Today is Shabbat, Av 9, 5778 · July 21, 2018
Today's Laws & Customs
• Omit Tzidkatecha Tzedek in Afternoon Prayers
The mournful paragraph of Tzidkatecha Tzedek is omitted from the afternoon prayers.
• Shabbat Chazon ("Shabbat of Vision")
The Shabbat before the Ninth of Av is called Shabbat Chazon("Shabbat of Vision") after the opening words of the day's reading from the prophets ("haftara"), which is the third of the series of readings known as "The Three of Rebuke." On this Shabbat, say the Chassidic masters, we are granted a vision of the Third Temple; we may not see it with our physical eyes, but our souls see it, and are empowered to break free of our present state of galut (exile and spiritual displacement) and bring about the Redemption and the rebuilding of the Temple.
• Fast Begins this Evening
Because of the holiness of Shabbat, the Fast of the Ninth of Av mourning destruction of the Temple and the exile of Israel (see "Today in Jewish History") is postponed to after Shabbat. The fast begins this evening at sunset, and continues through tomorrow, Av 10, till nightfall.
Some of the fast's mourning practices--such as refraining from Torah study other than texts related to the events and nature of the fast day--are observed beginning from midday today.
Finish eating by sunset. After nightfall say, "Blessed is He who distinguishes between the holy and the mundane." No Havdalah tonight, but light a candle and recite the fire blessing. Havdalah is recited after the fast (omitting the candle and incense blessings).
See "Laws and Customs" for tomorrow, Av 10, for the particular observances of the fast day.
Today in Jewish History
• Exodus Generation Condemned to Die in Desert (1312 BCE)
On the Ninth of Av of the year 2449 from creation (1312 BCE), the generation of Jews who came out of Egypt under Moses' leadership 16 months earlier were condemned to die in the desert and the entry into the Land of Israel was delayed for 40 years.
As related in Numbers 14, when the Spies that Moses sent to the Land of Canaan returned with their disheartening report (see "Today in Jewish History" for yesterday, Av 8), the people wept all night -- the night of Av 9th -- proclaiming that they'd rather return to Egypt than attempt to conquer and settle it; G-d decreed that the entire generation would wander in the desert for 40 years until the last of them died out, and that their children, under the leadership of Joshua, will enter the land He promised as Israel's heritage.
This is the first of five national tragedies that occurred on Av 9 listed by the Talmud (Taanit 4:6), due to which the day was designated as a fast day. The other four are: the destruction of the two Temples, the fall of Betar, and the plowing over of Jerusalem. (see below)
• Holy Temples Destroyed; Birth of Moshiach (423 BCE and 69 CE)
Both the first and second Holy Temples which stood in Jerusalem were destroyed on Av 9: the First Temple by the Babylonians in the year 3338 from creation (423 BCE), and the second by the Romans in 3829 (69 CE).
The Temples' destruction represents the greatest tragedy in Jewish history, for it marks our descent into Galut--the state of physical exile and spiritual displacement in which we still find ourselves today. Thus the Destruction is mourned as a tragedy that affects our lives today, 2,000 years later, no less than the very generation that experienced it first hand.
Yet the Ninth of Av is also a day of hope. The Talmud relates that Moshiach ("anointed one"--the Messiah), was born at the very moment that the Temple was set aflame and the Galutbegan. [This is in keeping with the teachings of our sages that, "In every generation is born a descendent of Judah who is worthy to become Israel's Moshiach" (Bartinoro on Ruth); "When the time will come, G-d will reveal Himself to him and send him, and then the spirit of Moshiach, which is hidden and secreted on high, will be manifested in him" (Chattam Sofer).]
• Fall of Betar (133 CE)
Betar, the last stronghold in the heroic Bar Kochba rebellion, fell to the Romans on the 9th of Av of the year 3893 (133 CE) after a three-year siege. 580,000 Jews died by starvation or the sword, including Bar Kochba, the leader of the rebellion.
• Expulsion from England (1290)
The Jews of England were expelled by King Edward I on this date in 1290.
• The Spanish Expulsion (1492)
The Jews of Spain were expelled by King Ferdinand and Queen Isabella on the 9th of Av of 1492, terminating many centuries of flourishing Jewish life in that country.
Daily Torah Study
Chumash: Devarim, 7th Portion Deuteronomy 3:15-3:22 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 3
| 15And to Machir I gave Gilead. | | טווּלְמָכִ֖יר נָתַ֥תִּי אֶת־הַגִּלְעָֽד: |
| 16And to the Reubenites and to the Gadites I gave from Gilead to the brook of Arnon, the midst of the brook and the border, until the brook of Jabbok, which is the boundary of the children of Ammon, | | טזוְלָרֽאוּבֵנִ֨י וְלַגָּדִ֜י נָתַ֤תִּי מִן־הַגִּלְעָד֙ וְעַד־נַ֣חַל אַרְנֹ֔ן תּ֥וֹךְ הַנַּ֖חַל וּגְבֻ֑ל וְעַד֙ יַבֹּ֣ק הַנַּ֔חַל גְּב֖וּל בְּנֵ֥י עַמּֽוֹן: |
| The midst of the brook and the border: The entire brook and [the land] on its opposite bank. As if to say, עַד,“until” [the brook of Arnon,] including [the brook itself, i.e., the brook itself is included in the words תּוֹךְ הַנַּחַל] and then a bit more [namely, the opposite bank, referred to by the word וּגְבֻל]. | | תוך הנחל וגבול: כל הנחל ועוד מעבר לשפתו, כלומר עד ועד בכלל ויותר מכאן: |
| 17the plain, the Jordan and the border thereof, from Kinnereth to the sea of the plain the Sea of Salt, under the waterfalls of Pisgah, eastward. | | יזוְהָֽעֲרָבָ֖ה וְהַיַּרְדֵּ֣ן וּגְבֻ֑ל מִכִּנֶּ֗רֶת וְעַ֨ד יָ֤ם הָֽעֲרָבָה֙ יָ֣ם הַמֶּ֔לַח תַּ֛חַת אַשְׁדֹּ֥ת הַפִּסְגָּ֖ה מִזְרָֽחָה: |
| From Kinnereth: This was on the western side of the Jordan, and the inheritance of the children of Gad was on the eastern side of the Jordan; so the width of the Jordan adjoining their territory fell within their lot, and in addition, the land on its opposite bank until the Kinnereth. This is what it says, “And the Jordan and the border” of the Jordan and beyond it. | | מכנרת: מעבר הירדן המערבי הוא ונחלת בני גד מעבר הירדן המזרחי, ונפל בגורלם רוחב הירדן כנגדם ועוד מעבר שפתו עד כנרת וזהו שנאמר והירדן וגבול, הירדן ומעבר לו: |
| 18And I commanded you at that time saying, "The Lord, your God, has given you this land to possess it; pass over, armed, before your brothers, the children of Israel, all who are warriors. | | יחוָֽאֲצַ֣ו אֶתְכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם נָתַ֨ן לָכֶ֜ם אֶת־הָאָ֤רֶץ הַזֹּאת֙ לְרִשְׁתָּ֔הּ חֲלוּצִ֣ים תַּֽעַבְר֗וּ לִפְנֵ֛י אֲחֵיכֶ֥ם בְּנֵֽי־יִשְׂרָאֵ֖ל כָּל־בְּנֵי־חָֽיִל: |
| And I commanded you: He was addressing the sons of Reuben and the sons of Gad. | | ואצו אתכם: לבני ראובן ולבני וגד היה מדבר: |
| [pass over, armed] before your brothers: They would go in front of the [other] Israelites to battle, because they were mighty, and the enemies would fall before them, as it is said [of Gad],“He tears the arm together with the crown” (Deut. 33:20). | | לפני אחיכם: הם היו הולכים לפני ישראל למלחמה, לפי שהיו גבורים ואויבים נופלים לפניהם, שנאמר (דברים לג, כ) וטרף זרוע אף קדקד: |
| 19But your wives, your young children, and your cattle for I know that you have much cattle shall dwell in your cities which I have given you, | | יטרַק נְשֵׁיכֶ֣ם וְטַפְּכֶם֘ וּמִקְנֵכֶם֒ יָדַ֕עְתִּי כִּֽי־מִקְנֶ֥ה רַ֖ב לָכֶ֑ם יֵֽשְׁבוּ֙ בְּעָ֣רֵיכֶ֔ם אֲשֶׁ֥ר נָתַ֖תִּי לָכֶֽם: |
| 20until the Lord has given rest to your brothers, just as [He did] for you, and until they also possess the land which the Lord, your God, is giving them on the other side of the Jordan, then every man shall return to his possession, which I have given to you." | | כעַד אֲשֶׁר־יָנִ֨יחַ יְהֹוָ֥ה | לַֽאֲחֵיכֶם֘ כָּכֶם֒ וְיָֽרְשׁ֣וּ גַם־הֵ֔ם אֶת־הָאָ֕רֶץ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם נֹתֵ֥ן לָהֶ֖ם בְּעֵ֣בֶר הַיַּרְדֵּ֑ן וְשַׁבְתֶּ֗ם אִ֚ישׁ לִֽירֻשָּׁת֔וֹ אֲשֶׁ֥ר נָתַ֖תִּי לָכֶֽם: |
| 21And I commanded Joshua at that time, saying, "Your eyes have seen all that the Lord, your God, has done to these two kings. So will the Lord do to all the kingdoms through which you will pass. | | כאוְאֶת־יְהוֹשׁ֣וּעַ צִוֵּ֔יתִי בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר עֵינֶ֣יךָ הָֽרֹאֹ֗ת אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֜ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ לִשְׁנֵי֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה כֵּֽן־יַֽעֲשֶׂ֤ה יְהֹוָה֙ לְכָל־הַמַּמְלָכ֔וֹת אֲשֶׁ֥ר אַתָּ֖ה עֹבֵ֥ר שָֽׁמָּה: |
| 22Do not fear them, for it is the Lord, your God, Who is fighting for you." | | כבלֹ֖א תִּֽירָא֑וּם כִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֖וּא הַנִּלְחָ֥ם לָכֶֽם: |
Tehillim: Chapters 49 - 54
• Hebrew text
• English text
Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat, a mas-kil by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Iggeret HaKodesh, beginning of Epistle 4
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
LESSONS IN TANYA: Shabbat, July 21, 2018
|
|
|
|
Menachem Av 9, 5778 · July 21, 2018
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 4
אין ישראל נגאלין אלא בצדקה, שנאמר: ושביה בצדקה
“Israel shall be redeemed only by virtue of tzedakah,”1as it is written,2 “And her repatriates [shall be redeemed] through tzedakah.”
Tzedakah, whose root connotes both “righteousness” and “charity”, thus brings about the redemption of the Jewish people from exile and their ultimate return to Zion. The same root appears in the next verse to be quoted:
כתיב: צדק לפניו יהלך
It is written:3 “Tzedekshall go (yehaleich)before Him.”
והוה ליה למימר: ילך
Now, one should have expected the verse to say yeileich.
Yehaleich, by contrast, is a causative form of the verb, seeming to imply that righteousness or charity causes some otherentity to “go before Him.”
אך הענין על פי מה שכתוב: לך אמר לבי, בקשו פני
This concept may be understood by considering the verse,4“In Your behalf my heart says, ‘Seek My face.’”
As Rashi explains it, the simple meaning of the verse is that “On Your behalf and as Your messenger my heart tells me to seek out Your face” (i.e., G‑d’s inwardness, or innermost essence, for the word פנים is related to both meanings, “face” and “interior”). And in this spirit the verse concludes: “Your countenance, G‑d, do I seek”; i.e., “I am indeed doing so: I am seeking Your countenance.”
However, if panai does in fact refer to G‑d’s countenance and inwardness, why would it be necessary to conclude, “Your countenance, G‑d,do I seek”? Surely it would suffice to say, “Your countenance do I seek,” since we have already been informed that we are speaking of G‑d’s countenance.
The Alter Rebbe therefore explains that the word panai (“my face”) refers to the inwardness of the Jewish heart, while panecha (“Your countenance”) refers to the inwardness of G‑d.
פירוש: בקשו פנימית הלב
This means [that man is being urged to] “seek the inwardness of the heart,” that hidden element within his own heart that must be sought after if it is to be revealed.
כי הנה בלהב יסוד האש האלקית שבלב
For in the flame of the Element of the Divine Fire that is in the heart, i.e., within the soul’s ardent love of G‑d which derives from the Element of Fire within the soul, as mentioned inTanya, Part I, ch. 3,
(נוסח אחר: הנה בהלב [יסוד האש האלקית שבלב])
(5A variant reading: “For in the heart, the Element of Divine Fire within the heart,”)
יש ב׳ בחינות: בחינת חיצוניות ובחינת פנימיות
there are two aspects: the aspect of chitzoniyut(“outwardness”, i.e., externality, as opposed to essence) and the aspect of pnimiyut(“inwardness”).
חיצוניות הלב היא התלהבות, המתלהבת מבחינת הבינה והדעת בגדולת ה׳ אין סוף ברוך הוא
The chitzoniyut of the heart is the ardent [love] that flares up on account of one’s understanding and knowledge of the greatness of G‑d, the blessed Ein Sof,
[להתבונן] בגדולתו, ולהוליד מתבונה זו אהבה עזה כרשפי אש וכו׳
by meditating6 on His greatness, and from this contemplation giving birth to a strong love resembling7 “flashes of fire.”
This, then, is the chitzoniyut, the external level, of the G‑dly soul: a revealed love of G‑d in one’s heart which results from meditation on G‑d’s greatness.
ופנימיות הלב היא הנקודה שבפנימיות הלב ועומקא דליבא
And the pnimiyut of the heart is the innermost point in the heart — the depth of the heart,
שהיא למעלה מעלה מבחינת הדעת והתבונה, שיוכל האדם להתבונן בלבו בגדולת ה׳
which transcends by far the categories of knowledge and understanding with which man can meditate in his heart on G‑d’s greatness.
Unaided, man would never be able to achieve such a profound love through meditation alone; it is granted to the soul as a gift, as will soon be explained, and man’s task is to search and discover it within himself.
וכמו שכתוב: ממעמקים קראתיך ה׳, מעומקא דליבא
As it is written:8“From out of the depths do I call unto You, O G‑d”; [i.e.,] from the depths of the heart.9
“Depths” appears in the plural, for the heart harbors depths, with yet profounder depths beyond.
(ועל דרך משל: כמו במילי דעלמא, לפעמים יש ענין גדול מאד מאד, שכל חיות האדם תלוי בו, ונוגע עד נקודת פנימיות הלב, ועד בכלל
(By way of analogy, there is a parallel in worldly matters. Sometimes there is an extremely important matter upon which a man’s entire vitality hinges; it touches him as far as — and including — the innermost point of his heart,
וגורם לו לפעמים לעשות מעשים ולדבר דברים שלא בדעת כלל)
causing him to do things and say things without any reason whatever),10 for it touches the essence of his soul that transcends logic and reason.
וזה לעומת זה
And11 “the one corresponds to the other”:
The spiritual realm corresponds to the physical. Just as worldly affairs sometimes touch a person so strongly that he acts without reason:
ככה הוא ממש בעבודה שבלב
It is precisely so with the “service of the heart.” A Jew’s love for G‑d may be so great that it touches his soul’s essence which utterly transcends logic and reason.
והיינו לפי שבחינת נקודת פנימית הלב היא למעלה מבחינת הדעת המתפשט ומתלבש במדות שנולדו מחב״ד, כנודע
As is known, this is because the innermost point of the heart transcends the faculty of reason which extends and vests itself in the emotive attributes born of ChaBaD, i.e., born of the three intellectual stages — wisdom, understanding, knowledge — that together constitute the intellectual process calledChaBaD.
רק היא בחינת הארת חכמה עליונה, שלמעלה מהבינה והדעתת
Rather, [the pnimiyutof the heart] is a radiation from the supreme Chochmah,which transcends Binah and Daat,
והמלובש וגנוז אור ה׳ ממש
and in this [supreme Chochmah] there is vested and concealed the actual light of G‑d;
כמו שכתוב: ה׳ בחכמה גו׳
as it is written,12 “By wisdom (Chochmah)G‑d [founded the earth].”
The two quoted Hebrew words literally mean, “G‑d [is] in Chochmah”; i.e., G‑d’s infinite light is clothed in Chochmah.
והיא היא בחינת ניצוץ אלקות שבכל נפש מישראל
And this is precisely the spark of Divinity in every soul of Israel.13
It is this Divine spark, utterly transcending reason, that gives birth to the love of G‑d in the pnimiyut of the heart, that likewise transcends all reason.14
A question arises: Since this love emanates from the Divine spark found within the soul of all Jews, why do they not all attain this level of Divine service?
| FOOTNOTES |
| 1. | Rambam, Hilchot Matnot Aniyim, beginning of ch. 10. On the source and wording of this teaching, see the note of the Rebbe at the conclusion of Epistle 9. |
| 2. | Yeshayahu 1:27. |
| 3. | Tehillim 85:14. |
| 4. | Ibid. 27:8. |
| 5. | Parentheses and brackets are in the original text. |
| 6. | According to a variant reading, להתבוננן would mean “by making them meditate.” |
| 7. | Cf. Shir HaShirim 8:6. |
| 8. | Tehillim 130:1. |
| 9. | Zohar II, 63b. |
| 10. | The parentheses close here in the original text. However, the Rebbe points out that they should in fact close further on, after the words, “in every soul of Israel.” |
| 11. | Kohelet 7:14. |
| 12. | Mishlei 3:19. |
| 13. | See note 10, above. |
| 14. | “Cf. Tanya, Part I, ch. 19.” ( — Note of the Rebbe.) |
|
|
|
Rambam:
• Sefer Hamitzvot:
DAILY MITZVAH (Maimonides): Shabbat, July 21, 2018
|
|
|
|
Today's Mitzvah
|
Menachem Av 9, 5778 · July 21, 2018
|
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
| |
Positive Commandment 199Making Collateral Available to the Debtor when Needed
"As the sun sets, you shall surely return the pledge to him"—Deuteronomy 24:13.
A creditor is commanded to return a debt collateral to its Jewish owner when he is in need of it. If the collateral is an item he needs during the daytime – e.g., the tools of his trade or an article of clothing – the creditor must return it to the debtor every day, and only take possession of it during the nighttime. If the collateral is an item needed by night – e.g., linens, blankets or pajamas – he must return it at night and only take possession of it again in the morning.
Making Collateral Available to the Debtor when Needed
Positive Commandment 199
The 199th mitzvah is that we are commanded to return a security deposit to its Jewish owner when he needs it. If the objects are needed during the day, such as tools he works with, you must give them to him during the day and hold them only at night. If they are needed at night, such as a mat and blanket for sleeping, you must give them to him during the night and hold them only during the day.
In the words of the Mechilta: "The verse, 'You must return it to him before sunrise' refers to a garment worn during the day, which you give to him for the entire day. What is the source for the law that a garment worn at night must be given to him for the entire night? The verse, 'Return the security to him before the sun sets.' " Therefore our Sages said, "A day garment may be held at night and a night garment held during the day; the day garment is returned for the day and the night garment for the night."
It has already been explained in tractate Makkos that the verse "[When you make any kind of loan to your neighbor,] do not go into his house to take something as security" is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment) — the positive command being "Return the security to him." In the words of the Sifri: "The verse 'Return [the security to him]' teaches that an article that is used during the day must be returned for the day, and one used at night for the night. A quilt is returned for the night and a plow for the day."
The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.
Negative Commandment 240Withholding Collateral from the Debtor when it's Needed
"You shall not sleep while holding his security"—Deuteronomy 24:12.
It is forbidden for a creditor to withhold a debt's collateral from its owner, the debtor, when he cannot do without it due to his poverty (see Positive Commandment 199). Rather he must return the collateral to him—an item used during the daytime must be returned for the duration of every day, and an item used at night must be returned for the duration of every night. As the Mishnah says, "He must return the pillow at night and the plow for the day."
Withholding Collateral from the Debtor when it's Needed
Negative Commandment 240
The 240th prohibition is that we are forbidden from holding someone's security deposit during the time that he needs it. An article which is used during the day must be returned for the day, and one used at night for the night, as the Mishneh says, "A pillow is returned for the night and a plow for the day."
The source of this prohibition is G‑d's statement (exalted be He), "you may not go to sleep with his security." The Sifri explains, "[The verse means] 'you may not go to sleep with his security' in your possession." Instead, anything which he cannot replace due to his poverty must be returned to him, as explained in the verse, "[If you take your neighbor's garment as security, you must return it to him before sunset.] This alone is his covering, the garment for his skin."
The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.
|
|
|
Rambam:
• 1 Chapter A Day: Ma'achalot Assurot Ma'achalot Assurot - Chapter 17
Ma'achalot Assurot - Chapter 17
1
When the meat of a nevelah or a crawling animal or teeming animal was cooked in an earthenware pot, one should not cook the meat of a ritually slaughtered animal in that pot on that same day. If he cooked a type of meat [in the pot that day], the dish is forbidden. If he cooked another substance in it, [it is forbidden if] its flavor can be detected.
א
קדרה של חרס שנתבשל בה בשר נבלה או בשר שקצים ורמשים לא יבשל בה בשר שחוטה באותו היום ואם בישל בה מין בשר התבשיל אסור בישל בה מין אחר בנותן טעם:
2
The Torah forbade only [the use of] a pot that was [cooked with the forbidden substance] on that day. For [in that time,] the flavor of the fat absorbed in the pot had not been impaired.
According to Rabbinic Law, one should never cook in it again. For this reason, one should never purchase used earthenware utensils from gentiles to use them for hot foods, e.g., pots and plates. This applies even when they are coated with leaded. If one purchased such a utensil and cooked in it from the second day onward, the food is permitted.
ב
ולא אסרה תורה אלא קדרה בת יומה בלבד הואיל ועדיין לא נפגם השומן שנבלע בקדרה ומדברי סופרים לא יבשל בה לעולם לפיכך אין לוקחין כלי חרס ישנים מן העכו"ם שנשתמשו בהן בחמין כגון קדרות וקערות לעולם ואפילו היו שועין באבר ואם לקח ובישל בהן מיום שני והלאה התבשיל מותר:
3
[The following rules apply when] a person purchases metal or glass dinnerware from a gentile. Utensils that [the gentile] did not use at all should be immersed in the waters of a mikveh. Afterwards, it is permitted to eat and drink with them.
Utensils that he used for cold [food and drink], e.g., cups, flasks, and pitchers, he should wash them thoroughly and immerse them. [Afterwards,] they are permitted. Utensils that he used for hot food: large pots, kettles, and pots used to heat foot, should be purged through hagaalah, and immersed in the mikveh.Afterwards, they are permitted. Utensils that he used by exposing them to fire, e.g., spits and grills, should be exposed to fireuntil they become white-hot and their outer surface falls off. They may then be immersed and become permitted for use.
ג
הלוקח כלי תשמיש סעודה מן העכו"ם מכלי מתכות וכלי זכוכית דברים שלא נשתמש בהן כל עיקר מטבילן במי מקוה ואחר כך יהיו מותרין לאכול בהן ולשתות ודברים שנשתמש בהן ע"י צונן כגון כוסות וצלוחיות וקיתוניות מדיחן ומטבילן והן מותרות ודברים שנשתמש בהן על ידי חמין כגון יורות וקומקמוסין ומחממי חמין מגעילן ומטבילן והן מותרין ודברים שנשתמש בהן ע"י האור כגון שפודין ואסכלאות מלבנן באור עד שתנשר קליפתן ומטבילן והן מותרין:
4
How is [the purging process of] hagaalah achieved? A small pot is placed into a large pot and they are filled with water until the smaller one is submerged. Then one must boil it very thoroughly.
If a large pot was [forbidden], one should place dough or mud along its edge [so that] he could fill it with water so that it will flow over its edge.He [then] boils it.
In all instances, if he used them before boiling [water in them for hagaalah], washing them thoroughly, making them white hot, or immersing them, [the food] is kosher. For any fat [absorbed] in them imparts an unpleasant flavor, as explained.
ד
כיצד מגעילן נותן יורה קטנה לתוך יורה גדולה וממלא עליה מים עד שיצופו על הקטנה ומרתיחה יפה יפה ואם היתה יורה גדולה מקיף על שפתה בצק או טיט וממלא מים עד שיצופו המים על שפתה ומרתיח וכולן שנשתמש בהן עד שלא הרתיח או עד שלא הדיח ועד שלא הלבין ועד שלא הטביל מותר שכל השומן שבהן נותן טעם לפגם הוא כמו שביארנו:
5
The immersion of the dinnerware that is purchased from gentiles to allow it to be used for eating and drinking is not associated with ritual purity and impurity. Instead, it is a Rabbinic decree.
There is an allusion to this [in Numbers 31:23 that describes Moses' instructions with regard to the spoils taken from Midian:] "Everything that can be passed through fire, you shall pass through fire and it will become pure." According to the Oral Tradition, we learned that the verse is speaking only about purifying [the utensils] from gentile cooking, not from ritual impurity. For there is no ritually impurity that is dispelled by fire. All those who are impure ascend from their impurity through immersion and the impurity stemming from [contact with] a human corpse is [dispelled] through the sprinkling [of water and the ashes of the red heifer]. There is no concept of fire [employed in this context], rather [it is employed] with regard to purification from gentile cooking. Since the verse states "and it will become pure," our Sages said: "Add to it another dimension of purity after passing it through fire to cause it to be permitted because [of its contact] with gentile cooking."
טבילה זו שמטבילין כלי הסעודה הנלקחים מן העכו"ם ואח"כ יותרו לאכילה ושתיה אינן לענין טומאה וטהרה אלא מדברי סופרים ורמז לה כל דבר אשר יבא באש תעבירו באש וטהר ומפי השמועה למדו שאינו מדבר אלא בטהרתן מידי גיעולי עכו"ם לא מידי טומאה שאין לך טומאה עולה על ידי האש וכל הטמאים בטבילה עולין מטומאתן וטומאת מת בהזאה וטבילה ואין שם אש כלל אלא לענין גיעולי עכו"ם וכיון שכתוב וטהר אמרו חכמים הוסיף לו טהרה אחר עבירתו באש להתירו מגיעולי עכו"ם:
6
[Our Sages] obligate this immersion only for metal dinnerware utensilsthat were purchased from a gentile. When, however, a person borrows [such utensils] from a gentile or a gentile left him such utensils as security, it is only necessary to wash them thoroughly, boil them, or expose them to fire. He does not have to immerse [them]. Similarly, if one purchased wooden or stone utensils, it is only necessary to wash them thoroughly, boil them, or expose them to fire. Similarly, earthenware utensils need not be immersed. If, however, they are coated with lead, they are considered as metal utensils and require immersion.
ו
לא חייבו בטבילה זו אלא כלי מתכות של סעודה הנלקחין מן העכו"ם אבל השואל מן העכו"ם או שמשכן העכו"ם אצלו כלי מתכות מדיח או מרתיח או מלבן ואינו צריך להטביל וכן אם לקח כלי עץ או כלי אבנים מדיח או מרתיח ואינו צריך להטביל וכן כלי חרשים אינו צריך להטביל אבל השועין באבר הרי הן ככלי מתכות וצריכין טבילה:
7
When a person purchases a knife from a gentile, he must expose it to fire until it become white hot or have it honed in its sharpener. If it was a perfectly [smooth] knife without any blemishes, it is sufficient to insert it in hard earth ten times.[Afterwards,] one may eat cold food with it. If it had blemishes or it was perfectly [smooth], but one desired to use it to eat hot food or to slaughter with it, he should expose it to fire until it becomes white hot or hone it in its entirety. If he slaughtered [an animal] with such a knife before purifying it, he should wash thoroughly the place of slaughter. If he removes the surface [of the meat around the place of slaughter], it is praiseworthy.
ז
הלוקח סכין מן העכו"ם מלבנה באש או משחיזה בריחים שלה ואם היתה סכין יפה שאין בה פגימות די לו אם נעצה בקרקע קשה עשר פעמים ואוכל בה צונן ואם היו בה פגימות או שהיתה יפה ורצה לאכול בה חמין או לשחוט בה מלבנה או משחיזה כולה שחט בה קודם שיטהרנה מדיח מקום השחיטה ואם קלף הרי זה משובח:
8
When a knife was used to slaughter an animal that was trefe, one should not slaughter with it [again] until it is washed thoroughly, even with cold water or wiped clean with worn-out clothes.
ח
סכין ששחט בה טרפה לא ישחוט בה עד שידיחה אפילו בצונן או מקנחה בבליות של בגדים:
9
There are other substances which are forbidden by the Sages. Even though there is not a basis for their prohibition in Scriptural Law, they decreed against their use to separate from the gentiles so that Jews will not intermingle with them and intermarry. They are: It is forbidden to drink [alcoholic beverages] with themeven in a place where there was no suspicion that the wine was poured as a libation. And they forbade eating from their bread or cooked disheseven in a place where there is no suspicion that the food was forbidden.
ט
ויש שם דברים אחרים אסרו אותן חכמים ואף על פי שאין לאיסורן עיקר מן התורה גזרו עליהן כדי להתרחק מן העכו"ם עד שלא יתערבו בהן ישראל ויבאו לידי חתנות ואלו הן:
אסרו לשתות עמהן ואפילו במקום שאין לחוש ליין נסך ואסרו לאכול פיתן או בישוליהן ואפילו במקום שאין לחוש לגיעוליהן:
10
A person should not drink at a party of gentiles even though boiled wine which is not forbidden [is being served] or he is drinking from his own utensils. If the majority of the attendants of the party are Jewish, it is permitted.We may not drink the beer that they make from dates, figs, or the like. [This is forbidden] only in the place where they are sold. If, however, one brought the beer home and drank it there, it is permitted. For the fundamental point of the decree is that one should not feast with [a gentile].
י
כיצד לא ישתה אדם במסיבה של עכו"ם ואע"פ שהוא יין מבושל שאינו נאסר או שהיה שותה מכליו לבדו ואם היה רוב המסיבה ישראל מותר ואין שותין שכר שלהן שעושין מן התמרים והתאנים וכיוצא בהן ואינו אסור אלא במקום מכירתו אבל אם הביא השכר לביתו ושתהו שם מותר שעיקר הגזירה שמא יסעוד אצלו:
11
It is permitted to drink wine from apples, pomegranates, and the like in every place. [Our Sages] did not institute a decree in an uncommon situation. Raisen wine is like ordinary wine and is used for libations.
יא
יין תפוחים ויין רמונים וכיוצא בהן מותר לשתותן בכל מקום דבר שאינו מצוי לא גזרו עליו יין צמוקים הרי הוא כיין ומתנסך:
12
Although [our Sages] forbade bread [baked] by gentiles, there are places were leniency is shown regarding this matter and bread baked by a gentile baker is purchased in a place where there is no Jewish baker and it is in a field, because this is a pressing situation.There is, by contrast, no one who will rule that leniency may be shown with regard to bread baked by a homeowner. For the primary reason for [our Sages'] decree was [to prevent] intermarriage. If one will eat the bread of a [gentile] homeowner, [it is likely that] he will feast with him.
יב
אף על פי שאסרו פת עכו"ם יש מקומות שמקילין בדבר ולוקחין פת הנחתום העכו"ם במקום שאין שם נחתום ישראל ובשדה מפני שהוא שעת הדחק אבל פת בעלי בתים אין שם מי שמורה בה להקל שעיקר הגזירה משום חתנות ואם יאכל פת בעלי בתים יבוא לסעוד אצלן:
13
[The bread] is permitted [in the following situations]: A gentile lit the oven and a Jew baked within it, a Jew lit the oven and the gentile baked within it, the gentile both lit the oven and baked, but the Jew stirred the fire or reduced it, since he was involved in the baking tasks, [we rule leniently]. Even though he did not do more than throw one piece of wood into the oven, he caused all the bread in it to be permitted. [The rationale is that this requirement] is only to make a distinction that [a gentile's] bread is forbidden.
יג
הדליק העכו"ם את התנור ואפה בו ישראל או שהדליק ישראל ואפה עכו"ם או שהדליק העכו"ם ואפה העכו"ם ובא ישראל וניער האש מעט או כבשו לאש הואיל ונשתתף במלאכת הפת הרי זו מותרת ואפילו לא זרק אלא עץ לתוך התנור התיר כל הפת שבו שאין הדבר אלא להיות היכר שהפת שלהן אסורה:
14
When a gentile cooks wine, milk, honey, quince, or the like, i.e., any entity that is usually eaten raw, it is permitted. [Our Sages] issued their decree only with regard to entities that are not eaten at all raw, e.g., meat, unsalted fish, an egg, and vegetables. If a gentile were to cook them from the beginning to the end without the Jew participated in the cooking at all, they are forbidden because they were cooked by gentiles.
יד
עכו"ם שבישל לנו יין או חלב או דבש או פרישין וכיוצא באלו (מכל) דבר הנאכל כמות שהוא חי הרי אלו מותרין ולא גזרו אלא על דבר שאינו נאכל כמות שהוא חי כגון בשר ודג תפל וביצה וירקות אם בישלן העכו"ם מתחלה ועד סוף ולא נשתתף ישראל עמו בבשולן הרי אלו אסורין משום בשולי עכו"ם:
15
When does the above apply? To [food] that would be served on the table of kings to be eaten together with bread, e.g., meat, eggs, fish, and the like. When, by contrast, [food] would not be served on the table of kings to be eaten together with bread, e.g., vetch cooked by gentiles, it is permitted despite the fact that it is not eaten uncooked. Similar laws apply in all analogous situations. For the fundamental purpose of the decree was to prevent intermarriage, by [hindering] a gentile from inviting [the Jew] to a feast. And when [food] would not be served on the table of kings to be eaten together with bread, a person would not invite a friend [to share a meal] of it.
טו
במה דברים אמורים בדבר שהוא עולה על שולחן מלכים לאכול בו את הפת כגון בשר וביצים ודגים וכיוצא בהם אבל דבר שאינו עולה על שלחן מלכים לאכול בו את הפת כגון תורמוסין ששלקו אותן עכו"ם אע"פ שאינן נאכלין חיין הרי אלו מותרין וכן כל כיוצא בהן שעיקר הגזרה משום חתנות שלא יזמנו העכו"ם אצלו בסעודה ודבר שאינו עולה על שולחן מלכים לאכול בו את הפת אין אדם מזמן את חבירו עליו:
16
When small fish were salted by a Jew or a gentile, it is as if they have undergone part of their cooking process. [Therefore] if a gentile roasted them afterwards, they are permitted.[Similarly,] whenever a Jew performs a small part of the cooking process, whether at the beginning or at the end, [the food] is permitted. Accordingly, if a gentile placed meat or a pot on the fire and the Jew turned over the meat or stirred the pot or, conversely, the Jew placed [the food on the fire] and the gentile completed [the cooking process], [the food] is permitted.
טז
ודגים קטנים שמלחן ישראל או עכו"ם הרי הן כמו שנתבשלו מקצת בשול ואם צלאן עכו"ם אחר כן מותרין וכל שבשלו ישראל מעט בשולו בין בתחלה בין בסוף מותר לפיכך אם הניח העכו"ם בשר או קדרה על גבי האש והפך ישראל בבשר והגיס בקדרה או שהניח ישראל וגמר העכו"ם הרי זה מותר:
17
When a gentile salts fish or smokes fruit and in this way prepares them to be eaten, they are permitted. With regard to this decree, salted food is not considered as if it were boiling hot, nor is smoking considered as cooking. Similarly, kernels of grain roasted by a gentile are permitted. They were not included in the decree, for a person will not invite a colleague to [come and eat] roasted kernels of grain.
יז
דג שמלחו עכו"ם ופירות שעישנן עד שהכשירן לאכילה הרי אלו מותרין מליח אינו כרותח בגזירה זו והמעושן אינו כמבושל וכן קליות של עכו"ם מותרין ולא גזרו עליהם שאין אדם מזמן חבירו על הקליות:
18
Beans, peas, lentils, and the like that have been cooked by gentiles and are sold are forbidden because of [the decree against] gentile cooking in places where they are served on the tables of kings as a relish. [They are also forbidden,] because of prohibited foods in all places for perhaps they were cooked together with meat or in a pot in which meat had been cooked. Similarly, doughnuts that are fried by gentiles in oil are forbidden because of prohibited foods.
יח
פולין ואפונין ועדשים וכיוצא בהן ששולקין אותן העכו"ם ומוכרין אותן אסורין משום בישולי עכו"ם במקום שעולין על שלחן מלכים משום פרפרת ומשום גיעולי עכו"ם בכ"מ שמא יבשלו אותן עם הבשר או בקדרה שבישלו בה בשר וכן הסופגנין שקולין אותן העכו"ם בשמן אסורין אף משום גיעולי עכו"ם:
19
When a gentile cooked without intending to cook, [the product] is permitted. What is implied? A gentile lit a fire in a swamp to clean away the overgrowth and grasshoppers were roasted, it is permitted to eat them. [This applies] even in places where they are served on the tables of kings as a relish. Similarly, if he scorches a [kosher animal's] head to remove its hair, it is permitted to partake of the strings of meat and the tips of the ears that were roasted at the time of the scorching.
יט
עכו"ם שבישל ולא נתכוון לבשול הרי זה מותר כיצד עכו"ם שהצית אור באגם כדי להעביר החציר ונתבשלו בה חגבים הרי אלו מותרין ואפילו במקום שהן עולין על שלחן מלכים משום פרפרת וכן אם חרך הראש להעביר השער מותר לאכול מן הדלדולין ומן ראש אזנים שנצלו בשעת חריכה:
20
[The following rules apply to] dates that were cooked by gentiles. If, initially, they were sweet, they are permitted. If they were bitter and the cooking sweetened them, they are forbidden. If they were of intermediate sweetness, they are forbidden.
כ
תמרים ששלקו אותן עכו"ם אם היו מתוקין מתחלתן הרי אלו מותרין ואם היו מרין ומתקנין הבשול הרי אלו אסורין היו בינוניים הרי אלו אסורין:
21
Roasted lentils that were kneaded with water or with vinegar are forbidden. When, however, roasted kernels of wheat or barley are kneaded with water, they are permitted.
כא
קלי של עדשים שלשו בין במים בין בחומץ הרי זה אסור אבל קלי של חטים ושעורים שלשין אותן במים הרי זה מותר:
22
The oil of gentiles is permitted. One who forbids it commits a great sin, for he rebels against [the teachings] of the [High] Court who permitted it. Even if the oil was cooked, it is permitted. It is not forbidden because of gentile cooking, because we partake of oil uncooked. Nor is it forbidden, because of prohibited foods,because meat impairs [the flavor of] oil and spoils it.
כב
שמן של עכו"ם מותר ומי שאוסרו הרי זה עומד בחטא גדול מפני שממרה על פי בית דין שהתירוהו ואפילו נתבשל השמן הרי זה מותר ואינו נאסר לא מפני בישולי עכו"ם מפני שנאכל כמות שהוא חי ולא מפני גיעולי עכו"ם מפני שהבשר פוגם את השמן ומסריחו:
23
Similarly, when gentile honey was cooked and sweets were made from it, it is permitted for the same reason.
כג
וכן דבש של עכו"ם שנתבשל ועשו ממנו מיני מתיקה מותר מטעם זה:
24
Date dregs of gentiles that were heated in hot water, whether in a large pot or a small pot, are permitted.For the [flavor of forbidden meat absorbed in the pot] impairs its flavor. Similarly, pickled foods to which it is not customary to add vinegar or wine or pickled olives or pickled grasshoppers that are brought from the storehouse are permitted.Nevertheless, grasshoppers and pickled foods over which wine is sprinkled are forbidden. Similarly, they are forbidden if vinegar - even vinegar made from beer - is sprinkled over them.
כד
כוספן של עכו"ם שהוחמו חמין בין ביורה גדולה בין ביורה קטנה מותר מפני שנותן טעם לפגם הוא וכן כבשין שאין דרכן לתת לתוכן חומץ או יין או זיתים הכבושין וחגבים הכבושין שבאין מן האוצר מותרין אבל חגבים וכבשים שמזלפין עליהן יין אסורין וכן אם היו מזלפין עליהן חומץ ואפילו חומץ שכר אסורין:
25
Why is gentile vinegar made from beer forbidden? Because they cast the dregs of wine into it. Therefore [vinegar] taken from a storage room is permitted.
כה
ומפני מה אסרו חומץ שכר של עכו"ם מפני שמשליכין לתוכו שמרי יין לפיכך הנלקח מן האוצר מותר:
26
[Gentile] fish brine, in places where it is customary to mix wine into it, is forbidden. If the wine is more expensive than the fish brine, it is permitted. We rule this way in all instances where we suspect that the gentiles mixed a forbidden substance [into a permitted substance]. For a person will not mix something expensive into something that is low-priced, for he will lose. He will, however, mix the low-priced into the expensive, for then he profits.
כו
המורייס במקום שדרכן לתת לתוכו יין אסור ואם היה היין יקר מן המורייס מותר וכזה מורין בכל דבר שחוששין לו שמא עירבו בו העכו"ם דבר אסור שאין אדם מערב דבר היקר בזול שהרי מפסיד אבל מערב הזול ביקר כדי להשתכר:
27
When a child eats forbidden foods or performs a forbidden labor on the Sabbath, the Jewish court is not commanded to make him cease, because he is not intellectually capable.
When does the above apply? When he acts on his own initiative. It is, however, forbidden [for an adult] to give him [non-kosher food] by hand. [This applies even] to foods forbidden by Rabbinic decree. Similarly, it is forbidden to make him accustomed to desecrating the Sabbath and the festivals. [This applies even] to even [performing] activities forbidden as a shvut.
כז
קטן שאכל אחד ממאכלות אסורות או שעשה מלאכה בשבת אין בית דין מצווין עליו להפרישו לפי שאינו בן דעת בד"א בשעשה מעצמו אבל להאכילו בידים אסור ואפילו דברים שאיסורן מדברי סופרים וכן אסור להרגילו בחילול שבת ומועד ואפילו בדברים שהן משום שבות:
28
Although the Jewish court is not commanded to separate a child from transgressions, his father is commanded to rebuke him so that he withdraws in order to train him in holy conduct, as [ Proverbs 22:6] states: "Educate a child according to his way."
אף על פי שאין בית דין מצווין להפריש את הקטן מצוה על אביו לגעור בו ולהפרישו כדי לחנכו בקדושה שנאמר חנוך לנער על פי דרכו וגו':
29
Our Sages forbade [a person from partaking of] food and drink from which the souls of most people are revolted, e.g., food and drink that were mixed with vomit, feces, foul discharges, or the like. Similarly, our Sages forbade eating and drinking from filthy utensils from which a person's soul languishes, e.g., the utensils of a lavatory, the glassutensils of medical attendants that are used to let blood, and the like.
כט
אסרו חכמים מאכלות ומשקין שנפש רוב בני אדם קיהה מהן כגון מאכלות ומשקין שנתערב בהן קיא או צואה ולחה סרוחה וכיוצא בהן וכן אסרו חכמים לאכול ולשתות בכלים הצואים שנפשו של אדם מתאוננת מהם כגון כלי בית הכסא וכלי זכוכית של ספרין שגורעין בהם את הדם וכיוצא בהן:
30
Similarly, they forbade eating with unclean and soiled hands and with dirty utensils. All of these matters are included in the general [prohibition]: "Do not make your souls detestable." A person who partakes of these foods is given stripes for rebellious conduct.
ל
וכן אסרו לאכול בידים מסואבות מזוהמות ועל גבי כלים מלוכלכים שכל דברים אלו בכלל אל תשקצו את נפשותיכם והאוכל מאכלות אלו מכין אותו מכת מרדות:
31
Similarly, it is forbidden for a person to delay relieving himself at all, whether through defecation or urination. Anyone who delays relieving himself is considered among those who make their souls detestable in addition to the severe illnesses he brings upon himself and becoming liable for his life. Instead, it is appropriate for a person to train himself [to eliminate] at specific times so that he will not have to separate himself in the presence of others and not have to make his soul detestable.
לא
וכן אסור לאדם שישהה את נקביו כלל בין גדולים בין קטנים וכל המשהה נקביו הרי זה בכלל משקץ נפשו יתר על חלאים רעים שיביא על עצמו ויתחייב בנפשו אלא ראוי לו להרגיל עצמו בעתים מזומנים כדי שלא יתרחק בפני בני אדם ולא ישקץ נפשו:
32
Whoever is careful concerning these matters brings an additional measure of holiness and purity to his soul and purges his soul for the sake of the Holy One, blessed be He, as [ Leviticus 11:44] states: "And you shall sanctify yourselves and you will be holy, for I am holy."
וכל הנזהר בדברים אלו מביא קדושה וטהרה יתירה לנפשו וממרק נפשו לשם הקדוש ברוך הוא שנאמר והתקדשתם והייתם קדושים כי קדוש אני:
Blessed be God who grants assistance.
בריך רחמנא דסייען מריש ועד כען:
Rambam:
• 3 Chapters A Day: Malveh veLoveh Malveh veLoveh - Chapter 10, Malveh veLoveh Malveh veLoveh - Chapter 11, Malveh veLoveh Malveh veLoveh - Chapter 12
Malveh veLoveh - Chapter 10
1
Just as it is permitted for a seller to take an order based on the market price; so, too, it is permitted to give a loan of produce without any conditions, to be returned without any conditions, without establishing a time when it must be returned once the market price has been established.
What is implied? If there was a fixed market price for wheat that was known by both the borrower and the lender, when the borrower borrows ten se'ah of wheat from a colleague, he is obligated to return ten se'ah, even though the price of wheat increased. The rationale is that when he borrowed the wheat from him, the market price was known. If he had wanted to, he could have purchased wheat and returned it, since a minimum term of the loan was not established.
א
כשם שמותר למוכר לפסוק על שער שבשוק כך מותר ללוות הפירות סתם ופורעין סתם בלא קביעת זמן על השער שבשוק, כיצד היה השער קבוע וידוע לשניהם ולוה מחבירו עשר סאין חייב להחזיר לו עשר סאין אע"פ שהוקרו החיטים שהרי כשלוה ממנו היה השער ידוע ואילו רצה היה קונה ומחזיר לו שהרי לא קבע לו זמן.
2
If the borrower possesses some of the type of produce that he seeks to borrow, it is permissible for him to borrow this produce without any conditions, to be returned without any conditions, without establishing a time when it is due. Even if he possesses only a se'ah, he may borrow many se'ah because of it. Even if he possesses only a drop of oil or wine, he may borrow several jugs of wine and oil because of it.
If he did not possess any of that type of produce and the market price was not established yet, or the borrower and the lender did not know the market price, it is forbidden to lend a se'ah of produce for a se'ah to be returned at a later date. Similarly, with regard to other types of produce, a person should not lend them out until he establishes a financial equivalent. The following rules apply when a person makes a loan of produce without establishing a financial equivalent, and it decreases in value. The borrower must return the measure or the weight of the fruit he borrowed. If they increased in value, the lender may take only the amount they were worth at the time of the loan.
Even if a person possesses that type of produce, or the market price had already been established, it is forbidden to make a loan of produce that must be repaid on a specific date. Instead, the loan must be made without any stipulation, and it can be repaid whenever the borrower desires to repay it.
ב
היה לו מאותו המין שלוה ה"ז מותר ללוות סתם בלא קביעת זמן ופורע סתם אע"פ שעדיין לא יצא השער, ואפילו היתה לו סאה בלבד לוה עליה כמה סאין, היתה לו טיפה אחת של שמן או של יין לוה עליה כמה גרבי יין ושמן, לא היתה לו מאותו המין כלום ולא נקבע שער השוק עדיין או שלא ידעו שער השוק ה"ז אסור ללוות סאה בסאה, וכן בשאר הפירות לא ילוה אותן עד שיעשה אותן דמים, ואם לוה ולא עשה אותן [דמים] והוזלו מחזיר לו פירות כמדה שלוה או כמשקל ואם הוקר נוטל דמים שהיו שוין בשעת הלואה, אע"פ שיש לו מאותו המין או שהיה השער קבוע בשוק הרי זה אסור ללוות פירות בפירות עד זמן קבוע אלא לוה סתם ופורע באיזה זמן שיפרע.
3
A person should not tell a colleague: "Lend me a kor of wheat and I will return a kor to you at the time when wheat is brought to the granaries." He may, however, tell him: "Lend me wheat until my son comes, or until I find the key to my storehouse."
ג
לא יאמר אדם לחבירו הלוני כור חטים ואני אחזיר לך כור לגורן אלא אומר לו הלוני עד שיבא בני או עד שאמצא המפתח.
4
The following rules apply if a person lent out produce until a fixed date: If the produce diminished in value, the borrower should return the produce at the time set. If the produce increased in value, the borrower should pay him the money that it was worth at the time of the loan.
ד
לוה פירות עד זמן קבוע אם הוזלו מחזיר לו פירות בזמן שקבע ואם הוקרו נותן לו דמים שהיו שוין בשעת ההלואה.
5
A person may lend wheat to his sharecroppers to be used as seed, in return for wheat to be paid back after the harvest. This applies both before the sharecropper enters the field and after he entered the field.
When does this apply? In a place where it is customary that the sharecropper supplies the seed for the crops. For the owner of the field has the right to remove the sharecropper from the field whenever he does not supply it.
Different laws apply in places where it is customary for the owner of the field to provide the seed. If the sharecropper did not enter the field yet, it is permitted for the owner to lend wheat for wheat to be returned in the future, for he still has the prerogative of removing the sharecropper from the field. Thus, when the sharecropper entered the field, he entered with the intent of returning the wheat the owner lent him.
If, however, the loan was made after the sharecropper entered the field, since the owner can no longer have him removed, he is like any other person. It is forbidden to lend him wheat for seed in return for wheat to be paid back at a later date. He may, however, lend him wheat according to its market value if he does not make any stipulations.
ה
מלוה אדם את אריסיו חטים בחטים לזרע בין קודם שירד האריס לשדה בין אחר שירד, בד"א במקום שנהגו שיתן האריס את הזרע שהרי ביד בעל הקרקע לסלקו כל זמן שלא נתן אבל במקום שדרך בעל הקרקע ליתן את הזרע אם עדיין לא ירד האריס ה"ז מותר להלוות חטים בחטים שעדיין יש לו לסלקו נמצא בעת שירד לשדה ירד על דעת שיחזיר לו חטים שהלוהו, אבל אחר שירד לשדה הואיל ואינו יכול לסלקו הרי הוא ככל אדם ואסור להלוותו חטים בחטים לזרע אבל מלוהו סתם על שער שבשוק.
6
A loan may not be repaid with a loan of produce. To explain: A person owed a colleague money. The lender told the borrower: "Give me my money, because I want to purchase wheat with it."
The borrower responded: "Go out and establish the money I owe you as a debt of wheat according to the present market price."
If the borrower possesses an equivalent quantity of wheat, this is permitted. If, however, he does not have that type of produce, this is forbidden. For our Sages said that it is permitted to place an order based on a commodity's market price, even though the seller does not possess any of that commodity, only when the purchaser is paying money for the acquisition. It is, however, forbidden to transfer a debt of money into a debt of produce unless the borrower possesses the produce.
The concept can be extended when, in the above situation, the borrower did possess wheat and the debt was transferred into a debt of wheat. Similar rules apply if afterwards the lender comes and tells him: "Give me the wheat, because I want to sell it and use the money to purchase wine," and in response, the borrower tells him: "Go out and consider the debt as a debt of wine, according to the present market price of wine." If he possesses wine, it is permitted and it is considered as if he owes him wine. If he does not possess wine, it is forbidden.
If the borrower did not possess the commodity desired, but nevertheless, transgressed and transferred the debt into a debt of that commodity, he is not required to pay the debt in the commodity. Even though he did purchase the commodity afterwards, he should pay the lender the money he lent him.
ו
מי שהיה נושה בחבירו מעות ואמר לו תן לי מעותי שאני רוצה ליקח בהן חטים אמר לו צא ועשה אותן עלי כשער של עכשיו ויהיה לך אצלי חטים בהלואה, אם יש לו חטים כשיעור מעותיו מותר ואם אין [לו] אותו המין ה"ז אסור שלא אמרו חכמים שמותר לפסוק על שער שבשוק אע"פ שאין לו כלום מאותו המין אלא בנותן מעותיו לקנות בהן פירות אבל הרוצה להעמיד הלואתו על גב הפירות אסור עד שיהיו לו פירות, היה ללוה חטים ועשה הלואתו עליו חטים ובא אחר זמן ואמר לו תן לי חטים שאני רוצה למוכרן וליקח בדמיהן יין אמר לו צא ועשה אותן עלי יין כשער שבשוק עתה, אם יש לו יין הרי זה מותר ונעשית הלואתו אצלו יין ואם אין לו יין אסור, הרי שלא היה לו ועבר והחזיר ההלואה פירות אף על פי שקנה פירות אחר כך אינו חייב ליתן לו פירות אלא נותן לו מעות שהלוהו.
Malveh veLoveh - Chapter 11
1
When a person lends money to a colleague in the presence of witnesses, or a borrower tells witnesses: "Serve as witnesses for me that I owe this person a maneh" or "You are my witnesses that I owe this person a maneh," the obligation established is referred to as a milveh b'al peh, "a loan supported by an oral commitment." Such a debt need not be repaid in the presence of witnesses.' Therefore, if the debtor claims: "I repaid the debt," he is required to take a sh'vuat hessetand is discharged.
When, by contrast, a person lends money to a colleague and has the debt supported by a promissory note, the debtor must repay him in the presence of witnesses. Therefore, if the debtor claims: "I paid this promissory note," his words are not accepted. Instead, we tell him: "Bring witnesses who testify that you paid or "Arise and pay the debt you owe him."
Therefore, when a person tells witnesses: "Serve as witnesses for me that I owe this person a maneh" they may not write down a record of their testimony and give it to the lender, unless the borrower tells them: "Write a promissory note, sign it and give it to the lender. The rationale is that their testimony, which is only oral, should not be given the legal power of a promissory note. Even when the borrower gives such instructions, they should consult with him after they have signed the promissory note. Only afterwards, may they give the promissory note to the lender in his hand.
If they performed a kinyan with the borrower affirming that he owes the lender a maneh, the witnesses may write a promissory note and give it to the lender, even though the borrower did not instruct them to do so. The rationale is that when a kinyan is performed without any further instructions, it is ready to be recorded in a legal document. There is no need to consult the borrower.
א
המלוה את חבירו בפני עדים או שאמר לעדים היו עלי עדים שאני חייב לזה מנה או אתם עדי שאני חייב לזה מנה זו נקראת מלוה על פה וא"צ לפורעו בעדים לפיכך אם טען ואמר אחר כך פרעתי נשבע היסת ונפטר, אבל המלוה את חבירו בשטר צריך לפרעו בעדים לפיכך אם טען ואמר פרעתי שטר זה אינו נאמן אלא אומרים לו או הבא עדים או עמוד ושלם לו חובו, לפיכך האומר לעדים היו עלי עדים שאני חייב לזה מנה אין כותבין עדותן ונותנין למלוה שלא יחזירו למלוה על פה עדות בשטר עד שיאמר להן הלוה כתבו שטר וחתמו ותנו לו, אף על פי שאמר להן כך צריכין להמלך בו אחר שחתמו בשטר ואח"כ נותנין השטר ביד המלוה, קנו מידו שהוא חייב לו מנה הרי אלו כותבין ונותנין אע"פ שלא אמר להן כתובו שסתם קנין לכתיבה עומד ואינן צריכין להמלך בו.
2
When a borrower writes a document by himself and witnesses write testimony upon it and give it to the lender, it is an acceptable promissory note.
Similarly, should the borrower compose a promissory note - even when there are no witnesses who sign it - and give it to the lender in the presence of witnesses, the loan is considered to be backed by a promissory note, provided that it is written with a script that cannot be forged and that the witnesses in whose presence it was transferred read it.
There are Geonim who ruled that the borrower should tell the witnesses in whose presence the promissory note was transferred: "Sign the note or testify that it was transferred in your presence."
ב
לוה שכתב שטר בכתב ידו והעיד בו עדים ונתנו למלוה הרי זה שטר כשר, וכן אם כתב שטר אע"פ שאין בו עדים ונתנו למלוה בפני עדים הרי זו מלוה בשטר והוא שיהיה כתב שאינו יכול להזדייף ויקראו אותו העדים שנמסר בפניהם, ויש מן הגאונים שהורה שצריך לומר לעדים שמסרו בפניהם חתמו והעידו שנמסר בפניכם.
3
If the lender produces a note written by the borrower , which states that he owes the lender money, but there are no witnesses who have signed it, it is considered as merely a loan supported by an oral commitment with regard to all matters. This applies even if the authenticity of his writing was verified.
Hence, if the borrower claims to have paid the debt, and the lender denies receiving payment, the borrower need only take a sh'vuat hesset before being dismissed. Nor may the lender use this note to expropriate property from the heirs, nor from the purchasers.
ג
הוציא עליו כתב ידו שהוא חייב לו ואין שם עדים אע"פ שהוחזק כתב ידו בבית דין הרי זה כמלוה ע"פ לכל דבר, ואם טען שפרע נשבע היסת ונפטר ואינו גובה בכתב זה לא מן היורשין ולא מן הלקוחות.
4
Whenever a loan is supported by a promissory note, the lender may use this note to expropriate property from the heirs and from the purchasers, as will be explained. When, by contrast, a loan is merely supported by an oral commitment, the lender may expropriate payment from the heirs, but not from the purchasers. The rationale for this restriction is that such a loan does not become public knowledge. Therefore, the lender may not expropriate property because of such an obligation.
A loan supported by a promissory note, by contrast, does become public knowledge. Therefore, it may be used to expropriate property that was sold. The purchaser of such property caused himself a loss, because he did not inquire to the extent that he discovered that the property of the person he purchased it from was on lien because of the loan that person had taken. For according to Scriptural Law, all property belonging to a borrower is on lien to the loan.
ד
כל מלוה בשטר גובה אותה מן היורשין ומן הלקוחות כמו שיתבאר, ומלוה על פה גובה אותה מן היורשין ואינו גובה אותה מן הלקוחות לפי שאין לה קול לפיכך לא יטרוף בה, אבל מלוה שבשטר קול יש לה והלוקח הפסיד על עצמו שלא שאל עד שידע שנכסיו של זה משועבדין במלוה שעליו, שכל נכסי הלוה תחת שיעבוד המלוה מן התורה.
5
When a person sells his field in the presence of witnesses, and a creditor of the seller expropriates the field from the purchaser, the purchaser may expropriate the money due him from property that was on lien to the sale that had been sold to others, as will be explained. The rationale is that whenever a person makes a sale, it is done in public and becomes common knowledge.
ה
המוכר שדהו בעדים ויצאת מתחת ידי הלוקח אע"פ שאין שם שטר ביד הלוקח הרי זה חוזר וטורף מנכסים משועבדים כמו שיתבאר שכל המוכר בפרהסיא מוכר וקול יש לו.
6
A loan that is supported by an oral commitment alone may be collected from heirs only in one of the following three instances:
a) the person who is liable admits his debt, and while mortally ill stated that he still owes so-and-so a debt;
b) the loan was given for a specific time, and the time for payment had not come; we operate under the presumption that a person will not pay a debt until it is due;
c) because of his failure to pay, the debtor was placed under a ban of ostracism until he would make restitution, and he died while under that ban.
In all these instances, the creditor may collect the debt from the heirs without having to take an oath. If, however, witnesses come and testify that the deceased owed a colleague a maneh, or that he borrowed money in their presence, the creditor may not collect anything from the heirs, because it is possible that the deceased repaid the loan. For a person who borrowed money from a colleague in the presence of witnesses does not have to repay him in the presence of witnesses. Similarly, if a person shows heirs a note from their father stating that he owes the claimant money, he may not collect anything because of it, as we have explained.
ו
אין ההלואה שעל פה נגבית מן היורשין אלא באחד מג' דברים אלו כשחייב מודה בה וצוה בחליו שיש לפלוני עליו חוב עדיין, או שהיתה ההלואה לזמן ולא הגיע זמן לפרעה וחזקה היא שאין אדם פורע בתוך זמנו, או שנדוהו עד שיתן ומת בנדויו כל אלו גובין מן היורשין בלא שבועה, אבל אם באו עדים שהיה חייב לזה מנה או בפנינו הלוהו אינו גובה מן היורש כלום שמא פרעו שהמלוה את חבירו בעדים אין צריך לפרעו בעדים, וכן אם מוציא כתב יד אביהן שהוא חייב לו אינו גובה בו כלום כמו שביארנו.
7
The following rules apply when a borrower does not own movable property, but does own landed property. If the court is aware that he has deposited his money in the hands of other people, we compel him to sell the landed property and pay his creditor.
If this is not known to them, they issue a ban of ostracism against anyone who knows that the debtor possesses movable property and does not bring it to court. Afterwards, they take possession of property he owns that is of intermediate worth and expropriate it for the creditor, as will be explained.
When does the above apply? When payment is collected from the debtor himself. When, however, a person comes to collect payment from heirs -whether they are above or below majority - he does not have the right to collect from the movable property belonging to the estate even if it was entrusted or loaned to another person. For movable property inherited by heirs is not under lien according to Scriptural Law. '
ז
לוה שאין לו מטלטלין ויש לו קרקע אם נודע לבית דין שתולה מעותיו ביד אחרים כופין אותו למכור וליתן לבעל חובו, ואם לא נודע להם דבר זה מחרימין על מי שידע לו מטלטלין ולא יביאם ואח"כ יורדין לבינונית שבנכסיו ומגבין לבעל חובו כמו שיתבאר, בד"א בזמן שנפרעין מן הלוה עצמו אבל הבא ליפרע מן היורש בין קטן בין גדול לא יפרע מן המטלטלין אפילו היו מופקדין או מלוה אצל אחרים שהמטלטלין אינו תחת שיעבוד בעל חוב מן התורה.
8
It is a mitzvah for the heirs to pay a debt left by their father from the movable property that he left. If an heir does not desire to make restitution, however, he is not compelled to do so. If the creditor seized property belonging to the debtor in the debtor's lifetime, he may collect his due from it.
If a creditor claims that he seized property during the debtor's lifetime, and the debtor's heir claims that the creditor seized the property after the debtor's death, the heir has the responsibility of proving his claim. Alternatively, the lender must take an oath that he was owed so-and-so much - he can claim up to the value of the property in his possession - and include in his oath that he seized the property in the debtor's lifetime.
If the property that he seized included promissory notes, and the lender claims that he is holding them as security for a debt and that he seized them during the debtor's lifetime, the lender must prove that he seized them during the debtor's lifetime. If he cannot bring proof, he should return them to the heirs. The difference is that with regard to promissory notes, he is not claiming the acquisition of the obligation itself, but rather proof that such an obligation exists.
ח
מצוה על היתומין לפרוע חוב אביהן מן המטלטלין שהניח ואם לא רצה היורש ליתן אין כופין אותו ואם תפס ב"ח מחיים גובה מהן, טען שמחיים תפסן והיורש טען שאחר מיתה תפס על היורש להביא ראיה או ישבע המלוה שכך וכך הוא חייב לו ויכול לטעון עד כדי דמיהן וכולל בשבועתו שמחיים תפס, היו הדברים שתפס שטרות וטען שהן משכון בידו על חובו ושמחיים תפס על המלוה להביא ראיה שמחיים תפס, ואם לא הביא ראיה יחזיר ליורשים מפני שאינו טוען לקנות גופם אלא לראיה שבהן.
9
When heirs expropriated landed property because of a debt that others owed their father, a creditor of their father's can expropriate it from them. The rationale is that this land was in effect their father's.
ט
יתומים שגבו קרקע בחוב שהיה לאביהן אצל אחרים יש לבעל חוב של אביהם לחזור ולגבות אותה מהן שהרי קרקע זו של אביהם היא.
10
The above principles can be extended and applied in the following situation. Reuven sold a field to Shimon, accepting financial responsibility for the sale. Shimon did not pay immediately, but instead had Reuven consider the price of the field as a loan. Reuven died afterwards. Reuven's creditor then came to expropriate the field from Shimon. Instead of giving the creditor the field, Shimon appeased him with money, and he departed.
According to the law, Reuven's heirs may come and demand that Shimon pay the debt that he owed Reuven, for that loan is not on lien to Reuven's creditor.
Therefore, if Shimon is clever, he should give Reuven's heirs the land he purchased from them as payment for the debt that he accepted upon himself. He can then expropriate the property from them, because of the money that he gave to Reuven's creditor so that he would not expropriate it from him. This option is available because Reuven took financial responsibility for the field Shimon purchased.
י
ראובן שמכר שדה לשמעון באחריות וזקף שמעון דמי השדה עליו מלוה לראובן ומת ראובן ובא בעל חוב של ראובן לטרוף משמעון השדה ופייסו שמעון במעות והלך לו הדין נותן שיבאו יורשי ראובן ויתבעו שמעון במלוה שזקף עליו שהרי אינה משועבדת לב"ח של ראובן, לפיכך אם היה שמעון פקח נותן להן הקרקע שלקח מראובן במלוה שזקף על עצמו וחוזר וטורף אותה מהן מפני המעות שנתן לב"ח של ראובן כדי שלא יטרוף אותה ממנו שהרי באחריות לקחה מראובן.
11
All of the Geonim have ordained, however, that a creditor may expropriate movable property from the heirs in payment for a debt. This judgment is enforced universally in all courts of law.
In the West, however, they would have a provision written in the promissory notes giving the creditor the right to collect the debt from either landed property or movable property in the creditor's lifetime or after his death. Thus, this provision gives the creditor more power to collect the debt than the ordinance of the Geonim.
This is a great safeguard, because it is possible that the borrower will not have known about ordinance, and thus the property of the heirs will be expropriated unjustly, because an ordinance of the later Sages does not have the legal power to be binding upon heirs.
יא
כבר תקנו גאונים האחרונים כולם שיהיה ב"ח גובה מטלטלין מן היורשין וכן דנין ישראל בכל ב"ד שבעולם, אבל במערב היו כותבין בשטרי חובות שיש לגבות מן הקרקע ומן המטלטלין בין בחייו בין אחר מותו ונמצא גובה על תנאי זה יותר מן התקנה, וסייג גדול עשו בדבר שמא לא ידע הלוה בתקנה זו ונמצא ממון יתומים יוצא שלא כדין שאין כח בתקנת אחרונים לחייב בה יתומים.
Malveh veLoveh - Chapter 12
1
We do not expropriate payment from heirs unless they are past majority. When the heirs are below majority, by contrast, we do not collect a debt supported by a promissory note from them.
א
אין נפרעין מן היורשין אלא א"כ היו גדולים אבל יורשין קטנים אין נפרעין מהן ש"ח =שטר חוב=.
2
Even if the promissory note contains all the stipulations in the world, the creditor may not use it to collect the debt until the heirs attain majority, lest they have proof that would disavow the promissory note.
ב
ואפילו היה בו כל תנאי שבעולם לא יפרע בו המלוה כלום עד שיגדילו היתומים שמא יש להן ראיה ששוברין בו את השטר.
3
If the loan was a debt at interest owed to a gentile, we appoint a guardian, attach the property that the minor inherited, sell it, and pay the debt. The rationale is that the interest consumes the estate.
Similarly, if a woman demands payment of the money due her by virtue of her ketubah - whether she is the deceased's widow or divorcee - we appoint a guardian for the heirs and attach the deceased's property, so that the woman will gain favor in the eyes of others; i.e., so that she will have a minimum of property so that she will remarry. Hence, if the woman hurried and remarried and then came to demand payment of the money due her by virtue of her ketubah from the estate acquired by the heirs, we do not pay heed to her until the heirs come of age." The rationale is that she is no longer entitled to receive her sustenance from the estate of the deceased, and she has remarried.
ג
היתה המלוה רבית של עכו"ם שהרי הרבית אוכלת בנכסיהן מעמידין להם אפוטרופוס ונזקקין לנכסיהן ומוכרין ופורעין החוב, וכן אשה שתבעה כתובתה בין אלמנה בין גרושה מעמידים להם אפוטרופוס ונזקקין משום חן האשה כדי שיהיה לה כלום שתנשא בו האשה לאחר, לפיכך אם קפצה האשה ונשאת ואחר כך באת לתבוע כתובתה מנכסי יתומים אין נזקקין לה עד שיגדלו היתומים שהרי אין לה מזונות והרי נשאת.
4
Several of the Geonim have ruled that if the estate left to the heirs does not have more than the money due the woman because of her ketubah, or it contains less than that amount, we do not pay heed to her. For the heirs will have no benefit from paying the money due the woman because of her ketubah.
According to this opinion, our Sages said: "We attach the estate left to heirs to pay a woman the money due her by virtue of her ketubah from it," only so that the estate would not become devalued because of the need to pay for the widow's sustenance." And in this instance, since the woman takes everything, of what value is it to the heirs who are below majority that the property is attached? These views were not concerned with increasing the favor of the woman in the eyes of others.
ד
הורו מקצת הגאונים שאם היו הנכסים כנגד הכתובה בלבד או פחותים ממנה אין נזקקין לה שהרי אין כאן זכות ליתומים שלא אמרו נזקקין לנכסי יתומים להפרע מהן הכתובה אלא כדי שלא יפחתו הנכסים מחמת המזונות וזאת הואיל והיא נוטלת הכל מה זכות יש ליתומים הקטנים בדבר זה עד שנזקקין להן ולא חשו לחן האשה.
5
If the testator gave a command, saying: "Give a maneh to so-and-so," we pay heed to the claim, after appointing a guardian for the heirs to advance arguments on behalf of the interests of the heirs. If the testator says: "Give this maneh to so-and-so" or "... this field to so-and-so," we make the endowment; there is no need to appoint a guardian for the heirs.
ה
צוה המורישן ואמר תנו מנה לפלוני נזקקין אחר שמעמידין להן אפוטרופוס לטעון טענתם, אמר תנו מנה זה לפלוני או שדה זו לפלוני נותנין ואין צריכים להעמיד להן אפוטרופוס.
6
If it is discovered that land in the estate does not rightfully belong to the heirs, but instead, the plaintiff claims that the property was stolen by the person whose property they inherited, we pay heed to the claim and appoint a guardian to argue and enter into litigation on their behalf. If it is discovered that the property was in fact stolen, we return it to its owners.
Similarly, if a minor had his servants mount an attack and enter property belonging to a colleague and take control of it, we do not say that we will wait until he attains majority before the matter is adjudicated. Instead, we expropriate the property from him immediately. When he attains majority, if he has witnesses who support his claim, he should bring his witnesses.
ו
נמצאת קרקע שאינה שלהן אלא טען הטוען שהיא גזל ביד מורישיו נזקקין להן ומעמידים להן אפוטרופוס לטעון ולדון, אם נמצאת גזולה מחזירים אותה לבעליה, וכן קטן שתקף בעבדיו וירד לתוך שדה חבירו וכבשה אין אומרין נמתין לו עד שיגדיל אלא מוציאין אותה מידו ולכשיגדיל אם יש לו עדים יביא עדיו.
7
When land is presumed to be the property of minors, the land is not expropriated from them until they attain majority even in the following situation. Another person comes and claims that he had purchased that land from the person from whom they inherited it, and the purchaser has witnesses who will testify that he established his possession of this land and benefited from it for three years in the lifetime of the deceased. The rationale is that we accept the testimony of witnesses only when delivered in the presence of the litigant against whom they are testifying. And the minor is considered as if he is not present.
If, however, the plaintiff produced a deed of sale that states that the field is property that he purchased, he must validate the authenticity of the deed of sale. Afterwards, he may expropriate the property from the heirs after a guardian is appointed for them.
ז
קרקע שהיתה בחזקת קטנים ובא אחר וטען שהיא לקוחה ממורישן ויש לו עדים שהחזיק בה ואכלה שני חזקה בחיי אביהן אין מוציאין אותה מידן עד שיגדילו שאין מקבלין עדים שלא בפני בעל דין והקטן כאילו אינו עומד כאן הוא חשוב, אבל אם הוציא שטר שהיא לקוחה בידו הרי זה מקיים את השטר ומוציאין אותה מידן אחר שמעמידים להם אפוטרופוס.
8
When the court attaches property belonging to heirs for the purpose of selling it, they evaluate the property and then announce the sale for 30 consecutive days or on Mondays and Thursdays over the span of 60 consecutive days. Announcements are made in the morning and the evening, when workers enter the city, and when workers are sent out to their tasks. Whoever desires to purchase the property can bring his workers there to investigate it.
When an announcement is made, the borders of the field are clarified. They make known its yield, the evaluation given by the court and the reason it is being sold - to repay a creditor or to pay a woman the money due her by virtue of her ketubah. For there are some people who desire to repay a creditor and others who desire to pay a woman the money due her by virtue of her ketubah.
ח
כשנזקקין ב"ד לנכסי יתומים למכור שמין את הקרקע ואח"כ מכריזין עליה שלשים יום רצופין או ששים יום שני וחמישי ומכריזים בבקר ובערב בשעת הכנסת פועלים ובשעת הוצאת פועלין וכל מי שרוצה לקנות יוליך הפועלין לבקר לו, ובשעה שמכריזין מסיימים את השדה במצריה ומודיעין כמה יפה ובכמה הוא שומה ומפני מה רוצים למכרה אם להגבות לב"ח או לכתובת אשה לפי שיש מי שרוצה ליתן לב"ח ויש מי שרוצה להגבות לאשה.
9
When an adrachta is written with regard to property belonging to heirs -whether they are above majority or below majority - the court must write: "And we identified the property as belonging to so-and-so, the deceased." If they did not write this, the adrachta is invalid, and a purchaser may not benefit from the proceeds of the property even though the announcements of the property's sale were completed.
ט
וכשכותבין האדרכתא על נכסי יתומים בין גדולים בין קטנים כותבין בה והכרנו שהנכסים האלו הן של פלוני המת, ואם לא כתבו כך הרי אדרכתא זו פסולה ואין אוכלין בה פירות אפילו לאחר ששלמו ההכרזות.
10
When a court sells property without announcing its sale beforehand, it is considered as if they erred in a matter explicitly stated in the Mishnah. The sale is nullified, and the property is sold again after announcements are made.
When a court sells property, the financial responsibility for it is incumbent on the heirs.
י
בית דין שמכרו שלא בהכרזה נעשו כמי שטעו בדבר משנה וחוזרים ומוכרין בהכרזה, וב"ד שמכרו האחריות על היתומים.
11
When a court made announcements in the proper manner, investigated the matter thoroughly and carefully evaluated the property, their sale is binding even though they erred and sold property worth a maneh for 200, or property worth 200 for a maneh.
The following rules apply when, by contrast, the court was not careful in evaluating the property or did not compose a notice of evaluation, which details its assessment and the announcement of the sale of the property, and it erred in its appraisal. If they evaluated it at a sixth more than its value or at a sixth less than its value, the sale is nullified. If the error was less than a sixth, the sale is binding.
Similar concepts apply if a court sold landed property at a time when it was not necessary to announce its sale beforehand. If it erred and devalued the property by a sixth or overvalued it by a sixth, their sale is nullified. This applies even if it announced the sale beforehand. If their error was less than a sixth, its sale is binding even though it did not announce the sale. For an announcement was not necessary in these situations.
In which situations is it not necessary to make announcements before the sale of property? When land is sold to bury the deceased, for the sustenance of his wife and his daughters, or to pay the head-tax to the king, it is not necessary to announce the sale, because the matter is pressing.
Similar concepts apply if a court sold types of property whose sale need not be announced beforehand. If it erred and devalued the property by a sixth or overvalued it by a sixth, the sale is nullified. If the error was less than a sixth, the sale is binding.
These are the types of property whose sale need not be announced beforehand: servants, promissory notes and movable property; servants, because they may flee; promissory notes and movable property, because they may be stolen. Instead, these articles should be evaluated by the court and sold immediately. If the market place is close to the city, they should be taken to the market place and sold there.
יא
ובית דין שהכריזו כראוי ובדקו יפה יפה ודקדקו בשומא אע"פ שטעו ומכרו שוה מנה במאתים או מאתים במנה הרי מכרן קיים, אבל אם לא בדקו בשומא ולא כתבו אגרת בקורת שהיא דקדוק השומא וההכרזה וטעו והותירו שתות או פחתו שתות מכרן בטל פחות משתות מכרן קיים, וכן אם מכרו קרקע בעת שאינן צריכין להכריז עליה וטעו שתות או הותירו שתות מכרן בטל אע"פ שהכריזו, פחות משתות מכרן קיים אע"פ שלא הכריזו שאינן צריכין הכרזה באותו העת, איזהו העת שאינן צריכין הכרזה בעת שימכרו קרקע לקבורה או למזון האשה והבנות או ליתן מנת המלך אין צריכין הכרזה לפי שהדבר נחוץ, וכן ב"ד שמכרו דברים שאינן טעונין הכרזה וטעו בשתות מכרן בטל פחות משתות מכרן קיים, ואלו הן הדברים שאין מכריזין עליהם העבדים והשטרות והמטלטלין, העבדים שמא ישמעו ויברחו, והשטרות והמטלטלין שמא יגנבו, לפיכך שמין אותן בבית דין ומוכרין אותן מיד, ואם השוק קרוב למדינה מוליכין אותן לשוק.
Hayom Yom:
• English Text | Video Class
| Tuesday | Menachem Av 9 | 5703 |
| At Mincha: Sh'ma, Song of the Day (p. 76), Ein k'Elokeinu (p. 81), all the studies relevant to Shacharit, then the Order of Mincha (p. 96). The b'racha, she'assa li kol tzorki ("Who has provided me with every need," p. 8) is not said until tomorrow. |
| Torah lessons: | Chumash: Va'etchanan, Shlishi with Rashi. |
| Tehillim: 49-54. |
| Tanya: And now once more (p. 393) ...but Torah..." (p. 393). |
|
Every year on Tisha B'Av my father studied Eicha Raba and the section of R. Yochanan in chapter Hanizakin.
In the morning, after kinot - and he would say them all - he said Eicha. He was called to the Torah for maftir, sometimes both at Shacharit and Mincha.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
|
|
|
|
Audio: 
No comments:
Post a Comment