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- ב"ה - Today in Judaism - Today is Tuesday, Elul 21, 5777 · September 12, 2017Today's Laws & Customs:
• Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 61 Chapter 62 Chapter 63
Psalms Chapter 61:1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day. Chapter 62:1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds. Chapter 63:1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily Quote:
Every kindness bestowed by G-d should cause a person to be exceedingly humble. For a Divine kindness means that G-d is literally bringing the person closer to Himself; and the closer a person is to G-d, the greater the humility this should evoke in him. Since "all before Him is as naught," the more "before Him" a person is, the more "as naught" should he perceive himself to be. (Rabbi Schneur Zalman of Liadi, upon his liberation from prison)
Daily Torah Study:
Chumash: Nitzavim-Vayelech, 3rd Portion Deuteronomy 30:7-30:14 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)
Deuteronomy Chapter 30
7And the Lord, your God, will place all these curses upon your enemies and upon your adversaries, who pursued you. ז וְנָתַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֵ֥ת כָּל־הָֽאָל֖וֹת הָאֵלֶּ֑ה עַל־אֹֽיְבֶ֥יךָ וְעַל־שֽׂנְאֶ֖יךָ אֲשֶׁ֥ר רְדָפֽוּךָ:
8And you will return and listen to the voice of the Lord, and fulfill all His commandments, which I command you this day. חוְאַתָּ֣ה תָשׁ֔וּב וְשָֽׁמַעְתָּ֖ בְּק֣וֹל יְהֹוָ֑ה וְעָשִׂ֨יתָ֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
9And the Lord, your God, will make you abundant for good in all the work of your hands, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil. For the Lord will once again rejoice over you for good, as He rejoiced over your forefathers, טוְהוֹתִֽירְךָ֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל | מַֽעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָֽתְךָ֖ לְטֹבָ֑ה כִּ֣י | יָשׁ֣וּב יְהֹוָ֗ה לָשׂ֤וּשׂ עָלֶ֨יךָ֙ לְט֔וֹב כַּֽאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ:
10when you obey the Lord, your God, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to the Lord, your God, with all your heart and with all your soul. יכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
11For this commandment which I command you this day, is not concealed from you, nor is it far away. יאכִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹֽא־רְחֹקָ֖ה הִֽוא:
is not concealed from you: לֹא-נִפְלֵאת. It is not concealed from you, just as it is said: כִּי יִפָּלֵא (Deut. 17:8), [which the Targum renders as:] אֲרִי יִתְכְּסֵי [lit.,“(If the matter) is concealed”]; similarly, the verse, וַתֵּרֶד פְּלָאִים (Lam. 1:9), [which means,] “she went down into concealment,” [i.e.,] she was covered and considered [as if] hidden.
לא נפלאת היא ממך: לא מכוסה היא ממך, כמו שנאמר (דברים יז, ח) כי יפלא ארי יתכסי, (איכה א, ט) ותרד פלאים, (איוב מ, יג) ותרד במטמוניות, מכוסה חבוש בטמון:
12It is not in heaven, that you should say, "Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?" יבלֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲלֶה־לָּ֤נוּ הַשָּׁמַ֨יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה:
It is not in heaven: for if it were in heaven, you would have to climb up after it [in order] to learn it. - [Eruvin 55a]
לא בשמים היא: שאלו היתה בשמים היית צריך לעלות אחריה וללומדה:
13Nor is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfill it?" יגוְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה:
14Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it. ידכִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִלְבָֽבְךָ֖ לַֽעֲשׂתֽוֹ:
Rather, [this] thing is very close to you: The Torah was given to you in writing and [accompanied by an] oral [explanation].
כי קרוב אליך: התורה נתנה לכם בכתב ובעל פה:
Tehillim: Psalms Chapters 104 - 105
• Hebrew text
• English text
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 61, 62 and 63.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Tanya: Iggeret HaKodesh, end of Epistle 15
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Tuesday, Elul 21, 5777 · September 12, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 15
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Up to this point the Alter Rebbe has explained how the seven middot exist within the Jew’s G‑dly soul. These emotive attributes are activated by the three intellective faculties — the Sefirot of ChaBaD (Chochmah, Binah and Daat), which are now to be explained.
ומקור ושורש כל המדות הן מחב״ד
Now, the source and root of all the attributes are in the ChaBaD.
דהיינו: החכמה היא מקור השכל המשיג את ה׳ וחכמתו וגדולתו ומדותיו הקדושות, שמנהיג ומחיה בהן כל העולמות עליונים ותחתונים
That is: Chochmah is the source of the intellect which apprehends G‑d and His wisdom, His greatness, and the holy attributes wherewith He conducts and animates all the higher and lower worlds;
ובינה היא ההתבוננות בהשגה זו
Binah is the contemplation of this apprehension of G‑d’s greatness and His holy attributes
באורך ורוחב ועומק בינתו
in the length, breadth, and depth of one’s understanding,
The “length” of a particular concept — in this case, the greatness of the Creator — entails drawing it down from its lofty abstraction (by way of a parable, for example) to a level of intelligibility. The “breadth” of the concept refers to the multitudinous components and ramifications that await one’s mastery. Its “depth” refers to the challenge of plumbing its seemingly limitless profundity.
להבין דבר מתוך דבר
ולהוליד מהשגה זו תולדותיה
and from this apprehension to beget its offspring,
שהן מדות אהבה ויראה
which are the attributes of love and awe,
The thinker’s understanding of the greatness of G‑d gives birth to emotions — a love and a fear of Him.
ושארי מדות הנולדות בנפש האלקית, המשכלת ומתבוננת בגדולת ה׳, כי לגדולתו אין חקר
and the other attributes born in the divine soul which contemplates and meditates upon G‑d’s greatness, as to how3 “His greatness is unfathomable.”
ויש בחינת גדולת ה׳, שעל ידי התבוננות הנפש האלקית בה, תפול עליה אימתה ופחד
One aspect of G‑d’s greatness is such that the divine soul, when contemplating it, is overwhelmed by a fear and dread.
שהיא יראה תתאה, שהיא בחינת מלכות
This is yirah tataah (“the lower level of fear”), which is an aspect of Malchut.
ויש בחינת גדולת ה׳, שממנה באה יראה עילאה, ירא בושת
There is another aspect of the greatness of G‑d from [the contemplation of] which derives yirah ilaah (“the superior level of fear”), in which one is awed out of bashfulness.
ויש בחינה שממנה באה אהבה רבה
There is also an aspect [of G‑d’s greatness] from [the contemplation of] which derives ahavah rabbah (“the great love”),
ויש בחינה שממנה באה אהבה זוטא
and still another aspect [of G‑d’s greatness], from [the contemplation of] which derives ahavah zutta (“the lesser love”).
All these levels of ahavah and yirah are internal emotive attributes that are fathered by ChaBaD.
וכן במדות החיצוניות, שהן חסד כו׳
The same applies to the external attributes, i.e., Chesed and so on; they, too, emanate fromChaBaD.
ובכולן צריך להיות מלובש בהן בחינת הדעת
Now, the faculty of Daat must be vested within all these [emotive attributes],
שהוא בחינת התקשרות הנפש, הקשורה ותקועה בהשגה זו
for it represents the bond with which the soul is bound and embedded in this apprehension
שמשגת איזה ענין מגדולת ה׳, שממנה נולדה בה איזה מדה מהמדות
as it apprehends some aspect of G‑d’s greatness, from which one of these attributes is born within it.
Once the soul has apprehended some aspect of G‑d’s greatness it must bind itself to this comprehension through the faculty of Daat.
כי בהיסח הדעת כרגע מהשגה זו
For by a momentary removal of Daat from this apprehension,
מסתלקת גם כן המדה הנולדה ממנה
the emotion born of it is also withdrawn
מהגילוי בנפש אל ההעלם
from its [prior] state of manifestation in the soul [back] into concealment [within the soul],
להיות בה בכח ולא בפועל
to exist there in potentia but not in actuality.
It is the faculty of Daat — a prolonged and constant involv-ement in the subject being contemplated — that reveals and actualizes the emotive experience of love or fear.
ולכן נקרא הזיווג בלשון דעת, מפני שהוא לשון התקשרות
That is why the term Daat is applied to coition,4 for it signifies a bond that results in issue, just as out of Daat are born the emotions.
וזהו בחינת דעת תחתון נוסח אחר: הדעת התחתון, המתפשט במדות ומתלבש בהן, להחיותן ולקיימן
This is the faculty of Daat Tachton, the lower level of Daat, which extends into the attributes and vests itself in them to animate and sustain them.
ויש בחינת דעת העליון, שהוא בחינת התקשרות וחיבור מקור השכל המשיג עומק המושג
There is also a faculty of Daat Elyon, a superior level of Daat, through which the source of the intellect that apprehends the profundity of a concept is bound and connected [to it] —
שהוא כנקודה וכברק המבריק על שכלו
like a point or a flash of lightning that flashes over one’s mind —
שיתפשט למטה
so that [the concept] will extend downward.
ויבא עומק המושג לידי הבנה
The profundity of the apprehended concept will thereby come to be understood
בהרחבת הביאור, באורך ורוחב
with extensive clarification, in length and breadth,
שהיא בחינת בינה, הנקראת, רחובות הנהר, כמו שיתבאר במקומו
this stage being the function of the faculty of Binah, which is known as rechovot hanahar (lit., “the expanses of the river”), as will be explained in its place.5
The faculty of Daat Elyon unifies Chochmah with Binah. For Chochmah is the intuitive flash of illumination that would vanish as quickly as it appeared, if it were not anchored by Daat in the comprehension of Binah, whereby this seminal point assumes length and breadth. Chochmah is thus likened to a wellspring whose waters issue forth drop by drop, while Binah is likened to a broad and deep river. It is the function of Daat Elyon to draw the wellsprings of Chochmah into the river of Binah.
The function of Daat Tachton, by contrast, is that of binding the intellective faculties of ChaBaD with their resultant emotions, so that one’s intellectual activity will illuminate them, and provide them with vitality and continuity.
* * *
In summary, this discourse demonstrates how all the ten faculties of the divine soul engage in an ongoing relationship with their G‑dly source. Indeed, to recall the Alter Rebbe’s opening lines, an understanding of this dynamic within oneself enables one to experience the truth of the verse, “From my flesh shall I behold G‑d,” and to gain some measure of understanding of the Supernal Sefirot.
| FOOTNOTES | |
| 1. | Chagigah 14a. |
| 2. | Note of the Rebbe: “Two explanations (Or HaTorah, Bereishit, p. 2048ff.).” |
| 3. | Tehillim 145:3. |
| 4. | Note of the Rebbe: “See [Tanya,] Part I, conclusion of ch. 3.” |
| 5. | Note of the Rebbe: “The intent of ‘in its place’ is problematic. Possibly this refers to the relevant places in [Tanya,] Part I (see its indexes), and likewise in Likkutei Torah, etc.” |
• Sefer Hamitzvot:
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Tuesday, Elul 21, 5777 · September 12, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Full text of this Mitzvah »
Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:1.
2.Mechilta, Parshas Shoftim.
3.Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4.27a.
Rambam:
• 1 Chapter A Day: Avel Avel - Chapter 12
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1
A eulogy is an honor for the deceased. Therefore we compel the heirs to pay the wages of the men and women who recite laments and they eulogize him. If the deceased directed that he not be eulogized, we do not eulogize him. If, however, he directed that he not be buried, we do not heed him, for burial is a mitzvah, as Deuteronomy 21:22 states: "And you shall certainly bury him."
א
ההספד כבוד המת הוא לפיכך כופין את היורשין ליתן שכר מקוננים והמקוננות וסופדין אותו ואם צוה שלא יספדוהו אין סופדין אותו אבל אם צוה שלא יקבר אין שומעין לו שהקבורה מצוה שנאמר כי קבור תקברנו:
2
Anyone who is sluggish with regard to the eulogy for a sage will not live long. Anyone who is sluggish with regard to the eulogy of an upright person is fit to be buried in his lifetime. Anyone who sheds tears for an upright person will have his reward for this guarded by the Holy One, blessed be He.
ב
כל המתעצל בהספדו של חכם אינו מאריך ימים וכל המתעצל בהספד אדם כשר ראוי ליקבר בחייו וכל המוריד דמעות על אדם כשר הרי שכרו שמור על כך אצל הקדוש ברוך הוא:
3
We do not place a Torah scroll on the bier of a sage. We do not change him from one bier to another. We take his bier out only through the doorway; we do not lower it to remove it through the gardens. For others, this is permitted.
ג
אין מניחין ספר תורה על מטתו של חכם ואין משנין אותו ממטה למטה ואין מוציאין מטתו אלא דרך פתחים לא שישלשלוה דרך גגות ובשאר העם מותר לעשות:
4
We rise and sit no less than seven times in honor of a deceased person. There should be no less than ten men who rise and sit. Only relatives should participate. This rite is carried out only on the first day, in the cemetery, in communities where it is customary to observe it.
How is this rite carried out in communities where it is customary to observe it? We have the other relatives and the members of the family who are not required to mourn stand and we recite dirges and the like in their presence. Afterwards, one says: "Sit honored persons, sit." He then recites other statements of lament before them while they are sitting and then says: "Stand honored persons, stand." He then speaks again while they are stand and repeats this pattern seven times.
ד
אין פוחתין משבעה מעמדות למת ואין עושין מעמד ומושב בפחות מעשרה ואין עושין אלא בקרובים ואין עושין אלא ביום ראשון ובבית הקברות ובמקום שנהגו כיצד עושין במקום שנהגו מעמידין שאר הקרובים ובני משפחה שאינן בני אבל ואומרין לפניהם דברי קינות וכיוצא בהן ואח"כ אומר שבו יקרים שבו ואומר לפניהם דברים אחרים כשהן יושבין ואחר כך עמדו יקרים עמודו ואומר כשהן עומדין וחוזר ואומר כך שבע פעמים:
5
Just as we rise and sit in honor of men in places where this custom is observed, we observe the same rites in honor of women. Never, however, do we leave the bier of a women in the public thoroughfare, for this is considered disrespectful for a woman. Instead, she is buried directly after her death.
ה
כדרך שעושין מעמד ומושב לאנשים במקום שנהגו כך עושין לנשים ומספידין הנשים כאנשים בכל מקום אבל אין מניחין מטת האשה ברחוב לעולם שזה גנאי לאשה אלא סמוך למיתתה קבורתה:
6
When a person gathers the bones of a deceased, mourning dirges and lamentations should not be recited, not should the mourning blessing or words of comfort for mourners be said. Instead, we recite only words of praise to the Holy One, blessed be He, and exhortations to repentance.
ו
המלקט עצמות אין אומרים עליהם קינים ונהי ולא ברכת אבלים ולא תנחומי אבלים אבל אומרים עליהן דברי שבח להקב"ה ודברי כבושים:
7
The following rules apply when a person moves the coffin of a person from one place to another. If the corpse's backbone is intact, we stand in a line for him, recite the mourning blessing and the words of comfort for mourners. We eulogize him even if his bones were moved after twelve months after his death. If its backbone is not intact, we do not eulogize him. We do not stand in a line for him, nor do we recite the mourning blessing and the words of comfort for mourners.
The term "mourning blessing" refers to what is said in the mourners' home. The words of comfort for mourners refers to what is said when standing in a line.
ז
המפנה ארונו של מת ממקום למקום אם שדרו קיימת עומדין עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים ומספידין אותו אף על פי שהעבירוהו לאחר שנים עשר חדש ואם אין שדרו קיימת אין מספידין אותו ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ולא תנחומי אבלים ואלו הן ברכת אבלים דברים שאומרים בבית האבל תנחומי אבלים שאומרים בשורה:
8
When a person gathers the bones of his father and his mother, he should mourn for them for that entire day. In the evening, he should not mourn even though they are bound up in his sheet. One does not recite mourning dirges.
ח
המלקט עצמות אביו ואמו הרי זה מתאבל עליהן כל היום כולו ולערב אין מתאבל אפילו צרורין לו בסדינו ואין אומרין עליהן קינות:
9
We do not eulogize children. How old must a child be to be fit to be eulogized? For the children of the poor or the children of the elderly, five years old. For the children of the wealthy, six years old. This applies to both boys and girls.
ט
אין מספידין את הקטנים ובן כמה שנים יהיה ראוי להספד בני עניים או בני זקנים בני חמש ובני עשירים בני שש אחד זכרים ואחד נקבות:
10
The following rules apply when a child dies. If he dies within 30 days of birth, he should be carried in one's bosom and buried with one woman and two men in attendance. He should not be buried with one man and two women in attendance because of the prohibition against men and woman being together alone. We do not stand in a line because of him, nor do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old, his corpse should be carried in a small coffin that can be carried on one's forearms. We stand in a line because of him and recite the mourning blessing and the words of comfort for mourners. A child of twelve months is carried out in a bier.
י
תינוק שמת כל שלשים יוצא בחיק ונקבר באשה אחת ובשני אנשים אבל לא באיש אחד ובשתי נשים מפני הייחוד ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ותנחומי אבלים בן שלשים יום גמורים יוצא בגלוסקמא קטנה הניטלת באגפיים ועומדין עליו בשורה ואומרין עליו ברכת אבלים ותנחומי אבלים בן שנים עשר חדש יוצא במטה:
11
Whenever a corpse is taken out in a bier, people at large should grieve for him. Whenever it is not taken out in a bier, people at large need not grieve for him. Whenever anyone is known to people at large, people at large should occupy themselves with his burial. When one is not known to people at large, people at large need not occupy themselves with his burial.
In a place where it is customary for women to walk before the bier, they walk before the bier; where it is customary for them to walk after the bier, they walk after the bier.
יא
כל היוצא במטה רבים מצהיבין עליו וכל שאינו יוצא במטה אין רבים מצהיבין עליו וכל הניכר לרבים רבים מתעסקין בו וכל שאינו ניכר לרבים אין רבים חייבין להתעסק בו ומקום שנהגו נשים לצאת לפני המטה יוצאות לפני המטה לאחר המטה יוצאות לאחר המטה:
12
We do not eulogize servants and maidservants. Nor do we stand in a line because of them, nor do we recite the mourning blessing nor the words of comfort for mourners. Instead, we tell the master, as we would say if one lost an ox or a donkey: "May the Omnipresent replenish your loss."
יב
העבדים והשפחות אין מספידין אותן ואין עומדין עליהן בשורה ואין אומרים עליהן ברכת אבלים ותנחומי אבלים אלא אומרין לו כשם שאומרין לו על שורו ועל חמורו המקום ימלא חסרונך:
Rambam:
• 3 Chapters A Day: Edut Edut - Chapter 11, Edut Edut - Chapter 12, Edut Edut - Chapter 13
English Text | Hebrew Text
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1
When one does not read the Written Law, nor study the Oral Law, nor carry on ordinary social relationships, he can be assumed to be wicked and is disqualified as a witness according to Rabbinic decree. The rationale is that whenever a person has descended to such a degree, it can be assumed that he will transgress most transgressions that will present themselves to him.
א
מי שאינו לא במקרא ולא במשנה ולא בדרך ארץ הרי זה בחזקת רשע ופסול לעדות מדבריהם שכל מי שירד עד כך חזקה שהוא עובר על רוב העבירות שיבואו לידו:
2
For this reason, unlearned people should not be designated as witnesses, nor do we accept such a person's testimony unless it has been established that he observes the mitzvot, performs acts of kindness, conducts himself in an upright manner, and carries on normal social relationships. The testimony of such a person may be accepted even though he is unlearned and is unfamiliar with both the Written and Oral Law.
ב
לפיכך אין מוסרין עדות לעם הארץ ואין מקבלין ממנו עדות אא"כ הוחזק שהוא עוסק במצות ובגמילות חסדים ונוהג בדרכי הישרים ויש בו דרך ארץ מקבלין עדותו אע"פ שהוא עם הארץ ואינו לא במקרא ולא במשנה:
3
Thus one may conclude any Torah scholar may be assumed to be acceptable as a witness unless he is disqualified, and any unlearned person may be assumed to be unacceptable unless it is established that he follows just paths.
ג
נמצאת אומר כל תלמיד חכם בחזקת כשר עד שיפסל כל עם הארץ בחזקת שהוא פסול עד שיוחזק שהוא הולך בדרכי הישרים:
4
Whoever accepts the testimony of an unlearned person before it is established that he possesses the above positive qualities or before witnesses come and testify that he observes the mitzvot and carries on ordinary social relations is a commoner and will be required to face judgment, for he has forfeited the financial resources of Jews on the basis of the testimony of the wicked.
ד
וכל מי שיקבל עדות עם הארץ טרם שתהיה לו חזקה זו או קודם שיבואו עדים ויעידו שהוא נוהג במצות ובדרך ארץ הרי זה הדיוט ועתיד ליתן את הדין שהרי מאבד ממונן של ישראל על פי רשעים:
5
Similarly, base people are disqualified as witnesses by Rabbinic decree. This refers to people who walk through the marketplace eating in the presence of everyone, those who go unclothed in the marketplace when they are involved in ignoble tasks, and the like. The rationale is that they are not concerned with their own shame. All these people are considered as dogs; they will not be concerned with testifying falsely.
Included are those who partake of charity given by gentiles in public. Although they could derive this benefit in private, they denigrate themselves and accept it in public without showing concern for their honor. All of these individuals are disqualified according to Rabbinical decree.
ה
וכן הבזויין פסולין לעדות מדבריהם והם האנשים שהולכין ואוכלין בשוק בפני כל העם וכגון אלו שהולכין ערומים בשוק בעת שהן עוסקין במלאכה מנוולת וכיוצא באלו שאין מקפידין על הבושת שכל אלו חשובין ככלב ואין מקפידין על עדות שקר ומכלל אלו האוכלין צדקה של עכו"ם בפרהסיא אף על פי שאפשר להן שיזונו בצנעה מבזים עצמן ואינן חוששין כל אלו פסולין מדבריהם:
6
What is the difference between a person who is disqualified as a witness according to Scriptural Law and one who is disqualified by Rabbinic decree? The testimony of a person disqualified by Scriptural Law is nullified even though it was not announced in synagogues and houses of study that he is unacceptable.
Announcements must be made about a person who is disqualified by Rabbinic decree, by contrast, before his testimony is disqualified. Accordingly, any testimony that he gives before such announcements are made are accepted so that people who relied on him will not suffer a loss, for they did not know that he was unacceptable, and he is disqualified only by Rabbinic decree.
ו
מה בין פסול לעדות מן התורה לפסול מדבריהם שהפסול מן התורה שהעיד עדותו בטלה אע"פ שלא הכריזו עליו בבתי כנסיות ובבתי מדרשות והפסול מדבריהם צריך הכרזה לפיכך כל עדות שהעיד קודם שהכריזו עליו מקבלין אותם כדי שלא לאבד זכות העם שהרי לא ידעו שהוא פסול ואין פסולו אלא מדבריהם:
7
The testimony of one witness is acceptable with regard to the Torah's prohibitions, even though his testimony is not accepted with regard to other matters. This is evident from the fact that when a wicked person known to transgress slaughters an animal, his slaughter is acceptable. We accept his word when he says: "I slaughtered it according to law." When, however, a person is suspected of violating a particular prohibition frequently, his word is not accepted with regard to his own matters. His word is accepted, however, with regard to others.
ז
עד אחד נאמן באיסורין אף על פי שהוא פסול לשאר עדויות שהרי רשע בעבירה ששח שחיטתו כשירה ונאמן לומר כהלכה שחטתי אבל החשוד על דבר אינו נאמן על שלו אבל נאמן הוא על אחרים:
8
For this reason, a person suspected of violating a particular prohibition may serve as a judge and as a witness for others. We operate under the assumption that a person will not transgress so that others will benefit.
What is implied? The word of an unlearned person is accepted if he states: "The produce of so-and-so has been tithed." Similarly, the word of a person who is suspected of selling the meat of a firstborn is accepted if he states: "The meat which so-and-so is selling is ordinary meat." Similar principles apply with regard to other prohibitions. For the wicked fear the Torah's prohibitions, but they do not fear causing others monetary loss.
ח
לפיכך החשוד על דבר יש לו לדון בו ולהעיד בו לאחרים חזקה אין אדם חוטא כדי שיהנו אחרים כיצד נאמן עם הארץ לומר פירות פלוני מתוקנים הם ונאמן הנחשד למכור בשר בכור לומר בשר זה שמוכר פלוני חולין הוא וכן כל כיוצא בזה משאר האיסורין לפי שאימת האיסורים על הרשעים ואין אימת הממון עליהן:
9
The Kings of Israel may not testify, nor is testimony given against them, because they are strong-armed men of power who do not subjugate themselves to the yoke of the judges. Testimony may be made against a High Priest, by contrast, and he may give testimony concerning the king in the Supreme Sanhedrin, as explained.
ט
מלכי ישראל לא מעידין ולא מעידין עליהן מפני שהן אלמים בעלי זרוע ואינן נכנעין תחת עול הדיינים אבל כהן גדול מעידין עליו ומעיד הוא למלך בבית דין הגדול כמו שביארנו:
10
Our Sages had no need to list informers, epicursim, and apostates among those who are not acceptable as witnesses. For they listed only the wicked among the Jewish people. These rebellious deserters of the faith are inferior to the gentiles. Gentiles need not be saved from a pit, but neither should they be pushed into one the pious among them will receive a share in the world to come. These deserters of the faith should be pushed into a pit and should not be saved from one; they will not receive a portion in the world to come.
י
המוסרין והאפיקורוסין והמומרים לא הצריכו חכמים למנותן בכלל פסולי עדות שלא מנו אלא רשעי ישראל אבל אלו המורדין הכופרין פחותין הן מן העכו"ם שהעכו"ם לא מעלין ולא מורידין ויש לחסידיהן חלק לעולם הבא ואלו מורידין ולא מעלין ואין להן חלק לעולם הבא:
Edut - Chapter 12
1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
א
כל הנפסל בעבירה אם העידו עליו שני עדים שעשה עבירה פלונית אע"פ שלא התרו בו שהרי אינו לוקה הרי זה פסול לעדות במה דברים אמורים כשעבר על דברים שפשט בישראל שהן עבירה כגון שנשבע לשקר או לשוא או גזל או גנב או אכל נבלה וכיוצא בו אבל אם ראוהו עדים עובר על דבר שקרוב העושה להיות שוגג צריכין להזהירו ואחר כך יפסל כיצד ראוהו קושר או מתיר בשבת צריכין להודיעו שזה חילול שבת מפני שרוב העם אינן יודעין זה וכן אם ראוהו עושה מלאכה בשבת או ביום טוב צריכין להודיעו שהיום שבת שמא שוכח הוא וכן המשחק בקוביא תמיד או מי שנעשה מוכס או גבאי שמוסיף לעצמו צריכין העדים להודיעו שהעושה דבר זה פסול לעדות שרוב העם אינן יודעים דברים אלו וכן כל כיוצא בזה כללו של דבר כל עבירה שהדברים מראים לעדים שזה ידע שהוא רשע ועבר בזדון אף על פי שלא התרו בו הרי זה פסול לעדות ואינו לוקה:
2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
ב
אין אדם נפסל בעבירה על פי עצמו כיצד הרי שבא לבית דין ואמר שגנב או גזל או הלוה בריבית אף על פי שמשלם על פי עצמו אינו נפסל וכן אם אמר שאכל נבילה או בעל אסורה אינו נפסל עד שיהיו שם שני עדים שאין אדם משים את עצמו רשע לפיכך ראובן שהעיד עליו שמעון שהלוה בריבית והעיד לוי ואמר לי הלוה ברבית הרי ראובן נפסל בעדות שמעון ולוי אע"פ שהרי הודה לוי שלוה ברבית אינו משים עצמו רשע ונאמן על ראובן ואינו נאמן על עצמו וכן מי שהעיד שפלוני רבעו בין באונסו של נרבע בין ברצונו הוא ואחר מצטרפין להרגו פלוני בא על אשתי הוא ואחר מצטרפין להרגו אבל לא להרגה וכן כל כיוצא בזה פלוני רבע את שורי הוא ואחר מצטרפין להורגו שאין אדם קרוב אצל ממונו:
3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
ג
שנים שהעידו על אחד שהוא פסול בעבירה מאלו העבירות ובאו שנים והעידו שעשה תשובה וחזר בו או שלקה הרי זה כשר אבל אם באו שנים והכחישום ואמרו לא עשה עבירה זו ולא נפסל הרי זה ספק פסול לפיכך לא יעיד ואין מוציאין ממון בעדותו ולא ידון עד שיודע שעשה תשובה:
4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
ד
כל מי שנתחייב מלקות בין שעשה תשובה בין שלקה בבית דין חוזר לכשרותו אבל שאר פסולי עדות שהן פסולין משום ממון שחמסו או שגזלו אע"פששלמו צריכין תשובה והרי הן פסולין עד שיודע שחזרו בהן מדרכן הרע:
5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
ה
מאימתי חזרת מלוים ברבית משיקרעו שטרותיהן מעצמן ויחזרו בהן חזרה גמורה שלא ילוו ברבית אפילו לעכו"ם:
6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
ו
מאימתי חזרת המשחקין בקוביא משישברו את פסיפסיהם ויחזרו בהן חזרה גמורה שלא יעשו אפילו בחנם:
7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
ז
מאימתי חזרת מפריחי יונים משישברו את הכלים שצדין בהן ויחזרו בהן חזרה גמורה שאפילו במדבר לא יעשו:
8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
ח
מאימתי חזרת סוחרי שביעית משתגיע שביעית ויבדקו ולא חזרת דברים בלבד אלא כותב אני פלוני בן פלוני כנסתי מאתים זוז מפירות שביעית והרי הם נתונים במתנה לעניים:
9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered is trefe.
ט
מאימתי חזרת המועל בשבועה משיבא לבית דין שאין מכירין אותו ויאמר להם חשוד אני או יתחייב שבועה בבית דין שאין מכירין אותו בממון חשוב ישלם ולא ירצה להשבע וכן טבח שהיה בודק לעצמו ומוכר ויצאת טרפה מתחת ידו שהרי הוא בכלל אוכלי טרפה שהן פסולין לעדות הרי זה פסול לעדות עד שיראה ממעשיו שניחם על רעתו וילבש שחורים ויכסה שחורים וילך למקום שאין מכירין אותו ויחזיר אבדה בממון חשוב או יוציא טרפה מתחת ידו בדבר חשוב:
10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
י
וכן עד זומם שהלך למקום שאין מכירין אותו ונתנו לו ממון חשוב להעיד בשקר ולא רצה הרי זה עשה תשובה וחזר לכשרותו וכן כל כיוצא בזה:
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:
Hayom Yom:
• English Text | Video Class
Elul 21, 5777 · 09/12/2017
"Today's Day"
Tuesday, Elul 21, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Shlishi with Rashi.
Tehillim: 104-105. Also 61-63.
Tanya: XVII. It is known (p. 481) ...note there carefully]. (p. 483).
Our first father, Avraham, as a result of his avoda with self-sacrifice to make G-d - the one G-d - widely known among all mankind, merited to bequeath to his descendants (to the end of all generations) pure faith in G-d and His Torah. Hence, every Jewish man and woman has the power and fortitude to offer his life for the holy Torah.1
FOOTNOTES
1.See Tanya Ch. 18, Ch. 25.
Daily Thought:
Decisions
If every blade of grass and every speeding electron is directed with meaning and purpose by the One who created them, all the more so your thoughts and decisions. You only need to put aside your own self-interest, resolve to do the right thing, and His holy hand guides you on the right path.
This is what confidence in G‑d is all about: A conviction that since He is the essence of good, therefore all things are for the good—the obvious good. Including your own sincere decisions.
If so, what are you worried about? Why are you confused? Even when your own mind determines what to do and how—even then He is there.
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