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- ב"ה - Today in Judaism - Today is Thursday, Elul 16, 5777 · September 7, 2017Torah Reading:
Ki Tavo: Deuteronomy 26:1-15
Deuteronomy 26:1 “When you have come to the land Adonai your God is giving you as your inheritance, taken possession of it and settled there; 2 you are to take the firstfruits of all the crops the ground yields, which you will harvest from your land that Adonai your God is giving you, put them in a basket and go to the place where Adonai your God will choose to have his name live. 3 You will approach the cohen holding office at the time and say to him, ‘Today I declare to Adonai your God that I have come to the land Adonai swore to our ancestors that he would give us.’ 4 The cohen will take the basket from your hand and put it down in front of the altar of Adonai your God.
5 “Then, in the presence of Adonai your God, you are to say, ‘My ancestor was a nomad from Aram. He went down into Egypt few in number and stayed. There he became a great, strong, populous nation. 6 But the Egyptians treated us badly; they oppressed us and imposed harsh slavery on us. 7 So we cried out to Adonai, the God of our ancestors. Adonai heard us and saw our misery, toil and oppression; 8 and Adonai brought us out of Egypt with a strong hand and a stretched-out arm, with great terror, and with signs and wonders. 9 Now he has brought us to this place and given us this land, a land flowing with milk and honey. 10 Therefore, as you see, I have now brought the firstfruits of the land which you, Adonai, have given me.’ You are then to put the basket down before Adonai your God, prostrate yourself before Adonai your God, 11 and take joy in all the good that Adonai your God has given you, your household, the Levi and the foreigner living with you.
(ii) 12 “After you have separated a tenth of the crops yielded in the third year, the year of separating a tenth, and have given it to the Levi, the foreigner, the orphan and the widow, so that they can have enough food to satisfy them while staying with you; 13 you are to say, in the presence of Adonai your God, ‘I have rid my house of the things set aside for God and given them to the Levi, the foreigner, the orphan and the widow, in keeping with every one of the mitzvot you gave me. I haven’t disobeyed any of your mitzvot or forgotten them. 14 I haven’t eaten any of this food when mourning, I haven’t put any of it aside when unclean, nor have I given any of it for the dead. I have listened to what Adonai my God has said, and I have done everything you ordered me to do. 15 Look out from your holy dwelling-place, from heaven; and bless your people Isra’el and the land you gave us, as you swore to our ancestors, a land flowing with milk and honey.’
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Today'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 46 Chapter 47 Chapter 48
Psalms Chapter 46:1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever. Chapter 47:1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted. Chapter 48:1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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:
You have selected the L‑rd this day, to be your G‑d, and to walk in His ways, and to observe His statutes, His commandments and His ordinances, and to obey Him . . . And G‑d has selected you this day to be His treasured people, as He has promised you . . . [Deuteronomy 26:17–18]
Daily Torah Study:
Chumash: Ki Tavo, 5th Portion Deuteronomy 27:11-28:6 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 27
11And Moses commanded the people on that day, saying, יאוַיְצַ֤ו משֶׁה֙ אֶת־הָעָ֔ם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר:
12When you cross the Jordan, the following shall stand upon Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. יבאֵ֠לֶּה יַֽעַמְד֞וּ לְבָרֵ֤ךְ אֶת־הָעָם֙ עַל־הַ֣ר גְּרִזִּ֔ים בְּעָבְרְכֶ֖ם אֶת־הַיַּרְדֵּ֑ן שִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וְיוֹסֵ֥ף וּבִנְיָמִֽן:
to bless the people: As it is found in Tractate Sotah (32a): Six tribes ascended to the top of Mount Gerizim and [the other] six to the top of Mount Ebal; the kohanim , the Levites and the [holy] ark stood below in the middle. The Levites turned their faces towards Mount Gerizim and began with the blessing: “Blessed be the man who does not make a graven or molten image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] answered “Amen!” Then [the Levites] turned their faces towards Mount Ebal and began with the curse, saying: “Cursed be the man who makes any graven [or molten] image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] responded “Amen!” The Levites then turned their faces once again towards Mount Gerizim, and said: “Blessed be he who does not degrade his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!” The Levites] would then turn their faces once again towards Mount Ebal, and say: “Cursed be he who degrades his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!”]. Thus [it would continue] in this manner for all of them [the blessings and curses] until [the very last curse, namely (verse 26)]:“Cursed be the one who does not uphold [the words of this Torah].”
לברך את העם: כדאיתא במסכת סוטה (לב א) ששה שבטים עלו לראש הר גריזים, וששה לראש הר עיבל והכהנים והלוים והארון למטה באמצע הפכו לוים פניהם כלפי הר גריזים ופתחו בברכה ברוך האיש אשר לא יעשה פסל ומסכה וגו' ואלו ואלו עונין אמן. חזרו והפכו פניהם כלפי הר עיבל ופתחו בקללה ואומרים, (פסוק טו) ארור האיש אשר יעשה פסל וגו' וכן כולם עד (פסוק כו) ארור אשר לא יקים:
13And the following shall stand upon Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naftali. יגוְאֵ֛לֶּה יַֽעַמְד֥וּ עַל־הַקְּלָלָ֖ה בְּהַ֣ר עֵיבָ֑ל רְאוּבֵן֙ גָּ֣ד וְאָשֵׁ֔ר וּזְבוּלֻ֖ן דָּ֥ן וְנַפְתָּלִֽי:
14The Levites shall speak up, saying to every individual of Israel, in a loud voice: ידוְעָנ֣וּ הַֽלְוִיִּ֗ם וְאָֽמְר֛וּ אֶל־כָּל־אִ֥ישׁ יִשְׂרָאֵ֖ל ק֥וֹל רָֽם:
15"Cursed be the man who makes any graven or molten image an abomination to the Lord, the handiwork of a craftsman and sets it up in secret! And all the people shall respond, saying, 'Amen!' טואָר֣וּר הָאִ֡ישׁ אֲשֶׁ֣ר יַֽעֲשֶׂה֩ פֶ֨סֶל וּמַסֵּכָ֜ה תּֽוֹעֲבַ֣ת יְהֹוָ֗ה מַֽעֲשֵׂ֛ה יְדֵ֥י חָרָ֖שׁ וְשָׂ֣ם בַּסָּ֑תֶר וְעָנ֧וּ כָל־הָעָ֛ם וְאָֽמְר֖וּ אָמֵֽן:
16Cursed be he who degrades his father and mother. And all the people shall say, 'Amen!' טזאָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who degrades his father: Heb. מַקְלֶה אָבִיו [The word מַקְלֶה means:] to treat cheaply [i.e., with disrespect]. It is similar to the verse, “וְנִקְלָה אָחִיךָ, your brother will be degraded” (Deut. 25:3).
מקלה אביו: מזלזל לשון ונקלה אחיך (לעיל כ"ה, ג):
17Cursed be he who moves back his neighbor's landmark. And all the people shall say, 'Amen!' יזאָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who moves back his neighbor’s landmark: Heb. מַסִּיג גְּבוּל, moving it back and stealing the land. [The term מַסִּיג] is an expression similar to,“has turned backwards (וְהֻסַּג אָחוֹר) ” (Isa. 59:14).
מסיג גבול: מחזירו לאחוריו וגונב את הקרקע לשון והוסג אחור (ישעיה נט, יד):
18Cursed be he who misguides a blind person on the way. And all the people shall say, 'Amen!' יחאָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who misguides a blind person: One [figuratively] blind regarding some matter [i.e., ignorant or inexperienced], and [knowingly] giving him bad advice.
משגה עור: הסומא בדבר ומשיאו עצה רעה:
19Cursed be he who perverts the judgment of the stranger, the orphan, or the widow. And all the people shall say, 'Amen!' יטאָר֗וּר מַטֶּ֛ה מִשְׁפַּ֥ט גֵּֽר־יָת֖וֹם וְאַלְמָנָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
20Cursed be he who lies with his father's wife, thus uncovering the corner of his father's garment. And all the people shall say, 'Amen!' כאָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
21Cursed be he who lies with any animal. And all the people shall say, 'Amen!' כאאָר֕וּר שֹׁכֵ֖ב עִם־כָּל־בְּהֵמָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
22Cursed be he who lies with his sister, his father's daughter or his mother's daughter. And all the people shall say, 'Amen!' כבאָר֗וּר שֹׁכֵב֙ עִם־אֲחֹת֔וֹ בַּת־אָבִ֖יו א֣וֹ בַת־אִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
23Cursed be he who lies with his mother in law. And all the people shall say, 'Amen!' כגאָר֕וּר שֹׁכֵ֖ב עִם־חֹֽתַנְתּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
24Cursed be he who strikes his fellow in secret. And all the people shall say, 'Amen!' כדאָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who strikes his fellow in secret: [Scripture] is speaking of [someone who causes harm to his fellow Jew through] slander (Pirkei d’Rabbi Eliezer 53). I saw in the Yesod of Rabbi Moshe Hadarshan that there are eleven curses here, corresponding to eleven tribes. [Each of eleven tribes was blessed by Moses before he passed away. Here, we learn that every tribe had an allusionary curse attached to it, as if in admonishment: “If you do God’s will, you will be granted the blessing, but if not, then there is a curse attached.”] But in allusion to [the tribe of] Simeon, [Moses] did not write“Cursed be he…,” for [Moses] did not intend to bless [the tribe of] Simeon [individually] prior to his passing, when he blessed the other tribes. Therefore, [Moses] did not wish to curse them [either. Moses did not deem the tribe of Simeon deserving of a direct blessing before he passed away, on account of the shocking incident at Shittim which involved the leader of the tribe of Simeon having illicit relations with a Midianite princess. See Num. 25:1-15].
מכה רעהו בסתר: על לשון הרע הוא אומר. ראיתי ביסודו של רבי משה הדרשן י"א ארורים יש כאן כנגד י"א שבטים וכנגד שמעון לא כתב ארור לפי שלא היה בלבו לברכו לפני מותו כשברך שאר השבטים לכך לא רצה לקללו:
25Cursed be he who takes a bribe to put an innocent person to death. And all the people shall say, 'Amen!' כהאָרוּר֙ לֹקֵ֣חַ שֹׁ֔חַד לְהַכּ֥וֹת נֶ֖פֶשׁ דַּ֣ם נָקִ֑י וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
26Cursed be he who does not uphold the words of this Torah, to fulfill them. And all the people shall say, 'Amen!' כואָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַֽעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who does not uphold [the words of this Torah]: Here [in this curse,] Moses included the entire Torah, and they accepted it upon themselves with a curse and an oath. — [see Shevuoth 36a]
אשר לא יקים: כאן כלל את כל התורה כולה וקבלוה עליהם באלה ובשבועה:
Deuteronomy Chapter 28
1And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth. אוְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עֶלְי֔וֹן עַ֖ל כָּל־גּוֹיֵ֥י הָאָֽרֶץ:
2And all these blessings will come upon you and cleave to you, if you obey the Lord, your God. בוּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
3You shall be blessed in the city, and you shall be blessed in the field. גבָּר֥וּךְ אַתָּ֖ה בָּעִ֑יר וּבָר֥וּךְ אַתָּ֖ה בַּשָּׂדֶֽה:
4Blessed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, the offspring of your cattle, and the flocks of your sheep. דבָּר֧וּךְ פְּרִֽי־בִטְנְךָ֛ וּפְרִ֥י אַדְמָֽתְךָ֖ וּפְרִ֣י בְהֶמְתֶּ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּר֥וֹת צֹאנֶֽךָ:
the offspring of your cattle: Heb. שְׁגַר אֲלָפֶיךָ, the young which are born from your cattle, [that is,] which the animal sends forth (מְשַׁגֶּרֶת) from its womb.
שגר אלפיך: ולדות בקרך שהבהמה משגרת ממעיה:
and the flocks of your sheep: Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ [This expression is to be understood] as it is rendered by the Targum [Onkelos]: “וְעֶדְרֵי עָנָךְ, and the flocks of your sheep.” Our Rabbis, however, said: Why are [sheep] עַשְׁתְּרוֹת ? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b) and maintain them, as עַשְׁתְּרוֹת, which are strong rocks.
ועשתרות צאנך: כתרגומו. ורבותינו אמרו למה נקרא שמם עשתרות שמעשירות את בעליהן ומחזיקות אותם כעשתרות הללו שהן סלעים חזקים:
5Blessed will be your basket and your kneading bowl. הבָּר֥וּךְ טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
Blessed will be your basket: Your fruits. Another explanation of טַנְאֲךָ: liquids which you strain through baskets [used as strainers].
ברוך טנאך: פירותיך. דבר אחר טנאך דבר לח שאתה מסנן בסלים:
and your kneading bowl: Heb. וּמִשְׁאַרְתֶּךָ. Something dry, which remains (נִשְׁאָר) in the receptacle and does not flow through. [This interpretation follows the latter interpretation in the above Rashi. According to the former interpretation, this means simply “your kneading bowl.”
ומשארתך: דבר יבש שנשאר בכלי ואינו זב:
6You shall be blessed when you come, and you shall be blessed when you depart. ובָּר֥וּךְ אַתָּ֖ה בְּבֹאֶ֑ךָ וּבָר֥וּךְ אַתָּ֖ה בְּצֵאתֶֽךָ:
Blessed will you be when you come, and blessed will you be when you depart: May your departure from the world be as free of sin as was your entry into the world. — [B.M. 107a]
ברוך אתה בבאך וברוך אתה בצאתך: שתהא יציאתך מן העולם בלא חטא כביאתך לעולם:
Tehillim: Psalms Chapters 79 - 82
• 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 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
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 46, 47 and 48.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Iggeret HaKodesh, end of Epistle 14
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Thursday, Elul 16, 5777 · September 7, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 14
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וזהו שכתוב: תמיד עיני ה׳ אלקיך בה
And this is the meaning of the above-quoted verse, “Forever are the eyes of the L‑rd your G‑d upon it,”
שהעינים הם כינוים להמשכת והארת אור החכמה
for “eyes” is an epithet for the efflux and radiation of the light of Chochmah,
שלכן נקראו חכמים: עיני העדה
for which reason sages are referred to as1 “the eyes of the congregation,” for they are illumined by the light of Chochmah which is known by the epithet “eyes”.
ואוירא דארץ ישראל מחכים
And [this, too, is the meaning of the teaching],2 “The atmosphere of the Land of Israel makes one wise” — for the Land of Israel, too, is illumined by Chochmah.
As was stated above, “Forever are the eyes of the L‑rd your G‑d upon it” refers to a constant illumination by Chochmah.
והארה והמשכה זו, אף שהיא תמידית
Now, this radiation and efflux, though it is continuous,
אף על פי כן אינה בבחינה ומדריגה אחת לבדה מימי עולם
nevertheless, it is not only on one and the same plane and level since the beginning of the world.
אלא שבכל שנה ושנה הוא אור חדש עליון
Rather, every year there is a new and superior light,
כי האור שנתחדש והאיר בראש השנה זה, מסתלק בערב ראש השנה הבאה, לשרשו
because the light which was generated and which shone on this Rosh HaShanah withdraws to its source on the eve of the next Rosh HaShanah.
וזהו שכתוב: מרשית השנה ועד אחרית שנה לבדה
This enables us to understand the verse that says that “the eyes of G‑d” are upon the Land “from the beginning of the year to the end of the year” only.
The verse does not state that they are there “everlastingly”, for the efflux that descends on Rosh HaShanah lasts only to the end of the year, at which time it withdraws and makes way for the descent of a new and more sublime light.
ולכן כתיב: מרשית, חסר א׳
And that is why meireishit (“from the beginning”) is written without an alef:
רומז על הסתלקות האור
it alludes to the withdrawal of the light, signified by the alef,3
שמסתלק בליל ראש השנה
which withdraws on the night of Rosh HaShanah
At that time the innermost element of the world’s vitality is in a state of withdrawal due to the “ascent of Malchut”; i.e., the innermost core of Malchut is then in a state of elevation and withdrawal,
עד אחר התקיעות
until after the sounding of the Shofar,
שיורד אור חדש, עליון יותר, שלא היה מאיר עדיין מימי עולם
when there descends a new and more sublime light that has never yet shone since the beginning of the world.
והוא מתלבש ומסתתר בארץ החיים שלמעלה ושלמטה
It vests itself and conceals itself in the Eretz HaChayim which is above — i.e., in Malchut ofAtzilut, the source of all worlds and created beings — and in the Eretz HaChayim which is below, in the Land of Israel,
For the light that animates this world first passes through the Holy Land, and from there it is diffused throughout the world at large.
להחיות את כל העולמות כל משך שנה זו
in order to animate all the worlds for the duration of that year.
אך גילויו מההסתר הזה
Its manifestation, however,
For the light became concealed in the Eretz HaChayim above and below, so that its further descent and the revelation of its creative life-force to the world and to all its created beings:
תלוי במעשה התחתונים, וזכותם ותשובתם בעשרת ימי תשובה
depends on the actions of those below, and on their merits and penitence during the Ten Days of Penitence.
ודי למבין
This will suffice for the initiated.
In summary: The Divine light issuing from the Sefirah of Chochmah in the World of Atzilut that radiates within the Land of Israel throughout the year, increases yearly both in quantity and in quality. Similarly, the tzedakah given for the Holy Land should be increased every year both quantitatively and qualitatively.
The conclusion of the above letter makes it clear that this mortal initiative makes an impact on the revelation of this light: the ever-increasing revelation of the light that descends in a concealed form is dependent on the ever-increasing contributions of tzedakah given for the Land of Israel.
| FOOTNOTES | |
| 1. | See Bamidbar 15:24; Taanit 24a. |
| 2. | Bava Batra 158b. |
| 3. | Cf. Zohar II, 34a; ibid., 123a. |
• Sefer Hamitzvot:
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Thursday, Elul 16, 5777 · September 7, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 315
Cursing Judges
"You shall not curse the judge"—Exodus 22:27.
It is forbidden to curse a judge.
Full text of this Mitzvah »
Cursing Judges
Negative Commandment 315
Translated by Berel Bell
The 315th prohibition is that we are forbidden from cursing a judge.
The source of this prohibition is G‑d's statement,1 "You shall not curse the judges."
One who transgresses this prohibition is punished with lashes.
FOOTNOTES
1.Ex. 22:27.
Negative Commandment 281
Listening to a Single Litigant
"You shall not raise a false report"—Exodus 23:1.
A judge may not listen to the arguments of one of the parties in a case if the other party is not present. This because, for the most part, arguments presented by a party when not in the presence of the opposing party are false. This mitzvah ensures that the judge doesn't approach the case with any untrue prejudice.
This prohibition also includes:
- The defendant may not present his case to the judge when not in the presence of his opponent [i.e., the prohibition applies to both the judge and the litigant].
- Speaking lashon hara (evil gossip).
- Listening to and believing lashon hara.
- Giving false testimony.
Listening to a Single Litigant
Negative Commandment 281
Translated by Berel Bell
The 281st prohibition is that a judge is forbidden from hearing the claims of one of litigants if the other is not present.
The source of this prohibition is G‑d's statement,1 "Do not accept a false report."
The reason for this prohibition is that the majority of claims brought by one litigant without the other being present are false. The Torah therefore prohibited the judge from hearing such words, in order to keep him from having false and improper ideas in his mind.
The Mechilta2 says, "The verse, 'Do not accept a false report,' prohibits a judge from hearing the claim of one litigant without the other being present, and prohibits the litigant from speaking to the judge without the other litigant being present." Regarding this same prohibition the Torah commands,3 "Keep away from anything false," as explained in the 4th chapter of tractate Shavuos.4
Our Sages said that this prohibition also includes the prohibition against speaking loshon hora, listening to loshon hora, and giving false testimony, as explained in tractate Makkos.5
FOOTNOTES
1.Ibid., 23:1.
2.Ibid.
3.Ibid. 23:7.
4.31a.
5.23a.
Negative Commandment 316
Cursing a Leader
"Nor shall you curse the ruler of your people"—Exodus 22:27.
It is forbidden to curse the nasi. The term nasi applies to the individual in the highest position of power—whether that authority is governmental (i.e., the king), or in the realm of Torah (i.e., the sage who presides over the Sanhedrin, the Jewish Supreme Court).
Full text of this Mitzvah »
Cursing a Leader
Negative Commandment 316
Translated by Berel Bell
The 316th prohibition is that we are forbidden from cursing a Nasi.1
The source of this prohibition is G‑d's statement2 (exalted be He), "A Nasi of your people do not curse."
The term Nasi is used in Scripture to refer to a king who has ruling authority, as in G‑d's statement,3 "If the Nasi sins..." As used in the words of our Sages, it refers solely to the head of the 70-member Sanhedrin. Throughout the Talmud and Mishneh we find mention of, "Nesi'im and heads of the High Court"; "Nasi and head of the High Court."4 Our Sages also said,5 "If a Nasi wants to overlook his honor, his honor may be overlooked. If a king wants to overlook his honor, his honor may not be overlooked."6
You should be aware that this prohibition includes both the Nasi [mentioned in the Talmud] and the king. The mitzvah comes to prohibit cursing anyone who is in the highest position of authority, regardless of whether his authority is in rulership [i.e., the king] or in Torah, i.e. the Yeshivah. This is apparent from the detailed description of this mitzvah.
One who transgresses this prohibition is punished with lashes.
FOOTNOTES
1.A leader (see below).
2.Ex. 22:27
3.Lev. 4:22.
4.See Chagigah 16b.
5.Sanhedrin 19b.
6.It is therefore clear that when the Sages use the term "Nasi," they do not refer to a King. Nevertheless, as the Rambam continues, this prohibition applies to both cases.
Rambam:
• 1 Chapter A Day: Avel Avel - Chapter 7
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1
The following rules apply when a person receives a report that a close relative of his died. If he received the report within 30 days of the person's death - even on the thirtieth day itself - it is considered a proximate report. He must observe the seven days of mourning from the time he receives the report. He must rend his garments and count 30 days for the prohibition against cutting one's hair and the other factors from that date. The general principle is: The day on which he hears the report is like the day of the person's burial.
If, however, a person receives a report after 30 days, it is considered as a distant report. He observes mourning rites for only one day and is not required to rend his garments. It is as if the day of the report is both the seventh day and the thirtieth day. And we follow the principle: A portion of the day is considered as the entire day.
א
מי שבאה לו שמועה שמת לו קרוב אם בתוך שלשים יום הגיעה השמועה אפילו יום שלשים עצמו הרי זו שמועה קרובה וחייב לנהוג שבעה ימי אבילות מיום שהגיעה השמועה וקורע ומונה שלשים לאיסור התספורת עם שאר הדברים כללו של דבר יום שמועתו הקרובה כיום הקבורה: אבל אם הגיעה לו השמועה אחר השלשים יום הרי זו שמועה רחוקה ואינה נוהגת אלא יום אחד ואינו קורע וכאילו יום השמועה הוא יום שביעי ויום שלשים ומקצת היום ככולו:
2
What is implied by the statement: A portion of the day is considered as the entire day? Once one observed the mourning rites for a certain time He is permitted to wear shoes, wash, anoint himself, and cut his hair during the remainder of the day. Similarly, he has license not to observe any of the mourning rites.
ב
כיצד מקצת היום ככולו כיון שנהג אבילות שעה אחת כאילו נהג כל היום כולו ומותר לנעול ולרחוץ ולסוך ולגלח בשאר היום וכן הוא מותר בכל הדברים:
3
When a person hears a proximate report in the midst of a festival or on the Sabbath and after the Sabbath or after the festival, the report will become distant, the Sabbath or the festival are counted for him. Thus he observes only one day of mourning after the festival or after the Sabbath. And a portion of the day is considered as the entire day as explained.
ג
מי שבאה לו שמועה קרובה בתוך הרגל או ביום שבת ולאחר שבת או אחר הרגל נעשית רחוקה עולה לו ואינו נוהג לאחר הרגל או לאחר השבת אלא יום אחד בלבד ומקצת היום ככולו כמו שביארנו:
4
The following rules apply when a close relative of a person dies and that person does not know until he comes to that place. If he was in a close place, e.g., within ten parseot away, and thus he could come in one day, even if he came on the seventh day, if he finds people offering comfort to the person of greatest stature in the family, it is considered as if he was together with them and he counts with them the remainder of the 30 days. This applies even if they had already begun to rise, as long as he finds comforters, he counts with the other mourners.
If he did not find comforters, he counts for himself. Similarly, if he comes from a distant place, even if he comes on the second day, he counts seven and thirty days for himself from the day he comes.
ד
מי שמת לו קרוב ולא ידע עד שבא אם היה במקום קרוב שהוא מהלך עשרה פרסאות שאפשר שיבא ביום אחד אפילו בא ביום השביעי אם מצא מנחמים אצל גדול הבית אף על פי שננערו לעמוד הואיל ומצא מנחמים עולה לו ומונה עמהן תשלום שלשים יום ואם לא מצא מנחמים מונה לעצמו וכן אם היה במקום רחוק אפילו בא ביום שני מונה לעצמו שבעה ושלשים מיום שבא:
5
During the first three days of mourning, a mourner does not even go the house of another mourner. From that time onward, he may go, but he does not sit together with those offering comfort, but with those receiving comfort. He should not leave the entrance to his house to go any place for the entire first week. During the second week, he may leave his home, but should not sit in his ordinary place. During the third week, he may sit in his ordinary place, but should not speak in his ordinary manner. During the fourth week, he is like any other person.
ה
אבל בשלשה ימים הראשונים אינו הולך אפילו לבית אבל אחר מכאן ואילך הולך ואינו יושב במקום המנחמין אלא במקום המתנחמין ולא יצא למקום אחר מפתח ביתו כל שבת הראשונה שניה יוצא ואינו יושב במקומו שלישית יושב במקומו ואינו מדבר כדרכו רביעית הרי הוא ככל אדם:
6
The High Priest is obligated to observe all the mourning practices, except that he is forbidden to rend the upper portion of his garments, to let his hair grow long, or to follow the bier in the funeral procession.
The entire Jewish people come to his house to comfort him. When they bring him the meal of comfort, all of the people must sit on the ground; he, by contrast, sits on a bench. When they comfort him, they tell him: "We are atonement for you." And he tells them: "May you be blessed from heaven."
If he desires to comfort others, the deputee has him positioned among the people. And he tells the mourners: "Be comforted."
ו
כהן גדול חייב בכל דברי אבילות אלא שאסור לו לקרוע בגדיו למעלה ולגדל פרע ולצאת אחר המטה וכל העם באין לנחמו לביתו וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הספסל ואומרין לו כשמנחמין אותו אנו כפרתך והוא אומר להם תתברכו מן השמים ואם רצה לנחם אחרים הממונה ממצעו בתוך העם ואומר להם תנוחמו:
7
Similarly, a king is obligated to observe all the mourning practices, except that he does not leave his palace in the funeral procession for his dead. Needless to say, this applies with regard to other deceased. Nor does he comfort mourners. King David followed Avner's funeral procession only to show the people that he was not slain because of David's desire.
ז
וכן המלך חייב בכל דברי אבילות אלא שאינו יוצא מפתח פלטרין שלו אחר מתו ואין צריך לומר אחר מתים אחרים ואינו מנחם אבלים ולא יצא דוד אחר אבנר אלא להודיע לעם שלא נהרג ברצונו:
8
No one enters the king's presence to comfort him except his servants and those who are given permission to enter. They do not have permission to speak words of comfort except what he allows them. When they serve him the meal of comfort, all of the others recline on the ground and he reclines on a dargesh.
ח
אין אדם נכנס למלך לנחמו אלא עבדיו ומי שנתן לו רשות להכנס ואין להן רשות לדבר לו דברי תנחומין אלא כפי מה שירשה אותם וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הדרגש:
Rambam:
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1
When two people come before a judge, one soft and one harsh - before he hears their words, or even after he hears their words, but does not know the direction in which the judgment is leaning - he has the license to tell them: "I will not involve myself with you," lest the harsh litigant be held liable and seek vengeance from the judge.
After he hears their words and knows in which direction the judgment is leaning, he does not have the license to tell them: "I will not involve myself with you," as Deuteronomy 1:18 states: "Do not be intimidated by any person." That verse implies that one should not say: "So-and-so is wicked, maybe he will kill my son, set fire to my crops, or cut down my trees." If he was an expert appointed to judge the many, he is obligated to involve himself with them in all circumstances.
א
שנים שבאו לפניך לדין אחד רך ואחד קשה עד שלא תשמע את דבריהם או משתשמע את דבריהם ואי אתה יודע להיכן הדין נוטה אתה רשאי לומר להם איני נזקק לכם שמא יתחייב הקשה ונמצא רודף אחר הדיין אבל משתשמע את דבריהם ותדע להיכן הדין נוטה אי אתה רשאי לומר איני נזקק לכם שנאמר לא תגורו מפני איש שלא תאמר איש פלוני רשע הוא שמא יהרוג את בני שמא ידליק את גדישי שמא יקצץ נטיעותי ואם היה ממונה לרבים חייב להזקק להם:
2
Similarly, if a student was sitting before his master and became aware of a factor that would vindicate a poor person and obligate his rich adversary, he transgresses the above commandment if he remains silent. Concerning such matters, Exodus 23:7 states: "Keep distant from words of falsehood."
What is the source which teaches that a judge should not have an underdeveloped student sit before him? It is written: "Keep distant from words of falsehood."
ב
וכן תלמיד שהיה יושב לפני רבו וראה זכות לעני וחובה לעשיר אם שתק הרי זה עובר משום לא תגורו מפני איש ועל זה נאמר מדבר שקר תרחק ומנין לדיין שלא יושיב תלמיד בור לפניו תלמוד לומר מדבר שקר תרחק:
3
What is the source which teaches that a student who sees his teacher erring with regard to a judgment should not say: "I will wait until he renders judgment. Then I will refute his ruling and then construct a new one so that the judgment will be quoted in my name"? It is written: "Keep distant from words of falsehood."
ג
ומנין לתלמיד שראה רבו שטועה בדין שלא יאמר אמתין לו עד שיגמר הדין ואסתרנו ואביננו כדי שיקרא הדין על שמי תלמוד לומר מדבר שקר תרחק:
4
At the outset, it is a mitzvah to ask the litigants: "Do you desire a judgment or a compromise?" If they desire a compromise, a compromise is negotiated. Any court that continuously negotiates a compromise is praiseworthy. Concerning this approach, Zechariah 8:16 states: Adjudicate a judgment of peace in your gates." Which judgment involves peace? A compromise. Similarly, with regard to King David it is stated: "And David carried out justice and charity for his entire people." When does justice involve charity? When a compromise is made.
When does the above apply? Before a judgment is rendered. Even though the judge has already heard their arguments and knows the direction in which the judgment is heading, it is a mitzvah to negotiate a compromise. Once the judgment is rendered and he declares: "So-and-so, your claim is vindicated; so-and-so, you are liable," he may not negotiate a compromise. Instead, let the judgment pierce the mountain.
ד
מצוה לומר לבעלי דינים בתחילה בדין אתם רוצים או בפשרה אם רצו בפשרה עושין ביניהן פשרה וכל בית דין שעושין פשרה תמיד הרי זה משובח ועליו נאמר משפט שלום שפטו בשעריכם אי זהו משפט שיש עמו שלום הוי אומר זה ביצוע וכן בדוד הוא אומר ויהי דוד עושה משפט וצדקה לכל עמו איזהו משפט שיש עמו צדקה הוי אומר זהו ביצוע והיא הפשרה בד"א קודם גמר דין אע"פ ששמע דבריהם וידע להיכן הדין נוטה מצוה לבצוע אבל אחרי שגמר הדין ואמר איש פלוני אתה זכאי איש פלוני אתה חייב אינו רשאי לעשות פשרה ביניהן אלא יקוב הדין את ההר:
5
Although the litigants agreed to a compromise in court, the judges have the authority to demand a judgment until the litigants confirm their commitment to the compromise with a kinyan.
ה
אף על פי שרצו בעלי הדין בפשרה בבית דין יש להם לחזור ולתבוע את הדין עד שיקנו מיד שניהם:
6
A compromise has greater legal power than a judgment. If two ordinary people rendered a judgment, their judgment is not binding and the litigants need not accept it. If, however, such individuals negotiated a compromise and the litigants affirmed their agreement with a kinyan, they may not retract.
ו
יפה כח פשרה מכח הדין ששני הדיוטות שדנו אין דיניהן דין ויש לבעלי דינין לחזור בהן ואם עשו פשרה וקנו מידן אין יכולין לחזור בהן:
7
After leaving the court, it is forbidden for any of the judges to say: "I was the one who vindicated you or held you liable and my colleagues differed with me. What could I do? They outnumbered me." If he says this, he is among those to whom the words of censure, Proverbs 11:13,: "He proceeds gossiping, revealing secrets" is applied. An incident occurred with regard to one student who revealed the private conversations in the House of Study 22 years later. The court had him removed from the House of Study and denounced him as "a revealer of secrets."
ז
אסור לאחד מן הדיינים כשיצא מבית דין לומר אני הוא המזכה או המחייב וחברי חולקין עלי אבל מה אעשה שהם רבו עלי ואם אמר כן הרי הוא בכלל הולך רכיל מגלה סוד ומעשה בתלמיד אחד שהוציא דברים שנאמרו בבית המדרש לאחר שתים ועשרים שנה והוציאוהו בית דין מבית המדרש והכריזו עליו זה מגלה סוד הוא:
8
If either of the litigants asks the court to compose a record of the judgment, they write it for him in the following manner: "So-and-so came to this-and-this court with so-and-so, the opposing litigant, claiming this-and-this. He was vindicated" or "...held liable." The record is given to him without it mentioning the names of those who vindicated him or those who held him liable. Instead, it says merely "From the statements of the court of such-and-such, so-and-so was vindicated."
ח
שאל אחד מבעלי דינים לכתוב לו פסק דין כותבין לו כך בא פלוני לבית דין של פלוני עם פלוני בעל דינו שטענו בכך ויצא זכאי או חייב ונותנין לו ואין מזכירין שם המזכין ולא שם המחייבין אלא בית דין של פלוני מדבריהם נזדכה פלוני:
9
This was the custom of the men of Jerusalem: "They would bring the litigants into the court and listen to their statements and claims. They would then bring in the witnesses and listen to their statements. Afterwards, the judges would have all others removed and would debate the matter among themselves until they came to a decision. Afterwards, they would call the litigants in and the judge of the greatest stature declares: "So-and-so, your claim is vindicated; so-and-so, you are liable." In this way, the litigants do no know which judge vindicated him and which judge held him liable.
ט
כך היה מנהגם של אנשי ירושלים מכניסין בעלי דינין ושומעים דבריהם וטענותיהם ומכניסים העדים ושומעים דבריהם ומוציאין כל אדם לחוץ והדיינים נושאים ונותנים ביניהם בדבר וגומרין את הדבר ואחר כך מכניסין בעלי דינים וגדול שבדיינים אומר איש פלוני אתה זכאי איש פלוני אתה חייב כדי שלא ידע אחד מבעלי דינים אי זה דיין הוא מי שזכה אותו ולא אי זה דיין הוא שחייבו:
10
When a judge knows that a colleague is a robber or a wicked person, it is forbidden for him to sit in judgment with him, as it is stated: "Keep distant from words of falsehood."
This is the practice that would be followed by Jerusalem's men of refined character: They would not sit to participate in a judgment unless they knew who would sit with them. They would not sign a legal document unless they knew who would sign with them. And they would not enter a feast until they knew who would be joining them.
י
דיין שהוא יודע בחבירו שהוא גזלן או רשע אסור להצטרף עמו שנאמר מדבר שקר תרחק וכך היו נקיי הדעת שבירושלים עושין אין יושבין בדין עד שידעו עם מי הם יושבים ולא חותמים את השטר עד שידעו מי חותם עמהם ולא נכנסים לסעודה עד שידעו מי מיסב עמהן:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 23
1
Deuteronomy 16:19 states: "Do not take a bribe." Needless to say, this command applies if the intent is to pervert judgment. The verse is teaching that it is forbidden for a bribe to be given even to vindicate the just and to obligate the one who is liable; the judge transgresses a negative commandment. Such a person is included in the malediction, Deuteronomy 27:25: "Cursed be he who takes a bribe." He is required to return the bribe if he is demanded to by the giver.
א
לא תקח שוחד אין צריך לומר לעות את הדין אלא אפילו לזכות את הזכאי ולחייב את החייב אסור ועובר בלא תעשה והרי הוא בכלל ארור לוקח שוחד וחייב להחזיר השוחד כשיתבענו הנותן:
2
Just as the recipient transgresses a negative commandment; so, too, does the giver, as [Leviticus 19:14] states: “Do not place a stumbling block before the blind1.”
ב
וכשם שהלוקח עובר בלא תעשה כך הנותן שנאמר ולפני עור לא תתן מכשול:
3
Any judge who sits and seeks to amplify his reputation in order to cause the wages of his attendants and scribes to be enhanced is included among those who seek after profit. This is what the sons of Samuel did. Hence I Samuel 8:3 describes them as being "inclined to profit and taking bribery."
The above applies not only to a bribe of money, but a bribe of all things. An incident occurred concerning a judge who stood up in a small boat, as he was crossing a river. A person extended his hand and helped him as he was standing. Later that person came before the judge with a case. The judge told him: "I am unacceptable to serve as a judge for you."
Another incident took place where a person removed a feather of a fowl from a judge's scarf and another person covered some spittle that was lying before the judge and the judge told them: "I am unacceptable to serve as a judge for you." Another incident took place concerning a person who brought one of the presents given to priests to a judge who as a priest. The judge told him: "I am unacceptable to serve as a judge for you."
And another incident took place concerning a sharecropper of a field belonging to a judge who would bring him figs from his field every Friday. Once he came earlier and brought him the figs on Thursday, because he had a judgment over which he desired that the judge preside. The judge told him: "I am unacceptable to serve as a judge for you." This applies although the figs belonged to the judge. Since he brought them earlier than the ordinary time, that favor caused him to be disqualified as a judge.
ג
כל דיין שיושב ומגדל מעלתו כדי להרבות שכר לחזניו ולסופריו הרי הוא בכלל הנוטים אחרי הבצע וכן עשו בני שמואל ולכך נאמר להם ויטו אחרי הבצע ויקחו שחד ולא שחד ממון בלבד אלא אפילו שחד דברים ומעשה בדיין אחד שהיה עולה בדוגית קטנה לעבור בנהר ופשט אחד ידו וסייעו בעלייתו והיה לו דין ואמר לו הדיין הריני פסול לך לדין ומעשה באחד שהעביר אברה נוצה של עוף מעל רדיד הדיין ואחר כסה רוק מלפני הדיין ואמר לו הריני פסול לך לדין ומעשה באחד שהביא מתנה אחת ממתנות כהונה לדיין כהן ואמר לו פסול אני לך לדין ומעשה באריס אחד של דיין שהיה מביא לו תאנים מתוך שדהו מערב שבת לערב שבת פעם אחת הקדים והביא בחמישי בשבת מפני שהיה לו דין ואמר לו הדיין הריני פסול לך לדין אע"פ שהתאנים משל דיין הואיל והביאן שלא בזמנם נפסל לו לדין:
4
Whenever a judge borrows an article, he is unacceptable to serve as a judge for the person who lent him the article. When does the above apply? When the judge does not have articles to lend him in return. If, however, the judge possessed articles to lend in return, it is acceptable for him to serve as a judge, for that person will also borrow from him.
ד
כל דיין ששאל שאלה פסול לדין לזה שהשאילו במה דברים אמורים בשלא היה לו לדיין להשאיל אבל היה לו להשאיל כשר שהרי גם זה שואל ממנו:
5
Whenever a judge takes a wage for adjudicating a case, his judgments are nullified. This applies only when it is not evident that he is receiving compensation for losing his wages. If, however, he was involved in his profession and two people came to him for a judgment and he told them: "Provide me with a person who will work in stead of me and I will adjudicate your case or pay me for the wages that I will forfeit," this is permitted.
This leniency is permitted provided it is evident that the wage is merely in lieu of his hire, but no more and he takes equal payment from both of the litigants, receiving payment from each one in the presence of the other.
ה
כל דיין שנוטל שכרו לדון דיניו בטלים והוא שלא יהיה שכר הניכר אבל אם היה עוסק במלאכתו ובאו לפניו שנים לדין ואמר להן תנו לי מי שיעשה תחתי עד שאדון לכם או תנו לי שכר בטלתי הרי זה מותר והוא שיהיה הדבר ניכר שהוא שכר הבטלה בלבד ולא יותר ויטול משניהם בשוה זה בפני זה כגון זה מותר:
6
A judge may not adjudicate the case of a friend. This applies even if the person is not a member of his wedding party or one of his more intimate companions. Similarly, he may not adjudicate the case of one he hates. This applies even if the person is not his enemy and one whose misfortune he seeks. Instead, the two litigants must be looked upon equally in the eyes and in the hearts of the judges. If the judge does not know either of them and is not familiar with their deeds, this is the fairest judgment that could be.
ו
אסור לדיין לדון למי שהוא אוהבו אע"פ שאינו שושבינו ולא ריעו אשר כנפשו ולא למי ששונאו אף על פי שאינו אויב לו ולא מבקש רעתו אלא צריך שיהיו שני בעלי דינים שוין בעיני הדיינים ובלבם ואם לא היה מכיר את אחד מהם ולא מעשיו אין לך דיין צדק כמוהו:
7
Whenever two Torah scholars hate each other, they are forbidden to act as judges together. For this will lead to a contorted judgment. The hatred each one of them bears for the other will cause him to overturn his colleague's words.
ז
כל שני תלמידי חכמים ששונאים זה את זה אסורין לישב בדין זה עם זה שדבר זה גורם ליציאת משפט מעוקל מפני השנאה שביניהן דעת כל אחד נוטה לסתור דברי חבירו:
8
A judge should always see himself as if a sword is drawn on his neck and Hell is open before him. He should know Who he is judging, before Whom he is judging, and Who will ultimately exact retribution from him if he deviates from the path of truth, as indicated by Psalms 82:1: "God stands among the congregation of the Almighty." And II Chronicles 19:6 states: "See what you are doing. For you are not judging for man's sake, but for God's."
ח
לעולם יראה דיין עצמו כאילו חרב מונחת לו על צוארו וגיהנם פתוחה לו מתחתיו וידע את מי הוא דן ולפני מי הוא דן ומי עתיד להפרע ממנו אם נטה מקו האמת שנאמר אלהים נצב בעדת אל ואומר ראו מה אתם עושים כי לא לאדם תשפטו כי לה':
9
Whenever a judge does not render a genuinely true judgment, he causes the Divine presence to depart from Israel. Whenever a judge expropriates money from one litigant and gives it to the other unlawfully, God exacts retribution from his life, as Proverbs 22:23 states: "He will exact payment from the soul of one who exacts payment."
Conversely, when a judge adjudicates a case in a genuinely true manner for even one moment, it is as if he has corrected the entire world and he causes the Divine Presence to rest within Israel, as implied by the verse: "God stands among the congregation of the Almighty." If a judge will ask: "Why should involve myself in this difficulty?" He should know that it is written: II Chronicles, loc. cit.: "He is with you in the matter of judgment." Nor should the judge worry about erring. A judge may only base his judgment on what his eyes see.
ט
כל דיין שאינו דן דין אמת לאמתו גורם לשכינה שתסתלק מישראל וכל דיין שנוטל מזה ונותן לזה שלא כדין הקדוש ברוך הוא גובה ממנו נפשות שנאמר וקבע את קובעיהם נפש וכל דיין שדן דין אמת לאמתו אפילו שעה אחת כאילו תקן את כל העולם כולו וגורם לשכינה שתשרה בישראל שנאמר אלהים נצב בעדת אל ושמא יאמר הדיין מה לי ולצרה הזאת תלמוד לומר ועמכם בדבר משפט אין לדיין אלא מה שעיניו רואות:
10
At the outset, a judge should always look at the litigants as if they were wicked and operate under the presumption that both of them are lying. He should adjudicate according to his perception of the situation. When they depart, having accepted the judgment, he should view them both as righteous, seeing each of them in a favorable light.
י
ולעולם יהיו בעלי דינין לפניך כרשעים ובחזקת שכל אחד מהן טוען שקר ודון לפי מה שתראה מן הדברים וכשיפטרו מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין ודון כל אחד מהם לכף זכות:
FOOTNOTES
1.As the Rambam states in Hilchot Rotzeach 12:14, this prohibition forbids placing moral stumbling blocks in a person’s path.
Sanhedrin veha`Onashin haMesurin lahem - Chapter 24
1
A judge may adjudicate cases involving monetary law bases on factors that he is inclined to regard as true and concerning which he feels strongly in his heart are correct even though he does not have proof of the matters. Needless to say, that if he personally knows that a matter is true, he may judge the case according to his knowledge.
What is implied? A person was obligated to take an oath by the court. A person who the judge regards as trustworthy and upon whose word the judge relies tells him that this person is suspect to take a false oath. The judge may reverse the obligation for the oath and place it on the other litigant, allowing him to take an oath and collect his claim because the judge relied on the statements of this person.
Moreover, even if he regards a woman or a servant as trustworthy, should he feel strongly that the matter about which they are speaking is correct, he may rely on their statement and judge accordingly. Needless to say, if he himself knows that a person is suspect to take a false oath, he may judge accordingly.
Similarly, when a promissory note comes before him and a person upon whom he relies - even a woman or a relative - says that it has been repaid, if he trusts his word, he may tell the bearer of the note: "Payment will be required only when an oath is taken." Similarly, if the alleged debtor is also indebted to another person, the judge may have the debtor pay the creditor whose promissory note was not impugned at all and leave the promissory note that was impugned by the person's testimony unpaid. Or he may reject the promissory note and not consider it in judgment if he sees fit.
Similar laws apply if a person comes and claims that he entrusted an article to so-and-so who died and identified the article with extremely precise descriptive marks. If the claimant did not frequent the home of the deceased, and if the judge knows that the deceased did not have the means to own such an article and he firmly believes that the article did not belong to the deceased, the article may be expropriated from the heirs and given to the person provided he has the means to own it and identified it with descriptive marks. Similar laws apply in all analogous situations.
These matters are solely given over to the heart of the judge to decide according to what he perceives as being a true judgment. Why then did the Torah require two witnesses? Because when two witnesses appear before a judge, he must judge according to their testimony whether or not he knows it to be true.
א
יש לדיין לדון בדיני ממונות על פי הדברים שדעתו נוטה להן שהן אמת והדבר חזק בלבו שהוא כן אף על פי שאין שם ראיה ברורה ואין צריך לומר אם היה יודע בודאי שהדבר כן הוא שהוא דן כפי מה שיודע כיצד הרי שנתחייב אדם שבועה בב"ד ואמר לדיין אדם שהוא נאמן אצלו ושדעתו סומכת על דבריו שזה האיש חשוד על השבועה יש לדיין להפוך השבועה על שכנגדו וישבע ויטול הואיל וסמכה דעתו של דיין על דברי זה אפילו היתה אשה או עבד נאמנים אצלו הואיל ומצא הדבר חזק ונכון בלבו סומך עליו ודן ואין צריך לומר אם ידע הוא עצמו שזה חשוד: וכן אם יצא שטר חוב לפניו ואמר לו אדם שסמך עליו אפילו אשה או קרוב זה פרוע הוא אם סמכה דעתו על דבריו יש לו לומר לזה לא תפרע אלא בשבועה או אם היה עליו שטר חוב לאחר יתן לזה שלא נפגם שטרו כלל ויניח זה שנפגם שטרו בדברי האחד או ישליך השטר בפניו ולא ידון בו כפי מה שיראה וכן מי שבא וטען שיש לו פקדון אצל פלוני שמת בלא צואה ונתן סימנין מובהקין ולא היה זה הטוען רגיל להכנס בבית זה האיש שמת אם ידע הדיין שזה המת אינו אמוד להיות לו חפץ זה וסמכה דעתו שאין זה החפץ של מת מוציאו מן היורשין ונותנו לזה האמוד בו ונתן סימנים וכן כל כיוצא בזה שאין הדבר מסור אלא ללבו של דיין לפי מה שיראה לו שהוא דין האמת אם כן למה הצריכה תורה שני עדים שבזמן שיבואו לפני הדיין שני עדים ידון על פי עדותן אע"פ שאינו יודע אם באמת העידו או בשקר:
2
All of the matters mentioned above are the fundamental standard of law. Nevertheless, when courts which were not fitting - not necessarily courts which were not upright, but even those whose deeds were just, but whose judges were not sufficiently wise and masters of understanding - proliferated, the majority of the courts among the Jewish people agreed not to reverse oaths unless there was clear proof that a litigant was suspect of taking a false oath. Similarly, they agreed not to disqualify a promissory note on the basis of the testimony of a woman or an unacceptable witness, nor accept their testimony with regard to all other judgments, nor to judge according to the inclinations of one's thoughts without firm knowledge.
The rationale for this stringency is to prevent any simple person from saying: "My heart trusts this person's words and my mind relies on this." Similarly, we do not expropriate property from orphans unless there is clear proof . We do not rely on the judge's opinion, the evaluation of the deceased's financial capacity, or that of the claimant. Even though a trustworthy person delivered testimony concerned a certain matter and the mind of the judge was inclined to believe that he was telling the truth, he should hesitate in judgment. He should not reject his testimony. Instead, he should mediate between the litigants until they accept the testimony of the witness or agree to a compromise. Alternatively, the judge may withdraw from the case.
ב
כל אלו הדברים הן עיקר הדין אבל משרבו בתי דינין שאינן הגונים ואפילו היו הגונים במעשיהם אינן חכמים כראוי ובעלי בינה הסכימו רוב בתי דיני ישראל שלא יהפכו שבועה אלא בראיה ברורה ולא יפגמו שטר ויפסידו חזקתו בעדות אשה או פסול וכן בשאר כל הדינין ולא ידון הדיין בסמיכת דעתו ולא בידיעתו כדי שלא יאמר כל הדיוט לבי מאמין לדברי זה ודעתי סומכת על זה וכן אין מוציאין מן היתומים אלא בראיה ברורה לא בדעת הדיין ולא באומדן המת או הטוען ואעפ"כ אם העיד אדם נאמן בדבר מכל הדברים ונטתה דעת הדיין שאמת הוא אומר ממתין בדין ואינו דוחה עדותו ונושא ונותן עם בעלי דינין עד שיודו לדברי העד או יעשו פשרה או יסתלק מן הדין:
3
What is the source which teaches that a judge who knows that a claim is contrived should not say: "I will deliver a judgment and the responsibility will lie with the witnesses"? It is written Exodus 23:7: "Keep distant from words of falsehood."
What shall he do? He should question and cross-examine the witnesses exceedingly, following the cross-examination process employed in cases involving capital punishment. If it appears to him according to his understanding that there is no deception, he should deliver a judgment. If, however,
a) he still has hesitations because he feels that deception is involved,
b) he does not rely on the testimony of the witnesses although he cannot disqualify them,
c) he feels that one of the litigants is a deceiver and a beguiler and misled the witnesses even though they are fit to testify and testified honestly, it is only that the litigant led them astray, or
d) that from the things that were said, he feels that there are hidden factors which they do not desire to reveal,
in these and in all similar matters, it is forbidden for him to deliver a ruling. Instead, he should withdraw from this judgment and allow it to be decided by someone whose heart is at peace with the matter. These matters are given over to a person's heart. Concerning these Deuteronomy 1:17 states: "Judgment is God's."
ג
ומנין לדיין שהוא יודע בדין שהוא מרומה שלא יאמר אחתכנו ויהיה הקולר תלוי בצוארי העדים תלמוד לומר מדבר שקר תרחק כיצד יעשה ידרוש בו ויחקור הרבה בדרישה ובחקירה של דיני נפשות אם נראה לו לפי דעתו [שאין בו רמאות חותך את הדין על פי העדות אבל אם היה לבו נוקפו] שיש בו רמאות או שאין דעתו סומכת על דברי העדים אע"פ שאינו יכול לפסלן או שדעתו נוטה שבעל דין זה רמאי ובעל ערמה והשיא את העדים אע"פ שהם כשרים ולפי תומם העידו וזה הטעם או שנראה לו מכלל הדברים שיש שם דברים אחרים מסותרין ואינן רוצים לגלותם כל אלו הדברים וכיוצא בהן אסור לו לחתוך אותו הדין אלא יסלק עצמו מדין זה וידיננו מי שלבו שלם בדבר והרי הדברים מסורים ללב והכתוב אומר כי המשפט לאלהים הוא:
4
A court has the authority to administer lashes to a person who is not required to receive lashes and to execute a person who is not liable to be executed. This license was not granted to overstep the words of the Torah, but rather to create a fence around the words of the Torah. When the court sees that the people have broken the accepted norms with regard to a matter, they may establish safeguards to strengthen the matter according to what appears necessary to them. All the above applies with regard to establishing directives for the immediate time, and not with regard to the establishment of halachah for all time.
An incident occurred where they had a man lashed for engaging in relations with his wife under a tree. And an incident occurred concerning a person who rode on a horse on the Sabbath in the era of the Greeks and they brought him to the court and had him stoned to death. And an incident occurred and Shimon ben Shetach hung 80 women on one day in Ashkelon. All of the required processes of questioning, cross-examination, and warnings were not followed, nor was the testimony unequivocal. Instead, their execution was a directive for that immediate time according to what he perceived as necessary.
ד
יש לבית דין להלקות מי שאינו מחוייב מלקות ולהרוג מי שאינו מחוייב מיתה ולא לעבור על דברי תורה אלא לעשות סייג לתורה וכיון שרואים בית דין שפרצו העם בדבר יש להן לגדור ולחזק הדבר כפי מה שיראה להם הכל הוראת שעה לא שיקבע הלכה לדורות מעשה והלקו אדם שבעל אשתו תחת אילן ומעשה באחד שרכב על סוס בשבת בימי יוונים והביאוהו לבית דין וסקלוהו ומעשה ותלה שמעון בן שטח שמונים נשים ביום אחד באשקלון ולא היו שם כל דרכי הדרישה וחקירה וההתראה ולא בעדות ברורה אלא הוראת שעה כפי מה שראה:
5
Similarly, at any time, and in any place, a court has the license to give a person lashes if he has a reputation for immorality and people gossip about him, saying that he acts licentiously. This applies provided the rumor is heard continuously, as we explained, and he does not have any known enemies who would spread this unfavorable report. Similarly, a person with such an unsavory reputation may be humiliated and scorn may be heaped on his mother in his presence.
ה
וכן יש לבית דין בכל מקום ובכל זמן להלקות אדם ששמועתו רעה והעם מרננים עליו שהוא עובר על העריות והוא שיהיה קול שאינו פוסק כמו שביארנו ולא יהיו אלו אויבים ידועים שמוציאין עליו שמועה רעה וכן מבזין את זה ששמועתו רעה ומחרפין את יולדתו בפניו:
6
Similarly, at all times, a court has the prerogative to declare money belonging to others as ownerless. It may destroy those funds or give them to whomever they see fit to close any breaches in the faith and to strengthen its observance or to penalize a stubborn and difficult person. The Book of Ezra 10:8 states: "Whoever fails to come in three days according to the advice of the officers and the elders will have all of his property confiscated." From this we learn that when a court declares property ownerless, their declaration is effective.
ו
וכן יש לדיין תמיד להפקיר ממון שיש לו בעלים ומאבד ונותן כפי מה שיראה לגדור פרצות הדת ולחזק הבדק או לקנוס אלם זה והרי הוא אומר בעזרא וכל אשר לא יבוא לשלשת הימים כעצת השרים והזקנים יחרם כל רכושו מכאן שהפקר בית דין הפקר:
7
Similarly, a judge may apply a ban of ostracism or excommunication to a person to whom these measures would not ordinarily be applied according to his perception of what is necessary at that time. He should state that he is ostracizing him or excommunicating him on his own conviction and should publicize his transgression in public. This is indicated by Judges 5:23: "'Curse Meroz,' said the angel of G‑d. 'Curse him. Those who dwell with him are cursed, because they did not come to the aid of God's people.'"
ז
וכן יש לדיין לנדות ולהחרים מי שאינו בן נידוי כדי לגדור פרץ כפי מה שיראו לו והשעה צריכה לכך ויאמר שנידהו והחרימהו על דעתו ויפרסם חטאו ברבים שנאמר אורו מרוז אמר מלאך ה' אורו ארור יושביה כי לא באו לעזרת ה':
8
Similarly, a judge may enter into a controversy with a person with whom it is necessary to enter into controversy, cursing him, having him beaten, having his hair pulled out, and compelling him to take an oath to God against his will so that he will not perform or that he did not perform a specific action, as Nechemiah 13:25 states: "I entered into controversy with them; I cursed them; I beat people among them; I tore their hair out, and I made them take an oath to God."
ח
וכן יש לדיין לעשות מריבה עם הראוי לריב עמו ולקללו ולהכותו ולתלוש שערו ולהשביע באלהים בעל כרחו שלא יעשה או שלא עשה שנאמר ואריב עמם ואקללם ואכה מהם אנשים ואמרטם ואשביעם באלהים:
9
Similarly, he may have a person's hands and feet bound. He may imprison him and have him pushed to the ground and dragged, as Ezra 7:26 states: "Judgment will be speedily administered to him, to be executed, to be uprooted, to be punished by a loss of property, and to be imprisoned."
ט
וכן יש לו לכפות ידים ורגלים ולאסור בבית האסורים ולדחוף ולסחוב על הארץ שנאמר הן למות הן לשרושי הן לענש נכסין ולאסורין:
10
All of the above measures should be applied according to the judge's perception that it is appropriate that the violator be punished in this manner or the situation at large requires it. All of his deeds should be for the sake of heaven and the honor of people at large should not be light in his eyes. For consideration of their honor overrides the observance of a Rabbinic prohibition. Certainly, this applies with regard to the descendants of Abraham, Isaac, and Jacob who uphold the Torah of truth. He must take care not to ruin their honor and act only to increase the honor of the Omnipresent. For whenever a person debases the Torah, his person will be degraded for people at large. Conversely, when a person honors the Torah, his person will be honored by people at large. And there is no other honor for the Torah except to follow its statutes and judgments.
י
כל אלו הדברים לפי מה שיראה הדיין שזה ראוי לכך ושהשעה צריכה ובכל יהיו מעשיו לשם שמים ואל יהיה כבוד הבריות קל בעיניו שהרי הוא דוחה את לא תעשה של דבריהם וכל שכן כבוד בני אברהם יצחק ויעקב המחזיקין בתורת האמת שיהיה זהיר שלא יהרס כבודם אלא להוסיף בכבוד המקום בלבד שכל המבזה את התורה גופו מחולל על הבריות והמכבד את התורה גופו מכובד על הבריות ואין כבוד התורה אלא לעשות על פי חוקיה ומשפטיה:
Hayom Yom:
• English Text | Video Class
Elul 16, 5777 · 09/07/2017
"Today's Day"
Thursday, Elul 16, 5703
Torah lessons: Chumash: Tavo, Chamishi with Rashi.
Tehillim: 79-82. Also 46-48.
Tanya: Now, as regards (p. 469) ...as will be explained). (p. 473).
The Alter Rebbe interpreted the statement, "Whoever saves a single person of (the people) Israel is as though he saved an entire world1": One must perceive a Jew as he stands in the primordial thought of Adam Kadmon. There, each soul stands with all the generations destined to descend from it until the coming of Mashiach, the righteous Redeemer. When one does a favor to an individual, it is a favor to all those souls until the end of all generations.
FOOTNOTES
1.Sanhedrin 37a.
Daily Thought:
Harmony
This is the advantage we human beings have over the other mammals: Their brain and heart are on a single plane, but we stand erect, living in two planes at once.
We have a mind above, looking up to the stars, and from there all things begin. We have a heart below, pumping life into the mind’s vision and drawing it into the real world.
When their roles are lost, mind and heart become a marriage from hell. When they work in harmony, nothing can stand in their way.
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