Today's Laws & Customs:
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.Chapter 58 Chapter 59 Chapter 60
Psalms 58:(0) For the leader. Set to “Do Not Destroy.” By David, a mikhtam:
2 (1) [Rulers,] does your silence really speak justice?
Are you judging people fairly?
3 (2) [No!] In your hearts you devise wrongs,
your hands dispense violence in the land.
Are you judging people fairly?
3 (2) [No!] In your hearts you devise wrongs,
your hands dispense violence in the land.
4 (3) From the womb, the wicked are estranged,
liars on the wrong path since birth.
5 (4) Their venom is like snake’s venom;
they are like a serpent that stops its ears,
6 (5) so as not to hear the voice of the charmer,
no matter how well he plays.
liars on the wrong path since birth.
5 (4) Their venom is like snake’s venom;
they are like a serpent that stops its ears,
6 (5) so as not to hear the voice of the charmer,
no matter how well he plays.
7 (6) God, break their teeth in their mouth!
Shatter the fangs of these lions, Adonai!
8 (7) May they vanish like water that drains away.
May their arrows be blunted when they aim their bows.
9 (8) May they be like a slug that melts as it moves,
like a stillborn baby that never sees the sun.
10 (9) Before your cook-pots feel the heat of the burning thorns,
may he blow them away, green and blazing alike.
Shatter the fangs of these lions, Adonai!
8 (7) May they vanish like water that drains away.
May their arrows be blunted when they aim their bows.
9 (8) May they be like a slug that melts as it moves,
like a stillborn baby that never sees the sun.
10 (9) Before your cook-pots feel the heat of the burning thorns,
may he blow them away, green and blazing alike.
11 (10) The righteous will rejoice to see vengeance done,
they will wash their feet in the blood of the wicked;
12 (11) and people will say, “Yes, the righteous are rewarded;
there is, after all, a God who judges the earth.”
59:(0) For the leader. Set to “Do Not Destroy.” By David; a mikhtam, when Sha’ul sent men to keep watch on David’s house in order to kill him:
they will wash their feet in the blood of the wicked;
12 (11) and people will say, “Yes, the righteous are rewarded;
there is, after all, a God who judges the earth.”
59:(0) For the leader. Set to “Do Not Destroy.” By David; a mikhtam, when Sha’ul sent men to keep watch on David’s house in order to kill him:
2 (1) My God, rescue me from my enemies!
Lift me up, out of reach of my foes!
3 (2) Rescue me from evildoers,
save me from bloodthirsty men.
4 (3) For there they are, lying in wait to kill me.
Openly they gather themselves against me,
and not because I committed a crime
or sinned, Adonai.
5 (4) For no fault of mine, they run and prepare.
Awaken to help me, and see!
6 (5) You, Adonai Elohei-Tzva’ot,
God of Isra’el,
arouse yourself to punish all the nations;
spare none of those wicked traitors. (Selah)
Lift me up, out of reach of my foes!
3 (2) Rescue me from evildoers,
save me from bloodthirsty men.
4 (3) For there they are, lying in wait to kill me.
Openly they gather themselves against me,
and not because I committed a crime
or sinned, Adonai.
5 (4) For no fault of mine, they run and prepare.
Awaken to help me, and see!
6 (5) You, Adonai Elohei-Tzva’ot,
God of Isra’el,
arouse yourself to punish all the nations;
spare none of those wicked traitors. (Selah)
7 (6) They return at nightfall, snarling like dogs
as they go around the city.
8 (7) Look what pours out of their mouth,
what swords are on their lips,
[as they say to themselves,]
“No one is listening, anyway.”
9 (8) But you, Adonai, laugh at them,
you mock all the nations.
as they go around the city.
8 (7) Look what pours out of their mouth,
what swords are on their lips,
[as they say to themselves,]
“No one is listening, anyway.”
9 (8) But you, Adonai, laugh at them,
you mock all the nations.
10 (9) My Strength, I will watch for you,
for God is my fortress.
11 (10) God, who gives me grace, will come to me;
God will let me gaze in triumph at my foes.
for God is my fortress.
11 (10) God, who gives me grace, will come to me;
God will let me gaze in triumph at my foes.
12 (11) Don’t kill them, or my people will forget;
instead, by your power, make them wander to and fro;
but bring them down, Adonai our Shield,
13 (12) for the sins their mouths make with each word from their lips.
Let them be trapped by their pride
for the curses and falsehoods they utter.
14 (13) Finish them off in wrath,
finish them off, put an end to them,
and let them know to the ends of the earth
that God is Ruler in Ya‘akov. (Selah)
instead, by your power, make them wander to and fro;
but bring them down, Adonai our Shield,
13 (12) for the sins their mouths make with each word from their lips.
Let them be trapped by their pride
for the curses and falsehoods they utter.
14 (13) Finish them off in wrath,
finish them off, put an end to them,
and let them know to the ends of the earth
that God is Ruler in Ya‘akov. (Selah)
15 (14) They return at nightfall, snarling like dogs
as they go around the city.
16 (15) They roam about, looking for food,
prowling all night if they don’t get their fill.
17 (16) But as for me, I will sing of your strength;
in the morning I will sing aloud of your grace.
For you are my fortress,
a refuge when I am in trouble.
18 (17) My Strength, I will sing praises to you,
for God is my fortress, God, who gives me grace.
as they go around the city.
16 (15) They roam about, looking for food,
prowling all night if they don’t get their fill.
17 (16) But as for me, I will sing of your strength;
in the morning I will sing aloud of your grace.
For you are my fortress,
a refuge when I am in trouble.
18 (17) My Strength, I will sing praises to you,
for God is my fortress, God, who gives me grace.
60:(0) For the leader. Set to “Lily of Testimony.” A mikhtam of David for teaching about 2 when he fought with Aram-Naharayim and with Aram-Tzovah, and Yo’av returned and killed 12,000 from Edom in the Salt Valley:
3 (1) God, you rejected us; you crushed us;
you were angry; but now revive us.
4 (2) You made the land shake, split it apart;
now repair the rifts, for it is collapsing.
5 (3) You made your people suffer hard times,
had us drink a wine that made us stagger.
you were angry; but now revive us.
4 (2) You made the land shake, split it apart;
now repair the rifts, for it is collapsing.
5 (3) You made your people suffer hard times,
had us drink a wine that made us stagger.
6 (4) To those who fear you because of the truth
you gave a banner to rally around, (Selah)
7 (5) so that those you love could be rescued;
so save with your right hand, and answer us!
you gave a banner to rally around, (Selah)
7 (5) so that those you love could be rescued;
so save with your right hand, and answer us!
8 (6) God in his holiness spoke,
and I took joy [in his promise]:
“I will divide Sh’khem
and determine the shares in the Sukkot Valley.
9 (7) Gil‘ad is mine and M’nasheh mine,
Efrayim my helmet, Y’hudah my scepter.
10 (8) Mo’av is my washpot; on Edom I throw my shoe;
P’leshet, be crushed because of me!”
and I took joy [in his promise]:
“I will divide Sh’khem
and determine the shares in the Sukkot Valley.
9 (7) Gil‘ad is mine and M’nasheh mine,
Efrayim my helmet, Y’hudah my scepter.
10 (8) Mo’av is my washpot; on Edom I throw my shoe;
P’leshet, be crushed because of me!”
11 (9) Who will bring me into the fortified city?
Who will lead me to Edom?
12 (10) God, have you rejected us?
You don’t go out with our armies, God.
13 (11) Help us against our enemy,
for human help is worthless.
14 (12) With God’s help we will fight valiantly,
for he will trample our enemies.
Who will lead me to Edom?
12 (10) God, have you rejected us?
You don’t go out with our armies, God.
13 (11) Help us against our enemy,
for human help is worthless.
14 (12) With God’s help we will fight valiantly,
for he will trample our enemies.
Links: More on Elul
Daily Quote:
When I was five years old I was orphaned from both my father and mother. Before his passing, my holy father told me two things: 1) Fear nothing but G-d alone. 2) Love every single Jew, without exception, with all your heart and all your soul.[Rabbi Israel Baal Shem Tov]
Daily Study:
Chitas and Rambam for today:
Chumash: Ki Tavo, 6th Portion Deuteronomy 28:7-28:69 with Rashi
• Chapter 28
7The Lord will cause your enemies who rise up against you, to be beaten before you; they will come out against you in one direction, but they will flee from you in seven directions. זיִתֵּן יְהֹוָה אֶת אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִים לְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ:
but they will flee from you in seven directions: Such is the way of those who flee out of fear: they scatter in all directions. ובשבעה דרכים ינוסו לפניך: כן דרך הנבהלים לברוח מתפזרין לכל צד:
8The Lord will order the blessing to be with you in your granaries, and in every one of your endeavors, and He will bless you in the land which the Lord, your God, is giving you. חיְצַו יְהֹוָה אִתְּךָ אֶת הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ וּבֵרַכְךָ בָּאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ:
9The Lord will establish you as His holy people as He swore to you, if you observe the commandments of the Lord, your God, and walk in His ways. טיְקִימְךָ יְהֹוָה לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע לָךְ כִּי תִשְׁמֹר אֶת מִצְוֹת יְהֹוָה אֱלֹהֶיךָ וְהָלַכְתָּ בִּדְרָכָיו:
10Then all the peoples of the earth will see that the name of the Lord is called upon you, and they will fear you. יוְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְהֹוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ:
11And the Lord will grant you good surplus in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil, on the land which the Lord swore to your forefathers, to give you. יאוְהוֹתִרְךָ יְהֹוָה לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֶיךָ לָתֶת לָךְ:
12The Lord will open up for you His good treasury, the heaven, to give your land its rain in its [right] time, and to bless everything you do. And you will lend many nations, but you will not [need to] borrow. יביִפְתַּח יְהֹוָה | לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה:
13And the Lord will set you at the head, and not at the tail, and you will be only at the top, and you will not be at the bottom, if you obey the commandments of the Lord, your God, which I am commanding you this day, to observe to fulfill [them]. יגוּנְתָנְךָ יְהֹוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי תִשְׁמַע אֶל מִצְוֹת | יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת:
14And you shall not turn right or left from all of the words I am commanding you this day, to follow other deities to worship them. ידוְלֹא תָסוּר מִכָּל הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם:
15And it will be, if you do not obey the Lord, your God, to observe to fulfill all His commandments and statutes which I am commanding you this day, that all these curses will come upon you and overtake you. טווְהָיָה אִם לֹא תִשְׁמַע בְּקוֹל יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ:
16You shall be cursed in the city, and you shall be cursed in the field. טזאָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה:
17Cursed will be your [food] basket and your kneading bowl. יזאָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ:
18Cursed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, those born from your cattle and the flock of your sheep. יחאָרוּר פְּרִי בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ:
19You shall be cursed when you come, and you shall be cursed when you depart. יטאָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ:
20The Lord will send the curse of shortages, confusion, and turmoil upon you, in every one of your endeavors which you undertake, until it destroys you and until you quickly vanish, because of your evil deeds in forsaking Me. כיְשַׁלַּח יְהֹוָה | בְּךָ אֶת הַמְּאֵרָה אֶת הַמְּהוּמָה וְאֶת הַמִּגְעֶרֶת בְּכָל מִשְׁלַח יָדְךָ אֲשֶׁר תַּעֲשֶׂה עַד הִשָּׁמֶדְךָ וְעַד אֲבָדְךָ מַהֵר מִפְּנֵי רֹעַ מַעֲלָלֶיךָ אֲשֶׁר עֲזַבְתָּנִי:
the curse of shortages: Heb. הַמְּאֵרָה, “shortage,” similar to“ צָרַעַת מַמְאֶרֶת,”“a lesion which causes loss [to the person stricken with it]” (Lev.13:51). המארה: חסרון כמו צרעת ממארת (ויקרא יג, נב):
confusion: Heb. הַמְּהוּמָה [Rendered by Onkelos as שִׁגוּשַׁיָא, meaning] confusion, the sound of panic. המהומה: שגוש קול בהלות:
21The Lord will make pestilence cleave to you, until it has exterminated you from upon the land, to which you are coming, to possess it. כאיַדְבֵּק יְהֹוָה בְּךָ אֶת הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ:
22The Lord will strike you with consumption, fever, illnesses with burning fevers, a disease which causes unquenchable thirst, with the sword, with blast, and with yellowing, and they will pursue you until you perish. כביַכְּכָה יְהֹוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ:
consumption: Heb. בַּשַּׁחֶפֶת, [a disease] whereby one’s flesh wastes away and swells. בשחפת: שבשרו נשחף ונפוח:
fever: Heb. וּבַקַּדַּחַת, as in the expression “For a fire burns (קָדְחָה) in My nose” (Deut. 32:22). [In this context, the term refers to] the feverish “fire” of the sick, malevei in Old French, which means intense heat. ובקדחת: לשון כי אש קדחה באפי (דברים לב, כב) והיא אש של חולים מלויי"ד בלע"ז (פיעבערהימצע) שהיא חמה מאד:
illnesses with burning fevers: Heb. וּבַדַּלֶּקֶת. A feverish heat, more intense than קַדַּחַת. [All] these [terms listed in these verses, refer to] various types of diseases. ובדלקת: חמה יותר מקדחת ומיני חלאים הם:
a disease which causes unquenchable thirst: Heb. וּבַחַרְחֻר. This is a disease which heats up inside the body, causing him [the patient] to suffer continuous thirst for water, esardement in Old French, parching fever, as in the expressions: “and my bones dried out (חָרָה) from the heat” (Job. 30:30), and “The bellows is heated (נִחַר) from the fire” (Jer. 6:29). ובחרחר: חולי המחממו תוך הגוף וצמא תמיד למים ובלע"ז אישרדימינ"ט (התיבשות) לשון ועצמי חרה מני חרב (איוב ל, ל) נחר מפוח מאש (ירמי' ו, כט):
and with the sword: He will bring [hostile] armies upon you. ובחרב: יביא עליך גייסות:
with blast, and with yellowing: Diseases of the grain in the field. שדפון וירקון: מכות תבואה שבשדות:
blast: Heb. שִׁדָּפוֹן, an easterly wind, hasled in Old French, [meaning that the east wind causes the grain to be blasted]. שדפון: רוח קדים אשלי"דה בלע"ז (זאננפערבראננט):
yellowing: Heb. יֵרָקוֹן, drought, whereby the surface of the grain pales and turns yellow, chaume (?) in Old French. ירקון: יובש ופני התבואה מכסיפין ונהפכין לירקון קמ"א בלע"ז (געלב):
until you perish: Heb. עַד אָבְדֶךָ. [This phrase could be misconstrued to mean: “until you become lost” by God and found by others. Therefore, Rashi cites] the Targum [which] renders the phrase as: עַד דְתֵיבָד, “until you perish,” meaning, “you will perish, of your own accord.” עד אבדך: תרגום עד דתיביד כלומר עד אבוד אותך שתכלה מאליך:
23And your skies above you will be [like] copper, and the earth below you [like] iron. כגוְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל רֹאשְׁךָ נְחשֶׁת וְהָאָרֶץ אֲשֶׁר תַּחְתֶּיךָ בַּרְזֶל:
And your skies above you will be [like] copper: These curses [proclaimed here at Mount Ebal] were pronounced by Moses himself [albeit through divine inspiration], whereas those [curses] made at Mount Sinai (Lev. 26:14-39) Moses pronounced from the mouth of the Holy One, Blessed is He (Meg. 31b). This is demonstrated by the verses themselves: The verse there says, “But if you will not listen to me ” (Lev. 26:14), and, “And if you regard Me as coincidence” (26:21), [all referring to God in the first person]. Here, however, the verse says, “obey the Lord, your God ” (verse 15),“ The Lord will make… ” (verse 21), and “ The Lord will strike you” (verse 22) [all referring to God in the third person, demonstrating that Moses is speaking]. Moses made his curses milder [than those at Mount Sinai], for he expressed them in the singular form [as if spoken to an individual]. Furthermore, in this curse [in our verse here], Moses made his milder [than the corresponding curse at Mount Sinai by God], for in the first curses [in Lev.], God said, “[And I shall make] your skies like iron, and your earth like copper” (Lev. 26:19), [meaning that] that the skies will not sweat [i.e., be moist], just as iron does not sweat; consequently, there will be drought in the world. But the earth will sweat, just as copper sweats, thereby causing its fruits to rot. Here, however, Scripture says, “Your skies…copper, and your earth…iron.” [This means] that the skies will sweat [i.e., be moist], and thus, even though they will not pour down rain, there will not be a consuming drought in the world. Also, [this means that] the earth will not sweat, just as iron does not sweat; thus, the fruits will not rot (Torath Kohanim 26:28). [Although the curse here contains these milder elements as explained,] it is, nevertheless, a curse, for whether it [the earth] is like copper or whether it is like iron, it will not produce fruit. And similarly, the skies [whether they become like copper or iron] will not pour down rain. והיו שמיך אשר על ראשך נחשת: קללות הללו משה מפי עצמו אמרן ושבהר סיני מפי הקב"ה אמרן כמשמען ושם נאמר (ויקרא כו, יד) ואם לא תשמעו לי, ואם תלכו עמי קרי (ויקרא כו, כא) וכן הוא אומר (פסוק טו) בקול ה' אלהיך (פסוק כא) ידבק ה' בך, יככה ה' (פסוק כב) הקיל משה בקללותיו לאמרן בלשון יחיד וגם כן בקללה זו הקל שבראשונות הוא אומר את שמיכם כברזל את ארצכם כנחושה, (ויקרא כו, יט) שלא יהיו השמים מזיעין כדרך שאין הברזל מזיע, ומתוך כך יהא חורב בעולם והארץ תהא מזיעה כדרך שהנחשת מזיע, והיא מרקבת פירותיה, וכאן הוא אומר שמיך נחשת וארצך ברזל, שיהיו שמים מזיעין אף על פי שלא יריקו מטר מכל מקום לא יהיה חורב של אבדון בעולם, והארץ לא תהא מזיעה כדרך שאין הברזל מזיע, ואין הפירות מרקיבין. ומכל מקום קללה היא, בין שהיא כנחשת בין שהיא כברזל, לא תוציא פירות, וכן השמים לא יריקו מטר:
24The Lord will turn the rain of your land into powder and dust, raining down upon you from the heavens until you are destroyed. כדיִתֵּן יְהֹוָה אֶת מְטַר אַרְצְךָ אָבָק וְעָפָר מִן הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ:
[The Lord will turn] the rain of your land into powder and dust: [How do these two opposites coincide, rain and dust? The Talmud answers] (Ta’anith 3b): “[The text is referring to] a wind which follows the rain.” Rain will fall, but insufficiently; moreover, there will not even be enough rain to cause the dust to settle. Then, a wind will come and raise the dust and cover the vegetation [sprouting] from the seeds, which are still moist from the water. [The dust] will adhere to them, forming [a layer of] mud, [which] will dry up [on the vegetation], causing it to rot. [This, then, is the meaning of the curse:“The Lord will turn the rain of your land into powder and dust.”] מטר ארצך אבק ועפר: זיקא דבתר מטרא, מטר יורד ולא כל צרכו ואין בו כדי להרביץ את העפר, והרוח באה ומעלה את האבק ומכסה את עשב הזרעים שהן לחים מן המים ונדבק בהם ונעשה טיט ומתיבש ומרקיבין:
25The Lord will cause you to be broken before your enemy: you will come out against them in one direction, but you will flee from them in seven directions. And you will become a terrifying [example] to all the kingdoms on earth. כהיִתֶּנְךָ יְהֹוָה | נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ:
a terrifying [example]: [an example of] fear (אֵימָה) and trembling (זִיעַ) . [This means that] anyone who hears about your plagues, will“tremble in fear (יָזוּעוּ) ,” saying:“Woe to us! Let this not befall us, in the way in which it has befallen these [people]!” לזעוה: לאימה ולזיע, שיזועו כל שומעי מכותיך ממך ויאמרו אוי לנו שלא יבוא עלינו כדרך שבא על אלו:
26Your corpse will be food for all birds of the heaven and for the beasts of the earth, and no one will frighten them [away]. כווְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד:
27The Lord will strike you with the boils of Egypt, with hemorrhoids, with oozing sores, and with dry lesions, from which you will be unable to be cured. כזיַכְּכָה יְהֹוָה בִּשְׁחִין מִצְרַיִם וּבַטְחֹרִים (כתיב ובעפלים) וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא תוּכַל לְהֵרָפֵא:
The boils of Egypt: This was a very severe [lesion]: it was moist on the inside and dry on the outside, as taught in tractate Bech. (41a). בשחין מצרים: רע היה מאד, לח מבחוץ ויבש מבפנים, כדאיתא בבכורות (מא א):
oozing sores: [This means] wet boils. גרב: שחין לח:
dry lesions: [This means] boils dry as shards. חרס: שחין יבש כחרס:
28The Lord will strike you with insanity, with blindness, and with bewilderment. כחיַכְּכָה יְהֹוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב:
and with bewilderment: Heb. וּבְתִמְהוֹן לֵבָב, lit.“clogging of the heart,” estordison in Old French. ובתמהון לבב: אוטם הלב אשטורדישו"ן בלע"ז [תדהמה]:
29You will grope at midday, as the blind man gropes in the dark, and you will be unsuccessful in your ways. You will be only oppressed and robbed all the days, and no one will save [you]. כטוְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל הַיָּמִים וְאֵין מוֹשִׁיעַ:
oppressed: Heb. עָשׁוּק, you will experience controversy regarding everything you do. עשוק: בכל מעשיך יהיה ערעור:
30You will betroth a woman, but another man will lie with her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not redeem it[s fruits]. לאִשָּׁה תְאָרֵשׂ וְאִישׁ אַחֵר יִשְׁכָּבֶנָּה (כתיב ישגלנה) בַּיִת תִּבְנֶה וְלֹא תֵשֵׁב בּוֹ כֶּרֶם תִּטַּע וְלֹא תְחַלְּלֶנּוּ:
will lie with her: Heb. יִשְׁגָּלֶנָּה. [This word stems] from the root שֵׁגָל, meaning a פִּלֶגֶשׁ [which refers to a wife without a Jewish marriage contract, i.e., a concubine. Nevertheless,] Scripture euphemizes the term [by having it read as יִשְׁכָּבֶנָּה instead], thus [giving it] a more delicate implication. This is [like] a modification made by scribes. — [see Meg.. 25b; and compare Rashi on Gen. 18:22] ישגלנה: לשון שגל, פלגש, והכתוב כנהו לשבח ישכבנה ותקון סופרים הוא זה:
redeem it[s fruits]: Heb. תְחַלְלֶנּוּ [This is referring to the fruits of a tree, which must not be used for the first three years of the tree’s life. Then, the fruits of the fourth year take on holy status and are taken to Jerusalem to be eaten. If it is too difficult to take them to Jerusalem, they are redeemed with money, which is, in turn, taken to Jerusalem, where food is purchased for it. Here, then, the curse means that the person will plant his vineyard, but will not live to redeem it] in the fourth year to eat its fruits. תחללנו: בשנה הרביעית לאכול פריו:
31Your ox will be slaughtered before your eyes, but you will not eat from it. Your donkey will be snatched right in front of you, and it will not return to you. Your flock will be given over to your enemies, and you will have no savior. לאשׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ:
32Your sons and daughters will be given over to another people, and your eyes will see [this] and long for them all day long, but you will be powerless. לבבָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל הַיּוֹם וְאֵין לְאֵל יָדֶךָ:
and long for them: Heb. וְכָלוֹת אֲלֵיהֶם. [Meaning: Your eyes] will longingly look out for the return [of your children], but they will not return. The expression כִּלְיוֹן עֵינַיִם refers to a hope which never materializes. וכלות אליהם: מצפות אליהם שישובו ואינם שבים. כל תוחלת שאינה באה קרויה כליון עינים:
33A people unknown to you will eat up the fruit of your soil and [the result of] all your toil. You will be only wronged and crushed all the days. לגפְּרִי אַדְמָתְךָ וְכָל יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל הַיָּמִים:
34You will go insane from the vision before your eyes that you will behold. לדוְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה:
35The Lord will strike you on the knees and on the legs with a terrible skin eruption from which you will be unable to be cured; [it will eventually cover you] from the sole of your foot to the top of your head. להיַכְּכָה יְהֹוָה בִּשְׁחִין רָע עַל הַבִּרְכַּיִם וְעַל הַשֹּׁקַיִם אֲשֶׁר לֹא תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ:
36The Lord will lead you and your king whom you will have established over you, to a nation unknown to you or your fathers; and there, you will serve other deities [made] of wood and stone. לויוֹלֵךְ יְהֹוָה אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן:
37And you will become an [object of] astonishment, an example, and a topic of discussion, among all the peoples to whom the Lord will lead you. לזוְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר יְנַהֶגְךָ יְהֹוָה שָׁמָּה:
an object of astonishment: Heb. לְשַׁמָּה. [This word is] similar to תִּמָּהוֹן [meaning, astonishment], estordison in Old French. [Thus, the meaning here is:] whoever sees you will be astonished about you. לשמה: אשטורדישו"ן [תדהמה] כל הרואה אותך ישום עליך:
an example: When some terrible trouble befalls a person, [people] will say:“This is like the trouble that happened to so-and-so.” למשל: כשתבא מכה רעה על אדם, יאמרו זו דומה למכת פלוני:
and a topic of discussion: Heb. וְלִשְׁנִינָה. An expression similar to“And you will teach them (וְשִׁנַּנְתֶּם)” (Deut. 6:7) [… and speak of them. That is, people] will speak about you. The Targum [Onkelos] renders this [word] in the same way, [namely:] וּלְשׁוֹעִי, [which is similar to] וְאֶשְׁתָּעִי, [meaning to talk]. ולשנינה: לשון ושננתם (לעיל ו, ז) ידברו בך, וכן תרגומו ולשועי, לשון ספור, ואשתעי:
38You will take much seed out to the field, yet you will gather in little, for the locusts will finish it. לחזֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה:
will finish it: Heb. יַחְסְלֶנּוּ-means, the locusts will consume it. And because [the word חסל means to consume], the locust is also called חָסִיל (see e.g., Joel 1:4), for it consumes everything in its path. [Yerushalmi Taanit 3:6.] יחסלנו: יכלנו, ועל שם כך נקרא חסיל, שמכלה את הכל:
39You will plant vineyards and work [them], but you will neither drink of [their] wine, or gather [the grapes], because the worms will devour them. לטכְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת:
40You will have olive trees throughout all your boundaries, but you will not anoint with [their] oil, because your olive trees will drop off. מזֵיתִים יִהְיוּ לְךָ בְּכָל גְּבוּלֶךָ וְשֶׁמֶן לֹא תָסוּךְ כִּי יִשַּׁל זֵיתֶךָ:
will drop off: [Meaning, the olive tree] will shed its fruit. This is similar to the verb,“and the iron flew off [or slipped off] (וְנָשַׁל)” (Deut. 19:5). כי ישל: ישיר פירותיו, לשון (לעיל יט, ה) ונשל הברזל:
41You will bear sons and daughters, but you will not have them, because they will go into captivity. מאבָּנִים וּבָנוֹת תּוֹלִיד וְלֹא יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי:
42All your trees and all the fruit of your soil the cicada will make destitute. מבכָּל עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל:
the cicada will make destitute: [The word יְיָרֵשׁ stems from the word רָשׁ, which means destitute or devoid. Thus, the verse here means that] the locusts will cause the tree to be devoid of fruit. [Therefore,] יירש הצלצל: יעשנו הארבה רש מן הפרי:
will make destitute: Heb. יְיָרֵשׁ [has the meaning of] יַעֲנִי, “making it destitute.” יירש: יעני:
the cicada: Heb. הַצְּלָצַל, a [particular] species of locust [which makes a loud sound (צְלִיל)]. Now, [the word יְיָרֵשׁ] must not be understood as denoting יְרוּשָׁה, “inheritance,” for in that case, the Scripture would have written: יִירַשׁ [i.e., with a different vocalization. Similarly,] it should not be understood to mean הוֹרָשָׁה,“driving out” for in that case, Scripture would have written: יוֹרִישׁ. [Rather, the word means “to make destitute, devoid,” as explained above.] צלצל: מין ארבה. ואי אפשר לפרש יירש לשון ירושה, שאם כן היה לו לכתוב ירש, ולא לשון הורשה וגירושין, שאם כן היה לכתוב יוריש:
43The stranger who is among you will arise above you, higher and higher, while you will descend lower and lower. מגהַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה:
44He will lend to you, but you will not lend to him. He will be at the head, while you will be at the tail. מדהוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב:
45All these curses will befall you, pursuing you and overtaking you to destroy you because you did not obey the Lord, your God, to observe His commandments and statutes which He commanded you. מהוּבָאוּ עָלֶיךָ כָּל הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי לֹא שָׁמַעְתָּ בְּקוֹל יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ:
46And they will be as a sign and a wonder, upon you and your offspring, forever, מווְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד עוֹלָם:
47because you did not serve the Lord, your God, with happiness and with gladness of heart, when [you had an] abundance of everything. מזתַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל:
when [you had an] abundance of everything: when you still had all good things. מרב כל: בעוד שהיה לך כל טוב:
48Therefore, you will serve your enemies, whom the Lord will send against you, [when you are] in famine, thirst, destitution, and lacking everything, and he will place an iron yoke upon your neck, until he has destroyed you. מחוְעָבַדְתָּ אֶת אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהֹוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ:
49The Lord will bring upon you a nation from afar, from the end of the earth, as the eagle swoops down, a nation whose language you will not understand, מטיִשָּׂא יְהֹוָה עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא תִשְׁמַע לְשֹׁנוֹ:
as the eagle swoops down: i.e., suddenly and successfully. The horses [of this enemy nation] will run swiftly. כאשר ידאה הנשר: פתאום ודרך מצלחת ויקלו סוסיו:
whose language you will not understand: Heb. תִּשְׁמַע. [Literally, “You will not hear his language,” i.e.,] you will not recognize its language. [We find a similar expression in Scripture:]“you understand (תִּשְׁמַע) a dream, to interpret it” (Gen. 41:15). Also,“[but they did not know] that Joseph understood (שֹׁמֵע)” (Gen. 42:23), entendre in Old French, to understand. לא תשמע לשונו: לא תכיר לשונו, וכן (בראשית מא, טו) תשמע חלום לפתור אותו. וכן (שם מב, כג) כי שומע יוסף אינטינדר"י בלע"ז [להבין]:
50a brazen nation, which will not respect the elderly, nor show favor to the young. נגּוֹי עַז פָּנִים אֲשֶׁר לֹא יִשָּׂא פָנִים לְזָקֵן וְנַעַר לֹא יָחֹן:
51They will devour the fruit of your livestock and the fruit of your soil, to destroy you. They will not leave over anything for you of the grain, wine, oil, offspring of your cattle or flocks of your sheep, until they annihilate you. נאוְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ:
52And they will besiege you in all your cities, until your high and fortified walls in which you trust come down, throughout all your land. And they will besiege you in all your cities throughout all your land, which the Lord, your God, has given you. נבוְהֵצַר לְךָ בְּכָל שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל אַרְצֶךָ וְהֵצַר לְךָ בְּכָל שְׁעָרֶיךָ בְּכָל אַרְצְךָ אֲשֶׁר נָתַן יְהֹוָה אֱלֹהֶיךָ לָךְ:
until your… walls come down: [The רֶדֶת here is [an expression of רִדּוּי וְכִבּוּשׁ] subjugation and conquest. עד רדת חמתיך: לשון רדוי וכבוש:
53And during the siege and the desperation which your enemies will bring upon you, you will eat the fruit of your womb, the flesh of your sons and daughters, whom the Lord, your God, gave you. נגוְאָכַלְתָּ פְרִי בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן לְךָ יְהֹוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיְבֶךָ:
And during the siege and desperation… you will eat the fruit of your womb, the flesh of your sons: Because [the enemies] will besiege the city, and there will be caused desperation, the distress of famine. ואכלת פרי בטנך בשר בניך וגו' במצור: מחמת שיהיו צרין על העיר ויהיה שם מצוק עקת רעבון:
54The most tender and delicate man among you, will begrudge his own brother and the wife of his embrace and the rest of his children, whom he will leave over, נדהָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר:
The most tender and delicate man among you: This is referring to the same person, who is both tender and delicate. These terms denote a pampered existence. [The fact] that these two expressions refer to the same person is proved [by their use together], when it says, “מֵהִתְעַנֵּג וּמֵרֹךְ, because of delicateness and tenderness” (verse 56) [referring to the same person. And here, the verse tells us that] although he is so pampered and he [normally] cannot tolerate anything repugnant, the flesh of his sons and daughters will seem sweet to him as a result of his [intense] hunger. And it will reach a stage where he will begrudge his remaining children, by denying any of them the flesh of his sons, their brothers, which he is eating. Another explanation of הָרַךְ בְּךָ: The merciful and tenderhearted will become cruel because of the intense hunger, and they will not give the flesh of their slaughtered children to their remaining children. הרך בך והענג: הוא הרך הוא הענוג, לשון פינוק. ומהתענג ומרך מוכיח עליהם ששניהם אחד, אף על פי שהוא מפונק ודעתו קצה בדבר מאוס, ימתק לו לרעבונו בשר בניו ובנותיו עד כי תרע עינו בבניו הנותרים מתת לאחד מהם מבשר בניו אחיהם אשר יאכל. דבר אחר הרך בך הרחמני ורך הלבב, מרוב רעבנותם, יתאכזרו ולא יתנו מבשר בניהם השחוטים לבניהם הנותרים:
55of giving any one of them of the flesh of his children that he is eating, because not a thing will remain for him in the siege and in the desperation which your enemies will bring upon you, in all your cities. נהמִתֵּת | לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל שְׁעָרֶיךָ:
56The most tender and delicate woman among you, who would not venture to set her foot upon the ground, because of delicateness and tenderness, will begrudge the husband of her embrace and her own son and daughter, נוהָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא נִסְּתָה כַף רַגְלָהּ הַצֵּג עַל הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ:
will begrudge the husband of her embrace and her own son and daughter: [referring to her] grown-up [children]. תרע עינה באיש חיקה ובבנה ובבתה: הגדולים:
57and the infants who emerge from between her legs, and her own children whom she will bear, for she will eat them in secret, in destitution, in the siege and the desperation which your enemies will inflict upon you, in your cities. נזוּבְשִׁלְיָתָהּ הַיּוֹצֵת | מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי תֹאכְלֵם בְּחֹסֶר כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ:
and the infants who emerge from between her legs: i.e. the small children, she will begrudge all of them [the elder and the younger children] when she eats one by denying those beside her any of the flesh. ובשליתה: בניה הקטנים בכולן תהא עינה צרה כשתאכל את האחד מליתן לאשר אצלה מן הבשר:
58If you do not observe to fulfill all the words of this Torah, which are written in this scroll, to fear this glorious and awesome name, the Lord, your God, נחאִם לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתֻבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבַּד וְהַנּוֹרָא הַזֶּה אֵת יְהֹוָה אֱלֹהֶיךָ:
59Then the Lord [will bring upon] you and your offspring uniquely [horrible] plagues, terrible and unyielding plagues, and evil and unyielding sicknesses. נטוְהִפְלָא יְהֹוָה אֶת מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים:
Then the Lord will bring upon you… plagues: [The Lord will bring upon you plagues which are more] remarkable and different from any other plagues. והפלא ה' את מכתך: מופלאות ומובדלות משאר מכות:
unyielding: [Literally, “faithful.” I.e., these plagues will “faithfully”] chastise you in order to fulfill their mission. ונאמנות: ליסרך לקיים שליחותן:
60And He will bring back upon you all the diseases of Egypt which you dreaded, and they will cling to you. סוְהֵשִׁיב בְּךָ אֵת כָּל מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ:
which you dreaded: [You dreaded] those diseases [not that you dreaded Egypt]. When Israel saw the extraordinary plagues that befell Egypt, they were afraid of them, i.e., they were afraid that these plagues would befall them too. You should know, [that the Israelites dreaded the plagues of Egypt,] because it is written,“If you hearken…, all the sickness that I have visited upon Egypt, I will not visit upon you” (Exod. 15:26) [implying that if you do not hearken, I will place them upon you! Since Israel feared those plagues, God used them as a threat, because] one can instill fear into a person only through something he fears. אשר יגרת מפניהם: מפני המכות כשהיו ישראל רואים מכות משונות הבאות על מצרים היו יראים מהם שלא יבואו גם עליהם, תדע שכן כתיב (שמות טו כו) אם שמוע וגו' כל המחלה אשר שמתי במצרים לא אשים עליך, אין מיראין את האדם אלא בדבר שהוא יגור ממנו:
61Also, the Lord will bring upon you every disease and plague which is not written in this Torah scroll, to destroy you. סאגַּם כָּל חֳלִי וְכָל מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהֹוָה עָלֶיךָ עַד הִשָּׁמְדָךְ:
will bring upon you: Heb. יַעְלֵם. [This term is] an expression of עִלִיּה, going up. יעלם: לשון עלייה:
62And you will remain few in number, whereas you were once as numerous as the stars of the heavens because you did not obey the Lord, your God. סבוְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי לֹא שָׁמַעְתָּ בְּקוֹל יְהֹוָה אֱלֹהֶיךָ:
And you will remain few in number: Instead of being numerous [“as the stars of the stars of the heaven”], you will be few [in number]. ונשארתם במתי מעט תחת וגו': מועטין חלף מרובין:
63And it will be, just as the Lord rejoiced over you to do good for you and to increase you, so will the Lord cause to rejoice over you to annihilate you and to destroy you. And you will be uprooted from the land which you enter therein, to possess it. סגוְהָיָה כַּאֲשֶׁר שָׂשׂ יְהֹוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהֹוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ:
So will the Lord cause to rejoice: [I.e., “so will He make] your enemies [rejoice] over you, to annihilate you.” [But the Holy One, Blessed is He, Himself, does not rejoice. From here, we learn that the Holy One, Blessed is He, does not rejoice over the downfall of the wicked, for in our verse it does not say יָשׂוּשׂ [in the simple conjugation], “rejoice,” but rather יָשִׂישׂ in the causative conjugation, “cause to rejoice.” I.e., God will make others rejoice over your downfall, because you acted wickedly, while He Himself will not personally rejoice over your downfall. Nevertheless, when it comes to bestowing good upon the righteous, God Himself rejoices, as it is said: “just as the Lord rejoiced (שָׂשׂ) over you [to do good for you,” where the verb שָׂשׂ is in the simple conjugation, for God Himself rejoices here]]. — [Meg. 10b] כן ישיש ה': את אויביכם עליכם להאביד וגו':
and you will be uprooted: Heb. וְנִסַּחְתֶּם, an expression of uprooting. Similar to this is the verse,“The Lord will uproot (יִסַּח) the house of the arrogant” (Prov. 15:25). ונסחתם: לשון עקירה וכן (משלי טו, כה) בית גאים יסח ה':
64And the Lord will scatter you among all the nations, from one end of the earth to the other, and there you will serve other deities unknown to you or your forefathers, [deities of] wood and stone. סדוֶהֱפִיצְךָ יְהֹוָה בְּכָל הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן:
and there you will serve other deities: As the Targum [Onkelos] renders: [and there you will serve nations that worship idols. Thus, the verse is] not referring to actual idolatry, but rather paying customs and head taxes to idolatrous priests. ועבדת שם אלהים אחרים: כתרגומו, לא עבודת אלהות ממש, אלא מעלים מס וגולגליות לכומרי עבודה זרה:
65And among those nations, you will not be calm, nor will your foot find rest. There, the Lord will give you a trembling heart, dashed hopes, and a depressed soul. סהוּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא יִהְיֶה מָנוֹחַ לְכַף רַגְלֶךָ וְנָתַן יְהֹוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ:
you will not be calm: Heb. לֹא תַרְגִּיעַ, [meaning, as Onkelos renders:] “You will not rest.” Similar to this is the verse,“and this is the rest (הַמַּרְגֵּעָה)” (Isa. 28:12). לא תרגיע: לא תנוח, כמו (ישעיה כח, יב) וזאת המרגעה:
a trembling heart: Heb. לֵב רַגָּז, a trembling heart, as the Targum [Onkelos] renders: דָחֵיל, “fearful, trembling,” similar to“Gehinnom from beneath quaked (רָגְזָה) for you” (Isa. 14:9),“Peoples heard; they trembled (יִרְגָּזוּן) ” (Exod. 15:14), and“The foundations of heaven trembled (יִרְגָּזוּ)” (II Sam. 22:8). לב רגז: לב חרד, כתרגומו דחל, כמו (שם יד ט) שאול מתחת רגזה לך, (שמות טו, יד) שמעו עמים ירגזון, (שמואל ב' כב, ח) מוסדות השמים ירגזו:
dashed hopes: [I.e.,] hoping for a salvation, but it never comes. וכליון עינים: מצפה לישועה ולא תבא:
66And your life will hang in suspense before you. You will be in fear night and day, and you will not believe in your life. סווְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ:
Your life will hang in suspense: Heb. תְּלֻאִים, [meaning that they hang in suspense] because of uncertainty. Any doubt is denoted by the term תָּלוּי, “suspended.” [Here, the doubt is that you will constantly think:] “Perhaps I will die today by the sword that is befalling us.” Our Rabbis explain this verse as referring to one who purchases produce from the marketplace. [I.e., he relies directly on the marketplace for his sustenance, with the risk that if one time there is no produce in the market, he will not have provisions. Thus, his life “hangs in suspense.”] חייך תלואים לך: על הספק, כל ספק קרוי תלוי, שמא אמות היום בחרב הבאה עלינו. ורבותינו דרשו זה הלוקח תבואה מן השוק:
and you will not believe in your life: This refers to one who relies on the shopkeeper [for his sustenance. This curse, therefore, represents a level of trust far worse than the one who relies upon the marketplace. A person can take provisions from the marketplace to last a long time, but one who relies upon the middleman is at further risk of not receiving sustenance]. — [see Men. 103b] ולא תאמין בחייך: זה הסומך על הפלטר:
67In the morning, you will say, "If only it were evening! " and in the evening, you will say, "If only it were morning!" because of the fear in your heart which you will experience and because of the sights that you will behold. סזבַּבֹּקֶר תֹּאמַר מִי יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה:
In the morning, you will say, “If only it were evening!”: [I.e.,] if it were only yesterday evening! [The trouble will be worse in the morning, so that you will yearn for the previous evening]. — [Sotah 49a] בבקר תאמר מי יתן ערב: ויהיה הערב של אמש:
and in the evening, you will say,“If only it were morning!”: [I.e.,] if it were only morning of that day! Thus, the troubles will always progressively intensify; each hour, the curse will be more severe than the preceding one. — [ibid.] ובערב תאמר מי יתן בקר: של שחרית, שהצרות מתחזקות תמיד וכל שעה מרובה קללתה משלפניה:
68And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer. סחוֶהֱשִׁיבְךָ יְהֹוָה | מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה:
in ships: In ships of captivity. באניות: בספינות בשביה:
And there, you will seek to be sold to your enemies: You will wish to be sold to them as slaves and handmaids. והתמכרתם שם לאיביך: אתם מבקשים להיות נמכרים להם לעבדים ולשפחות:
but there will be no buyer: Because they will decree death and destruction upon you. ואין קנה: כי יגזרו עליך הרג וכליון:
and you will seek to be sold: Heb. וְהִתְמַכַּרְתֶּם, in Old French epor vandrez vos. [That is, the verb is in the reflexive conjugation. Accordingly,] it is incorrect to explain וְהִתְמַכַּרְתֶּם [as if in the passive conjugation, i.e.,] as וְנִמְכַּרְתֶּם, “and you will be sold”-sold by others-because the verse continues: “but there will be no buyer.” [Thus how could they be “sold by others” if there is“no buyer”?] והתמכרתם: בלע"ז איפורוונדרי"ץ וו"ש [ותמכרו עצמכם] ולא יתכן לפרש והתמכרתם לשון ונמכרתם על ידי מוכרים אחרים, מפני שנאמר אחריו ואין קונה:
69These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb. סטאֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה לִכְרֹת אֶת בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב:
to make with the Children of Israel: that they should accept the Torah upon themselves with a curse and an oath. לכרת את בני ישראל: שיקבלו עליהם את התורה באלה ובשבועה:
besides the covenant: [Namely,] the curses [which appear] in Lev. (26: 14-39), which were proclaimed at [Mount] Sinai. מלבד הברית: קללות שבתורת כהנים שנאמרו בסיני
Daily Tehillim: Psalms Chapters 97 - 103
•
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 97
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
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 58, 59 and 60.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
• Lessons in Tanya
• Friday, Elul 20, 5775 · September 4, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 15
והנה כל זה הוא רק על דרך משל לבד
Now all this — the above-mentioned effect of the emotive traits upon the resultant teaching or influence — is only by way of allegory, and does not provide a completely true picture of the Sefirot as they exist within man’s soul,
כי כל זה הוא בנפש השכלית, התחתונה שבאדם, הבאה מקליפת נוגה
for all this applies to the rational soul, which is the lower one in man, and derives from kelipat nogah.
This “lower soul” naturally inclines to “lower” (i.e., corporeal) matters, so that even its intellect goes only as far as understanding the composition and so on, of mundane things. For although the kelipah which is the source of this soul is kelipat nogah, a kelipah whose darkness is relieved by a ray of good, nevertheless it is wholly bound up with mundanity.
אך באמת לאמיתו, בנפש העליונה האלקית, שהיא חלק אלוה ממעל
But in true fact, with regard to [the Sefirot in] the higher, divine soul, which is a “part of G‑d above,”1
כל המדות פנימיות וחיצוניות הן לה׳ לבדו
all the internal and external attributes are [directed] to G‑d alone: the divine soul is concerned with spiritual things alone, so that both its (internal) love and (external) Chesed are concentrated purely on G‑dliness.
כי מחמת אהבת ה׳, ומרוב חפצו לדבקה בו
For because of one’s love of G‑d and because of one’s great desire to cleave unto Him,
הוא חפץ חסד, כדי לידבק במדותיו
he desires with all his being [to practice] Chesed, in order to cleave to His attributes.
כמאמר רז״ל על פסוק, ולדבקה בו: הדבק במדותיו
This accords with the teaching of our Sages, of blessed memory, on the verse,2 “And to cleave unto Him”: “Cleave unto His attributes.”3
Just as G‑d is compassionate so should mortal man be compassionate; just as G‑d has an innate desire to practice kindness, so should a person’s inner desire to practice kindness be motivated by a desire to cleave to G‑d.
As to the attribute of Chesed, then, both its internal aspect (love) and its external aspect (kindness) are directed purely to G‑dly things.
וכן במדת הגבורה
It is likewise with the attribute of Gevurah, whose internal aspect is fear; it, too, is experienced only for G‑dly causes:
להפרע מן הרשעים, ולענשם בעונשי התורה
for example, to punish and chastise the wicked with the punishments of the Torah;
וכן להתגבר על יצרו, ולקדש את עצמו במותר לו
and also, to prevail over one’s [evil] inclination and to4 “Sanctify himself in that which is permitted to him,”
ולעשות גדר וסייג לתורה
and to5 put up a fence and a hedge around the Torah,
מפני פחד ה׳ ויראתו, פן יבוא לידי חטא, חס ושלום
because of the dread and fear of G‑d, lest he might come to sin, heaven forfend.
In order to ensure that he will not come to sin, a person may thus choose to sanctify himself and refrain from6 “one hundred portals of the permissible, so as not to transgress in one portal of the prohibited.”
To summarize the above conclusions regarding the first two of the seven middot, or spiritual emotions: Not only is a man’s attribute of Chesed directed to G‑dly matters, but so too is his attribute of Gevurah — both in its internal aspect, viz., the fear of G‑d, and in its external manifestations in his rigorous observance of the Torah and its mitzvot.
וכן לפאר את ה׳ ותורתו בכל מיני פאר
Likewise, by exercising the attribute of Tiferet (lit., “beauty”), [a man seeks] to glorify G‑d and His Torah in all ways possible, such as by possessing a beautiful sefer Torah, beautiful tefillin and the like,
ולדבקה בשבחיו בכל בחינות נפשו
and to cleave to His praises [by praising G‑d] with all the faculties of his soul:
דהיינו, בהתבוננות שכלו ומחשבתו
that is, by intellectual and thoughtful meditation on the greatness of G‑d, which blossoms into the singing of His praises;
גם בדיבורו
and likewise when he speaks, his praises are not empty words, but grow out of his preparatory meditation.
“[Praising G‑d] with all the faculties of his soul” thus means that the worshiper utilizes his intellect and emotions as well as all three “garments” of his soul (i.e., the soul’s media of self-expression), viz., thought, speech and action (for speech constitutes7 “mini-action”). Alternatively, “[praising G‑d] with all the faculties of his soul” may mean: all those aspects of the soul that relate to praise, i.e., intellect, thought and speech.
וכן לעמוד בנצחון נגד כל מונע מעבודת ה׳ ומלדבקה בו
Likewise, by exercising the attribute of Netzach, [a man seeks] to prevail triumphantly against anything that would restrain [him] from the service of G‑d and from cleaving unto Him,
ונגד כל מונע מלהיות כבוד ה׳ מלא את כל הארץ
and against anything that would restrain [the state of revelation in which]8 the entire earth is filled with the glory of G‑d,
כמלחמות ה׳ אשר נלחם דוד המלך, עליו השלום
like the wars for G‑d fought by King David, peace to him, which derived from his attribute of Netzach.
וכן להשתחוות ולהודות לה׳
Likewise, by exercising the attribute of Hod,9 which implies self-abnegation, and acknowledging the transcendence of that which defies his mortal understanding, [a man seeks] to prostrate himself and to [self-effacingly] praise G‑d
אשר מחיה ומהוה את הכל, והכל בטל במציאות אצלו, וכולא קמיה כלא חשיב, וכאין ואפס ממש
Who animates and creates everything, and before Whom everything is essentially non-existent and esteemed as truly nothing and null.
ואף שאין אנו משיגים איך הוא הכל אפס ממש קמיה
Though we cannot apprehend just how everything is truly as null before Him,
אף על פי כן מודים אנחנו, בהודאה אמיתית, שכן הוא באמת לאמיתו
nevertheless, we acknowledge and genuinely concede that in absolute truth such is the case.
From the very depths of his soul the Jew acknowledges that G‑d’s “Supernal Daat” and knowledge that everything is essentially non-existent before Him is true, and that the mortal understanding of our “inferior Daat” — that creation does indeed exist, except that it is nullified to Him — results from the limited compass of our earthbound perspective.10 This acknowledgement results from the self-abnegation expressed by the attribute of Hod.
ובכלל זה גם כן להודות לה׳ על כל הטובות אשר גמלנו
This [attribute] also includes the expression of gratitude11 to G‑d for all the favors that He has bestowed upon us,
ולא להיות כפוי טובה, חס ושלום
so that [we] should not be ungrateful, G‑d forbid.
ובכלל זה להודות על כל שבחיו ומדותיו ופעולותיו באצילות ובריאות עליונים ותחתונים
This [attribute of Hod] also includes the offering of thanks to G‑d for all His praiseworthy [deeds], and His attributes and His workings in the emanation and creation of the upper and lower worlds,
שהם משובחים עד אין תכלית חקר
for they are praiseworthy to no end,12
ונאים וראוים אליו, יתברך ויתעלה
and are becoming and befitting Him, blessed and exalted be He.
והוא מלשון הוד והדר
The term [Hod is here to be understood] as in the phrase,13 Hod vehadar (“majesty and splendor”).
וכן במדת צדיק יסוד עולם
And likewise [engaged in one’s divine service is] the attribute of [Yesod (lit., “foundation”), as in the phrase],14 “The tzaddik is the foundation of the world.”
In the above analogy, it was by means of the attribute of Yesod that the father communicated with his son and disciple through bonds of desire and pleasure. So, too, in the realm of divine service, the attribute of Yesod involves cleaving to G‑d with intense desire and pleasure,
להיות נפשו קשורה בה׳, חיי החיים
so that one’s soul is bound up with G‑d, the Fountain-head of Life,
ולדבקה בו בדביקה וחשיקה, בחשק ותענוג נפלא
cleaving to Him with an attachment and a desire, out of a wondrous love and delight, all of which are expressions of the attribute of Yesod.
ובמדת מלכות, לקבל עליו עול מלכותו ועבודתו
And as for the [divine soul’s] attribute of Malchut, [the worshiper seeks thereby] to accept upon himself the yoke of G‑d’s sovereignty and of His service,
כעבודת כל עבד לאדונו, באימה וביראה
like the service of any servant to his master, i.e., out of awe and fear.
* * *
FOOTNOTES1. See Tanya, Part I, beginning of ch. 2.2. Devarim 11:22.3. Sifri (sec. 49) on the above verse; Sotah 14a.4. Cf. Yevamot 20a.5. Cf. Avot 1:1.6. Reishit Chochmah, Shaar HaKedushah, ch. 15, et al.7. Sanhedrin 65a.8. Cf. Yeshayahu 6:3.9. The Hebrew root of this word comprises three meanings — to praise, to thank and to acknowledge.10. Note of the Rebbe: “See Likkutei Torah, Vaetchanan, p. 4a ff.”11. The Hebrw root of this word comprises three meanings — to praise, to thank and to acknowledge.12. According to an alternative reading, “...beyond searching.”13. Tehillim 104:1.14. Mishlei 10:25
Rambam:
• Sefer Hamitzvos:
• Sefer Hamitzvos:
| Today's Mitzvah Friday, Elul 20, 5775 · September 4, 2015 A daily digest of Maimonides’ classic work "Sefer Hamitzvot" Important Message Regarding This Lesson The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track. Positive Commandment 245 Transactions "And if you sell something to your neighbor..."—Leviticus 25:14. We are commanded regarding the various methods that effect transactions, i.e., the ways to transfer property from one individual to another (or, in the case of a guardian of an object, the transfer of jurisdiction). |
Positive Commandment 245Translated by Berel Bell
The 245th mitzvah is that we are commanded regarding the laws of buying and selling, i.e. the ways in which purchases and sales between the buyers and the sellers become legally binding.
The Torah taught about one method in G‑d's statement1 (exalted be He), "When you sell something to your neighbor, [or buy something from your neighbor's hand...]" Our Sages said,2 "[The word 'hand' teaches that the sale] refers to something which can pass from one hand to another," i.e. meshichah [physically moving the object].
It is explained that in Biblical law, transfer of money is sufficient to complete the transaction, and meshichah is necessary only by Rabbinic decree, as is mesirah [giving the vehicle of control, e.g. the reins of a horse, to the buyer] and hagba'ah [lifting the object].
The Gemara3 explicitly says, "Just as our Sages enacted a requirement of meshichah in order for a sale to be valid, so too they required meshichah in order for a watchman relationship to become valid." It is therefore clear that the requirement of meshichah in buying and selling is of Rabbinic origin, as explained in the relevant place.
However, other methods of acquiring land, etc., i.e. by means of a document or chazakah4 are traced5 to Biblical verses [and are therefore of Biblical, not Rabbinic, origin].
The details of this mitzvah — i.e. the manners of finalizing a sale in each category — are explained in the 1st chapter of tractate Kiddushin, the 4th and 8th chapters of Bava Metzia, and the 3rd, 4th, 5th, 6th, and 7th chapters of Bava Basra.FOOTNOTES1. Lev. 25:14.2. Bava Metzia 47b.3. Ibid., 99a.4. Such as building something on the land.5. See Kiddushin 26a. _______________________________________________________________________
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• 1 Chapter: Issurei Biah Issurei Biah - Chapter Five Issurei Biah - Chapter Five
Halacha 1
A woman becomes impure due to factors beyond her control, whether for niddah or for zivah.1
What is implied? For example, she jumped from place to place;2 she saw animals, beasts, or fowl copulating, was aroused, and began bleeding.3 In these and in other analogous instances, regardless of the situation, since she experienced bleeding, she becomes impure.
She becomes impure from even the smallest amount of bleeding. Even a drop of blood the size of a mustard seed [makes her impure as if] much blood had drained from her.
What is implied? For example, she jumped from place to place;2 she saw animals, beasts, or fowl copulating, was aroused, and began bleeding.3 In these and in other analogous instances, regardless of the situation, since she experienced bleeding, she becomes impure.
She becomes impure from even the smallest amount of bleeding. Even a drop of blood the size of a mustard seed [makes her impure as if] much blood had drained from her.
Halacha 2
All women become impure [when blood is discovered in] the outer chamber [of the vagina]. Even though the blood did not emerge outside [her body], but instead, was discharged from the womb without flowing further, since it emerged from the upper portion of the vaginal channel,4 she is impure, even though the blood is still within her flesh. [This is alluded to by Leviticus 15:19:] "A discharge of blood within her flesh."
Until where does the upper portion of the vaginal channel extend? Until the place that the male organ reaches when inserted entirely during relations. The upper portion of the vaginal channel itself is like the uterus.5
Until where does the upper portion of the vaginal channel extend? Until the place that the male organ reaches when inserted entirely during relations. The upper portion of the vaginal channel itself is like the uterus.5
Halacha 3
Our Sages6 spoke in metaphoric terms with regard to a woman. The uterus where a fetus is formed is called "the source." It is the place where the blood that renders a woman a niddah or a zavah emanates from. It is called "the room," for it is found deep within her body. The entire uterine channel,7 i.e., the lengthy place whose entrance contracts severely at the time of pregnancy so that the fetus will not fall, but opens very wide at birth is called "the antechamber," i.e., it is like a gateway to the uterus.
Halacha 4
When the male organ is inserted entirely during relations, it enters the "antechamber" but does not reach its end. Instead, it is slightly removed according to the size of the organs. Above the "room" and the "antechamber" - but located between the "room" and the "antechamber" - is the place where the woman's two ovaries and the ducts in which her ova become mature are located. This place is called "the loft." There is an opening from the "loft" to the top of the "antechamber." This opening is called the "passageway." When the male organ is inserted entirely during relations it goes beyond the "passageway."8
Halacha 5
Blood which comes from the "room" is always impure with the exception of "the blood of purity"9 which the Torah deemed pure and bleeding which occurs before birth, as will be explained.10 Blood from the "loft" is entirely pure. It is like the blood from a wound in the intestines, the liver, or a kidney and the like.
[The following laws apply when blood] is discovered in the "antechamber." If it is discovered between the "passageway" [and the uterus], she is impure, for the assumption is that it came from "the room." She is liable for entering the Temple11 and we burn terumah and sacrificial foods because of this.12 We do not say that perhaps it descended from the "loft" through the opening, for most of the blood found in such a place is from the "room."
When blood is found in the "antechamber" between the opening [and the entrance to the vagina], she is impure, because of a doubt. Perhaps [the blood] came from the "room" or [perhaps it] flowed from the loft through the passageway. Therefore we do not burn terumah and sacrificial foods because of this, nor is she liable for entering the Temple.13
[The following laws apply when blood] is discovered in the "antechamber." If it is discovered between the "passageway" [and the uterus], she is impure, for the assumption is that it came from "the room." She is liable for entering the Temple11 and we burn terumah and sacrificial foods because of this.12 We do not say that perhaps it descended from the "loft" through the opening, for most of the blood found in such a place is from the "room."
When blood is found in the "antechamber" between the opening [and the entrance to the vagina], she is impure, because of a doubt. Perhaps [the blood] came from the "room" or [perhaps it] flowed from the loft through the passageway. Therefore we do not burn terumah and sacrificial foods because of this, nor is she liable for entering the Temple.13
Halacha 6
Not every liquid that comes from the "room" renders a woman impure, only blood, as [ibid.] states: "A discharge of blood." Therefore if a white or a green14 liquid flows from the uterus, even if it is viscous like blood, she is pure since it does not appear as blood.
Halacha 7
There are five [colors of] blood that [render] a woman impure. They are: red, black, bright saffron, muddy water, and diluted wine.15 All other colors are pure.
Halacha 8
What is meant by red? The color of blood that comes from the blood which flows initially when people let blood. This blood is placed in a cup, the stain is placed next to it, and [the two] are compared. The black is like dried ink.16
What is meant by bright saffron? Fresh saffron should be brought together with the clod of earth from which it is growing. From the better stalks, one should take the middle stalk that is entirely a stem. In each one, there are three stalks and each stalk has three leaves. One should bring the stain next to the middle leaf on the middle stalk and compare it.
What is meant by "like muddy water"? We take earth from the valley of Sichnei or the like which is red and pour water over it until the water level is the thickness of a garlic peel above the earth. There is no required amount of water or earth that must be brought. One should stir them in the container and compare [the color to that of the stain] at that time while [the water] is murky. If [the water] becomes clear, one should stir it again and make it murky.
What is meant by bright saffron? Fresh saffron should be brought together with the clod of earth from which it is growing. From the better stalks, one should take the middle stalk that is entirely a stem. In each one, there are three stalks and each stalk has three leaves. One should bring the stain next to the middle leaf on the middle stalk and compare it.
What is meant by "like muddy water"? We take earth from the valley of Sichnei or the like which is red and pour water over it until the water level is the thickness of a garlic peel above the earth. There is no required amount of water or earth that must be brought. One should stir them in the container and compare [the color to that of the stain] at that time while [the water] is murky. If [the water] becomes clear, one should stir it again and make it murky.
Halacha 9
If the color of the stain matched the color of any of these four shades or was deeper than them, [the woman] is impure. If it is lighter than they are, she is pure.
What is implied? If a black stain was darker than dried ink, [the woman] is impure. If it was lighter than it, i.e., it was like a black olive, tar, or a raven, she is pure. Similar principles apply with regard to the other three colors.
What is implied? If a black stain was darker than dried ink, [the woman] is impure. If it was lighter than it, i.e., it was like a black olive, tar, or a raven, she is pure. Similar principles apply with regard to the other three colors.
Halacha 10
What is meant by like diluted wine? Like one portion of fresh, undiluted wine like the wine of the Sharon in Eretz Yisrael17 mixed with two portions of water. If the appearance of the stain was darker or lighter than this, [the woman] is pure. [The stain must be] the exact color of this mixture.
A woman's word is accepted if she says: "I had a stain of this-and-this color and I lost it." The wise man rules whether she is pure or impure [based on her statement].18
A woman's word is accepted if she says: "I had a stain of this-and-this color and I lost it." The wise man rules whether she is pure or impure [based on her statement].18
Halacha 11
How does a person bring the two close and compare? He takes the portion of the cloth that has the stain in his hand and looks at it and at the ink, the saffron leaf, the blood that was let [contained] in a cup, the muddy water, or the diluted wine [contained] in a cup. He compares them according to his perception and rules whether she is impure or pure.
He should not look at the cup from the outside. Instead, he should look at the liquid in the cup. The cup should be wide, weigh a maneh, and contain two luggin,19 so that light will enter it and it will not be shadowy.
He should not look at the cup from the outside. Instead, he should look at the liquid in the cup. The cup should be wide, weigh a maneh, and contain two luggin,19 so that light will enter it and it will not be shadowy.
Halacha 12
A stain should be checked only on a white cloth and in sunlight. One makes a shadow with his hand over the stain while standing in the sun so that he will be able to see it as it is.20
It is not necessary for every person checking a stain to do all the above whenever he checks [a stain]. Instead, a sage develops a sensitive eye [to the colors of stains]. When he sees it, he will immediately rule whether it is impure or pure. If he has doubts regarding the appearance of a particular stain, he should bring it close and compare it to ink, to blood that has been let, or to the other [impure] colors.
It is not necessary for every person checking a stain to do all the above whenever he checks [a stain]. Instead, a sage develops a sensitive eye [to the colors of stains]. When he sees it, he will immediately rule whether it is impure or pure. If he has doubts regarding the appearance of a particular stain, he should bring it close and compare it to ink, to blood that has been let, or to the other [impure] colors.
Halacha 13
[The following rules apply when] a woman discharges a piece [of flesh from the vagina]. Even if it is red, she is impure [only] when it is accompanied by blood. If not, she is pure.21 Even if [when the piece of flesh] is cut open, it is filled with blood, she is ritually pure. For this is not the blood of niddah, but rather blood from the piece [of flesh].
Halacha 14
When the woman discharges a piece [of flesh] which is torn and there is blood collected within it, she is impure.22
[The following rules apply when a woman] discharges something like a shell, something like a hair, something like earth, or something like mosquitoes. If these entities have a red appearance, they should be placed in lukewarm water. If they dissolve, she is impure. For it was blood that congealed. And whenever [a woman] discovers dried blood, she is impure.23
If the entities remained in lukewarm water for more than a day and then dissolved, there is a doubt whether the woman is impure. If they did not dissolve after an entire day, they are from a wound and she is pure.
[The following rules apply when a woman] discharges something like a shell, something like a hair, something like earth, or something like mosquitoes. If these entities have a red appearance, they should be placed in lukewarm water. If they dissolve, she is impure. For it was blood that congealed. And whenever [a woman] discovers dried blood, she is impure.23
If the entities remained in lukewarm water for more than a day and then dissolved, there is a doubt whether the woman is impure. If they did not dissolve after an entire day, they are from a wound and she is pure.
Halacha 15
[The following rules apply if a woman] discharges something resembling a locust, a fish, a teeming animal, or a crawling animal. If it is accompanied by blood, it is impure. If not, it is pure.24
Halacha 16
When a woman places a tube in her "antechamber" and expels blood through the tube,25 she is pure. For [Leviticus 15:19] speaks of "A discharge of blood within her flesh." [Implied is that] the discharge must be within her flesh as is the ordinary way in which women menstruate. For it is not ordinary for a woman to discharge blood through a tube.26
Halacha 17
When a woman urinated and excreted blood together with the urine, she is pure.27 [This applies] whether she was standing or sitting while urinating. Even if she has physical sensations and her body shudders,28 she need not suspect [that the blood originated in the uterus]. Instead, the sensation is associated with her urination [and] urine does not originate in the uterus. Instead, this blood [stems from] a wound in the colon or in the kidney.
Halacha 18
Hymeneal bleeding is pure. It is neither the blood of niddah or the blood of zivah, for it is not from the uterus. Instead, it is blood from a wound.
What are the laws applying to virgins [who suffer] hymeneal bleeding?29 If she married when she was a minor, whether she never menstruated or whether she menstruated while in her father's home,30 she is permitted to her husband until the wound heals. For any bleeding that she discovers stems from the wound. If she discovers other blood after the wound heals, she is considered as a niddah.
What are the laws applying to virgins [who suffer] hymeneal bleeding?29 If she married when she was a minor, whether she never menstruated or whether she menstruated while in her father's home,30 she is permitted to her husband until the wound heals. For any bleeding that she discovers stems from the wound. If she discovers other blood after the wound heals, she is considered as a niddah.
Halacha 19
[The following rules apply when a woman] marries when she is a na'arah.31 If she never menstruated beforehand, she is permitted to her husband for four days, by day and by night, even though blood is flowing, provided the wound did not heal.32
If she had already menstruated in her father's home and then married, her husband should not [continue] to engage in relations with her.33 After the first time, he should separate. The hymeneal bleeding is considered as if it is the beginning of menstruation.
When a girl who has reached majority,34 but has not menstruated, she is given the entire first night.35
If she had already menstruated in her father's home and then married, her husband should not [continue] to engage in relations with her.33 After the first time, he should separate. The hymeneal bleeding is considered as if it is the beginning of menstruation.
When a girl who has reached majority,34 but has not menstruated, she is given the entire first night.35
Halacha 20
Halacha 21
Similarly, with regard to a minor who is allowed to continue engaging in relations until the wound heals, even if it does not heal for an entire year, they may engage in relations either non-consecutively or day after day.
Halacha 22
[The following rules apply when a girl] married while she was a minor and became a na'arah while married to her husband. [If] the blood is still flowing because of the wound, all of the times she engaged in relations while a minor are considered as one night and she is given license to complete the four days granted to her38 during the period of na'arut.
Even if the three days she is granted during the period of na'arut are all non-consecutive, [e.g.,] they engaged in relations one night every two months, this is permitted, provided the wound has not healed.
Even if the three days she is granted during the period of na'arut are all non-consecutive, [e.g.,] they engaged in relations one night every two months, this is permitted, provided the wound has not healed.
Halacha 23
How do we know whether or not the wound has healed? If [the woman] would discover blood when she stands but not when she sits; if she would discover [blood] when she sits on the earth, but not when she sits on pillows or blankets,39the wound has not healed.40 If, however, the bleeding ceases and she does not discover [blood], whether she stands or whether she sits on a pillow, the wound has healed. Similarly, even if her bleeding has not ceased, but she continues to discover blood even when she is sitting on pillows and blankets, we assume that this is not blood from the wound, but rather menstrual bleeding.41
Halacha 24
If she would discover blood in the midst of relations, [we assume] that it comes as a result of the wound.42 If she engaged in relations and did not discover blood and afterwards, discovered blood out of the context of relations, [we assume] that it is menstrual bleeding.
Halacha 25
When a man engages in relations with a virgin and she does not bleed and then, he engages in relations with her again and she does bleed, [we assume] that this is menstrual bleeding, even if she is a minor. [The rationale is that] if it were hymeneal bleeding, it would have appeared the first time.
When a man has relations with a girl below the age of three and she bleeds, this is hymeneal bleeding.
When a man has relations with a girl below the age of three and she bleeds, this is hymeneal bleeding.
| FOOTNOTES | |
| 1. | I.e., not only does a woman become impure when she suffers ordinary menstrual bleeding, she becomes impure when that bleeding appears to be brought on by an external cause. |
| 2. | And we assume the unusual exertion brought on the uterine bleeding. |
| 3. | Our Sages appreciated that sexual desire could produce uterine bleeding. |
| 4. | We have given a biological term for the metaphoric term used by our Sages which literally means "between the teeth." For a woman to become impure, the blood must emerge from the upper portion of the vaginal channel and reach the lower portion, as explained in Halachah 5. |
| 5. | And blood there does not render a woman ritually impure. |
| 6. | Niddah 17b. |
| 7. | The term used by our Sages literally means "the neck of the uterus." |
| 8. | See the Rambam's Commentary to the Mishnah (Niddah 2:4) where he describes these terms in greater detail, drawing on his medical knowledge. |
| 9. | Blood which flows after childbirth as mentioned in Chapter 4, Halachah 5. |
| 10. | Chapter 7, Halachah 2. |
| 11. | For it is forbidden to enter the Temple while ritually impure. |
| 12. | When terumah or sacrificial food becomes ritually impure, it is no longer fit for consumption and must be burned. If, however, it did not become impure, it is forbidden to burn it. The fact that we burn these objects after such a woman touches them indicates that she has become impure according to Scriptural Law. |
| 13. | She is, however, forbidden to enter the Temple and forbidden to touch terumah or sacrificial foods. Similarly, she is forbidden to engage in relations with her husband. This is particularly true in the present age. We rule stringently and forbid a woman to her husband no matter where the blood is discovered [the Rambam's Commentary to the Mishnah (Niddah 2:7)]. |
| 14. | In halachic terminology, the Hebrew term yarok can also mean yellow or golden. See Shulchan Aruch (Yoreh De'ah 188:1) which discusses this issue. |
| 15. | Implied is that if the stain does not match any of these colors, even if it has a red tint, it does not render the woman impure. This, however, applied in Talmudic times when the Rabbis were able to carefully distinguish between different shades of red. At present, however, if a stain has a red tint, it should be considered impure. We do not attempt to make these fine distinctions (Rambam, Commentary to the Mishnah, Niddah 2:7; Siftei Cohen 188:1). |
| 16. | In his Commentary to the Mishnah (Niddah 2:6), the Rambam explains that certain factors will turn red blood to black. |
| 17. | A region not far from the Mediterranean Coast, slightly northeast of present day Tel Aviv. |
| 18. | As mentioned above, in the present age, we rule stringently with regard to all shades of red. Nevertheless, this law applies with regard to secretions of other colors even in the present age. A sage can make a ruling based on a woman's description. If, however, a secretion appears to be blood, but a woman protests that a sage ruled that such a secretion did not render her impure, her word is not accepted [Maggid Mishneh; Shulchan Aruch (Yoreh De'ah 188:2)]. |
| 19. | The commentaries to Niddah 21a interpret this as meaning that if the cup contains two luggin, it should not weigh more than a maneh. In this way, its walls will not be overly thick. |
| 20. | As mentioned above, in the present age, we rule that any stain that appears red is considered impure. Nevertheless, the technique used by the Rambam is valuable in determining whether a stain is considered as red or not. |
| 21. | This is not speaking about a woman who miscarries, but rather about one who has a problem about the degeneration of her internal organs. The Rambam, based on Niddah 21b, is stating that as long as the piece of flesh is not accompanied by blood, the woman's difficulties do not render her ritually impure. This ruling is the subject of a difference of opinion in the Talmud and not all Rishonim accept the Rambam's ruling (see the objections of the Ra'avad and others). It is, however, accepted by the Shulchan Aruch (Yoreh De'ah 188:3) provided the piece of flesh is small. If, however, it is large, the Shulchan Aruch rules that she is impure, because it is impossible for the uterus to open and discharge a large piece of flesh without expelling a certain amount of blood as well. The woman would become impure because of the expulsion of that blood. (The Maggid Mishneh explains that the difference between the positions of the Rambam and the Ra'avad concerning an issue of a larger scope: Is it possible for the uterus to open without bleeding or not? The Rambam rules that this possible and hence, the woman is pure even if the piece is large. The Ra'avad maintains that she is impure, because it is impossible for the uterus to open without bleeding.) |
| 22. | The Rambam's opinion here is also contested by other Rishonim. The Tur (Yoreh De'ah 188) rules that even if the piece of flesh is accompanied by blood and the blood touches the woman's body, she is not impure, for this is not the ordinary way in which a woman experiences uterine bleeding. This ruling is quoted by the Shulchan Aruch (Yoreh De'ah 188:3). |
| 23. | See Shulchan Aruch (Yoreh De'ah 188:6) which quotes the Ra'avad's view that whenever a woman discovers a particle of dried blood, she is impure, even if it does not dissolve. The Shulchan Aruch, however, also quotes the views of Rav Zerachiah HaLevi and Rabbenu Asher who maintain that even in such an instance, the ruling depends on whether the particle dissolves or not. |
| 24. | The Shulchan Aruch (Yoreh De'ah 194:3) follows the ruling of other Rishonim who maintain that in such a situation, we assume that these forms are the preliminary stages of a fetus. Hence, the woman is impure - as if she had miscarried - whether or not bleeding accompanies the expulsion of these forms. |
| 25. | See Shulchan Aruch HaRav (Yoreh De'ah 188:8) which emphasizes that according to the Shulchan Aruch, this is referring to a thin tube which can be inserted into the uterus without causing the uterus to open substantially. If, however, the tube is thick and the uterus must open substantially, that alone is sufficient to render a woman ritually impure. |
| 26. | The Shulchan Aruch HaRav (loc. cit.) emphasizes that the leniency is not granted because the tube interposes between the blood and the woman's flesh and therefore the literal meaning of the verse is not fulfilled. Instead, the reason is - as the Rambam clarifies - because this is not the ordinary manner in which women expel blood. |
| 27. | As the Rambam explains, we assume that the bleeding comes from the urinary tract and not the uterus. The Rambam's view is quoted by the Shulchan Aruch (Yoreh De'ah 191:1). The Tur and the Rama cite more stringent views. In practice, a woman with such a condition should consult a gynecologist for a precise determination of her medical condition and give this information to a Rav who - on this basis - will rule on her halachic status. |
| 28. | One might think that these physical sensations indicate the onset of menstruation. |
| 29. | It must be emphasized that all the laws that follow applied only in the Talmudic era. At present, the Jewish people have accepted upon themselves the stringency of considering even the slightest drop of blood as requiring a wait of seven "spotless" days. Accordingly, when a woman suffers hymeneal bleeding - even if she knows that it is not at all connected with her menstrual cycle, she is considered impure and must wait seven "spotless" days (Chapter 11, Halachot 4,8). Note the comments of the Ra'avad and the Kessef Mishneh concerning when this stringency was adopted. Is it of Talmudic origin or was it originated in the post-Talmudic period? |
| 30. | Even if she menstruated, since she has not come of age, we assume that this is an abnormal occurrence which will not repeat itself. |
| 31. | A girl between the age of twelve and twelve and a half who has already manifested signs of physical maturity. |
| 32. | Since she never menstruated before, we assume that she still is suffering hymeneal bleeding and not that she has begun to menstruate. |
| 33. | Since she menstruated before, we recognize the possibility that this is also menstrual blood. Hence, we require the couple to separate. The Ra'avad protests the Rambam's ruling, noting that it follows the position of the School of Shammai, not the School of Hillel. The Maggid Mishneh supports the Rambam's decision, noting that Niddah 65b mentions the opinions of two Amoraim which support this view, indicating that in this instance the opinion of the School of Shammai is followed. |
| 34. | I.e., she has reached the age of twelve and half and manifested signs of physical maturity at age twelve. |
| 35. | I.e., that night the couple may engage in relations as many times as they desire. Needless to say, if she has already menstruated, the couple must separate after the first time they engage in relations (Maggid Mishneh). |
| 36. | More specifically, days and nights as stated in the previous halachah. |
| 37. | And also, of course, that the woman has not begun to menstruate. If during the passage of time, she reaches full majority, she is given only one night from that time onward (Rabbi Akiva Eiger). |
| 38. | As stated in Halachah 19. Thus she is given three more opportunities to engage in relations. |
| 39. | Since she is sitting on a soft surface, the wound will not be aggravated. |
| 40. | Even though her bleeding is not consistent. |
| 41. | Hence she is deemed impure and forbidden to engage in relations with her husband. |
| 42. | Hence we do not apply all the stringencies mentioned in the conclusion of ch. 4 |
Halacha 1
Containers owned by a person can acquire articles on his behalf wherever he has permission to place them down. Once movable property enters this container, neither can retract; it is as if the article were lifted up or placed in his home.
Therefore, a person's containers cannot acquire articles on his behalf in the public domain or in a domain belonging to the seller unless the seller tells him, "Go, acquire the article with this container."
Similarly, if the purchaser first acquired the container and lifted it up, and afterwards placed it down in the domain of the purchaser and bought produce from him, once the produce is placed in this container, he acquires it. Since the seller derives satisfaction from selling the container, he does not object to the container being placed in his domain.
Therefore, a person's containers cannot acquire articles on his behalf in the public domain or in a domain belonging to the seller unless the seller tells him, "Go, acquire the article with this container."
Similarly, if the purchaser first acquired the container and lifted it up, and afterwards placed it down in the domain of the purchaser and bought produce from him, once the produce is placed in this container, he acquires it. Since the seller derives satisfaction from selling the container, he does not object to the container being placed in his domain.
Halacha 2
Just as containers belonging to the purchaser do not acquire articles for him when placed in the seller's domain, so too, containers belonging to the seller do not acquire articles for the purchaser even when they are within the purchaser's domain.
Halacha 3
Mesirah may be used to acquire an article only in the public domain, or in a courtyard that is not owned by either the seller or the purchaser.
Meshichah may be used to acquire an article only in a corner off the public domain or in a courtyard that is owned jointly by the seller and the purchaser. Hagbahah may be used to acquire an article in any place.
Meshichah may be used to acquire an article only in a corner off the public domain or in a courtyard that is owned jointly by the seller and the purchaser. Hagbahah may be used to acquire an article in any place.
Halacha 4
The following rule applies when an article that could be acquired through meshichah is located in the public domain, and is drawn by the purchaser into his own domain or into a corner of the public domain. As soon as he removes a portion of the article from the public domain, he acquires it. 5. When there is a load of produce in the public domain and, after having established a price, the purchaser draws it into his own domain or into a corner of the public domain he acquires it, even if he has not measured it.
Similarly, if, while in the public domain, the purchaser measures produce that he purchases, he acquires it, item by item, for as he measures it, he is lifting it up.
Similarly, if, while in the public domain, the purchaser measures produce that he purchases, he acquires it, item by item, for as he measures it, he is lifting it up.
Halacha 6
If, by contrast, the seller measures the produce into containers belonging to the purchaser, the purchaser does not acquire it. For a purchaser's containers cannot acquire on his behalf in the public domain.
If the produce is located in a domain belonging to the purchaser, once the seller agrees to sell the produce, the purchaser acquires it, even if he does not measure it.
If the produce is located in a domain belonging to the seller, or in a domain belonging to a person to whom the seller has entrusted it, the purchaser does not acquire the produce until he lifts it up, or until he removes it from the seller's domain by renting its place, or the like, as we have explained.
If the produce is located in a domain belonging to the purchaser, once the seller agrees to sell the produce, the purchaser acquires it, even if he does not measure it.
If the produce is located in a domain belonging to the seller, or in a domain belonging to a person to whom the seller has entrusted it, the purchaser does not acquire the produce until he lifts it up, or until he removes it from the seller's domain by renting its place, or the like, as we have explained.
Halacha 7
The following rules apply when the produce is located in a corner of the public domain or in a domain belonging to both the seller and the purchaser -or even if it is in a domain belonging to the purchaser, but in containers belonging to the seller- and the seller agreed to sell the produce,and has begun to measure it into containers belong to the seller. If the seller tells the purchaser: "I will sell you a torof produce for 30 sela," he can retract even at the last se'ah, because the produce is in his containers, and he has not completed the measurement. For the containers belonging to a seller do not acquire for a purchaser, even in the purchaser's domain.
If he told him: "I will sell you a kor of produce for 30 sela, i.e., each se'ah for a sela" the purchaser acquires each se'ah, one by one as it is measured.For since the seller mentioned the price for each individual se'ah, each of those units is a distinct entity. Whenever the seller lifts up a se'ah and pours it into the measure, the sale of this unit is concluded.
The rationale for this law is that the produce is not located in a domain belonging to the seller, nor is it in the public domain. If the produce was not held in the containers of the seller, the purchaser would acquire it once a price was agreed upon, since it is located in his domain even though it had not been measured, as has been explained in the previous halachah.
If he told him: "I will sell you a kor of produce for 30 sela, i.e., each se'ah for a sela" the purchaser acquires each se'ah, one by one as it is measured.For since the seller mentioned the price for each individual se'ah, each of those units is a distinct entity. Whenever the seller lifts up a se'ah and pours it into the measure, the sale of this unit is concluded.
The rationale for this law is that the produce is not located in a domain belonging to the seller, nor is it in the public domain. If the produce was not held in the containers of the seller, the purchaser would acquire it once a price was agreed upon, since it is located in his domain even though it had not been measured, as has been explained in the previous halachah.
Halacha 8
Similar rules apply when a person sells wine or oil to a colleague in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, or in a domain belonging to the purchaser, and the measure belongs to the broker. Before the measure is filled, the liquid remains the seller's. Once the measure is filled, the liquid becomes the purchaser's. Neither of them can retract.
Halacha 9
Similar rules apply if produce is held in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, the measuring container does not belong to either of them, and the seller was measuring. Before the measure is filled, it remains in the possession of the seller. Once the measure is filled, however, it becomes the purchaser's.
Halacha 10
The following rules apply when the measure belongs to either the purchaser or the seller, and it has marks indicating the halfway point, thirds, quarters and the like. Once the produce reaches one of those markings, that portion is acquired even though the entire measure has not been filled. For every marking is considered to be a measure in its own right. For the measure belongs to one of them, and he relies on its markings.
Halacha 11
Maintain awareness of this significant general principle: When a person acquires movable property, he acquires it, if he establishes the price and afterwards lifts up the article. If first he lifts it up and puts it down, and then a price is established afterwards, he does not acquire it because he lifted it up at the outset. Instead, it is only when he lifts it up after a price is established, or performs meshichah on an object that is not ordinarily lifted up.
Halacha 12
When an object that has a standard and known price is sold, and the purchaser lifts it up, he acquires it, even though he and the seller agree on the price only after he lifts it up. Similarly, with regard to other means through which movable property is acquired. The acquisition must be made after the price of the article is established, unless there is a standard price for the article, as has been explained.
Halacha 13
For this reason, the following rules apply if a person draws donkey -drivers and the produce their beasts are carrying and porters bearing containers filled with produce into his home. If the produce is measured before a price is established - even if the purchaser is the one who measures - or they established the price and then the seller measures the produce, both the seller and purchaser are entitled to retract.Different rules apply if the purchaser unloaded the produce and brought it into his home. If a price was established and then the seller measured, neither can retract. For the seller had made a commitment to sell. If he measured before a price was established, both can retract, because he has not made a commitment to sell. This applies even if the purchaser measures.
Halacha 14
The following rules apply if a person takes utensils from a craftsman in order to inspect them to see whether he will purchase them. If they have a fixed price, and they are destroyed by forces beyond his control while in his possession, he is responsible for their value. The rationale is that since they are of a fixed value, they are considered to have entered his domain at the time he lifted them up.
The above applies under two conditions: a) he lifts the utensil up with the intent of acquiring it in its entirety, and b) the article being sold would be appreciated by a purchaser.
When, however, the seller is repelled by an article and seeks - and indeed pursues - an opportunity to sell it, it remains in the domain of the seller until a price is established and the purchaser lifts it up afterwards.
The above applies under two conditions: a) he lifts the utensil up with the intent of acquiring it in its entirety, and b) the article being sold would be appreciated by a purchaser.
When, however, the seller is repelled by an article and seeks - and indeed pursues - an opportunity to sell it, it remains in the domain of the seller until a price is established and the purchaser lifts it up afterwards.
Halacha 15
All the above rules apply whether the purchaser himself performs meshichah on an object, lifts it up or manifests ownership over it, or tells another person to lift it up, perform meshichah or manifest ownership. The other person acquires for for the purchaser. This also applies with regard to other acts of acquisition.
Halacha 1
The exchange of any movable property brings about a binding transaction. What is implied? If a person exchanges a cow for a donkey, or wine for oil, once one performs meshichah or lifts up the article that he intends to acquire, the other person acquires the second form of movable propertystipulated in the exchange, wherever it is located. It is considered to have entered his domain, even though he has not performed meshichah upon it.
The above applies although both parties to the transaction are particular about the price, have determined how much this article is worth and how much the other article is worth, and exchanged them after making that determination.
The above applies although both parties to the transaction are particular about the price, have determined how much this article is worth and how much the other article is worth, and exchanged them after making that determination.
Halacha 2
When a person exchanges a donkey for a cow and a lamb, if he performs meshichah on the cow but not on the lamb, the acquisition is not concluded, for he did not complete the meshichah. The same principle applies in all analogous situations.
Halacha 3
When one is not precise about the amount of money involved in a transaction, the money is considered in the same way as other types of movable property, and its exchange brings about a binding transaction.
What is implied? A person scooped up coins without weighing them or counting them, but rather took an estimated amount, said: "Sell me your cow...," or "...this wine, for these coins," and gave him the coins, the transaction is completed; neither party may retract.' Since this is an uncommon situation, our Sages did not require the purchaser to perform meshichah.
What is implied? A person scooped up coins without weighing them or counting them, but rather took an estimated amount, said: "Sell me your cow...," or "...this wine, for these coins," and gave him the coins, the transaction is completed; neither party may retract.' Since this is an uncommon situation, our Sages did not require the purchaser to perform meshichah.
Halacha 4
Similarly, movable property can be acquired without meshichah in the following situation. Reuven sold movable property to Shimon for 50 zuz. Shimon acquired the movable property and obligated himself to pay Reuven the price agreed upon. After Shimon became obligated to Reuven for these 50 zuz, he desired to sell wine, an animal, a servant or other similar movable property. Reuven told him: "Sell that object to me for the 50 zuz that you owe me for the sale," and Shimon agreed.
Reuven acquires the movable property regardless of where it is located, even though he neither performed meshichah nor lifted the object up. The rationale is that this also is an abnormal circumstance, and our Sages did not require meshichah.
When, by contrast, a person is in debt for reasons other than a sale, and his creditor tells him: "Sell me the movable property for the debt that you owe me," even though both agree, the transaction is not completed until he lifts up the object, performs meshichah on an object that is not usually lifted up, or acquires it through other means by which movable property can be acquired.
Reuven acquires the movable property regardless of where it is located, even though he neither performed meshichah nor lifted the object up. The rationale is that this also is an abnormal circumstance, and our Sages did not require meshichah.
When, by contrast, a person is in debt for reasons other than a sale, and his creditor tells him: "Sell me the movable property for the debt that you owe me," even though both agree, the transaction is not completed until he lifts up the object, performs meshichah on an object that is not usually lifted up, or acquires it through other means by which movable property can be acquired.
Halacha 5
Landed property, servants, livestock and all other movable property can be acquired through the kinyan referred to as chalifin. This way of finalizing a transaction is so commonly used that it is also referred to as kinyan.
The fundamental manner in which such a transaction is effected is as follows: The purchaser gives the seller any type of article and tells him: "Acquire this article in exchange for the courtyard,..." "...wine,..." "...animal,..."or "...servant that you sold me in exchange for this and this amount of money."
Once this statement is made, when the seller lifts up the article and acquires it, the purchaser acquires that landed property or that movable property even though he did not perform meshichah or pay the money. Neither of the parties involved can retract.
The fundamental manner in which such a transaction is effected is as follows: The purchaser gives the seller any type of article and tells him: "Acquire this article in exchange for the courtyard,..." "...wine,..." "...animal,..."or "...servant that you sold me in exchange for this and this amount of money."
Once this statement is made, when the seller lifts up the article and acquires it, the purchaser acquires that landed property or that movable property even though he did not perform meshichah or pay the money. Neither of the parties involved can retract.
Halacha 6
Such a transaction may be completed only through the use of a utensil. A utensil is effective, however, even if it is not worth a p'rutah.
Such a transaction may not be completed using an article from which it is forbidden to benefit, nor with produce, nor with a coin.
Such a transaction may not be completed using an article belonging to the seller; only one belonging to the purchaser.
Such a transaction may not be completed using an article from which it is forbidden to benefit, nor with produce, nor with a coin.
Such a transaction may not be completed using an article belonging to the seller; only one belonging to the purchaser.
Halacha 7
When a third party transfers a utensil to the seller so that the purchaser will acquire merchandise that was designated, the purchaser acquires it.
Even though he transfers the utensil to him with the intent that it be returned, the transaction is binding, and the purchaser acquires the merchandise intended. For a gift that is given with the stipulation that it be returned is nevertheless considered a gift.
Moreover, even if the seller does not take hold of the entire utensil that was transferred to him in exchange for his merchandise, but rather holds a portion of it, and the person transferring the utensil to him holds the other portion, the purchaser acquires the merchandise, provided he holds a portion of the utensil that can itself be considered to be a utensil, or grabs it in a manner in which he would be able to pull the entire utensil from the hands of the person transferring it into his own possession.
Therefore, if the person transferred a portion of a garment to a purchaser, the purchaser must hold a portion of the garment the size of three fingerbreadths. Thus, if he cuts off the portion that he is holding, it would be considered a utensil in its own right. For a portion of a garment the size of three fingerbreadths is considered a garment, as has been explained with regard to the subject of the ritual impurity of garments. Similarly, if the seller holds on to a portion smaller than three fingerbreadths but could pull the entire garment into his possession, the purchaser acquires the merchandise being sold.
Even though he transfers the utensil to him with the intent that it be returned, the transaction is binding, and the purchaser acquires the merchandise intended. For a gift that is given with the stipulation that it be returned is nevertheless considered a gift.
Moreover, even if the seller does not take hold of the entire utensil that was transferred to him in exchange for his merchandise, but rather holds a portion of it, and the person transferring the utensil to him holds the other portion, the purchaser acquires the merchandise, provided he holds a portion of the utensil that can itself be considered to be a utensil, or grabs it in a manner in which he would be able to pull the entire utensil from the hands of the person transferring it into his own possession.
Therefore, if the person transferred a portion of a garment to a purchaser, the purchaser must hold a portion of the garment the size of three fingerbreadths. Thus, if he cuts off the portion that he is holding, it would be considered a utensil in its own right. For a portion of a garment the size of three fingerbreadths is considered a garment, as has been explained with regard to the subject of the ritual impurity of garments. Similarly, if the seller holds on to a portion smaller than three fingerbreadths but could pull the entire garment into his possession, the purchaser acquires the merchandise being sold.
Halacha 8
The above concepts are reflected in the expression used in legal documents: "And we performed a kinyan with so and so with a utensil that is acceptable to be used to conduct a transaction."
"A utensil" excludes produce and the like. "That is acceptable" excludes objects from which it is forbidden to benefit. And "to be used to conduct a transaction" excludes a utensil belonging to the seller.
"A utensil" excludes produce and the like. "That is acceptable" excludes objects from which it is forbidden to benefit. And "to be used to conduct a transaction" excludes a utensil belonging to the seller.
Halacha 9
This transaction need not be performed in the presence of witnesses. Instead, even if it was performed only in the presence of the seller and the purchaser, the transaction is finalized. For the only reason the Torah required witnesses with regard to monetary laws is to prevent a person from denying what transpired.
A seller, one who gives a gift, rents out an object, lends an object or the like does not require witnesses. Whenever the second party finalizes the transaction through one of the accepted practices - lifting the article up, meshichah, transferring it, chalifin, the payment of money, the transfer of a legal document or through manifesting ownership - the transaction is concluded, even when there are no witnesses present.
A seller, one who gives a gift, rents out an object, lends an object or the like does not require witnesses. Whenever the second party finalizes the transaction through one of the accepted practices - lifting the article up, meshichah, transferring it, chalifin, the payment of money, the transfer of a legal document or through manifesting ownership - the transaction is concluded, even when there are no witnesses present.
Halacha 10
Although a person who sells or gives an article confirms the transaction with a kinyan chalifin, both of them may retract as long as they are discussing the matter. This applies even when the kinyan was performed in the presence of witnesses. If they concluded discussing the matter, neither may retract even though the transaction was not observed by witnesses.
Just as the seller and the giver may retract, so too, the purchaser and the recipient may retract as long as they are discussing the matter. This leniency does not apply with regard to other kinyanim.
Just as the seller and the giver may retract, so too, the purchaser and the recipient may retract as long as they are discussing the matter. This leniency does not apply with regard to other kinyanim.
Halacha 11
There are many matters that do not require a kinyan, and indeed there is no reason to perform a kinyan with regard to them - e.g., a person who frees his slave, divorces his wife, appoints an agent, issues a protest with regard to a sale, nullifies a protest or waives a colleague's obligation to pay a debt or return an entrusted object. Similar laws apply to other analogous situations.
Halacha 12
It has become customary in the majority of places to perform a kinyan to confirm certain of the above matters and the like, even though it is not necessary. The witnesses say: "We performed a kinyan with so and so, confirming that he appointed so and so as an agent," "...waived the debt that so and so owed him," or "...nullified the protest he had issued concerning this bill of divorce," or the like.
Halacha 13
Such a kinyan, which is customarily performed with regard to these matters, is of no consequence except to demonstrate that the parties involved were not acting facetiously or in jest when making the statements, but had in fact made a resolution in their hearts before making the statements. Therefore, if a person says: "I am making my statements with a full heart, and I have resolved to do this," nothing else is necessary.
Halacha 14
A kinyan is of no consequence with regard to statements that are of no substance.
What is implied? If it is stated in a legal document: "We performed a kinyan with so and so, confirming that he will travel to sell merchandise with so and so," "...that they will form a craft partnership," "...that they will divide a field between themselves," or the like, this is considered a kinyan with regard to words, and it is of no consequence. The rationale is that the person did not transfer to his colleague a specific and known entity, neither the entity itself or the fruits of that known entity.
What is implied? If it is stated in a legal document: "We performed a kinyan with so and so, confirming that he will travel to sell merchandise with so and so," "...that they will form a craft partnership," "...that they will divide a field between themselves," or the like, this is considered a kinyan with regard to words, and it is of no consequence. The rationale is that the person did not transfer to his colleague a specific and known entity, neither the entity itself or the fruits of that known entity.
Halacha 1
Although produce cannot be used for chalifin, as explained, it can be acquired through chalifin like other movable property. With regard to a coin, by contrast, just as it cannot be used for chalifin, it cannot be acquired through chalifin. Thus, a coin cannot be acquired through a kinyan chalifin, and it cannot be used for a kinyan chalifin to acquire other articles.
Halacha 2
Slabs of gold and silver are regarded in the same way as pieces of raw iron or copper. They are like other movable property and can be acquired through chalifin and exchanged for each other, as has been explained.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.
Halacha 3
When does the above apply? When one is acquiring other movable property, servants or landed property with these coins. When, however, gold dinarim are being exchanged for silver coins, the gold coins are considered to be "produce." Similarly, copper coins are considered to be "produce" with regard to silver coins.
Halacha 4
What is implied? If a person gave a colleague a dinar of gold for 25 dinarim of silver, the owner of the gold acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague 25 silver dinarim, as he committed himself. If he committed himself to give new silver coins, he must give new ones; if he committed himself to give old coins, he must give old ones.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.
Halacha 5
Similarly, if a person gave a colleague 30 isar of copper for a dinar of silver, the owner of the copper acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague a silver dinar, as he committed himself. If he committed himself to give a new silver coin, he must give a new one; if he committed himself to give an old coin, he must give an old one.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.
Halacha 6
Similarly, bad coins that were disqualified by the ruling kingdom or municipal authorities, or dinarim that are not acceptable as legal tender in that country - i.e., coins that are not used for exchange unless they are changed for others, these are considered to be produce with regard to all matters.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.
Halacha 7
There is no way in which a person can acquire a coin that is not in his physical possession, except by virtue of his acquisition of landed property -e.g., a person will purchase land and by virtue of its acquisition also acquire coins, or he will rent the place where the coins are held. In these instances, once the purchaser acquires the land through the transfer of money, a legal document, manifestation of his ownership or a kinyan chalifin, he acquires the money.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.
Halacha 8
If three people the lender, the borrower and a third party (the intended recipient) are standing together and the lender tells the borrower, "Give the maneh that you owe me (whether an entrusted article or a loan) to so and so the third party," that third party acquires the manehin question. None of the three can retract. Our Sages described this law as a dictate whose reason cannot be explained. Therefore, one cannot derive any other precept from it.
Halacha 9
If Reuven owed Shimon 100 zuz and told Levi: "Give Shimon the 100 zuz that I owe him, and I will repay you," or "...I will make a reckoning with you"- although both Levi and Shimon agree, all three have the potential to retract.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.
Halacha 10
When a person sells a promissory note to a colleague or gives one to him as a gift, the physical transfer of the note does not bring about a transfer of the obligation it carries. For he transferred only the proof of the debt. And that proof is not something that can be grasped by the hand.
Halacha 11
How indeed can the promissory note be acquired? The seller must write to the purchaser: "Acquire the promissory note of so and so and all the obligations associated with it," and then give him the promissory note. Thus, the note is acquired through the writing and through being transferred.
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"
Halacha 12
The transfer of the ownership of promissory notes is a Rabbinical institution. According to Scriptural law, there is no way to acquire the proof of an obligation; only an actual object can be acquired. Therefore, a person who sells a promissory note to a colleague can still waive the debt .o Even his heir has the right to waive the debt.
Halacha 13
When a woman brings her husband a promissory note as part of her dowry, she cannot waive payment of it without his approval, because her domain has become his.
Halacha 14
When a person transfers ownership of even the smallest amount of property to a colleague and by virtue of its transfer also transfers the ownership of a promissory note, the purchaser acquires the note regardless of where it was located, although a written statement was not made and the document was not transferred to the purchaser.It appears to me that in this instance as well, the original creditor has the right to waive payment after selling it.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located. 15. The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located. 15. The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.
Halacha 16
If, however, the giver told the agent: "Take possession of the field with the stipulation that you write the deed of title," even though the agent manifests ownership over the land on behalf of the recipient, the original owner can retract both with regard to the deed and with regard to the field until the deed of title reaches the hand of the recipient of the gift
"Today's Day"
Monday Elul 20 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Sheini with Rashi.
Tehillim: 97-103. Also 58-60.
Tanya: Now, (all) this (p. 479) ...heart and soul. (p. 481).
One who is lowly and crass does not sense his own crassness and lowliness.Daily Thought:Essential Good
At the core of all our thoughts and beliefs lies the conviction that the underlying reality is wholly good. That evil lies only at the surface, a thin film of distortion soon to be washed away by the waves.
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