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- ב"ה - Today in Judaism - Today is Monday, Tammuz 23, 5777 · July 17, 2017Torah Reading
Matot: Numbers 30:2-17
Numbers 30:2 (1) Then Moshe spoke to the heads of the tribes of the people of Isra’el. He said, “Here is what Adonai has ordered: 3 (2) when a man makes a vow to Adonai or formally obligates himself by swearing an oath, he is not to break his word but is to do everything he said he would do.
4 (3) “When a woman makes a vow to Adonai, formally obligating herself, while she is a minor living in her father’s house; 5 (4) then, if her father has heard what she vowed or obligated herself to do and holds his peace, then all her vows remain binding — every obligation she has bound herself to will stand. 6 (5) But if on the day her father hears it, he expresses his disapproval, then none of her vows or obligations she has bound herself to will stand; and Adonai will forgive her, because her father expressed his disapproval.
7 (6) “If, having made vows or rashly committed herself to an obligation, she gets married; 8 (7) and her husband hears but holds his peace with her on the day he learns of it, then her vows and obligations she has bound herself to will stand. 9 (8) But if her husband expresses his disapproval on the day he hears it, he will void the vow which is on her and the obligation to which she has bound herself; and Adonai will forgive her.
10 (9) “The vow of a widow, however, or of a divorcee, including everything to which she has obligated herself, will stand against her.
11 (10) “If a woman vowed in her husband’s house or obligated herself with an oath; 12 (11) and her husband heard it but held his peace with her and did not express disapproval, then all her vows and obligations will stand. 13 (12) But if her husband makes them null and void on the day he hears them, then whatever she said, vows or binding obligation, will not stand; her husband has voided them; and Adonai will forgive her. 14 (13) Her husband may let every vow and every binding obligation stand, or he may void it. 15 (14) But if her husband entirely holds his peace with her day after day, then he confirms all her vows and obligations; he must let them stand, because he held his peace with her on the day he heard them. 16 (15) If he makes them null and void after he has heard them, then he will bear the consequent guilt.”
17 (16) These are the laws which Adonai ordered Moshe between a man and his wife, and between a father and his daughter, if she is a minor living in her father’s house.
Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Passing of R. Moshe Cordovero (1570)Passing of Rabbi Moshe Cordovero (1522?-1570) of Safed, the Holy Land, known as the "Ramak", authoritative Kabbalist and author of Pardes Rimonim.
Links: The Ramak
Daily Quote:
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Passing of R. Moshe Cordovero (1570)Passing of Rabbi Moshe Cordovero (1522?-1570) of Safed, the Holy Land, known as the "Ramak", authoritative Kabbalist and author of Pardes Rimonim.
Links: The Ramak
Daily Quote:
Do not believe in yourself until the day you die [Hillel (Ethics of the Fathers 2:4)]
Daily Torah Study:
Daily Torah Study:
Chumash: Matot-Massei, 2nd Portion Numbers 31:13-31:54 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
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English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Monday, Tammuz 23, 5777 · July 17, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
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.
Negative Commandment 251
Hurtful Words
"You shall not wrong one another and you shall fear your G‑d"—Leviticus 25:17.
Full text of this Mitzvah »
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 31
13Moses, Eleazar the kohen, and all princes of the community went out to meet them, outside the camp. יגוַיֵּ֨צְא֜וּ משֶׁ֨ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן וְכָל־נְשִׂיאֵ֥י הָֽעֵדָ֖ה לִקְרָאתָ֑ם אֶל־מִח֖וּץ לַמַּֽחֲנֶֽה:
Moses, Eleazar the kohen… went out: because they saw the Israelite youths going out to grab the spoils. — [Sifrei Mattoth 42]
ויצאו משה ואלעזר הכהן: לפי שראו את נערי ישראל יוצאים לחטוף מן הבזה:
14Moses became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war. ידוַיִּקְצֹ֣ף משֶׁ֔ה עַ֖ל פְּקוּדֵ֣י הֶחָ֑יִל שָׂרֵ֤י הָֽאֲלָפִים֙ וְשָׂרֵ֣י הַמֵּא֔וֹת הַבָּאִ֖ים מִצְּבָ֥א הַמִּלְחָמָֽה:
Moses became angry with the officers of the army: Those appointed over the army. [This comes] to teach you that when a generation is corrupt, the leaders are held responsible, for they have the power to protest. — [Sifrei Mattoth 43]
ויקצף משה על פקודי החיל: ממונים על החיל, ללמדך שכל סרחון הדור תלוי בגדולים שיש כח בידם למחות:
15Moses said to them, "Did you allow all the females to live? טווַיֹּ֥אמֶר אֲלֵיהֶ֖ם משֶׁ֑ה הַֽחִיִּיתֶ֖ם כָּל־נְקֵבָֽה:
16They were the same ones who were involved with the children of Israel on Balaam's advice to betray the Lord over the incident of Peor, resulting in a plague among the congregation of the Lord. טזהֵ֣ן הֵ֜נָּה הָי֨וּ לִבְנֵ֤י יִשְׂרָאֵל֙ בִּדְבַ֣ר בִּלְעָ֔ם לִמְסָר־מַ֥עַל בַּֽיהֹוָ֖ה עַל־דְּבַ֣ר פְּע֑וֹר וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּֽעֲדַ֥ת יְהֹוָֽה:
on Balaam’s advice: He said to them, "Even if you assemble all the multitudes of the world, you will not be able to overcome them. Are you more numerous than the Egyptians, who had six hundred chosen chariots? Come, and I will advise you. Their God hates immorality [thus, entice them to sin with your women…] as appears in [the chapter of] Cheilek (Sanh. 106a and in the Sifrei (Mattoth 43).
בדבר בלעם: אמר להם אפילו אתם מכניסים כל המונות [האומות] שבעולם אין אתם יכולים להם, שמא מרובים אתם מן המצרים שהיו שש מאות רכב בחור. בואו ואשיאכם עצה. אלהיהם של אלו שונא זמה הוא וכו', כדאיתא בחלק (סנהדרין קו א) ובספרי:
They were the same ones: This shows that they recognized them [saying,] "This is the one who led so-and-so astray. — [Sifrei Zuta, Yalkut Shimoni]
הן הנה: מגיד שהיו מכירין אותן. זו היא שנכשל פלוני בה:
17So now kill every male child, and every woman who can lie intimately with a man you shall kill. יזוְעַתָּ֕ה הִרְג֥וּ כָל־זָכָ֖ר בַּטָּ֑ף וְכָל־אִשָּׁ֗ה יֹדַ֥עַת אִ֛ישׁ לְמִשְׁכַּ֥ב זָכָ֖ר הֲרֹֽגוּ:
Every woman who can lie intimately with a man: Capable of sexual intercourse, even though she may never have experienced it. They passed them all in front of the showplate, and the faces of those capable of intercourse turned green. — [Yev. 60b]
וכל אשה יודעת איש: ראויה להבעל אף על פי שלא נבעלה. ולפני הציץ העבירום והראויה להבעל פניה מוריקות:
you shall kill: Why is this repeated? In order to make a pause in the text; so says R. Ishmael. For when I read, “kill every male child, and every woman who can lie intimately with a man… And all the young girls…” I would not know whether to kill them [the women of the first verse] with the males, or allow them to live along with the young [girls]. That is why it says [at the end of the verse] “you shall kill.” - [Sifrei Mattoth 45]
הרוגו: למה חזר ואמר, להפסיק הענין, דברי ר' ישמעאל, שאם אני קורא הרגו כל זכר בטף וכל אשה יודעת איש וכל הטף בנשים וגו' איני יודע אם להרוג עם הזכרים או להחיות עם הטף, לכך נאמר הרגו:
18And all the young girls who have no experience of intimate relations with a man, you may keep alive for yourselves. יחוְכֹל֙ הַטַּ֣ף בַּנָּשִׁ֔ים אֲשֶׁ֥ר לֹא־יָֽדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר הַֽחֲי֖וּ לָכֶֽם:
19And you, encamp outside the camp for seven days; whoever killed a person or who touched a corpse shall cleanse himself on the third and seventh day, both you and your captives. יטוְאַתֶּ֗ם חֲנ֛וּ מִח֥וּץ לַמַּֽחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים כֹּל֩ הֹרֵ֨ג נֶ֜פֶשׁ וְכֹ֣ל | נֹגֵ֣עַ בֶּֽחָלָ֗ל תִּתְחַטְּא֞וּ בַּיּ֤וֹם הַשְּׁלִישִׁי֙ וּבַיּ֣וֹם הַשְּׁבִיעִ֔י אַתֶּ֖ם וּשְׁבִיכֶֽם:
outside the camp: [This means] that they should not enter the courtyard [of the Mishkan].
מחוץ למחנה: שלא יכנסו לעזרה:
anyone who killed a person: R. Meir says, Scripture speaks of one who killed with a weapon susceptible to contamination, and it teaches that a vessel defiles a person when it is in contact with a corpse, as if he were actually in contact with the corpse itself. Or, I might think that [he becomes contaminated] even if he shot an arrow and killed him. Scripture therefore teaches, “or who touched a corpse,” equating the one who kills with the one who touches. Just as one who touches is [contaminated] through contact, so is the one who kills [contaminated] through contact. — [Sifrei Chukkath 48]
כל הורג נפש: ר' מאיר אומר בהורג בדבר המקבל טומאה הכתוב מדבר, ולמדך הכתוב שהכלי מטמא אדם בחבורי המת, כאלו נוגע במת עצמו, או יכול אפילו זרק בו חץ והרגו, תלמוד לומר וכל הנוגע בחלל, מקיש הורג לנוגע, מה נוגע ע"י חבורו, אף הורג ע"י חבורו:
shall cleanse himself: with sprinkling water, as is the law with others who were defiled through contact with corpses. For even those who believe that gentile graves do notcontaminate [an Israelite] if they are under the same roof-as it says, “You my sheep, the sheep of My pasture; you are men” (Ezek.. 34:31) [and the Sages add,] only you are called “men” (Yev. 61a)-admit that gentiles contaminate through contact and carrying, for [the term] “men” is said only in reference to uncleanness caused by being in the same tent [namely, under one roof] as it says,“[This is the law for a man (אָדָם) who dies in a tent” (19:14).
תתחטאו: במי נדה, כדין שאר טמאי מתים, שאף לדברי האומרים קברי גוים אינן מטמאין באהל, שנאמר (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם, אתם קרויין אדם ואין הגוים קרויין אדם, מודה הוא שהגוים מטמאין במגע ובמשא, שלא נאמר אדם אלא אצל טומאת אהלים, שנאמר (במדבר יט, יד) אדם כי ימות באהל:
you and your captives: Not that gentiles are susceptible to contamination and therefore require sprinkling, but just as you are members of the covenant, so too your captives, should they become contaminated after they enter the covenant [of God], they require sprinkling. — [Sifrei Mattoth 46]
אתם ושביכם: לא שהנכרים מקבלין טומאה וצריכין הזאה, אלא מה אתם בני ברית, אף שביכם כשיבואו לברית ויטמאו, צריכין הזאה:
20All garments, leather articles, any goat product, and every wooden article shall undergo purification." כוְכָל־בֶּ֧גֶד וְכָל־כְּלִי־ע֛וֹר וְכָל־מַֽעֲשֵׂ֥ה עִזִּ֖ים וְכָל־כְּלִי־עֵ֑ץ תִּתְחַטָּֽאוּ:
and any goat product: This includes articles made from the horns, the hooves, and the bones. — [Chul. 25b]
וכל מעשה עזים: להביא כלי הקרנים והטלפים והעצמות:
21Eleazar the kohen said to the soldiers returning from battle, "This is the statute that the Lord commanded Moses. כאוַיֹּ֨אמֶר אֶלְעָזָ֤ר הַכֹּהֵן֙ אֶל־אַנְשֵׁ֣י הַצָּבָ֔א הַבָּאִ֖ים לַמִּלְחָמָ֑ה זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Eleazar the kohen…: Since Moses came to a state of anger, he came to err, for the laws of purging gentile vessels eluded him. A similar incident happened on the eighth day of the investitures [of the kohanim], as it says, “He [Moses] became angry with Eleazar and Ithamar” (Lev. 10: 16); he came to a state of anger, so he came to err. Similarly, in the episode of“Now listen, you rebels… and struck the rock” (20:10-11); through anger, he came to err. — [Sifrei Mattoth 48]
ויאמר אלעזר הכהן וגו': לפי שבא משה לכלל כעס בא לכלל טעות, שנתעלמו ממנו הלכות גיעולי נכרים. וכן אתה מוצא בשמיני למלואים, שנאמר (ויקרא י, טז) ויקצוף על אלעזר ועל איתמר, בא לכלל כעס, בא לכלל טעות, וכן (במדבר כ, י - יא) בשמעו נא המורים ויך את הסלע, ע"י הכעס טעה:
which the Lord commanded [Moses]: He ascribed the ruling to his mentor. — [Sifrei Mattoth 48]
אשר צוה ה' וגו': תלה ההוראה ברבו:
22Only the gold, the silver, the copper, the iron, the tin, and the lead כבאַ֥ךְ אֶת־הַזָּהָ֖ב וְאֶת־הַכָּ֑סֶף אֶת־הַנְּח֨שֶׁת֙ אֶת־הַבַּרְזֶ֔ל אֶת־הַבְּדִ֖יל וְאֶת־הָֽעֹפָֽרֶת:
Only the gold etc.: Even though Moses warned you only about the laws of ritual uncleanness, you must further be warned of the laws concerning the purging [of contaminated vessels]. [The word] אַךְ “only” is an exclusive expression, that is to say, you are excluded from using vessels even after their purification from contamination by a corpse, until they have been purged from the absorption of the forbidden flesh of carrion. Our Rabbis said,“ Only the gold…” teaches you that one must remove its rust before one purges it. This is the meaning of אַךְ “only”-there should be no rust; “only” the metal itself in its original form. — [Targum Jonathan ben Uzziel, Yalkut Shimoni]
אך את הזהב וגו': אף על פי שלא הזהיר לכם משה אלא על הלכות טומאה, עוד יש להזהיר לכם על הלכות גיעול. ואך לשון מיעוט, כלומר ממועטין אתם מלהשתמש בכלים אפילו לאחר טהרתן מטומאת המת, עד שיטהרו מבליעת איסור נבלות. ורבותינו אמרו אך את הזהב לומר שצריך להעביר חלודה שלו קודם שיגעילנו, וזהו לשון אך, שלא יהא שם חלודה, אך המתכת יהיה כמות שהוא:
23whatever is used in fire you shall pass through fire and then it will be clean; it must, however, [also] be cleansed with sprinkling water, and whatever is not used in fire you shall pass through water. כגכָּל־דָּבָ֞ר אֲשֶׁר־יָבֹ֣א בָאֵ֗שׁ תַּֽעֲבִ֤ירוּ בָאֵשׁ֙ וְטָהֵ֔ר אַ֕ךְ בְּמֵ֥י נִדָּ֖ה יִתְחַטָּ֑א וְכֹ֨ל אֲשֶׁ֧ר לֹֽא־יָבֹ֛א בָּאֵ֖שׁ תַּֽעֲבִ֥ירוּ בַמָּֽיִם:
whatever is used in fire: For cooking anything.
כל דבר אשר יבא באש: לבשל בו כלום:
shall pass through fire: It is purged in the manner it is used. If it is used in hot water, it must be purged in hot water, and if it is used for roasting, such as a spit or grill, it must be made to glow in fire. — [A.Z. 75b]
תעבירו באש: כדרך תשמישו הגעלתו, מה שתשמישו ע"י חמין, יגעילנו בחמין, ומה שתשמישו ע"י צלי, כגון השפוד והאסכלה, ילבננו באור:
it must, however, [also] be cleansed with sprinkling water: According to its simple meaning, this sprinkling was to cleanse it from contamination by a corpse. He said to them,“The vessels require purging to cleanse them from the [absorption of] forbidden [food], and sprinkling to cleanse them of [spiritual] uncleanness [caused by a corpse].” Our Rabbis expounded from here that even to make them fit for use [after contamination] from forbidden food, ritual immersion was required for metal utensils. They expound מֵי נִדָּה written here to mean water fit for a menstruant [Heb. נִדָּה] to immerse herself in. How much is that? Forty 'seah.’- [A.Z. 75b]
אך במי נדה יתחטא: לפי פשוטו חטוי זה לטהר מטומאת מת. אמר להם צריכין הכלים גיעול לטהרם מן האיסור, וחטוי לטהרן מן הטומאה. ורבותינו דרשו מכאן, שאף להכשירן מן האיסור הטעין טבילה לכלי מתכות. ומי נדה הכתובין כאן דרשו מים הראוים לטבול בהם נדה. וכמה הם, ארבעים סאה:
and whatever is not used in fire: Anything which is not used in fire such as ewers, cups, and jugs, all of which are used for cold [food] and did not absorb forbidden food. — [A.Z. 75b]
וכל אשר לא יבא באש: כל דבר שאין תשמישו ע"י האור, כגון כוסות וצלוחיות שתשמישן בצונן ולא בלעו איסור:
shall be passed through water: He immerses them and that is sufficient. This refers only to metal utensils. — [A.Z. 75b, Sifrei Mattoth 50]
תעבירו במים: מטבילן ודיו ודוקא כלי מתכות:
24You shall wash your garments on the seventh day and become [ritually] clean; afterwards, you may enter the camp." כדוְכִבַּסְתֶּ֧ם בִּגְדֵיכֶ֛ם בַּיּ֥וֹם הַשְּׁבִיעִ֖י וּטְהַרְתֶּ֑ם וְאַחַ֖ר תָּבֹ֥אוּ אֶל־הַמַּֽחֲנֶֽה:
the camp: The camp of the Shechinah, for one who is defiled by the dead is not banned from the Levite camp or the Israelite camp. — [Pes. 67a]
אל המחנה: למחנה שכינה, שאין טמא מת טעון שילוח ממחנה לויה וממחנה ישראל:
25The Lord spoke to Moses, saying, כהוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
26"Take a count of the plunder of the captive people and animals, you, together with Eleazar the kohen and the paternal leaders of the community. כושָׂ֗א אֵ֣ת רֹ֤אשׁ מַלְק֨וֹחַ֙ הַשְּׁבִ֔י בָּֽאָדָ֖ם וּבַבְּהֵמָ֑ה אַתָּה֙ וְאֶלְעָזָ֣ר הַכֹּהֵ֔ן וְרָאשֵׁ֖י אֲב֥וֹת הָֽעֵדָֽה:
Take a count of: Heb. שָׂא אֶת ראשׁ, take the tally.
שא את ראש: קח את החשבון:
27And you shall divide the plunder equally between the warriors who went out to battle and the entire congregation. כזוְחָצִ֨יתָ֙ אֶת־הַמַּלְק֔וֹחַ בֵּ֚ין תֹּֽפְשֵׂ֣י הַמִּלְחָמָ֔ה הַיֹּֽצְאִ֖ים לַצָּבָ֑א וּבֵ֖ין כָּל־הָֽעֵדָֽה:
Divide the plunder equally between the warriors…: Half for these and half for those.
וחצית את המלקוח בין תפשי המלחמה וגו': חציו לאלו וחציו לאלו:
28And you shall levy a tax for the Lord from the soldiers who went out to battle: one soul out of every five hundred, from the people, from the cattle, from the donkeys, and from the sheep. כחוַֽהֲרֵֽמֹתָ֨ מֶ֜כֶס לַֽיהֹוָ֗ה מֵאֵ֞ת אַנְשֵׁ֤י הַמִּלְחָמָה֙ הַיֹּֽצְאִ֣ים לַצָּבָ֔א אֶחָ֣ד נֶ֔פֶשׁ מֵֽחֲמֵ֖שׁ הַמֵּא֑וֹת מִן־הָֽאָדָם֙ וּמִן־הַבָּקָ֔ר וּמִן־הַֽחֲמֹרִ֖ים וּמִן־הַצֹּֽאן:
29You shall take from their half and give it to Eleazar the kohen as a gift to the Lord. כטמִמַּֽחֲצִיתָ֖ם תִּקָּ֑חוּ וְנָֽתַתָּ֛ה לְאֶלְעָזָ֥ר הַכֹּהֵ֖ן תְּרוּמַ֥ת יְהֹוָֽה:
30From the half belonging to the children of Israel you shall take one part out of fifty of the people, of the cattle, of the donkeys, of the sheep, and of all animals, and you shall give them to the Levites, the guardians of the Mishkan of the Lord." לוּמִמַּֽחֲצִ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל תִּקַּ֣ח | אֶחָ֣ד | אָחֻ֣ז מִן־הַֽחֲמִשִּׁ֗ים מִן־הָֽאָדָ֧ם מִן־הַבָּקָ֛ר מִן־הַֽחֲמֹרִ֥ים וּמִן־הַצֹּ֖אן מִכָּל־הַבְּהֵמָ֑ה וְנָֽתַתָּ֤ה אֹתָם֙ לַֽלְוִיִּ֔ם שֹֽׁמְרֵ֕י מִשְׁמֶ֖רֶת מִשְׁכַּ֥ן יְהֹוָֽה:
31Moses and Eleazar the kohen did as the Lord had commanded Moses. לאוַיַּ֣עַשׂ משֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
32The plunder, which was in addition to the spoils that the army had spoiled, consisted of six hundred and seventy five thousand sheep. לבוַֽיְהִי֙ הַמַּלְק֔וֹחַ יֶ֣תֶר הַבָּ֔ז אֲשֶׁ֥ר בָּֽזְז֖וּ עַ֣ם הַצָּבָ֑א צֹ֗אן שֵֽׁשׁ־מֵא֥וֹת אֶ֛לֶף וְשִׁבְעִ֥ים אֶ֖לֶף וַֽחֲמֵ֥שֶׁת אֲלָפִֽים:
The plunder which was in addition to the spoil…: Because they were not commanded to levy a tax from the movable objects, but only from the [living] plunder, Scripture expresses it in this way: The plunder which was included in the allocation and in the tax-which remained over after the spoils of the movable property were plundered by the soldiers for themselves, and were therefore not included in the allocation- [was as follows:] the number of sheep etc.
ויהי המלקוח יתר הבז: לפי שלא נצטוו להרים מכס מן המטלטלין אלא מן המלקוח, כתב את הלשון הזה ויהי המלקוח שבא לכלל חלוקה ולכלל מכס, שהיה עודף על בז המטלטלין אשר בזזו עם הצבא איש לו, ולא בא לכלל חלוקה מספר הצאן וגו':
33Seventy two thousand cattle. לגוּבָקָ֕ר שְׁנַ֥יִם וְשִׁבְעִ֖ים אָֽלֶף:
34Sixty one thousand donkeys. לדוַֽחֲמֹרִ֕ים אֶחָ֥ד וְשִׁשִּׁ֖ים אָֽלֶף:
35As for the people, of the women who had no experience of intimate relations with a man, all souls were thirty two thousand. להוְנֶ֣פֶשׁ אָדָ֔ם מִן־הַנָּשִׁ֔ים אֲשֶׁ֥ר לֹא־יָֽדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר כָּל־נֶ֕פֶשׁ שְׁנַ֥יִם וּשְׁלשִׁ֖ים אָֽלֶף:
36The half that was the portion of those who went out to battle: the number of sheep was three hundred and thirty seven thousand, five hundred. לווַתְּהִי֙ הַמֶּֽחֱצָ֔ה חֵ֕לֶק הַיֹּֽצְאִ֖ים בַּצָּבָ֑א מִסְפַּ֣ר הַצֹּ֗אן שְׁלֽשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּשְׁלשִׁ֣ים אֶ֔לֶף וְשִׁבְעַ֥ת אֲלָפִ֖ים וַֽחֲמֵ֥שׁ מֵאֽוֹת:
37The tax to the Lord from the sheep was six hundred and seventy five. לזוַיְהִ֛י הַמֶּ֥כֶס לַֽיהֹוָ֖ה מִן־הַצֹּ֑אן שֵׁ֥שׁ מֵא֖וֹת חָמֵ֥שׁ וְשִׁבְעִֽים:
38Thirty six thousand cattle, of which the tax to the Lord was seventy two. לחוְהַ֨בָּקָ֔ר שִׁשָּׁ֥ה וּשְׁלשִׁ֖ים אָ֑לֶף וּמִכְסָ֥ם לַֽיהֹוָ֖ה שְׁנַ֥יִם וְשִׁבְעִֽים:
39Thirty thousand and five hundred donkeys, of which the tax to the Lord was sixty one. לטוַֽחֲמֹרִ֕ים שְׁלשִׁ֥ים אֶ֖לֶף וַֽחֲמֵ֣שׁ מֵא֑וֹת וּמִכְסָ֥ם לַֽיהֹוָ֖ה אֶחָ֥ד וְשִׁשִּֽׁים:
40Sixteen thousand people, of which the tax to the Lord was thirty two people. מוְנֶ֣פֶשׁ אָדָ֔ם שִׁשָּׁ֥ה עָשָׂ֖ר אָ֑לֶף וּמִכְסָם֙ לַֽיהֹוָ֔ה שְׁנַ֥יִם וּשְׁלשִׁ֖ים נָֽפֶשׁ:
41Moses gave the tax which was a gift to the Lord, to Eleazar the kohen, as the Lord had commanded Moses. מאוַיִּתֵּ֣ן משֶׁ֗ה אֶת־מֶ֨כֶס֙ תְּרוּמַ֣ת יְהֹוָ֔ה לְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה:
42And from the half allotted to the children of Israel, which Moses had divided from the men who had gone into the army. מבוּמִמַּֽחֲצִ֖ית בְּנֵ֣י יִשְׂרָאֵ֑ל אֲשֶׁר֙ חָצָ֣ה משֶׁ֔ה מִן־הָֽאֲנָשִׁ֖ים הַצֹּֽבְאִֽים:
And from the half allotted to the children of Israel, which Moses had divided: on behalf of the community, for he took it for them from the men who had gone out to war.
וממחצית בני ישראל אשר חצה משה: לעדה והוציאה להם מן האנשים הצובאים:
43The community's half [consisted of] three hundred and thirty seven thousand, five hundred sheep. מגוַתְּהִ֛י מֶֽחֱצַ֥ת הָֽעֵדָ֖ה מִן־הַצֹּ֑אן שְׁלֽשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּשְׁלשִׁ֣ים אֶ֔לֶף שִׁבְעַ֥ת אֲלָפִ֖ים וַֽחֲמֵ֥שׁ מֵאֽוֹת:
The community’s half [consisted of]: such and such.
ותהי מחצת העדה: כך וכך:
44Thirty six thousand cattle. מדוּבָקָ֕ר שִׁשָּׁ֥ה וּשְׁלשִׁ֖ים אָֽלֶף:
45Thirty thousand five hundred donkeys. מהוַֽחֲמֹרִ֕ים שְׁלשִׁ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
46And sixteen thousand people. מווְנֶ֣פֶשׁ אָדָ֔ם שִׁשָּׁ֥ה עָשָׂ֖ר אָֽלֶף:
47Moses took one part out of fifty from the half of the children of Israel, the people and the animals, and gave them to the Levites, the guardians of the Lord's sanctuary as G-d commanded Moses. מזוַיִּקַּ֨ח משֶׁ֜ה מִמַּֽחֲצִ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הָֽאָחֻז֙ אֶחָ֣ד מִן־הַֽחֲמִשִּׁ֔ים מִן־הָֽאָדָ֖ם וּמִן־הַבְּהֵמָ֑ה וַיִּתֵּ֨ן אֹתָ֜ם לַֽלְוִיִּ֗ם שֹֽׁמְרֵי֙ מִשְׁמֶ֨רֶת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה:
Moses took etc.:
ויקח משה וגו' :
48The officers appointed over the army's thousands, the commanders of thousands and the commanders of hundreds, approached Moses. מחוַיִּקְרְבוּ֙ אֶל־משֶׁ֔ה הַפְּקֻדִ֕ים אֲשֶׁ֖ר לְאַלְפֵ֣י הַצָּבָ֑א שָׂרֵ֥י הָֽאֲלָפִ֖ים וְשָׂרֵ֥י הַמֵּאֽוֹת:
The officers: Heb. הַפְּקֻדִים, those appointed.
הפקודים: הממונים:
49They said to Moses, "Your servants counted the soldiers who were in our charge, and not one man was missing from us. מטוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה עֲבָדֶ֣יךָ נָּֽשְׂא֗וּ אֶת־רֹ֛אשׁ אַנְשֵׁ֥י הַמִּלְחָמָ֖ה אֲשֶׁ֣ר בְּיָדֵ֑נוּ וְלֹֽא־נִפְקַ֥ד מִמֶּ֖נּוּ אִֽישׁ:
not…missing: Heb. ולֹא נִפְקַד, there is not one missing. The Targum [Onkelos] renders לָא שְׁגָא which in Aramaic also means ‘missing,’ as in “I would suffer its loss (אֲחַטֶּנָּה)” (Gen. 31:39) which the Targum renders, “what was missing (שַׁגְיָא) from the count.” Similarly, “for your seat will be vacant (יִפָּקֵד)” (I Sam. 20:18)-the place where you sit will be missing, the one who usually sits there. Similarly, וַיִפָּקֵד מְקוֹם דָּוד “David’s place was vacant” (ibid. 25); his place was missing, and no one was sitting there.
ולא נפקד: ולא נחסר ותרגומו ולא שגא, אף הוא בלשון ארמי חסרון, כמו (בראשית לא, לט) אנכי אחטנה, תרגומו דהות שגיא ממנינא, וכן (שמואל א' כ, יח) כי יפקד מושבך, יחסר מקום מושבך, איש הרגיל לישב שם. וכן (שם כ, כז) ויפקד מקום דוד, נחסר מקומו ואין איש יושב שם:
50We therefore wish to bring an offering for the Lord. Any man who found a gold article, be it an anklet, a bracelet, a ring, an earring, or a body ornament, to atone for our souls before the Lord. נוַנַּקְרֵ֞ב אֶת־קָרְבַּ֣ן יְהֹוָ֗ה אִישׁ֩ אֲשֶׁ֨ר מָצָ֤א כְלִֽי־זָהָב֙ אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּ֖עַת עָגִ֣יל וְכוּמָ֑ז לְכַפֵּ֥ר עַל־נַפְשֹׁתֵ֖ינוּ לִפְנֵ֥י יְהֹוָֽה:
anklet: Heb. אֶצְעָדָה, bangles for the foot.
אצעדה: אלו צמידים של רגל:
bracelet: Heb. וְצָמִיד, [bangles] for the hand.
וצמיד: של יד:
earring: Heb. עָגִיל, earrings.
עגיל: נזמי אוזן:
body ornament: Heb. וְכוּמָז, a form for the female genitalia, to atone for their sinful thoughts concerning the Midianite women. — [Shab. 64a]
וכומז: דפוס של בית הרחם לכפר על הרהור הלב של בנות מדין:
51Moses and Eleazar the kohen took all the gold articles from them. נאוַיִּקַּ֨ח משֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֶת־הַזָּהָ֖ב מֵֽאִתָּ֑ם כֹּ֖ל כְּלִ֥י מַֽעֲשֶֽׂה:
52The total of the gift of gold which they dedicated to the Lord [amounted to] sixteen thousand, seven hundred and fifty shekels; this was from the commanders of the thousands and the commanders of the hundreds. נבוַיְהִ֣י | כָּל־זְהַ֣ב הַתְּרוּמָ֗ה אֲשֶׁ֤ר הֵרִ֨ימוּ֙ לַֽיהֹוָ֔ה שִׁשָּׁ֨ה עָשָׂ֥ר אֶ֛לֶף שְׁבַע־מֵא֥וֹת וַֽחֲמִשִּׁ֖ים שָׁ֑קֶל מֵאֵת֙ שָׂרֵ֣י הָֽאֲלָפִ֔ים וּמֵאֵ֖ת שָׂרֵ֥י הַמֵּאֽוֹת:
53The soldiers had seized spoils for themselves. נגאַנְשֵׁי֙ הַצָּבָ֔א בָּֽזְז֖וּ אִ֥ישׁ לֽוֹ:
54Moses and Eleazar the kohen took the gold from the commanders of the thousands and hundreds and brought it to the Tent of Meeting, as a remembrance for the children of Israel before the Lord. נדוַיִּקַּ֨ח משֶׁ֜ה וְאֶלְעָזָ֤ר הַכֹּהֵן֙ אֶת־הַזָּהָ֔ב מֵאֵ֛ת שָׂרֵ֥י הָֽאֲלָפִ֖ים וְהַמֵּא֑וֹת וַיָּבִ֤אוּ אֹתוֹ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד זִכָּר֥וֹן לִבְנֵֽי־יִשְׂרָאֵ֖ל לִפְנֵ֥י יְהֹוָֽה:
Tehillim: Psalms Chapters 108 - 112• Hebrew text
• English text
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Igeret HaTeshuva, beginning of Chapter 8• English Text (Lessons in Tanya)
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Monday, Tammuz 23, 5777 · July 17, 2017
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 8
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Two basic elements, as the Alter Rebbe made clear in the previous chapter, enable the lower level of repentance to be true and direct: (a) considering how one's soul and its Source, the Shechinah, are to be pitied, and arousing Supreme compassion upon them; (b) making a thoughtful, soulful and accurate accounting of the extent to which one's own sins have brought about the “exile of the Shechinah.” This will make one's heart humble and contrite, which in turn will crush the spirit of the kelipot and sitra achra.
והנה אחרי העמקת הדעת בכל הנ"ל
After deeply considering all this,
יוכל לבקש באמת מעומקא דלבא כרוב רחמיך מחה פשעי וכו'
one can truly plead, from his inmost heart,1 “In accordance with Your abounding compassion, erase my transgressions….”
This verse is recited during Tikkun Chatzot as well as during the bedside reading of Keriat Shema - propitious times for spiritual stocktaking, which will enable him to recite it wholeheartedly.
כי אזי תקבע בלבו באמת גודל הרחמנות על בחי' אלקות שבנפשו ושלמעלה כנ"ל
For by then his heart will be thoroughly impressed with the pathetic state of the spark of Divinity within his soul, and [in his soul's Source] Above, as noted earlier.
ובזה יעורר רחמים העליונים מי"ג מדה"ר הנמשכות מרצון העליון ברוך הוא
He will thereby arouse Supreme mercy, from the Thirteen Attributes of Mercy which derive from the Supreme Will,
הנרמז בקוצו של יו"ד
alluded to by the “thorn” atop the yud,
שלמעלה מעלה בחינת ההשפעה הנשפעת מאותיות שם הוי'
which by far transcends the flow issuing from the letters of the Tetragrammaton.
Sins cause a blemish in the individual letters of the Tetragrammaton, as explained above. This causes the flow emanating from there, and from which a Jew derives his life-force, to descend into the kelipot and sitra achra and provide them with additional nurture.
When one arouses the Supreme mercies of the Thirteen Attributes of Mercy, which emanate from the level of the Supreme Will that transcends the letters of the Tetragrammaton, he is then able to rectify the letters and redirect their flow into his soul.
ולכן הי"ג מדות הרחמים מנקים כל הפגמים
Therefore, on account of their lofty origin, these Thirteen Attributes of Mercy correct all defects,
וכמו שכתוב נושא עון ופשע ונקה
as it is written,2 “He bears sin and transgression…, and cleanses.”
With this awakening of mercies following the contrition,
ושוב אין יניקה להחיצונים והסטטרא אחרא מהשפעת ה"א תתאה כנ"ל
there is no further nurture for the evil (lit., “extraneous”) forces and for the sitra achra from the life-force emanating from the lower hei, as noted.
(ובזה תשוב ה"א תתאה למקומה להתייחד ביה"ו וד"ל)
(3The latter hei thereupon returns to its proper place, reunited with [the preceding three letters of the Tetragrammaton,] yud-hei-vav. This will suffice for the understanding.)
This, then, is the meaning of the statement quoted in chapter 4, that the lower level of teshuvah consists of the “return of the lower hei.”
וכן ממש למטה בנפש האלקית שבאדם
Just as there is a restoration of the hei Above, exactly so below in the Divine soul within man,
שוב אין עונותיכם מבדילים
no more do4 “your sins separate [you from G-d].”
וכמו שכתוב ונקה מנקה הוא לשבים
Thus it is written, naming one of the Thirteen Attributes of Mercy,5 “He cleanses,” on which our Sages comment,6 “He cleanses those who return to Him in penitence,”
לרחוץ ולנקות נפשם מלבושים הצואים הם החיצונים
to lave and cleanse their souls of the soiled garments, which are the evil (lit., “extraneous”) forces, i.e., the kelipot and sitra achra,
כמו שכתוב בגמרא מלפפתו וכו'
that the Talmud describes 7 as [a garment born of a man's sin that] “envelops him….”
FOOTNOTES
1.Tehillim 51:3.
2.Bamidbar 14:18.
3.Parenthesis are in the original text.
4.Cf. Yeshayahu 59:2.
5.Bamidbar 14:18.
6.Yoma 86a.
7.Sotah 3b.
Rambam:
• Sefer Hamitzvot:English Text | Hebrew Text
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Monday, Tammuz 23, 5777 · July 17, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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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.
Negative Commandment 251
Hurtful Words
"You shall not wrong one another and you shall fear your G‑d"—Leviticus 25:17.
- It is forbidden to verbally distress or humiliate another.
- Examples:
- If a person has sinned in his youth and then repented, one may not tell him, "Thank G‑d who has taken you away from that path to this good path!" or similar indirect references to his earlier faults that may cause him pain.
- [If a person is suffering from illness, one may not say (as Job's friends did), "Has anyone perished who was totally innocent?"
- If you see people who seek to purchase grain, do not tell them that they can obtain it by a certain person, who in reality has nothing to sell.
- Do not enter a store and ask, "How much does this item cost?" when you have no intention to make a purchase.]
Full text of this Mitzvah »
Hurtful Words
Negative Commandment 251
Translated by Berel Bell
The 251st prohibition is that we are forbidden from verbally wronging another person by telling him things that will distress and humiliate him, and make him discouraged.1 For example, when a person has sinned in his youth, but changed his ways, and someone tells him, "Thank G‑d who has taken you away from that path to this good path," or similar indirect references to faults that cause him pain.
The source of this prohibition is G‑d's statement2 (exalted be He), "V'lo sonu one another and you shall fear your G‑d." Our Sages3 said that this refers to verbally causing him pain (ona'as devarim). 4
In the words of the Sifra, "The verse 'V'lo sonu one another' refers to ona'as devarim. What does this mean? If the person is a baal teshuvah, do not tell him, 'Remember your previous deeds...'; if there was illness...[do not say as Job's friends did, 'has anyone perished who was totally innocent?']; if you see donkey drivers...[who are seeking grain to buy, do not say that they can obtain it by a certain person, who in reality has nothing to sell and the drivers will be disappointed]; do not ask, 'how much does this cost?' [when you don't intend to make a purchase, since it will cause disappointment to the seller]."
Our Sages said,5 "Ona'as devarim is more serious than ona'as mamon, since regarding the former, the Torah says, 'and you shall fear your G‑d.'"6
The details of this mitzvah are explained in the 4th chapter of tractate Bava Metzia.
FOOTNOTES
1.Literally, "make him unable to encourage himself."
2.Lev. 25:17.
3.Bava Metzia 58b.
4.Causing verbal pain, as opposed to ona'as mamon, which is cheating someone financially. See N250.
5.Bava Metzia 58b.
6.From this statement it is obvious that ona'as devarim is a distinct mitzvah, not just a subcategory of ona'as mamon.
Rambam:
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 10
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• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 10
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 10
1
When one of the judges in a case involving capital punishment rules to acquit the defendant or to hold him liable, not because this is his own opinion which he arrived upon the basis of his own decision, but rather he was swayed after his colleague's words, he commits a transgression, as implied by Exodus 23:2: "Do not respond to a dispute with an inclination." According to the Oral Tradition, this command is interpreted to mean that, when the judges are determining the verdict, a person should not say: "It is sufficient for me to adopt so-and-so's understanding." Instead, he should say what he thinks himself.
א
אחד מן הדיינים בדיני נפשות שהיה מן המזכין או מן המחייבין לא מפני שאמר דבר הנראה לו בדעתו אלא נטה אחר דברי חבירו הרי זה עובר בלא תעשה ועל זה נאמר ולא תענה על ריב לנטות מפי השמועה למדו שלא תאמר בשעת מנין די שאהיה כאיש פלוני אלא אמור מה שלפניך:
2
Included in this interdiction is a prohibition against a judge who had proposed a rationale to exonerate a defendant in a capital case to propose a rationale to convict him. This is also implied by: "Do not respond to a dispute with an inclination."
When does the above apply? In the give and take among the judges. At the time of the verdict even a judge who had proposed a rationale for acquittal may join the others who vote for conviction.
ב
ובכלל לאו זה שלא יחזור המלמד זכות בדיני נפשות ללמד חובה שנאמר לא תענה על ריב לנטות בד"א בשעת משא ומתן אבל בשעת גמר דין יש למלמד זכות לחזור ולהתמנות עם המחייבים:
3
When a scholar offers a rationale for acquittal and then dies, we consider it as if he is alive and advocating this position.
ג
תלמיד שהיה מזכה ומת רואין אותו כאילו הוא מזכה במקומו:
4
If a judge says: "I can offer a rationale to acquit him" and then lost the power of speech or died before he could explain the rationale for acquittal, it is as if he does not exist.
ד
אמר אחד יש לי ללמד עליו זכות ונשתתק או מת קודם שילמד זכות ויאמר מאי זה טעם מזכה הרי הוא כמי שאינו:
5
When two judges mention one rationale, even if they cite different prooftexts, they are only counted as one.
ה
שנים שאמרו טעם אחד אפילו משני מקראות אין נמנין אלא כאחד:
6
According to the Oral Tradition, we learned that with regard to cases involving capital punishment, we do not ask the judge of the highest stature to render judgment first, lest the remainder rely on his opinion and not see themselves as worthy to argue against him. Instead, every judge must state what appears to him, according to his own opinion.
ו
ומפי השמועה למדו שאין מתחילין בדיני נפשות מן הגדול שמא יסמכו השאר על דעתו ולא יראו עצמן כדאין לחלוק עליו אלא יאמר כל אחד דבר הנראה לו בדעתו:
7
Similarly, with regard to cases involving capital punishment, we do not begin with a condemnatory statement, but rather one which points towards acquittal.
What is implied? We tell the presumed transgressor: "If you did not commit the transgression concerning which testimony was given concerning you, do not fear the words of the witnesses.
ז
וכן אין פותחין בדיני נפשות לחובה אלא לזכות כיצד אומרים לזה שחטא אם לא עשית דבר זה שהעידו בו עליך אל תירא מדבריהם:
8
When one of the scholars makes a statement with regard to a case involving capital punishment: "I can teach a rationale which would convict him," we silence him. If he states: "I can teach a rationale which will exonerate him," he is raised up and included in the Sanhedrin. If his words are of substance, we heed his statements and he never descends. If his words are not of substance, he does not descend from the court for that entire day.
Even if the defendant himself says: "I can teach a rationale which will exonerate myself," we heed his statements and he is counted among the judges, provided his words are of substance.
ח
אמר אחד מן התלמידים בדיני נפשות יש לי ללמד עליו חובה משתקין אותו אמר יש לי ללמד עליו זכות מעלין אותו עמהן לסנהדרין אם יש ממש בדבריו שומעין לו ואינו יורד משם לעולם ואם אין ממש בדבריו אינו יורד משם כל היום כולו אפילו אמר הנדון עצמו יש לי ללמד על עצמי זכות שומעין לו ועולה למניין והוא שיהיה ממש בדבריו:
9
When a court errs with regard to a case involving capital punishment and convict an innocent person, ruling that he is guilty, and later they discover a rationale that would require that the ruling be nullified and he be vindicated, they nullify the ruling and retry the case. If, however, they erred and acquitted a person liable to be executed, the judgment is not nullified and the case is not retried.
When does the above apply? When they erred with regard to a matter that the Sadducees would not acknowledge. If, however, they erred with regard to a matter that the Sadducees acknowledge, we retry the case to convict him.
What is implied? If they said that a person who has adulterous or incestuous anal intercourse is not liable and they released him, he is retried and executed. If, however, they said a person who merely entered the woman's anus with the crown of his organ is not liable, and they released him. He is not retried. Similar principles apply in all analogous situations.
ט
בית דין שטעו בדיני נפשות וחייבו את הפטור וגמרו דינו לחובה ונראה להם הטעם שיסתרו בו את דינו כדי לזכותו סותרין וחוזרין ודנין אותו אבל אם טעו ופטרו את המחוייב הריגה אין סותרין את דינו ואין מחזירין אותו במה דברים אמורים בשטעו בדבר שאין הצדוקין מודין בו אבל אם טעו בדבר שהצדוקין מודין בו מחזירין אותה לחובה כיצד אמרו הבא על הערוה שלא כדרכה פטור ופטרוהו מחזירין אותו וממיתין אותו אבל אם אמרו המערה שלא כדרכה פטור ופטרוהו אין מחזירין אותו וכן כל כיוצא בזה:
Rambam:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Sixteen, Mechirah Mechirah - Chapter Seventeen, Mechirah Mechirah - Chapter Eighteen
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• 3 Chapters A Day: Mechirah Mechirah - Chapter Sixteen, Mechirah Mechirah - Chapter Seventeen, Mechirah Mechirah - Chapter Eighteen
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Mechirah - Chapter Sixteen
1
The following laws apply when a person sells seeds of garden vegetables to a colleague, when the seeds themselves are not eaten. If the seeds do not grow, the seller is responsible to reimburse him for the money that he took from him. For we can assume that he purchased the seeds to sow them.
The above applies provided that the seeds did not grow because of a problem with the seeds themselves. If, however, the reason they did not grow is that the land was smitten with hail or the like, the seller is not responsible for the loss, for perhaps the reason that the seeds did not grow is the hail. Similar principles apply in all analogous situations.
א
המוכר זרעוני גינה שאין עצמן של זרעונים נאכל לחבירו ולא צמחו חייב באחריותן ומחזיר לו את הדמים שלקח ממנו שחזקתן לזריעה והוא שלא צמחו מחמת עצמן אבל אם לקתה הארץ בברד וכיוצא בו אינו חייב באחריותן שמא מחמת הברד לא צמחו וכן כל כיוצא בזה:
2
If, by contrast, a seller sold seeds that are eaten - e.g., wheat or barley -and the purchaser sowed them, and they did not grow, the seller is not responsible to reimburse the purchaser.Even if he sold him flax seeds, which most people purchase to sow, the seller is not responsible if they are destroyed when they are sown, since there are some who eat these seeds.
If, however, the purchaser notifies the seller that he is purchasing the seeds with the intent of sowing them, the seller is responsible for them. The same applies to objects that are purchased for medicinal purposes or for dyes. Similar principles apply in all analogous situations.
ב
מכר לו זרעים הנאכלין כגון חטים ושעורים וזרען ולא צמחו אינו חייב באחריותן אפילו היה זרע פשתן שרוב בני אדם קונין אותה לזריעה הואיל ואוכלין אותה אינו חייב באחריות זריעתו ואם הודיעו שהוא קונה לזרע חייב באחריותן והוא הדין לדברים הנמכרים לרפואה ולצביעה וכן כל כיוצא בזה:
3
From the above, we can derive the following law. Whenever a person purchases an item from a colleague and informs him that he intends to transport it to another city to sell it there, and after he transported it there a blemish which nullifies the sale was discovered, the seller may not tell the purchaser: "Bring my article here." Instead, the seller must reimburse the purchaser, and the seller must take the trouble of returning the article to its original place or selling it in the place to which it was transported. Even if the article was lost or stolen after the purchaser notified the seller, it is considered to have been in the seller's domain.
Different laws apply, however, when the purchaser did not tell the seller that he was planning to transport the article to another country and transported it nevertheless. If he then discovered a blemish, the article is considered to be in the domain of the purchaser until he returns it with its blemish to the seller.
ג
מכאן אתה למד שכל הלוקח מחבירו מקח והודיעו שהוא מוליכו למדינה פלונית למכרו שם ואחר שהוליכו לשם נמצא בו מום אינו יכול לומר החזיר לי מקחי לכאן אלא מחזיר לו את הדמים והמוכר מטפל להביא ממכרו או למכרו שם ואפילו אבד או נגנב אחר שהודיעו הרי הוא ברשות מוכר אבל אם לא הודיעו שמוליכו למדינה אחרת והוליכו ונמצא שם בו מום הרי זה ברשות לוקח עד שיחזיר המקח במומו למוכר:
4
When a person purchases produce and discovers a blemish, and afterwards the article is lost or stolen, the article is considered in the domain of the purchaser until he returns it to the seller. If the produce becomes wormy and is spoiled because-of the length of time it had been kept, it is considered to be in the domain of the seller. If the purchaser realized the difficulty and should have notified the seller, but failed to do so, the produce is considered to be in his domain.
ד
הלוקח מקח ונמצא בו מום ואחר כך אבד או נגנב הרי הוא ברשות הלוקח עד שיחזיר המקח למוכר ואם התליע ונפסד מחמת אורך הזמן הרי זה ברשות המוכר ואם היה לו להודיע למוכר ולא הודיעו הרי זה ברשות לוקח:
5
When a person sells an ox to a colleague and it is discovered to have tendencies to gore, the seller can excuse himself from responsibility by saying: "I sold it to you for the purpose of slaughter."When does the above apply? When the purchaser buys oxen for both slaughter and plowing. If, however, the seller knows that the purchaser purchases oxen only to plow, the transaction is considered to have been conducted under false premises, and it is nullified. The same principles apply in all analogous situations.
ה
המוכר שור לחבירו ונמצא נגחן יכול לומר לו לשחיטה מכרתיו לך במה דברים אמורים בשהיה הלוקח קונה לשחיטה ולחרישה אבל אם היה יודע שהוא קונה לחרישה בלבד הרי זה מקח טעות וחוזר וכן כל כיוצא בזה:
6
The following rule applies when a person sells an animal to a colleague for slaughter, the purchaser slaughters it, and it is discovered to be trefah. If it can definitely be determined that it had been trefah when it was purchased,the purchaser should return the slaughtered animal, and the seller must return the money.
From this ruling, we can derive the following principles that apply when a seller sells an entity that possesses a blemish, and the purchaser makes another blemish before he discovers the first blemish. If the purchaser creates the blemish in the process of performing an act that would ordinarily be performed - e.g., one who slaughters an animal that is trefah - he is not liable. If, however, he deviates from ordinary practice and makes another blemish before he discovers the first blemish, he should return the article to its owner and reimburse him for the blemish that he made.
ו
המוכר בהמה לחבירו לטביחה ושחטה ונמצא טרפה אם נודע בודאי שהיתה טרפה כשלקחה הרי זה מחזיר לו את השחוטה ויחזיר המוכר את הדמים מכאן אתה למד שהמוכר דבר שהיה מום בממכרו ועשה בו הלוקח מום אחר קודם שיודע לו המום הראשון אם עשה דבר שדרכו לעשותו כגון זה ששחט את הטרפה פטור ואם שנה ועשה מום אחר קודם שיודע לו המום [הראשון] מחזיר המקח לבעליו ומשלם דמי המום שעשה:
7
The following rules apply when a person purchases a garment and cuts it with the intent of making a cloak from it. If, because of the cut he made, he discovers a blemish in the fabric, he may return the pieces.
Should he sew the cloak and then discover the blemish in the fabric, he may return it. If he has increased its value, he may collect from the seller the value of the increase his sewing generated. Similar principles apply in all analogous situations.
ז
קנה בגד וקרעו לעשות ממנו חלוק ואח"כ נודע המום מחמת הקריעה מחזיר לו את הקרעים תפרו ואחר כך נודע המום אם השביח נוטל שבח התפירה מן המוכר וכן כל כיוצא בזה:
8
The following principles apply when a person sells landed property to a colleague, the purchaser derives benefit from the property, and afterwards discovers a blemish in it. If he desires to return the land to its owners, he must reimburse them for all the benefit that he derived. If it was a courtyard and he dwelled in it, he must pay them rent.
ח
המוכר קרקע לחבירו ואכל פירותיה ולאחר זמן נראה לו בה מום אם רצה להחזיר קרקע לבעלים מחזיר כל הפירות שאכל ואם היה חצר ודר בו צריך להעלות לו שכר:
9
When a person sells an article with a blemish that is not recognized, and the article that is sold becomes destroyed because of that blemish, the seller must return the money that he received.
ט
המוכר דבר שיש בו מום שאינו נראה ואבד המקח מחמת אותו המום הרי זה מחזיר את הדמים:
10
What is implied? A person sold an ox that did not have molars. The purchaser placed that ox together with his cattle, placed food before all of them, and they ate. He did not realize that the ox he had purchased was not eating until it died of starvation.
In such an instance, the purchaser may return the corpse to the seller, who is required to return his money to him. Similar principles apply in all analogous situations.
י
[כיצד] המוכר שור לחבירו שאין לו טוחנות והניחו הלוקח עם הבקר שלו והיה מניח המאכל לפני כולן ואוכלין ולא היה יודע שזה אוכל עד שמת ברעב הרי זה מחזיר לו את הנבילה ויחזיר זה את הדמים וכן כל כיוצא בזה:
11
Different rules apply if the seller is a broker who purchases from one person and sells to another without keeping the animal in his possession. For this reason, we assume that the broker did not know of the blemish. Therefore, the broker is required to take a Rabbinic oath that he did not know of the blemish, and then he is absolved of responsibility.
The rationale is that the purchaser had the responsibility of checking the ox he purchased independently and returning it to the broker before it died. The broker would then have returned it to the one who sold it to him. Since the purchaser did not do this, he caused himself a loss. Similar principles apply in all analogous situations.
יא
היה המוכר סרסור שלוקח מזה ומוכר לזה ואינו משהה המקח עמו ולא ידע במום זה הרי הסרסור נשבע שבועת היסת שלא ידע במום זה ויפטר מפני שהיה על הלוקח לבדוק השור בפני עצמו ולהחזירו לו קודם שימות ויהיה הסרסור מחזירו על המוכר הראשון הואיל ולא עשה הוא הלוקח הפסיד על עצמו וכן כל כיוצא בזה:
12
The following rules apply when a person slaughters a firstborn animal, sells its meat, and then the purchaser discovers that the seller had not shown it to an expert: What the purchaser ate is not taken into consideration, and the seller is required to return to the purchaser the money he paid. The seller should receive the remainder of the meat from the purchaser and return his money to him.
Similarly, if a butcher slaughters a cow and sells it, and it is discovered that it was trefah, what the purchaser ate is not taken into consideration, and the seller is required to return the purchaser's money to him.The meat that was not eaten should be returned to the butcher, ] and he should return the money to the purchaser.
יב
השוחט את הבכור ומכרו ונודע לו שלא הראהו למומחה מה שאכל אכל ויחזיר לו הדמים והנשאר מן הבשר ביד הלקוחות יקבל ויחזיר להם את הדמים וכן השוחט את הפרה ומכרה ונודע שהיא טרפה מה שאכל אכל ויחזיר לו את הדמים ומה שלא אכל יחזיר את הבשר לטבח ויחזיר לו את הדמים:
13
If the purchaser sold the meat that was trefah to gentiles, he should come to an understanding with the butcher with regard to the money for the trefah; the butcher should then return the remainder to him. Similar principles apply in all analogous situations.
יג
מכר הלוקח בשר זה של טרפה לנכרים או שהאכילו לכלבים יחשב עם הטבח על דמי הטרפה ויחזיר לו הטבח את המותר וכן כל כיוצא בזה:
14
When a person sells meat to a colleague and it is discovered to be the meat of a firstborn animal, or he sells produce and it is discovered to be tevel, or wine and it is discovered to be wine used for idolatry, what the purchaser consumed is not taken into consideration, and the seller is required to return the money he paid to the purchaser.
The same laws apply to any substance from which it is forbidden to partake according to Scriptural Law. This applies both when the prohibition is punishable by karet, or when there is merely an ordinary prohibition involved.
Different rules apply if one sells an object that is forbidden by Rabbinic law to be eaten. If the produce exists, one should return the produce and receive in return the money originally paid. If, however, one ate them, then one has benefited from it, and the seller is not obligated to return anything to the purchaser.
Whenever it is forbidden to benefit from an object - whether by Scriptural or Rabbinic law - the seller must return the money he received.There is no binding legal convention governing such a sale.
יד
המוכר בשר לחבירו ונמצא בשר בכור פירות ונמצאו טבלים יין ונמצא יין נסך מה שאכל אכל ויחזיר לו את הדמים וכן כל המוכר דבר שאסור לאכלו מן התורה כך הוא דינו בין שהיה איסורו בכרת בין שהיה איסורו בלאו בלבד אבל המוכר דבר לחבירו שאיסור אכילתו מדברי סופרים אם היו הפירות קיימין מחזיר את הפירות ונוטל את דמיו ואם אכלן אכל ואין המוכר מחזיר לו כלום וכל איסורי הנייה בין מדברי תורה בין מדבריהם מחזיר את הדמים ואין בהן דין מכירה כלל:
Mechirah - Chapter Seventeen
1
There are four states applicable with regard to a seller:
a) The seller sold wheat assuring the purchaser that it was of a high quality, and it was discovered to be of a low quality. In such an instance, the purchaser may retract, but not the seller.
b) If the purchaser convinced the seller that the wheat was of a low quality, and it was discovered to be of a high quality. In such an instance, the seller may retract, but not the purchaser.
c-d) If the produce was said to be of a low quality, and it was discovered to be of a low quality, but not of the absolutely lowest quality, or he assured him that it was of a high quality, and it was discovered to be of a high quality, but not of the absolutely highest quality, we see if there was an unfair gain of one sixth of its value. If there was, neither may retract, but the unfair gain must be returned.
א
ארבע מדות במוכרין מכר לו חטים יפות ונמצאו רעות הלוקח יכול לחזור בו ולא המוכר רעות ונמצאו יפות המוכר יכול לחזור בו ולא הלוקח רעות ונמצאו רעות יפות ונמצאו יפות אע"פ שאינן יפות שאין למעלה מהן ולא רעות שאין למטה מהן והרי יש שם הונייה שתות אין אחד מהם יכול לחזור בו אלא קנה ומחזיר אונאה:
2
If, however, a person claims to be selling red wheat and in fact, it is white, white wheat and in fact, it is red, olive wood and in fact, it is from a wild fig tree, or wild fig wood and in fact, it is from an olive tree, wine and it is discovered to be vinegar, vinegar and it is discovered to be wine, both the seller and the purchaser can retract. For the object of the sale is not of the type that the seller stated he was selling. Similar principles apply in all analogous situations.
ב
אבל המוכר חטים שחמתית ונמצאת לבנה לבנה ונמצא שחמתית עצים של זית ונמצאו של שקמה של שקמה ונמצאו של זית יין ונמצא חומץ חומץ ונמצא יין כל אחד מהן יכול לחזור בו שאין זה המין שאמר שימכור לו וכן כל כיוצא בזה:
3
When a person sells wine to a colleague and the purchaser transfers it to his own containers, even if it turns into vinegar immediately, the seller is not held responsible for it. This law applies even if the purchaser says: "I am purchasing it to use for cooking." If the seller knew that his wine was turning sour, the transaction is considered to have taken place under false pretenses.
Different laws apply if a person sold a colleague wine, and it remained in the seller's containers and turned into vinegar. If the purchaser told the seller: "I need this for cooking," and the wine turns sour, the purchaser may return it and say: "Here is your wine and your containers. I did not buy it to drink, but rather to use for cooking a little bit at a time."
If the purchaser did not say: "I need this for cooking," he may not return it. For the owner may tell him: "Why didn't you drink it immediately. You should not have left it until it turned sour."
ג
המוכר יין לחבירו ונתנו הלוקח בקנקניו והחמיץ מיד אינו חייב באחריותו ואף על פי שאמר לו לתבשיל אני צריך לו ואם ידע שיינו מחמיץ הרי זה מקח טעות מכר לו יין והרי הוא בקנקניו של מוכר והחמיץ אם אמר לו למקפה אני צריך והחמיץ מחזיר ואומר לו הרי יינך וקנקנך שאני לא קניתי לשתותו אלא לבשל מעט מעט ואם לא אמר למקפה הוא אינו יכול להחזיר שהרי אומר לו למה לא שתית אותו ולא היה לך לשהותו עד שיחמיץ:
4
The following rules apply when a person sells a barrel of beer to a colleague in a barrel belonging to the seller. If the beer becomes like vinegar within the first three days [after the sale, the change is considered to have taken place in the seller's domain and he must return the money he received. From that point onward, the change is considered to have taken place in the purchaser's domain.
ד
המוכר חבית של שכר לחבירו והחבית של מוכר והחמיצה בתוך שלשה ימים הראשונים הרי זה ברשות המוכר ומחזיר את הדמים מכאן ואילך ברשות הלוקח:
5
The following rules apply when a person sells a barrel of wine to a colleague who intends to sell it little by little. If half or a third of the wine becomes sour, it may be returned to the seller. If, however, the purchaser changes the hole for the spout, or the market day came and he was lax and did not try to sell the wine, it is considered to be in the purchaser's domain. Similar laws apply when a person accepts a barrel of wine from a colleague with the intent of transporting it to a particular destination and selling it there. If the price of the wine decreases or it becomes sour before it reaches the destination, it is considered to be in the purchaser's domain, for the barrel and the wine are his. Similar principles apply in all analogous situations.
ה
המוכר חבית של יין לחבירו כדי למכרה מעט מעט והחמיצה במחציתה או בשלישה חוזרת למוכר ואם שינה הלוקח הנקב שלה או שהגיע יום השוק ושהה ולא מכר הרי היא ברשות הלוקח וכן המקבל חבית של יין מחבירו כדי להוליכה למקום פלוני למכרה שם וקודם שהגיע שם הוזל היין או החמיצה הרי זה ברשות המוכר מפני שהחבית והיין שלו וכן כל כיוצא בזה:
6
When a person tells a colleague: "I am selling you fragrant wine," he is responsible for the wine to retain its fragrance until the holiday of Shavuot. If he tells him: "I am selling you aged wine," he must give him wine from the previous year. If he mentions vintage wine, it must be in its third year and must retain its flavor without turning sour until the holiday of Sukkot.
In a locale where there is a well-known custom, everything is determined by the local custom.
ו
האומר לחבירו יין מבושם אני מוכר לך חייב להעמיד לו עד עצרת אמר לו יין ישן אני מוכר לך נותן לו משל שנה שעברה מיושן משל שלש שנים וצריך שיעמוד ולא יחמיץ עד החג ובמקום שיש מנהג ידוע הכל כמנהג המדינה:
7
When a person tells a colleague: "I am selling you this cellar of wine for cooking," or merely "...a cellar of wine," the purchaser accepts the fact that the wine from ten containers out of one hundred will not be of as high a quality and will already have begun to sour. If more wine changes flavor, he has not acquiesced.
ז
האומר לחבירו מרתף זה של יין אני מוכר לך למקפה או שמכר לו מרתף של יין סתם הרי הלוקח מקבל עליו עשרה קנקנים בכל מאה שלא יהיה יינם טוב אלא כבר התחיל להשתנות יתר על זה לא יקבל:
8
If the seller told the purchaser: "I am selling you a cellar of wine for cooking," or he told him: "I am selling you a barrel of wine," he must provide him with wine that is entirely of high quality and fit to be used for cooking. If he told him: "I am selling you this cellar of wine," he should provide him with wine similar to that sold in a store - i.e., of average quality, neither bad nor good. If he told him, "I am selling you this cellar," and did not mention that it contained wine, the purchaser must accept it, even if it was all vinegar. Similar principles apply in all analogous situations.
ח
אמר לו מרתף של יין אני מוכר לך למקפה או שאמר לו חבית של יין אני מוכר לך נותן לו יין שכולו יפה וראוי לתבשיל אמר לו מרתף זה של יין נותן לו יין הנמכר בחנות שהרי הוא בינוני לא רע ולא יפה אמר לו מרתף זה אני מוכר לך ולא הזכיר יין אפילו כולו חומץ הגיעו וכן כל כיוצא בזה:
9
When a person tells a colleague: "I am selling you a wooden kneading tray," or "I am selling you a beam for an olive press," he may not give him a piece of wood that is fit to have a kneading tray hewn out from it, or a beam that is fit to be made into a beam for an olive press. Instead, he must give him a kneading tray that has already been fashioned or a beam for an olive press that has already been fashioned, one that any person seeing it will say: "This is a kneading tray," or "this is a beam for an olive press." Similar principles apply in all analogous situations.
ט
האומר לחבירו עריבה של עץ אני מוכר לך או קורת בית הבד אני מוכר לך אינו נותן לו עץ שראוי לחפור בו עריבה או קורה שראוי לקרות בית הבד אלא עריבה בצורתה או קורות בית הבד בצורתם שכל הרואה אומר זו עריבה או זו קורת בית הבד וכן כל כיוצא בזה:
Mechirah - Chapter Eighteen
1
It is forbidden to deceive people with regard to a business deal or to beguile them. This prohibition applies equally to Jews and to gentiles.
If a seller knows that the article he is selling has a blemish, he must notify the purchaser about it. It is even forbidden to beguile a person with false flattery.
א
אסור לרמות את בני אדם במקח וממכר או לגנוב את דעתם ואחד עובד כוכבים ואחד ישראל שוים בדבר זה היה יודע שיש בממכרו מום יודיעו ללוקח ואפילו לגנוב דעת הבריות בדברים אסור:
2
One may not improve the appearance of a man being sold as a servant, nor of an animal, nor of old utensils, by making them appear to be new. One may, however, improve the appearance of new utensils, by polishing them, ironing them and beautifying them as much as necessary.
ב
אין מפרכסין את האדם ולא את הבהמה ולא את הכלים הישנים כדי שיראו כחדשים אבל מפרכסין החדשים כגון שישוף ויגהץ וייפה כל צרכיו:
3
One may not feed a man water in which bran was cooked, which causes his body to swell, making his face appear larger. One may not paint one's face with rouge and the like.
One may not inflate intestines that are being sold in a butchery, nor may one soak meat in water. All practices similar to the above are also forbidden.
One may not sell a gentile meat from an animal that was not ritually slaughtered on the pretense that it was ritually slaughtered, although religiously there is no difference to him whether or not ritual slaughter was performed.
ג
אין משרבטין את האדם במים של חזרין וכיוצא בהן כדי שיתפח ויראו פניו שמנים ולא צובעין את הפנים בשרק וכיוצא בו ולא נופחין את הקרביים ולא שורין את הבשר במים וכן כל כיוצא בדברים אלו אסורין ואין מוכרין בשר נבילה לנכרי בכלל שחוטה אע"פ שהנבילה אצלו כשחוטה:
4
It is permitted to remove the husks from kernels of grain or beans, provided one does not do so only on the top of the grain sack, for doing so creates a false impression that the entire quantity has been husked.
It is permitted for a merchant to distribute roasted seeds and nuts to children and maidservants so that they will frequent his establishment. A merchant may discount the ordinary market price of an item to increase his volume of customers. The other merchants in the market place may not prevent him from doing so, nor is this considered to be deceiving a customer.
ד
מותר לבור את הגריסין אבל לא על פי המנורה שאינו אלא כגונב את העין וידמה שהוא הכל ברור ומותר לחנוני לחלק קליות ואגוזים לתינוקות ולשפחות כדי להרגילן לבא אצלו ופוחת משער שבשוק כדי להרבות במקיפין ממנו ואין בני השוק יכולין לעכב עליו ואין בזה גניבת הדעת:
5
One may not mix two batches of the same species of produce together. This applies when both batches are freshly harvested. Certainly, it is forbidden to mix produce harvested previously with freshly harvested produce. This applies even when previously harvested produce is more expensive than the freshly harvested, because the purchaser may desire to store the produce for an extended time.
An exception was made with regard to wine, and it is permitted to mix stronger wine with lighter wine during the time the wine is fermenting alone, because one improves the flavor of the other. If the flavor of the wine added is distinct, it is permitted to mix them at any time. For whenever an entity is distinct, its presence can be detected by a purchaser. And therefore, mixing it in is permitted.
ה
אין מערבין פירות בפירות אפילו חדשים בחדשים ואין צריך לומר ישנים בחדשים אפילו הישנים ביוקר והחדשים בזול מפני שהלוקח רוצה ליישנן ביין הוא שהתירו לערב קשה ברך בין הגתות בלבד מפני שמשביחו אם היה טעמו ניכר מותר לערב בכל מקום שכל דבר הניכר טעמו מרגיש הלוקח ולפיכך מותר לערב אותו:
6
Water may not be mixed together with wine that one intends to sell. When water has been mixed with a person's wine, he should not sell it in a store unless he notifies the customers. He should not sell it to a merchant, even if he notifies him, lest the merchant deceive others. In a place where it is customary to add water to wine, one may do so, provided one does so at the time the wine is fermenting.
ו
אין מערבין מים ביין ומי שנתערב לו מים ביינו לא ימכרנו בחנות אלא אם כן מודיעו ולא לתגר אע"פ שמודיעו שמרמה בו אחרים ומקום שנהגו להטיל מים ביין יטיל והוא שיהיה בין הגתות:
7
A merchant may take from five wine vats and store the mixture in one tank. He may take from five granaries and store the mixture in one warehouse, as long as he does not intend to mix the produce.
ז
התגר נוטל מחמש גתות ונותן לתוך פיטם אחד מחמש גרנות ונותן לתוך מגורה אחת ובלבד שלא יתכוין לערב:
8
It is forbidden to mix dregs with either wine or oil. Mixing even the slightest amount is forbidden. One may not even mix the dregs produced yesterday with the dregs produced today.
If, however, one pours wine from one container into another, one may add the dregs to the wine.
ח
אסור לערב שמרים בין ביין בין בשמן ואפילו כל שהוא ואפילו שמרים של אמש בשמרים של יום אסור אבל אם עירה היין מכלי אל כלי נותן שמריו לתוכו:
9
When a person sells "refined oil" to a colleague, the purchaser refuses to accept any dregs at all. If he sells him oil without mentioning any descriptive term, the purchaser is willing to accept that one and a half log from every 100 log will be dregs. And he accepts the fact that the remainder of the oil will have dregs; thus, it will be murky, with dregs being suspended in the oil in addition to the quantity of dregs that is standard in that locale.
ט
המוכר לחבירו שמן מזוקק אינו מקבל שמרים מכר לו שמן סתם מקבל לוג ומחצה שמרים לכל מאה לוג ומקבל בשאר שמרים שמן עכור העולה למעלה על פני השמן יתר על השמרים הידועים באותו מקום:
10
When does the above apply? When he pays the money in Tishrei, when oil is cloudy, and receives the oil in Nisan according to the measure of Tishrei, which is larger because of the unrefined oil above. If, however, the purchaser takes the measure given in Nisan, which is smaller because the oil has already become clear, he accepts only the measure of dregs mentioned in the previous halachah.
י
במה דברים אמורים כשנתן לו מעות בתשרי שהשמן עכור ולקח השמן בניסן כמדת תשרי שהיא גדולה מפני אותו השמן הקופה למעלה אבל אם לקח במדת ניסן שהיא קטנה מפני שכבר צלל השמן אינו מקבל אלא השמרים בלבד:
11
When a person sells wheat to a colleague, the purchaser accepts that he will receive one fourth of a kav of legumes for every se'ah. When he purchases barley, he accepts that he will receive one fourth of a kav of dried-out kernels for every se'ah. When he purchases lentils, he accepts that he will receive one fourth of a kav of pebbles for every se'ah. When he purchases figs, he accepts that he will receive ten wormy ones for every hundred.
If a person sells any other type of produce to a colleague, the purchaser accepts that he will receive one fourth of a kav of dirty produce for every se'ah.
If the amount of lower quality produce exceeds these measures, the seller must sift the entire batch and give the purchaser sifted and cleaned produce that has no undesirable qualities.
יא
המוכר חטים לחבירו מקבל עליו רובע קטנית לכל סאה שעורים מקבל עליו רובע נישובות לכל סאה עדשים מקבל עליו רובע עפרורית לסאה תאנים מקבל עליו עשר מתלועות לכל מאה מכר לו שאר פירות מקבל עליו רבע טנופות לכל סאה נמצא מהן יתר על השיעורים האלו כל שהוא ינפה את הכל ויתן לו פירות מנופין וברורין שאין בהן כלום:
12
All of the above applies only in a place where there is no established custom. In a place where there is an established custom, everything follows the established custom.
יב
ואין כל אלו הדברים אמורים אלא במקום שאין להם מנהג אבל במקום שיש להם מנהג הכל כמנהג המדינה:
13
There are places where it is customary for all produce to be sold when it has been cleaned and sifted, removing all foreign bodies, and for the wines and the oils to be clear, without selling any dregs at all. And there are other places where produce is sold even when there are half dregs, or there is half the amount of sand, straw or another substance in the produce.
Therefore, in such a locale, if a person takes a stone from a colleague's grain heap, he must reimburse the owner as if the stone he took were wheat. For if he had left it there, it would have been sold as part of the measure of wheat.'If one would say, "Let him return the stone," this is forbidden, for it is forbidden to mix even the slightest amount of foreign substances into produce.
יג
יש מקומות שנהגו שיהיו כל פירות מנוקים וברורים מכל דבר ושיהיו היינות והשמנים צלולין ולא ימכרו השמרים כלל ויש מקומות שנהגו אפילו היו בהן מחצה שמרים או שהיו בפירות מחצה עפר או תבן או מין אחר ימכר כמות שהוא לפיכך הבורר צרור מתוך גרנו של חבירו נותן לו דמי חטים כשיעור צרור שבירר שאילו הניחו היה נמכר במדת חטים ואם תאמר יחזירנו הרי אמרו אסור לערב כל שהוא:
14
When a person sells barrels in the Sharon in a place where there is no established custom, the purchaser accepts that out of 100 barrels, he will receive ten that are of inferior quality. Even these must, however, be attractive and fixed with pitch.
יד
המוכר קנקנים בשרון במקום שאין מנהג מקבל לכל מאה עשרה פיטסות והוא שיהיו נאות ועשויות בגפרית:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Monday, Tammuz 23, 5777 · 17 July 2017
"Today's Day"
Monday Tamuz 23 5703
Torah lessons: Chumash: Matot-Massai, Sheini with Rashi.
Tehillim: 108-112.
Tanya: Ch. 6. However (p. 363) ...to the initiate. (p. 365).
When Matot and Massai are separate, then on Shabbat at Mincha, as well as on Monday and Thursday, the Levi-aliya ends with the last journey.1
FOOTNOTES
1.Bamidbar 33:50.
Daily Thought:
A Time For I
There are times to bend like a reed in the wind.
And there are times to act as a stubborn wall against the tide.
There are things that lie at the periphery of life. Then every “I hold like this” and “my opinion is . . .” stands in the way of harmony and peace. Every such “I” is the very root and source of evil.
But when it comes to matters that touch the purpose for which you were placed in this world, that’s when you have to be that immovable wall. That’s when you have to say, “On this, I‘m not going to budge.”
That “I,” that’s not evil. That‘s an “I” fulfilling the purpose for which you were given an “I.” [Likkutei Sichot, vol. 22, pp. 159–163; Behar–Bechukotai 5737:34.]
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