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- ב"ה - Today in Judaism - Today is Tuesday, Tammuz 24, 5777 · July 18, 2017Today'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:
• Jews of Jerusalem are set aflame (1099)
When the crusaders captured Jerusalem during the First Crusade, the Jews of Jerusalem fled into a synagogue. The crusaders then set flame to the synagogue, burning alive all the Jewish men, women, and children who had taken refuge there. All Jews were barred from living in the city of Jerusalem for the following 88 years.
Link:
The Crusades
Daily Quote:
Love the L‑rd your G‑d... for He is your life [Deuteronomy 30:20]
Daily Torah Study:
Daily Torah Study:
Chumash: Matot-Massei, 3rd Portion Numbers 32:1-32:19 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
• English Text (Lessons in Tanya)
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Tuesday, Tammuz 24, 5777 · July 18, 2017
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 32
1The descendants of Reuben and Gad had an abundance of livestock very numerous and they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. אוּמִקְנֶ֣ה | רַ֗ב הָיָ֞ה לִבְנֵ֧י רְאוּבֵ֛ן וְלִבְנֵי־גָ֖ד עָצ֣וּם מְאֹ֑ד וַיִּרְא֞וּ אֶת־אֶ֤רֶץ יַעְזֵר֙ וְאֶת־אֶ֣רֶץ גִּלְעָ֔ד וְהִנֵּ֥ה הַמָּק֖וֹם מְק֥וֹם מִקְנֶֽה:
2The descendants of Gad and the descendants of Reuben came, and they spoke to Moses and to Eleazar the kohen and to the princes of the community, saying, בוַיָּבֹ֥אוּ בְנֵי־גָ֖ד וּבְנֵ֣י רְאוּבֵ֑ן וַיֹּֽאמְר֤וּ אֶל־משֶׁה֙ וְאֶל־אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֶל־נְשִׂיאֵ֥י הָֽעֵדָ֖ה לֵאמֹֽר:
3"Ataroth, Dibon, Jazer, and Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, געֲטָר֤וֹת וְדִיבֹן֙ וְיַעְזֵ֣ר וְנִמְרָ֔ה וְחֶשְׁבּ֖וֹן וְאֶלְעָלֵ֑ה וּשְׂבָ֥ם וּנְב֖וֹ וּבְעֹֽן:
Ataroth, Dibon…: They were [part] of the land belonging to Sihon and Og.
עטרות ודיבון וגו': מארץ סיחון ועוג היו:
4the land that the Lord struck down before the congregation of Israel is a land for livestock, and your servants have livestock." דהָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה יְהֹוָה֙ לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔ל אֶ֥רֶץ מִקְנֶ֖ה הִ֑וא וְלַֽעֲבָדֶ֖יךָ מִקְנֶֽה:
5They said, "If it pleases you, let this land be given to your servants as a heritage; do not take us across the Jordan." הוַיֹּֽאמְר֗וּ אִם־מָצָ֤אנוּ חֵן֙ בְּעֵינֶ֔יךָ יֻתַּ֞ן אֶת־הָאָ֧רֶץ הַזֹּ֛את לַֽעֲבָדֶ֖יךָ לַֽאֲחֻזָּ֑ה אַל־תַּֽעֲבִרֵ֖נוּ אֶת־הַיַּרְדֵּֽן:
6[Thereupon,] Moses said to the descendants of Gad and the descendants of Reuben, "Shall your brethren go to war while you stay here? ווַיֹּ֣אמֶר משֶׁ֔ה לִבְנֵי־גָ֖ד וְלִבְנֵ֣י רְאוּבֵ֑ן הַֽאַחֵיכֶ֗ם יָבֹ֨אוּ֙ לַמִּלְחָמָ֔ה וְאַתֶּ֖ם תֵּ֥שְׁבוּ פֹֽה:
Shall your brethren: This [’hey’] denotes a question.
האחיכם: לשון תמיהה הוא:
7Why do you discourage the children of Israel from crossing over to the land which the Lord has given them? זוְלָ֣מָּה תְנִיא֔וּן (כתיב תנואון) אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל מֵֽעֲבֹר֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהֹוָֽה:
Why do you discourage: You turn aside and dissuade their hearts from crossing, for they will think that you are afraid to cross because of the war and the strength of the cities and the people.
ולמה תניאון: תסירו ותמניעו לבם מעבור שיהיו סבורים שאתם יראים לעבור מפני המלחמה וחוזק הערים והעם:
8This is what your fathers did when I sent them from Kadesh barnea to explore the Land. חכֹּ֥ה עָשׂ֖וּ אֲבֹֽתֵיכֶ֑ם בְּשָׁלְחִ֥י אֹתָ֛ם מִקָּדֵ֥שׁ בַּרְנֵ֖עַ לִרְא֥וֹת אֶת־הָאָֽרֶץ:
from Kadesh-barnea: This was its name; there were two places called Kadesh [one Kadesh-barnea and one Kadesh unmodified].
מקדש ברנע: כך שמה, ושני קדש היו:
9They went up to the Valley of Eshkol and saw the land, and they discouraged the children of Israel from crossing into the land which the Lord has given them. טוַיַּֽעֲל֞וּ עַד־נַ֣חַל אֶשְׁכּ֗וֹל וַיִּרְאוּ֙ אֶת־הָאָ֔רֶץ וַיָּנִ֕יאוּ אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל לְבִלְתִּי־בֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהֹוָֽה:
10The anger of the Lord flared on that day, and He swore, saying, יוַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בַּיּ֣וֹם הַה֑וּא וַיִּשָּׁבַ֖ע לֵאמֹֽר:
11'None of the men from the age of twenty years and over who came out of Egypt will see the land that I swore to Abraham, to Isaac, and to Jacob, for they did not follow Me wholeheartedly, יאאִם־יִרְא֨וּ הָֽאֲנָשִׁ֜ים הָֽעֹלִ֣ים מִמִּצְרַ֗יִם מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה אֵ֚ת הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֛עְתִּי לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹ֑ב כִּ֥י לֹֽא־מִלְא֖וּ אַֽחֲרָֽי:
12except for Caleb the son of Jephunneh the Kenizite and Joshua the son of Nun, for they followed the Lord wholeheartedly.' יבבִּלְתִּ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ הַקְּנִזִּ֔י וִֽיהוֹשֻׁ֖עַ בִּן־נ֑וּן כִּ֥י מִלְא֖וּ אַֽחֲרֵ֥י יְהֹוָֽה:
The Kenizite: He [Caleb] was the stepson of Kenaz, to whom Caleb’s mother bore Othniel [see Jud. 3:9]. — [Sotah 11b]
הקנזי: חורגו של קנז היה, וילדה לו אמו של כלב את עתניאל:
13The anger of the Lord flared against Israel, and He made them wander in the desert for forty years until the entire generation who had done evil in the eyes of the Lord had died out. יגוַיִּחַר־אַ֤ף יְהֹוָה֙ בְּיִשְׂרָאֵ֔ל וַיְנִעֵם֙ בַּמִּדְבָּ֔ר אַרְבָּעִ֖ים שָׁנָ֑ה עַד־תֹּם֙ כָּל־הַדּ֔וֹר הָֽעֹשֶׂ֥ה הָרָ֖ע בְּעֵינֵ֥י יְהֹוָֽה:
He made them wander: He moved them about from place to place, as in נָע וָנָד“a wanderer and an exile” (Gen. 4:12).
וינעם: ויטלטלם. מן נע ונד:
14And behold, you have now risen in place of your fathers as a society of sinful people, to add to the wrathful anger of the Lord against Israel. ידוְהִנֵּ֣ה קַמְתֶּ֗ם תַּ֚חַת אֲבֹ֣תֵיכֶ֔ם תַּרְבּ֖וּת אֲנָשִׁ֣ים חַטָּאִ֑ים לִסְפּ֣וֹת ע֗וֹד עַ֛ל חֲר֥וֹן אַף־יְהֹוָ֖ה אֶל־יִשְׂרָאֵֽל:
to add: לִסְפּוֹת like“add (סְפוּ) year to year” (Isa. 29:1), and“add (סְפוּ) your burnt offerings” (Jer. 7:21); it denotes addition.
לספות: כמו (ישעיה כט, א) ספו שנה על שנה, (ירמיה ז, כא) עולותיכם ספו וגו', לשון תוספת:
15If you turn away from following Him, He will leave you in the desert again, and you will destroy this entire people." טוכִּ֤י תְשׁוּבֻן֙ מֵאַ֣חֲרָ֔יו וְיָסַ֣ף ע֔וֹד לְהַנִּיח֖וֹ בַּמִּדְבָּ֑ר וְשִֽׁחַתֶּ֖ם לְכָל־הָעָ֥ם הַזֶּֽה:
16They approached him and said, "We will build sheepfolds for our livestock here and cities for our children. טזוַיִּגְּשׁ֤וּ אֵלָיו֙ וַיֹּ֣אמְר֔וּ גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ:
We shall build sheepfolds for our livestock here: They were more concerned about their possessions than about their sons and daughters, since they mentioned their livestock before [mentioning] their children. Moses said to them, “Not so! Treat the fundamental as a fundamental, and the matter of secondary importance as a matter of secondary importance. First ‘build cities for your children,’ and afterwards 'enclosures for your sheep’” (verse 24) - [Mid. Tanchuma Mattoth 7]
נבנה למקננו פה: חסים היו על ממונם יותר מבניהם ובנותיהם, שהקדימו מקניהם לטפם. אמר להם משה לא כן עשו, העיקר עיקר והטפל טפל, בנו לכם תחלה ערים לטפכם ואחר כך גדרות לצאנכם:
17We will then arm ourselves quickly [and go] before the children of Israel until we have brought them to their place. Our children will reside in the fortified cities on account of the inhabitants of the land. יזוַֽאֲנַ֜חְנוּ נֵֽחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקוֹמָ֑ם וְיָשַׁ֤ב טַפֵּ֨נוּ֙ בְּעָרֵ֣י הַמִּבְצָ֔ר מִפְּנֵ֖י יֽשְׁבֵ֥י הָאָֽרֶץ:
We will then arm ourselves quickly: We will speedily arm ourselves, as in,“the booty speeds, the spoil hastens (חָשׁ)” (Isa. 8:3); “Let Him hurry, let Him hasten (יָחִישָׁה)” (ibid. 5:19).
ואנחנו נחלץ חשים: נזדרז מהירים, כמו (ישעיה ח, א) מהר שלל חש בז, (ישעיה ה, יט) ימהר יחישה:
before the children of Israel: At the head of the troops, because they were mighty warriors, for concerning Gad it says, “tearing the arm [of his prey, together] with the head” (Deut. 33:20). Moses too, explained this to them a second time in [the portion of] Eleh Hadevarim: “And I commanded you at that time saying, “…pass over, armed, before your brothers, the children of Israel, all who are warriors” (ibid. 3:18), and concerning Jericho it is written, “the armed force went ahead of them” (Josh. 6:13). These were [the tribes of] Gad and Reuben, who were fulfilling their condition.
לפני בני ישראל: בראשי גייסות, מתוך שגבורים היו, שכן נאמר בגד (דברים לג, כ) וטרף זרוע אף קדקד, ואף משה חזר ופירש להם באלה הדברים (דברים ג, יח) ואצו אתכם בעת ההיא וגו' חלוצים תעברו לפני אחיכם בני ישראל כל בני חיל. וביריחו כתיב (יהושע ו, יג) והחלוץ הולך לפניהם, זה ראובן וגד שקיימו תנאם:
Our children will reside: while we are still with our brethren.
וישב טפנו: בעודנו אצל אחינו:
in the fortified cities: which we shall build now.
בערי המבצר: שנבנה עכשיו:
18We shall not return to our homes until each of the children of Israel has taken possession of his inheritance. יחלֹ֥א נָשׁ֖וּב אֶל־בָּתֵּ֑ינוּ עַ֗ד הִתְנַחֵל֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַֽחֲלָתֽוֹ:
19For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on the east bank of the Jordan." יטכִּ֣י לֹ֤א נִנְחַל֙ אִתָּ֔ם מֵעֵ֥בֶר לַיַּרְדֵּ֖ן וָהָ֑לְאָה כִּ֣י בָ֤אָה נַּֽחֲלָתֵ֨נוּ֙ אֵלֵ֔ינוּ מֵעֵ֥בֶר הַיַּרְדֵּ֖ן מִזְרָֽחָה:
on the other side of the Jordan and beyond: On the western bank.
מעבר לירדן וגו': בעבר המערבי:
for our inheritance has come to us: We have already received it on the eastern side.
כי באה נחלתנו: כבר קבלנוה בעבר המזרחי:
Tehillim: Psalms Chapters 113 - 118• Hebrew text
• English text
Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Igeret HaTeshuva, end of Chapter 8• English Text (Lessons in Tanya)
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Tuesday, Tammuz 24, 5777 · July 18, 2017
Igeret HaTeshuva, end of Chapter 8
ומאחר שרוח עברה ותטהרם
After the1 “wind [of forgiveness] passes over [the souls of sinners] and purifies them,”
אזי תוכל נפשם לשוב עד הוי' ברוך הוא ממש
then their souls are enabled to return literally unto G‑d Himself,
ולעלות מעלה מעלה למקורה ולדבקה בו יתברך ביחוד נפלא
to ascend the greatest heights, to their very Source, and cleave to Him with a remarkable unity,
כמו שהיתה מיוחדת בו יתברך בתכלית היחוד בטרם שנפחה ברוח פיו ית'
in ultimate union with Him, just as before the soul was blown forth by the breath of His mouth
לירד למטה ולהתלבש בגוף האדם
to descend and be incorporated within the body of man.
(וכמו על דרך משל באדם הנופח ברוח פיו בטרם שיוצא הרוח מפיו הוא מיוחד בנפשו)
(2To illustrate this unity: Before one exhales, the breath is one with the person, inseparably.)
Likewise, just as the soul was utterly united with G‑d before it was “blown” or “breathed” into the body, so too, does it now unite with Him after repentance.
וזו היא תשובה שלימה
This is perfect return - Teshuvah.
והנה בחינת יחוד זה ותשובה זו היא בחינת תשובה עילאה, שלאחר תשובה תתאה
This state of unity and this return are called teshuvah ila'ah, the higher level of repentance, that follows teshuvah tata'ah, the lower level of repentence.
וכמו שכתוב בזוהר הקדוש ברעיא מהימנא פרשת נשא דתשובה עילאה היא דיתעסק באורייתא בדחילו ורחימו דקודשא בריך הוא וכו'
The Zohar, in Ra'aya Mehemna (Parshat Nasso),3 explains that Teshuvah ila'ah means engaging in the study of the Torah, in awe and love of the Holy One, Blessed be He….
The Zohar goes on to say that doing so makes one worthy of the revelation of the letter vav of the Tetragrammaton,
דאיהו בן י"ה בינה וכו'
for this [letter vav] is the child of yud-hei, or Binah….
Binah is the level of Teshuvah ila'ah, the return of the higher letter hei of the Tetragrammaton. The word itself is a composite of the words “ben yud-hei.” This alludes to the spiritual emotions of love and fear (represented by the letter vav) that are born of the intellective levels of the Tetragrammaton, the yud of Chochmah and the hei of Binah.
(ומעלת בעלי תשובה על צדיקים גמורים בזה היא
(4Herein lies the superiority of penitents over the perfectly saintly.
Seemingly, the study of Torah permeated with love and fear of G‑d, is not the unique prerogative of penitence; the perfectly saintly do this as well. Wherein lies the superiority of baalei teshuvah?
כמו שכתוב בזוהר הקדוש פרשת חיי שרה: דאינון משכי עלייהו ברעותא דלבא יתיר ובחילא סגי, לאתקרבא למלכא וכו')
As the Zohar states in Parshat Chayei Sarah5 “They draw upon themselves with a more intense longing of the heart, and with great forcefulness, to approach the King….”)
FOOTNOTES
1.Note of the Rebbe: “Iyov 37:21. The meaning of the verse is that the wind clears the heavens of clouds. So too in analogue, the breath of repentance spirits away the dense cloud of sin.”
2.Parenthesis are in the original text.
3.Zohar III, 123a.
4.Parenthesis are in the original text.
5.Zohar I, 129b.
Tuesday, Tammuz 24, 5777 · July 18, 2017
Negative Commandment 253 (Digest)
Cheating a Convert
"Do not distress him"—Exodus 22:20.
It is forbidden cheat a convert in the course of commerce [by deceptively overcharging or underpaying for merchandise]. Though it is forbidden to cheat anyone, one who cheats a convert transgresses this additional prohibition, too.
The 253rd prohibition is that we are forbidden from causing financial damage to a convert.
The source of this prohibition is G‑d's statement,1 "Do not oppress him."
In the words of the Mechilta: "The verse 'Do not oppress him' means to do so financially."
It has already been explained in tractate Bava Metzia2 that one who [verbally] causes distress to a convert transgresses the prohibitions "V'lo sonu one another"3 and "Do not wrong a convert."4 One who oppresses him [financially] transgresses the prohibition, "Do not oppress him," in addition to the general prohibition that includes all Jews, ona'as mamon.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 22:20.
2.59b.
3.N251.
4.N252.
5.N250.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
Rambam:
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 11
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 11
1
What are the differences between cases involving financial matters and cases involving capital punishment? Cases involving financial matters are adjudicated by three judges, while cases involving capital punishment are adjudicated by 23. In cases involving financial matters, we begin the judgment either with a statement to the defendant's detriment or his advancement, while with regard to cases involving capital punishment, we begin with a statement which points towards acquittal, as we explained, and we don't begin with one which points toward his conviction.
In cases involving financial matters, we make a decision based on a majority of one whether it is to the defendant's detriment or in his support, while with regard to cases involving capital punishment, we acquit him on the basis of a majority of one, but convict him only when there is a majority of two. In cases involving financial matters, we retry a judgment whether doing so is to the defendant's detriment or his advancement, while with regard to cases involving capital punishment, we retry a judgment if it will lead to acquittal, but not if it will lead to conviction, as we explained.
In cases involving financial matters, everyone - both the judges or the scholars - is entitled to advance any rationale whether it is to the defendant's detriment or in his support. With regard to cases involving capital punishment, by contrast, everyone - even the students - may advance a rationale leading to acquittal, but only the judges may advance a rationale leading to conviction. In cases involving financial matters, a person who advanced a rationale to the defendant's detriment may change his mind and advance a rationale in his support. Conversely, one who advanced a rationale in the defendant's support may change his mind and advance a rationale to his detriment. With regard to cases involving capital punishment, by contrast, a judge who advanced a rationale for conviction may advance a rationale for acquittal, but a judge who advanced a rationale for acquittal may not change his mind and advance a rationale for conviction. At the time the judgment is being rendered, however, he may vote to be counted among those favoring conviction, as we explained.
Cases involving financial matters are adjudicated during the day, but the verdict may be rendered at night. Cases involving capital punishment are adjudicated during the day and the verdict must also be rendered during the day. The verdict in cases involving financial matters is rendered on that very day, whether it is to the defendant's detriment or in his support. With regard to cases involving capital punishment, by contrast, a verdict of acquittal is rendered on that very day, but a verdict of conviction is not rendered until the following day.
א
מה בין דיני ממונות לדיני נפשות דיני ממונות בשלשה דיני נפשות בעשרים ושלשה דיני ממונות פותחין בין לזכות בין לחובה דיני נפשות פותחין לזכות כמו שביארנו ואין פותחין לחובה דיני ממונות מטין על פי אחד בין לזכות בין לחובה דיני נפשות מטין על פי אחד לזכות ועל פי שנים לחובה דיני ממונות מחזירין בין לזכות בין לחובה ודיני נפשות מחזירין לזכות ואין מחזירין לחובה כמו שביארנו דיני ממונות הכל ראויין ללמד זכות או חובה בין הדיינים בין התלמידים ודיני נפשות הכל מלמדין זכות ואפילו התלמידים ואין מלמד חובה אלא הדיינים דיני ממונות הדיין המלמד חובה חוזר ומלמד זכות והמלמד זכות חוזר ומלמד חובה דיני נפשות המלמד חובה חוזר ומלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה אלא בשעת גמר דין יש לו לחזור ולהמנות עם המחייבין כמו שביארנו דיני ממונות דנין ביום וגומרין בלילה דיני נפשות דנין ביום וגומרין ביום דיני ממונות גומרין בו ביום בין לזכות בין לחובה דיני נפשות גומרין בו ביום לזכות וביום שלאחריו לחובה:
2
For this reason, we do not adjudicate cases involving capital punishment on Fridays, nor on the days preceding festivals. The rationale is that the defendant may be convicted and it is impossible to execute him on the following day, but it is forbidden to postpone his execution until after the Sabbath. Hence, we imprison him and begin his trial on Sunday.
ב
לפיכך אין דנין דיני נפשות לא ערב שבת ולא ערב יום טוב שמא יתחייב ואי אפשר להורגו למחר ואסור לענות את דינו ולהניחו אחר השבת אלא אוסרין אותו עד אחד בשבת ומתחילין בדינו:
3
According to Scriptural Law, cases involving financial law can be adjudicated at all times, as Exodus 18:22 states: "They shall judge the people at all times." According to Rabbinic Law, cases are not adjudicated on Fridays.
ג
דיני ממונות אע"פשדנין אותן בכל יום מן התורה שנאמר ושפטו את העם בכל עת מדבריהם למדו שאין דנין בערב שבת:
4
All of the same laws that apply to cases involving capital punishment apply also to cases involving lashes and exile, except that cases involving lashes are adjudicated by three judges. None of these distinctions are made with regard to the judgment of an ox that is stoned except for one, that the judgment is adjudicated by 23 judges.
ד
אחד דיני נפשות ואחד דיני מלקיות ואחד דיני גלות הדינים האלו שוים בהן אלא שהמלקות בשלשה ואין אחד מהן בשור הנסקל חוץ מדבר אחד שדינו בעשרים ושלשה:
5
The laws which pertain to a mesit, a person who entices others to serve false divinities, differ from those pertaining to others liable for capital punishment. We hide witnesses to observe his act. He does not need a warning as must be given to others who are executed. If he departed from the court after being acquitted, and someone said: "I know a rationale that will lead to his conviction," he is returned and retried. If he was sentenced to death and someone said: "I know a rationale that will lead to his release," he is not retried. The court does not advance arguments in defense of a mesit. An elderly person, a eunuch, and a person who does not have sons are placed on the court which judges him, so that they will not have mercy on him. For cruelty to those who sway the people after emptiness brings mercy to the world, as implied by Deuteronomy 13:19: "so that God will turn away from His fierce anger and grant you mercy."
ה
המסית אין דיניו כשאר דיני נפשות מכמנין לו את העדים ואינו צריך התראה כשאר הנהרגין ואם יצא מבית דין זכאי ואמר אחד יש לי ללמד עליו חובה מחזירין אותו יצא חייב ואמר אחד יש לי ללמד עליו זכות אין מחזירין אותו ואין טוענין למסית ומושיבין בדינו זקן וסריס ומי שאין לו בנים כדי שלא ירחמו עליו שהאכזריות על אלו שמטעין את העם אחרי ההבל רחמים הוא בעולם שנאמר למען ישוב ה' מחרון אפו ונתן לך רחמים:
6
With regard to cases involving monetary matters and similarly questions of ritual purity and impurity, the judge of the greatest stature gives his ruling first and the other judges hear his ruling. With regard to laws involving capital punishment, we begin from the side. The words of the judge of the highest stature are not heard until the end.
ו
דיני ממונות וכן הטומאות והטהרות מתחילין מן הגדול שבדיינים ושומעין את דבריו ודיני נפשות מתחילין מן הצד ואין שומעין דברי הגדול אלא באחרונה:
7
With regard to cases involving monetary matters and similarly questions of ritual purity and impurity, a father and his son and a teacher and his student are counted as two judges. With regard to cases involving capital punishment, lashes, and the sanctification of the moon and the declaration of a leap year, a father and his son and a teacher and his student are counted as one.
ז
דיני ממונות וכן הטומאות וכן הטהרות האב ובנו הרב ותלמידו מונין אותן בשנים ודיני נפשות ומכות וקדוש החדש ועיבור השנה אב ובנו או הרב ותלמידו מונין אותן באחד:
8
The concept that a father and a son are counted as one or as two applies when one is a member of the Sanhedrin and the other was one of the students attending the court who said: "I can contribute a rationale that will lead to his vindication," or "...to his being held liable." We listen to his words and enable him to participate in the debate, and he is counted in the polling of the judges.
ח
זה שאנו מונין האב עם הבן בין באחד בין בשנים כגון שהיה האחד מהן בסנהדרין והשני היה מן התלמידים שאמר יש לי ללמד זכות או חובה שומעין דבריו ונושאין ונותנין עמו ונמנין עמו:
9
At the time of the final judgment, relatives are not included. For judges who are related to each other are not acceptable to rule together, as will be explained.
ט
ובשעת גמר דין אין גומרין את הדין בקרובים שהדיינין הקרובים פסולין לדין כמו שיתבאר:
10
When a student was wise and understanding but is lacking sufficient knowledge of the tradition, his master may convey to him the tradition which he requires with regard to these laws and then he may serve as a judge even in cases regarding capital punishment.
י
תלמיד שהיה חכם ומבין והיה מחוסר קבלה הרי רבו מוסר לו הקבלה שהוא צריך לה בדין זה והוא דן עמו בדיני נפשות:
11
All individuals are acceptable to judge cases involving financial laws, even a convert, provided his mother is a native-born Jewess.
A convert may judge a fellow convert even if his mother is not a native-born Jewess. Similarly, a mamzer and a person who is blind in one eye are acceptable to adjudicate financial disputes. Cases involving capital punishment, however, may be judged only by priests, Levites, and Israelites with lineage acceptable to marry into the priesthood. not one of them may be blind even in one of his eyes, as we explained.
יא
הכל כשרים לדון דיני ממונות אפילו גר והוא שתהיה אמו מישראל וגר דן את חבירו הגר אף על פי שאין אמו מישראל וכן הממזר והסומא באחת מעיניו כשר לדון דיני ממונות אבל בדיני נפשות אין דנין אותן אלא כהנים לוים וישראלים המשיאין לכהונה ולא יהיה אחד מהן סומא אפילו באחת מעיניו כמו שביארנו:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Nineteen, Mechirah Mechirah - Chapter Twenty, Mechirah Mechirah - Chapter Twenty One
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Mechirah - Chapter Nineteen
1
It is forbidden for a person to sell a colleague landed property or movable property concerning which there is a dispute or a judgment pending, until he notifies the purchaser. This law applies even if the seller is responsible for the property if it is expropriated from the purchaser. The rationale is that a person does not desire to pay money for an object and then be forced to enter into litigation concerning it, because he is being sued by others.
א
אסור למוכר למכור לחבירו קרקע או מטלטלין שיש בה עסיקין ויש בה דין עד שיודיעו שאע"פ שהאחריות עליו אין אדם רוצה שיתן מעותיו ויורד לדין ויהיה נתבע מאחרים:
2
When a person sells landed property to a colleague and claims of ownership are filed by others - after the purchaser acquires the property through one of the established modes of acquisition, but before he makes use of it - the purchaser may retract; there is no blemish greater than this. Before he has even made use of his purchase, claimants come and demand it.
Therefore, the transaction should be nullified and the seller should return the money and enter into litigation with the claimants. If the purchaser made any use of it whatsoever, even if he merely threw down its property marker and joined it to his own adjacent property, he may not retract. Instead, he must enter into litigation with the claimants. If they are successful in expropriating it from him in court, he may seek settlement from the seller, as is the law with regard to all from whom property is expropriated.
ב
המוכר קרקע לחבירו ואחר שקנה הלוקח באחד מן הדרכים שקונין בהן קודם שישתמש בה יצא עליו מערערין הרי זה יכול לחזור בו שאין לך מום גדול מזה שעדיין לא נהנה בו ובאו התובעין לפיכך יבטל המקח ויחזיר המוכר את הדמים ויעשה דין עם המערערין ואם נשתמש בה הלוקח כל שהוא ואפילו דש המצר שלה וערבו עם הארץ אינו יכול לחזור בו אלא עושה דין עם המערערין ואם הוציאו מידו בדין יחזור על המוכר כדין כל הנטרפין:
3
Whenever a person sells landed property, a servant or other movable property, he is responsible for them. What is implied? If a litigant expropriates the purchased article from the purchaser because of the seller,? the purchaser may collect all the money he paid from the seller, because the article was taken because of him.
This law applies with regard to all sales, even if the purchaser does not explicitly make this stipulation, but purchases the article without any qualification. Even if he purchases landed property by virtue of the transfer of a legal document, and the seller's responsibility is not mentioned in the document, the seller is responsible for the property. The fact that his responsibility is not mentioned is considered to be a scribal error.
ג
כל המוכר קרקע או עבד או שאר מטלטלין הרי זה חייב באחריותן כיצד אם הוציא המקח מיד הלוקח מחמת המוכר חוזר הלוקח ונוטל כל הדמים שנתן מן המוכר שהרי נלקח המקח מחמתו כך הדין בכל ממכר אע"פ שלא פירש הלוקח דבר זה אלא קנה סתם אפילו מכר הקרקע בשטר ולא הזכיר בו האחריות הרי זה חייב באחריותן שאחריות שלא נזכר טעות סופר הוא:
4
When does the above apply? When the purchased article was expropriated from the purchaser in a Jewish court. For example, the purchased article was movable property and it was proven that it was obtained by theft or robbery, or landed property was taken by robbery, or a creditor of the seller came and expropriated it from the purchaser.
All the above applies if the expropriation was dictated by a Jewish court. If, however, a gentile expropriates the purchased article from the purchaser, whether through an edict of the king or through a secular court, the seller is not responsible for the article. Although the gentile claims that the seller stole this article or robbed him of it and brought witnesses to that effect, the seller is not liable at all. For the expropriation of the article by gentiles is considered to be beyond the seller's control, and a seller is not liable for losses that are beyond his control.
ד
במה דברים אמורים בשהוציא המקח מיד הלוקח בבית דין של ישראל כגון שהיה המקח מטלטלין והיו גנובין או גזולין או שהיתה הקרקע גזולה או שבא בעל חוב של מוכר וטרפה מיד הלוקח והכל בבית דין של ישראל אבל אם העובד כוכבים הוא שהוציא המקח מן הלוקח בין בדין המלך בין בערכאות שלהן אין המוכר חייב באחריותו ואע"פ שהעובד כוכבים טוען שהמוכר גנב חפץ זה או גזלה ממנו והביא עדי עכו"ם על כך אין המוכר חייב כלום שזה אונס הוא ואין המוכר חייב באחריות אונס:
5
When a person sells landed property to a colleague and the seller makes a stipulation that he will reimburse the purchaser for any loss of this property due to factors beyond his control, he is liable to pay even if a gentile comes and seizes by force the property due to the seller.
If, however, a stream that was watering the field dries up, the flow of a stream deviates and makes a portion of land into a pool, or an earthquake comes and destroys it, the seller is not liable. For matters of this nature are both beyond one's control and infrequent. It would not have occurred to a seller to think about such an abnormal matter at the time he made this stipulation. Similarly, any other factor beyond one's control that is abnormal is not included in this stipulation.
ה
המוכר קרקע לחבירו והתנה עמו שכל אונס שיולד בקרקע זה יהיה חייב לשלם אפילו בא עכו"ם וגזלה מחמת המוכר חייב לשלם אבל אם נפסק הנהר שהיה משקה אותה או שחזר הנהר לעבור בתוכה ונעשית בריכה או שבאה זועה והשחיתה אותה הרי זה פטור שאלו וכיוצא בהן אונס שאינו מצוי הוא ולא עלה על לב המוכר דבר זה הפלא בעת שהתנה וכל אונס שאינו מצוי אינו בכלל התנאי הזה:
6
This same principle applies with regard to any condition that is made with regard to monetary matters. We analyze the intent of the person making the stipulation. We include within its scope only matters that are well-known that we would assume to have been taken in within the stipulation, because they would have been in the mind of the person making the stipulation at that time.
ו
והוא הדין לכל תנאי ממון שאומדין דעת המתנה ואין כוללין באותו התנאי אלא דברים הידועין שבכללן היה התנאי והם שהיו בדעת המתנה בשעת שהתנה:
7
An incident occurred concerning a person who hired sailors to transport sesame seeds to a certain place. He made a stipulation with them that they are responsible for any loss that occurs because of factors beyond their control until the sesame seeds reach their destination. And then, the river on which they expected to transport the cargo ceased flowing.
Our Sages said: This is an abnormal factor beyond their control. They are not likely to transport these sesame seeds on an animal to that place. Similar principles apply in all analogous situations.
ז
מעשה באחד ששכר מלחים להביא שומשמין למקום פלוני והתנה עמהם שהן חייבין בכל אונס שיארע להם עד שיגיעו השומשמין למקום פלוני ונפסק הנהר שהיו מוליכין בו ואמרו חכמים זה אונס שאינו מצוי ואין חייבין להוליך שומשומין אלו על גבי בהמה עד אותו מקום וכן כל כיוצא בזה:
8
When a person sells landed property to a colleague and the seller explicitly stipulates that he is not responsible, the seller is not held responsible. This applies even if it becomes known with certainty that the property was stolen, and it is expropriated from the purchaser.
Needless to say, should a creditor of the seller come and expropriate it from the purchaser, the seller is not liable to reimburse him. For any stipulation that is made with regard to financial matters is binding.
ח
המוכר קרקע לחבירו והתנה המוכר שלא יהיה עליו אחריות אפילו נודע בודאי שזו הארץ גזולה ויצאת מיד הלוקח אין המוכר חייב כלום ואין צריך לומר אם בא בעל חוב וטרפה שאינו מחזיר לו כלום שכל תנאי שבממון קיים:
9
The following rule applies when Reuven sold a field to Shimon without taking responsibility for it, and Levi comes and expropriates it from Shimon based on a claim against Reuven. If he desires, Reuven can enter into litigation with Levi. Levi cannot protest: "What business do you and I have together? You have no responsibility for the property." For Reuven will tell him: "I do not want Shimon to have any claims against me, for he has lost money on my account."
ט
ראובן שמכר שדה לשמעון שלא באחריות ובא לוי והוציאה מיד שמעון אם רצה ראובן לעשות דין עם לוי עושה ואין יכול לוי לומר לו מה לי ולך והרי אין עליך אחריות שהרי ראובן אומר לו אין רצוני שיהיה לשמעון תרעומת עלי שהרי הפסיד בגללי:
10
The following rule applies when Reuven sold a field to Shimon without taking responsibility and then repurchased it from him requiring Shimon to take responsibility. If a creditor of Reuven comes to expropriate the field from him, he may not require Shimon to pay for it. Although he did not accept responsibility when he sold it to Shimon, he took responsibility with regard to himself, that he should not be the seller and then expropriate the property himself.
If, however, a creditor of Jacob, their father, comes and expropriates the property from Reuven, Reuven may demand payment of the entire worth of the field from Shimon. For Shimon accepted responsibility for the field when he sold it back to Reuven, while Reuven did not accept any responsibility for others when he sold it to Shimon.
י
ראובן שמכר שדה לשמעון שלא באחריות וחזר ולקחה משמעון באחריות ובא בעל חוב של ראובן לטרוף אותה ממנו אינו יכול לחזור על שמעון שאף על פי שלא קבל עליו אחריות עצמו קבל שלא יהיה הוא המוכר והוא המוציא לעצמו אבל אם בא בעל חוב של יעקב אביהם וטרפה מיד ראובן חוזר בכל הדמים על שמעון מפני ששמעון קבל לו האחריות וראובן לא קבל לשמעון אחריות של אחרים כלל:
Mechirah - Chapter Twenty
1
The following rules apply in the situation to be described. A person wanted to purchase an article from a colleague. The seller said: "I will sell it to you for 200 zuz,"but the purchaser said: "I will not purchase it for more than amaneh." They each returned home. Afterwards, they came together again and the purchaser took possession of the article by meshichah without making any further statements. If it was the seller who made the proposition to the purchaser and gave him the article, he is required to give him only a maneh. If, however, it was the purchaser who performed meshichah without making any further offers, he is required to pay 200 zuz.
א
המבקש לקנות מחבירו מקח מוכר אומר במאתים אני מוכר לך והלוקח אומר איני קונה אלא במנה והלך זה לביתו וזה לביתו ואח"כ נתקבצו ומשך זה החפץ סתם אם המוכר הוא שתבע הלוקח ונתן לו החפץ אינו נותן אלא מנה ואם הלוקח הוא שבא ומשך זה החפץ סתם חייב ליתן מאתים:
2
The following rule applies when a person purchases an article from one of five people, but is unsure of the identity of the seller, and each of the five claims that he was the seller. The purchaser should place the money for the item among them and depart. The money should remain in custody until the false claimants admit that it is not theirs or Elijah comes. If the purchaser is pious, he should pay each one of the claimants to fulfill a moral and spiritual obligation.
ב
הלוקח מאחד מחמשה בני אדם וכל אחד מהן תובע אותו ואומר אני הוא בעל המקח והוא אינו יודע ממי מהם לקח מניח דמי המקח ביניהם ומסתלק ויהיו הדמים מונחין עד שיודו או עד שיבא אליהו ואם הוא חסיד נותן דמים לכל אחד ואחד כדי לצאת ידי שמים:
3
Different rules apply when a person purchased an article from one of five people, did not pay at the time, denied taking the article by making a false oath and then repented and wanted to make restitution. If all five demanded payment from him, saying, "I am the one from whom you denied taking the article, and to whom you made a false oath," and he says, "I do not know," he is obligated to pay each of them, because he committed a transgression.
ג
לקח מקח מאחד מחמשה בני אדם וכפר בו ונשבע על שקר ועשה תשובה והרי הוא רוצה לשלם וכל אחד ואחד תובע אותו ואומר אני הוא שכפרת בי ונשבעת לי והוא אומר איני יודע חייב לשלם לכל אחד ואחד מפני שעבר עבירה:
4
The seller's word is accepted when he says: "I sold the article to this one, and I did not sell the article to this one."When does this apply? When the article that he is selling is in his possession. If, however, the article is no longer in his possession, his statements are given no more credence than those of one witness, and the laws applying to him with regard to this testimony are no different from those applying to other people, for he is no longer involved in the matter concerning which he testified.
Therefore, if a seller took money from two people, one intentionally and one gave him money against the seller's will, and the seller does not know the identity of the person from whom he took money intentionally and that of the person who gave him money against his will, there is no testimony at all. Each of the persons must take an oath holding a sacred article, as dictated by our Sages. Each then receives half of the purchased article and half the money.
This applies whether the article is in the hands of the seller or both of the claimants are holding it.
ד
נאמן בעל המקח לומר לזה מכרתי ולזה לא מכרתי אימתי בזמן שהמקח יוצא מתחת ידו אבל אם אין המקח יוצא מתחת ידו הרי הוא עד אחד בלבד ודינו בעדות זו כדין כל אדם שהרי אינו נוגע בעדותו לפיכך אם נטל הדמים משנים מאחד מדעתו ומאחד בעל כרחו ולא ידע ממי נטל מדעתו וממי נטל בעל כרחו שניהן תופסין בו אין כאן עדות כלל וכל אחד מהן נשבע בתקנת חכמים בנקיטת חפץ ונוטל חצי המקח וחצי הדמים:
5
The principle, "When a person desires to expropriate property from a colleague, the burden of proof is upon him," is applied in all the following situations and in other similar ones:
The purchaser claims: "You sold the article to me," and the seller claims that he did not; The seller claims that he sold the article to the purchaser, and the purchaser did not pay for it; The purchaser claims that he paid the money, but did not perform meshichah; The purchaser claims that he performed meshichah without seeing a particular blemish, and the seller claimed to have appraised him of it beforehand; or One of them claimed that the transaction had been made conditional on a stipulation, and the other denied that.
ה
הרי שטען על חבירו ואמר מכרת לי וזה אומר לא מכרתי או מכרתי ולא נתת לי דמים או שטען הלוקח ואמר שנתן הדמים ועדיין לא משך או משכתי ולא ראיתי מום זה והמוכר אומר לו הודעתיו לך או שאמר אחד מהם כך וכך תנאי היה בינינו והאחד אומר לא היה שם תנאי כלל בכל אלו הטענות וכיוצא בהן המוציא מחבירו עליו הראיה:
6
In the above instances, if the plaintiff does not prove his claim, the defendant who denies the claim must support his own claim with a sh'vuat hesset. If he admits a portion of the plaintiff's claim, or the plaintiffs claim is supported by one witness, the defendant must take an oath, as mandated by Scriptural Law, as applies with regard to all other claims.
ו
לא היתה שם ראיה נשבע הכופר שמבקשין להוציא מידו שבועת היסת ואם הודה במקצת הטענה או שיש עליו עד אחד נשבע שבועת התורה כשאר הטענות כולן:
7
The following rules apply when a person tells a storekeeper: "Give me a dinar's worth of produce," and the storekeeper gives it to him, and the produce is placed in the public domain. If the storekeeper demands payment of the dinar and the purchaser replies "I paid you the money, and you put it into your pocket," the purchaser is required to take an oath as ordained by our Sages, holding a sacred object. Afterwards, he may take the produce. The rationale is that the produce has already left the domain of the seller and was placed in the public domain.
If the produce was in the domain of the purchaser, he would be required to take only a sh'vuat hesset, and then he would be freed of responsibility. If the produce was in the domain of the storekeeper, the storekeeper would be required to take a sh'vuat hesset, and the produce would remain his.
ז
אמר לחנוני תן לי בדינר פירות ונתן לו והרי הפירות מונחין ברשות הרבים והחנוני תובע את הדינר ובעל הבית אומר לו נתתי לך הדמים והשלכת אותם לתוך כיסך הרי הלוקח נשבע כתקנת חכמים בנקיטת חפץ ונוטל הפירות הואיל וכבר יצאו מרשות המוכר והרי הן ברשות הרבים ואילו היו ברשות הלוקח היה נשבע שבועת היסת ונפטר ואילו היה עדיין ברשות החנוני היה נשבע היסת וישארו פירותיו אצלו:
8
Different rules apply if a purchaser gives a dinar to a storekeeper to take produce that has been placed down in the public domain. If the storekeeper says: "The dinar that you just gave me is payment for produce that I previously gave you and that you took to your home. I never sold you this produce that is now placed in the public domain," the storekeeper must take an oath to support his claim while holding a sacred object. The produce is then returned to the storekeeper, for he never admitted selling it to the purchaser. And if the produce was located in his store, all that would be required of him would be a sh'vuat hesset, as explained in the previous halachah.
ח
נתן הלוקח דינר לחנוני ובא ליטול פירות המונחין ברשות הרבים ואמר החנוני דינר זה שנתת לי עכשיו הוא דמי פירות שכבר נתתים לך והולכתם לתוך ביתך אבל פירות אלו המונחין ברשות הרבים לא מכרתים לך הרי החנוני נשבע בנקיטת חפץ שכך היה הדבר ומחזיר פירותיו לחנוני שהרי לא הודה לו שמכרן לו מעולם ואילו היו בחנותו היה נשבע שבועת היסת כמו שביארנו:
9
Similar rules apply when a person gives a dinar to a money-changer to take coins when the coins are piled in the public domain. If the money-changer admits to having sold the coins and he has not taken the dinar, the purchaser must support his claim by taking an oath while holding a sacred object and may then take the coins. If, however, the money-changer does not admit to having sold the coins to the purchaser, even though he admits taking a dinar from the purchaser at this time, for he claims that the dinar is payment for coins that the purchaser already took home, the money-changer must support his claim by taking an oath while holding a sacred object. The coins are then returned to his store.
ט
וכן הדין בנותן דינר לשלחני ליטול מעות בזמן שהמעות צבורין ברשות הרבים אם השלחני הודה שמכרן ועדיין לא נטל הדינר נשבע הלוקח בנקיטת חפץ שנתן ונוטל המעות ואם לא הודה שמכרן לו אע"פ שמודה שלקח ממנו דינר עתה וטוען שדינר זה דמי המעות שכבר הוליכן הלוקח לתוך ביתו הרי השלחני נשבע בנקיטת חפץ ויחזיר מעותיו לחנותו:
10
The following laws apply when a person exchanges a cow and a donkey, and the cow bears a calf, or one sells a maidservant and she gives birth. The seller claims: "She gave birth before I sold her." The purchaser claims: "She gave birth after I purchased her." The purchaser must bring proof of his claim to be granted possession.
This ruling applies even if the seller says: "I do not know when she gave birth." Indeed, even if the cow is located in a swamp or the maidservant in a corner of the public domain, they are considered to be in the possession of the seller until the purchaser brings proof of his claim.If the purchaser does not bring proof of his claim, the seller must take an oath while holding a sacred object to support his claim. This applies with regard to the offspring of a cow. With regard to the offspring of a maidservant, by contrast, he is required only to take a sh'vuat hesset. For an oath associated with a sacred object is never taken with regard to servants or landed property, as explained in Hilchot To'en V'Nit'an.
י
המחליף פרה בחמור וילדה וכן המוכר שפחתו וילדה זה אומר עד שלא מכרתי ילדה וזה אומר משלקחתי ילדה אפילו אמר המוכר איני יודע על הלוקח להביא ראיה אע"פ שהפרה עומדת באגם והשפחה עומדת בסימטא הרי הן בחזקת המוכר עד שיביא הלוקח ראיה לא הביא ראיה ישבע המוכר בנקיטת חפץ על ולד הפרה אבל על ולד השפחה אינו נשבע אלא היסת שאין נשבעין בנקיטת חפץ על העבדים ולא על הקרקעות כמו שיתבאר בהלכות טוען ונטען:
11
If one says: "I do not know when the offspring was born," and the other also does not know, and the offspring is located in a domain that does not belong to either of them, it should be divided.
If one says: "The offspring was born in my domain," and the other remains silent, the one who makes the claim is awarded the offspring.
יא
זה אומר איני יודע וזה אומר איני יודע ואינם ברשות אחד מהן יחלוקו זה אומר ברשותי ילדה והאחר שותק זכה הטוען בולד:
12
The following rules apply when a dispute arises concerning a seller who owns two servants, one an adult and one a minor, or two fields, one large and one small. The purchaser claims: "I purchased the greater one," while the seller claims: "You purchased the smaller one." The burden of proof lies with the purchaser. If he does not substantiate his claim, the seller should take a sh'vuat hesset that it was the smaller one that he sold and he is allowed to keep the larger one.
יב
מי שהיו לו שני עבדים קטן וגדול או שתי שדות אחת גדולה ואחת קטנה הלוקח אומר גדולה לקחתי והמוכר אומר קטנה היא שלקחת על הלוקח להביא ראיה או ישבע המוכר היסת שלא מכר אלא קטן:
13
If the purchaser says: "I purchased the greater one," and the seller remains silent, the purchaser is awarded the greater one.
If the seller says: "I do not know," the burden of proof lies on the purchaser. If he does not substantiate his claim, the seller should take a sh'vuat hesset that he does not know which article was purchased,and the purchaser is awarded only the smaller one.
יג
אמר הלוקח גדול לקחתי והמוכר שותק זכה הלוקח בגדול ואם אמר המוכר איני יודע על הלוקח להביא ראיה או יישבע המוכר היסת שאינו יודע, ואין לזה אלא הקטן:
14
Whenever a doubt over responsibility for an article arises the burden of proof lies on the person in whose domain the doubt arises.
What is implied? A person exchanges a cow for a donkey, and the owner of the donkey performs meshichah on the cow, but before the owner of the cow can perform meshichah on the donkey, the donkey dies. The burden of proof is on the owner of the donkey to verify that the donkey was alive at the time meshichah was performed on the cow. The same principle applies in all analogous situations.
יד
כל מי שנולד הספק ברשותו, עליו להביא ראיה. כיצד המחליף פרה בחמור ומשך בעל החמור את הפרה ולא הספיק בעל הפרה למשוך זה החמור עד שמת החמור על בעל החמור להביא ראיה שהיה חמורו קיים בשעת משיכת הפרה וכן כל כיוצא בזה:
15
The following laws apply when someone sold an animal to a butcher before its slaughter, but the money had not yet changed hands, it was slaughtered, and afterwards, a needle was discovered in the animal's second stomach that had pierced it from side to side.'
If a drop of blood is found upon it, it is clear that it became trefah before its slaughter. If a scab had formed over the wound, it is clear that it became trefah three days before its slaughter. If a scab had not formed over the wound, there is a lack of clarity concerning the matter, and the butcher must bring proof that the disqualifying factor arose before the purchase. This decision is rendered because the cow was in his possession when the doubt arose. If he cannot bring proof to this effect, he must pay the money due to the seller, as explained above.
טו
מחט הנמצא בעובי בית הכוסות ונקבה אותו נקב מפולש אם נמצא עליה קורט דם בידוע שזו נטרפה קודם שחיטה לפיכך אם הגליד פי המכה בידוע שדזו נטרפה שלשה ימים קודם שחיטה לא הגליד פי המכה הרי הדבר ספק ועל הטבח להביא ראיה שקודם לקיחתו נטרפה שהרי ברשותו נולד הספק ואם לא הביא ראיה ישלם הדמים למוכר כמו שביארנו:
Mechirah - Chapter Twenty One
1
The following rules apply when a person transfers a non-specific entity to a colleague. If the species being sold is known, even though its measure, its weight and its number are not known, the transaction is binding. If the species is not known, the transaction is not binding.
א
המקנה לחבירו דבר שאינו מסויים אם היה מינו ידוע אע"פ שאין מדתו ומשקלו ומניינו ידוע הרי זה קנה ואם אין מינו ידוע לא קנה:
2
What is implied? If a person tells a colleague: "I am selling you this heap of wheat for this and this amount," "I am selling you this cellar of wine for this and this amount," or "I am selling you this bag of figs for this and this amount," the sale is binding, even though the measure of the grain heap, the weight of the figs and the number of containers of wine is unknown.
These principles apply even if the quantity is greater or less than the estimation of the seller or the purchaser. The laws of ona'ah apply, and the purchase price is compared to the market price, as explained.
ב
כיצד ערימה זו של חטים אני מוכר לך בכך וכך מרתף זה של יין אני מוכר לך בכך וכך שק של תאנים אני מוכר לך בכך וכך אע"פ שאין מדת הערימה ידועה ולא משקל התאנים ולא מניין הקנקנים ידוע הרי זה ממכרו קיים אע"פ שנמצא חסר או יתר על האומד שהיה בדעתם ויש להם הונייה לפי השער שבשוק כמו שביארנו:
3
If, however, a person tells a colleague: "I will sell you whatever this house contains for this and this amount," "...whatever this chest contains,..." or "whatever this sack contains for this and this amount," the purchaser agrees and performs meshichah, the transaction is not binding. For the purchaser did not make a binding commitment, since he does not know what the receptacle contains, whether straw or gold. This is no more than gambling. The same applies in all analogous situations.
ג
אבל האומר לחבירו כל מה שיש בבית זה אני מוכר לך בכך וכך וכל מה שיש בתיבה זו אני מוכר לך בכך וכך או בשק הזה אני מוכר לך בכך וכך ורצה הלוקח ומשך אין כאן קניין שלא סמכה דעתו של לוקח שהרי אינו יודע מה שיש בו אם תבן או זהב ואין זה אלא כמשחק בקוביא וכן כל היוצא בזה:
4
Similarly, if a person tells a colleague that he is selling him wheat for ten dinarim, but does not stipulate how many se'ah he is selling him, he must give him an amount of wheat equivalent to the market price at the time of the sale. Should either of the parties retract after the money has been paid, because they do not agree to the market price at the time of the sale, that party must receive the adjuration mi shepara, as explained.
ד
וכן המוכר לחבירו בעשרה דינרין חטים ולא פסק כמה סאה מכר לו נותן לו כשער שבשוק בשעת המכירה וכל החוזר בו מאחר נתינת הדמים ולא רצה כשער שהיה בשוק בשעת נתינת המעות מקבל מי שפרע כמו שביארנו:
5
When a person sells property to a colleague to build a house or a barn for cattle, he should give him a place four cubits by six cubits. Similarly, when a person agrees to build a wedding home for a colleague's son or a home for a widowed daughter he should build a home of this size.
If he sells him property to build a large house, he should give him a space eight cubits by ten cubits. If he sells him a place for a reception hall, he should give him a space ten cubits by ten cubits. A place for a garden of a courtyard is twelve cubits by twelve cubits.
The height of a structure is half of its combined length and width.
ה
המוכר מקום לחבירו לעשות בית או רפת בקר וכן המקבל מחבירו לעשות לו בית חתנות לבנו או בית אלמנות לבתו עושה לו ארבע אמות על שש מכר לו מקום בית גדול עושה שמנה על עשר מכר לו מקום טרקלין עושה עשר על עשר תרבץ של חצר שתים עשרה על שתים עשרה ורום כל בית ובית כחצי ארכו וחצי רחבו:
6
Similarly, when a person sells a property to a colleague for a family burial plot or if a person agrees to prepare a burial plot for a person, he should build a crypt beneath the earth and prepare for eight graves, three on one side, three on the other side and two opposite the entrance to the crypt.
The measure of the crypt should be four cubits by six cubits, and each grave should be four cubits long, six handbreadths wide and seven handbreadths deep. Thus, there should be a cubit and a half between each of the graves on the sides and two cubits between the graves opposite the entrance.
ו
המוכר מקום לחבירו לעשות לןו קבורה או המקבל מחבירו לעשות לו קבורה עושה מערה ופותח לתוכה שמונה קברים שלשה מכאן ושלשה מכאן ושנים מכנגד הנכנס למערה מדת המערה ארבע אמות על שש וכל קבר וקבר ארבע אמות אורך ורחב ששה טפחים ורום שבעה נמצא בין כל קבר וקבר שמן הצדדין אמה ומחצה ובין השנים האמצעיים שתי אמות:
7
When a person sells a colleague a place in his own field to make an irrigation ditch to water a parched field, he must give him a ditch two cubits wide, with a cubit on each side for its banks.
If he sells him a place for an irrigation ditch that uses a pipe, he must give him a ditch that is a cubit wide, with half a cubit on each side for its banks.
ז
המוכר לחבירו בתוך שדהו מקום אמת מים להשקות בה בית השלחין נותן לו בתוך שדהו אמה שרחבה שתי אמות ואמה מכאן ואמה מכאן לאגפיה ואם מכר לו אמת המים להשקות בה בסילון נותן לו אמה שרחבה אמה וחצי אמה מכאן וחצי אמה מכאן לאגפיה:
8
The seller may plant trees on this land at the banks of the ditch, but he may not sow grain there, for grain weakens the land and damages the irrigation ditch. Should this land at the banks of the ditch become washed away, the purchaser may replace it by taking from the earth in that field. For the seller's acceptance of the fact that an irrigation ditch will pass through his field is conditional to this stipulation.
ח
אלו האגפין בעל השדה נוטען אבל אינו זורען שהזרעים מחלחלין את הקרקע ומקלקלין את אמת המים ואמת המים זאת שכלו אגפיה בעל האמה מתקנן בעפר אותה שדה שעל מנת כן קבל עליו המוכר להיות אמת המים בתוך שדהו:
9
The following rules apply when a person sells a colleague a path in his field. If he sells him a path for one person, is he must give him a path two and a half cubits wide, so that a donkey and its burden can pass on the path.'
If he sells him a path that leads from one city to another, he must give him a path that is eight cubits wide. If he sells him a path for use as a public thoroughfare, he should give him a path that is sixteen cubits wide.
ט
המוכר לחבירו דרך בתוך שדהו אם דרך יחיד מכר לו נותן לו שתי אמות ומחצה רחב כדי שיעמוד חמור במשאו על אורך הדרך מכר לו דרך בין עיר לעיר נותן לו רחב שמונה אמות באורך הדרך מכר לו דרך הרבים נותן לו רחב שש עשרה אמה:
10
A path for a king and a path to a grave have no limits. It appears to me that this is considered as if one sells an object whose species is not identified, in which instance the transaction is not binding.
י
דרך המלך ודרך הקבר אין לה שיעור ונראה לי שזה כמוכר דבר שאין מינו ידוע:
11
If a person sells a colleague a place for relatives to stand and eulogize a person who has passed away,he must give him a place large enough to sow four kabbim of grain.
יא
מכר לו מקום למעמד נותן לו בית ארבעה קבים:
12
When a person tells a colleague: "I am selling you a cistern and its walls," he must give him a wall three handbreadths wide.
יב
האומר לחבירו בור וכתליה אני מוכר לך נותן לו רחב הכותל שלשה טפחים:
13
The following rules apply when a person sells a field to a colleague and while defining the boundaries of the field draws one boundary line long and another short. If the field on the boundary line that he drew longer belongs to only one person, the purchaser does not acquire any more land on that side of the field than on the side that he drew short. If the fields on that side belong to two individuals, the purchaser acquires the land as separated by a diagonal.
יג
המוכר שדה לחבירו ומצר לו מצר אחד ארוך ומצר אחד קצר אם היה הארוך של איש אחד לא קנה מן הארוך אלא כנגד קצר ואם היה של שנים יקנה כנגד ראש תור:
14
If the fields on the east and the west belong to Reuven, and those on the north and the south belong to Shimon, when drawing the map, the seller must write "the boundary of Reuven" on two sides and "the boundary of Shimon" on two sides.
יד
היה מצר ראובן מזרח ומערב ומצר שמעון צפון ודרום צריך שיכתוב לו מצר ראובן משתי רוחות ומצר שמעון משתי רוחות:
15
If the seller drew three boundary lines, but did not draw the fourth, the purchaser acquires the entire field. With regard to the fourth boundary, however, he does not acquire it.
If the fourth boundary is included within the other boundaries, and it is not designated by a row of palm trees, and it is not large enough for nine kabbim of grain to be sown within, the purchaser also acquires the fourth boundary.
If it is not included within the other boundaries, and it is designated by a row of palm trees, or it is large enough for nine kabbim of grain to be sown within, the purchaser does not acquire the fourth boundary.If it is included within the other boundaries, but it is designated by a row of palm trees, or it is large enough for nine kabbim of grain to be sown within, or it is not included within the other boundaries, but it is not designated by a row of palm trees, nor is it large enough for nine kabbim of grain to be sown within, the matter is entrusted to the court, and they divide it in the manner in which they see fit.
טו
מצר לו מצר ראשון ומצר שני ומצר שלישי ולא מצר מצר רביעי קנה השדה כולה אבל מצר הרביעי לא קנה ואם היה מובלע בין המצרים ואין עליו רכב של דקלים ואין בו תשעה קבין קנה אף המצר הרביעי ואם לא היה מובלע ויש עליו רכב של דקלים או שיש בו תשעה קבין לא קנהו היה מובלע ויש עליו רכב דקלים או שיש בו תשעה קבין או שלא היה מובלע ואין עליו רכב דקלים ואין בו תשעה קבין הרי הדבר מסור לבית דין כפי מה שיראו לאיזו דרך שדעתן נוטה יעשו:
16
If the seller designates only the corners of the property, without designating the entire boundary line in each direction, or he designates two corners in an L-shape, or he designates certain portions in each direction,the purchaser does not acquire the entire property. Instead, he acquires only the portion the seller transfers to him and the portion granted to him by the judges.
טז
סיים לו את הזויות בלבד ולא סיים לו את המצר שלכל רוח או שסיים לו שני מצרים כמין גא"ם או שסיים לו חלק מכל רוח ורוח הרי זה לא קנה את כולם אלא יקנה ממנה כפי מה שמסר לו וכמה שיראו הדיינין:
17
If a person sells a colleague a bayit in a larger building, although he drew for the purchaser the external boundaries of the entire building, and there are some who would call the entire building a bayit, the purchaser acquires only the apartment; he merely made the boundaries appear larger.
Had he sold him the entire building, he would have written in the deed of sale: "I did not retain ownership of anything in this sale."
Similarly, when a person sells a field in a large valley, although he drew him the boundaries of the entire valley, he merely made the boundaries appear larger.
יז
המוכר בית לחבירו בבירה גדולה אף על פי שמצר לו מצרים החיצונים ואע"פ שיש שם מעט שקוראין לבירה בית לא קנה אלא הבית בלבד שהמצרים הוא שהרחיב לו ואילו מכר לו כל הבירה היה כותב לו ולא הנחתי לפני במכר זה כלום וכן המוכר שדה בבקעה גדולה ומצר לו מצרי הבקעה מצרים הם שהרחיב לו:
18
When a person tells a colleague: "I am selling you fields," we interpret his intent to be the very minimum that would justify the use of the plural term: two.
If he tells him: "...all my fields...," then all his fields, even three or four are acquired by the purchaser, with the exception of gardens and orchards. If he tells him: "...my property...," even his gardens and orchards are sold. If he tells him: "...all my property...," everything he owns, even his servants, his buildings, all the movable property that he is known to own, including even the tefillin he wears on his head, are encompassed in the sale.
יח
האומר לחבירו שדות אני מוכר לך מעוט שדות שתים אמר לו כל שדות אפילו שלש וארבע חוץ מגנות ופרדסים אמר לו נכסים אפילו גנות ופרדסים חוץ מבתים ועבדים ואם אמר לו כל נכסי אפילו עבדים ובתים וכל המטלטלין הידועים לו ואפילו עבדים ובתים וכל המטלטלין הידועים לו ואפילו תפילין שבראשו בכלל המכר:
19
When a person tells a colleague: "I am selling you one of my homes," or "...one of my oxen," he is required only to give him the smallest one. If one of the oxen dies or one of the homes collapses, the seller may show the purchaser the one that died or collapsed and tell him that it is his, for the claim of the person possessing the deed of sale is considered at a disadvantage.
יט
האומר לחבירו בית מבתי ושור משורי אני מוכר לך נותן לו הקטן שבהן מת אחד מן השורים או שנפל אחד מן הבתים מראה לו זה שמת או שנפל שיד בעל השטר על התחתונה:
20
When a person tells a colleague: "I am selling you a field from the house of Chiyya," and he possesses two fields that are described in this manner, the purchaser acquires only the lesser one. Similar principles apply in all analogous situations.
כ
האומר לחבירו שדה דבי חייא אני מוכר לך והיו שתי שדות הנקראים בשם זה אינו קונה אלא הפחות שבהן וכן כל כיוצא בהן:
21
The purchaser's claim is favored in the following situation: A person tells a colleague: "I am selling you Reuven's field." When the purchaser comes to make use of the field that is popularly known by that name, the seller tells him: "This is not the field that was owned by Reuven. It is only called that by people, but it never belonged to him. This is the field that belonged to Reuven" he says, pointing to another field. "I purchased it from him, and this is the field that I sold to you."
The seller must prove his claim. If he does not prove it, the purchaser acquires the field that is popularly known as belonging to Reuven. Similar principles apply in all analogous situations. We follow the name that is accepted universally.
כא
האומר לחבירו שדה ראובן אני מוכר לך וכיון שבא הלוקח להשתמש בה אמר לו המוכר אינה זו השדה שהיתה של ראובן אלא כך היא קרויה ולעולם לא היתה לו אלא זו היא שהיתה של ראובן ולקחתיה ממנו והיא שמכרתיה לך על המוכר להביא ראיה ואם לא הביא זוכה הלוקח בזו שכל העם קוראים של ראובן וכן כל כיוצא בזה הלך אחר השם שהוא פשוט בפי הכל:
22
When a person tells a colleague: "I am selling you half a field," we should evaluate the worth of the entire field, and the seller should give the purchaser a portion worth half the value of the entire field, from its lesser portion.
Similarly, when a person tells a colleague: "I am selling you the southern half of a field," we should evaluate the worth of the entire field, and the seller should give the purchaser a portion worth half the value of the entire field from its southern half.
Implicit in such an agreement is a commitment by the purchaser to make a place for a fence in his portion, including a small trench three handbreadths wide behind the fence, but close to it - and a larger trench, six handbreadths wide, outside the fence - and to leave the width of a handbreadth between the two trenches. All this is necessary to prevent a marten or the like from jumping from one field to the other.
כב
האומר לחבירו חצי שדה אני מוכר לך שמין כמה שוה כל השדה ונותן לו מן הכחוש שבה מה ששוה חצי הדמים של כל השדה וכן אם אמר לו חציה בדרום אני מוכר לך שמין דמי כולה ונותן לו בדרומה כחצי כל הדמים ומקבל עליו הלוקח לעשות בחלקו מקום הגדר ומאחורי הגדר סמוך לגדר חריץ קטן רחב שלשה טפחים וחוצה לו חריץ אחד גדול רחב ששה טפחים ובין שני החריצין רחב טפח כל זה כדי שלא תקפוץ הנמייה בה וכיוצא בה:
23
The following rules apply when a person owns half of a field: If he tells a colleague: "I am selling you the half of the field that I own," the purchaser acquires the entire half. If he tells him: "I am selling you half the field that I own," the purchaser acquires only one fourth.
The following rules apply when a seller tells a purchaser: "These are the boundaries of the field from which a portion is divided...," "...is separated...," or"...is apportioned for you."If he tells him: "And these are its boundaries,"the purchaser acquires half. If he does not specify its boundaries, the purchaser acquires merely a portion on which he could sow nine kabbim.
כג
היתה לו חצי שדה ואמר לחבירו חצי שיש לי בשדה מכרתי לך קנה החצי כולו אמר לו חצי השדה שיש לי לא קנה אלא רביע אמר לו מצר שדה שממנה [נחלקת או שממנה נפסקת או שממנה] נחצת אם אמר לו ואלו מצריה קנה חציה ואם לא מצר לו מצריה לא קנה אלא בית תשעה קבין:
Hayom Yom:
• English Text | Video Class
Tuesday, Tammuz 24, 5777 · July 18, 2017
• English Text | Video Class
Tuesday, Tammuz 24, 5777 · July 18, 2017
Tuesday, Tamuz 24, 5703
Torah lessons: Chumash: Matot-Massai, Shlishi with Rashi.
Tehillim: 113-118.
Tanya: "Jacob is the (p. 365) ...is not said..." (p. 367).
From the Tzemach Tzedek's aphorisms:
For the p'nimi ("inward" person), asking for a blessing for avoda epitomizes, "Let them not pay attention to vain words."1 What is needed is to "make the avoda heavy on the people."2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.I.e. help from Above, rather than stressing one's own efforts.
Daily Thought:
Ego Preservation
The ego is not to be destroyed. It, too, is a creation of G‑d—and all that He made, He made with divine purpose.
Only this: that the ego must know that it is a creation, and that all He made, He made with divine purpose. [Bati Legani 5711.]
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