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- ב"ה - Today in Judaism - Today is Wednesday, Elul 15, 5777 · September 6, 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 43 Chapter 44 Chapter 45
Psalms Chapter 43:1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God. Chapter 44:1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness. Chapter 45:1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
• Tomchei Temimim Founded (1897)
The Yeshivah "Tomchei Temimim Lubavitch", the first to integrate the "revealed" part of Torah (Talmud and Halachah) with the esoteric teachings of Chassidism in a formal study program, was on this date founded by the fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneersohn.
Daily Quote:
No man can touch the livelihood destined for his fellow [Talmud, Yoma 38b]
Daily Torah Study:
Chumash: Ki Tavo, 4th Portion Deuteronomy 27:1-27:10 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 27
1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day. אוַיְצַ֤ו משֶׁה֙ וְזִקְנֵ֣י יִשְׂרָאֵ֔ל אֶת־הָעָ֖ם לֵאמֹ֑ר שָׁמֹר֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם:
Observe all of the commandment: Heb. שָׁמֹר [The word שָׁמֹר here denotes] continuous action [that is to say:“You must observe this commandment always”]. Gardant in Old French.
שמור את כל המצוה: לשון הווה גרדנ"ט בלע"ז (בעאבאכטענד):
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime. בוְהָיָ֗ה בַּיּוֹם֘ אֲשֶׁ֣ר תַּֽעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַֽהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד:
you shall set up for yourself: in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above].
והקמות לך: בירדן ואחר כך תוציא משם אחרות ותבנה מהן מזבח בהר עיבל נמצאת אתה אומר ג' מיני אבנים היו שנים עשר בירדן וכנגדן בגלגל וכנגדן בהר עיבל כדאיתא במסכת סוטה (ל"ה):
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you. גוְכָֽתַבְתָּ֣ עֲלֵיהֶ֗ן אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעָבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֣יךָ | נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּֽאֲשֶׁ֥ר דִּבֶּ֛ר יְהֹוָ֥ה אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ:
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime. דוְהָיָה֘ בְּעָבְרְכֶ֣ם אֶת־הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־הָֽאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד:
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them. הוּבָנִ֤יתָ שָּׁם֙ מִזְבֵּ֔חַ לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ מִזְבַּ֣ח אֲבָנִ֔ים לֹֽא־תָנִ֥יף עֲלֵיהֶ֖ם בַּרְזֶֽל:
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God. ואֲבָנִ֤ים שְׁלֵמוֹת֙ תִּבְנֶ֔ה אֶת־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְהַֽעֲלִ֤יתָ עָלָיו֙ עוֹלֹ֔ת לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God. זוְזָֽבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
8You shall write upon the stones all the words of this Torah, very clearly. חוְכָתַבְתָּ֣ עַל־הָֽאֲבָנִ֗ים אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בַּאֵ֥ר הֵיטֵֽב:
very clearly: in seventy languages. — [Sotah 32a]
באר היטב: בשבעים לשון:
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God. טוַיְדַבֵּ֤ר משֶׁה֙ וְהַכֹּֽהֲנִ֣ים הַֽלְוִיִּ֔ם אֶל־כָּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת | וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִֽהְיֵ֣יתָ לְעָ֔ם לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
Pay attention: [To be understood] as the Targum [Onkelos] renders: [meaning, “Listen!” or “Pay attention!”].
הסכת: כתרגומו:
This day, you have become a people [to the Lord, your God]: Every single day, it should seem to you as though you are today entering into a covenant with Him. — [see Ber. 63b]
היום הזה נהיית לעם: בכל יום יהיו בעיניך כאילו היום באת עמו בברית:
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day. יוְשָׁ֣מַעְתָּ֔ בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְעָשִׂ֤יתָ אֶת־מִצְוֹתָו֙ וְאֶת־חֻקָּ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
Tehillim: Psalms Chapters 77 - 78
• 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 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
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 43, 44 and 45.
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Tanya: Iggeret HaKodesh, beginning of Epistle 14
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Wednesday, Elul 15, 5777 · September 6, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 14
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Many of the letters that together constitute Iggeret HaKodesh were written in order to rouse Jewry to contribute generously to tzedakah in general and in particular for the Holy Land. More specifically, the Alter Rebbe strongly encouraged the support of Rabbi Mendele Horodoker and Rabbi Avraham Kalisker and their followers, who had settled there, through the Kollel Chabad Fund that he had founded.
In the present letter the Alter Rebbe places singular emphasis on the merit of tzedakah for the Holy Land. Every year, he declares, it should be given with more vitality and in greater volume, thus echoing the rhythm of the annually-renewed life-force that emanates from On High to the Holy Land, as he explains in this letter.
The Alter Rebbe begins here by stating that his purpose is “to arouse the old love and fondness for our Holy Land....” It would seem that “the old love” refers to the ardent enthusiasm which his chassidim had originally felt for the fund when it was freshly founded, and which had faded somewhat with the passage of years. It was this “old love” that the Alter Rebbe sought here to reawaken.
לעורר את האהבה הישנה וחבת ארץ הקודש
[This letter is written] to arouse the old love and fondness for the Holy Land,
להיות בוערת כרשפי אש מקרב איש ולב עמוק
so that it burn like fiery flames from the inwardness of man and from the depths of his heart,
כאלו היום ממש נתן ה׳ רוחו עלינו, רוח נדיבה
as if this very day G‑d had set His spirit upon us, a spirit of generosity,
בהתנדב עם למלאות ידם לה׳, ביד מלאה ורחבה
so that people volunteer to consecrate themselves to G‑d with a full and generous hand,
בריבוי אחר ריבוי, מדי שנה בשנה
with one increase after another, from year to year,
הולך ועולה למעלה ראש
continually rising and excelling themselves,
כמדת קדש העליון
in keeping with the measure of [the level of Divinity called] Kodesh HaElyon (“Supreme Holiness”), another name for the attribute of Chochmah,
המאיר לארץ הקודש, המתחדש ומתרבה תמיד
which radiates to the Holy Land and is constantly renewed (qualitatively) and increased (quantitatively),
כדכתיב: תמיד עיני ה׳ אלקיך בה, מרשית השנה ועד אחרית שנה
as it is written,1 “Forever are the eyes of the L‑rd your G‑d upon it (i.e., upon the Land of Israel), from the beginning of the year to the end of the year.”
As the Alter Rebbe will soon say, the term “eyes” alludes to the Divine attribute of Chochmah, or Kodesh HaElyon, which irradiates the Land of Israel constantly, from the beginning of the year to its end.
In order to explain how we derive from this verse that the level of Chochmah that radiates to the Holy Land is constantly renewed and increased, the Alter Rebbe first raises the following query:
דהאי ועד אחרית גו׳ אינו מובן לכאורה
Now, this phrase “to the end...” appears to be problematic,
שהרי באחרית שנה זו, מתחלת שנה שניה
for at the end of one year begins another year.
ואם כן, הוה ליה למימר: לעולם ועד
Thus it should surely have said [that the eyes of G‑d are upon the Land of Israel] “everlastingly”.
אך הענין יובן על פי מה שכתוב: ה׳ בחכמה יסד ארץ
However, this matter will be understood by considering the verse,2 “G‑d by Chochmahestablished the earth.”
שיסוד הארץ העליונה, היא בחינת ממלא כל עלמין
That is, the foundation of Eretz HaElyonah (lit., “the Higher Earth” or “the Higher Land”; i.e., the heavenly model of the terrestial Holy Land), which is the mode of [creative Divine influence which is immanent and therefore called] memaleh kol almin (lit., “filling all worlds”),
This refers to the Sefirah of Malchut of the World of Atzilut, called “land” for it is the last and (so to speak) lowest of the Supernal Sefirot, and it vests itself in created worlds and beings so as to vitalize them.
והתחתונה, היא ארץ חפץ, המכוונת כנגדה ממש
and [likewise the foundation] of the nether [land], which is [the Land of Israel which is known as] Eretz Chefetz (“the land of [G‑d’s] desire”), which truly corresponds to it[s heavenly counterpart], viz., Eretz HaElyonah,
ונקראת על שמה: ארץ החיים
and is called by its name, Eretz HaChayim (“the land of life”), —
הנה הוא נמשך מהמשכת והארת חכמה עילאה, מקור החיים העליונים
[the foundation, then, of the higher and the lower lands] issues from the downward flow and radiation from the Supreme Chochmah which is the source of Supernal life;
כדכתיב: החכמה תחיה בעליה וגו׳
as it is written,3 “Chochmah animates those who possess it....”
“G‑d by Chochmah established the earth” thus means, that the Sefirah of Chochmah diffuses its creative light upon Eretz HaElyonah (“the Higher Land,” i.e., Malchut of Atzilut), as well as upon its terrestial counterpart, the Land of Israel.
והארה והמשכה זו, היא מתחדשת באור חדש ממש בכל שנה ושנה
This radiation and efflux from Supreme Chochmah, that irradiates the “land” at both these levels, is renewed annually by a truly new light.
כי הוא יתברך וחכמתו אחד בתכלית היחוד
For G‑d (blessed be He) and His Chochmah are one, in an absolute unity
ונקרא בשם אור אין סוף ברוך הוא
which is called “the [infinite] Ein Sof-light,”
שאין סוף ואין קץ למעלת וגדולת האור והחיות הנמשך ממנו יתברך ומחכמתו
because there is no limit nor end to the quality and greatness of the light and vitality that issues forth from Him and from His Chochmah,
בעילוי אחר עילוי, עד אין קץ ותכלית, לרום המעלות למעלה מעלה
in elevation upon elevation, to no end or limit, to the peak of the loftiest levels.
Since the life-giving light that issues from Supreme Chochmah is infinite, it follows that whatever the intensity of the light drawn down in the previous year, it is still possible that a greater degree of light be drawn down in the new year.
ובכל שנה ושנה יורד ומאיר מחכמה עילאה אור חדש ומחודש שלא היה מאיר עדיין מעולם, לארץ העליונה
And every year there descends and radiates a new and renewed light which has never yet shone, from the Supreme Chochmah4 to the Eretz HaElyonah.
The light that reaches down to this level is here described as “new and renewed,” for in the first instance a new light radiates into Chochmah from the Ein Sof that transcends it, and then a new light issues from Chochmahand irradiates the Eretz HaElyonah.
כי אור כל שנה ושנה מסתלק לשרשו בכל ערב ראש השנה
For the light of every year withdraws to its source in the Essence of the Ein Sof on the eve of every Rosh HaShanah,
כשהחדש מתכסה בו
“when the moon is covered.”
Rosh HaShanah is known as5 “the holiday when the new moon is covered,” and is not seen. In a spiritual context this means that the Sefirah of Malchut (represented in the Kabbalah by the moon), the light that animates the worlds and created beings, is concealed and withdraws to its source.
ואחר כך, על ידי תקיעת שופר והתפלות, נמשך אור חדש עליון
Afterwards, by means of the sounding of the Shofar and by means of the prayers, a new and superior light is elicited,
מבחינה עליונה יותר שבמדריגת חכמה עילאה
[a light] of a yet higher rank in the sphere of the Supreme Chochmah,
להאיר לארץ עליונה ולדרים עליה
to radiate to the Eretz Elyonah and those who dwell upon it,
הם כל העולמות, העליונים והתחתונים, המקבלים חיותם ממנה
i.e., to all the higher and lower worlds that receive their vitality from it
דהיינו, מן האור אין סוף ברוך הוא וחכמתו המלובש בה
i.e., from the [infinite] Ein Sof-light, and from [G‑d’s] Chochmah which is vested in it, i.e., in “the Higher Land”;
כדכתיב: כי עמך מקור חיים, באורך נראה אור
as it is written,6 “For with You is the source of life; in Your light shall we see light.”
Supreme Chochmah, which is the source of life, is “with You,” i.e., nullified and unified with the Ein Sof; “in Your light” (i.e., in the light that radiates from Chochmah to “the Higher Land”) “we shall see light” (i.e., the light that descends from “the Higher Land” and illumines all the created beings which receive their vitality from it).
דהיינו אור המאיר מחכמה עילאה, מקור החיים
This refers to the light that radiates from Supreme Chochmah, the source of life.
וכנודע ליודעי חן, שבכל ראש השנה היא הנסירה, ומקבלת מוחין חדשים, עליונים יותר כו׳
(7And, as is known to the scholars of the Hidden Wisdom, i.e., the Kabbalists, every Rosh HaShanah the nesirah takes place, and [the Sefirah of Malchut] receives new, more sublime Mochin, and so on.)
This is a Kabbalistic theme regarding the “rebuilding” of the Sefirah of Malchut that takes place every Rosh HaShanah. The paradigm of this sequence is the slumber that G‑d brought upon Adam8 on the day of his creation, which took place on the day of Rosh HaShanah, and the subsequent excision (nesirah) of the rib from which Eve was then formed.
The Kabbalah explains that Adam is a terrestial echo of Supernal Man, i.e., the bracket of Sefirot known collectively as Za (ז״א, acronym for זעיר אנפין) of the World of Atzilut. “Slumber” alludes to the withdrawal of the Supernal intellectual attributes, or Mochin, from Za (just as man’s intellect withdraws during sleep). The new and more sublime Mochin which are then drawn down into Malchut are far superior to the Mochin that Malchut had previously received from Za.
ובפרטי פרטיות, כן הוא בכל יום ויום
In a very specific way, this takes place every day.
נמשכים מוחין עליונים יותר בכל תפלת השחר
More sublime Mochin are elicited by every morning-prayer,
ואינן מוחין הראשונים שנסתלקו אחר התפלה, רק גבוהין יותר
which are not the original Mochin that withdrew after the prayer [of the previous day], but more sublime ones.
ודרך כלל, בכללות העולם בשית אלפי שנין, כן הוא בכל ראש השנה וראש השנה
In general terms, with respect to the world as a whole — and not only with regard to the daily elicitation of new Mochin during prayer as experienced by an individual man — during the six thousand years [of the world’s existence],9 this occurs every Rosh HaShanah.
| FOOTNOTES | |
| 1. | Devarim 11:12. |
| 2. | Mishlei 3:19. |
| 3. | Kohelet 7:12. |
| 4. | Note of the Rebbe: “Cf. Likkutei Torah (Shir HaShirim 50b): ‘Surely in Supreme Chochmah too this new light is drawn down from Above....”’ |
| 5. | Rosh HaShanah 8a. |
| 6. | Tehillim 36:10. |
| 7. | Parentheses are in the original text. |
| 8. | Bereishit 2:21. |
| 9. | Rosh HaShanah 31a. |
• Sefer Hamitzvot:
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Elul 15, 5777 · September 6, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 280
Perverting Justice against a Convert or Orphan
"You shall not pervert the judgment of the stranger or the orphan"—Deuteronomy 24:17.
A judge is forbidden to unlawfully rule against a convert or orphan [taking advantage of their powerlessness].
Though it is forbidden to pervert justice no matter the identity of the defendant, a judge who does so in that case of a convert or orphan, transgresses also this additional prohibition.
Full text of this Mitzvah »
Perverting Justice against a Convert or Orphan
Negative Commandment 280
Translated by Berel Bell
The 280th prohibition is that a judge is forbidden from tilting the judgment against converts and orphans.
The source of this prohibition is G‑d's statement,1 "Do not pervert justice against the convert or orphan."
Therefore, for judging any Jew unjustly, one transgresses the prohibition, i.e. "Do not pervert justice."2 For judging a convert unjustly, one transgresses two prohibitions.
The Sifri3 says, "The verse, 'Do not pervert justice against the convert,' teaches that one who judges a convert unjustly transgresses two prohibitions. And if the person was both a convert and an orphan, one transgresses three4 prohibitions."
FOOTNOTES
1.Deut. 24:17.
2.Lev. 19:15. N273 above.
3.Parshas Ki Seitzei.
4.See Radvaz, quoted in Kapach, 5731, footnote 84, regarding why the three don't count separately among the 613.
Positive Commandment 177
Equal Treatment for Litigants
"With righteousness, judge your neighbor"—Leviticus 19:15.
The judge presiding over a case must treat both litigants equally, giving each the opportunity to speak whatever is on his mind—whether he speaks briefly or at length.
Also included in this mitzvah is the obligation on a qualified judge who is versed in Torah's legal code to issue a verdict. This obligation takes effect as soon as the two litigants present their arguments before him.
And also included in this mitzvah is that every individual is commanded to give his fellow the benefit of the doubt, and, when circumstances allow, to interpret his fellow's actions or words in a favorable light.
Full text of this Mitzvah »
Equal Treatment for Litigants
Positive Commandment 177
Translated by Berel Bell
The 177th mitzvah is that judges are commanded to treat both litigants equally. Both must be allowed [to speak], whether it takes a long time or a short time.
The source of this commandment is G‑d's statement,1 "Judge your people fairly."
The Sifra2 explains, "He should not allow one to speak as long as he needs and then tell the other, 'Speak for a short time.' " This is one of the laws included in this commandment.
It also includes the law that if one is qualified to judge, and the litigants have begun to present their case, one is required to complete hearing the case. Our Sages explicitly said,3 "One is required by the Torah to act as a judge, as the verse says, 'Judge your people fairly.' "
This mitzvah also includes the law4 that one is required to judge other people favorably, and to explain their words and actions only in a good and kind way.
The details of this mitzvah are explained in a number of passages in the Talmud.
FOOTNOTES
1.Lev. 19:15.
2.Kedoshim 4:4.
3.Sanhedrin 3a. See Kapach, 5731, footnote 98, that this passage of Sefer HaMitzvos answers the questions of the Kesef Mishneh and Maggid Mishneh, Hilchos Sanhedrin 2:10.
4.Sifra, Lev. 19:15.
Negative Commandment 276
Fearless Justice
"You shall not be afraid before any man"—Deuteronomy 1:17.
A judge may not fear an evil and dangerous individual, ruling in his favor because he's concerned that he may exact revenge against him. As the Midrash says, "Perhaps you will see, 'I fear that individual for perhaps he will kill my son, set my barn afire, or destroy my crops'—therefore the Torah says, 'You shall not be afraid before any man!'"
Full text of this Mitzvah »
Fearless Justice
Negative Commandment 276
Translated by Berel Bell
The 276th prohibition is that a judge is forbidden from fearing a vicious, evil, uncontrolled person to the extent of not ruling against him in judgment. He must give a just decision without being concerned with any damage the person might cause him.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not fear any man."
The Sifri2 says, " 'Do not fear any man.' One might say, 'I am afraid of this person: perhaps he will murder my son, or set my grain on fire, or destroy my crops.' The Torah therefore says, 'Do not fear any man.' "
FOOTNOTES
1.Deut. 1:17.
2.See Sifri, on above verse.
Negative Commandment 274
Bribery
"And you shall take no bribe"—Exodus 23:8.
A judge may not accept a gift from any of the parties in a case—even if the gift is given on condition that he rules justly [i.e., the party presenting the gift clearly states that it does not expect – or want – to be favored in any way].
Full text of this Mitzvah »
Bribery
Negative Commandment 274
Translated by Berel Bell
The 274th prohibition is that a judge is forbidden from taking a bribe from a litigant, even to give an honest judgment.
The source of this prohibition is G‑d's statement,1 "Do not accept bribery." This prohibition is repeated.2
The Sifri3 says, "The prohibition, 'Do not accept bribery,' applies even to declare that innocent people are innocent and that guilty people are guilty."
The details of this mitzvah are explained in a number of passages in tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:8.
2.Deut. 16:19.
3.Parshas Shoftim, ibid.
Rambam:
• 1 Chapter A Day: Avel Avel - Chapter 6
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1
According to Rabbinic Law, a mourner should observe some of the mourning practices for 30 days. Which source did our Sages use as a support for the concept of 30 days? Deuteronomy 21:13 states: "And she shall cry for her father and mother for a month." Implied is that a mourner will feel discomfort for a month.
א
מדברי סופרים שיהיה האבל נוהג במקצת דברי אבילות כל שלשים יום ומנין סמכו חכמים לשלשים יום שנאמר ובכתה את אביה ואת אמה ירח ימים מכלל שהאבל מצטער כל שלשים יום:
2
These are the practices forbidden to a mourner for the entire 30-day period. He is forbidden to cut his hair, to wear freshly ironed clothing, to marry, to enter a celebration of friends, and to go on a business trip to another city; five matters in all.
ב
ואלו דברים שהאבל אסור בהן כל שלשים יום: אסור בתספורת ובגיהוץ ובנשואין ובשמחת מרעות ולילך בסחורה ממדינה למדינה הכל חמשה דברים:
3
What does the prohibition against cutting one's hair involve? Just as it is forbidden to cut any of the hair of one's body, to shave one's mustache, or to cut one's nails with a utensil through the seven days of mourning;66 so, too, he is forbidden throughout these 30 days.
To whom does the above apply? To a man. A woman, by contrast, is permitted to remove hair after seven days although a man must wait 30. For one's father or mother, a man is obligated to let his hair grow until it becomes noticeably long or until his colleagues rebuke him for not attending to his appearance.
ג
בתספורת כיצד כשם שאסור לספר כל שער גופו או לגלח שפמו או לקוץ צפרניו בכלי כל שבעה כך אסור כל שלשים יום בד"א באיש אבל באשה מותרת בנטילת שער לאחר שבעה והאיש עד שלשים יום ועל אביו ועל אמו חייב לגדל שערו עד שישלח פרע או עד שיגערו בו חביריו:
4
Similarly, a mourner is forbidden to wear new white clothes that have been ironed for 30 days. This applies to both a man and a woman. If they are colored and ironed, it is permitted. Similarly, if they are not new although they are white and ironed, it is permitted. There is no prohibition against wearing linen clothes that were ironed.
After 30 days, one may wear ironed clothes, even if one is in mourning for one's father or mother.
ד
וכן אסור ללבוש כלים לבנים חדשים ומגוהצין כל שלשים יום אחד האיש ואחד האשה היו צבועין ומגוהצין מותרין וכן אם לא היו חדשים אע"פ שהן לבנים ומגוהצין מותרין וכלי פשתן אין בהן משום גיהוץ ולאחר שלשים יום מותר בגיהוץ אפילו על אביו ועל אמו:
5
What does the prohibition against marriage involve? It is forbidden to marry a woman throughout these 30 days. It is, however, permitted to consecrate her even on the day of the death of one's relative.
When a man's wife dies, if he already fulfilled the mitzvah of procreation, and he has someone to attend to him and he does not have young children, he may not remarry until three festivals pass. If, however, a person has not fulfilled the mitzvah of procreation, or fulfilled the mitzvah and has young children, or does not have someone to attend to him, he is permitted to consecrate and marry immediately. It is, however, forbidden for him to enter into relations with his wife until 30 days have passed. Similarly, a woman who was in mourning should not enter into relations until 30 days have passed.
ה
בנישואין כיצד אסור לישא אשה כל שלשים יום ומותר לארשה אפילו ביום המיתה ומי שמתה אשתו אם כבר קיים מצות פריה ורביה ויש לו מי שישמשנו ואין לו בנים קטנים הרי זה אסור לישא אשה אחרת עד שיעברו עליו שלשה רגלים אבל מי שלא קיים מצות פריה ורביה או שקיים ויש לו בנים קטנים או שאין לו מי שישמשנו הרי זה מותר לארשה ולכנוס מיד ואסור לו לבא עליה עד שלשים יום וכן האשה שהיתה אבלה לא תבעל עד שלשים יום:
6
A friendly get-together which a person is obligated to requite immediately may be held immediately after the seven days of mourning. If, however, he is not obligated to requite such a gathering, he is forbidden to enter one until 30 days pass.
ו
שמחת מרעות שהיה חייב לפרוע אותה מיד מותר לעשותה מיד לאחר שבעה אבל אם אינו חייב לפרעה אסור להכנס לה עד שלשים יום:
7
When does the above apply? When one is mourning for other deceased persons. When mourning for one's father or mother, by contrast, under all circumstances, one is forbidden to enter a friendly gathering for twelve months.
ז
במה דברים אמורים בשאר כל מתים אבל על אביו ועל אמו בין כך ובין כך לא יכנס לשמחת מרעות עד שנים עשר חדש:
8
When mourning for all other deceased persons, one is permitted to go on a business trip immediately after 30 days pass. When mourning for one's father or mother, by contrast, one should not go until his colleagues rebuke him and tell him: "Come with us."
ח
על כל המתים כולן מותר לילך בסחורה לאחר שלשים על אביו ועל אמו עד שיגערו בו חביריו ויאמרו לו לך עמנו:
9
When mourning for all other deceased persons, if one desires, one may reduce his business activities. If he does not desire, he need not reduce them. When mourning for one's father or mother, by contrast, one should reduce one's business activities.
ט
על כל המתים כולן רצה ממעט בעסקו רצה אינו ממעט על אביו ועל אמו ממעט בעסקו:
10
When a person is journeying from place to place, he should minimize his commercial activity if possible. If not, he should purchase the articles he needs for his journey and articles which are necessary to maintain his existence.
י
ההולך ממקום למקום אם יכול למעט בעסקו ימעט ואם לאו יקנה צרכי הדרך ודברים שיש בהן חיי נפש:
11
When a person's husband, wife, father, or mother was crucified in a city, it is forbidden for him to dwell in that city until the flesh of the corpse decomposes. If it is a major metropolis like Antioch, one may dwell in the other portion of the city, where one's relatives are not crucified.
יא
מי שהיה בעלה צלוב בעיר או אשתו צלובה או אביו ואמו אסור לו לשכון באותה העיר עד שיכלה הבשר ואם היתה עיר גדולה כאנטוכיא יש לו לשכון בצד האחר שאינן צלובין בו:
12
Even a portion of the seventh day is considered as the entire day and is counted both as part of the seven days of acute mourning and the 30 days of mourning. Therefore it is permissible to launder, to wash, and to perform other activities on the seventh day. Similarly, even a portion of the thirtieth day is considered as the entire day and it is permitted to cut one's hair and iron one's clothes on that day.
יב
יום שביעי מקצתו ככולו והוא עולה לכאן ולכאן ולפיכך מותר לכבס ולרחוץ ולעשות שאר הדברים ביום שביעי וכן יום שלשים מקצתו ככולו ומותר לספר ולגהץ ביום שלשים:
13
The following laws apply when one suffers several losses for which he is required to mourn one after the other. If his hair grows overly long, he may trim it with a razor, but not with scissors. He may wash his clothes in water, but not with soap or using sand. He may wash his entire body in cold water, but not in hot water.
Similarly, when one suffers repeated losses for which he must mourn after arriving from an overseas journey, being released from captivity or prison, being released from a ban of ostracism under which he had being placed, being absolved from a vow which he had taken, or emerging from a state of ritual impurity to one of purity, he may cut his hair in the midst of the period of mourning. The rationale is that one period of mourning followed the other and the people did not have the opportunity to care for themselves.
יג
מי שתכפוהו אבליו והכביד שערו מיקל בתער לא במספרים ומכבס כסותו במים אבל לא בנתר ולא בחול ורוחץ כל גופו בצונן אבל לא בחמין וכן מי שתכפוהו אבליו ובא ממדינת הים ומבית השביה או שיצא מבית האסורים או שהיה מנודה והותר או שהיה מודר ונשאל על נדרו והותר וכל היוצא מטומאה לטהרה הרי אלו מגלחין בימי אבלם הואיל ותכפם אבל אחר אבל ולא מצאו פנאי:
Rambam:
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1
There are a total of 21 negative commandments that are punishable by kerait, but which are not punishable by execution by the court, for which lashes are administered. They are:
i) a person who has relations with his sister;
ii) ...with his father's sister;
iii) ...with his mother's sister;
iv) ...with the sister of his wife;
v) ...with his brother's wife;
vi) ...with the wife of the brother of his father;
vii) ...with a woman in the niddah state;
viii) a person who eats forbidden fat;
ix) ...blood;
x) ...leaven on Passover;
xi) ...on Yom Kippur;
xii) a person who performs forbidden labor on Yom Kippur;
xii) a person who partakes of sacrificial meat after the designated time;
xiv) ...of sacrificial meat disqualified as piggul;
xv) ...of sacrificial meat while ritually impure;
xvi) a person who enters the Temple Courtyard while ritually impure;
xvii) a person who slaughters a consecrated animal outside the Temple;
xviii) a person who burns a consecrated animal as a sacrifice outside the Temple;
xix) a person who prepares the anointing oil for personal use;
xx) a person who anoints himself with the anointing oil for his own benefit
xi) a person who prepares the incense offering for his personal use;
א
כל לא תעשה שיש בו כרת ואין בו מיתת בית דין שלוקין עליהן אחד ועשרים ואלו הן: (א) הבא על אחותו ג (ב) הבא על אחות אביו ד (ג) הבא על אחות אמו ה (ד) הבא על אחות אשתו ו (ה) הבא על אשת אחיו ז (ו) הבא על אשת אחי אביו ח (ז) הבא על הנדה ט (ח) האוכל חלב י (ט) האוכל דם יא (י) האוכל חמץ בפסח יב (יא) האוכל ביום הכפורים יג (יב) העושה מלאכה ביוה"כ יד (יג) האוכל הנותר טו (יד) האוכל פיגול טז (טו) הטמא שאכל בשר קודש יז (טז) הטמא שנכנס לעזרה יח (יז) השוחט קדשים בחוץ יט (יח) המעלה קדשים בחוץ כ (יט) המפטם את השמן כא (כ) הדך בשמן המשחה כב (כא) המפטם את הקטרת:
2
There are a total of 18 negative commandments that are punishable by death by the hand of heaven, whose transgression involve a deed, for which lashes are administered. They are:
i) a person other than a priest who partakes of primary terumah whether it was ritually pure or ritually impure;
ii) a person other than a priest who partakes of terumat ma'aser;
iii) a person other than a priest who partakes of the first fruits after they entered Jerusalem;
iv) a person other than a priest who partakes of challah;
v) a person who partakes of tevel before the primary terumah and terumat ma'aser were separated from it;
vi) a person who partakes of the product of dough from which challah was not separated;
vii) a priest who partakes of terumah that was ritually pure while he was in a state of ritual impurity;
viii) a priest who entered the Holy of Holies for a purpose other than sacrificial worship;
ix) a priest who departed from the Temple in the midst of the sacrificial worship;
x) a Levite who performed the service of the priests;
xi) a person other than a priest who performs service in the Temple;
xii) a person who does not wear all the priestly garments; he is considered as if he is not a priest and receives lashes if he serves in the Temple;
xiii) a priest who serves in the Temple while in a state of ritual impurity;
xiv) a person who was intoxicated from wine who served in the Temple;
xv) a person who immersed himself to emerge from a state of ritual impurity but must still wait until the end of the day to attain a state of purity who served in the Temple;
xvi) a priest who served in the Temple although he did not yet bring the required sacrifices to attain atonement;
xvii) a person who let his hair grow long who served in the Temple;
xviii) a person whose clothes are ripped who served in the Temple;
ב
כל מחוייבין מיתה בידי שמים שהן בלא תעשה ויש בהן מעשה שלוקין עליהן שמונה עשר ואלו הן: (א) זר שאכל תרומה גדולה בין טהורה בין טמאה כה (ב) זר שאכל תרומת מעשר כו (ג) זר שאכל בכורים אחר שנכנסו לירושלים כז (ד) זר שאכל חלה כח (ה) האוכל טבל שלא הורם ממנו תרומה גדולה ותרומת מעשר כט (ו) האוכל עיסה שלא הורמה חלתה ל (ז) כהן טמא שאכל תרומה טהורה לא (ח) כהן שנכנס לקדש הקדשים שלא לעבודה לב (ט) כהן שיצא מן המקדש בשעת עבודה לג (י) לוי שעבד בעבודת כהנים לד (יא) זר ששמש במקדש לה (יב) מחוסר בגדים הרי הוא כזר ולוקה אם עבד לו (יג) כהן טמא ששמש לז (יד) שתוי יין ששמש לח (טו) טבול יום ששמש לט (טז) מחוסר כפורים ששמש מ (יז) פרוע ראש ששמש מא (יח) קרוע בגדים ששמש:
3
When, however, a person serves in the Temple without sanctifying his hands and feet, although he is worthy of death, he does not receive lashes, because he has violated only a positive commandment. Similarly, the following three - a prophet who withheld his prophecy or transgressed his own prophecy and a person who violated the words of a prophet - although they all are worthy of death - they do not receive lashes. For their transgression stems from a positive commandment, as Deuteronomy 18:15 states: "And you shall listen to him." In all contexts, a prohibition that stems from a positive commandment has the status of a positive commandment and lashes are not administered because of it.
ג
אבל המשמש בלא קדוש ידים ורגלים אף על פי שהוא חייב מיתה אינו לוקה מפני שהיא מצות עשה וכן נביא שכבש נבואתו או שעבר על דברי עצמו והעובר על דברי נביא אע"פ ששלשתן במיתה אינו לוקה שהן באין מכלל עשה שנאמר אליו תשמעון ולאו הבא מכלל עשה הרי הוא כעשה ואין לוקין עליו:
4
13There are a total of 168 negative commandments that are neither punishable by kerait, nor by execution by the court, for which lashes are administered. They are:
i) a person who fashions an idol;
ii) a person who makes an image for artistic purposes;
iii) a person who turns to idolatry with any deed;
iv) a person who erects a monument;
v) a person who plants a tree in the Temple;
vi) a person who places down an engraved stone on which to prostrate oneself;
vii) a person who takes a vow in the name of a false divinity;
viii) a person who takes an oath in the name of a false divinitiy;
ix) a person who derives benefit from a false divinity;
x) a person who rebuilds a city destroyed because it was swayed to idolatry;
xi) a person who benefits from the property of such a city;
xii) a person who follows the statutes of the gentiles;
xiii) a diviner;
xiv) an augurer;
xv) a reader of omens;
xvi) a person who casts spells;
xvii) a necromancer;
xviii) a person who erases God's name, or the like, e.g., he destroys a stone from the altar or destroys wood consecrated to the Sanctuary;
xix) a person who extinguishes fire from the altar;
xx) a person who ascends the altar with steps;
xxi) a person who enters the Temple Courtyard with impure garments;
xxii) a zav and the like who enters the Temple Mount;
xxiii) a person who removes the staves of the ark;
xxiv) a person who removes the High Priest's breastplate from his ephod;
xxv) a person who tears the collar of the High Priest's cloak;
xxvi) a person who offers anything else than the commanded offerings on the golden altar;
xxvii) a priest who enters the Sanctuary while not in the midst of sacrificial worship;
xxviii) a priest with a physical deformity who enters the Sanctuary;
xxix) a priest with who enters the Sanctuary while intoxicated;
xxx) a priest with a physical deformity who performs sacrificial worship;
xxxi) an uncircumcised priest who performs sacrificial worship;
xxxii) a priest who performs the tasks of the Levites;
xxxiii) a priest who enters the Sanctuary with uncut hair;
xxxiv) a priest who enters the Sanctuary with torn clothes;
xxxv) a person who consecrates an animal with a physical deformity;
xxxvi) a person who slaughters such an animal as an offering;
xxxvii) a person who sprinkles the blood of such animals on the altar;
xxxviii) a person who burns the fats of such animals on the altar;
xxxix) a person who offers an animal with a physical deformity on behalf of gentile;
xxxx) a person who produces a blemish in a consecrated animal at the time the Temple is standing;
xxxxi) a person who performs labor with consecrated animals;
xxxxii) a person who shears consecrated animals
xxxxiii) a person who makes a fire-offering of yeast or honey;
xxxxiv) a person who allows the remainder of the meal-offerings to leaven;
xxxxv) a person who offers a sacrifice without salt;
xxxxvi) a person who offers a present given to a prostitute or an animal given in exchange for a dog;
xxxxvii) a person who adds oil to the meal-offering of a sinner;
xxxxviii) a person who adds frankincense to such an offering;
il) a person who adds oil to the meal-offering of a sotah;
l) a person who adds frankincense to such an offering;
li) a person who separates the head of a bird brought as a sin offering from its trunk;
lii) a person who transfers the holiness of one animal to another;
liii) a person who partakes of sacrificial meat after it became ritually impure;
liv) a person who partakes of sacrifices that have been disqualified;
lv) a priest who partakes of the meat of sacrifices of the most sacred order outside the Temple courtyard;
lvi) a non-priest who partakes of the meat of sacrifices of the most sacred order after their blood has been sprinkled on the altar;
lvii) a non-priest who partakes of the meat of a firstborn animal;
lviii) a daughter of a priest who married a non-priest who partakes of the breast and the foreleg given to the priests; this applies even after the death of her husband; lix) a chalalah who partakes of terumah;
lx) a person who partakes of sacrifices of lesser sanctity outside of Jerusalem;
lxi) a person who partakes of sacrifices of lesser sanctity before their blood is sprinkled on the altar
lxii) a person who partakes of an unblemished firstborn animal outside of Jerusalem;
lxiii) a person who partakes of the second tithe after it had entered Jerusalem once it had been taken outside Jerusalem again;
lxiv) a priest who partakes of the first fruits after they entered Jerusalem, but before they were placed down in the Temple Courtyard;
lxv) a priest who partakes of the first fruits after they were placed down in the Temple Courtyard and were then taken outside Jerusalem again;
lxvi) a person who partakes of ma'aser sheni in Jerusalem after it became impure, before it was redeemed;
lxvii) a person who is ritually impure who partakes of ma'aser sheni which was pure in Jerusalem;
lxviii) a person who partakes of ma'aser sheni - and similarly, any other consecrated food - while in a state of acute mourning;
lxix) an uncircumcised person who partakes of sacrificial meal or terumot;
lxx) a person who partakes of a meal offering brought by a priest or any other sacrifice that should be totally consumed by the fire of the altar;
lxxi) a person who partakes of the meat of the sin-offerings that are burned and any other sacrifices that must be burnt;
lxxii) a person who slaughters the Paschal sacrifice while he possesses chametz;
lxxiii) a person who breaks a bone from the Paschal sacrifice; this applies with regard to the first sacrifice or the second sacrifice;
lxxiv) a person who removes meat from the Paschal sacrifice outside the company of people partaking of it;
lxxv) a person who partakes of meat from the Paschal sacrifice outside of that company;
lxxvi) a person who partakes of meat from the Paschal sacrifice partially roasted or cooked; lxxvii) a person who purposely derives benefit from consecrated property;
lxxviii) a person who partakes of tevel from which the tithes, even the tithe for the poor, has not been separated, even though the terumot have been separated;
lxxix) a person who partakes of the meat of an animal that was condemned to be stoned to death, even if the condemned animal was slaughtered correctly;
lxxx) a person who eats meat from a non-kosher animal;
lxxxi) ... a non-kosher fowl;
lxxxii) ... a non-kosher fish;
lxxxiii) a person who partakes of a flying teeming animal;
lxxxiv) ... an earthbound teeming animal;
lxxxv) ... an aquatic teeming animal;
lxxxvi) ... an animal that crawls on the earth even though it does not reproduce;
lxxxvii) ... worms from fruit after they emerged from the fruit;
lxxxviii) a person who eats carrion;
lxxxix) ... an animal that was critically injured;
xc) ... a limb from a living animal;
xci) ... the sciatic nerve;
xcii) ... meat cooked with milk;
xciii) a person who cooks meat with milk;
xciv) a person who partakes of fresh grain before the bringing of the omer;
xcv) a person who partakes of orlah;
xcvi) a person who partakes of kilai hakerem;
xcvii) a person who partakes of chametz in a mixture on Pesach;
xcviii) ...after midday on the fourteenth of Nissan;
ic) a person who maintains possession of chametz on Pesach, e.g., he causes his dough to leaven;
c) a person who drinks wine used as a libation for false deities;
ci) a nazarite who partakes of the products of the vine;
cii) ... cuts his hair,
ciii) ...who contracts impurity imparted by a corpse;
civ) a person who shaves the hair next to a blemish of tzara'at
cv) a person who cuts off signs of tzara'at or removes them with fire;
cvi) a person who tills a wadi where the neck of a calf was broken to atone for an unsolved murder;
cvii) a person who sows in Eretz Yisrael in the Sabbatical year;
cviii) a person who trims a tree in the Sabbatical year;
cix) a person who reaps freely growing produce in the Sabbatical year without deviating from his ordinary pattern;
cx) a person who harvests fruit in the Sabbatical year without deviating from his ordinary pattern;
cxi) a person who sows in the Jubilee year;
cxii) a person who reaps in the Jubilee year without deviating from his ordinary pattern;
cxiii) a person who harvests fruit in the Jubilee year without deviating from his ordinary pattern;
cxiv) a person who destroys the produce from the corners of his harvest without giving it to a poor person;
cxv) a person who collects the grapes that grow individually in his vineyard and does not give them to a poor person;
cxvi) a person who collects the grain that falls from the reapers and does not give it to a poor person;
cxvii) a person who collects the grapes that grow in underdeveloped clusters in his vineyard and does not give them to a poor person;
cxviii) a person who takes a forgotten sheaf and does not give it to a poor person;
cxix) a person who takes a mother bird together with her young and does not send away the mother bird;
cxx) a person who sows mixed species of seeds together while sowing in Eretz Yisrael;
cxxi) a person who sows mixed species in a vineyard in Eretz Yisrael;
cxxii) a person who grafts mixed species of trees; this prohibition applies in every place;
cxxiii) a person who mates mixed species of animals; this prohibition applies in every place;
cxxiv) a person who leads mixed species of animals; this prohibition applies in every place;
cxxv) a person who muzzles an animal while it is working; this prohibition applies in every place;
cxxvi) a person who slaughters an animal and its offspring on the same day; this prohibition applies in every place;
cxxvii) a person who takes security from a colleague and does not return it to him when he requires it;
cxxviii) a person who takes security from a widow and does not return it to her;
cxxix) a person who takes utensils used in the preparation of food as security;
cxxx) a lying witness who is not penalized financially;
cxxxi) a person who strikes a colleague with a blow that does not require a p'rutah to be paid as compensation;
cxxxii) a wayward and rebellious son after the first testimony was delivered against him;
cxxxiii) a person who spreads a libelous report about his wife who is discovered to have lied;
cxxxiv) a person who curses a colleague using God's name;
cxxxv) a person who takes a false oath
cxxxvi) a person who takes an unnecessary oath
cxxxvii) a person who abrogates his vow;
cxxxiii) a person who goes beyond the Sabbath limits on the Sabbath;
cxxxix) a person who performs a forbidden labor on a festival;
cxl) a person who removes the hair at the corner of his head;
cxli) a person who removes the hair at the corner of his head;
cxlii) a person who gouges his flesh because of a person's death;
cxliii) a person who shaves his head because of a person's death;
cxliv) a person who tatoos himself;
cxlv) a person who wears shaatnez;
cxlvi) a person who chops down a fruit tree for a destructive purpose;
cxlvii) a man who wears the garments of a woman;
cxlviii) a woman who wears the garments of a man;
cil) a priest who contracts impurity because of contact with a corpse;
cl) a priest who consecrates a woman classified as a zonah and has relations with her;
cli) a priest who consecrates a divorcee and has relations with her;
clii) a priest who consecrates a woman classified as a challalah and has relations with her;
cliii) a High Priest who had relations with a widow even though he did not consecrate her;
cliv) a person who remarries his divorcee after she has been consecrated by another man;
clv) a person who marries a woman who is obligated to perform yibbum;
clvi) a man who has relations with a woman outside the context of marriage;
clvii) a mamzer who marries a native-born Jewess and has relations with her;
clviii) a person with crushed testicles who marries a native-born Jewess and has relations with her;
clix) a person who castrates another man, or a male animal, beast, or fowl;
clx) a rapist who divorces his victim and does not remarry her;
clxi) a person who spreads a libelous report about his wife, divorces her without remarrying her;
clxii) a person who enjoys intimacy with a woman forbidden him even though he did not engage in sexual relations; such a person is suspect of forbidden sexual activity;
clxiii) a person who marries out of the faith;
clxiv) an Ammonite convert who marries a native-born Jewess and had relations with her;
clxv) a Moabite convert who marries a native-born Jewess and had relations with her;
clxvi) a king who takes more wives than allowed by the Torah;
clxvii) a king who acquires more horses than allowed by the Torah;
clxviii) a king who acquires more wealth than necessary;
Thus there are a total of 207 violations which are punishable by lashes. An acronym for them is yilaku zerim The strangers will be lashed.
ד
כל לא תעשה שבתורה שאין בהן לא כרת ולא מיתת בית דין שלוקין עליהן קס"ח ואלו הן: (א) העושה אליל מה (ב) העושה אליל לנוי מו (ג) הפונה אל אלילים באחד מן המעשים מז (ד) המקים מצבה מח (ה) הנוטע אילן במקדש מט (ו) הנותן אבן משכית נ (ז) הנודר בשם ע"ז נא (ח) הנשבע בשמה נב (ט) הנהנה בה נג (י) הבונה עיר הנדחת נד (יא) הנהנה ממנה נה (יב) העושה כחקות העכו"ם נו (יג) הקוסם נז (יד) המעונן נח (טו) המנחש נט (טז) החובר ס (יז) הדורש אל המתים סא (יח) המוחק שם וכיוצא בו כגון הורס אבן מן המזבח או שורף עץ מן המקדש סב (יט) המכבה אש מן המזבח סג (כ) העולה עליו במעלות סד (כא) הנכנס לעזרה בבגדים טמאים סה (כב) זב וכיוצא בו שנכנס להר הבית סו (כג) המסיר בדי ארון סז (כד) המזיח חשן מעל האפוד סח (כה) הקורע פי המעיל סט (כו) המקריב על מזבח הזהב ע (כז) כהן שנכנס להיכל שלא בשעת העבודה עא (כח) בעל מום שנכנס לשם עב (כט) שתוי שנכנס לשם עג (ל) בעל מום ששמש עד (לא) ערל ששמש עה (לב) כהן שעבד בעבודת הלוים עו (לג) כהן שנכנס למקדש פרוע ראש עז (לד) כהן שנכנס למקדש קרוע בגדים עח (לה) המקדיש בעלי מומין עט (לו) השוחטן פ (לז) הזורק דמיהן פא (לח) המקטיר אימוריהן פב (לט) המקריב קרבנות עכו"ם בעלי מומין פג (מ) המטיל מום בקדשים בזמן המקדש פד (מא) העובד בקדשים פה (מב) הגוזז אותן פו (מג) המקטיר שאור או דבש פז (מד) העושה שירי מנחות מחמץ פח (מה) המקריב בלא מלח פט (מו) המקריב אתנן או מחיר כלב צ (מז) הנותן שמן על מנחת חוטא צא (מח) הנותן עליה לבונה צב (מט) הנותן שמן בקרבן סוטה צג (נ) הנותן עליו לבונה: (נא) המבדיל בחטאת העוף צה (נב) המימר בקדשי מזבח צו (נג) האוכל בשר קודש שנטמא צז (נד) האוכל מפסולי המוקדשין צח (נה) כהן שאכל בשר קדשי קדשים חוץ לעזרה צט (נו) זר שאכל בשר קדשי קדשים אחר מתן דמים ק (נז) זר שאכל בשר בכור קא (נח) כהנת שנשאת לזר שאוכלת חזה ושוק אפילו לאחר מיתת בעלה קב (נט) חללה שאכלה תרומה קג (ס) האוכל קדשים קלים חוץ לירושלים קד (סא) האוכל קדשים קלים קודם זריקת דמים קה (סב) האוכל בכור חוץ לירושלים קו (סג) האוכל מעשר שני אחר שראה פני הבית חוץ לירושלים קז (סד) כהן שאכל בכורים משנכנסו לירושלים קודם הנחה בעזרה קח (סה) כהן שאכל בכורים חוץ לירושלים אחר שהניחו בעזרה קט (סו) האוכל מעשר שני שנטמא בירושלים קודם שיפדה קי (סז) טמא שאכל מעשר שני הטהור בירושלים קיא (סח) האוכל מעשר שני באנינות וכן כל הקדשים קיב (סט) ערל שאכל בשר קודש או תרומות קיג (ע) האוכל ממנחת כהן וכן מכל דבר שהוא כליל לאשים קיד (עא) האוכל מבשר חטאות הנשרפות וכן מכל הטעון שריפה קטו (עב) השוחט פסח על החמץ קטז (עג) השובר בו עצם בין בראשון בין בשני קיז (עד) המוציא מבשרו חוץ לחבורתו קיח (עה) האוכל מבשרו חוץ מחבורתו קיט (עו) האוכל מבשרו נא או מבושל קכ (עז) הנהנה מן ההקדש במזיד קכא (עח) האוכל טבל שעדיין לא הופרש ממנו מעשר אפילו מעשר עני אף על פי שהורמו תרומותיו קכב (עט) האוכל מבשר נפש חיה שנגמר דינה לסקילה אף על פי שנשחטה קכג (פ) האוכל בהמה טמאה קכד (פא) האוכל עוף טמא קכה (פב) האוכל דג טמא קכו (פג) האוכל שרץ העוף קכז (פד) האוכל שרץ הארץ קכח (פה) האוכל שרץ המים קכט (פו) האוכל רמש האדמה אע"פ שאינו רבה קל (פז) האוכל תולעים שבפירות אחר שפירשו: (פח) האוכל נבילה קלב (פט) האוכל טריפה קלג (צ) האוכל אבר מן החי קלד (צא) האוכל גיד הנשה קלה (צב) האוכל בשר בחלב קלו (צג) המבשל בשר בחלב קלז (צד) האוכל מתבואה חדשה קודם הבאת העומר [המקריב מנחה מתבואה חדשה קודם הבאת שתי הלחם] קלח (צה) האוכל ערלה קלט (צו) האוכל כלאי הכרם קמ (צז) האוכל תערובת חמץ בפסח קמא (צח) האוכל חמץ אחר חצות קמב (צט) המקיים חמץ ברשותו וכגון שחימץ עיסתו קמג (ק) השותה יין נסך קמד (קא) נזיר שאכל מגפן היין קמה (קב) נזיר שגילח קמו (קג) נזיר שנטמא למת קמז (קד) המגלח את הנתק קמח (קה) החותך סימני צרעת או שכוואן באש קמט (קו) העובד בנחל שנתערפה בו העגלה קנ (קז) הזורע ארץ ישראל בשביעית קנא (קח) הזומר את האילן בשביעית קנב (קט) הקוצר ספיח בלא שינוי קנג (קי) הבוצר בלא שינוי קנד (קיא) הזורע בשנת היובל קנה (קיב) הקוצר בה בלא שינוי קנו (קיג) הבוצר בה בלא שינוי קנז (קיד) המכלה פאת שדה ולא נתנה לעני קנח (קטו) המעולל כרמו ולא נתנה לעני קנט (קטז) המלקט לקט ולא נתנו לעני קס (קיז) פרט כרמו ולא נתנו לעני קסא (קיח) הלוקח עומר השכחה ולא נתנו לעני קסב (קיט) הלוקח אם על בנים ולא שלח האם קסג (קכ) הזורע כלאים בארץ בזרעים קסד (קכא) הזורע כלאי הכרם בארץ קסה (קכב) המרכיב אילנות כלאים בכ"מ קסו (קכג) המרביע בהמה כלאים בכל מקום קסז (קכד) המנהיג בכלאים בכ"מ קסח (קכה) החוסם בהמה בעת מלאכה בכל מקום קסט (קכו) השוחט אותו ואת בנו בכ"מ: (קכז) הממשכן חבירו בידו ולא החזיר לוה עבוט קעא (קכח) החובל אלמנה ולא החזיר המשכון קעב (קכט) החובל כלים שעושין בהן אוכל נפש קעג (קל) עד זומם שאין בו תשלומין קעד (קלא) המכה חבירו הכאה שאין בה שוה פרוטה קעה (קלב) בן סורר ומורה בעדות ראשונה קעו (קלג) המוציא שם רע שנמצא דברו שקר קעז (קלד) המקלל את חבירו בשם קעח (קלה) הנשבע לשקר קעט (קלו) הנשבע לשוא קפ (קלז) המחלל נדרו קפא (קלח) היוצא חוץ לתחום בשבת קפב (קלט) העושה מלאכה ביום טוב קפג (קמ) המקיף פאת הראש קפד (קמא) המקיף פאת זקן קפה (קמב) השורט על מת קפו (קמג) הקורח ראשו על המת קפז (קמד) הכותב כתובת קעקע קפח (קמה) הלובש שעטנז קפט (קמו) הקוצץ אילני מאכל דרך השחתה: (קמז) איש שלבש מלבוש אשה קצא (קמח) אשה שלבשה מלבוש איש קצב (קמט) כהן שנטמא למת קצג (קנ) כהן שקדש אשה זונה ובעלה קצד (קנא) כהן שקדש גרושה ובעלה קצה (קנב) כהן שקדש חללה ובעלה קצו (קנג) כהן גדול שבעל אלמנה אף על פי שלא קדשה קצז (קנד) המחזיר גרושתו אחר שנתקדשה קצח (קנה) הנושא זקוקה ליבם קצט (קנו) הבא על הקדשה ר (קנז) ממזר שנשא בת ישראל ובעל רא (קנח) פצוע דכא שנשא בת ישראל ובעל רב (קנט) המסרס איש וכן שאר זכרי בהמה חיה ועוף רג (קס) אונס שגירש אנוסתו ולא החזירה רד (קסא) המוציא שם רע שגירש אשתו ולא החזירה רה (קסב) הקרב אל העריות בדרך מדרכי הזנות אע"פ שלא גילה ערוה וזהו החשוד על העריות רו (קסג) המתחתן בעכו"ם רז (קסד) גר עמוני שנשא בת ישראל ובעל רח (קסה) גר מואבי שנשא בת ישראל ובעל רט (קסו) מלך שהרבה נשים רי (קסז) מלך שהרבה סוסים ריא (קסח) מלך שהרבה כסף וזהב: נמצאו כל הלוקים ר"ז וסימן להם ילקו זרים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 20
1
A court does not inflict punishment on the basis of conclusions which it draws, only on the basis of the testimony of witnesses with clear proof. Even if witnesses saw a person pursuing a colleague, they gave him a warning, but then diverted their attention, punishment is not inflicted on the basis of their testimony. Or to give a graphic example, the pursuer entered into a ruin, following the pursued and the witnesses followed him. They saw the victim slain, in his death throes, and the sword dripping blood in the hand of the killer, since they did not see him strike him, the court does not execute the killer based on this testimony. Concerning this and the like, Exodus 23:7 states: "Do not kill an innocent and righteous person."
Similarly, if two people testified that a person served a false deity in different circumstances, e.g., one saw him serve the sun and warned him, while the other saw him serve the moon and warned him, their testimonies are not combined. This can also be inferred from the verse: "Do not kill an innocent and righteous person." Since there is a rationale on which basis he could be held innocent and righteous, he should not be executed.
א
אין בית דין עונשין באומד הדעת אלא על פי עדים בראיה ברורה אפילו ראוהו העדים רודף אחר חבירו והתרו בו והעלימו עיניהם או שנכנסו אחריו לחורבה ונכנסו אחריו ומצאוהו הרוג ומפרפר והסייף מנטף דם ביד ההורג הואיל ולא ראוהו בעת שהכהו אין בית דין הורגין בעדות זו ועל זה וכיוצא בו נאמר ונקי וצדיק אל תהרוג וכן אם העידו עליו שנים שעבד ע"ז זה ראהו שעבד את החמה והתרה בו וזה ראהו שעבד את הלבנה והתרה בו אין מצטרפין שנאמר ונקי וצדיק אל תהרוג הואיל ויש שם צד לנקותו ולהיותו צדיק אל תהרגוהו:
2
Whenever a person violates a prohibition punishable by execution by the court under duress, the court should not execute him. Even in situations where the transgressor was commanded to sacrifice his life and not transgress, if he sinned under duress, although he desecrated God's name, he should not be executed. This is derived from Deuteronomy 22:26: "To the maiden, you should not do anything." This verse is a warning to the court not to punish a person who transgresses under duress.
ב
כל מי שעשה דבר שחייבין עליו מיתת בית דין באונס אין בית דין ממיתין אותו ואף על פי שהיה מצווה שיהרג ואל יעבור אע"פ שחלל את השם והוא אנוס אינו נהרג שנאמר ולנערה לא תעשה דבר זו אזהרה לבית דין שלא יענשו את האנוס:
3
When a man is compelled to engage in relations with a woman forbidden to him, he is liable for execution by the court. The rationale is that an erection can only come about willingly. When a woman is raped, by contrast, she is absolved. This applies even if, in the midst of the rape, she says: "Allow him to continue." It is her natural inclination that overcame her.
ג
איש שאנסוהו עד שבא על הערוה חייב מיתת בית דין שאין קישוי אלא לדעת אבל האשה הנבעלת באונס אפילו אמרה אחר שנאנסה הניחו לו הרי היא פטורה מפני שיצרה נתגבר עליה:
4
It is forbidden for the court to have compassion for the killer. The judges should not say: "Since this person has already been killed, what advantage is there in killing another person," and thus be lax in executing him. This is implied by Deuteronomy 19:13: "Do not allow your eyes to take pity. You shall eliminate innocent bloodshed."
Similarly, it is forbidden for the court to take pity on a person who was obligated to pay a fine. They should not say: "He is poor. He acted unintentionally." Instead, they should exact the entire payment from him without compassion, as Ibid.:21 states: "You shall not take pity."
Similarly, in questions of monetary law, one should not show mercy to the poor, saying: "He is indigent and the other litigant is wealthy. Since both I and the wealthy man are obligated to provide for the poor person's livelihood, I will vindicate him in judgment and thus he will derive his livelihood with honor." With regard to this, the Torah warned Exodus 23:3: "Do not glorify the indigent in his dispute," and Leviticus 19:15: "Do not show favor to the poor."
It is forbidden to show favor to a person of stature. What is implied? Two people come before one for judgment, one a wise man of stature and one, an ordinary person. One may not ask about the welfare of the person of stature first, nor treat him with favor, nor show him honor, lest this cause the other litigant to become tongue-tied. Instead, the judge should not turn to either of them in a personal manner until the judgment is concluded. This is derived from [Ibid.: "Do not glorify the countenance of a person of stature." Our Sages said: One should not say: "This man is affluent; he is the son of people of stature, how can I embarrass him and witness his humiliation." With regard to this, it is written: "Do not glorify the countenance of a person of stature."
ד
אסור לבית דין לחוס על ההורג שלא יאמרו כבר נהרג זה ומה תועלת יש בהריגת האחר ונמצאו מתרשלין בהריגתו שנאמר ולא תחוס עינך ובערת דם הנקי וכן אסור לבית דין לחוס על מי שנתחייב קנס שלא יאמרו עני הוא זה שלא בכוונה עשה אלא מגבין ממנו כל שיש לו בלא חנינה שנאמר ולא תחוס עינך וכן בדיני ממונות אין מרחמין על הדל שלא תאמר עני הוא זה ובעל דינו עשיר הואיל ואני והעשיר חייבין לפרנסו אזכנו בדין ונמצא מתפרנס בכבוד על זה הזהירה תורה ודל לא תהדר בריבו ונאמר לא תשא פני דל אסור להדר פני גדול כיצד הרי שבאו לפניך שנים לדין אחד חכם גדול ואחד הדיוט לא תקדים לשאול בשלומו של גדול ולא תסביר לו פנים ולא תכבדנו כדי שלא יסתתמו טענותיו של אחר אלא אינו נפנה לאחד מהן עד שיגמר הדין שנאמר לא תהדר פני גדול אמרו חכמים אל תאמר עשיר הוא זה בן גדולים הוא זה היאך אביישנו ואראה בבושתו לכך נאמר לא תהדר פני גדול:
5
If two people come before a judge one observant and one wicked, he should not say : "Since he is wicked and it can be presumed that he is lying and conversely, it can be assumed that the other litigant does not falsify his statements, I will be biased against the wicked in judgment." With regard to this, Exodus 23:7 states: "Do not be biased in the judgment of the poor person." The intent is even if a person is poor in the observance of mitzvot, do not be biased in his judgment.
ה
באו לפניך שנים אחד כשר ואחד רשע אל תאמר הואיל ורשע הוא וחזקתו משקר וחזקת זה שאינו משנה בדברו אטה הדין על הרשע על זה נאמר לא תטה משפט אביונך בריבו אף על פי שהוא אביון במצות לא תטה דינו:
6
Leviticus 19:15: "Do not act perversely in judgment" refers to a person who distorts the judgment and vindicates the litigant who should be held liable and obligates the litigant who should be vindicated. Similarly, a person who delays rendering judgment and extends his deliberations even though the matter is clear-cut in order to aggravate one of the litigants is also considered as one who acts perversely.
ו
לא תעשו עול במשפט זה המעוות את הדין ומזכה את החייב ומחייב את הזכאי וכן המענה את הדין ומאריך בדברים ברורים כדי לצער אחד מבעלי דינים הרי זה בכלל עול:
7
A person who is haughty when rendering judgment and hurries to deliver a judgment before he examines the matter in his own mind until it is as clear as the sun to him is considered a fool, wicked, and conceited. Our Sages commanded: "Be patient in judgment." And similarly, Job 29:16 states: "When I did not understand a complaint, I would investigate."
ז
הגס לבו בהוראה וקופץ וחותך את הדין קודם שיחקרהו בינו לבין עצמו עד שיהא לו ברור כשמש הרי זה שוטה רשע וגס רוח כך צוו חכמים הוו מתונין בדין וכן איוב הוא אומר וריב לא ידעתי אחקרהו:
8
A judge who begins comparing a judgment that is brought before him to a judgment that was already rendered with which he was familiar is considered as wicked and haughty when rendering judgment if there is a scholar in his city who is wiser than him and he fails to consult him. Our Sages comment: "May evil upon evil befall him." For these and similar concepts stem from haughtiness which leads to the perversion of justice.
Proverbs 7:26: "She cast down many corpses" refers to a student who has not reached the level where he can deliver rulings, but does so. Awesome are all she has slain" Ibid. refers to a scholar who has reached the level where he can deliver rulings, but does not do so.
The latter denunciation applies provided his generation requires his services. If, however, he knows that there is another scholar capable of rendering decisions, and therefore he refrains from doing so, he is praiseworthy. Whenever a person refrains from becoming involved in a judgment, he removes the responsibility for antagonism, theft, and false oaths from himself. A person who is haughty in rendering judgment is foolish, wicked, and arrogant.
ח
כל דיין שבא לפניו דין והתחיל לדמותו בדין פסוק שכבר ידע אותו ויש במדינה גדול ממנו בחכמה ואינו הולך ונמלך בו הרי זה בכלל הרשעים שלבם גס בהוראה ואמרו חכמים רעה על רעה תבא לו שכל הדברים וכיוצא בהן מגסות הרוח הן המביאות לידי עוות הדין כי רבים חללים הפילה זה תלמיד שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה שהגיע להוראה ואינו מורה והוא שיהיה הדור צריך לו אבל אם ידע שיש לשם ראוי להוראה ומנע עצמו מן ההוראה הרי זה משובח וכל המונע עצמו מן הדין מונע ממנו איבה וגזל ושבועת שוא והגס לבו בהוראה שוטה רשע וגס רוח:
9
A student should not give a ruling in the presence of his teacher unless he is three parseot removed from him. This distance is the length of the encampment of the Jews in the desert.
ט
תלמיד אל יורה הלכה לפני רבו אא"כ היה רחוק ממנו שלש פרסאות כנגד מחנה ישראל:
10
A person should not say: "All of the above applies with regard to a judgment that involves the expropriation of a large sum of money from one person to another." Instead, a judgment involving 1000 maneh and one involving a p'rutah should be regarded as identical with regard to all matters.
י
אל תאמר שכל אלו הדברים בדין שיש בו הוצאת ממון הרבה מזה ונתינתו לזה לעולם יהי דין אלף מנה ודין פרוטה אחת שוין בעיניך לכל דבר:
11
Judges should not sit down to adjudicate a case involving less than a p'rutah. If, however, they were required to adjudicate a complaint involving a p'rutah, they render a judgment even if ultimately, the outcome concerns less than a p'rutah.
יא
אין הדיינין יושבין לדין בדין פחות משוה פרוטה ואם הוזקקו לשוה פרוטה גומרין את דינו אפילו לפחות משוה פרוטה:
12
Anyone who perverts a judgment against another Jew transgresses a negative commandment, as Leviticus 19:15 states: "Do not act perversely in judgment." If the litigant was a convert, he transgresses two negative commandments, as Deuteronomy 24:17 states: "Do not distort the judgment of a convert." If he was an orphan, the transgressor violates three negative commandments as that verse continues: "...the judgment of an orphaned convert."
יב
כל המטה משפט אחד מישראל עובר בלאו אחד שנאמר לא תעשו עול במשפט ואם היה גר עובר בשני לאוין שנאמר לא תטה משפט גר ואם היה יתום עובר בשלשה לאוין שנאמר משפט גר יתום:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 21
1
It is a positive commandment for a judge to adjudicate righteously, as Leviticus 19:15 states: "Judge your colleagues with righteousness."
What is meant by a righteous judgment? Equating the litigants with regard to all matters. One should not be allowed to speak to the full extent he feels necessary while the other is told to speak concisely. One should not treat one favorably and speak gently to him and treat the other harshly and speak sternly to him.
א
מצות עשה לשפוט השופט בצדק שנאמר בצדק תשפוט עמיתך אי זהו צדק המשפט זו השויית שני בעלי דינין בכל דבר לא יהא אחד מדבר כל צרכו ואחד אומר לו קצר דבריך ולא יסביר פנים לאחד וידבר לו רכות וירע פניו לאחר וידבר לו קשות:
2
When there are two litigants, one wearing precious garments and the other degrading garments, we tell the litigant who carries himself honorably: "Either clothe him as you are clothed for the duration of your judgment or dress like him, so that you will be equal. Afterwards, stand judgment."
ב
שני בעלי דינין שהיה אחד מהם מלובש בגדים יקרים והשני מלובש בגדים בזויין אומר למכובד או הלבישהו כמותך עד שתדון עמו או לבוש כמותו עד שתהיו שוין אחר כך תעמדו בדין:
3
One of the litigants should not be allowed to sit, while the other stands. Instead, they both should stand. If the court desires to seat both of them, they may. One should not be seated on a higher plane than the other. Instead, they should sit on the same level.
When does this apply? During the give and take of the arguments. When, however, the judgment is being delivered, both litigants must stand, as Exodus 18:13 states: "And the people stood before Moses."
What is meant by the delivery of the judgment? The announcement: "So and so, you are vindicated? So and so, you are liable."
When does the above apply? To the litigants. The witnesses, by contrast, must always stand, as Deuteronomy 19:17 states: "And the two men shall stand."
ג
לא יהיה אחד יושב ואחד עומד אלא שניהם עומדים ואם רצו בית דין להושיב את שניהם מושיבין ולא ישב אחד למעלה ואחד למטה אלא זה בצד זה במה דברים אמורים בשעת משא ומתן אבל בשעת גמר דין שניהם בעמידה שנאמר ויעמוד העם על משה ואי זהו גמר דין איש פלוני אתה זכאי איש פלוני אתה חייב במה דברים אמורים בבעלי דינין אבל העדים לעולם בעמידה שנאמר ועמדו שני האנשים:
4
When a Torah scholar and a common person come to adjudicate a dispute, the Torah scholar is seated. And the common person is instructed to sit. If, however, he does not sit, it is of no consequence.
A student who wishes to have a dispute adjudicated should not come early and sit before his teacher if he desires to have him adjudicate the case. If, however, each one of the judge's students had a fixed time to read before the judge and one of them came to read at the time of his judgment, it is permitted for the judge to hear the case.
ד
תלמיד חכם ועם הארץ שבאו לדין מושיבין את החכם ואומרים לעם הארץ שב אם לא ישב אין מקפידין על כך ולא יקדים התלמיד כשיבא לדין וישב לפני רבו כרוצה לדון לפניו ואם היה קובע לו זמן לקרות ובא זמנו מותר:
5
It has already become customary in all the courts throughout Israel after the era of Talmud, in all the yeshivot, to have the litigants and the witnesses sit so that there will be no controversy. For we do not have the power to establish the judgments of our faith in a firm manner.
ה
כבר נהגו כל בתי דיני ישראל מאחר הגמרא בכל הישיבות שמושיבין בעלי דינין ומושיבין העדים כדי לסלק המחלוקת שאין בנו כח להעמיד משפטי הדת על תלם:
6
If there were many litigants before the judges, precedence should be give to a case involving an orphan to one involving a widow, as implied by Isaiah 1:17: "Judge an orphan, enter in a dispute on behalf of a widow." A case involving a widow receives precedence over a case involving a Torah scholar. A case involving a Torah scholar takes precedence over a case involving a common person. And a case involving a woman takes precedence over one involving a man, because the shame felt by a woman is greater.
ו
היו לפני הדיינים בעלי דין הרבה מקדימין את דין היתום לדין האלמנה שנאמר שפטו יתום ריבו אלמנה ודין אלמנה קודם לדין תלמיד חכם ודין תלמיד חכם קודם לדין עם הארץ ודין האשה קודם לדין האיש שבשת האשה מרובה:
7
It is forbidden for a judge to hear the words of one of the litigants before the other comes or outside the other's presence. Even hearing one word is forbidden, as implied by Deuteronomy 1:16: "Listen among your brethren." A judge who listens to only one litigant violates a negative commandment, as Exodus 23:1 states: "Do not bear a false report." Included in this prohibition is a warning to a person who listens to malicious gossip, one who speaks malicious gossip, and one who bears false testimony.
Similarly, each litigant is warned not to tell his arguments to a judge before the other litigant comes. With regard to this and similar matters, Exodus 23:7 states: "Keep distant from words of falsehood."
ז
אסור לדיין לשמוע דברי אחד מבעלי דינין קודם שיבא חבירו או שלא בפני חבירו ואפילו דבר אחד אסור שנאמר שמוע בין אחיכם וכל השומע מאחד עובר בלא תעשה שנאמר לא תשא שמע שוא ובכלל לאו זה אזהרה למקבל לשון הרע ומספר לשון הרע ומעיד עדות שקר וכן בעל דין מוזהר שלא ישמיע דבריו לדיין קודם שיבא בעל דין חבירו וגם על זה וכיוצא בו נאמר מדבר שקר תרחק:
8
A judge should not hear from a translator. If he understands the language of the litigants and listens to their arguments, but is not fluent in their language in order to respond to them, he should appoint a translator to inform them of the ruling and the rationale why this person's claim was vindicated and the other was held liable.
ח
לא יהיה הדיין שומע מפי התורגמן אלא אם כן היה מכיר לשון בעלי דינין ושומע טענותיהם ואם אינו מהיר בלשונם כדי להשיב להם יעמוד התורגמן להודיע אותם פסק הדין ומאי זה טעם חייב זה וזכה זה:
9
A judge must listen to the arguments of the litigants and restate their claims, as evident from I Kings 3:23 which states: "And the king said: 'This one says: "Mine is the son who lives and your son is the one who is dead."...'"
He should determine the just resolution of the judgment in his heart and then pronounce judgment.
ט
צריך הדיין לשמוע טענות בעלי דינין ולשנות טענותיהן שנאמר ויאמר המלך זאת אומרת זה בני החי ובנך המת ומצדק את הדין בלבו ואח"כ חותכו:
10
What is the source which teaches that a judge should not justify the arguments of one of the litigants? "Keep distant from words of falsehood." Instead, the litigant should tell the judge what appears correct to him and the judge should remain silent.
He should not teach one of the litigants an argument at all. Even if the plaintiff brings only one witness, the judge should not say: "We do not accept the testimony of one witness." Instead, he should tell the defendant: "See, he has testified against you." Preferably, he will acknowledge the other's claim, saying: "He testified truthfully." The judge should not ignore the witness's testimony unless the other litigant says: "He is only one witness and I do not accept his testimony." Similar principles apply in all analogous situations.
י
מנין לדיין שלא יעשה מליץ לדבריו של בעל דין שנאמר מדבר שקר תרחק אלא יאמר מה שנראה לו וישתוק ולא ילמד אחד מבעלי דינין טענה כלל אפילו הביא עד אחד לא יאמר לו אין מקבלין עד אחד אלא יאמר לנטען הרי זה העיד עליך הלואי שיודה ויאמר אמת העיד עד שיטעון הוא ויאמר עד אחד הוא ואינו נאמן עלי וכן כל כיוצא בזה:
11
If a judge sees a vindicating argument for one of the litigants and realizes that the litigant is seeking to state it, but does not know how to articulate the matter, sees that one was painfully trying to extricate himself with a true claim, but because of his anger and rage, he lost touch of the argument, or sees that one became confused because of his intellectual inadequacy, he may assist him somewhat to grant him an initial understanding of the matter, as indicated by Proverbs 31:8: "Open your mouth for the dumb person." One must reconsider the matter amply, lest one become like a legal counselor.
יא
ראה הדיין זכות לאחד מהן ובעל דין מבקש לאמרה ואינו יודע לחבר הדברים או שראהו מצטער להציל עצמו בטענת אמת ומפני החימה והכעס נסתלק ממנו או נשתבש מפני הסכלות הרי זה מותר לסעדו מעט להבינו תחלת הדבר משום פתח פיך לאלם וצריך להתיישב בדבר זה הרבה שלא יהיה כעורכי הדיינין:
Hayom Yom:
• English Text | Video Class
Elul 15, 5777 · 09/06/2017
"Today's Day"
Wednesday, Elul 15, 5703
Torah lessons: Chumash: Tavo, Revi'i with Rashi.
Tehillim: 77-78. Also 43-45.
Tanya: But it is (p. 465) ...and metaphor. (p. 469).
The founding of Yeshivat Tomchei T'mimim was on Sunday, Elul 15, 5657 (1897).
The beginning of studies in Talmud and Chassidus was on Wednesday, Elul 18, 5657 (1897).
On Simchat-Torah-eve, 5659 (1898), after hakafot, my father proclaimed: The name of the Yeshiva is Tomchei T'mimim, and the students who study and conduct themselves in its spirit are to be called t'mimim.
Daily Thought:
A Quiet Heart
See how beautifully mind and heart complement one another:
The heart is an extremist. Unbridled, it will allow a single emotion to fill its entire space. But the mind finds balance and harmony, even between opposites.
The mind is cold and aloof. To the mind, reality is but a curiosity. But the heart lives in that reality, moved by its every nuance.
The mind must fit everything in neat boxes. And so, it can never grasp truth. The heart, when still and quiet, can hear silence, know the unknowable and grasp the infinite.
When the heart listens to the vision of the mind, it too learns to carry a counterpoint of voices, even the voices of other hearts. When the mind listens to the depths of the heart, it can change the world.
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