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- ב"ה - Today in Judaism - Today is Tuesday, Av 23, 5777 · August 15, 2017Daily Quote:
"And you shall love the L-rd your G-d with all your heart, with all your soul, and with all your might (me'od)" (Deuteronomy 6:4). "With all your heart" -- with both your inclinations, with your good inclination and with your evil inclination. "With all your soul" -- even to the point that someone takes your life. "With all your meod" -- with all your money. Another interpretation: "With all your me'od" -- whatever measure (middah) He metes out (moded) to you, thank (modeh) Him exceedingly (me'od me'od). [Talmud, Berachot 54a]
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Chumash: Re'eh, 3rd Portion Deuteronomy 12:29-13:19 with Rashi
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Deuteronomy Chapter 12
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Tuesday, Menachem Av 23, 5777 · August 15, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 7
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• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3At this point the Alter Rebbe resumes the thought begun earlier, where it was pointed out that Jacob referred to G‑d as “E‑l, G‑d of Israel,” for the soul of Jacob (otherwise known as Israel) was illumined with all the aspects of the Divine radiance, just as was the soul of Adam.
והנה שופריה דיעקב מעין שופריה דאדם הראשון
Now “The consummate beauty of Jacob resembles the consummate beauty of Adam,”1
שתיקן חטא אדם הראשון
for he rectified the sin of Adam.2
והיתה נשמתו גם כן כלולה מכל הנשמות שבישראל, מעולם עד עולם
His soul, too, comprised all the souls of Israel, “from world to world,” i.e., both those of the “Revealed World” as well as the “Concealed World.”
והיה מרכבה לתורה שלמעלה, שנקראת בשם אדם
Moreover, he was a vehicle for the Torah in its heavenly state, which is referred to as Adam,
This phrase reflects the wording of a verse which begins with the words,3 זאת התורה אדם... — “This is the law: A man...” Interpreted on the level of derush, these words have been taken literally to mean: “This is the Torah — Adam.”
כמו שכתוב: ועל דמות הכסא דמות כמראה אדם וגו׳
as it is written,4 “And on the likeness of the throne there was a likeness as the appearance of Adam” [lit., “of a man”], and the latter term, as is explained in the Kabbalah,5 refers to the Torah.
וכמו שכתוב: וזאת לפנים בישראל גו׳
It is likewise written:6 “And this (זאת) was the custom in former time in Israel...,”
That, at least, is the plain meaning of the phrase quoted. On the interpretative level of derush, however, each of the three Hebrew words is here construed as follows: זאת (as taught in the Zohar) connotes “Torah”; לפנים — “within”; בישראל — “in Israel the Patriarch.” At this level, the quoted phrase thus means that “the Torah is [implanted] within, in Israel the Patriarch.”
אין זאת אלא תורה
and “זאת refers only to the Torah.”7
שהיתה כלולה ומלובשת בנשמת ישראל סבא, הכלולה מכל הנשמות
For the Torah was contained and vested within the soul of “Israel the Patriarch,” which compounded all the souls. (The quoted phrase refers both to Jacob in the mortal world and to his Supernal source, which is also known by this name.)
Now in addition, Jacob, or “Israel the Patriarch,” was a vessel capable of receiving the radiance of the Torah. Hence:
וזהו: ויקרא לו אל אלקי ישראל
This is the meaning [of the above-quoted phrase], “And he called Him E‑l, G‑d of Israel”:
אל: לשון המשכת הארה מאור אין סוף ברוך הוא מההעלם אל הגילוי
Since the Name E‑l denotes the Divine attribute of Chesed, which finds expression in G‑d’s desire to communicate His hidden light, [Jacob’s use of] the Name E‑l signifies [man’s] calling forth the radiation from the [infinite] Ein Sof-light, which is clothed in the Torah, from concealment to manifestation,
להאיר בבחינת גילוי בנשמתו
so that it should illumine manifestly in man’s soul.
וכמו שכתוב: אל הויה ויאר לנו
Thus, too, it is written:8 “E‑l is the L‑rd, and He has given us light,” indicating likewise that the Divine Name E‑l connotes illumination.
Thus, when we say that Jacob called G‑d “E‑l,” we imply that he called forth and drew down into his soul an all-encom-passing revelation of the [infinite] Ein Sof-light that comprises all the particular details of the Torah and its mitzvot.
ואחריו כל ישרי לב, העוסקים בתורה ובמצות, מאיר אור ה׳ אין סוף ברוך הוא בבחינת גילוי בנשמתם
and after [Jacob], the [infinite] Ein Sof-light shines openly into the souls of all the upright of heart who engage in the Torah and the mitzvot.
“The upright of heart”9 alludes to those individuals within whom the G‑dly illumination found in the intellect descends to the heart, where it inspires them with a love and an awe of G‑d. These spiritual emotions in turn add vitality to their study of Torah and their performance of the mitzvot.
The Divine radiation felt by these individuals is termed “our portion” (חלקנו, as in the quotation with which this epistle opened). This is the particular G‑dly illumination which permeates a Jew’s soul through his performance of each and every commandment, and which is a portion and part of the all-encompassing illumination comprising 613 “parts”.
וזמן גילוי זה ביתר שאת ויתר עז, ההארה במוחם ולבם
The most elevating and most powerful10 manifestation of this [Divine] radiance in their mind and heart
הוא בשעת התפלה, כמו שכתוב במקום אחר
occurs at the time of prayer, as is explained else-where.11
It is by means of the ladder of prayer that all of a man’s mitzvot ascend; this same ladder also serves as the conduit through which the resultant Divine radiance and revelation descend to this world.
FOOTNOTES
1. Bava Metzia 84a, et al.
2. Zohar III, 111b, et al.
3. Bamidbar 19:14.
4. Yechezkel 1:26.
5. See Zohar I, 71b ff.
6. Ruth 4:7.
7. Zohar III, 81b.
8. Tehillim 118:27.
9. [In the Hebrew original, this phrase reads ישרי לב. On this the Rebbe comments:] “For the word ישראל comprises the words ישר אל.” [In this phrase, the first two letters of ישר are each vocalized with a kamatz. As explained in Likkutei Torah, Parshat Shlach, p. 40c, these two words imply that G‑d’s power finds direct expression in the souls of those described as ישרי לב.]
10. Cf. Bereishit 49:3.
11. Note of the Rebbe: “Cf. Epistle 24, below.”
Rambam:
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Today's Mitzvah
Tuesday, Menachem Av 23, 5777 · August 15, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 239
Forcefully Taking Collateral
"You shall not go into his house to take his pledge"—Deuteronomy 24:10.
It is forbidden for a creditor to enter the borrower's home and forcibly take collateral for a debt that is due. Only the courts, via a court-appointed agent, have the right to do this.
Full text of this Mitzvah »
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Deuteronomy Chapter 12
29When the Lord, your God cuts off the nations to which you will come to drive them out from before you, and when you drive them out and dwell in their land, כטכִּֽי־יַכְרִית֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּה לָרֶ֥שֶׁת אוֹתָ֖ם מִפָּנֶ֑יךָ וְיָֽרַשְׁתָּ֣ אֹתָ֔ם וְיָֽשַׁבְתָּ֖ בְּאַרְצָֽם:
30beware, lest you be attracted after them, after they are exterminated from before you; and lest you inquire about their gods, saying, "How did these nations serve their gods? And I will do likewise." להִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַֽחֲרֵיהֶ֔ם אַֽחֲרֵ֖י הִשָּֽׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְר֨שׁ לֵאלֹֽהֵיהֶ֜ם לֵאמֹ֗ר אֵיכָ֨ה יַֽעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶֽעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי:
Lest you be attracted: Heb. פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם Onkelos renders תִּנָּקֵשׁ as an expression of מוֹקֵשׁ, a “snare.” [However,] I say that he was not meticulous in examining the language, for we do not find a“nun” (נ) in [any form of] the verb “to snare,” not even as a root letter that is [sometimes] omitted from it. However, as an expression denoting vehement movement [from place to place] and rattling, we do find a“nun” (נ) , as in“and his knees knocked נָקְשָׁן one against the other [in fear]” (Dan. 5:6). Here, too, I say that פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם means “lest you be attracted to them,” i.e., by becoming bound up in what they do. Similarly,“May a creditor search out (יִנָקֵּשׁ) all that he has” (Ps. 109: 11)-here David cursed the wicked that he should have many creditors and they should continually go after and be attracted to his money.
פן תנקש: אונקלוס תרגם לשון מוקש. ואני אומר שלא חש לדקדק בלשון, שלא מצינו נו"ן בלשון יוקש ואפילו ליסוד הנופל ממנו, אבל בלשון טירוף וקשקוש מצינו נו"ן (דניאל ה, ו) וארכובתיה דא לדא נקשן. ואף זה אני אומר, פן תנקש אחריהם פן תטרף אחריהם להיות כרוך אחר מעשיהם, וכן (תהלים קט, יא) ינקש נושה לכל אשר לו, מקלל את הרשע להיות עליו נושים רבים ויהיו מחזירין ומתנקשין אחר ממונו:
Beware, lest you be attracted after them, after they are exterminated from before you: [God says:] After you see that I will annihilate them from before you, you ought to consider why these [people] were exterminated; because of the corrupt actions that were in their hands [i.e., that they had committed]. Accordingly, you should not act likewise, lest others come and exterminate you. — [Sifrei 14:54]
אחרי השמדם מפניך: אחר שתראה שאשמידם מפניך, יש לך לתת לב מפני מה נשמדו אלו, מפני מעשים מקולקלים שבידיהם, אף אתה לא תעשה כך שלא יבואו אחרים וישמידוך:
How do [these nations] serve [their gods?]: [Until now,] the only cases that incurred the [death] penalty for idolatry were slaughtering, causing to go up in smoke, libation, and prostration [before any other god], as it says,“[He who slaughters [a sacrifice] to the gods shall be destroyed] except to the Lord alone” (Exod. 22:19). [This means that the death punishment is incurred if one commits] things that are done for the Most High [namely the four aforementioned types of worship]. Here [Scripture] teaches you that if it is customary to worship a particular idol by some other rite, such as defacating before [Baal] Peor or casting a stone at Mercurius, this is considered its worship, and [one who performs that form of worship] is liable [to the death penalty]. However, regarding slaughtering, causing to go up in smoke, libation, and prostration, even though it is not customary [for that idol], one is liable [to the death penalty]. — [Sanh. 60b]
איכה יעבדו: לפי שלא ענש על עבודת כוכבים ומזלות אלא על זבוח וקטור ונסוך והשתחואה, כמו שכתוב (שמות כב, יט) בלתי לה' לבדו, דברים הנעשים לגבוה בא ולמדך כאן, שאם דרכה של עבודה זרה לעבדה בדבר אחר, כגון פוער לפעור, וזורק אבן למרקוליס, זו היא עבודתו וחייב. אבל זבוח וקטור ונסוך והשתחואה, אפילו שלא כדרכה חייב:
31You shall not do so to the Lord, your God; for every abomination to the Lord which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their gods. לאלֹא־תַֽעֲשֶׂ֣ה כֵ֔ן לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּי֩ כָל־תּֽוֹעֲבַ֨ת יְהֹוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵאלֹ֣הֵיהֶ֔ם כִּ֣י גַ֤ם אֶת־בְּנֵיהֶם֙ וְאֶת־בְּנֹ֣תֵיהֶ֔ם יִשְׂרְפ֥וּ בָאֵ֖שׁ לֵאלֹֽהֵיהֶֽם:
for also their sons [and their daughters they would burn in fire to their gods]: The word גַם, “also,” [comes] to include their fathers and mothers [among those they burned]. Rabbi Akiva stated,“I [once] saw a heathen who bound his father before his dog, which then devoured him.” [Sifrei] [The dog represents the idol, either because it was made in the form of a dog, or this is a pejorative. The dog’s eating the father means that the heathen burned his father in fire before the idol (Zedah Laderech).]
כי גם את בניהם: גם, לרבות את אבותיהם ואמותיהם. אמר ר' עקיבא אני ראיתי נכרי שכפתו לאביו לפני כלבו ואכלו:
Deuteronomy Chapter 13
1Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it. אאֵ֣ת כָּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַֽעֲשׂ֑וֹת לֹֽא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ:
Everything [that I command you]: less significant [commandments] as well as more significant ones. — [Sifrei]
את כל הדבר: קלה כחמורה:
that you shall be careful to do: [This statement] attaches a negative commandment to the positive commandments mentioned in this parashah , for wherever הִשָּׁמֵר is used, it is an expression of a negative commandment. Lashes, however, are not incurred for [infringement of a prohibition when] the term הִשָּׁמֵר is attached to a positive commandment.
תשמרו לעשות: ליתן לא תעשה על עשה האמורים בפרשה. שכל השמר לשון לא תעשה הוא, אלא שאין לוקין על השמר של עשה:
You shall neither add to it: [e.g., placing] five chapters in tefillin [instead of four], or [using] five species for the lulav [instead of four], or [reciting] four blessings [instead of three] for the “blessing of the kohanim.” - [Sifrei]
לא תסף עליו: חמשה טוטפות בתפילין, חמשה מינין בלולב, ארבע ברכות בברכת כהנים:
2If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, בכִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת:
[If there will arise among you a prophet…] and he gives you a sign: Heb. אוֹת, [meaning a sign] in the heavens, as it is stated in the case of Gideon [who said to the angel]:“then show me a sign (אוֹת) ” (Jud. 6:17), and then it says [further],“let it be dry only upon the fleece [and upon all the ground let there be dew]” (Jud. 6:39).
ונתן אליך אות: בשמים, כענין שנאמר בגדעון (שופטים ו, יז) ועשית לי אות, ואומר (שם ו, לט) יהי נא חורב אל הגזה וגו':
or a wonder: Heb. מוֹפֵת, [meaning a sign] on the earth. (other texts [of Rashi read as follows]:
או מופת: בארץ. (ס"א:
and he gives you a sign: in the heavens, as is written,“and they [i.e., the sun, the moon, and the stars] shall be for signs (לְאֹתֹת) and for seasons” [Gen. 1: 14].
ונתן אליך אות: בשמים דכתיב והיו לאותות ולמועדים:
or a wonder: on the earth, as is written, “If there will be dew on the fleece only, and upon all the ground, dry” [Jud. 6:39]). Even so, you shall not listen to him. But if you say, “Why then does the Holy One, blessed is He, give him the power to perform a sign? [Scripture replies,] ”for the Lord, your God, is testing you [… whether you really love the Lord your God]" (verse 4). - [Sifrei; San. 90a]
או מופת: בארץ דכתיב אם טל יהיה על הגזה לבדה ועל כל הארץ חורב) אעפ"כ לא תשמע לו וא"ת מפני מה נותן לו הקב"ה ממשלה לעשות אות כי מנסה ה' אלהיכם אתכם:
3and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you have not known, and let us worship them," גוּבָ֤א הָאוֹת֙ וְהַמּוֹפֵ֔ת אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יךָ לֵאמֹ֑ר נֵֽלְכָ֞ה אַֽחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖ם וְנָֽעָבְדֵֽם:
4you shall not heed the words of that prophet, or that dreamer of a dream; for the Lord, your God, is testing you, to know whether you really love the Lord, your God, with all your heart and with all your soul. דלֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַֽחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם:
5You shall follow the Lord, your God, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him. האַֽחֲרֵ֨י יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם תֵּלֵ֖כוּ וְאֹת֣וֹ תִירָ֑אוּ וְאֶת־מִצְוֹתָ֤יו תִּשְׁמֹ֨רוּ֙ וּבְקֹל֣וֹ תִשְׁמָ֔עוּ וְאֹת֥וֹ תַֽעֲבֹ֖דוּ וּב֥וֹ תִדְבָּקֽוּן:
keep His commandments: the Torah of Moses.
ואת מצותיו תשמרו: תורת משה:
heed His voice: the voice of the prophets.
ובקולו תשמעו: בקול הנביאים:
worship Him: in His sanctuary. — [Sifrei]
ואתו תעבודו: במקדשו:
and cleave to Him: Cleave to His ways: bestow kindness, bury the dead, and visit the sick, just as the Holy One, blessed is He, did. — [Sotah 14a]
ובו תדבקון: הדבק בדרכיו. גמול חסדים, קבור מתים, בקר חולים, כמו שעשה הקב"ה:
6And that prophet, or that dreamer of a dream shall be put to death; because he spoke falsehood about the Lord, your God Who brought you out of the land of Egypt, and Who redeemed you from the house of bondage, to lead you astray from the way in which the Lord, your God, commanded you to go; so shall you clear away the evil from your midst. ווְהַנָּבִ֣יא הַה֡וּא א֣וֹ חֹלֵם֩ הַֽחֲל֨וֹם הַה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָ֠ה עַל־יְהֹוָ֨ה אֱלֹֽהֵיכֶ֜ם הַמּוֹצִ֥יא אֶתְכֶ֣ם | מֵאֶ֣רֶץ מִצְרַ֗יִם וְהַפֹּֽדְךָ֙ מִבֵּ֣ית עֲבָדִ֔ים לְהַדִּֽיחֲךָ֙ מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָלֶ֣כֶת בָּ֑הּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
[Because he spoke] falsehood: Heb. סָרָה, lit. something turned away, removed from the world, which neither existed nor was created, and which I never commanded him to say; destodre in Old French, to distort.
סרה: דבר המוסר מן העולם שלא היה ולא נברא ולא צויתיו לדבר כן, דישטולוד"א בלע"ז [הסרה]:
and redeemed you from of the house of bondage: Even if God had no [other claim] on you other than that He had redeemed you, it would be sufficient [to demand your obedience]. — [Sifrei]
והפדך מבית עבדים: אפילו אין לו עליך אלא שפדאך, דיו:
7If your brother, the son of your mother, tempts you in secret or your son, or your daughter, or the wife of your embrace, or your friend, who is as your own soul saying, "Let us go and worship other gods, which neither you, nor your forefathers have known." זכִּ֣י יְסִֽיתְךָ֡ אָחִ֣יךָ בֶן־אִ֠מֶּ֠ךָ אֽוֹ־בִנְךָ֨ אֽוֹ־בִתְּךָ֜ א֣וֹ | אֵ֣שֶׁת חֵיקֶ֗ךָ א֧וֹ רֵֽעֲךָ֛ אֲשֶׁ֥ר כְּנַפְשְׁךָ֖ בַּסֵּ֣תֶר לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָה֙ אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ אַתָּ֖ה וַֽאֲבֹתֶֽיךָ:
If [your brother…] tempts you: The term הֲסָתָה always denotes inciting as it is said, אִם ה׳ הֶסִיתְךָ, “If the Lord has incited you against me” (I Sam. 26:19); ametra in Old French, will incite, that he tempts him to do so.
כי יסיתך: אין הסתה אלא גרוי, שנאמר (שמואל א' כו יט) אם ה' הסיתך בי, אמיטר"א בלע"ז [יסית], שמשיאו לעשות כן:
your brother: from the father[’s side].
אחיך: מאב:
the son of your mother: from the mother[’s side].
בן אמך: מאם:
of your embrace: The one that lies in your embrace and is attached (מְחֻקָּה) to you; afichiede in Old French, bound, attached (Greenberg), afichier in Old French, to attach (Gukovitzki). This is similar to וּמֵחֵיק הָאָרֶץ (Ezek. 43:14), which refers to the base [of the altar] that is affixed firmly in the ground.
חיקך: השוכבת בחיקך ומחוקה בך אפיקייד"א בלע"ז [דבוקה], וכן (יחזקאל מג, יד) ומחיק הארץ, מיסוד התקוע בארץ:
[Or your friend,] who is as your own soul: This refers to your father. Scripture enumerates those [persons] who are dear to you; how much more so [must you apply this] to others [and not spare them]!
אשר כנפשך: זה אביך. פירש לך הכתוב את החביבין לך, קל וחומר לאחרים:
[If your brother…tempts you] in secret: Scripture speaks of what commonly [occurs, but does not exclude the other case, i.e., one who entices publicly], for usually the one who entices speaks clandestinely. Similarly, Solomon [describing an episode of enticement,] says: “In the twilight, in the evening time, in the blackness of night and the darkness” (Prov. 7:9). - [Sifrei]
בסתר: דבר הכתוב בהווה, שאין דברי מסית אלא בסתר. וכן שלמה הוא אומר (משלי ז, ט) בנשף בערב יום באישון לילה ואפלה:
[Let us go and worship other gods,] which neither you nor your forefathers have known: This would be a great disgrace for you, for not even the heathen nations forsake what their forefathers have handed down to them. Yet this [man] says to you, “Abandon what your forefathers have handed down to you!” - [Sifrei]
אשר לא ידעת אתה ואבותיך: דבר זה גנאי גדול הוא לך שאף האומות אין מניחין מה שמסרו להם אבותיהם, וזהו אומר לך עזוב מה שמסרו לך אבותיך:
8Of the gods of the peoples around you, [whether] near to you or far from you, from one end of the earth to the other end of the earth; חמֵֽאֱלֹהֵ֣י הָֽעַמִּ֗ים אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם הַקְּרֹבִ֣ים אֵלֶ֔יךָ א֖וֹ הָֽרְחֹקִ֣ים מִמֶּ֑ךָּ מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֥ה הָאָֽרֶץ:
Let us go and worship other gods…] whether near to you or far [from you]: Why did [Scripture] specify [gods] that are“near… or far”? Rather, this is what Scripture says: Through [knowing] the character of those [gods] close to you, you learn the character of those far from you; just as those close to you are devoid of substance, so are those far from you devoid of substance. — [San. 61b; Sifrei]
הקרובים אליך או הרחוקים: למה פרט קרובים ורחוקים, אלא כך אמר הכתוב, מטיבן של קרובים אתה למד טיבן של רחוקים, כשם שאין ממש בקרובים כך אין ממש ברחוקים:
[gods… far from you,] from one end of the earth [to the other end of the earth]: This refers to the sun, the moon, and the legion of heavens [i.e., the stars], which extend from one end of the world to the other. — [Sifrei]
מקצה הארץ: זו חמה ולבנה וצבא השמים שהן מהלכין מסוף העולם ועד סופו:
9You shall not desire him, and you shall not hearken to him; neither shall you pity him, have mercy upon him, nor shield him. טלֹֽא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹֽא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו:
You shall not desire him: Heb. לֹא-תֹאבֶה. You shall feel no longing (תאב) towards him; do not love him (לֹא תֹאהֲבֶנוּ)). Since it is said, “You shall love your fellow man as yourself” (Lev. 19:18), [therefore it is necessary to tell us that] this person, [however,] you shall not love.
לא תאבה לו: לא תהא תאב לו. לא תאהבנו. לפי שנאמר (ויקרא יט, יח) ואהבת לרעך כמוך, את זה לא תאהב:
and do not hearken to him: when he pleads for his life, that you should pardon him. [It is necessary to state this] because it says, “[If you see the donkey of your enemy] you shall surely help him” (Exod. 23:5); this person, [however,] you shall not help.
ולא תשמע אליו: בהתחננו על נפשו למחול לו, לפי שנאמר (שמות כג, ה) עזוב תעזוב עמו, לזה לא תעזוב:
neither shall you pity him: [It is necessary to state this] because it says, “you shall not stand idly by the blood of your fellow man” (Lev. 19:16). This person [however] you shall not pity. — [Sifrei]
ולא תחוס עינך עליו: לפי שנאמר (ויקרא יט, טז) לא תעמוד על דם רעך, על זה לא תחוס:
[neither shall you…] have mercy upon him: Do not search for merits in his favor.
ולא תחמול: לא תהפוך בזכותו:
nor shall you shield him: If you are aware of something that will condemn him, you are not permitted to remain silent. — [Sifrei]
ולא תכסה עליו: אם אתה יודע לו חובה אינך רשאי לשתוק:
10But you shall surely kill him, your hand shall be the first against him to put him to death, and afterwards the hand of all the people. יכִּ֤י הָרֹג֙ תַּֽהַרְגֶ֔נּוּ יָֽדְךָ֛ תִּֽהְיֶה־בּ֥וֹ בָרִֽאשׁוֹנָ֖ה לַֽהֲמִית֑וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָֽה:
But you shall surely kill him: (If he has left the court, acquitted, have him returned for conviction;) if [on the other hand,] he has left the court convicted, do not return him for acquittal. — [Sifrei]
כי הרג תהרגנו: [אם יצא מבית דין זכאי, החזירהו לחובה] יצא מבית דין חייב, אל תחזירהו לזכות:
Your hand shall be the first against him [to put him to death]: The one who was tempted [to idolatry by this person] has the duty to put him to death. [However] if he did not die by his hand, he must die by the hand of others, as is stated (in this verse), “and afterwards the hand of all the people, etc.” - [Sifrei]
ידך תהיה בו בראשונה: מצוה ביד הניסת להמיתו. לא מת בידו, ימות ביד אחרים, שנאמר ויד כל העם וגו':
11And you shall stone him with stones so that he dies, because he sought to lead you astray from the Lord, your God, Who brought you out of the land of Egypt, out of the house of bondage. יאוּסְקַלְתּ֥וֹ בָֽאֲבָנִ֖ים וָמֵ֑ת כִּי בִקֵּ֗שׁ לְהַדִּֽיחֲךָ֙ מֵעַל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
12And all Israel shall listen and fear, and they shall no longer do any evil such as this in your midst. יבוְכָ֨ל־יִשְׂרָאֵ֔ל יִשְׁמְע֖וּ וְיִֽרָא֑וּן וְלֹֽא־יוֹסִ֣פוּ לַֽעֲשׂ֗וֹת כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ:
13If you hear in one of your cities which the Lord, your God, is giving you to dwell therein, saying, יגכִּֽי־תִשְׁמַ֞ע בְּאַחַ֣ת עָרֶ֗יךָ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֥ן לְךָ֛ לָשֶׁ֥בֶת שָׁ֖ם לֵאמֹֽר:
[If you will hear in one of your cities which the Lord, your God, gives you] to dwell therein: [The words“to dwell therein” are added] to exclude Jerusalem, which was not apportioned as a dwelling place [for a particular tribe]. — [Sifrei]
לשבת שם: פרט לירושלים שלא ניתנה לדירה:
If you hear… saying: Heb. לֵאמֹר, lit. to say. [If you hear people] saying thus:
כי תשמע וגו' לאמר: אומרים כן, יצאו וגו':
14"Unfaithful men have gone forth from among you and have led the inhabitants of their city astray, saying, 'Let us go and worship other gods, which you have not known.' " ידיָֽצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִקִּרְבֶּ֔ךָ וַיַּדִּ֛יחוּ אֶת־יֽשְׁבֵ֥י עִירָ֖ם לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם:
[Unfaithful] men: Heb. בְּנֵי-בְלִיַּעַל -people without a yoke בְּלִי עוֹל, who have thrown off the yoke of the Omnipresent. — [Sifrei]
בני בליעל: בלי עול. שפרקו עולו של מקום:
[Unfaithful] men: But not women.
אנשים: ולא נשים:
the inhabitants of their city: But not the inhabitants of another city. From here [our Rabbis] said: A city is not considered a“wayward city” (עִיר הַנִדַּחַת) unless men (אֲנָשִׁים) lead it astray, and unless those who lead it astray are from within it. — [San. 111b]
ישבי עירם: ולא יושבי עיר אחרת. מכאן אמרו אין נעשית עיר הנדחת עד שידיחוה אנשים, ועד שיהיו מדיחיה מתוכה:
15Then you shall inquire, investigate, and ask thoroughly, and, behold, it is true, the matter is certain, that such abomination has been committed in your midst: טווְדָֽרַשְׁתָּ֧ וְחָֽקַרְתָּ֛ וְשָֽׁאַלְתָּ֖ הֵיטֵ֑ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּוֹעֵבָ֥ה הַזֹּ֖את בְּקִרְבֶּֽךָ:
Then you shall inquire, investigate, and ask thoroughly: Heb. וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב. From this verse [in combination with others as explained], our Rabbis learned [the law of] the “seven investigations” [in a court of law], since Scripture uses many expressions [of investigation]. Here there are three expressions: דְרִישָׁה, חֲקִירָה, and הֵיטֵב [i.e., “inquiry,” “investigation,” and “thoroughly”]. The term וְשָׁאַלְתָּ, “ask,” is not counted as one [of the seven investigations (חֲקִירוֹת)] and the cross-examinations (בְּדִיקוֹת) [regarding accompanying circumstances] are derived from it. [So far, we have three expressions.] And elsewhere [in the case of collusive witnesses,] it says: וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב, “And the judges shall inquire thoroughly” (Deut. 19:18). [This adds two more expressions, דְרִישָׁה and הֵיטֵב, to make five altogether.] And still elsewhere [in the case of idolatry,] it says: וְדָרַשְׁתָּ הֵיטֵב, “And you shall inquire thoroughly” (Deut. 17:4) [thus adding two more expressions, דְרִישָׁה and הֵיטֵב, to make up a final total of seven investigatory expressions demonstrating the law of “seven investigations”]. And our Rabbis learned a גְּזֵירָה שָׁוָה [i.e., an inference from an identical word in two passages, which teaches us that the laws in one passage apply to the other passage as well] from [the words] הֵיטֵב הֵיטֵב, to place what is stated in one context in the other context. [I.e., it is accounted as if all seven written in the context of the “wayward city,” as well as in the cases of collusive witnesses and individuals who worshipped idols. I.e., all the seven expressions can be connected together to make seven investigations.] - [San. 40a; Sifrei] [The judges would ask the witnesses the following seven questions: 1) In what shemitah cycle was the crime committed? 2) In what year? 3) In what month? 4) In what day of the month? 5) On what day [of the week]? 6) In what hour? 7) In what place? (San. 5:1)]
ודרשת וחקרת ושאלת היטב: מכאן למדו שבע חקירות מרבוי המקרא. כאן יש שלש דרישה וחקירה והיטב. ושאלת, אינו מן המנין, וממנו למדו בדיקות. ובמקום אחר הוא אומר (דברים יט, יח) ודרשו השופטים היטב. ועוד במקום אחר הוא אומר (שם יז, ד) ודרשת היטב. ולמדו היטב היטב לגזירה שוה, ליתן האמור של זה בזה:
16You shall surely strike down the inhabitants of that city with the edge of the sword, destroy it with all that is in it and its livestock, with the edge of the sword. טזהַכֵּ֣ה תַכֶּ֗ה אֶת־יֽשְׁבֵ֛י הָעִ֥יר הַהִ֖וא לְפִי־חָ֑רֶב הַֽחֲרֵ֨ם אֹתָ֧הּ וְאֶת־כָּל־אֲשֶׁר־בָּ֛הּ וְאֶת־בְּהֶמְתָּ֖הּ לְפִי־חָֽרֶב:
You shall surely strike down: Heb. הַכֵּה תַכֶּה. [The double expression is used to explain that] if you cannot execute the death penalty that is prescribed for them, put them to death in some other manner. — [Sifrei ; B.M 31b]
הכה תכה: אם אינך יכול להמיתם במיתה הכתובה בהם, המיתם באחרת:
17And you shall collect all its spoil into the midst of its open square, and burn with fire the city and all its spoil, completely, for the Lord, your God; and it shall be a heap of destruction forever, never to be rebuilt. יזוְאֶת־כָּל־שְׁלָלָ֗הּ תִּקְבֹּץ֘ אֶל־תּ֣וֹךְ רְחֹבָהּ֒ וְשָֽׂרַפְתָּ֣ בָאֵ֗שׁ אֶת־הָעִ֤יר וְאֶת־כָּל־שְׁלָלָהּ֙ כָּלִ֔יל לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וְהָֽיְתָה֙ תֵּ֣ל עוֹלָ֔ם לֹ֥א תִבָּנֶ֖ה עֽוֹד:
[and burn with fire the city…] for the Lord your God: [i.e.,] for His Name and for His sake.
לה' אלהיך: לשמו ובשבילו:
18And nothing that is doomed to destruction shall cling to your hand, so that the Lord may return from His fierce wrath, and grant you compassion, and be compassionate with you, and multiply you, as He swore to your forefathers. יחוְלֹֽא־יִדְבַּ֧ק בְּיָֽדְךָ֛ מְא֖וּמָה מִן־הַחֵ֑רֶם לְמַ֩עַן֩ יָשׁ֨וּב יְהֹוָ֜ה מֵֽחֲר֣וֹן אַפּ֗וֹ וְנָֽתַן־לְךָ֤ רַֽחֲמִים֙ וְרִֽחַמְךָ֣ וְהִרְבֶּ֔ךָ כַּֽאֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ:
that the Lord may return from His fierce wrath: For as long as idol worship [exists] in the world, the fierce wrath [of God exists] in the world. — [Sifrei; San. 111b]
למען ישוב ה' מחרון אפו: שכל זמן שעבודה זרה בעולם, חרון אף בעולם:
19For you shall hearken to the voice of the Lord your God, to keep all His commandments which I command you this day, to do that which is proper in the eyes of the Lord, your God. יטכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹר֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לַֽעֲשׂוֹת֙ הַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Tehillim: Psalms Chapters 108 - 112
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• English text
Tehillim: Psalms Chapters 108 - 112
• Hebrew text
• English text
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Iggeret HaKodesh, middle of Epistle 7• English Text (Lessons in Tanya)
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Tuesday, Menachem Av 23, 5777 · August 15, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 7
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• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3At this point the Alter Rebbe resumes the thought begun earlier, where it was pointed out that Jacob referred to G‑d as “E‑l, G‑d of Israel,” for the soul of Jacob (otherwise known as Israel) was illumined with all the aspects of the Divine radiance, just as was the soul of Adam.
והנה שופריה דיעקב מעין שופריה דאדם הראשון
Now “The consummate beauty of Jacob resembles the consummate beauty of Adam,”1
שתיקן חטא אדם הראשון
for he rectified the sin of Adam.2
והיתה נשמתו גם כן כלולה מכל הנשמות שבישראל, מעולם עד עולם
His soul, too, comprised all the souls of Israel, “from world to world,” i.e., both those of the “Revealed World” as well as the “Concealed World.”
והיה מרכבה לתורה שלמעלה, שנקראת בשם אדם
Moreover, he was a vehicle for the Torah in its heavenly state, which is referred to as Adam,
This phrase reflects the wording of a verse which begins with the words,3 זאת התורה אדם... — “This is the law: A man...” Interpreted on the level of derush, these words have been taken literally to mean: “This is the Torah — Adam.”
כמו שכתוב: ועל דמות הכסא דמות כמראה אדם וגו׳
as it is written,4 “And on the likeness of the throne there was a likeness as the appearance of Adam” [lit., “of a man”], and the latter term, as is explained in the Kabbalah,5 refers to the Torah.
וכמו שכתוב: וזאת לפנים בישראל גו׳
It is likewise written:6 “And this (זאת) was the custom in former time in Israel...,”
That, at least, is the plain meaning of the phrase quoted. On the interpretative level of derush, however, each of the three Hebrew words is here construed as follows: זאת (as taught in the Zohar) connotes “Torah”; לפנים — “within”; בישראל — “in Israel the Patriarch.” At this level, the quoted phrase thus means that “the Torah is [implanted] within, in Israel the Patriarch.”
אין זאת אלא תורה
and “זאת refers only to the Torah.”7
שהיתה כלולה ומלובשת בנשמת ישראל סבא, הכלולה מכל הנשמות
For the Torah was contained and vested within the soul of “Israel the Patriarch,” which compounded all the souls. (The quoted phrase refers both to Jacob in the mortal world and to his Supernal source, which is also known by this name.)
Now in addition, Jacob, or “Israel the Patriarch,” was a vessel capable of receiving the radiance of the Torah. Hence:
וזהו: ויקרא לו אל אלקי ישראל
This is the meaning [of the above-quoted phrase], “And he called Him E‑l, G‑d of Israel”:
אל: לשון המשכת הארה מאור אין סוף ברוך הוא מההעלם אל הגילוי
Since the Name E‑l denotes the Divine attribute of Chesed, which finds expression in G‑d’s desire to communicate His hidden light, [Jacob’s use of] the Name E‑l signifies [man’s] calling forth the radiation from the [infinite] Ein Sof-light, which is clothed in the Torah, from concealment to manifestation,
להאיר בבחינת גילוי בנשמתו
so that it should illumine manifestly in man’s soul.
וכמו שכתוב: אל הויה ויאר לנו
Thus, too, it is written:8 “E‑l is the L‑rd, and He has given us light,” indicating likewise that the Divine Name E‑l connotes illumination.
Thus, when we say that Jacob called G‑d “E‑l,” we imply that he called forth and drew down into his soul an all-encom-passing revelation of the [infinite] Ein Sof-light that comprises all the particular details of the Torah and its mitzvot.
ואחריו כל ישרי לב, העוסקים בתורה ובמצות, מאיר אור ה׳ אין סוף ברוך הוא בבחינת גילוי בנשמתם
and after [Jacob], the [infinite] Ein Sof-light shines openly into the souls of all the upright of heart who engage in the Torah and the mitzvot.
“The upright of heart”9 alludes to those individuals within whom the G‑dly illumination found in the intellect descends to the heart, where it inspires them with a love and an awe of G‑d. These spiritual emotions in turn add vitality to their study of Torah and their performance of the mitzvot.
The Divine radiation felt by these individuals is termed “our portion” (חלקנו, as in the quotation with which this epistle opened). This is the particular G‑dly illumination which permeates a Jew’s soul through his performance of each and every commandment, and which is a portion and part of the all-encompassing illumination comprising 613 “parts”.
וזמן גילוי זה ביתר שאת ויתר עז, ההארה במוחם ולבם
The most elevating and most powerful10 manifestation of this [Divine] radiance in their mind and heart
הוא בשעת התפלה, כמו שכתוב במקום אחר
occurs at the time of prayer, as is explained else-where.11
It is by means of the ladder of prayer that all of a man’s mitzvot ascend; this same ladder also serves as the conduit through which the resultant Divine radiance and revelation descend to this world.
FOOTNOTES
1. Bava Metzia 84a, et al.
2. Zohar III, 111b, et al.
3. Bamidbar 19:14.
4. Yechezkel 1:26.
5. See Zohar I, 71b ff.
6. Ruth 4:7.
7. Zohar III, 81b.
8. Tehillim 118:27.
9. [In the Hebrew original, this phrase reads ישרי לב. On this the Rebbe comments:] “For the word ישראל comprises the words ישר אל.” [In this phrase, the first two letters of ישר are each vocalized with a kamatz. As explained in Likkutei Torah, Parshat Shlach, p. 40c, these two words imply that G‑d’s power finds direct expression in the souls of those described as ישרי לב.]
10. Cf. Bereishit 49:3.
11. Note of the Rebbe: “Cf. Epistle 24, below.”
Rambam:
• Sefer Hamitzvot:
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Tuesday, Menachem Av 23, 5777 · August 15, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 239
Forcefully Taking Collateral
"You shall not go into his house to take his pledge"—Deuteronomy 24:10.
It is forbidden for a creditor to enter the borrower's home and forcibly take collateral for a debt that is due. Only the courts, via a court-appointed agent, have the right to do this.
Full text of this Mitzvah »
Forcefully Taking Collateral
Negative Commandment 239
Translated by Berel Bell
The 239th prohibition is that we are forbidden from ourselves taking an object as security from someone who owes us money. It may be done only upon order from a judge and through his emissary; we may not barge into the debtor's house and take an object as security.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When you make any kind of loan to your neighbor,] do not go into his house to take something as security."
In the words of the Mishneh:2 "When a person has lent money to another, he may only take something as security in court; he may not enter his house to take his security, as the verse3 says, 'You must stand outside.' "
This prohibition is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment) — i.e. G‑d's statement4 (exalted be He), "Return the security to him." This is the way it is explained in the last chapter of tractate Makkos.5 You should be aware that if he does not return it, and thereby not fulfill the remedial positive commandment, he receives lashes and must repay the value of the secured object, as explained in the last chapter of Makkos.
The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.6
FOOTNOTES
1.Ibid., 24:10.
2.Bava Metzia 9:13.
3.Deut. 24:11.
4.Ibid., 24:13.
5.16a.
6.113.
• 1 Chapter A Day: Edut Edut - Chapter 13
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Rambam
Make Up Your Own Life
If everything were spelled out —exactly what you are supposed to do, when, how, with whom and for how long—what room would be left for you to live your own life?
This is why the details of your mission in this world are withheld from you:
Out of G‑d’s great benevolence, so that this little creature can decide on its own and partner with G‑d in its own life.
-------
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Edut - Chapter 13
1
Relatives are disqualified as witnesses according to Scriptural Law, as implied by Deuteronomy 24:16: "Fathers shall not die because of sons." According to the Oral Tradition, the verse is interpreted as meaning that included in this prohibition is that fathers should not die because of the testimony of sons, nor should sons die because of the testimony of fathers. Similar laws apply with regard to other relatives.
According to Scriptural Law, only paternal relatives are disqualified - i.e., a father with his sons and grandsons, paternal brothers with each other, and the sons of paternal brothers with each other. Needless to see the uncles may not testify with their brother's sons. Maternal relatives or people related by marriage are disqualified only by Rabbinic decree.
א
הקרובים פסולים לעדות מן התורה שנאמר לא יומתו אבות על בנים מפי השמועה למדו שבכלל לאו זה שלא יומתו אבות על פי בנים ולא בנים על פי אבות והוא הדין לשאר קרובים אין פסולין מדין תורה אלא קרובים ממשפחת אב בלבד והם האב עם הבן ועם בן הבן והאחין מן האב זה עם זה ובניהן זה עם זה ואין צריך לומר הדודים עם בן אחיו אבל שאר הקרובים מן האם או מדרך האישות כולן פסולין מדבריהם:
2
Converts are not considered as relatives. Even two twin brothers who convert may testify on each others behalf. For a convert is considered as a newborn child.
ב
הגרים אינן בדין הקרובים אפילו שני אחים תאומים שנתגיירו מעידין זה לזה שהגר שנתגייר כקטן שנולד הוא חשוב:
3
Brothers - whether maternal brothers or paternal - are considered as one degree removed. Their sons are considered as two degrees removed. And their grandsons are three degrees removed.
ג
האחים זה עם זה בין מן האם בין מן האב הרי הן ראשון בראשון ובניהם זה עם זה שני בשני ובני בניהם זה עם זה שלישי בשלישי:
4
A person who is three degrees removed may testify on behalf of one who is one degree removed. Needless to say, one who is three degrees removed may testify on behalf of one who is two degrees removed. But two who are both two degrees removed, and needless to say, one who is two degrees removed and one who is one degree removed are both disqualified from testifying.
ד
ולעולם שלישי בראשון כשר ואין צריך לומר שלישי בשני אבל שני בשני ואין צריך לומר שני בראשון שניהם פסולים:
5
A father and his son are considered as one degree removed. Therefore a father is disqualified from testifying with his grandson. With his great-grandson, i.e., the fourth generation, he is acceptable, for he is of the first degree and the great-grandson, three degrees, removed. Similar laws apply with regard to women relatives.
What is implied? Two sisters or a brother and a sister - whether paternally or maternally related - are considered as one degree removed. Their children whether male or female are considered as two degrees removed and their grandchildren - including the sons of their sons and the daughters of their daughters - are considered as three degrees removed. Just as we count the degrees descendants are removed for males - one degree, two degrees, and three degrees - so, too, we count the degrees for females.
ה
האב עם בנו כראשון בראשון הוא לפיכך האב עם בן בנו פסול ועם בן בן בנו שהוא רביעי ממנו כשר מפני שהוא שלישי בראשון וכן הדרך בנקבות כיצד שתי אחיות או אח ואחותו בין מן האב בין מן האם הרי הם ראשון בראשון בניהם בין זכרים בין נקבות שני בשני בני בניהם או בנות בנותיהן שלישי בשלישי כדרך שאתה מונה בזכרים ראשון שני ושלישי כך אתה מונה בנקבות:
6
Whenever a person is disqualified from testifying on behalf of a woman, he is also disqualified from testifying on behalf of her husband, for a husband is considered like his wife. Conversely, whenever a person is disqualified from testifying on behalf of a man, he is also disqualified from testifying on behalf of his wife, for a wife is considered like her husband.
ו
כל אשה שאתה פסול לה כך אתה פסול לבעלה שהבעל כאשתו וכל בעל שאתה פסול לו כך אתה פסול לאשתו שהאשה כבעלה:
7
Whenever two women are removed by second degrees, their husbands may testify on behalf of each other. If, however, the women are one degree removed, e.g., a man married a woman, and a colleague married her daughter, the two men may not testify on each other's behalf.
ז
כל שתי נשים שהן זו עם זו שני בשני בעליהן מעידין זה לזה אבל אם היה ראשון בראשון כגון שלקח זה אשה וזה בתה אין מעידין זה לזה:
8
Similarly, the husbands of two sisters are disqualified with regard to each other and are considered as one degree removed.
ח
וכן בעלי אחיות פסולין זה לזה והרי הן ראשון בראשון:
9
Similarly, a person should not testify on behalf of the son of his wife's sister, nor on behalf of the husband of the daughter of his wife's sister. He may, however, testify on behalf of the son of the husband of his wife's sister who was born to that person from another wife.
ט
וכן לא יעיד לבן אחות אשתו ולא לבעל בת אחות אשתו אבל מעיד הוא לבן בעל אחות אשתו שיש לו מאשה אחרת:
10
Whenever a witness is disqualified from testifying on behalf of a colleague because he is married to the witness' relative, the witness may testify on behalf of the other relatives of that colleague, e.g., his son and his brother. Similarly, whenever a witness is disqualified from testifying on behalf of a woman because she is married to the witness' relative, the witness may testify on behalf of her other relatives, e.g., her son and her brother.
י
כל איש שאין אתה מעיד לו מפני שהוא בעל קרובתך הרי אתה מעיד לשאר קרוביו כגון בנו ואחיו וכן כל אשה שאין אתה מעיד לה מפני שהיא אשת קרובך הרי אתה מעיד לשאר קרוביה:
11
The father of a bride and the father of a groom may testify on behalf of each other.
יא
אבי כלה ואבי חתן מעידים זה לזה:
12
A person's paternal brother may testify on behalf of that person's maternal brother and the maternal brother may testify on behalf of the paternal brother, for they have no connection whatsoever.
What is implied? Rachel married Joseph and bore him a son Reuven. Joseph had a son, Menashe, from another wife. Joseph died and Rachel married Shimon and bore him Judah. Menashe and Judah may testify on each other's behalf.
יב
אחי האח מן האם מעידין זה לזה שהרי אין ביניהן קורבה כלל כיצד רחל שנישאת ליוסף וילדה ממנה ראובן והיה ליוסף בן מאשה אחרת והוא מנשה ומת יוסף ונישאת לשמעון וילדה ממנו יהודה הרי מנשה ויהודה מעידין זה לזה:
13
A man and his wife are considered as being removed by one degree. Hence a husband may not testify on behalf of his wife's son, the wife of his wife's son, his wife's daughter, the husband of his wife's daughter, his wife's father, his wife's mother, the husband of his wife's mother, nor the wife of his wife's father.
יג
האיש עם אשתו ראשון בראשון לפיכך אינו מעיד לא לבנה ולא לאשת בנה ולא לבתה ולא לבעל בתה ולא לאביה ולא לאמה ולא לבעל אמה ולא לאשת אביה:
14
When a person has consecrated a woman, although the marriage bond has not been consummated, with regard to testimony, it is as if she is fully married.
To whom does the above apply? To the woman he consecrated herself; he may not testify on her behalf. If, however, he testifies on behalf of the relatives of the woman he consecrated, e.g., her sister's husband, her son or daughter, or the like, we do not disqualify him until he marries her.
יד
אשתו ארוסה אף על פי שלא נגמרה האישות הרי היא כנשואה לענין עדות [במה דברים אמורים] בארוסתו עצמה שאינו מעיד לה אבל אם העיד לקרובי ארוסתו כגון בעל אחותה או בנה ובתה וכיוצא בהן אין פוסלין אותה עד שישאנה:
15
The Torah did not disqualify the testimony of relatives because we assume that they love each other, for a relative may not testify neither on his relative's behalf or against his interests. Instead, this is a Scriptural decree.
For this reason people who love each other or who hate each other are acceptable as witnesses even though they are not acceptable as judges. For the Scriptural decree disqualifies only relatives as witnesses.
טו
זה שפסלה תורה עדות הקרובים לא מפני שהן בחזקת אוהבין זה את זה שהרי אינו מעיד לו לא לטובתו ולא לרעתו אלא גזרת הכתוב הוא לפיכך האוהב והשונא כשר לעדות אף על פי שהוא פסול לדיינות שלא גזרה תורה אלא על הקרובים:
• 3 Chapters A Day: Malveh veLoveh Malveh veLoveh - Chapter 7, Malveh veLoveh Malveh veLoveh - Chapter 8, Malveh veLoveh Malveh veLoveh - Chapter 9
English Text | Hebrew Text
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Rambam• 3 Chapters A Day: Malveh veLoveh Malveh veLoveh - Chapter 7, Malveh veLoveh Malveh veLoveh - Chapter 8, Malveh veLoveh Malveh veLoveh - Chapter 9
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Malveh veLoveh - Chapter 7
1
The following rules apply when a person lends money to a colleague, and the borrower gives the lender his field as security for a set time or until the borrower repays the lender, at which time, the lender will leave the field.
Although the lender benefits from all of the produce of the field, even if he consumes the entire value of the debt, he should not be removed from the field without any payment. The rationale is that if he were removed without payment, it would be as if one had expropriated money taken as "the shade of interest" through legal process. Needless to say, if the produce that the lender consumes i s worth more than the money he gave, the difference should not be expropriated by him.s Similarly, we do not calculate from one promissory note to another promissory note when property is given as security.
When the property given as security belongs to orphans, and the lender consumes an amount of produce equivalent to his debt, he is removed from the property without any payment. If, however, the lender's benefit exceeded the amount of the debt, we do not expropriate the additional amount from him. In the case of orphans, we may calculate from one promissory note to another promissory note.
What is meant by "calculating from one promissory note to another promissory note"? One field was given to a lender as security for a debt of 100 dinarim and another field was given to him as security for another debt for another 100 dinarim. If both fields belonged to the same person and the lender consumed produce worth 50 from one field and produce worth 150 from the other field, we tell him: "You already consumed 200 dinarim worth of produce; you are not owed anything more." For it is as if the two debts were one debt and security given for the entire sum as one.
א
המלוה את חבירו ומשכן לו את השדה עד זמן קצוב או עד שיביא לו מעות ויסתלק והיה המלוה אוכל כל פירותיה אפילו אכל כשיעור חובו אין מסלקין אותו בלא כלום שאם תסלק אותו בלא מעות הרי זה כמי שהוציא ממנו בדיינין, ואין צריך לומר שאם אכל יתר על מעותיו אין מוציאין ממנו, וכן אין מחשבין משטר לשטר במשכונא, היתה הקרקע הממושכנת בידו של יתומים ואכל שיעור חובו מסלקין אותו בלא כלום, אבל יתר על חובו אין מוציאין ממנו היתר, ומחשבין לו משטר לשטר, כיצד מחשבין משטר לשטר הרי שהיתה שדה זו ממושכנת לו במאה דינר ושדה אחרת ממושכנת לו בשטר אחר במאה דינר ושתי השדות לאדם אחד ואכל מפירות השדה האחת בחמשים ומפירות השניה במאה וחמשים אומרים לו הרי אכלת מן הפירות במאתים ואין לך כלום וכאילו השני שטרות שטר אחד ומשכונא אחת.
2
In a place where it is customary" to remove the lender from property given as security whenever the borrower pays the debt, it is as if this stipulation were explicitly stated. It is not necessary to make an explicit statement. Conversely, in a place where it is customary not to remove the lender from property until the conclusion of the term for which the property was given as security, it is as if this stipulation was explicitly stated.
Whenever a person gives property as security without specifying a term for the loan, he cannot remove the lender from the property until at least twelve months pass.
ב
מקום שנהגו לסלק המלוה כל זמן שיביא לו מעות ה"ז כמו שפירש ואין צריך לפרש דבר זה, וכן מקום שנהגו שלא יסתלק המלוה עד סוף זמן המשכונא ה"ז כמו שפירש, וכל הממשכן סתם אינו יכול לסלקו עד י"ב חדש.
3
Even in a place where it is customary to remove the lender from property given as security whenever the borrower desires to pay the debt, that custom can be superseded by an explicit condition. If a lender makes a stipulation that the borrower will not remove him from the property until after the full term for which the property was given as security, the borrower cannot pay the debt earlier and have him removed from the property.
In a place where it is customary not to remove the lender from property until after the full term for which the property was given as security, although the lender accepts a stipulation that he will leave the property whenever the borrower brings him his money, the stipulation is binding only when the lender affirms his commitment with a kinyan.
ג
מקום שדרכן לסלק המלוה כל זמן שירצה הלוה והתנה עמו המלוה שלא יסתלק עד סוף זמן המשכונא ה"ז אינו יכול לסלקו, היה המנהג שאין המלוה מסתלק עד סוף זמנו וקבל המלוה עליו שיסלק בכל עת שיביא לו מעותיו ה"ז צריך לקנות מידו על כך.
4
In a place where it is customary to remove the lender from property given as security whenever the borrower pays the debt, a creditor of the lender is not entitled to expropriate this property to collect his debt, as he can other properties belonging to his debtor. Similarly, a firstborn does not receive a double portion of it, and the Sabbatical year nullifies the debt. When the borrower pays the debt and causes the lender to leave the field, the lender may not take even produce that is ripe and that has fallen to the ground. If, however, he lifted the produce up before he was forced to leave the property, he acquires the produce.
In a place where it is customary that the borrower cannot remove the lender from property given as security until the end of the term of the loan, a creditor of the lender may expropriate this property, a firstborn receives a double portion of it, and the Sabbatical year cannot nullify the debt.
ד
המשכונה במקום שמנהגם לסלק המלוה בכל עת שיביא מעותיו אין בעל חוב של מלוה גובה ממנה כדרך שגובה מן הקרקע, ואין הבכור נוטל בה פי שנים, ושביעית משמטתה, וכשמסלק אותו אינו נוטל אפילו פירות שבשלו ונפלו לארץ, ואם הגביה אותן קודם שיסלקו קנה אותן, ומקום שאינו יכול לסלקו עד סוף זמנו בעל חוב גובה הימנו, והבכור נוטל פי שנים, ואין השביעית משמטתה.
5
Although giving a field as security is forbidden and involves "the shade of interest," as explained, it is possible that this custom was established in error, in relation to a gentile, or practiced by a person who sinned and took property as security in that city. Since "the shade of interest is involved," we follow the local custom. There is someone who ruled that this is what is meant by making a deduction when taking security.
ה
אע"פ שמשכונא זו אסורה היא ואבק רבית כמו שביארנו, אפשר שיהיה מנהג זה בטעות או לעכו"ם או דרך כל מי שחוטא ומשכן באותה מדינה הואיל ואבק רבית הולכין אחר המנהג, ויש מי שהורה שזאת המשכונא בנכוי.
6
When a gentile gives his courtyard as security to a Jew in return for a loan, and afterwards, the gentile sells it to another Jew, the person in possession of the security does not have to pay the Jewish owner rent from the time he purchased the courtyard. Instead, he may dwell in the courtyard without paying rent until the gentile repays the loan taken out against the courtyard. The rationale is that according to secular law, the property belongs to the person to whom it was given as security until the debt is repaid. Only then, he leaves the property.
ו
עכו"ם שמשכן חצרו לישראל וחזר העכו"ם ומכרה לישראל אחר אין הממשכן חייב להעלות שכר לישראל מעת שקנה הישראל אלא דר בחצר בלא שכר עד שיחזיר לו העכו"ם את המעות שיש לו על חצר זו שהרי הוא ברשות הממשכן בדיניהם עד שיתן לו מעותיו ויסתלק.
7
The following rules apply when a person designates a house or a field as security for a loan in his colleague's possession and the owner of the land derives the benefits from it. If the lender tells the borrower: "When you desire to sell this property, do not sell it to anyone but to me at this price," it is forbidden. If he told him: "Do not sell it to anyone else but to me at its fair value. It is on this condition that I am making the loan," it is permitted.
ז
הממשכן בית או שדה ביד חבירו והיה בעל הקרקע אוכל פירותיה ואמר לו המלוה לכשתמכור קרקע זו לא תמכרנה אלא לי בדמים אלו ה"ז אסור, ואם אמר לו אל תמכרנה אלא לי בשוויה ועל מנת כן אני מלוה אותך ה"ז מותר. 1
8
It is permitted to increase the rent offered for land in return for delayed payment. What is implied? A person rents a colleague a courtyard and tells him: "If you pay me now, it is yours at ten selaim a year. If you pay me month by month, the rent is a sela per month." This arrangement is permissible.
ח
מותר להרבות בשכר הקרקע, כיצד השכיר לו את החצר ואמר לו אם מעכשיו אתה נותן לי הרי היא לך בעשר סלעים בכל שנה, ואם תתן שכר חדש בחדש הרי היא בסלע בכל חדש ה"ז מותר.
9
When a person rents a field to a colleague at ten korim a year, it is permissible for the tenant to tell the owner: "Give me a loan of 200 zuz to improve the field and I will pay you twelve korim a year." This is not considered interest, because if he uses this money to improve the field, it will be worth more to rent.
Similarly, if a person rents a colleague a store or a ship for ten dinarim, it is permissible for the renter to tell the owner: "Give me a loan of 200 zuz to use to remodel the store, decorate it and plaster it, or to improve the ship and its facilities, and I will pay you twelve dinarim per year." If, however, he tells him: "Give me a loan of 200 zuz so that I can do business with them in the store, purchase merchandise for the ship with them, or hire sailors, and I will increase the fee," that is forbidden.
ט
המשכיר שדה לחבירו בעשרה כורים לשנה, ואמר לו תן לי מאתים זוז שאפרנס בהן את השדה ואני אתן לך י"ב כור בכל שנה ה"ז מותר מפני שאם יפרנס את השדה בדינרין אלו יהיה שכרה יותר, וכן אם השכיר לו חנות או ספינה בעשרה דינרין בשנה ואמר לו תן לי מאתים זוז שאבנה בהן חנות ואציירנה ואכיירנה או אתקן בהן ספינה זו וכלי תשמישיה ואני אעלה לך י"ב דינר בכל שנה הרי זה מותר, אבל אם אמר לו תן לי מאתים זוז כדי להתעסק בהן בחנות או אוציאם בסחורה של ספינה או אשכור בהן מלחין ואני אעלה לך בשכר הרי זה אסור.
10
It is forbidden to increase the compensation paid a person in return for delayed payment. What is implied? A person should not tell a colleague: "Perform work for me today that is worth one silver piece and I will perform work for you in a later week that is worth two silver pieces.
י
אסור להרבות בשכר האדם, כיצד לא יאמר לו עשה עמי היום מלאכה זו שהיא שוה כסף ואני אעשה עמך בשבוע אחר מלאכה שהיא שוה שתים.
11
It is permissible for a person to tell a colleague: "Weed with me today in my field, and I will weed with you tomorrow in your field," or "Hoe with me today, and I will hoe with you tomorrow." He should not, however, tell him: "Weed for me and I will hoe for you later," or "Hoe for me and I will weed for you later." One law applies for the entire summer, and one law for the entire rainy season. A person should not, by contrast, say: "Plow for me in the summer and I will plow for you in the rainy season," for there is greater difficulty in plowing during the rainy season. Similar principles apply in all analogous situations.
יא
מותר לאדם לומר לחבירו נכש עמי היום ואנכש עמך למחר עדור עמי היום ואעדור עמך למחר, אבל לא יאמר לו נכש עמי ואעדור עמך עדור עמי ואנכש עמך, כל ימי גריד אחת וכל ימי רביעה אחת, ולא יאמר לו חרוש עמי בגריד ואני אחרוש עמך ברביעה, שהרי טורח החרישה בימות הגשמים יתר וכן כל כיוצא בזה.
12
It is forbidden to hire a worker in the early winter to perform tasks in the later winter at a dinar a day and give him the money in advance, when a worker's wage in the winter is ordinarily a sela. The rationale is that it appears that he is giving him a loan immediately so that he will later reduce his wages.
It is, however, permissible for an employer to tell a worker: "Work for me from today until this and this time at a dinar a day," even though his wages would ordinarily be a sela a day. The rationale is that since he already began working, the worker is not considered to be receiving benefit for money that was paid to him in advance.
יב
השוכר את הפועל בימי החורף לעשות עמו בימי הקור בדניר בכל יום ונתן לו השכר והרי שכרו שוה בימי החורף סלע בכל יום ה"ז אסור מפני שנראה כמלוה אותו היום כדי שיוזיל לו בשכרו, אבל אם אמר לו עשה עמי מהיום ועד זמן פלוני בדינר בכל יום אע"פ ששוה שכרו סלע בכל יום ה"ז מותר הואיל והוא מתחיל לעשות מעתה אינו נראה כנוטל שכר מעותיו שהקדים ונתנן לו בשכרו.
FOOTNOTES
1.הממשכן ביתו כו' עד ה"ז מותר. א"א קשיא לי והא אסמכתא היא דהא לא ידע אי מזבין לה או לא ואימת קני לה ומסתברא בדאמר ליה מעכשיו ואפילו הכי בדמים הללו אסור הואיל ולא פסיקא מילתא דזביני עכ"ל.
Malveh veLoveh - Chapter 8
1
It is forbidden to increase the price offered for merchandise in return for delayed payment. What is implied? A person sold landed property or movable property to his colleague and told him: "If you pay me now, the price is 100 zuzim. If you delay payment until this and this time, the price is 120." This is considered "the shade of interest," for it is as if he takes 20 zuz in return for giving him 100 to use until the time specified.
If the seller calls the purchaser to court, he is liable to pay only the 100 that it was worth at the time of the sale. Alternatively, if the article he purchased is intact, he may return it. Similarly, it is forbidden to sell movable property for 100 zuz with the stipulation that payment need not be made until a certain time, when it is worth 90 zuz in the marketplace, if payment is to be given immediately.
א
אסור להרבות על המכר, כיצד המוכר לחבירו קרקע או מטלטלין ואמר לו אם מעכשיו תתן לי הדמים הרי הן שלך במאה ואם עד זמן פלוני הרי הם שלך בעשרים ומאה, הרי זה אבק רבית שזה דומה כמי שנוטל עשרים בשביל שנתן לו מאה להשתמש בה עד זמן פלוני וכשיתבענו בדין אינו חייב ליתן אלא מה שהיה שוה בשעת המכר או יחזיר ממכרו מידו אם היה קיים, וכן אם מכר לו מטלטלין עד זמן פלוני במאה והיו שוין בשוק למי שקונה במעותיו מיד תשעים ה"ז אסור, ואינו נותן לו אלא תשעים או מחזיר מידו סחורתו אם היתה קיימת.
2
When, however, a person purchased an article for its fair market value on the condition that he may delay payment for twelve months, the seller may tell him: "Pay me a lesser amount now." There is no question of interest involved.
ב
הלוקח מחבירו חפץ בשוהו על מנת שיתן לו מכאן ועד י"ב חדש, ה"ז רשאי לומר לו תן [לי] מיד בפחות ואינו חושש משום רבית.
3
It is permissible to sell a colleague a jug of wine that is worth a dinar for two dinarim on the condition that he does not pay until the summer," provided that he accepts the stipulation that if an accident occurs to it, the jug is the seller's responsibility until the purchaser sells it - i.e., if it is lost or broken, the purchaser does not have to pay anything. Moreover, if he cannot find anyone to purchase it at a profit, he may return it to the owner.
Similarly, it is permissible for a person to sell a colleague wine for two dinarim and tell him: "Anything more than two dinarim can be your profit, since you are involving yourself in its sale. And if you do not succeed in selling it at the price you desire, you can return it to me." In this situation, even if it is lost, stolen or becomes vinegar, it is the purchaser's responsibility.
ג
חבית של יין שהיא שוה עתה דינר ומכרה לו בשנים עד הקיץ על מנת שאם תארע בה תקלה הרי היא ברשות המוכר עד שימכרנה הלוקח ה"ז מותר, שאם אבדה או נשברה אינו משלם כלום, ואם לא מצא למכרה ולהרויח בה היה לו להחזירה לבעלים, וכן אם מכרה לו בשנים ואמר לו היתר על שנים יהיה שכרך בשביל שאתה מטפל למכרה ואם לא תמצא למכרה כמו שתרצה החזירה לי ה"ז מותר, אע"פ שאם אבדה או נגנבה או החמיצה תהיה ברשות הלוקח.
4
The following rules apply when a person possesses produce that has a selling price of ten dinarim in the marketplace, but if the purchaser sought to purchase it, he would have to purchase it for twelve. It is permissible to sell the produce for twelve dinarim to be paid after a twelve-month period. The rationale is that even if the purchaser brought his money immediately, he would pay twelve dinarim for it. Similar principles apply in all analogous situations.
ד
היו לו פירות שאם ירצה למכרן בשוק וליקח דמיהן מיד מוכרן בעשרה, ואם תבע אותן הלוקח לקנותן ויתן המעות מיד יקנה אותן בי"ב, ה"ז מותר למכרן בי"ב עד י"ב חדש, שאפי' הביא זה מעותיו עתה בי"ב היה קונה אותן וכן כל כיוצא בזה.
5
It is forbidden to purchase fruit from an orchard before its growth is completed and it becomes ripe. The rationale is that the seller will sell it for less - e.g., he will sell produce for ten now, even though it will be worth twenty when its growth is completed. Thus, the increase is being given for the delayed delivery.
It is permissible, however, if he purchases a calf for a low price on the condition that it remain in the previous owner's possession until it grows older. For if the calf dies or becomes weakened, it is in the owner's possession. And it is common and frequent that an animal will become weak or die.
ה
אסור לקנות פרי הפרדס קודם שיגמר ויתבשל, מפני שזה שמוכר בזול עתה בעשר הוא פרי ששוה עשרים כשיגמר נמצאת התוספת בשביל ההקפה, אבל אם קנה עגל בזול והיה אצל הבעלים עד שיגדיל ה"ז מותר שהרי אם מת או כחש ברשות הלוקח הוא והכחש והמיתה דבר מצוי תמיד. 1
6
The following rules apply when a person gives money to the owner of a vineyard for the twigs and branches that will eventually be cut off. When they are cut off, they will be expensive. At present, however, he purchases them at a low price because he must wait until they dry out and are cut off. He must till the land under the vines while they are still attached to the ground. Thus, he is buying a tree for its offshoots. If he does not till the land, the money he pays is like a loan. Since the branches are being purchased for a lower price because of the delayed delivery, it is forbidden.
ו
הנותן מעות לבעל הכרם על השריגים ועל הזמורות לכשיכרתו שהם ביוקר והוא קונה אותן בזול עד שיבשו ויכרתו ה"ז צריך להפך בהן כשהם מחוברים שנמצא כקונה אילן לזמורותיו, ואם לא הפך נמצאו המעות הלואה והן לוקחין בזול מפני ההקפה ואסור.
7
The following rules apply when watchmen in a field are given wheat from the grain heap as their wages at a price lower than its market value. When they go to the grain heap to collect their wages, they must perform work at the grainheap, so that they will be receiving the wheat at the conclusion of the time for which they were hired. If they do not do so, their wages will be considered as a loan extended to the employers, and the fact that they were given the wheat at a low price will be considered to be interest paid to them in return for the delay in paying their wages until the harvest reached the grain heap.
ז
שומרי השדות שנותנין להם חטים בשכרן בזול מן הגורן, כשיבאו לגורן צריכין להתעסק עמהן במלאכה בגורן כדי שיהיו החטים האלו שנטלו בסוף זמן השכירות, ואם לא עשו כך נמצאת השכירות אצל הבעלים כמלוה וזה שלקחן בזול מפני שאחרו שכרן עד הגורן.
8
Generally, the owners of fields would require sharecroppers to leave a field in Nissan. The sharecroppers would give the owners four se'ah for every portion of the field large enough to sow a kor as rent. It is permissible for an owner to allow his sharecroppers to remain in his field until lyyar, but to take from them six se'ah. This does not involve interest.
ח
אריסין שהיו בעלי השדות מסלקין אותן מן השדה בניסן ונותנין להם האריסין בכל זרע חומר ארבע סאין והניח זה אריסין בתוך שדהו עד אייר ונטל מהן שש סאין הרי זה מותר ואין שם רבית.
9
It is permissible for the seller to give a purchaser more than the measure originally stipulated when the purchaser does not collect payment until afterwards. For example, a person purchased four se'ah of wheat at a sela; this was the market price. He paid the money at that time, but did not come to collect the wheat until later. When he came, the seller increased the measure and gave him more. This is permitted, because he willingly gave him more. Had he not desired, he would not have given him more, because there was no stipulation to that effect.
ט
הלוקח חטים ארבע סאין בסלע וכן השער ונתן לו את המעות וכשבא לגבות את החטים לאחר זמן הוסיף לו במדה ונתן לו יתר, ה"ז מותר שהרי ברצונו הוסיף לו ואילו רצה לא הוסיף שהרי לא היה שם תנאי.
10
When a person purchases a barrel of wine, it is permissible for him to pay the money to the seller and stipulate: "If it becomes vinegar from now until such and such a date, you are responsible. If, however, it increases or decreases in value, the barrel is mine." Since the purchaser also accepted the possibility of a depreciation in value, the transaction is considered as having the possibility of both gain and loss. Similar principles apply in all analogous situations.
Similarly, it is permissible for a person to buy 100 jugs of wine in Tishrei for a dinar each, but not to collect them until Tevet. And when he collects them, he may check each one, returning those that have become vinegar and taking those that are good wine. For he purchased only good wine from him. Those jugs whose contents became vinegar were fit to sour at the outset; it is just that the matter did not become known until later.
י
מותר לאדם ליתן דמי חבית של יין לחבירו ולומר לו אם החמיצה מכאן עד יום פלוני ברשותך אבל אם הוזילה או הוקירה הרי היא שלי, שכיון שקיבל עליו הזול הרי זה קרוב לשכר ולהפסד וכן כל כיוצא בזה, וכן מותר לאדם לקנות מחבירו בתשרי מאה כדין של יין בדינר ואינו נוטלן עד טבת, וכשנוטלן בודק ומחזיר החומץ ולוקח היין הטוב שלא קנה ממנו אלא יין טוב ואלו שהחמיצו מתחלה היו ראויין להחמיץ אבל לא נודע הדבר עד אחר הזמן.
11
In a place where it is customary to rent out ships and receive payment for them, it is permissible to include a stipulation that if the ship is damaged, those damages will be assessed and reimbursement made over and above the fee charged. Similarly, it is permissible to hire out a pot of brass and the like and receive payment for it, and also to receive compensation if its weight decreased. Similar laws apply in all analogous situations.
יא
מקום שנהגו לשכור הספינה וליטול שכרה ואם נשברה שמין לו מה שפחתה ומשלם יתר על שכרה הרי זה מותר, וכן מותר להשכיר סיר של נחשת וכיוצא בו ונוטל השכר ודמי מה שפחת ממשקלו וכן כל כיוצא בזה.
12
It is forbidden to accept tzon barzel from another Jew, because this is considered "the shade of interest"?
What is meant by the term tzon barzel? A person owned 100 sheep. A shepherd accepted the responsibility of caring for them on the condition that the shearing, the offspring and the milk would be split, either evenly, or one getting a third or a fourth for a year or two, as they stipulated. Included in the agreement is the condition that if the sheep die, the shepherd must make restitution for them.
This is forbidden, because the owner of the sheep is very likely to realize a profit, and highly unlikely to suffer a loss. Therefore, such an arrangement is permissible if the owner of the sheep accepts the condition that should the value of the sheep increase or decrease or should they be seized by predators, they are considered within his domain. Similar principles apply in all analogous situations.
יב
אין מקבלין צאן ברזל מישראל מפני שהוא אבק רבית, וכיצד הן צאן ברזל הרי שהיה לו מאה צאן וקבלם ממנו להטפל בהן ויהיו הגזות והולדות והחלב לאמצע לשליש או לרביע עד שנה או עד שנתים כמו שהתנו ביניהם ואם מתו הצאן הרי המקבל משלם דמיהם ה"ז אסור שהרי בעל הצאן קרוב לשכר ורחוק להפסד, לפיכך אם קיבל עליו בעל הצאן שאם הוקרו או הוזלו או אם נטרפו הרי הן ברשותו ה"ז מותר וכן כל כיוצא בזה.
13
The following laws apply when a person appraises an animal he receives from a colleague and tells him: "If it dies, I accept responsibility for 30 dinarim, and I will pay you a sela a month as a fee." This is permitted, because he did not establish this as the animal's value when alive, but only after its death.
יג
השם פרה מחבירו ואמר לו אם מתה הרי היא עתה עלי בשלשים דינרים ואני אעלה לך סלע בכל חדש מותר לפי שלא עשאה מחיים דמים אלא לאחר מיתה.
14
A woman may rent out a chicken to a friend so that it can sit on eggs until they hatch for two chicks. There is no question of interest involved.
יד
משכרת אשה לחברתה תרנגולת לישב על הביצים בשני אפרוחים ואין חוששין משום רבית.
15
When a person owed a colleague four dinarim as interest and gave him an article worth five dinarim instead, when the interest is expropriated from him, five dinarim are taken. The rationale is that he received it as interest. Similarly, if the borrower gave the lender a garment or a utensil, that garment or that utensil itself should be returned to him. If, in lieu of the four dinarim he owed him, he rented him a property that was normally rented for three dinarim, four dinarim are expropriated from him, because he accepted the rental as being worth that price.
טו
מי שהיה נושה בחבירו ד' דינרים של רבית ונתן לו בהן חפץ ששוה חמשה כשמוציאין ממנו מוציאין ממנו חמשה הואיל ובתורת רבית בא לידו, וכן אם נתן לו בהן כסות או כלי מוציאין ממנו את הכלי עצמו ואותו הכסות עצמו, השכיר לו בהן מקום ששוה שכרו ג' דינרין כשמוציאין ממנו מוציאין ממנו ארבעה שהרי בארבעה שכר ממנו מקום זה שקיבל עליו.
FOOTNOTES
1.אסור לקנות פרי הפרדס כו' אבל אם קנה עגל עד דבר מצוי. א"א זה פירוש בתורי דנפיש פסידייהו ואיננו נכון עכ"ל.
Malveh veLoveh - Chapter 9
1
An order for produce cannot be placed until a market price has been established. Once a market price has been established, an order can be placed. Even though the person receiving the order does not have the desired produce, his colleague does.
What is implied? If the market price for wheat was fixed at four se'ah per sela, a purchaser may place an order of 100 se'ah and pay 25 sela. Even if the seller gives the purchaser the 100 se'ah of wheat later, at a time when a se'ah of wheat is selling for a sela, there is no interest involved at all. This applies even when the seller did not own any wheat at the time the order was placed.
When does the above apply? When the seller did not have in his possession any of the type of produce he sold. If, however, the seller had that type of produce in his possession, even if the work necessary to bring it to the market has not been completed, he may sell a produce order even though a market price has not been established. What is implied? If a farmer was one of the first to harvest, he may sell an order of grain even though the grain is still in the grainheap.
A person can sell an order for wine once the grapes have been reaped and placed in the vat. He can sell an order for oil, when it has been placed in the vat. An order for lime can be placed when it is lowered into the oven. And an order for earthenware vessels can be placed when the balls of clay" are made.
When is that necessary? When using white clay. But if dark clay is used, an order for utensils to be made from it can be placed even if the balls have not been made, for that clay is readily available. Even if one person does not possess, it another does. Similarly, a order for fertilizer may be placed throughout the year, even though the seller does not possess fertilizer himself, because it is continuously available.
א
אין פוסקין על הפירות עד שיצא השער יצא השער פוסקין אע"פ שאין לזה יש לזה, כיצד היה השער לחטים קבוע לשוק ד' סאין בסלע הרי זה פוסק עמו על מאה סאין ונותן לו חמש ועשרים סלעים, ואם יתן לו מאה סאה של חטים אחר זמן בעת שיהיו החטים סאה בסלע אין בזה רבית כלל אע"פ שלא היה למוכר חטים כלל בעת שפסק, בד"א בשלא היה לו כלום מאותו המין בעת שפסק עליו, אבל אם היה למוכר מאותו המין כלום אע"פ שעדיין לא נגמרה מלאכתו הרי זה מותר לפסוק עליו אע"פ שעדיין לא יצא השער, כיצד היה הוא תחלה לקוצרים הרי זה פוסק על החטים אע"פ שעדיין הן גדיש, ופוסק על היין משיבצור הענבים ויתנם בעביט ועל השמן משנתן זיתים במעטן ועל הסיד משישקענה בכבשן, וכן פוסק על כלי חרש משיעשה היוצר ביצים שלהן, בד"א בשהיה עפרן לבן אבל עפרן שחור פוסק על הכלים הנעשין ממנו אע"פ שלא נעשו מפני שהוא מצוי לכל ואע"פ שאין לזה יש לזה, וכן פוסק עמו על הזבל כל ימות השנה אע"פ שאין לו זבל מפני שהוא מצוי תמיד.
2
Whenever all that is necessary to complete a product is one or two tasks, an order can be placed with a seller. When three or more tasks are necessary, an order cannot be placed unless the market price has been issued. For since more than three tasks are necessary to complete the product, it is as if the person does not possess that type of substance at all, and as if it has not come into existence as of yet.
What is implied? When a grain heap must be a) placed in the sun to dry, b) threshed, and c) winnowed, the owner may not accept an order unless a market price has already been issued. If it was dry, and all that was necessary that it be threshed and winnowed, he may accept an order.
If balls of clay lack shaping, drying, being placed in the kiln, being fired and being removed, the owner may not accept an order. If they are dry, and all that was necessary that they be placed in the kiln and fired, he may accept an order. This applies when it is the custom of the seller to remove the utensils from the kiln. If the seller is the one who removes them, they are considered to require the performance of three tasks. The owner may not accept an order unless a market price has already been issued. Similar principles apply in all analogous situations.
ב
כל דבר שהוא מחוסר מלאכה אחת או שתים פוסק עמו עליו, היה מחוסר שלש מלאכות אינו פוסק אלא א"כ יצא השער שכיון שהוא מחוסר שלש מלאכות הרי זה כמי שאין לו מאותו המין כלום וכמו לא בא לעולם עדיין, כיצד גדיש שהיה מחוסר הנחה בשמש שיבש ודישה וזרייה אינו פוסק עליו אלא א"כ יצא השער, היה יבש ואינו מחוסר אלא דישה וזרייה פוסק עליו, ביצים של יוצר שהיו מחוסרין לפיפה ויבוש והולכה לכבשן ושריפה והוצאה אינו פוסק עליהן היו יבשין ואינן מחוסרין אלא הולכה לכבשן ושריפה פוסק עליהן, והוא שיהיה דרך הלוקח להוציא אותו מן הכבשן, אבל אם היה המוכר הוא שמוציא הרי אלו מחוסרין ג' ואינו פוסק עליהן עד שיצא השער, וכן כל כיוצא בזה.
3
When a person who is going to milk his goats, shear his sheep or remove honey from his beehive meets a colleague, it is permissible for one to tell the other: "What I will milk from my goats is sold to you," "What I will shear from my sheep is sold to you," or "What I will remove from my beehive is sold to you." It is, however, forbidden for one to tell the other: "This and this amount of milk which I will milk from my goats is sold to you at this and this price," "This and this amount of wool that I will shear from my sheep is sold to you at this and this price," or "This and this amount of honey that I will remove from my beehive is sold to you at this and this price" unless he takes an order at the market price. Similar principles apply in all analogous situations.
ג
ההולך לחלוב את עזיו ולגזוז את רחליו ולרדות את כוורתו ומצאו חבירו ואמר לו מה שעזי חולבות מכור לך מה שרחלי גוזזות מכור לך מה שכוורתי רודה מכור לך הרי זה מותר, אבל אמר לו מה שעזי חולבות כך וכך מכור לך בכך וכך, מה שרחלי גוזזות כך וכך מכור לך בכך וכך, מה שכוורתי רודה כך וכך מכור לך בכך וכך אסור אא"כ פסק עמו כשער שבשוק וכן כל כיוצא בזה.
4
Orders cannot be placed based on the market price of towns, because it is not firmly established, only on a market price established in a large city. If new wheat was being sold in a city at four se'ah for a sela and older wheat at three se'ah for a sela, an order may not be placed until an equal price is established for both the new and the old grain.
If wheat sold by gatherers was selling at four se'ah for a sela and wheat sold by a householder at three, one may place an order from a gatherer at the price of the gatherers. An order from a householder at the price of the gatherers may not be placed unless the price for householders is established at the same rate.
ד
אין פוסקין על שער של עיירות מפני שאין השער קבוע אלא על שער שבמדינה, היו החטים החדשות במדינה ארבע סאין בסלע וישנות שלש בסלע אין פוסקין עד שיצא השער לחדש ולישן, היו חטין של לקוטות ארבע סאין בסלע ושל בעל הבית שלש פוסק ללקוטות כשער לקוטות ולא יפסוק לבעל הבית עד שיקבע השער לבעל הבית.
5
Once a market price has been established, it is permissible to place an order even for a high rate of exchange.
What is implied? Wheat was being sold at four se'ah for a sela and a purchaser placed an order that a seller would later give him wheat at a low rate of exchange. If the price of wheat was later established at ten se'ah for a sela, the seller must give him ten se'ah as is the market price, for he placed an order at the high rate of exchange.
If the purchaser gave the seller money without making a stipulation and without placing an order for the high rate of exchange, and the price of the produce fell, the seller may give the purchaser the produce at the price that the produce was worth when the money was paid. If a person reneges on his commitment, he receives the adjuration mi shepara.
When does the above apply? When a person is placing an order for himself. When, however, a person is acting as an agent, either for the buyer or the seller, either the purchaser receives at the lower price or the seller must return the funds. When an agent was involved, the purchaser is not required to receive the adjuration mi shepara if he retracts because of the agent's error. For he will say: "I charged you with improving my position, not with undermining it," as explained above.
ה
כיון שנקבע השער מותר לפסוק על השער הגבוה, כיצד היו החטים נמכרות ד' סאין בסלע ופסק עמו שיתן לו החטים כשער הזול אם עמדו אחר כן י' סאין בסלע נותן לו י' סאין כשער שהיה בשוק שהרי פסק עמו בשער גבוה, נתן לו המעות סתם ולא פסק עמו בשער הגבוה והוזלו נותן כשער שהיו שוין כשנתן לו המעות ומי שחזר מקבל מי שפרע, בד"א בפוסק על דעת עצמו אבל אם היה שליח לאחרים בין המוכר בין הלוקח אינו נוטל אלא כשער הזול או מחזיר את הדמים ואינו מקבל מי שפרע בשליח שהרי המשלח אומר לתקן שלחתיך ולא לעוות כמו שביארנו.
6
The following laws apply when wheat was being sold at four se'ah per sela, the seller took the money and promised to give the purchaser five se'ah for a sela. If the seller possesses wheat at that time, it is permitted. If the seller does not possess wheat, or even if he is owed a debt of wheat by others and he takes the money on condition that he collects what he is owed and gives it to the purchaser, it is forbidden. The rationale is that at the time of the transaction, the wheat has not yet been collected, and it is as if it does not exist. Hence, it is as if he fixed a time for a later delivery and reduced the price because of the postponement.
ו
היו החטים נמכרות ד' סאין בסלע ונטל את הדמים ונתן לו ה' בסלע אם יש לו חטים מותר, היו לו חטים חוב אצל אחרים ונטל המעות עד שיגבה חטיו ויתן לו אסור שהרי הן מחוסרין גבייה וכאילו אינם והרי זה כקובע לו זמן והוזיל לו מפני שמקיפו.
7
When wheat is selling at four se'ah for a sela in the large cities and six se'ah per sela in the villages, it is permitted to give a merchant a sela so that he will bring six se'ah from a village by a particular date. The wheat must, however, be considered to be in the possession of the purchaser. Thus, if is lost or stolen on the way, the purchaser suffers the loss.
It is forbidden for a distinguished person to carry out such a transaction. And if the transaction involves several types of merchandise, it is forbidden for all people to carry out such transactions. The rationale is that such types of merchandise are not continuously found in villages, in contrast to produce that is.
ז
היו החטים במדינה ארבע סאין בסלע ובכפרים שש בסלע ה"ז מותר ליתן סלע לתגר כדי שיביא שש סאין מן הכפר, והוא שיהיו ברשות הלוקח אם אבדו בדרך או נגנבו אבדו לו, ואדם חשוב אסור לעשות זה, ובמיני סחורה אסור לכל אדם לפי שאין מיני סחורה מצויין כפירות.
8
When donkey-drivers enter a city where the market-price is four se'ah for a sela, it is permitted for them to lower the price and sell wheat to their acquaintances or their brokers at five se'ah a sela in return for money given them at the outset, as soon as they enter the city, before they open their sacks and sell to others. The rationale is that they are not selling to them at the lower price because they gave them the money immediately and will not collect the produce until later, but because they inform them concerning the market price and offer them assistance.
ח
החמרין שנכנסו לעיר והרי החטים ד' סאין בסלע הוזילו ומכרו למכיריהן או לספסריהן חמש בסלע במעות שנתנו להן תחלה כשיכנסו לעיר עד שיפתחו שקיהן וימכרו לכל אדם הרי זה מותר שאין אלו מוכרין להם בזול מפני שנתנו מעות עתה ולא יקחו אלא לאחר זמן אלא מפני שמודיעין להם את השער ומסעדין אותם. 1
9
The following rules apply when a person who is transporting his produce from one place to another place meets a colleague who tells him: "Give me your produce and I will give you produce that I possess in return at your destination." If the purchaser possesses such produce at that place, the transaction is permitted. If not, it is forbidden.
Slightly different laws apply when a person was transporting merchandise from place to place and a colleague ttild him: "Give me the merchandise and I will pay you the price it would be worth at your destination." If the seller is responsible for the merchandise until it reaches that destination, the transaction is permitted. If the purchaser is responsible, it is forbidden.
ט
המוליך פירותיו ממקום למקום מצאו חבירו ואמר לו תנם לי ואני אעלה לך פירות שיש לי במקום פלוני באותו מקום אם יש לו שם מותר ואם לאו אסור, היה מוליך סחורה ממקום למקום אמר לו תנם לי ואני אעלה לך דמיה כמו ששוה באותו מקום אם היתה ברשות המוכר עד שהגיע לשם מותר ואם היתה ברשות לוקח אסור.
10
It is permissible for a person to give the owner of a garden payment for ten specific cucumbers or for ten specific watermelons, even though they are small and he stipulated that he would give them to him when they grow to full size. The rationale is that the seller leaves them and they grow by themselves. If he cut them off now, others would not grow in their place. Similar laws apply in all analogous cases where the seller will not suffer any loss or detriment by selling in advance.
י
הנותן לבעל הגנה דמי עשרה קשואין אלו דמי עשרה אבטיחים אלו והרי הן קטנים והתנה עמו שיתנם לו לכשיגדילו ה"ז מותר שהרי הוא מניחן והם גדלים מאליהן ואילו קצצן עתה כשהן קטנים לא היו באים אחרים תחתיהן וכן כל כיוצא בזה מדבר שאין בו הפסד ולא חסרון על המוכר.
FOOTNOTES
1.החמרין שנכנסו לעיר וכו' עד ומסעדין אותו. א"א לא נהיר ולא צהיר עכ"ל.
Hayom Yom:
• English Text | Video Class
Hayom Yom:
• English Text | Video Class
Tuesday, Menachem Av 23, 5777 · 15 August 2017
"Today's Day"
Tuesday, Menachem Av 23, 5703
Torah lessons: Chumash: Re'ei, Shlishi with Rashi.
Tehillim: 108-112.
Tanya: VII. "Happy are we (p. 425) ...cause and effect... (p. 427).
In the winter of 5652 (1891-2), when my father taught me in Tanya, "The second soul in Israel is actually part of G-d above,"1 he explained that the connotations of the words "above" and "actually" are contradictory. "Above" indicates the most spiritual of spiritual levels, while "actually"2 describes the most material of material things. He explained that this is the unique quality of the "second soul," that though it is the epitome of the spiritual it has an effect upon the most material of materiality.
FOOTNOTES
1.Tanya Ch. 2.
2.In Hebrew, mamash, associated with "tangible," "palpable," the lowly level of the material experienced by tactile sensation.
Daily Thought:Make Up Your Own Life
If everything were spelled out —exactly what you are supposed to do, when, how, with whom and for how long—what room would be left for you to live your own life?
This is why the details of your mission in this world are withheld from you:
Out of G‑d’s great benevolence, so that this little creature can decide on its own and partner with G‑d in its own life.
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