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- ב"ה - Today in Judaism - Today is Thursday, Elul 10, 5777 · September 1, 2017 - Candle Lighting - Light Candles before sunset ––:––Today's Laws and Customs:
- Elul Observances
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 28 Chapter 29 Chapter 30
Psalms Chapter 28:1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever. Chapter 29:1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace. Chapter 30:1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
Noah Dispatches Raven (2105 BCE)
On the 10th of Elul of the year 1656 from creation (2105 BCE), as the Great Floodneared its end, Noah opened the window of the Ark and dispatched a raven to determine if the flood waters had begun to recede (Genesis 8:1; Rashi). For a discussion of the deeper significance of this event, see The Window
Daily Quote:
Behold! A ladder was set on the ground, and its top reached to heaven; and behold, angels of G‑d were ascending and descending upon it. [Jacob’s dream, Genesis 28:12]
Daily Torah Study:
Chumash: Ki Teitzei, 6th Portion Deuteronomy 24:5-24:13 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 24
5When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken. הכִּֽי־יִקַּ֥ח אִישׁ֙ אִשָּׁ֣ה חֲדָשָׁ֔ה לֹ֤א יֵצֵא֙ בַּצָּבָ֔א וְלֹא־יַֽעֲבֹ֥ר עָלָ֖יו לְכָל־דָּבָ֑ר נָקִ֞י יִֽהְיֶ֤ה לְבֵיתוֹ֙ שָׁנָ֣ה אֶחָ֔ת וְשִׂמַּ֖ח אֶת־אִשְׁתּ֥וֹ אֲשֶׁר־לָקָֽח:
[When a man takes] a new wife: [i.e., one] who is new to him, even if she is a widow [i.e., she was previously married to someone else], but this excludes [a man who] remarries his divorcee. — [Sotah 44a]
אשה חדשה: שהיא חדשה לו ואפילו אלמנה, פרט למחזיר גרושתו:
nor shall he be subjected: lit., nor shall it pass over him, [referring to] the order of the army.
ולא יעבור עליו: דבר הצבא:
to anything associated with it: that is required by the army: [For instance,] he must not supply water and food or repair the roads [for the army]. However, men who return from the battlefield by the order of the kohen because they either built a house but did not yet dedicate it, or betrothed a woman but did not yet take her [as a wife] [see Deut. 20:5-7], are required to supply water and food and repair the roads [for the army]. — [Sotah 43a]
לכל דבר: שהוא צורך הצבא, לא לספק מים ומזון ולא לתקן דרכים, אבל החוזרים מעורכי המלחמה על פי כהן, כגון בנה בית ולא חנכו או ארס אשה ולא לקחה, מספיקין מים ומזון ומתקנין את הדרכים:
He shall remain [free] for his home: Heb. לְבֵיתוֹ, lit.,“for his house,” [meaning] also for his house. If he built a new house and dedicated it, or if he planted a vineyard (see Deut. 20:6) and redeemed it [i.e., he just began to partake of its fruits in the fourth year by redeeming them and eating their value in Jerusalem], he does not move from his home for the needs of war.
יהיה לביתו: אף בשביל ביתו, אם בנה בית וחנכו ואם נטע כרם וחללו, אינו זז מביתו בשביל צורכי המלחמה:
for his home: Heb. לְבֵיתוֹ. This refers to his house [as explained above].
לביתו: זה ביתו:
must remain: Heb. יִהְיֶה. [This] comes to include his vineyard [as explained above].
יהיה: לרבות את כרמו:
and delight: Heb. וְשִׂמַּח. [The word אֶת in this phrase, וְשִׂמַּח אֶת-אִשְׁתּוֹ, can mean “with,” or it can introduce the direct object, namely, “his wife.” Thus, this phrase can either mean “he shall rejoice with his wife,” or it could mean “he shall delight his wife.” Here, Rashi decides that the meaning is]“He shall delight his wife” [that is, the verb is in the piel (intensive causative) conjugation]. Thus, the [correct] rendering is as it appears in the Targum [Onkelos]: וְיַחְדֵי יַת אִיתְּתֵהּ,“and he shall make his wife happy.” One who renders: וְיֶחְדֵי יַת אִיתְּתֵהּ,“he shall rejoice with his wife,” is mistaken, for this is not the translation of וְשִׂמַּח [in the piel, causative conjugation], but [the translation] of וְשָׂמַח, [the kal, simple intransitive conjugation].
ושמח: ישמח את אשתו. ותרגומו ויחדי ית אתתיה. והמתרגם ויחדי עם אתתיה, טועה הוא, שאין זה תרגום של ושמח אלא של ושמח:
6One shall not take the lower or the upper millstone as security [for a loan], because he is taking a life as security. ולֹא־יַֽחֲבֹ֥ל רֵחַ֖יִם וָרָ֑כֶב כִּי־נֶ֖פֶשׁ ה֥וּא חֹבֵֽל:
One shall not take the lower or the upper millstone as security [for a loan]: If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food. — [B.M. 115a]
לא יחבול: אם בא למשכנו על חובו בבית דין, לא ימשכננו בדברים שעושים בהן אוכל נפש:
the lower millstone: Heb. רֵחַיִם. This is the lower [millstone].
רחים: היא התחתונה:
the upper millstone: Heb. וָרָכֶב. This is the upper [millstone].
ורכב: היא העליונה:
7If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you. זכִּֽי־יִמָּצֵ֨א אִ֜ישׁ גֹּנֵ֨ב נֶ֤פֶשׁ מֵֽאֶחָיו֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל וְהִתְעַמֶּר־בּ֖וֹ וּמְכָר֑וֹ וּמֵת֙ הַגַּנָּ֣ב הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
If [a man] is discovered: By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא, “[if someone is] discovered,” in the Torah. - [Mechilta 21:63]
כי ימצא: בעדים והתראה. וכן כל כי ימצא שבתורה:
and treats him as a slave: The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave]. — [Sifrei 24:139, San. 85b]
והתעמר בו: אינו חייב עד שישתמש בו:
8Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall do according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do. חהִשָּׁ֧מֶר בְּנֶֽגַע־הַצָּרַ֛עַת לִשְׁמֹ֥ר מְאֹ֖ד וְלַֽעֲשׂ֑וֹת כְּכֹל֩ אֲשֶׁר־יוֹר֨וּ אֶתְכֶ֜ם הַכֹּֽהֲנִ֧ים הַֽלְוִיִּ֛ם כַּֽאֲשֶׁ֥ר צִוִּיתִ֖ם תִּשְׁמְר֥וּ לַֽעֲשֽׂוֹת:
Be cautious regarding the lesion of tzara’ath: that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth , bright spot. — [Sifrei 24:140, Mak. 22a]
השמר בנגע הצרעת: שלא תתלוש סימני טומאה, ולא תקוץ את הבהרת:
according to all that [the Levite kohanim] instruct you: whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean.
ככל אשר יורו אתכם: אם להסגיר אם להחליט אם לטהר:
9Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt. טזָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
Remember what the Lord, your God, did to Miriam: If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). - [Sifrei 24: 141]
זכור את אשר עשה ה' אלהיך למרים: אם באת להזהר שלא תלקה בצרעת, אל תספר לשון הרע. זכור העשוי למרים שדברה באחיה ולקתה בנגעים:
10When you lend your fellow [Jew] any item, you shall not enter his home to take his security. יכִּֽי־תַשֶּׁ֥ה בְרֵֽעֲךָ֖ מַשַּׁ֣את מְא֑וּמָה לֹֽא־תָבֹ֥א אֶל־בֵּית֖וֹ לַֽעֲבֹ֥ט עֲבֹטֽוֹ:
When you lend your fellow [Jew]: Heb. כִּי-תַשֶּׁה, lit., when you obligate your friend.
כי תשה ברעך: תחוב בחברך:
any item: Heb. מַשַּׁאת מְאוּמָה, lit., a debt involving anything.
משאת מאומה: חוב של כלום:
11You shall stand outside, and the man to whom you are extending the loan shall bring the security to you outside. יאבַּח֖וּץ תַּֽעֲמֹ֑ד וְהָאִ֗ישׁ אֲשֶׁ֤ר אַתָּה֙ נשֶׁ֣ה ב֔וֹ יוֹצִ֥יא אֵלֶ֛יךָ אֶת־הָֽעֲב֖וֹט הַחֽוּצָה:
12And if he is a poor man, you shall not lie down [to sleep] with his security. יבוְאִם־אִ֥ישׁ עָנִ֖י ה֑וּא לֹ֥א תִשְׁכַּ֖ב בַּֽעֲבֹטֽוֹ:
you shall not lie down [to sleep] with his security: You shall not lie down [to sleep] while you have his security in your possession. — [Sifrei 24:144, B.M. 114b]
לא תשכב בעבוטו: לא תשכב ועבוטו אצלך:
13You shall return the security to him by sunset, so that he may lie down [to sleep] in his garment, and he will bless you, and it will be counted for you as merit before the Lord, your God. יגהָשֵׁב֩ תָּשִׁ֨יב ל֤וֹ אֶת־הָֽעֲבוֹט֙ כְּב֣וֹא הַשֶּׁ֔מֶשׁ וְשָׁכַ֥ב בְּשַׂלְמָת֖וֹ וּבֵֽרֲכֶ֑ךָּ וּלְךָ֙ תִּֽהְיֶ֣ה צְדָקָ֔ה לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
[You shall return the security to him] by sunset: if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim , where the verse says, “ until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back]. — [B.M. 114b]
כבוא השמש: אם כסות לילה הוא, ואם כסות יום החזירהו בבקר, וכבר כתוב בואלה המשפטים (שמות כב כה) עד בא השמש תשיבנו לו, כל היום תשיבנו לו וכבוא השמש תקחנו:
and he will bless you: And if he does not bless you, it will nevertheless “be counted for you as merit.” - [Sifrei 24:144]
וברכך: ואם אינו מברכך, מכל מקום ולך תהיה צדקה:
Tehillim: Psalms Chapters 55 - 59
• Hebrew text
• English text
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 28, 29 and 30.
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Tanya: Iggeret HaKodesh, middle of Epistle 12
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Friday, Elul 10, 5777 · September 1, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 12
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והנה מודעת זאת שישראל בטבעם הם רחמנים וגומלי חסדים
Now, it is well known that Jews by their very nature act compassionately and perform deeds of lovingkindness.1
מפני היות נפשותיהם נמשכות ממדותיו יתברך
[This is so] because their souls issue from G‑d’s attrib-utes,
אשר החסד גובר בהן על מדת הדין והגבורה והצמצום
in which Chesed prevails over the attribute of din, Gevurah, and tzimtzum,
וכמו שכתוב: גבר חסדו על יראיו
as it is written,2 “His Chesed prevails over those who fear Him,” alluding to the fact that the Divine attribute of Chesed prevails over the Divine attribute of Gevurah.
שלכן נקראת הנשמה בת כהן, כמו שכתוב בזהר הקדוש
The soul is therefore called “daughter of the priest,” since it derives from the attribute of Chesedwhich is called “Kohen”, as is written in the sacred Zohar.3
Since the soul derives from the Divine attributes which are dominated by kindness and compassion, Jews by their very nature are kind and compassionate.
והנה הצדקה הנמשכת מבחינה זו נקראת בשם מעשה הצדקה
Now, the charity that issues from this source — from the soul’s inherently kind and compassionate nature — is referred to as “the act of charity,”
כי שם מעשה נופל על דבר שכבר נעשה, או שנעשה תמיד ממילא
for the term “act” (maaseh) applies to that which is already done, or which is constantly being done spontaneously;
והיא דבר ההווה ורגיל תמיד
thus, something existent, common and constant.
ואף כאן
Here, too, with regard to tzedakah that is motivated by the soul’s innate sense of kindness and compassion,
הרי מדת החסד והרחמנות הוטבעה בנפשות כל בית ישראל מכבר
the trait of kindness and compassion is implanted in the souls of the entire House of Israel from aforetime,
מעת בריאותן והשתלשלותן ממדותיו יתברך
from the time that they were created and that they evolved from G‑d’s attributes,
כמו שכתוב: ויפח באפיו גו׳
as it is written4 in regard to Adam’s soul entering his body, “And He blew into his nostrils [a soul of life],”
ואתה נפחת בי
[and we likewise say]5 concerning the entry of each and every soul into its individual body, “You blew it into me,”
ומאן דנפח כו׳
and6 “He who blows, [blows from within him],” from his innermost being.
So, too, in the analogue: Since the soul emanates from the inward aspect of the Divine attributes, it is infused with them as well, so that the attribute of kindness dominates the soul even as it finds itself within the body.
וגם בכל יום ויום, בטובו מחדש מעשה בראשית
Furthermore,7 in His goodness [G‑d] renews the act (maaseh) of creation every single day, and this includes the supernal attributes.
וחדשים לבקרים גו׳
Likewise, with regard to souls below, [it is written],8 “They are new every morning....”
“Act” (maaseh) thus refers to a constant process, such as the renewal of the soul with its characteristic traits of kindness and compassion. The “act of tzedakah” hence refers to the tzedakah which a Jew practices by virtue of these innate character traits.
אך לשון עבודה אינו נופל אלא על דבר שהאדם עושה ביגיעה עצומה, נגד טבע נפשו
The term “service” (avodah), however, applies only to what a man does with immense exertion, contrary to his soul’s inclination,
Indeed, it is his very disinclination for a particular task that works against him, and necessitates such exertion.
רק שמבטל טבעו ורצונו, מפני רצון העליון ברוך הוא
but he overrules his nature and will out of deference to the Supreme Will;
כגון לייגע עצמו בתורה ובתפלה, עד מיצוי הנפש כו׳
exhausting himself, for example, in Torah and prayer, “to the extent of pressing out the soul....”9
Since the soul is not naturally inclined to such a situation, a great deal of toil and effort is required.
ואף כאן, במצות הצדקה, ליתן הרבה יותר מטבע רחמנותו ורצונו
In our case, too, with regard to the commandment of giving charity, [to “serve” entails] giving far more than [would be prompted by] the nature of one’s compassion and will.
וכמו שאמרו רז״ל על פסוק: נתון תתן, אפילו מאה פעמים
| FOOTNOTES | |
| 1. | Yevamot 79a; see Tanya, Part I, end of ch. 1. |
| 2. | Tehillim 103:11. |
| 3. | Note of the Rebbe: “II, 95a.” |
| 4. | Bereishit 2:7. |
| 5. | Morning Blessings (Siddur Tehillat HaShem, p. 6); cf. Berachot 60b. |
| 6. | Cited above (Part I, ch. 2) in the name of the Zohar. |
| 7. | The clause that follows paraphrases a statement in the morning prayers (Siddur Tehillat HaShem, p. 44). |
| 8. | Eichah 3:23. |
| 9. | Note of the Rebbe: “Iggeret HaKodesh, Epistle 1.” |
| 10. | Note of the Rebbe: “Sifri, Devarim 15:10; commentary of Rashi there.” |
| 11. | Devarim, loc. cit. |
• Sefer Hamitzvot:
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Friday, Elul 10, 5777 · September 1, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 282
Issuing a Capital Verdict by a One-Vote Majority
"You shall not follow the majority for evil"—Exodus 23:2.
It is forbidden for a judge in a capital case to follow the majority decisions if the majority is only one vote greater than the minority. I.e., if there's disagreement between the judges whether an individual is deserving of capital punishment, and the group of judges that wishes to convict is one vote more than the group that wishes to acquit—it is forbidden to execute the defendant.
Full text of this Mitzvah »
Issuing a Capital Verdict by a One-Vote Majority
Negative Commandment 282
Translated by Berel Bell
The 282nd prohibition is that a judge is forbidden from following majority rule [in a capital case] if there is only a majority of one. This means that if judges disagree regarding a transgressor — some saying that he should be executed and others saying that he should not, and those saying guilty are a majority of one — it is forbidden to execute him. G‑d has forbidden the judge from executing him until there is a majority of two.
The source of this prohibition is G‑d's statement,1 "Do not follow the majority to do evil." This means, "Do not follow just any majority in a capital case," which is the intention of the phrase "to do evil." In the words of the Mechilta, "If 11 judges rule he is innocent and 12 judges that he is guilty, I would think that he is guilty. The Torah therefore says, 'Do not follow the majority to do evil.' " It is also written there, "You can rule in his favor with a majority of one, and against him with a majority of two."
The details of this mitzvah are explained in the 4th chapter of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:2.
Negative Commandment 283
Independent Judicial Opinions
"You shall not respond concerning a lawsuit to follow"—Exodus 23:2.
A judge is forbidden to rely upon the reasoning presented by a fellow judge, to convict or aquit a defendant, without himself examining and analyzing the issue based on the case's foundations. He may not say, "I'm satisfied to simply agree with the opinion of the other great judge." Rather, each judge must state the opinion that he independently arrived at.
Another few laws are included in this mitzvah (all derived from the same words of the verse) [all these rules apply in capital cases only]:
- One who originally argued in favor of the defendant may not afterwards argue to incriminate [though he may personally change his mind and vote to convict].
- When hearing a capital case, the judges must open the proceedings with words in defense of the defendant.
- If exculpatory evidence is found after a guilty verdict has been handed down, the verdict is discarded, and the court reconvenes to consider the new evidence. The inverse is not true—once a person is vindicated, he cannot be retried.
Full text of this Mitzvah »
Independent Judicial Opinions
Negative Commandment 283
Translated by Berel Bell
The 283rd prohibition is that a judge is forbidden to rely on the opinion on another judge — either to convict or to acquit — without investigating the case independently and formulating his own opinion and analysis based upon principles of law.
The source of this prohibition is G‑d's statement,1 "Do not speak up in a trial lintos."2 This means that in a trial, one should not merely choose an opinion to follow — e.g. that of the majority or of the higher judges — refraining from offering your own opinion in that case.
In the words of the Mechilta:3 "The verse 'Do not speak up in a trial lintos' teaches that when the votes are cast, you should not say to yourself, 'it's good enough to say the same as Rabbi so-and-so.' Rather, you should give your own opinion. One might think that the same law governs financial cases. The Torah therefore adds, 'A case must be decided based on majority rule.' "
From this prohibition it is also derived that after giving a vote of acquittal, a judge may not change his opinion to one of guilt. This is also conveyed by G‑d's statement (exalted be He), "Do not speak up in a trial lintos," i.e. your speech should not turn him towards conviction.
So too, from this verse it is derived that "capital cases may not be opened by the prosecution, as it is written, 'Do not speak up in a trial lintos'"; that a case may be reopened for acquittal [after conviction], but not for conviction [after acquittal]; and that [when the judges declare their verdict] they should not start from the eldest judge. All these laws are derived from the verse, "Do not speak up in a trial lintos," as explained in the 4th chapter of tractate Sanhedrin, where the details of this mitzvah are given.
FOOTNOTES
1.Ibid., 23:2.
2.Literally "to turn," meaning here "to turn after someone else's opinion" or "to follow."
3.Mechilta D'Rashbi.
Positive Commandment 229
Execution by Stoning
"And you shall stone them with stones that they die"—Deuteronomy 22:24.
Transgressors of certain sins are to be executed via lapidation.
Full text of this Mitzvah »
Execution by Stoning
Positive Commandment 229
Translated by Berel Bell
The 229th mitzvah is that we are commanded to execute by stoning1 those who transgress certain mitzvos.
The source of this prohibition is G‑d's statement2 (exalted be He), "They shall be put to death by stoning." I will point out the mitzvos which are punishable by stoning when listing the prohibitions.
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.
FOOTNOTES
1.Although literally translated as "stoning," it actually consisted of being thrown from a high platform. Only if the person did not die from the fall were actual stones used.
2.Deut. 22:24.
Positive Commandment 228
Execution by Burning
"They shall be burnt with fire both he and they"—Leviticus 20:14.
Transgressors of certain sins are to be executed via burning [of their innards].
Full text of this Mitzvah »
Execution by Burning
Positive Commandment 228
Translated by Berel Bell
The 228th prohibition is that we are commanded to execute by burning1 those who transgress certain mitzvos.
The source of this prohibition is G‑d's statement2 (exalted be He), "both he and they shall be burned with fire." I will point out the mitzvos which are punishable by sereifa when listing the prohibitions.
The details of this mitzvah are explained in the 7th chapter of tractate Sanhedrin.
FOOTNOTES
1.literally translated as "burning," it actually consisted of pouring molten metal down the convict's throat.
2.. 20:14.
Rambam:
• 1 Chapter A Day: Avel Avel - Chapter 1
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Introduction to Hilchos Avel
They include four mitzvot: one positive commandment and three negative commandments. They are:
1. To mourn for one's close relatives; even a priest must become impure and mourns for his close relatives. A person should not mourn for individuals executed by the court. For this reason, I have included these laws in this book, for they relate to the mitzvah of burying the dead on the day of their passing which is a positive commandment.
2. For a High Priest not to become impure because of his close relatives.
3. For him not to enter under the same shelter as a corpse.
4. For an ordinary priest not to become impure because of a corpse except for that of his close relatives.
These mitzvot are explained in the coming chapters.
רמב"ם הלכות אבל - הקדמה
הלכות אבל. יש בכללן ארבע מצות, אחת מצות עשה, ושלש מצות לא תעשה. וזה הוא פרטן:
(א) להתאבל על הקרובים ואפילו כהן מתטמא ומתאבל על הקרובים, ואין אדם מתאבל על הרוגי בית דין, ולפי זה כללתי הלכות אלו בספר זה שהן מעין קבורה ביום מיתה שהיא מצות עשה.
(ב) שלא יטמא כהן גדול לקרובים.
(ג) שלא יכנס עם המת באהל.
(ד) שלא יטמא כהן הדיוט לנפש אדם אלא לקרובים בלבד.
וביאור מצות אלו בפרקים אלו.
1
It is a positive commandment to mourn for one's close relatives,1 as implied by Leviticus 10:20: "Were I to partake of a sin offering today, would it find favor in God's eyes?" According to Scriptural Law, the obligation to mourn is only on the first day which is the day of the person's death and burial. The remainder of the seven days of mourning are not required by Scriptural Law. Although the Torah states Genesis 50:10: "And he instituted mourning for his father for seven days," when the Torah was given, the laws were renewed.
Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations.
א
מצות עשה להתאבל על הקרובים שנאמר ואכלתי חטאת היום הייטב בעיני ה' ואין אבילות מן התורה אלא ביום ראשון בלבד שהוא יום המיתה ויום הקבורה אבל שאר השבעה ימים אינו דין תורה אף על פי שנאמר בתורה ויעש לאביו אבל שבעת ימים ניתנה תורה ונתחדשה הלכה ומשה רבינו תקן להם לישראל שבעת ימי אבלות ושבעת ימי המשתה:
2
From when is a person obligated to mourn? When the grave is covered. But until the corpse has been buried, a mourner is not bound by any of the prohibitions incumbent on a mourner. For this reason, King David washed and anointed himself when his son died, before he was buried.
ב
מאימתי יתחייב אדם באבל משיסתם הגולל אבל כל זמן שלא נקבר המת אינו אסור בדבר מן הדברים שהאבל אסור בהן ומפני טעם זה רחץ דוד וסך כשמת הילד טרם שיקבר:
3
When does the obligation to mourn and count the seven and the thirty days of mourning for people executed by the gentile authorities who they do not allow to be buried? When their relatives despair of asking permission from the king to bury them, even though they did not despair of stealing their corpses to bury them.
ג
הרוגי מלכות שאין מניחין אותן להקבר מאימתי מתחילין להתאבל עליהן ולספור שבעה ושלשים משיתיאשו לשאול למלך לקברן אע"פ שלא נתיאשו מלגנוב אותן:
4
When a person drowned in a river or was consumed by a wild beast, we begin mourning for him when we despair of finding his corpse. If his corpse was found limb by limb, we do not begin counting the days of mourning until his head and the majority of his body is found or they despair of finding the remainder of his corpse.
ד
מי שטבע בנהר או מי שאכלתו חיה ראה משנתיאשו לבקש מצאוהו איברים איברים אין מונין לו עד שימצא ראשו ורובו או יתיאשו מלבקש:
5
When it is customary for people to send a corpse to another city to be buried and they do not know when the burial will take place, from the time they turn back from accompanying the corpse, they are obligated to count the seven and thirty days of mourning and begin mourning rites.
ה
מי שדרכן לשלוח המת למדינה אחרת לקוברו ואינם יודעים מתי יקבר מעת שיחזרו פניהן מללוותו מתחילין למנות שבעה ושלשים ומתחילין להתאבל:
6
We do not mourn for stillborn infants. Whenever a human offspring does not live for 30 days, he is considered as stillborn. Even if he died on the thirtieth day, we do not mourn for him.
ו
הנפלים אין מתאבלין עליהן וכל שלא שהה שלשים יום באדם הרי זה נפל אפילו מת ביום שלשים אין מתאבלין עליו:
7
If we know for certain that he was born after a full nine months of pregnancy, we mourn for him even if he died on the day of his birth.
ז
ואם נודע בודאי שנולד לתשעה חדשים גמורים אפילו מת ביום שנולד מתאבלים עליו:
8
A fetus from a full term pregnancy that was stillborn, a child born in the eighth month of pregnancy who died even after living 30 days, or a fetus that emerged cut or crushed even though it endured a full term pregnancy is considered stillborn. We do not observe mourning rites for them and we do not engage in activity on their behalf.
ח
בן תשעה חדשים שנולד מת ובן שמונה שמת אפילו לאחר שלשים ומי שיצא מחותך או מרוסס אף על פי שכלו לו חדשיו הרי זה נפל ואין מתאבלין עליהן ולא מתעסקין עמהם:
9
We observe mourning rites for all of those executed by the government, even when they were executed by the government's laws and the Torah granted it license to execute them. We don't withhold anything from them. Their estate is given to the government, but they are buried in their ancestral plots.
We do not, by contrast, observe mourning rites for those executed by the court. We do, however, observe the rites of bitter regret (aninut), for aninut is an expression of the feelings in one's heart. They are not buried with their ancestors until their corpses have decomposed. Their estate, however, is granted to their heirs.
ט
כל הרוגי מלכות אע"פשנהרגו בדין המלך והתורה נתנה לו רשות להרגן הרי אלו מתאבלין עליהן ואין מונעין מהן כל דבר וממונם למלך ונקברין בקברי אבותיהן אבל כל הרוגי בית דין אין מתאבלין עליהן אבל אוננין שאין אנינות אלא בלב ואין נקברין עם אבותיהן עד שיתאכל הבשר וממונם ליורשיהם:
10
We do not conduct mourning rites for all those who deviate from the path of the community, i.e., people who throw off the yoke of the mitzvot from their necks and do not join together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study. Instead, they are like free and independent people like the other nations. Similarly, we do not mourn for heretics, apostates, and people who inform on Jews to the gentiles. Instead, their brothers and their other relatives wear white clothes, robe themselves in white, eat, drink, and celebrate for the enemies of the Holy One, blessed be He, have perished. Concerning them, Psalms139:21 states: "Those who hate You, O God, will I hate."
י
כל הפורשין מדרכי צבור והם האנשים שפרקו עול המצות מעל צוארן ואין נכללין בכלל ישראל בעשיית המצות ובכבוד המועדות וישיבת בתי כנסיות ובתי מדרשות אלא הרי הן כבני חורין לעצמן [כשאר האומות] וכן האפיקורוסין [והמומרים] והמוסרין כל אלו אין מתאבלין עליהן אלא אחיהם ושאר קרוביהם לובשין לבנים ומתעטפים לבנים ואוכלים ושותים ושמחים שהרי אבדו שונאיו של הקב"ה ועליהם הכתוב אומר הלא משנאיך ה' אשנא:
11
When a person commits suicide, we do not engage in activity on their behalf at all. We do not mourn for him or eulogize him. We do, however, stand in a line to comfort the relatives, recite the blessing for the mourners and perform any act that shows respect for the living.
What is meant by a person who commits suicide? Not necessarily one who climbs up on a roof, falls, and dies, but rather, one who says: "I am going up to the top of the roof." If we see him climb up immediately in anger or know that he was distressed and see him fall and die, we presume such a person is one who committed suicide. If, however, we see him strangled and hanging from a tree or slain and lying on the back of his sword, we presume that he is like all other corpses. We engage in activity on his behalf and do not withhold anything from him.
יא
המאבד עצמו לדעת אין מתעסקין עמו לכל דבר ואין מתאבלין עליו ואין מספידין אותו אבל עומדין עליו בשורה ואומרין עליו ברכת אבלים וכל דבר שהוא כבוד לחיים ואי זהו המאבד עצמו לדעת לא שעלה לגג ונפל ומת אלא האומר הריני עולה לראש הגג ראוהו שעלה מיד דרך כעס או שהיה מיצר ונפל ומת הרי זה בחזקת שאבד עצמו לדעת אבל אם ראוהו חנוק ותלוי באילן או הרוג ומושלך על גב סייפו הרי זה בחזקת כל המתים ומתעסקין עמו ואין מונעין ממנו דבר:
Rambam:• 3 Chapters A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 4, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 5, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 6
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1
At least one of the members of the Supreme Sanhedrin, a minor Sanhedrin, or a court of three must have received semichah (ordination) from a teacher who himself had been given semichah.
Our teacher, Moses ordained Joshua by placing his hands upon him, as Numbers 27:23 states: "And he placed his hands upon him and commanded him." Similarly, Moses ordained the 70 judges and the Divine presence rested upon them. Those elders ordained others, and the others still others in later generations. This tradition continued until the Talmudic era, when the Sages had received ordination one from the other in a chain extending back to the court of Joshua, and to the court of Moses.
A person who is ordained by the nasi and one ordained by another ordained judge have the same status, even if that ordained judge never served in a Sanhedrin.
א
אחד בית דין הגדול ואחד סנהדרין קטנה או בית דין של שלשה צריך שיהיה אחד מהן סמוך מפי הסמוך ומשה רבינו סמך יהושע ביד שנאמר ויסמוך את ידיו עליו ויצוהו וכן השבעים זקנים משה רבינו סמכם ושרתה עליהן שכינה ואותן הזקנים סמכו לאחרים ואחרים לאחרים ונמצאו הסמוכין איש מפי איש עד בית דינו של יהושע ועד בית דינו של משה רבינו ואחד הנסמך מפי הנשיא או מפי אחד מן הסמוכין אפילו לא היה אותו סמוך בסנהדרין מעולם:
2
How is the practice of semichah practiced for all time? The person conveying ordination does not rest his hands on the elder's head. Instead, he is addressed by the title of Rabbi and is told: "You are ordained and you have the authority to render judgment, even in cases involving financial penalties.
ב
וכיצד היא הסמיכה לדורות לא שיסמכו ידיהן על ראש הזקן אלא שקורין לו רבי ואומרים לו הרי את סמוך ויש לך רשות לדון אפילו דיני קנסות:
3
The semichah which ordains elders as judges may be conveyed only by three individuals. One of the three must have received semichah from others as explained.
ג
ואין סומכין סמיכה שהיא מינוי הזקנים לדיינות אלא בשלשה והוא שיהיה האחד מהן סמוך מפי אחרים כמו שביארנו:
4
The term Elohim can be applied only to a court which received semichah in Eretz Yisrael alone . They are wise men who are fit to render judgment who were scrutinized by a court within Eretz Yisrael which appointed them and conveyed semichah upon them.
ד
אין קרוי אלהים אלא בית דין שנסמך בארץ ישראל בלבד והם האנשים החכמים הראויין לדון שבדקו אותן בית דין של ארץ ישראל ומינו אותם וסמכו אותן:
5
At first, whoever, had received semichah would convey semichah on his students. Afterwards, as an expression of honor to Hillel, the elder, the Sages ordained that semichah would not be conveyed upon anyone unless license had been granted by the nasi.
They also ordained that the nasi should not convey semichah unless he is accompanied by the av beit din, and that the av beit din should not convey semichah unless he was accompanied by the nasi. The other elders could convey semichah themselves after receiving license from the nasi, provided they were accompanied by two others. For semichah cannot be conveyed by less than three judges.
ה
בראשונה היה כל מי שנסמך סומך לתלמידיו וחכמים חלקו כבוד להלל הזקן והתקינו שלא יהא אדם נסמך אלא ברשות הנשיא ושלא יהא הנשיא סומך אלא אם כן היה אב בית דין עמו ושלא יהיה אב בית דין סומך אא"כ היה הנשיא עמו אבל שאר החבורה יש לכל אחד מהם לסמוך ברשות הנשיא והוא שיהיו שנים עמו שאין סמיכה פחות משלשה:
6
Semichah may not be conveyed upon elders in the diaspora even if the judges conveying semichah received semichah in Eretz Yisrael. Even if the judges conveying semichah were in Eretz Yisrael and the elders to receive semichah were in the diaspora, they should not convey semichah. Needless to say, this applies if the judges conveying semichah were in the diaspora and the elders to receive semichah were in Eretz Yisrael.
If both of them were in Eretz Yisrael, semichah may be conveyed even though the recipients are not in the same place as those conveying semichah. Instead, the judges conveying semichah send to the elder or write to him that he has been given semichah and that he has permission to adjudicate cases involving financial penalties.
This is acceptable, because both of them are located in Eretz Yisrael. The entire area of Eretz Yisrael which the Jews who left Egypt took possession of is fit to have semichah conveyed within it.
ו
אין סומכין זקנים בחוצה לארץ ואע"פ שאלו הסומכין נסמכו בארץ ישראל אפילו היו הסומכין בארץ והנסמך חוצה לארץ אין סומכין ואין צריך לומר אם היו הסומכין בחוצה לארץ והנסמכין בארץ היו שניהם בארץ סומכין אותו אף על פי שאינו עם הסמוכים במקום אחד אלא שולחין לו או כותבין לו שהוא סמוך ונותנין לו רשות לדון דיני קנסות הואיל ושניהם בארץ וכל ארץ ישראל שהחזיקו בה עולי מצרים ראויה לסמיכה:
7
Judges who themselves were granted semichah may convey semichah on many individuals - even 100 - at one time. King David once conveyed semichah on 30,000 individuals on one day.
ז
יש לסומכין לסמוך אפילו מאה בפעם אחת ודוד המלך סמך שלשים אלף ביום אחד:
8
Such judges may appoint whoever they desire for particular matters, provided he is fit to adjudicate all matters.
What is implied? A court has the authority to give semichah to a remarkable judge who is fit to issue rulings with regard to the entire Torah and limit his authority to the adjudication of financial matters, but not to what is forbidden and permitted. Conversely, they may grant him authority with regard to what is forbidden and permitted, but not to adjudicate cases involving financial matters. Or they may give him license with regard to adjudicate both such manners, but not laws involving financial penalties, or to rule with regard to financial penalties, but not to rule that a blemish disqualifies a firstborn animal. Or they may give him license merely to absolve vows, to judge stains, or to rule only within other similarly limited parameters.
ח
ויש להן למנות כל מי שירצו לדברים יחידים והוא שיהיה ראוי לכל הדברים כיצד חכם מופלא שראוי להורות לכל התורה כולה יש לבית דין לסמוך אותו וליתן לו רשות לדון ולא להורות באיסור והיתר או יתנו לו רשות באיסור והיתר ולא לדון דיני ממונות או יתנו רשות לזה ולזה אבל לא לדון דיני קנסות או לדון דיני קנסות אבל לא להתיר בכורות במומין או יתנו לו רשות להתיר נדרים בלבד או לראות כתמים וכן כל כיוצא בהן:
9
Similarly, the judges conveying semichah have permission to give the person receiving semichah license to judge only for a specific time, telling him: "You have permission to judge or issue rulings until the nasi arrives here," or "...as long as you are together with us in this city," or to issue other similar restrictions.
ט
וכן יש לסומכין ליתן רשות עד זמן ולומר לנסמך יש לך רשות לדון או להורות עד שיבא הנשיא לכאן או כל זמן שאין אתה עמנו במדינה וכן כל כיוצא בזה:
10
When a sage of remarkable knowledge is blind in one eye, he is not given semichah with regard to matters of financial law although he may adjudicate such cases. The rationale is that he is not fit to judge all matters. Similar principles apply in all analogous situations.
י
חכם מופלא שהוא סומא בעינו אחת אף על פי שהוא ראוי לדיני ממונות אין סומכין אותו לדיני ממונות מפני שאינו ראוי לכל הדברים וכן כל כיוצא בזה:
11
If there was only one judge in Eretz Yisrael who possessed semichah, he should call two other judges to sit with him and they should convey semichah on 70 judges at one time or one after the other. Afterwards, he and these 70 should join together to make up the Supreme Sanhedrin and grant semichah to others to make up other courts.
It appears to me that if all the all the wise men in Eretz Yisrael agree to appoint judges and convey semichah upon them, the semichah is binding and these judges may adjudicate cases involving financial penalties and convey semichah upon others.
If so, why did the Sages suffer anguish over the institution of semichah, so that the judgment of cases involving financial penalties would not be nullified among the Jewish people? Because the Jewish people were dispersed, and it is impossible that all could agree. If, by contrast, there was a person who had received semichah from a person who had received semichah, he does not require the consent of all others. Instead, he may adjudicate cases involving financial penalties for everyone, for he received semichah from a court.
The question whether semichah can be renewed requires resolution.
יא
הרי שלא היה בארץ ישראל אלא סומך אחד מושיב שנים בצדו וסומך שבעים כאחד או זה אחר זה ואחר כך יעשה הוא והשבעים בית דין הגדול ויסמכו בתי דינין אחרים נראין לי הדברים שאם הסכימו כל החכמים שבארץ ישראל למנות דיינים ולסמוך אותם הרי אלו סמוכים ויש להן לדון דיני קנסות ויש להן לסמוך לאחרים אם כן למה היו החכמים מצטערין על הסמיכה כדי שלא יבטלו דיני קנסות מישראל לפי שישראל מפוזרין ואי אפשר שיסכימו כולן ואם היה שם סמוך מפי סמוך אינו צריך דעת כולן אלא דן דיני קנסות לכל שהרי נסמך מפי בית דין והדבר צריך הכרע:
12
When a court received semichah in Eretz Yisrael and then departed to the diaspora, they may judge cases involving financial penalties in the diaspora in the same manner as they judge such cases in Eretz Yisrael. For the Sanhedrin exercises judicial authority in Eretz Yisrael and in the diaspora, provided the judges have received semichah in Eretz Yisrael.
יב
בית דין שנסמכו בארץ ישראל ויצאו חוצה לארץ הרי הם דנים דיני קנסות בחוצה לארץ כדרך שדנים בארץ שסנהדרין נוהגת בארץ ובחוצה לארץ והוא שיהיו סמוכים:
13
The exiliarchs in Babylon function instead of the kings. They have the authority to impose their rule over the Jewish people in all places and to judge them whether they consent or not. This is derived from Genesis 49:10: "The staff will not depart from Judah" - this refers to the exiliarchs of Babylon.
יג
ראשי גליות שבבבל במקום מלך הן עומדים ויש להן לרדות את ישראל בכ"מ ולדון עליהן בין רצו בין לא רצו שנאמר לא יסור שבט מיהודה אלו ראשי גליות שבבבל:
14
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the exiliarch has the authority to act as a judge throughout the entire world, whether in Eretz Yisrael or in the diaspora. Even though either or both of the litigants do not desire to argue the case before him, they are required to do so despite the fact that he does not have the authority to adjudicate cases involving financial penalties.
Any judge who is fit to adjudicate cases and was given license to serve as a judge by the court in Eretz Yisrael has the authority to act as a judge throughout Eretz Yisrael and in the cities which are located on its boundaries even though the litigants do not desire to argue the case before him. In the diaspora, by contrast, the license granted him does not afford him the authority to compel the litigants to appear before him. Although he has the sanction to adjudicate cases involving financial penalties in the diaspora, he may adjudicate such cases only when the litigants consent for him to judge. He does not have the authority to compel the litigants to accept his rulings unless he is granted such authority by the exiliarch.
יד
וכל דיין הראוי לדון שנתן לו ראש גלות רשות לדון יש לו רשות לדון בכל העולם אע"פ שלא רצו בעלי דינין בין בארץ בין בחוצה לארץ אף על פי שאינו דן דיני קנסות וכל דיין הראוי לדון שנתנו לו בית דין שבארץ ישראל רשות לדון יש לו רשות לדון בכל ארץ ישראל ובעיירות העומדות על הגבולים אע"פ שלא רצו בעלי דינין אבל בחוצה לארץ אין רשותן מועלת לו לכוף את בעלי דינין אף על פי שיש לו לדון דיני קנסות בחוצה לארץ אינו דן אלא למי שרוצה לדון אצלו אבל לכוף את בעלי דינין ולדון להם אין לו רשות עד שיטול רשות מראש גלות:
15
When a person is not fit to act as a judge because he is not knowledgeable or because he lacks proper character and an exiliarch transgressed and granted him authority or the court erred and granted him authority, the authority granted him is of no consequence unless he is fit. To cite a parallel: When a person consecrates an animal with a physical blemish to be sacrificed on the altar, the holiness does not encompass it.
טו
מי שאינו ראוי לדון מפני שאינו יודע או מפני שאינו הגון שעבר ראש גלות ונתן לו רשות או שטעו בית דין ונתנו לו רשות אין הרשות מועלת לו כלום עד שיהא ראוי שהמקדיש בעל מום למזבח אין הקדושה חלה עליו:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 5
1
A king may not be enthroned except by the High Court of 71 judges. A minor Sanhedrin for every tribe and every city may be appointed only by the High Court of 71 judges. A tribe that has been led to apostasy in its entirety, a false prophet, or a case in which the High Priest might be liable for capital punishment, may be judged only by the High Court of 71 judges. Financial cases involving a High Priest, by contrast, may be adjudicated by a court of three.
Similarly, the determination of a rebellious elder or a city led to apostasy and the decision to cause a woman suspected of adultery to drink the waters which test her may only be done by the High Court. Similarly, the decisions to extend the city limits of Jerusalem and the limits of the Temple Courtyard, to enter a voluntary war, and to measure the distance between a corpse and the nearby cities may be done only by the High Court of 71 judges. These concepts are derived from Exodus 18:22: "All the major matters will be brought to you."
א
אין מעמידין מלך אלא על פי בית דין של שבעים ואחד ואין עושין סנהדרי קטנה לכל שבט ושבט ולכל עיר ועיר אלא על פי בית דין של שבעים ואחד ואין דנין לא את השבט שהודח כולו ולא את נביא השקר ולא את כהן גדול בדיני נפשות אלא בבית דין הגדול אבל דיני ממונות [של כהן גדול] בשלשה וכן אין עושין זקן ממרא ולא עושין עיר הנדחת ולא משקין את הסוטה אלא בבית דין הגדול ואין מוסיפין על העיר ועל העזרות ולא מוציאין למלחמת הרשות ולמדידת החלל אלא על פי בית דין הגדול שנאמר כל הדבר הגדול יביאו אליך:
2
Cases involving capital punishment may not be judged by a court with less than 23 judges, i.e., a minor Sanhedrin. This applies not only to instances where humans are judged with regard to capital punishment, but also when animals face such judgment. Therefore an ox which is stoned to death and an animal used in bestial sexual practices is condemned to death only by a court of 23 judges. Even when a lion, a bear, or a cheetah that have been domesticated and which have owners kill a human, they are executed based on the judgment of a court of 23. When, however, a snake kills a human, even one ordinary person may kill him.
ב
אין דנין דיני נפשות בפחות מעשרים ושלשה שהן סנהדרי קטנה בין דיני נפשות של אדם בין דיני נפשות של בהמה לפיכך אין דנין שור הנסקל ולא הבהמה הנרבעת או הרובע אלא בבית דין של עשרים ושלשה אפילו ארי ודוב וברדלס שהן בני תרבות ויש להן בעלים שהמיתו מיתתן בעשרים ושלשה אבל נחש שהמית אחד הורג אותו:
3
When a person who spreads a malicious report concerning his wife, at the outset, the case is judged by a court of 23. For there is the possibility of a capital case arising if the husband's claim proves true and the woman is to be stoned to death. If the husband's claim is not substantiated, and the woman's father comes to demand payment of the fine, the matter may be judged by a court of three.
What is the source which teaches that capital cases may be judged only by a court of 23? Although this is a matter conveyed by the Oral Tradition, there is an allusion to it in the Torah. Numbers 35:24-25 states: "And the congregation shall judge... and the congregation shall save...." Implied is that there must be the possibility of a congregation judging - and condemning him to death - and a congregation saving - and seeking his acquittal. Now a congregation is no less than ten. Thus there are at least 20 judges. We add three judges so that there not be an equally balanced court and to allow the possibility of "following after the inclination of the majority."
ג
המוציא שם רע אין דנין אותו תחילה אלא בבית דין של עשרים ושלשה מפני שיש בדינו צד דיני נפשות שמא יהיה הדבר אמת ותסקל הבת לא נאמנו דברי הבעל ובא האב לתובעו בקנס דינו בשלשה ומניין שאין דנין דיני נפשות אלא בעשרים ושלשה אע"פ שדברי קבלה הן הרי הוא אומר ושפטו העדה והצילו העדה עדה שופטת ועדה מצלת עדה שופטת והן המחייבין ועדה מצלת והן המזכין ואין עדה פחות מעשרה הרי עשרים ומוסיפין שלשה כדי שלא יהא בית דין שקול ויהיה בו אחרי רבים להטות:
4
Lashes are decided upon by a court of three judges. Even though the person may die when lashes are administered to him.
ד
מכות בשלשה ואע"פ שאפשר שימות כשמלקין אותו:
5
Decapitating the calf is performed by five judges.
ה
עריפת העגלה בחמשה:
6
The enlargement of the month is decided upon by three judges.
ו
עיבור החדש בשלשה:
7
The enlargement of the year is decided upon by seven judges. All of the above must possess semichah as we explained.
ז
עיבור השנה בשבעה וכל אלו סמוכין כמו שביארנו:
8
Cases involving financial penalties, robbery, personal injury, the payment of double for a stolen article, the payment of four and five times the value of a stolen sheep or ox, rape, seduction, and the like may be adjudicated only by three expert judges who have received semichah in Eretz Yisrael,
Other cases of financial law, e.g., admissions of financial liability and loans, do not require an expert judge. Even three ordinary people, or even one expert judge may adjudicate them. For this reasons, cases involving admissions of financial liability, loans, and the like may be adjudicated in the diaspora. Although a court in the diaspora is not referred to as Elohim, they carry out the charge of the court of Eretz Yisrael. This charge does not, however, give them license to adjudicate cases involving financial penalties.
ח
דיני קנסות כגון גזילות וחבלות ותשלומי כפל ותשלומי ארבעה וחמשה והאונס והמפתה וכיוצא בהן אין דנין אותם אלא שלשה מומחים והם הסמוכין בארץ ישראל אבל שאר דיני ממונות כגון הודאות והלואות אינן צריכין מומחה אלא אפילו שלשה הדיוטות ואפילו אחד מומחה דן אותן לפיכך דנין בהודאות והלואות וכיוצא בהן בחוצה לארץ אף על פי שאין בית דין של חוצה לארץ אלהים שליחות בית דין של ארץ ישראל עושין ואין להן רשות לדון דיני קנסות בשליחותן:
9
The courts of the diaspora adjudicate only cases that commonly occur and which involve financial loss, e.g., admissions of liability, loans, and property damage. Matters that occur only infrequently, by contrast, even though they involve financial loss, e.g., an animal that injures another, or events that commonly occur, but do not involve financial loss, e.g., a double payment for theft, are not adjudicated by the judges of the diaspora.
Similarly, all the financial penalties which our Sages imposed against a person who punches a colleague, slaps a colleague, or the like are not adjudicated by the judges of the diaspora. Whenever a person is required to pay half the damages for the destruction of property the matter is not adjudicated by the judges of the diaspora, with the exception of the half payment for damages caused by pebbles propelled by one's animals. For that is a reimbursement for financial loss and is not a financial penalty.
ט
אין דנין בית דין של חוצה לארץ אלא דברים המצויין תמיד ויש בהן חסרון כיס כגון הודאות והלואות ומזיק ממון חבירו אבל דברים שאין מצויין אע"פ שאין בהן חסרון כיס כגון בהמה שחבלה בחברתה או דברים המצויין אבל אין בהן חסרון כיס כגון תשלומי כפל אין דנין אותן דייני חוצה לארץ וכן כל הקנסות שקנסו חכמים בתוקע לחבירו ובסוטר את חבירו וכיוצא בהן אין גובין אותו דייני חוצה לארץ וכל המשלם חצי נזק אין גובין אותו דייני חוצה לארץ חוץ מחצי נזק צרורות מפני שהוא ממון ואינו קנס:
10
Whenever the injuries a person suffers are evaluated by calculating his worth as one calculates the worth of a servant, the payment is not expropriated by the judges of the diaspora. Therefore if a person injures a colleague, compensation for the damages, the pain, and the embarrassment for which he is liable is not expropriated by the judges of the diaspora. Compensation for the inability to work and medical expenses is, by contrast, expropriated in the diaspora, because they involve a financial loss. The Geonim ruled in this manner and stated that it is a commonplace matter to expropriate compensation for the inability to work and medical expenses in the diaspora.
י
כל הנישום כעבד אין גובין אותו דייני חוצה לארץ לפיכך אדם שחבל בחבירו אין גובין הנזק והצער והבשת שהוא חייב בהן דייני חוצה לארץ אבל שבת ורפוי גובין מפני שיש בהן חסרון כיס וכן הורו הגאונים ואמרו שמעשים בכל יום לגבות שבת ורפוי בבבל:
11
The judges of the diaspora do not exact payment when an animal injures a person, because this is an uncommon occurrence. When, by contrast, a person damages an animal belonging to a colleague, he must pay the complete damages to his colleague regardless of where this takes place, just as he is responsible if he ripped his garments, broke his utensils, or cut down his produce.
Similarly, when an animal causes damage by eating or by treading, since its owner is forewarned that this is its inherent natural tendency, it is a common matter and the damages are expropriated by the judges of the diaspora. This applies whether it damaged another animal, e.g., it rubbed against it, it consumed produce that it would naturally eat or the like, or it damaged food or utensils by treading upon them in which instance he is obligated to pay full damages. Payment for all of these damages can be expropriated by the judges of the diaspora.
If, however, an animal was not prone to cause damage, then it caused damages to the extent that the owner was warned, and then it caused damage again, e.g., it bit, it butted with its body, it lay down, it kicked, or it gored, these damages are not expropriated by the judges of the diaspora. The rationale is that there is no concept of the owner of an animal being forewarned in the diaspora. Even if an animal caused its owner to be forewarned in Eretz Yisrael, and then it was taken to the diaspora where it caused damage, the damages are not expropriated, because this is an uncommon occurrence.
יא
בהמה שהזיקה את האדם אין גובין נזקו דייני חוצה לארץ מפני שהוא דבר שאינו מצוי אבל אדם שהזיק בהמת חבירו משלם נזק שלם בכל מקום כמי שקרע כסותו או שבר כליו או קצץ נטיעותיו וכן בהמה שהזיקה בשן ורגל הואיל והיא מועדת להן מתחילתה הרי זה דבר מצוי וגובין אותו דייני חוצה לארץ בין שהזיקה בהמה אחרת כגון שנתחככה בה או אכלה פירות שדרכה לאכלן וכיוצא בזה בין שהזיקה אוכלין וכלים שהיא חייבת עליהן נזק שלם הכל גובין דייני חוצה לארץ אבל אם היתה תמה והועדה והזיקה כגון שנשכה או נגפה או רבצה או בעטה או נגחה אין גובין הנזק הזה השלם דייני חוצה לארץ שאין מועד בחוצה לארץ ואפילו הועד בארץ ויצא לחוצה לארץ והזיק אין גובין נזקו מפני שאינו דבר מצוי:
12
Why is there no concept of warning an owner in the diaspora? Because testimony must be given against the owner in the presence of a court. And the concept of a court applies only with regard to judges who have been given semichah in Eretz Yisrael.
Accordingly, if a court of judges from Eretz Yisrael were in the diaspora, just as they have the authority to judge laws involving financial penalties in the diaspora; so, too, testimony regarding an animal can be delivered in their presence in the diaspora.
יב
מפני מה אין מועד בחוצה לארץ לפי שצריך להעיד בו בפני בית דין ואין שם בית דין אלא הסמוכין בארץ לפיכך אם היו בית דין בחוצה לארץ כשם שהן דנים דיני קנסות בחוצה לארץ כך מעידים את הבהמה בפניהם בחוצה לארץ:
13
When a person steals or robs, the principal can be expropriated by the judges of the diaspora. They do not, however, expropriate the double payment.
יג
מי שגנב או גזל גובין ממנו הקרן דייני חוצה לארץ אבל אין גובין את הכפל:
14
The judges of the diaspora do not expropriate payment in every situation where a person would be liable to make compensation based on his own statements. For the payment to a maiden's father for blemishing her virginity and for the embarrassment she suffers, and a person who must pay an atonement fee because his ox killed another person are situations where a person must make compensation, because of his statements. For example, he said: "I seduced so-and-so's daughter," or "My ox killed so-and-so." Nevertheless, such payments are not expropriated by the judges of the diaspora.
יד
ולא כל המשלם על פי עצמו גובין ממנו דייני חוצה לארץ שהרי הפגם והבשת והכופר משלם אדם על פי עצמו כגון שאמר פתיתי בתו של פלוני והמית שורי את פלוני ואין גובין אותו דייני חוצה לארץ:
15
Judgments involving situations where a person's actions served as a direct cause of damage are not equivalent to laws involving k'nasot and they may be adjudicated by the judges of the diaspora.
טו
דיני גרמות אינן כקנסות וגובין אותן ודנין בהן בחוצה לארץ:
16
Similarly, the laws applying to a person who gives money belonging to a colleague to gentiles - even if he merely threatens to do so - may be adjudicated by the judges of the diaspora.
טז
וכן דין המוסר ממון חבירו אף על פי שלא עשה מעשה גובין אותו דייני חוצה לארץ:
17
The custom of the yeshivot of the diaspora is that even though they do not expropriate money due as k'nasot, they place the person who causes the damage under a ban of ostracism until he satisfies the plaintiff or goes with him to Eretz Yisrael to have the case adjudicated.
Once the person who causes the damage pays the amount that he would be held liable for, the ban of ostracism is lifted whether the person who suffered the injury is appeased or not. Similarly, if the person who suffered the injury seizes an amount of property belonging to the person who causes the damage equivalent to the amount he would be awarded by the court, we do not expropriate it from his possession.
יז
מנהג הישיבות בחוצה לארץ אף על פי שאין גובין שם קנס מנדין אותו עד שיפייס לבעל דינו או יעלה עמו לדין לארץ ישראל וכיון שיתן לו שיעור הראוי לו מתירין נדויו בין שנתפייס בעל דינו בין שלא נתפייס וכן אם תפש הניזק שיעור מה שראוי לו ליטול אין מוציאין אותו מידו:
18
When one person is an expert judge and he is known by many to possess such knowledge, although he is allowed to judge cases involving financial law alone, an admission of liability made in his presence is not considered as an admission made in the presence of a court. This applies even if he possesses semichah.
When, by contrast, a court is composed of three judges, even though they do not possesses semichah, and even if they are ordinary men and are not referred to as Elohim, an admission made in their presence is considered as an admission made in a court of law. Similarly, if a person denies an obligation in their presence and witnesses come and testify against him, he is established as one who has lied. He cannot offer another claim, as we have explained.
The general principle is: With regard to the admission of financial responsibility, cases involving debts, and the like, their authority is the same as that of a court composed of judges possessing semichah with regard to all matters.
יח
יחיד שהוא מומחה לרבים אע"פ שהוא דן דיני ממונות יחידי אין ההודאה בפניו הודאה בבית דין ואפילו היה סמוך אבל השלשה אף על פי שאינן סמוכין והרי הן הדיוטות ואין אני קורא בהם אלהים הרי ההודאה בפניהם הודאה בבית דין וכן הכופר בפניהם ואח"כ באו עדים הוחזק כפרן ואינו יכול לחזור ולטעון כמו שביארנו כללו של דבר הרי הן לענין הודאות והלואות וכיוצא בהן כבית דין הסמוך לכל הדברים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 6
1
The following laws apply whenever a judge adjudicates a case involving financial matters and errs. If his error involves matters that are revealed and known - e.g., a law that is explicitly stated in the Mishnah or the Gemara, the ruling is reversed. The situation is returned to its original status and the judgment required by halachah is rendered. If it is impossible to return the matter to its original status, e.g., the person who unwarrantedly received the money traveled overseas, or he was a stubborn and strong person, the judge is not liable. Although he caused a loss, he did not have the intent of doing so. Similar laws apply if a judge ruled that a substance that was pure was impure, that an animal that was kosher was unacceptable and had it fed to the dogs, or the like.
א
כל דיין שדן דיני ממונות וטעה אם טעה בדברים הגלויים והידועים כגון דינין המפורשין במשנה או בגמרא חוזר הדין ומחזירין הדבר כשהיה ודנין בו כהלכה ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים או שהיה אלם או שטמא דבר טהור או שהורה בכשרה שהיא טריפה והאכילה לכלבים וכיוצא בזה הרי זה פטור מלשלם אע"פ שגרם להזיק לא נתכוון להזיק:
2
Different principles apply if the judge errs in a case requiring a decision to be made by using one's logic to weigh alternative positions, for example, a case arouse involving the subject of a difference of opinion among the Sages of the Mishnah or the Sages of the Gemara where it was not explicitly stated whose opinion the halachah follows. The judge decided to follow one opinion without knowing it had already been universally established practice within the Torah community to follow the other view.
In such a situation, if the judge was an expert who had been given license to adjudicate cases by the exiliarch, or even if he had not been given such license, but the litigants voluntarily accepted him as their judicial authority, the ruling is reversed. The rationale is that he is an expert.
If the ruling cannot be reversed, he is not liable to make restitution. This applies both to a judge who received permission from the exiliarch or one received permission from a Jewish court to adjudicate cases in Eretz Yisrael, but not to serve as judge in the diaspora, as explained.
ב
טעה בשקול הדעת כגון דבר שהוא מחלוקת תנאים או אמוראים ולא נפסקה הלכה כאחד מהן בפירוש ועשה כאחד מהן ולא ידע שכבר פשט המעשה בכל העולם כדברי האחר אם היה זה דיין מומחה ונטל רשות מראש גלות או שלא היה נוטל רשות אבל קבלו אותו בעלי דינין עליהן הואיל והוא מומחה חוזר הדין ואם אי אפשר להחזיר פטור מלשלם אחד הנוטל רשות מראש גלות או הנוטל רשות מבית דין של ישראל בארץ ישראל אבל לא בחוצה לארץ כמו שביארנו:
3
Different rules apply if the person who erred in a question of logical deduction was an expert judge, but he had not received license to adjudicate cases, nor was he accepted by the litigants as an authority, or was not an expert, but was accepted by the litigants to adjudicate their case according to Torah law. If he personally took property from one litigant and gave it to the other, his actions are irreversible and he should pay the damages from his own resources. If, however, he did not personally take the property from one and give it to the other, the decision should be reversed. If the decision cannot be reversed, he should pay the damages from his own resources.
ג
היה הטועה מומחה ולא נטל רשות ולא קבלו אותו בעלי דינין עליהן או שלא היה מומחה אבל קבלו אותו בעלי דינין עליהן לדון להן כדין וטעה בשקול הדעת אם נשא ונתן ביד מה שעשה עשוי וישלם מביתו אם לא נשא ונתן ביד יחזור הדין ואם אי אפשר להחזיר ישלם מביתו:
4
When, however, a person is not an expert and was not accepted by the litigants adjudicates a case, even though he was given permission to act as a judge, he is considered as one of the men of force and not as a proper judge. Therefore, the judgment he renders is of no consequence. This applies whether he erred or whether he did not err. Either one of the litigants may withdraw and have the case adjudicated by a proper court.
If such a judge erred and personally gave property from one litigant to the other, he is obligated to pay from his own resources. He may then regain the money from the litigant to whom he gave property unlawfully. If one litigant paid the other because of the ruling of such a judge and the recipient is unable to return the money or if the judge rendered an object ritually impure or gave meat that was kosher to the dogs to eat, the judge must bear the loss as is the law regarding anyone who causes damages. For such a person has the intent of causing damages.
ד
אבל מי שאינו מומחה ולא קבלו אותו בעלי דינין אע"פ שנטל רשות הרי זה בכלל בעלי זרוע ואינו בכלל הדיינין לפיכך אין דיניו דין בין טעה בין לא טעה וכל אחד מבעלי דינין אם רצה חוזר ודן בפני בית דין ואם טעה ונשא ונתן ביד חייב לשלם מביתו וחוזר ולוקח מבעל דין זה שנתן לו שלא כהלכה ואם אין לו להחזיר או שטמא או שהאכיל דבר המותר לכלבים ישלם כדין כל גורם להזיק שזה מתכוין להזיק הוא:
5
When a judge errs and obligates a person who is not required to take an oath to do so, and in order to free himself from the obligation to take the oath, this person negotiated a compromise with the other litigant, the compromise may be revoked. Even though he affirmed the compromise with a kinyan, it is of no substance. He agreed to pay or to waive the other person's liability only to free himself from the oath to which the person who erred obligated him. And whenever a kinyan is carried out on the basis of an error, it is annulled. Similar laws apply in all analogous situations.
ה
דיין שטעה וחייב שבועה למי שאינו חייב בה ועשה זה פשרה עם בעל דינו כדי שלא ישבע ואחר כך ידע שאינו בן שבועה אף על פי שקנו מידו על הפשרה אינה כלום שלא קבל עליו ליתן לו או למחול לו אלא כדי שיפטר משבועה שחייבו בה הטועה וכל קניין בטעות חוזר וכן כל כיוצא בזה:
6
When two people are involved in a dispute concerning a judgment, one states: "Let us have the matter judged here," and the other says, "Let us ascend to the Supreme Court, lest these judges err and expropriate money contrary to the law," we compel the latter litigant to have the matter adjudicated locally.
If he asks the judges: "Write down the rationale why you have rendered this judgment against me and give it to me, lest you have erred," they must write down their rationales and give him the transcript. Afterwards, they expropriate what he owes. If the local judges feel the need to ask for clarification regarding a matter from the Supreme Court in Jerusalem, they should write down their question and send it. After their inquiry, the judgment should be rendered in the local court on the basis of the answer written to them by the Supreme Court.
ו
שנים שנתעצמו בדין אחד אומר נדון כאן ואחד אומר נעלה לבית דין הגדול שמא יטעו אלו הדיינין ויוציאו ממון שלא כדין כופין אותו ודן בעירו ואם אמר כתבו ותנו לי מאי זה טעם דנתוני שמא טעיתם כותבים ונותנין לו ואחר כך מוציאין ממנו ואם הוצרך לשאול דבר מבית דין הגדול שבירושלים כותבים ושולחין ושואלין ודנין להם בעירם כפי מה שיבא בכתב בית דין הגדול:
7
When does the above apply? With regards to judgments dependent on claims issued by both litigants or a situation when a lender desires to have the case adjudicated locally and the borrower says: "Let us go to the Supreme Court." If, by contrast, the lender says: "Let us go to the Supreme Court," we compel the borrower to ascend with the lender, as implied by Proverbs 22:7: "A borrower is a servant to the lender."
Similarly, if a person claims that his colleague injured or damaged his person or his property or stole from him, and the plaintiff desires to ascend to the Supreme Court, the local court compels the defendant to ascend together with him. Similar laws apply in all analogous situations.
ז
במה דברים אמורים בשאר הדינין שזה טוען וזה טוען או כשאמר המלוה נדון כאן והלוה אומר נלך לבית דין הגדול אבל אם אמר המלוה נלך לבית דין הגדול כופין את הלוה ועולה עמו שנאמר עבד לוה לאיש מלוה וכן אם טען זה שהזיקו או גזלו ורצה הטוען לעלות כופין בית דין שבעירו את הנטען לעלות עמו וכן כל כיוצא בזה:
8
When does the above apply? When the person from who property was stolen, the person who suffered injury or damage, or the lender has witnesses or proof that support his claim. When, however, his claim is unsupported, we do not obligate the defendant to leave his locale. Instead, he takes an oath there and is freed of obligation.
ח
בד"א כשיהיו שם עדים או ראיה לנגזל או לניזק או למלוה אבל טענה רקנית אין מחייבין את הנטען לצאת כלל אלא נשבע במקומו ונפטר:
9
Similar concepts apply in the present age, when there is no Supreme Court, but there are places where there are great sages whose expertise is renown and there are other places where there are scholars who are not on that level. If the lender says: "Let us go to this-and-this place in this-and-this land to have the case adjudicated by so-and-so, the great sage," we compel the borrower to go with him. This was the practice continually in Spain.
ט
וכן הדין בזמן הזה שאין שם בית דין גדול אבל יש מקומות שיש בהן חכמים גדולים מומחין לרבים ומקומות שיש בהן תלמידים שאינן כמותן אם אמר המלוה נלך למקום פלוני שבארץ פלונית לפלוני ופלוני הגדול ונדון לפניו בדין זה שכופין את הלוה והולך עמו וכן היו מעשים בכל יום בספרד:
Hayom Yom:
• English Text | Video Class
Today's Hayom Yom
Friday, Elul 10, 5777 · 01 September 2017
"Today's Day"
Friday, Elul 10, 5703
Torah lessons: Chumash: Teitsei, Shishi with Rashi.
Tehillim: 55-59. Also 28-30.
Tanya: And this is (p. 455) ...the sea." (p. 457).
Great elders of the Alter Rebbe's chassidim used to say that yechidus (private audience with the Rebbe) means: "clear," "designated," "united." The sources of these three interpretations are in Shekalim 6:2, Yevamot 62a, and Bereishit Raba 20.
This means that the idea of yechidus is:
To clarify one's own status;
To designate a mode of avoda for him in "turn(ing) away from evil" and in the acquisition of fine character traits;
And that he should bind himself1 in total oneness, and utterly dedicate himself1 with all his desires.
FOOTNOTES
1.To the Rebbe.
Daily Thought:
Finally Winning
Throughout history, countless tactics and strategies are played in the battle over planet Earth. But at the end of the day, the only thing that really matters is called winning. And winning comes at the very end.
With every other round of the game, the soul puts out whatever it’s got. When it comes to the last stretch, neck and neck with the enemy, it‘s got to do better than that. Its very core ignited, it bursts into explosion of power never before imagined.
This is the stubborn power we have today, to finally change the world and transform it into a divine place. Not with our own strength, but with the power of all those before us. Because now, from above, every power is released, the very essence-core lashes out. To win. [Maamor Bati Legani 5710, chapter 11; Beshalach 5741:37; Ki Tavo 5741:58. Torat Menachem 5746 vol. 1, pg. 87.]
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