| |||||
Chabad.org of New York, New York, United States -
- ב"ה - Today in Judaism - Today is Monday, Av 22, 5777 · August 14, 2017Torah Reading:Re'eh: Deuteronomy 11:26 - 12:10
Deuteronomy 11:26 “See, I am setting before you today a blessing and a curse — 27 the blessing, if you listen to the mitzvot of Adonai your God that I am giving you today; 28 and the curse, if you don’t listen to the mitzvot of Adonai your God, but turn aside from the way I am ordering you today and follow other gods that you have not known.
29 “When Adonai your God brings you into the land you are entering in order to take possession of it, you are to put the blessing on Mount G’rizim and the curse on Mount ‘Eival. 30 Both are west of the Yarden, in the direction of the sunset, in the land of the Kena‘ani living in the ‘Aravah, across from Gilgal, near the pistachio trees of Moreh. 31 For you are to cross the Yarden to enter and take possession of the land Adonai your God is giving you; you are to own it and live in it. 32 And you are to take care to follow all the laws and rulings I am setting before you today.
12:1 Here are the laws and rulings you are to observe and obey in the land Adonai, the God of your ancestors, has given you to possess as long as you live on earth. 2 You must destroy all the places where the nations you are dispossessing served their gods, whether on high mountains, on hills, or under some leafy tree. 3 Break down their altars, smash their standing-stones to pieces, burn up their sacred poles completely and cut down the carved images of their gods. Exterminate their name from that place.
4 “But you are not to treat Adonai your God this way. 5 Rather, you are to come to the place where Adonai your God will put his name. He will choose it from all your tribes; and you will seek out that place, which is where he will live, and go there. 6 You will bring there your burnt offerings, your sacrifices, your tenths [that you set aside for Adonai], the offerings that you give, the offerings you have vowed, your voluntary offerings, and the firstborn of your cattle and sheep. 7 There you will eat in the presence of Adonai your God; and you will rejoice over everything you set out to do, you and your households, in which Adonai your God has blessed you. 8 You will not do things the way we do them here today, where everyone does whatever in his own opinion seems right; 9 because you haven’t yet arrived at the rest and inheritance which Adonai your God is giving you. 10 But when you cross the Yarden and live in the land Adonai your God is having you inherit, and he gives you rest from all your surrounding enemies, so that you are living in safety;
Daily Quote:
Money is fire: it can destroy and annihilate, or illuminate and warm, depending on how it is used [Chassidic master Rabbi Elimelech of Lizensk]
Daily Torah Study:
Chumash: Re'eh, 2nd Portion Deuteronomy 12:11-12:28 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Daily Quote:
Money is fire: it can destroy and annihilate, or illuminate and warm, depending on how it is used [Chassidic master Rabbi Elimelech of Lizensk]
Daily Torah Study:
Chumash: Re'eh, 2nd Portion Deuteronomy 12:11-12:28 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 12
11And it will be, that the place the Lord, your God, will choose in which to establish His Name there you shall bring all that I am commanding you: Your burnt offerings, and your sacrifices, your tithes, and the separation by your hand, and the choice of vows which you will vow to the Lord. יאוְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהֹוָ֨ה אֱלֹֽהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹֽתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהֹוָֽה:
It will be, that the place [which the Lord your God will choose… there you shall bring all that I am commanding you]: [At that time,] build for yourselves the Temple in Jerusalem. And so [Scripture] states concerning David, “And it was, when the king sat in his house and the Lord had given him rest from all his enemies surrounding him, that the king said to Nathan the prophet, 'See now, I dwell in a house of cedars, but the Ark of God dwells within the curtain’” (II Sam. 7:1, 2) [i.e., the temporary Mishkan].
והיה המקום וגו': בנו לכם בית הבחירה בירושלים. וכן הוא אומר בדוד (שמואל ב' ז, א - ב) ויהי כי ישב המלך בביתו, וה' הניח לו מכל אויביו מסביב. ויאמר המלך אל נתן הנביא ראה נא אנכי יושב בבית ארזים, וארון האלהים יושב בתוך היריעה:
there you shall bring [all that I am commanding you]: Above (verse 6), [the same expression] is stated referring to Shiloh, but here it is stated referring to Jerusalem. Accordingly, Scripture separates the two to permit [sacrificing on a bamah during the intermediate period] between the existence of] one [sanctuary] and the other. After Shiloh was destroyed, and they came to Nob [and erected the Mishkan there], and then again, when Nob was destroyed and they came to Gibeon, [sacrificing on] a bamah was permitted-until they [finally] arrived in Jerusalem. — [Zev. 119a]
שמה תביאו וגו': למעלה אמרו (פסוק ו) לענין שילה וכאן אמור לענין ירושלים, ולכך חלקם הכתוב, ליתן היתר בין זו לזו, משחרבה שילה ובאו לנוב, וחרבה נוב ובאו לגבעון, היו הבמות מותרות עד שבאו לירושלים:
the choice of your vows: This teaches that one should bring [offerings] from the choicest. — [Sifrei]
מבחר נדריכם: מלמד שיביאו מן המובחר:
12And you shall rejoice before the Lord, your God you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you. יבוּשְׂמַחְתֶּ֗ם לִפְנֵי֘ יְהֹוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹֽתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה אִתְּכֶֽם:
13Beware, lest you offer up your burnt offerings any place you see. יגהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲלֶ֖ה עֹֽלֹתֶ֑יךָ בְּכָל־מָק֖וֹם אֲשֶׁ֥ר תִּרְאֶֽה:
Beware, [lest you offer up your burnt-offerings any place you see]: [This negative form of the positive command in verse 11 is repeated in order] to attach a negative commandment to this matter.
השמר לך: ליתן לא תעשה על הדבר.
any place you see: [i.e.,] that enters your mind. However, you may offer [anywhere] by the bidding of a prophet, for example, as Elijah [did] on Mount Carmel (I Kings 18: 22). - [Sifrei]
בכל מקום אשר תראה: - אשר יעלה בלבך, אבל אתה מקריב על פי נביא, כגון אליהו בהר הכרמל:
14But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you. ידכִּ֣י אִם־בַּמָּק֞וֹם אֲשֶׁר־יִבְחַ֤ר יְהֹוָה֙ בְּאַחַ֣ד שְׁבָטֶ֔יךָ שָׁ֖ם תַּֽעֲלֶ֣ה עֹֽלֹתֶ֑יךָ וְשָׁ֣ם תַּֽעֲשֶׂ֔ה כֹּ֛ל אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּֽךָּ:
[But only in the place the Lord will choose] in one of your tribes: in the territory of Benjamin. But above (verse 5), it says, “[the place which the Lord… will choose] from all your tribes.” How can these be reconciled? When David purchased the threshing-floor [later to become the Temple site] from Araunah the Jebusite (II Sam. 24:24), he collected the [required] gold from all the tribes; however, the threshing-floor itself was [situated] in the territory of Benjamin. — [Sifrei]
באחד שבטיך: בחלקו של בנימין. ולמעלה הוא אומר (פסוק ה) מכל שבטיכם. הא כיצד, כשקנה דוד את הגורן מארונה היבוסי גבה הזהב מכל השבטים, ומכל מקום הגורן בחלקו של בנימין היה:
15However, in every desire of your soul, you may slaughter and eat meat in all your cities, according to the blessing of the Lord, your God, which He gave you; the unclean and the clean may eat thereof, as of the deer, and as of the gazelle. טורַק֩ בְּכָל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח | וְאָֽכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכָל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹֽאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָֽאַיָּֽל:
However, [you may slaughter and eat meat in all your gates,] in every desire of your soul: What is the text speaking about? If [you think that] it [is speaking] about [non-sacrificial] meat eaten to satisfy the appetite, to permit it for them without offering up any sacrificial portions, [we already have a reference to this, for Scripture] says elsewhere: “When the Lord, your God, expands your boundary… and you say, 'I will eat meat… [you may eat meat…]’” (verse 20). So what is this [verse] speaking about? It is [referring to] animals designated for holy [sacrificial] purposes that had [subsequently] become blemished, that they are to be redeemed [that is, replaced by their equivalent value in money] and they may [then] be eaten anywhere. Now one might think that [this rule applies] even if the blemish is a temporary one. Therefore, Scripture says: רַק -“However” [lit., “only.” This limits the permission to that of a permanent blemish]. — [Sifrei]
רק בכל אות נפשך: במה הכתוב מדבר, אם בבשר תאוה להתירה להם בלא הקרבת אימורים, הרי הוא אומר במקום אחר (פסוק כ) כי ירחיב ה' אלהיך את גבולך וגו' ואמרת אוכלה בשר וגו', במה זה מדבר, בקדשים שנפל בהם מום, שיפדו ויאכלו בכל מקום. יכול יפדו על מום עובר, תלמוד לומר רק:
you may slaughter and eat [meat]: You have no permission to shear or milk [the blemished animals], but only to eat the [meat] after their ritual slaughter. — [Bech. 15b]
תזבח ואכלת: אין לך בהם היתר גיזה וחלב, אלא אכילה על ידי זביחה:
the unclean and the clean [may eat thereof]: Since they formerly had holy status, about which it is stated: “And the flesh that touches any unclean thing shall not be eaten” (Lev. 7:19), it is necessary to give explicit permission for both the unclean and clean person alike to eat [from the meat, even] from the same dish…
הטמא והטהור: לפי שבאו מכח קדשים, שנאמר בהם (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל, הוצרך להתיר בו, שטמא וטהור אוכלין בקערה אחת:
as of the deer and as of the gazelle: of which no sacrifice is [ever] brought.
כצבי וכאיל: שאין קרבן בא מהם:
as of the deer, and as of the gazelle: This [comparison to a deer and a gazelle] exempts these [redeemed animals] from [the obligation of] “the foreleg, the jaws, and the maw” (see Deut. 18:3) [just as the deer and the gazelle are exempt from these gifts to the kohen]. — [Chul. 130a; Sifrei]
כצבי וכאיל: לפוטרן מן הזרוע והלחיים והקיבה:
16However, you shall not eat the blood; you shall spill it on the ground like water. טזרַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
However, you shall not eat the blood: Although I said that these [animals] do not require sprinkling the blood on the altar, you shall not eat it.
רק הדם לא תאכלו: אף על פי שאמרתי שאין לך בו זריקת דם במזבח לא תאכלנו:
you shall spill it [on the ground] like water: [This comes] to tell you that it does not require covering [with earth (see Lev. 17:13)] (Sifrei ; Chul. 84a). Another explanation: [The phrase,“like water,” teaches us that] it is like water insofar as it renders seeds susceptible [for receiving ritual uncleanness (Lev. 11:38).] - [Chul. 35b]
תשפכנו כמים: לומר לך שאין צריך כסוי. דבר אחר הרי הוא כמים להכשיר את הזרעים:
17You may not eat within your cities the tithe of your grain, or of your wine, or of your oil, or the firstborn of your cattle or of your sheep, or any of your vows that you will vow, or your donations, or the separation by your hand. יזלֹֽא־תוּכַ֞ל לֶֽאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֨יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ:
You may not eat within your cities the tithe of your grain]: Scripture comes to attach a negative commandment to this matter [i.e., eating the firstborn, tithes, etc., outside the walls of Jerusalem, in addition to the positive command (stated in verse 6)]. You may not [eat] [Heb. לֹא תוּכַל lit., “you cannot eat.”] Rabbi Joshua the son of Korchah said: You are able, but you are not permitted [to do so]. Similar to this, in the verse “As to the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out” (Josh. 15:63), they were [physically] able to do so but they were not so permitted, since Abraham had made a [non-aggression] treaty with them when he bought the cave of Machpelah from them. [In fact,] they were not Jebusites [of the Jebusite nation] but Hittites. They were, however, called Jebusites after the city, named Jebus. So it is explained in Pirkei d’Rabbi Eliezer (chapter 36). And this is what is stated [when David was about to drive out the Jebusites. They said to him], “Unless you take away the blind and the lame [you shall not come in here]” (II Sam. 5:6), [referring to] the images [that stood at the gates] upon which the oath [that Abraham had taken regarding the Jebusites] was written.
לא תוכל: בא הכתוב ליתן לא תעשה על הדבר. רבי יהושע בן קרחה אומר יכול אתה, אבל אינך רשאי, כיוצא בו (יהושע טו, סג) ואת היבוסי יושבי ירושלים לא יכלו בני יהודה להורישם, יכולים היו, אלא שאינן רשאין, לפי שכרת להם אברהם ברית כשלקח מהם מערת המכפלה. ולא יבוסים היו אלא חתיים היו, אלא על שם העיר ששמה יבוס [נקראים יבוסים]. כך מפורש בפרקי דרבי אליעזר. והוא שנאמר (שמואל ב' ה, ו) כי אם הסירך העורים והפסחים, צורות שכתבו עליהם את השבועה:
[You may not eat within your gates…] the firstborn of your cattle: This prohibition is addressed to the kohanim [in contrast to “the tithe of your grain,” since Israelites were never permitted to eat the firstborn, even within the walls of Jerusalem].
ובכורות בקרך: אזהרה לכהנים:
or the separation by your hand: This refers to the first fruits (see above on verse 6). - [Sifrei , Mak. 17a]
ותרומת ידך: אלו הבכורים:
18But you shall eat them before the Lord, your God, in the place the Lord, your God, will choose you, your son, your daughter, your manservant, your maidservant, and the Levite who is in your cities, and you shall rejoice before the Lord, your God, in all your endeavors. יחכִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּֽאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָֽׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
[But you shall eat them] before the Lord: [i.e.,] within the walls [of Jerusalem].
לפני ה': לפנים מן החומה:
and the Levite who is in your cities: If you have nothing to give him from his portion, such as the first tithes, then give him the tithe of the poor. And if you have no tithe of the poor, invite him [to partake of] your peace offering. — [Sifrei]
והלוי אשר בשעריך: אם אין לך לתת לו מחלקו, כגון מעשר ראשון, תן לו מעשר עני. אין לך מעשר עני, הזמינהו על שלמיך:
19Beware, lest you forsake the Levite all your days upon your land. יטהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲזֹ֖ב אֶת־הַלֵּוִ֑י כָּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ:
Beware, lest you forsake the Levite: This [in addition to the positive command expressed in the previous verse,] is to attach a negative commandment to the matter.
השמר לך: ליתן לא תעשה על הדבר:
[Beware, lest you forsake the Levite…] upon your land: But in exile, you are not admonished regarding him more than poor Israelites. — [Sifrei]
על אדמתך: אבל בגולה אינך מוזהר עליו יותר מעניי ישראל:
20When the Lord, your God, expands your boundary, as He has spoken to you, and you say, "I will eat meat," because your soul desires to eat meat, you may eat meat, according to every desire of your soul. ככִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶת־גְּבֻֽלְךָ֘ כַּֽאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָֽמַרְתָּ֙ אֹֽכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶֽאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר:
When [the Lord your God] expands [your boundary… and you say, “I will eat meat,”… you may eat meat]: The Torah teaches proper conduct, that one should not desire to eat meat unless [one lives] in abundance and wealth. — [Chul. 84a.]
כי ירחיב וגו': למדה תורה דרך ארץ, שלא יתאוה אדם לאכול בשר, אלא מתוך רחבת ידים ועושר:
[you may eat meat,] according to every desire of your soul: In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless one first consecrated it and offered it up as a peace offering. — [Sifrei : Chul. 16b]
בכל אות נפשך וגו': אבל במדבר נאסר להם בשר חולין, אלא אם כן מקדישה ומקריבה שלמים:
21If the place the Lord, your God, chooses to put His Name there, will be distant from you, you may slaughter of your cattle and of your sheep, which the Lord has given you, as I have commanded you, and you may eat in your cities, according to every desire of your soul. כאכִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָֽבַחְתָּ֞ מִבְּקָֽרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּֽאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ:
If the place the Lord, your God, chooses to put His Name there, will be distant from you: And you will [consequently] be unable to come and make peace-offerings every day, as [you do] now when the Mishkan goes along with you.
כי ירחק ממך המקום: ולא תוכל לבוא ולעשות שלמים בכל יום כמו עכשיו שהמשכן הולך עמכם:
you may slaughter… as I have commanded you: We learn [from here] that there is a commandment regarding slaughtering, how one must slaughter. [Since this commandment is not written in the Torah we deduce that] these are the laws of ritual slaughtering given orally to Moses on [Mount] Sinai. — [Sifrei ; Chul. 28a]
וזבחת וגו' כאשר צויתך: למדנו שיש צווי בזביחה היאך ישחוט, והן הלכות שחיטה שנאמרו למשה בסיני:
22But as the deer and the gazelle are eaten, so may you eat them; the unclean and the clean alike may eat of them. כבאַ֗ךְ כַּֽאֲשֶׁ֨ר יֵֽאָכֵ֤ל אֶת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּֽאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹֽאכְלֶֽנּוּ:
But as the deer [and the gazelle] are eaten, [so you may eat them]: You are not admonished to eat them in a state of ritual purity; if, however, [you will reason:] Just as the fat of the deer and the gazelle is permitted [as food], so too should the fat of non-consecrated animals be permitted. Therefore [to counter this] Scripture says,“but” (אַךְ).
אך כאשר יאכל את הצבי וגו': אינך מוזהר לאכלן בטהרה. אי מה צבי ואיל חלבן מותר, אף חולין חלבן מותר, תלמוד לומר אך:
23However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. כגרַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹֽא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר:
However, be strong not to eat the blood: Since it is stated “be strong” [i.e., resist temptation], you learn that the [Israelites] were inclined to eating blood. Therefore, it is necessary to state,“be strong.” [These are] the words of Rabbi Judah. Rabbi Simeon the son of Azzai, however, says: Scripture comes only to caution you and to instruct you as to what extent you must be steadfast in [fulfilling] the commandments: If regarding blood, which is easy to watch out for, since a person has no desire for it, [the Torah] needed to strengthen you with its admonition, how much more so [must one strengthen oneself] for all other commandments! - [Sifrei]
רק חזק לבלתי אכל הדם: ממה שנאמר חזק אתה למד שהיו שטופים בדם לאכלו, לפיכך הוצרך לומר חזק, דברי רבי יהודה. רבי שמעון בן עזאי אומר, לא בא הכתוב אלא להזהירך וללמדך עד כמה אתה צריך להתחזק במצות, אם הדם, שהוא קל להשמר ממנו, שאין אדם מתאוה לו, הוצרך לחזקך באזהרתו, קל וחומר לשאר מצות:
and you shall not eat the soul with the flesh: This is an admonition against אֵבֵר מִן הַחַי, [the eating of] a limb from a live animal. — [Sifrei; Chul. 102a]
ולא תאכל הנפש עם הבשר: אזהרה לאבר מן החי:
24You shall not eat it, you shall spill it on the ground, like water. כדלֹ֖א תֹּֽאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
You shall not eat it: This is an admonition against the eating (דָם הַתַּמְצִית), (the last blood oozing [from the incision of slaughtering]). — [Ker. 4b]
לא תאכלנו: אזהרה לדם התמצית:
25You shall not eat it, in order that it be good for you, and for your children after you, when you do what is proper in the eyes of the Lord. כהלֹ֖א תֹּֽאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַֽחֲרֶ֔יךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
You shall not eat it: This is an admonition against the eating of the blood contained in the limbs [of the animal]. — [Ker. 4b]
לא תאכלנו: אזהרה לדם האיברים:
in order that it be good for you…: Go forth and learn the [magnitude of] the reward for [observing] the commandments: If [in the case of] blood, which disgusts a person, he who abstains from it earns merit [both] for himself and for his children after him, how much more so [does this apply] to abstaining from theft and immorality, after which man’s soul of does lust. — [Mak. 23b]
למען ייטב לך וגו': צא ולמד מתן שכרן של מצות, אם הדם שנפשו של אדם קצה ממנו, הפורש ממנו זוכה לו ולבניו אחריו, קל וחומר לגזל ועריות שנפשו של אדם מתאוה להם:
26However, your holy offerings which you will have, and your vows, you shall carry, and come to the place that the Lord chooses. כורַ֧ק קָֽדָשֶׁ֛יךָ אֲשֶׁר־יִֽהְי֥וּ לְךָ֖ וּנְדָרֶ֑יךָ תִּשָּׂ֣א וּבָ֔אתָ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
However, your holy offerings [… you shall carry, and come to the place which the Lord chooses]: Although you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter consecrated animals and eat them in your cities without offering [them] up [on the altar]; rather, you must bring them to the Temple.
רק קדשיך: אף על פי שאתה מותר לשחוט חולין, לא התרתי לך לשחוט את הקדשים ולאכלן בשעריך בלא הקרבה, אלא להביאם לבית הבחירה:
27And you shall make your burnt offerings the flesh and the blood upon the altar of the Lord, your God, and the blood of your sacrifices shall be poured upon the altar of the Lord, your God, and you shall eat the flesh. כזוְעָשִׂ֤יתָ עֹֽלֹתֶ֨יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל:
And you shall make your burnt-offerings: If [your sacrifices] are burnt-offerings, place the flesh and the blood on the altar [as it says: הַבָּשָׂר וְהַדָּם עַל-מִזְבַּח -“the flesh and the blood on the altar of the Lord,” with respect to burnt offerings]. But if they are peace-offerings, “the blood of your sacrifices shall be poured upon the altar” first, and afterwards “you shall eat the flesh.” Our Rabbis further deduced that [the words] “However, your holy offerings… [you shall carry]” (verse 26) come to instruct us regarding consecrated animals that are outside the Land [of Israel], as well as to instruct us regarding animals that have been exchanged for other consecrated animals, and regarding the offspring of consecrated animals, that [all of] these must [also] be offered up [in Jerusalem]. — [Sifrei; Bech. 14b]
ועשית עלתיך: אם עולות הם תן הבשר והדם על גבי המזבח, ואם זבחי שלמים הם, דם זבחיך ישפך על המזבח תחלה ואחר כך והבשר תאכל. ועוד דרשו רבותינו (פסוק כו), רק קדשיך בא ללמד על הקדשים שבחוצה לארץ וללמד על התמורות ועל ולדות קדשים שיקריבו:
28Keep and hearken to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the Lord, your God. כחשְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Keep [and hearken to all these words that I command you]: This [term שְׁמֹר, “keep”] refers to the studying of the Oral Law. [Since it is not written down,] you must “guard” it “in your innards,” so that it should not be forgotten, as it is said,“For it is pleasant that you guard them (תִּשְׁמְרָם) in your innards” (Prov. 22:18). And if you studied, you may understand and fulfill [the commandments], but one who is not [immersed] in study, cannot be [immersed] in practice. — [Sifrei]
שמור: זו משנה שאתה צריך לשמרה בבטנך שלא תשכח. כענין שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך, ואם שנית אפשר שתשמע ותקיים, הא כל שאינו בכלל משנה אינו בכלל מעשה:
[Keep…] all these words [that I command you]: This means that a light commandment should be as precious to you as a difficult commandment. — [Sifrei]
את כל הדברים: שתהא חביבה עליך מצוה קלה כמצוה חמורה:
[That it may benefit you…when you do] what is good: in the eyes of Heaven.
הטוב: בעיני השמים:
and proper: in the eyes of man. — [Sifrei]
Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Iggeret HaKodesh, middle of Epistle 7
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Monday, Menachem Av 22, 5777 · August 14, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 7
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3והנה הארה זו, אף שלמעלה היא מאירה ומתפשטת בבחינת בלי גבול ותכלית
Now although above, in the lofty worlds of infinitude, this illumination radiates and extends itself in unlimited and infinite fashion,
להחיות עולמות נעלמים לאין קץ ותכלית
to animate worlds that are infinitely concealed,
I.e., there are infinite kinds of worlds, each of which is of infinite degree,
כמו שכתוב באדרא רבא
as is written in the Idra Rabba,1
אף על פי כן, ברדתה למטה על ידי צמצומים רבים
nevertheless, as [this radiation] descends by means of numerous contractions,
להחיות הנבראים והיצורים והנעשים
to animate the beings that have been created, formed and made,
In their Hebrew original, these three verbs allude respectively to the beings that inhabit the Worlds of Beriah, Yetzirah and Asiyah. Accordingly, we understand that previously reference was being made to the World of Atzilut and to those infinite worlds that are “higher” than Atzilut.
היא נחלקת דרך כלל למספר תרי״ג, כנגד תרי״ג מצות התורה
it is divided primarily into 613 [rays], corresponding to the 613 commandments of the Torah.
שהן הן תרי״ג מיני המשכות הארה זו, מאור אין סוף ברוך הוא
These [commandments] are in fact 613 kinds of conduits which transmit this radiation from the [infinite] Ein Sof-light,
להאיר לנשמת האדם, הכלולה מרמ״ח אברים ושס״ה גידים
[whose function is] to illumine man’s soul, which comprises 248 “organs” and 365 “sinews”, totalling 613 elements.
אשר בעבורה עיקר תכלית ירידת והמשכת הארה זו למטה
For it was mainly for the sake of [man’s soul] that this radiation was caused to flow down below
לכל הנבראים והיצורים והנעשים
to all those beings which have been created, formed and made, their respective locations in the Worlds of Beriah, Yetzirah and Asiyah being “below” the loftier worlds of infinite degree,
שתכלית כולן הוא האדם, כנודע
since the ultimate purpose of all these [beings], as is known, is man.
Thus, G‑d’s Being is indeed utterly uncompounded, so that there cannot possibly be any division into “parts”. Nevertheless, with regard to the radiation that descends below, (whose main purpose is that it permeate the Jewish soul,) the concept of “parts” does apply.
The above-mentioned rays are the 613 basic “parts” into which the radiance is diffused. More specifically, as the Alter Rebbe now goes on to say, each of these general “parts” subdivides into an infinite number of smaller “parts”.
והנה מספר זה הוא בדרך כלל
Now this number — i.e., the above division of the Divine radiance into 613 “parts”, corresponding to the 613 command-ments — is the primary, basic division.
אבל בדרך פרט, הנה כל מצוה ומצוה מתחלקת לפרטים רבים לאין קץ ותכלית
More specifically, however, every single commandment subdivides into infinite details.
והן הן גופי הלכות פרטיות שבכל מצוה, שאין להם מספר
These are the essentials of the detailed rulings of every commandment, which are without number,
כמו שכתוב: ששים המה מלכות, הן ס׳ מסכתות כו׳
as it is written,2 “Sixty are the queens,” which [as our Sages3 comment] alludes to the sixty tractates....
ועלמות אין מספר, הן ההלכות כו׳
[The same verse continues:] “...and maidens without number,” which [as our Sages comment] alludes to the innumerable rulings of the individual laws,
שהן המשכת רצון העליון כו׳
for they are a downward flow from the Supreme Will..., which is infinite.
The Alter Rebbe now goes on to say that just as the soul is made up of 248 “organs” and 365 “sinews” so that it may absorb the luminosity of the 613 general radiations, so, too, are souls further divisible, so that they may absorb the infinite degrees of the more differentiated radiations.
וכן הוא ממש בנשמת האדם
It is precisely so with man’s soul, which has the means to absorb the innumerable details of the downward flow of Divine radiance.
כי הנה כל הנשמות שבעולם היו כלולות באדם הראשון
For all the souls in the world were comprised in Adam.4
ודרך כלל היתה נשמתו נחלקת למספר תרי״ג: רמ״ח אברים ושס״ה גידים
Basically, his soul was divisible into 613 elements, con-sisting of 248 “organs” and 365 “sinews”.
אך דרך פרט נחלקת לניצוצות אין מספר
More specifically, however, his soul was divisible into innumerable sparks,
שהן נשמות כל ישראל מימות האבות והשבטים, עד ביאת המשיח ועד בכלל
which are the souls of all of Israel from the days of the Patriarchs and the [founders of the Twelve] Tribes, up to and including the time of the coming of Mashiach,
שיקוים אז מה שכתוב: והיה מספר בני ישראל כחול הים, אשר לא ימד ולא יספר מרוב
when [the promise of] Scripture will be fulfilled: “And the number of the Children of Israel will be like the sand of the sea, that cannot be measured nor counted,”5“because of its great quantity.”6
We understand from the above that Adam’s soul (which comprised the innumerable sparks of individual souls) was capable of receiving the infinitely numerous detailed emanations from the radiance of the Supreme Will, which ultimately animates all of the individual Jewish souls.
1. Zohar III, 127b ff.
2. Shir HaShirim 6:8.
3. Cf. Shir HaShirim Rabbah 6:9.
4. See Bereishit Rabbah 40:2.
5. Hoshea 2:1.
6. Note of the Rebbe: “The conclusion of this quotation is drawn from another verse” [viz., Bereishit16:10].
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Monday, Menachem Av 22, 5777 · August 14, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Positive Commandment 142
Collecting Loans from Gentiles
"From the foreigner you shall pursue a debt"—Deuteronomy 15:3.
We are commanded to press a gentile to repay a debt that he owes us, and not to have mercy on him [and give him an extension]—as we are commanded regarding a Jew.
[This commandment only applies to a gentile who has not accepted upon himself the observance of the Seven Noahide Laws.]
Full text of this Mitzvah »
Collecting Loans from Gentiles
Positive Commandment 142
Translated by Berel Bell
The 142nd mitzvah is that we are commanded to demand and to put pressure on a non-Jew to repay his debts; contrary to our commandment to have pity on a Jew and the prohibition against demanding repayment.1
The source of this commandment is G‑d's statement2 (exalted be He), "You shall collect from a non-Jew."
In the words of the Sifri: "The verse 'You shall collect from a non-Jew,' constitutes a positive commandment."
FOOTNOTES
1.N234 above.
2.Deut. 15:3.
• 1 Chapter A Day: Edut Edut - Chapter 12
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Tanya: Iggeret HaKodesh, middle of Epistle 7
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Monday, Menachem Av 22, 5777 · August 14, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 7
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3והנה הארה זו, אף שלמעלה היא מאירה ומתפשטת בבחינת בלי גבול ותכלית
Now although above, in the lofty worlds of infinitude, this illumination radiates and extends itself in unlimited and infinite fashion,
להחיות עולמות נעלמים לאין קץ ותכלית
to animate worlds that are infinitely concealed,
I.e., there are infinite kinds of worlds, each of which is of infinite degree,
כמו שכתוב באדרא רבא
as is written in the Idra Rabba,1
אף על פי כן, ברדתה למטה על ידי צמצומים רבים
nevertheless, as [this radiation] descends by means of numerous contractions,
להחיות הנבראים והיצורים והנעשים
to animate the beings that have been created, formed and made,
In their Hebrew original, these three verbs allude respectively to the beings that inhabit the Worlds of Beriah, Yetzirah and Asiyah. Accordingly, we understand that previously reference was being made to the World of Atzilut and to those infinite worlds that are “higher” than Atzilut.
היא נחלקת דרך כלל למספר תרי״ג, כנגד תרי״ג מצות התורה
it is divided primarily into 613 [rays], corresponding to the 613 commandments of the Torah.
שהן הן תרי״ג מיני המשכות הארה זו, מאור אין סוף ברוך הוא
These [commandments] are in fact 613 kinds of conduits which transmit this radiation from the [infinite] Ein Sof-light,
להאיר לנשמת האדם, הכלולה מרמ״ח אברים ושס״ה גידים
[whose function is] to illumine man’s soul, which comprises 248 “organs” and 365 “sinews”, totalling 613 elements.
אשר בעבורה עיקר תכלית ירידת והמשכת הארה זו למטה
For it was mainly for the sake of [man’s soul] that this radiation was caused to flow down below
לכל הנבראים והיצורים והנעשים
to all those beings which have been created, formed and made, their respective locations in the Worlds of Beriah, Yetzirah and Asiyah being “below” the loftier worlds of infinite degree,
שתכלית כולן הוא האדם, כנודע
since the ultimate purpose of all these [beings], as is known, is man.
Thus, G‑d’s Being is indeed utterly uncompounded, so that there cannot possibly be any division into “parts”. Nevertheless, with regard to the radiation that descends below, (whose main purpose is that it permeate the Jewish soul,) the concept of “parts” does apply.
The above-mentioned rays are the 613 basic “parts” into which the radiance is diffused. More specifically, as the Alter Rebbe now goes on to say, each of these general “parts” subdivides into an infinite number of smaller “parts”.
והנה מספר זה הוא בדרך כלל
Now this number — i.e., the above division of the Divine radiance into 613 “parts”, corresponding to the 613 command-ments — is the primary, basic division.
אבל בדרך פרט, הנה כל מצוה ומצוה מתחלקת לפרטים רבים לאין קץ ותכלית
More specifically, however, every single commandment subdivides into infinite details.
והן הן גופי הלכות פרטיות שבכל מצוה, שאין להם מספר
These are the essentials of the detailed rulings of every commandment, which are without number,
כמו שכתוב: ששים המה מלכות, הן ס׳ מסכתות כו׳
as it is written,2 “Sixty are the queens,” which [as our Sages3 comment] alludes to the sixty tractates....
ועלמות אין מספר, הן ההלכות כו׳
[The same verse continues:] “...and maidens without number,” which [as our Sages comment] alludes to the innumerable rulings of the individual laws,
שהן המשכת רצון העליון כו׳
for they are a downward flow from the Supreme Will..., which is infinite.
The Alter Rebbe now goes on to say that just as the soul is made up of 248 “organs” and 365 “sinews” so that it may absorb the luminosity of the 613 general radiations, so, too, are souls further divisible, so that they may absorb the infinite degrees of the more differentiated radiations.
וכן הוא ממש בנשמת האדם
It is precisely so with man’s soul, which has the means to absorb the innumerable details of the downward flow of Divine radiance.
כי הנה כל הנשמות שבעולם היו כלולות באדם הראשון
For all the souls in the world were comprised in Adam.4
ודרך כלל היתה נשמתו נחלקת למספר תרי״ג: רמ״ח אברים ושס״ה גידים
Basically, his soul was divisible into 613 elements, con-sisting of 248 “organs” and 365 “sinews”.
אך דרך פרט נחלקת לניצוצות אין מספר
More specifically, however, his soul was divisible into innumerable sparks,
שהן נשמות כל ישראל מימות האבות והשבטים, עד ביאת המשיח ועד בכלל
which are the souls of all of Israel from the days of the Patriarchs and the [founders of the Twelve] Tribes, up to and including the time of the coming of Mashiach,
שיקוים אז מה שכתוב: והיה מספר בני ישראל כחול הים, אשר לא ימד ולא יספר מרוב
when [the promise of] Scripture will be fulfilled: “And the number of the Children of Israel will be like the sand of the sea, that cannot be measured nor counted,”5“because of its great quantity.”6
We understand from the above that Adam’s soul (which comprised the innumerable sparks of individual souls) was capable of receiving the infinitely numerous detailed emanations from the radiance of the Supreme Will, which ultimately animates all of the individual Jewish souls.
* * *
FOOTNOTES1. Zohar III, 127b ff.
2. Shir HaShirim 6:8.
3. Cf. Shir HaShirim Rabbah 6:9.
4. See Bereishit Rabbah 40:2.
5. Hoshea 2:1.
6. Note of the Rebbe: “The conclusion of this quotation is drawn from another verse” [viz., Bereishit16:10].
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassToday's Mitzvah
Monday, Menachem Av 22, 5777 · August 14, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Positive Commandment 142
Collecting Loans from Gentiles
"From the foreigner you shall pursue a debt"—Deuteronomy 15:3.
We are commanded to press a gentile to repay a debt that he owes us, and not to have mercy on him [and give him an extension]—as we are commanded regarding a Jew.
[This commandment only applies to a gentile who has not accepted upon himself the observance of the Seven Noahide Laws.]
Full text of this Mitzvah »
Collecting Loans from Gentiles
Positive Commandment 142
Translated by Berel Bell
The 142nd mitzvah is that we are commanded to demand and to put pressure on a non-Jew to repay his debts; contrary to our commandment to have pity on a Jew and the prohibition against demanding repayment.1
The source of this commandment is G‑d's statement2 (exalted be He), "You shall collect from a non-Jew."
In the words of the Sifri: "The verse 'You shall collect from a non-Jew,' constitutes a positive commandment."
FOOTNOTES
1.N234 above.
2.Deut. 15:3.
• 1 Chapter A Day: Edut Edut - Chapter 12
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Edut - Chapter 12
1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
א
כל הנפסל בעבירה אם העידו עליו שני עדים שעשה עבירה פלונית אע"פ שלא התרו בו שהרי אינו לוקה הרי זה פסול לעדות במה דברים אמורים כשעבר על דברים שפשט בישראל שהן עבירה כגון שנשבע לשקר או לשוא או גזל או גנב או אכל נבלה וכיוצא בו אבל אם ראוהו עדים עובר על דבר שקרוב העושה להיות שוגג צריכין להזהירו ואחר כך יפסל כיצד ראוהו קושר או מתיר בשבת צריכין להודיעו שזה חילול שבת מפני שרוב העם אינן יודעין זה וכן אם ראוהו עושה מלאכה בשבת או ביום טוב צריכין להודיעו שהיום שבת שמא שוכח הוא וכן המשחק בקוביא תמיד או מי שנעשה מוכס או גבאי שמוסיף לעצמו צריכין העדים להודיעו שהעושה דבר זה פסול לעדות שרוב העם אינן יודעים דברים אלו וכן כל כיוצא בזה כללו של דבר כל עבירה שהדברים מראים לעדים שזה ידע שהוא רשע ועבר בזדון אף על פי שלא התרו בו הרי זה פסול לעדות ואינו לוקה:
2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
ב
אין אדם נפסל בעבירה על פי עצמו כיצד הרי שבא לבית דין ואמר שגנב או גזל או הלוה בריבית אף על פי שמשלם על פי עצמו אינו נפסל וכן אם אמר שאכל נבילה או בעל אסורה אינו נפסל עד שיהיו שם שני עדים שאין אדם משים את עצמו רשע לפיכך ראובן שהעיד עליו שמעון שהלוה בריבית והעיד לוי ואמר לי הלוה ברבית הרי ראובן נפסל בעדות שמעון ולוי אע"פ שהרי הודה לוי שלוה ברבית אינו משים עצמו רשע ונאמן על ראובן ואינו נאמן על עצמו וכן מי שהעיד שפלוני רבעו בין באונסו של נרבע בין ברצונו הוא ואחר מצטרפין להרגו פלוני בא על אשתי הוא ואחר מצטרפין להרגו אבל לא להרגה וכן כל כיוצא בזה פלוני רבע את שורי הוא ואחר מצטרפין להורגו שאין אדם קרוב אצל ממונו:
3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
ג
שנים שהעידו על אחד שהוא פסול בעבירה מאלו העבירות ובאו שנים והעידו שעשה תשובה וחזר בו או שלקה הרי זה כשר אבל אם באו שנים והכחישום ואמרו לא עשה עבירה זו ולא נפסל הרי זה ספק פסול לפיכך לא יעיד ואין מוציאין ממון בעדותו ולא ידון עד שיודע שעשה תשובה:
4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
ד
כל מי שנתחייב מלקות בין שעשה תשובה בין שלקה בבית דין חוזר לכשרותו אבל שאר פסולי עדות שהן פסולין משום ממון שחמסו או שגזלו אע"פששלמו צריכין תשובה והרי הן פסולין עד שיודע שחזרו בהן מדרכן הרע:
5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
ה
מאימתי חזרת מלוים ברבית משיקרעו שטרותיהן מעצמן ויחזרו בהן חזרה גמורה שלא ילוו ברבית אפילו לעכו"ם:
6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
ו
מאימתי חזרת המשחקין בקוביא משישברו את פסיפסיהם ויחזרו בהן חזרה גמורה שלא יעשו אפילו בחנם:
7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
ז
מאימתי חזרת מפריחי יונים משישברו את הכלים שצדין בהן ויחזרו בהן חזרה גמורה שאפילו במדבר לא יעשו:
8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
ח
מאימתי חזרת סוחרי שביעית משתגיע שביעית ויבדקו ולא חזרת דברים בלבד אלא כותב אני פלוני בן פלוני כנסתי מאתים זוז מפירות שביעית והרי הם נתונים במתנה לעניים:
9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered is trefe.
ט
מאימתי חזרת המועל בשבועה משיבא לבית דין שאין מכירין אותו ויאמר להם חשוד אני או יתחייב שבועה בבית דין שאין מכירין אותו בממון חשוב ישלם ולא ירצה להשבע וכן טבח שהיה בודק לעצמו ומוכר ויצאת טרפה מתחת ידו שהרי הוא בכלל אוכלי טרפה שהן פסולין לעדות הרי זה פסול לעדות עד שיראה ממעשיו שניחם על רעתו וילבש שחורים ויכסה שחורים וילך למקום שאין מכירין אותו ויחזיר אבדה בממון חשוב או יוציא טרפה מתחת ידו בדבר חשוב:
10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
י
וכן עד זומם שהלך למקום שאין מכירין אותו ונתנו לו ממון חשוב להעיד בשקר ולא רצה הרי זה עשה תשובה וחזר לכשרותו וכן כל כיוצא בזה:
• 3 Chapters A Day: Malveh veLoveh Malveh veLoveh - Chapter 4, Malveh veLoveh Malveh veLoveh - Chapter 5, Malveh veLoveh Malveh veLoveh - Chapter 6
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Malveh veLoveh - Chapter 4• 3 Chapters A Day: Malveh veLoveh Malveh veLoveh - Chapter 4, Malveh veLoveh Malveh veLoveh - Chapter 5, Malveh veLoveh Malveh veLoveh - Chapter 6
English Text | Hebrew Text
Audio: Listen | Download | Video Class
1
Neshech and marbit are one in the same, as Leviticus 25:37 states: "Do not give him your money with neshech and do not put forth your food at marbit." And further on, Deuteronomy 23:20 speaks of: "Neshech from money, neshech from food, neshech from any substance that will accrue."
Why is interest called neshech? Because it bites. It causes pain to one's colleague and consumes his flesh. Why did the Torah refer to it with two terms? So that one would commit a twofold transgression when violating this prohibition.
א
נשך ומרבית אחד הוא שנאמר את כספך לא תתן לו בנשך ובמרבית לא תתן אכלך ולהלן הוא אומר נשך כסף נשך אוכל נשך כל דבר אשר ישך, ולמה נקרא שמו נשך מפני שהוא נושך שמצער את חבירו ואוכל את בשרו ולמה חלקן הכתוב לעבור עליו בשני לאוין.
2
Just as it is forbidden to give a loan at interest; so, too, it is forbidden to borrow at interest, as Deuteronomy, ibid., states: "Do not offer interest to your brother." According to the Oral Tradition, we learned that this is a warning to the borrower.
Similarly, it is forbidden to act as a broker between the borrower and the lender when interest is involved. Anyone involved, a guarantor, a scribe or a witness transgresses a negative commandment, as Exodus 22:24 states: "Do not lay interest upon him." This is a warning against the witnesses, the guarantor and the scribe.
Thus, we see that a person who offers a loan at interest violates six prohibitions:
"Do not act like a creditor toward him," "Do not give him your money with neshech" "Do not put forth your food at marbit" "Do not take neshech and tarbit from him" (Leviticus 25:36), "Do not lay interest upon him," and "Do not place a stumbling block in front of the blind" (Leviticus 19:14).
A person who borrows at interest violates two prohibitions: "Do not offer interest to your brother." "Do not place a stumbling block in front of the blind"
The guarantor, the witnesses and the like violate only the prohibition: "Do not lay interest upon him." Any broker who connects between the lender and the borrower or assists or instructs one of them with regard to making the loan transgresses the commandment: "Do not place a stumbling block in front of the blind"
ב
כדרך שאסור להלוות כך אסור ללוות ברבית שנאמר לא תשיך לאחיך מפי השמועה למדו שזו אזהרה ללוה כלומר לא תנשך לאחיך, וכן אסור להתעסק בין לוה ומלוה ברבית, וכל מי שהיה ערב או סופר או עד ביניהן ה"ז עובר בלא תעשה, שנאמר לא תשימון עליו נשך זו אזהרה אף לעדים ולערב ולסופר, הא למדת שהמלוה בריבית עובר על ששה לאוין: לא תהיה לו כנושה, את כספך לא תתן לו בנשך, ובמרבית לא תתן אכלך, אל תקח מאתו נשך ותרבית, לא תשימון עליו נשך, ולפני עור לא תתן מכשול, והלוה עובר בשנים, לא תשיך לאחיך, ולפני עור לא תתן מכשול, ערב ועדים וכיוצא בהן אין עוברין אלא משום לא תשימון עליו נשך, וכל מי שהיה סרסור בין שניהם או שסייע אחד מהן או הורהו עובר משום לפני עור לא תתן מכשול.
3
Although the lender and the borrower violate all the negative commandments mentioned above, they are not punished with lashes, because the interest must be returned. For whenever a person gives a loan at interest, if fixed interest is involved, it is forbidden by Scriptural Law and may be expropriated through legal process. The judges expropriate it from the lender and return it to the borrower. If the lender dies, it is not expropriated from his children's possessions.
ג
אע"פ שהמלוה והלוה עוברין על כל אלו הלאוין אין לוקין עליו מפני שניתן להשבון, שכל המלוה בריבית אם היתה ריבית קצוצה שהיא אסורה מן התורה הרי זו יוצאה בדיינין ומוציאין אותה מן המלוה ומחזירין ללוה, ואם מת המלוה אין מוציאין מיד הבנים.
4
When a father leaves his sons money obtained by taking interest, they are not obligated to return it, even though they know that it was obtained through interest. If, however, he leaves them a cow, a garment or any other specific article obtained through interest, they are obligated to return it as an expression of honor for their father.
When does the above apply? When their father repented, but was not able to return the article before he died. If, however, he did not repent, the sons need not be concerned with his honor. They are not required to return even a specific article.
ד
הניח להם אביהם מעות של רבית אע"פ שהן יודעין שהן של רבית אינן חייבים להחזיר, הניח להם פרה וטלית של ריבית וכל דבר המסויים חייבים להחזיר מפני כבוד אביהן, בד"א כשעשה תשובה ולא הספיק להחזיר עד שמת אבל אם לא עשה תשובה אין חוששין לכבודו ואפילו דבר המסויים אין מחזירין.
5
When robbers and people who lend money at interest seek to return the money they took, we should not receive it from them. This will make the path of teshuvah more accessible to them. Whoever accepts repayment from them is not looked upon favorably by our Sages. If, however, the stolen article itself was intact or a specific article was given as interest, and it itself is there, it may be accepted.
ה
הגזלנין ומלוה בריבית שהחזירו אין מקבלין מהן כדי לפתוח להן דרך לתשובה, וכל המקבל מהן אין רוח חכמים נוחה הימנו, אם היתה גזילה קיימת והרבית דבר המסויים והרי הוא בעצמו מקבלין מהן.
6
When interest - whether fixed interest or interest forbidden by Rabbinic law - is mentioned in a promissory note, the lender may collect the principal, but not the interest. If he collected the entire amount, any fixed interest can be expropriated from him. "The shade of interest" - i.e., interest forbidden by Rabbinic law - may not be collected from the borrower by the lender, nor is it expropriated by the court from the lender for the borrower.
ו
שטר שכתוב בו ריבית בין קצוצה בין של דבריהם גובה את הקרן ואינו גובה את הרבית, קדם וגבה הכל מוציאין ממנו הרבית קצוצה, אבל אבק ריבית שהוא מדבריהם אינו גובה מן הלוה למלוה ואין מחזירין אותו מן המלוה ללוה.
7
Whenever a person writes a promissory note that includes interest, it is as if he documents and has witnesses testify that he denies God, the Lord of Israel. Similarly, whenever a person borrows or lends money at interest in privacy he denies God, the Lord of Israel, and denies the exodus from Egypt, as Leviticus 25:37-38 states: "Do not give him your money with neshech... I am God your Lord, who took you out of the land of Egypt."
ז
כל הכותב שטר רבית ה"ז ככותב ומעיד עליו עדים שכפר בה' אלהי ישראל, וכן כל הלוה ומלוה ברבית בינן לבין עצמן הרי הן ככופרים בה' אלהי ישראל וכפרו ביציאת מצרים שנאמר את כספך לא תתן לו בנשך וגו' אני ה' אלהיכם אשר הוצאתי אתכם מארץ מצרים.
8
It is forbidden for a person to borrow money from his sons or the members of his household at interest. This is forbidden even when he is not tightfisted and he is merely giving them a present." The rationale is that in doing so, he might habituate them to this practice.
ח
אסור לאדם להלוות בניו ובני ביתו ברבית אע"פ שאינו מקפיד ומתנה הוא שנותן להן ה"ז אסור שמא ירגילם בדבר זה.
9
When Torah scholars lend money to one another and the borrower returns more than the amount loaned him, it is permitted. It is obvious that the extra amount was only a present that he gave him. For they know the severity of the prohibition against taking interest.
ט
תלמידי חכמים שהלוו זה את זה ונתן לו יתר על מה שהלוה ממנו הרי זה מותר שהדבר ידוע שלא נתן לו אלא מתנה שהרי הן יודעין חומר איסור הרבית.
10
The following laws apply when a person lends money to a colleague, and the borrower discovers more than the sum originally agreed upon, or the borrower returned a debt and the lender discovers more than the sum that was borrowed. If the additional amount was a sum about which a person might easily err, it must be returned. If not, we can assume that the borrower gave the lender a present, he had stolen property belonging to the lender in his possession and sought to return it together in the account without the lender being aware, or another person asked him to return money in such a manner.
What can be considered a sum about which a person might easily err? One, two, five or ten more. The latter figures are included, for perhaps the person counted out the sum in groups of five or ten.
Similarly, if the person found that a group of five or a group of ten had an additional one, he must return the extra amount. Maybe an additional one with which he was counting became mixed with a group of five or ten,
י
המלוה את חבירו ומצא הלוה יותר [או שהחזיר לו חובו ומצא המלוה יותר] אם בכדי שהדעת טועה חייב להחזיר ואם לאו מתנה הוא שנתן לו או גזילה היתה לו בידו והבליע לו בחשבון או אחר צוה להבליע לו, בכמה הדעת טועה באחד ובשנים או בחמשה או בעשרה שמא מנה חמשה חמשה או עשרה עשרה, וכן אם מצא יתר מנין החמישיות או מנין העשיריות אחד אחד חייב להחזיר לו שמא האחדים שהיה מונה בהן החמשיות או העשיריות נתערבו עמהם.
11
The following laws apply when a person lends a colleague according to a particular coinage, or stipulates in his wife's ketubah that a sum should be paid to her in a particular coinage, and then the ruling authorities increase the weight of that coinage. When the value of produce was reduced because of the increase, he should deduct the proportion of the increase, even if the increase was minimal. If, however, the value of produce is not reduced because of the addition, he need not deduct that proportion. Instead, he should pay him the coin used as currency at that time.
When does the above apply? When the addition was one fifth of its value -e.g., its weight was four units and it was increased to five. If, however, more than a fifth was added, he should deduct the entire proportionate amount of the increase, even though the price of produce did not increase. Similar laws apply with regard to a loan when the weight of a coin was decreased.
יא
המלוה את חבירו על המטבע וכן הכותב לאשתו בכתובתה מטבע ידוע ופירש משקלו והוסיפו על משקלו אם הוזלו הפירות מחמת התוספת מנכה לו שיעור התוספת ואפילו הוסיפו עליו כל שהוא, ואם לא הוזלו מחמת התוספת אינו מנכה לו אלא נותן לו ממטבע היוצא באותה שעה, בד"א בשהוסיפו עליו עד חמישיתו כגון שהיה משקלו ד' ועשאו ה' אבל אם הוסיפו לו יותר על חמישיתו מנכה לו כל התוספת אע"פ שלא הוזלו הפירות וה"ה למלוה על המטבע ופחתו ממנו.
12
The following rules apply when a person lends a colleague according to a particular coinage, and that coinage is disqualified by the ruling authorities. If the lender could use the disqualified coin as legal tender in another country, and the lender has a way of getting to that country, the borrower may repay him in the coinage that he lent him, telling him: "Go and use it in such and such a place." If the lender does not have a way of getting there, the borrower must repay him in the coinage that is legal tender at that time. Similar laws apply with regard to a ketubah.
יב
המלוה את חבירו על המטבע ונפסל אם יכול להוציאו במדינה אחרת ויש לו דרך לאותה מדינה נותן לו ממטבע שהלוהו ואומר לו לך והוציאו במקום פלוני, ואם אין לו דרך לשם נותן לו ממטבע היוצא באותה שעה, וכן בכתובה.
13
Some of the Geonim have ruled that when a borrower forgoes the interest a lender charged or will charge on his behalf, his statements are of no consequence, even though he affirms his waiver with a kinyan or gives it as a present. Their rationale is that whenever interest is given, the borrower is waiving his rights. The Torah, however, does not accept this waiver and forbids it. Therefore, one cannot waive interest, even interest forbidden merely by Rabbinic Law on behalf of the lender.
It appears to me that this ruling is incorrect. Instead, since the lender is told to return the interest, and he knows that he violated a prohibition, and the borrower has the right to collect the money, if the borrower desires to waive the obligation to return the interest he may, just as a person may waive the return of a stolen article. Indeed, our Sages explicitly stated that when robbers and people who lent money at interest seek to return the money they took, we should not receive it from them. This indicates that the waiver of the obligation to return the interest is effective.
יג
הורו מקצת הגאונים שהלוה שמחל למלוה ברבית שלקח ממנו או שעתיד ליקח אע"פ שקנו מידו שמחל או נתן מתנה אינו מועיל כלום שכל רבית שבעולם מחילה היא אבל התורה לא מחלה ואסרה מחילה זו ולפיכך אין המחילה מועלת ברבית אפילו ברבית של דבריהם, יראה לי שאין הוראה זו נכונה אלא מאחר שאומרים למלוה להחזיר לו וידע המלוה שדבר איסור עשה ויש לו ליטול ממנו אם רצה למחול מוחל כדרך שמוחל הגזל, ובפירוש אמרו חכמים שהגזלנין ומלוי ברבית שהחזירו אין מקבלין מהן מכלל שהמחילה מועלת.
14
It is permitted to give property belonging to orphans to a faithful person who has valuable properties to offer as security, in an arrangement that is likely to lead to profit and unlikely to lead to loss.
What is implied? The court tells the person: "Do business with their property. If there is a profit, give them a portion of the profit. If there is a loss, suffer the loss yourself." This is "the shade of interest." Nevertheless, "the shade of interest" is forbidden only because of a Rabbinic decree, and our Sages did not apply their decree to property belonging to orphans.
יד
נכסי יתומים מותר ליתן אותם לאדם נאמן שיש לו נכסים טובים קרוב לשכר ורחוק להפסד, כיצד אומר לו תהיה נושא ונותן בהן אם יש שם ריוח תן להם חלקן מן הריוח ואם יש שם הפסד תפסיד אתה לבדך שזה אבק רבית הוא וכל אבק רבית אינה אסורה אלא מדבריהם ובנכסי יתומים לא גזרו..
Malveh veLoveh - Chapter 5
1
One may lend money to and borrow money from a gentile and a resident alien at interest, as implied by Deuteronomy 23:20: "Do not offer interest to your brother." We may infer: Offering - and taking - interest from "your brother" is prohibited; from people at large, by contrast, it is permitted.
It is a positive mitzvah to lend money to a gentile at interest, as Ibid:21 states: "You may offer interest to a gentile." The Oral Tradition teaches that this is a positive commandment. This is the Scriptural Law.
א
העכו"ם וגר תושב לוין מהן ומלוין אותן ברבית שנאמר לא תשיך לאחיך לאחיך אסור ולשאר העולם מותר, ומצות עשה להשיך לעכו"ם שנאמר לנכרי תשיך מפי השמועה למדו שזו מצות עשה וזהו דין תורה. 1
2
Our Sages, however, forbade a Jew from lending money to a gentile at a fixed rate of interest beyond what is necessary for him to earn his livelihood. They enacted this decree lest, the lender learn from the gentile's deeds as a result of the large extent of his contact with him. Therefore even according to the Sages, it is permitted to borrow money from a gentile at interest, for the Jew will flee from him, and will not frequent his company.
Torah scholars will not learn from a gentile's conduct. . Hence, it is permitted for them to lend money to a gentile at interest, even to make a profit. Any transactions in the category of "the shade of interest" that involve gentiles are permitted for everyone.
ב
אסרו חכמים שיהיה ישראל מלוה את העכו"ם ברבית קצוצה אלא בכדי חייו גזרו שמא ילמוד ממעשיו ברוב ישיבתו עמו, לפיכך מותר ללוות מן העכו"ם ברבית שהרי הוא בורח מלפניו ואינו רגיל אצלו, ותלמיד חכם שאינו רגיל בו ללמוד ממעשיו מותר להלוות לעכו"ם ברבית אפילו להרויח, וכל אבק רבית עם העכו"ם מותרת לכל.
3
The following law applies when a Jew borrowed money from a gentile at interest, and when he seeks to return it to him another Jew meets him and tells him: "Give it to me and I will pay you the rate of interest that you pay the gentile." This is forbidden, even if the original borrower brings the other Jew to the gentile. Instead, the gentile must take back his money and then give it as a loan to the other Jew.
ג
ישראל שלוה מעות מן העכו"ם ברבית וביקש להחזירם לו מצאו ישראל אחר ואמר לו תנם לי ואני מעלה לך כדרך שאתה מעלה לעכו"ם הרי זו רבית קצוצה אפילו העמידו אצל העכו"ם עד שיטול העכו"ם מעותיו ויחזור ויתנם ביד ישראל האחר.
4
When, by contrast, a gentile borrows money from a Jew at interest and desires to return it to him, and another Jew meets the gentile and tells him: "Give it to me and I will pay you the rate of interest that you pay the other Jew," this is permitted. If, however, the gentile brought the Jewish borrower to the Jewish lender and informed him of the loan, this is considered fixed interest, for he gave the money with the knowledge of the Jewish lender. This applies even if the gentile gave the Jewish borrower the money.
ד
עכו"ם שלוה מעות מישראל ברבית וביקש להחזירם לו מצאו ישראל אחר ואמר לו תנם לי ואני מעלה לך כדרך שאתה מעלה לישראל הרי זה מותר, ואם העמידו אצל ישראל אע"פ שנתן העכו"ם המעות בידו הואיל ומדעת ישראל נתן הרי זו רבית קצוצה.
5
It is forbidden for a Jew to entrust his money to a gentile so that he can lend them to a Jew at interest.
When a gentile loans money to a Jew at interest, it is forbidden for another Jew to serve as a guarantor. The rationale is that according to their laws, the lender may demand payment from the guarantor first. Thus, after paying the debt, the guarantor will demand payment for the interest that he is obligated to the gentile. Hence, if the gentile makes a commitment not to demand payment from the guarantor first, it is permitted.
ה
אסור לישראל לתלות מעותיו ביד עכו"ם כדי להלוותן ברבית לישראל, ועכו"ם שהלוה את ישראל ברבית אסור לישראל אחר להיות לו ערב שכיון שבדיניהם שתובע הערב תחלה נמצא הערב תובע את ישראל ברבית שהערב חייב בה לעכו"ם, לפיכך אם קבל עליו העכו"ם שלא יתבע את הערב תחלה הרי זה מותר.
6
The following laws apply when a Jew borrowed money from a gentile at interest and then the gentile converted. If a reckoning was made before he converted, the convert may collect the principal and the interest. If a reckoning was not made until after he converted, the convert may collect the principal, but not the interest.
Different rules apply when, by contrast, a gentile borrows money from a Jew at interest and then converts. After a reckoning is made, even if it was made after the conversion, the convert is required to pay the entire sum, the principal and the interest. This measure was instituted lest people say that the person converted for the sake of his money. Even after he converted, the Jew can collect the entire sum of interest for which he became liable while he was a gentile.
ו
ישראל שלוה מעות מן העכו"ם ברבית וזקפן עליו במלוה ונתגייר אם עד שלא נתגייר זקפן עליו במלוה גובה את הקרן והרבית ואם משנתגייר זקפן עליו במלוה גובה את הקרן ולא הרבית, אבל עכו"ם שלוה מישראל ברבית וזקף עליו את הרבית במלוה אע"פ שזקפן עליו אחר שנתגייר גובה את הקרן ואת הרבית שלא יאמרו בשביל מעותיו נתגייר זה, וגובה הישראל ממנו אחר שנתגייר כל מעות הרבית שנתחייב בהן כשהיה עכו"ם.
7
It is a mitzvah to lend money to a Jew without charge before lending money to a gentile at interest.
ז
מצוה להקדים הלואת ישראל בחנם להלואת עכו"ם ברבית.
8
It is forbidden for a person to invest his money in a manner where his share in the profit is great and his share in the eventuality of loss is minimal. This is considered "the shade of interest." A person who makes such investments is considered "wicked."
If a person makes such an investment, the profits and the losses are divided according to the laws governing a hetter iska. A person who invests his money in a manner where his share in the profit is minimal and his share in the eventuality of loss is great is considered pious.
ח
אסור לאדם שיתן מעותיו קרוב לשכר ורחוק להפסד שזה אבק רבית הוא והעושה כן נקרא רשע, ואם נתן חולקין בשכר ובהפסד כדין העסק, והנותן מעותיו קרוב להפסד ורחוק לשכר הרי זה נקרא חסיד.
9
We may not appoint a person as a storekeeper in return for half of the profits, nor may one entrust a person with money to buy produce in return for half of the profits, nor may one buy eggs to place under another person's chickens in return for half of the profits, nor may one evaluate calves and young donkeys and then have them fattened in return for half of the profits.
These arrangements are permitted only when the investor pays the manager a wage for his efforts and reimbursement for the upkeep of the animals, or grants the manager a greater share of the profits than his share in the event of a loss, as we explained with regard to partnerships.
ט
אין מושיבין חנוני למחצית שכר ולא יתן מעות ליקח בהן פירות למחצית שכר ולא ביצים להושיב תחת התרנגולין שלו למחצית שכר ואין שמין עגלים וסייחין לפטמן למחצית שכר אלא א"כ נתן לו שכר עמלו ומזונו, או יהיה ריוח המתעסק יותר על הפסדו כמו שביארנו בענין השותפות.
10
When a person enters into a partnership arrangement with a colleague, entrusting him with money or with land, or making an iska agreement, he should not include the profit together with the principal as a single sum in the promissory note, lest there be no profit and this lead to interest.
Similarly, a person should not give a colleague money as an iska or in a partnership, but have a promissory note written as if it were a loan. This is prohibited lest he die and the promissory note be given to his heir, who will use it to collect interest.
י
המשתתף עם חבירו במעות או בקרקע או הנותן לו עסק לא יצרף השכר עם הקרן שמא לא יהיה שם שכר ונמצאו באין לידי רבית, וכן לא יתן לו מעות בתורת עסק או שותפות ויכתוב אותן מלוה שמא ימות ונמצא השטר ביד היורש וגובה בו את הרבית.
11
It is forbidden to pay interest before taking a loan or to pay it afterwards. What is implied? If a person thought about receiving a loan from a
colleague and sent him presents so that he would grant him the loan, this is considered to be paying interest before giving a loan. If he took a loan from him and returned the debt, and then sent the lender a present for the fact that his money was in his possession without his receiving any benefit, this is considered as paying interest afterwards. If one transgresses and does this, this is "the shade of interest."
יא
אסור להקדים הרבית או לאחר אותו, כיצד נתן עיניו ללוות ממנו והיה משלח לו סבלונות בשביל שילוהו זו היא רבית מוקדמת, לוה ממנו והחזיר לו מעותיו והיה משלח לו סבלונות בשביל מעותיו שהיו בטילין אצלו זו היא רבית מאוחרת ואם עבר ועושה כן הרי זה אבק רבית.
12
When a person who borrowed money from a colleague would not ordinarily greet him first, it is forbidden for him to greet him first. Needless to say, it is forbidden for him to praise the lender in public or go to his home. These prohibitions are derived from the phrase Deuteronomy 23:20: "All types of neshech"; even words are forbidden.
Similarly, it is forbidden for the borrower to teach the lender Scripture or Talmud throughout the duration of the loan if the borrower was not accustomed to doing so previously,52 as implied by the phrase: "All types of interest."
יב
מי שלוה מחבירו ולא היה רגיל מקודם להקדים לו שלום אסור להקדים לו שלום, ואצ"ל שיקלסו בדברים או ישכים לפתחו שנאמר נשך כל דבר אפילו דברים אסורים, וכן אסור לו ללמד את המלוה מקרא או גמרא כל זמן שמעותיו בידו אם לא היה רגיל בזה מקודם שנא' נשך כל דבר.
13
When a person lends money to a colleague, he should not tell the borrower: "Take notice if so and so from this and this place comes." Implied is that the borrower should honor him and provide him with food and drink as is appropriate. Similar laws apply in all analogous situations.
יג
המלוה את חבירו לא יאמר לו דע אם בא איש פלוני ממקום פלוני (כלומר) שתכבדו ותאכילו ותשקהו כראוי וכן כל כיוצא בזה.
14
There are practices that resemble interest, but which are permitted. What is implied? A person may purchase a promissory note from a
colleague for less than its face value without any concern. A person may give a colleague a dinar so that he will lend a third party 100 dinarim. The rationale is that the Torah forbade only interest given by the borrower to the lender.
Similarly, a person may tell a colleague: "Here is a dinar. Tell so and so to give me a loan." This is permitted, because he gave him a wage only for making the suggestion.
יד
יש דברים שהן כמו רבית ומותרין כיצד לוקח אדם שטרותיו של חבירו בפחות ואינו חושש, ומותר לאדם ליתן לחבירו דינר כדי שילוה לפלוני מאה דינרין שלא אסרה תורה אלא רבית הבאה מן הלוה למלוה, וכן אומר אדם לחבירו הא לך דינר זה ואמור לפלוני שילוני שלא נתן אלא שכר אמירה.
15
There are certain matters that are permitted, and yet are forbidden because they are ha'aramat ribit (a circumvention of the prohibition against interest).
What is implied? The borrower tells the lender: "Lend me a maneh." The lender answers: "I do not have a maneh. I have wheat worth a maneh," and he gave him the wheat for a maneh and then purchased it from him for 90 zuz. This is permitted, but it was forbidden by the Sages as a circumvention of the prohibition against interest. For he gave him 90 and received a maneh.
If the lender transgressed and carried out these transactions, the lender may expropriate 100 zuz from the borrower through legal process, because even "the shade of interest" is not involved. Similarly, if a field was given as security for a loan, the lender may not rent it back to the owner of the field, because this is a circumvention of the prohibition against interest. For the borrower is receiving the field that he owned and paying the lender rent each month because he lent him money.
טו
יש דברים שהן מותרין ואסור לעשותן מפני הערמת רבית, כיצד אמר לו הלוני מנה אמר לו מנה אין לי חטים יש לי במנה ונתן לו חטים במנה וחזר ולקחן ממנו בתשעים הרי זה מותר אבל אסרוהו מפני הערמת רבית שהרי נתן לו תשעים ולוקח מנה, ואם עבר ועשה כזה הרי הוא מוציא ממנו מאה בדין שאפילו אבק רבית אין כאן, וכן מי שהיתה שדה ממושכנת בידו לא יחזור וישכיר אותה לבעל השדה מפני הערמת רבית שהרי זה עומד בשדהו כשהיה ונותן לזה שכר בכל חדש בשביל מעותיו שהלוהו.
16
It is forbidden to hire out dinarim. This does not resemble hiring out other utensils. In the latter case, the same utensil that was hired out is returned, In this instance, however, the recipient spends the dinarim he receives and pays him back with others. Hence, "the shade of interest" is involved.
טז
אסור להשכיר הדינרין שאין זה דומה למשכיר את הכלי שהכלי חוזר בעצמו וזה מוציא אלו ומביא דינרין אחרות ונמצא זה אבק רבית.
17
The following rules apply when a king has established a law that whoever pays the head tax imposed on every person for a particular person has the right to take control of that person and treat him as a serf. If a person pays a dinar as the tax for a particular person and then has him work for more than a dinar, this is permitted. Similar principles apply in all analogous situations.
יז
מלך שהיו דיניו שכל מי שיתן המס הקצוב על כל איש ואיש ע"י זה שלא נתן יתשעבד בו ונתן על ידו דינר אע"פ שמשעבד בו יתר מדינר ה"ז מותר וכן כל כיוצא בזה.
FOOTNOTES
1.ומצות עשה להשיך וכו' עד וזהו דין תורה. א"א אני לא מצאתי שמועה זו ואולי טעה במה שמצא בספרי (פרשת כי תצא) שנאמר שם לנכרי תשיך זו מצות עשה ופירושו משום דהוה ליה לאו הבא מכלל עשה שלא ישיך לישראל עכ"ל.
Malveh veLoveh - Chapter 6
1
Whenever a person gives a loan to a colleague of a sela for five dinarim, two se'ah of wheat for three, a selah for a selah and a se'ah? or three se'ah for three se'ah and a dinar, it is forbidden. The general principle is whenever there is a stipulation that any increase be made to a loan, interest forbidden by Scriptural Law is involved, and it may be expropriated from the lender through legal process.
Similarly, when a person lends money to a colleague and makes a stipulation that he can live in the borrower's courtyard at no cost until he returns the loan, he rented the borrower's property for less than its fair value and established that this reduction would remain in force until he repaid the debt, or took as security property from which benefit can be derived at the time of the loan - e.g., the borrower gave the lender his courtyard as security with the intent that the lender dwell in it without charge - all the above are forms of interest forbidden by Scriptural Law" and it may be expropriated from the lender through legal process.
Similarly, when a person sells a field or a courtyard through an asmachta, since the purchaser does not acquire the field itself, any produce that he consumes is interest and must be returned. Similar laws apply to any person who has not completed a transaction that is not fully binding at the outset. He must return all the produce. For if he consumes the produce, he will be taking interest according to Scriptural Law.
Any other matter forbidden as interest outside the above categories is prohibited by Rabbinic decree. These decrees were enforced lest this lead to the violation of interest forbidden by Scriptural Law. Interest forbidden by the Rabbis is called "the shade of interest" and may not be expropriated from the lender through legal process.
א
המלוה את חבירו סלע בחמשה דינרים או סאתים חטים בשלש או סלע בסלע וסאה או שלש סאין בשלש סאין ודינר כללו של דבר כל הלואה בתוספת כל שהו הרי זו רבית של תורה ויוצאה בדיינין, וכן המלוה את חבירו והתנה עמו שידור בחצרו חנם עד שיחזיר לו הלואתו, או ששכר ממנו בפחות וקצב הדבר שפוחת לו מן השכר עד שיחזיר לו הלואתו, או שמשכן בידו מקום שפירותיו מצויין בעת ההלואה כגון שמשכן חצרו ע"מ שידור בו בחנם הרי זו רבית של תורה ויוצאה בדיינין, וכן המוכר שדה או חצר באסמכתא הואיל ולא קנה הגוף הרי כל הפירות שאכל רבית ומחזיר אותן, והוא הדין לכל מי [שלא] קנה קניין גמור מתחלה שהוא מחזיר את הפירות מפני שאם אכל את הפירות הרי זו רבית של תורה, וכל דבר שהוא אסור משום רבית חוץ מאלו הרי הוא אסור מדבריהם גזירה שמא יבא לרבית של תורה והוא הנקרא אבק רבית ואינו מוציא בדיינין.
2
When a person lends money to a colleague, he should not take that colleague's servant to perform work for him even if the servant is sitting idly. He should not dwell in his courtyard without charge, even though this courtyard is not fit to be rented out and the owner does not ordinarily rent out his property. If the lender does dwell in it, he must pay rent to the owner/borrower. If he does not pay rent, it is considered as "the shade of interest," because at the outset, he did not stipulate that if he makes the loan, he can dwell in his courtyard.
Therefore, the following rule applies if the borrower has not paid the debt and desires to deduct the rent for the courtyard in which the lender dwelled from the debt. If the rent is equivalent to the entire debt, he may not deduct the entire amount - only the sum that the judges specify. The rationale is that if the lender were sent away without receiving anything, it would be equivalent to expropriating the interest by the court. And "the shade of interest" is not expropriated by the court.
ב
המלוה את חבירו לא ימשוך את עבדו כדי שיעשה בו מלאכה אע"פ שהעבד יושב ובטל, ולא ידור בחצרו בחנם אף על פי שאין החצר עשויה לשכר ואין דרך בעל החצר להשכיר, ואם דר צריך להעלות לו שכר, ואם לא העלה לו הרי זה אבק רבית לפי שלא התנה עמו שילוהו וידור בחצרו, לפיכך אם עדיין לא החזיר לו חובו ובא לנכות שכר החצר שדר בה מן החוב אם היה השכר כנגד החוב אינו מנכה לו הכל אלא כמו שיראו הדיינים, שאם תסלק אותו בלא כלום הרי זה כמו שהוציא אותו בדיינין ואבק רבית אינה יוצאה בדיינין. 1
3
My teachers issued the following ruling when a person lends money to a colleague and afterwards demands payment of the debt. If the borrower tells the lender: "Dwell in my courtyard until I repay the debt," it is considered as only "the shade of interest." The rationale is that this condition was not specified at the time the loan was given, as can be inferred from Leviticus 25:37: "Do not give him a loan with neshech."
ג
הורו רבותי שהמלוה את חבירו ולאחר זמן תבע חובו ואמר לו הלוה דור בחצרי עד שאחזיר לך חובך ה"ז אבק רבית לפי שלא קצץ בשעת הלואה שנאמר לא תתן לו בנשך. 2
4
The following rules apply when a person lends a colleague money and the borrower offers a field as security. Although the lender tells the borrower: "If you do not return the debt to me within three years, the field belongs to me," he does not acquire it. The rationale is that the agreement is an asmachta and an asmachta is not binding. Accordingly, the lender must deduct all the produce he consumed from the sum of the loan. For consuming that produce is interest forbidden by Scriptural Law.
Different rules apply, however, if the seller/borrower tells the lender/purchaser: "If I do not repay you within three years, acquire it retroactively from the present date." If the borrower brings the money to the lender within three years, the lender is not entitled to the produce. ' If he brings the money to the lender/purchaser after three years, all the produce belongs to the purchaser.
ד
המלוה את חבירו על השדה ואמר לו אם לא תחזיר לי מכאן עד שלש שנים הרי היא שלי הרי זה לא קנה מפני שהיא אסמכתא, לפיכך מנכה כל הפירות שאכל מפני שהוא רבית של תורה, אבל אם אמר לו המוכר אם לא אחזיר לך עד ג' שנים קנה אותה מעכשיו והביא לו בתוך שלש אין לו פירות הביא לו לאחר שלש הרי כל הפירות ללוקח. 3
5
When a person sells a house or a field and tells the purchaser: "When I obtain money, return the property to me," the purchaser does not acquire the field. All the produce that he consumes is considered as fixed interest and can be expropriated from him through legal process.
If, however, on his own initiative, the purchaser tells the seller: "When you obtain money, I will return this field to you," it is permitted for him to do so. The purchaser may consume the produce until the seller returns his money.
ה
המוכר בית או שדה ואמר המוכר ללוקח לכשיהיו לי מעות תחזיר לי קרקעי לא קנה וכל הפירות שאכל רבית קצוצה ומוציאין אותם בדיינין, אבל אם אמר לו הלוקח מדעתו כשיהיו לך מעות אני אחזיר לך קרקע זה מותר והלוקח אוכל פירות עד שיחזיר לו מעותיו.
6
The following laws apply when a person sells a field to a colleague and the purchaser pays a portion of the money to the seller. If the seller tells the purchaser: "Acquire a portion of the property in proportion to the percentage of your payment," each of them is entitled to consume a share of the produce proportional to the percentage of the property he owns.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field retroactively to the present date," both of them are forbidden to benefit from the produce immediately. The seller is prohibited, lest the purchaser bring the remainder of the money and thus the field will belong to him from that date. Hence if the seller were to consume the produce, he would be receiving benefit from the money that the purchaser has yet to pay him.
Similarly, the purchaser is forbidden to benefit from the produce. The rationale is that perhaps he will not bring the remainder of the money and the transaction will be nullified. Thus, he will have benefited from the produce in consideration of the money he had given the seller. Therefore, the produce should be given to a third party until it is appropriate to give it to one of them.
If the seller tells the purchaser: "When you bring the remainder of the money, you will acquire the field," the seller is entitled to benefit from the produce until the purchaser brings the money. If the purchaser consumes the produce, its value should be expropriated from him.
If the seller tells the purchaser: "Acquire the field at present and the remainder of the money is considered as a debt," the purchaser should benefit from the produce. If the seller consumes the produce, everything that he consumed should be expropriated from him.
ו
מכר לו את השדה ונתן לו מקצת הדמים אם אמר לו המוכר ללוקח קנה כשיעור מעותיך כל אחד משניהם אוכל פירות כשיעור מעותיו, אמר המוכר ללוקח לכשתביא שאר המעות תקנה מעכשיו שניהם אסורים לאכול הפירות מיד, המוכר אסור שמא יביא הלוקח שאר המעות ונמצאת השדה שלו ונמצא המוכר אוכל פירות בשביל המעות שנשארו לו אצל הלוקח וכן הלוקח אסור שמא לא יביא ונמצא שאכל בשביל מקצת המעות שיש לו אצל המוכר, לפיכך מניחין את הפירות ע"י שליש עד שינתנו לאחד מהן, אמר לו המוכר לכשתביא שאר המעות תקנה הרי המוכר אוכל פירות עד שיביא הלוקח ואם אכל הלוקח מוציאין ממנו, אמר לו המוכר קנה מעכשיו ושאר המעות הרי הן חוב אצלך הרי הלוקח אוכל פירות ואם אכל המוכר מוציאין ממנו כל מה שאכל.
7
My masters ruled that the following principle applies when a person lends money to a colleague and the borrower gives the lender his field as security with the intent that the lender benefit from the produce while he was holding it as security. Even though the lender does not deduct anything, this is considered merely "the shade of interest," and cannot be expropriated from the lender through legal process.
The rationale is that giving a field as security is different from giving a house as security. Because produce is not located in the field at the time the loan is given. It is possible that the lender will profit, for produce will grow, and it is possible that he will lose when sowing and working the field. Therefore, it is "the shade of interest."
Similarly, giving a field as security does not resemble selling a field under an asmachta. When a person sells under an asmachta, he does not resolve to make the sale. When he gives a field as security, by contrast, he resolves to sell the potential to benefit from the land.
Similarly, from the Talmud, it appears that a property given as security involves "the shade of interest," and that can be understood only if we say that it refers to a person who gives a field as security, as my masters ruled.
Thus, there are three ways in which property can be given as security: security where taking benefit involves fixed interest, security where taking benefit involves the shade of interest and security where taking benefit is permitted.
What is implied? If a person gave a colleague a property where benefit is continually present, e.g., a courtyard, a bathhouse, or a store, as security, it is considered as fixed interest. If he gave him a field or the like as security and it produced profit from which he benefited, it is considered as "the shade of interest."
If he gave him a courtyard or the like as security and made a deduction, it is considered as "the shade of interest." If he gave him a field as security and made a deduction, it is permitted.
What is meant by "making a deduction"? A person lent a colleague 100 dinarim. The borrower gave him his courtyard or his field as security and the lender told the borrower: "I will deduct a silver me'ah each year as rent for the property, so that I can receive all of the benefit from the courtyard," or the like, it is forbidden. If he gives a field or the like as security, it is permitted.
ז
הורו רבותי שהמלוה את חבירו ומשכן לו שדהו על מנת שיאכל פירותיה כל ימי המשכונא אע"פ שאינו מנכה לו כלום הרי זו אבק רבית ואינה יוצאה בדיינין שאין הממשכן את השדה דומה לממשכן בית שהרי אין בשדה פירות מצויין בעת ההלואה ואפשר שירויח ויהיו שם פירות ואפשר שיפסיד בזריעתה ועבודתה ולפיכך היא אבק רבית, וכן אין המשכונא דומה למי שמכר באסמכתא שהמוכר באסמכתא לא גמר והקנהו והממשכן גמר והקנהו גוף זה לפירותיו וכזה יראה מן הגמרא שהמשכונא אבק רבית ואין לך להעמידה אלא בממשכן שדהו כמו שהורו רבותי, נמצאת למד ששלש משכונות הן: משכונא שהיא רבית קצוצה, ומשכונא שהיא אבק רבית, ומשכונא שהיא מותרת, כיצד משכן לו מקום שפירותיו מצויין תדיר כגון חצר או מרחץ או חנות ואכל פירותיהן ה"ז רבית קצוצה, משכן לו שדה וכיוצא בה ובאו שם פירות ואכלן הרי זו אבק רבית, וכן אם משכן חצירו וכיוצא בה בנכוי ה"ז אבק רבית, משכן שדהו בנכוי ה"ז מותר, כיצד הוא הנכוי כגון שהלוהו מאה דינרין ומשכן לו בהן חצירו או שדהו ואמר לו המלוה הריני מנכה לך מעה כסף בכל שנה בשכר קרקע זו כדי שיהיו כל פירותיו שלי בחצר וכיוצא בה אסור ובשדה וכיוצא בה מותר. 4
8
Some of the Geonim have ruled that whenever property is given as security and nothing is deducted, it is considered to be fixed interest. They did not penetrate to the depth of the matter to distinguish between a field and a courtyard. Therefore, the words of the Talmud appeared problematic to them.
Similarly, they ruled that it is always forbidden to give property as security without a deduction being made, whether for a courtyard or a field, except according to the following arrangement.
What is implied? The lender loaned the borrower 100 dinarim, took a house or a field as security, and stipulated that after ten years the property would return to its owners at no charge. The lender is permitted to benefit from the produce of the property for the entire ten years, even if ordinarily its rent would be 1000 dinarim a year. For in effect, what he is doing is renting it at a lower price.
Similarly, it is permitted if the owner of the field added a stipulation that whenever he brought the renter or lender money, he would deduct a rent of ten dinarim a year from the amount and leave the property. Similarly, it is permitted if the borrower added a stipulation that whenever he desired, he could calculate the time that the lender or renter dwelled in the property and pay him the remainder and then he would leave the property. The rationale is that it is a rental that is involved, and any stipulation involving a rental is binding and permitted, as explained previously.
ח
הורו מקצת גאונים שכל משכונא שאין בה נכוי כלל הרי היא רבית קצוצה ולא ירדו לעומק הדבר להפריש בין שדה לחצר ולפיכך נתקשו להן דברי חכמי הגמרא, וכן הורו שכל משכונא אפילו בנכוי אסור בין בחצר בין בשדה ואין להם משכונא מותרת אלא בדרך הזאת, כיצד כגון שהלוהו מאה דינרין ומשכן לו בהן בית או שדה והתנה עמו שאחר עשר שנים תחזור קרקע זו לבעליה חנם ה"ז מותר לאכול פירותיה כל עשר שנים אפילו היה שכרה שוה אלף דינרים בכל שנה שאין זה אלא כמי ששכר בפחות, וכן אם התנה בעל השדה עמו כל זמן שיביא לו מעות יחשב לו עשר בכל שנה ויסלקו ממנה ה"ז מותר, וכן אם התנה הלוה שכל זמן שירצה מחשב לו מה שדר בו ויחזיר לו שאר הדמים ויסתלק ה"ז מותר שאין זה אלא כשכירות וכל תנאי שבשכירות מותר כמו שביארנו. 5
FOOTNOTES
1.לפיכך אם לא החזיר חובו וכו' עד ואינה יוצאה בדיינים. א"א אין כאן מקום לשודא דדייני ואולי ר"ל מנכה לו כמנהג נכיית המקום ולא נהיר שאם לא הורידו הוא לדירה אין כאן סילוק דהא ליכא תפיסה ולא עוד אלא שיכול לתבוע בדין כל שכר החצר כדין כל הדר בחצר חבירו בסתם שהוא מעלה לו שכר הרגיל לו ואם לא תבעו ופרע לו את חובו משלם כבר נתן לו רבית מאוחרת ושניהם באיסור וזה דרך אמת עכ"ל.
2.הורו רבותי שהמלוה את חבירו עד שנאמר לא תתן לו בנשך. א"א חיי ראשי לא יפה הורו שאם הגיע זמן הפרעון וארווח ליה זמניה משום ההוא דירה כשעת מתן מעות דמיא וקידושין יוכיחו עכ"ל.
3.המלוה את חבירו על השדה ואמר לו עד מפני שהוא רבית של תורה. א"א אין הדעת מקבלת שיהא זה רבית קצוצה אלא כי אמר ר"נ הדרא ארעא והדרי פירי דינא קאמר דאיהו לא יהיב ליה מידי ורבה בר רב הונא הוה ס"ל אע"ג דמדינא הדרא אי תפיס להו כאבק רבית דמי ולא מפקינן מיניה ורבינא דחשיב ואפיק להו לאו משום רבית אלא משום גזילה אבל אי מחל להו והדר תבעינהו תו לא הדרי דרבית מאוחרת היא ותו לא קשיא מידי דרבינא אדרבינא עכ"ל.
4.הורו רבותי שהמלוה את חבירו וכו' עד כמו שהורו רבותי. א"א אמת הוא זה שהחמירו בכרם יותר משדה ולא להקל במשכונא שדה אלא להחמיר במכירת כרם אבל מי שסובר במשכנתא בלא נכייתא שהוא רבית קצוצה אמר כן אף בשדה ומאי דקשיא להו דרבינא אדרבינא הא איתרצא לה כדכתיבנא לעיל ועוד יש לנו הפלגות כי יש חילוק בין אתרא דמסלקי לאתרא דלא מסלקי והן מפורשות אצלנו, עכ"ל.
5.וכן אם התנה בעל השדה וכו' עד ה"ז מותר. א"א טעה בדבריהם ומה בין זה למשכנתא בנכייתא וכי יש הפרש בין נכתייתא רבה לנכייתא זוטא ואותם הגאונים המחמירים לא התירו אלא הראשון בלבד והיא משכנתא דסורא עכ"ל.
Hayom Yom:• English Text | Video ClassMonday, Menachem Av 22, 5777 · 14 August 2017
"Today's Day"
Monday, Menachem Av 22, 5703
Torah lessons: Chumash: Re'ei, Sheini with Rashi.
Tehillim: 106-107.
Tanya: Now it is (p. 423) ...shall you be established. (p. 425).
My father said: One should not recite the Morning B'rachot before rinsing the mouth in the morning, except on fast days.
Daily Thought:
Awe Exchange
To a Jewish activist in a dangerous Arab land:
Embolden your awe of heaven and you will diminish your fear of human beings.
-------
No comments:
Post a Comment