile, this applies for another Jew may see the Jewish sharecropper bringing produce to the gentile and purchase it from him under the impression that it was tithed (ibid.).
50.
For it is forbidden to take produce from the grainheap in which it is gathered without separating terumah (ibid.).
51.
The renter does not have to separate the tithes, because - as above - this portion of the crop never belonged to him. From the outset, it was designated for the owner.
52.
For in that instance, he is paying the owner with the untithed produce and that is forbidden.
53.
The Radbaz notes that - as indicated by the previous halachah - a penalty was not imposed on a person who enters into a sharecropping agreement with a gentile unless it was his ancestral field. The Radbaz explains the difference between the two situations: When a person rents a field for a specific amount of produce, he usually does so as a last resort and receives only a minimal amount. Therefore, if there are restrictions made against him doing so, he may sell the land. When, by contrast, a person seeks a sharecropper, he is reserving the option to sow it himself. Hence, he is less likely to sell it.
54.
For no one will seek to hire it from him.
55.
This and the measure mentioned in the following clause were part of the safeguards the Sages employed to uphold the Jews' possession of our Holy Land. For in the Roman era, gentiles would frequently seize Jewish property without cause. Rather than have it remain in the gentile's possession, our Sages desired that he be compelled to sell it back to a Jew.
In his Commentary to the Mishnah (Demai 6:2), the Rambam states that this ruling applies only in Eretz Yisrael, for it is only there that we are careful about land not being sold to a gentile. The Shulchan Aruch (Yoreh De'ah 331:121), however, quotes this law without making that restriction. It is possible to explain that even in the Diaspora, there is a concept of maintaining the stability of the Jewish community by not giving up Jewish land to gentiles.
56.
I.e., the gentile seized a field which a Jew had inherited from his ancestors. Because of his connection to the field, the Jew desired to till it and promised to give the gentile a share under a sharecropping agreement.
57.
These terms refer to sharecroppers operating under different types of agreements.
58.
See Hilchot Sechirut 8:1-2 which also discusses these distinctions.
59.
I.e., making a division for the sake of convenience [see the standard printed text of the Rambam's Commentary to the Mishnah (Demai 6:8); Rav Kappach's version differs)].
60.
But before terumah and the tithes were separated. Since the priests or Levites are entitled to the tithes and/or the terumah, they wished to purchase the produce and separate them for themselves. See Chapter 1, Halachah 3.
61.
The Ra'avad accepts the Rambam's ruling, but differs with regard to its motivating rationale. He explains that since the Israelite completed the tasks associated with the preparation of the grain, he has the right to give away the terumah and the tithes and the priest or Levite is not entitled to take that from him. The Radbaz and the Kessef Mishneh note that the rationale given by the Rambam is mentioned in the Jerusalem Talmud (Pe'ah 1:6) and thus question the Ra'avad's position.
62.
Since there is a certain amount of difficulty involved in the completion of these tasks, we do not penalize them.
63.
But not to a fellow priest or Levite.
64.
The rationale is that we operate under the presumption that when the priest or Levite sold the produce, he included a stipulation that the terumah and/or the tithes were his. Even though this stipulation was not explicitly made, we assume that it was understood (Rav Yosef Korcus).
Although they sold tevel - and thus it would be appropriate to penalize them - since they made it known that the produce was tevel, no penalty is imposed.
65.
Since the tasks associated with the produce were completed, the obligation to tithe is immediate. Hence, if the priest or Levite desired to retain possession of the terumah and tithes, they would have to make an explicit stipulation.
66.
In this instance as well, since the field belongs to the priest or Levite, it is as if he made a stipulation that the terumah and/or tithes should be given to him.
67.
The second tithe or the tithe given to the poor.
68.
I.e., olives that have already been harvested from the tree (Radbaz).
69.
Hence if the priest or Levite desired that the terumah and/or tithes be left for him, he would have to make an explicit stipulation to that effect. Thus if the olives - or any other produce - have not been harvested, if the land is owned by a priest or Levite, he retains the right to the terumah and/or tithes as above.
70.
Even if the purchaser later sells that field to another person, he cannot override the stipulation that was part of the original sale.
71.
Were his stipulation not to be powerful enough to retain a portion of the land itself, it would not be effective, because it would be tantamount to purchasing an entity that has not come into existence. Such a purchase is not effective (Bava Batra 63a).
The commentaries note an apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Bikkurim 9:11. Although there are explicit Talmudic sources for both rulings, their logic appears contradictory. Among the resolutions offered is that here, the Rambam is speaking about landed property, while in Hilchot Bikkurim, he is speaking about an animal and the principles of ownership are different in these two instances.
72.
I.e., he no longer has any special rights to the terumah or tithes.
73.
His grandson, however, does not have a right to them (Aruch HaShulchan).
74.
I.e., the Israelite's.
75.
The Israelite is stipulating that he retains the right to separate the terumah and the tithes for all of the produce and give them to any priest or Levite he desires. Although as stated above, when the owner of the field is a priest, he can retain the rights to the terumah and the tithes. Nevertheless, as part of his contractual arrangement with the renter, he may give him the right to distribute them (Radbaz).
76.
I.e., a priest cannot give his right to collect terumah to a person who is not a priest. Similarly, a Levite may not make another Levite. Since the renter desires to make the arrangement permanent, it is forbidden, for a person who does not have a right to take the terumah and tithes is taking them.
77.
I.e., the creditor will continue to deduct the value of the tithes from the debt until the debt is paid.
78.
Even though the creditor is taking them for the Levite, since he does not have an inherent right to them, he may not collect them.
79.
I.e., at this stage, the tasks associated with the preparation of the produce were completed and tithes are required to be separated from it.
80.
To summarize the situation: The first testator, the Israelite, had completed the tasks involved with the preparation of his produce, but died before he had the opportunity to separate the terumah and the tithes. The first heir and second testator, the priest, also died before he had the opportunity to make these separations. Nevertheless, since had he in fact separated them, he would have been allowed to keep them as his own, we consider it as if he actually did so. Therefore when the final heir, the Israelite, takes possession of the produce, he must separate the terumah and the tithes to fulfill the mitzvah. He may then, however, keep them as his own property. (He may not, however, partake of the terumah, he must sell it to a priest.)
81.
This halachah is speaking about an instance where the person worded the arrangement with the gentile in such a manner that the gentile does not receive possession of the produce until after it reaches the "phase of tithing." Otherwise, there would be no obligation to separate tithes. See Hilchot Terumah 1:13.
82.
In contrast to the following clause, this phrase does not refer to an ordinary common person, but one who has a reputation for being lax in the observance of this mitzvah (see Ra'avad). For with regard to a common person, we apply certain safeguards lest he not have tithed, but nevertheless, we are not certain that he has not tithed. On the contrary, our presumption is that he did tithe.
83.
This is a penalty, imposed so that a person will not give his field to a person who does not observe the mitzvah of tithing.
84.
Since the majority of the common people tithe (Shabbat 23a), since he has not incurred the responsibility to tithe at all, he was not penalized.
85.
Since the produce reached the "phase of tithing," and there are some common people who do not tithe, our Sages required that this measure be taken.
86.
Before a division of produce is made.
87.
I.e., if they partook of some of the produce while it was forbidden for them to do so.
• Friday, 5 Adar, 5777 · 3 March 2017
• "Today's Day"
• Wednesday, 5 Adar I, 5703
Torah lessons: Chumash: T'ruma, Revi'i with Rashi.
Tehillim: 29-34.
Tanya: For there are (p. 117)...forth on high. (p. 119).
There is not the vaguest shadow of doubt that, wherever our feet tread, it is all in order to cleanse and purify the world with words of Torah and tefilla (prayer). We, all of Israel, are emissaries of G-d, each of us as Divine Providence has decreed for us. None of us is free from this sacred task placed on our shoulders.
• Friday, Adar Sheini 5, 5703
Torah lessons: Chumash: P'kudei, Shishi with Rashi.
Tehillim: 29-34.
Tanya: To quote, by (p. 157)...quotation ends here. (p. 157).
Studying Talmud and related works, studying Chassidus, and actual avoda, are all imperative. Not only can there be no thought of one superseding or being superseded by the other, on the contrary, their relationship is symbiotic, mutually enriching: An ignorant person cannot be a chassid,1 so the study of Talmud and halacha is an absolute necessity. Who is a chassid? He who conducts himself with piety toward his Creator,2 so there must be the study of Chassidus, and the ultimate purpose of all study is, after all, actual avoda.
FOOTNOTES
1.Avot 2:5.
2.The simple meaning: One who serves G-d beyond the requirements of the law, b'hidur, performing Torah and mitzvot with more depth, more vitality; for this, study of Chassidus is essential. (See also Kislev 14, for a more profound, mystical meaning of "Who is a chassid etc...").
• Daily Thought:
We Are the Child
Your child is not like everyone else; your child is you.
And yet, your child is not you; your child is his own person.
A paradox.
Our souls are that paradox—on a greater scale: the nexus between G‑d and His universe, where His own breath becomes His creation.
That is why we are called His children. And we call Him our Father.
-------
No comments:
Post a Comment