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 ofPsalms 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 31 Chapter 32 Chapter 33
Psalms 31:(0) For the leader. A psalm of David:
2 (1) In you, Adonai, I take refuge;
let me never be put to shame;
in YOUR justice, save me!
3 (2) Turn your ear toward me,
come quickly to my rescue,
be for me a rock of strength,
a fortress to keep me safe.
4 (3) Since you are my rock and fortress,
lead me and guide me for your name’s sake.
5 (4) FREEme from the net they have hidden to catch me,
because you are my strength.
6 (5) Into your hand I commit my spirit;
you will redeem me, Adonai, God of truth.
7 (6) I hate those who serve worthless idols;
as for me, I trust in Adonai.
8 (7) I will rejoice and be glad in YOUR grace,
for you see my affliction,
you know how distressed I am.
9 (8) You did not hand me over to the enemy;
you set my feet where I can move freely.
10 (9) Show me favor, Adonai, for I am in trouble.
My eyes grow dim with anger,
my soul and body as well.
11 (10) For my life is worn out with sorrow
and my years with sighing;
my strength gives out under my guilt,
and my bones are wasting away.
12 (11) I am scorned by all my adversaries,
and even more by my neighbors;
even to acquaintances
I am an object of fear —
when they see me in the street,
they turn away from me.
13 (12) Like a dead man, I have passed from their minds;
I have become like a broken pot.
14 (13) All I hear is whispering,
terror is all around me;
they plot together against me,
scheming to take my life.
15 (14) But I, I trust in you, Adonai;
I say, “You are my God.”
16 (15) My times are in your hand;
rescue me from my enemies’ power,
from those who persecute me.
17 (16) Make your face shine on your servant;
in your grace, save me.
18 (17) Adonai, don’t let me be put to shame,
for I have called on you;
let the wicked be put to shame,
let them be silenced in Sh’ol.
19 (18) May lying lips be struck dumb,
that speak insolently against the righteous
with such pride and contempt.
20 (19) But oh, how great is your goodness,
which you have stored up for those who fear you,
which you do for those who take refuge in you,
before people’s very eyes!
21 (20) In the shelter of your presence
you hide them from human plots,
you conceal them in your shelter,
safe from contentious tongues.
22 (21) Blessed be Adonai!
For he has shown me his amazing grace
when I was in a city under siege.
23 (22) As for me, in my alarm I said,
“I have been cut off from your sight!”
Nevertheless, you heard my pleas
when I cried out to you.
24 (23) Love Adonai, you faithful of his.
Adonai preserves the loyal,
but the proud he repays in full.
25 (24) Be strong, and fill your hearts with courage,
all of you who hope in Adonai.
32:(0) By David. A maskil:
(1) How blessed are those whose offense is forgiven,
those whose sin is covered!
2 How blessed those to whom Adonai imputes no guilt,
in whose spirit is no deceit!
3 When I kept silent, my bones wasted away
because of my groaning all day long;
4 day and night your hand was heavy on me;
the sap in me dried up as in a summer drought. (Selah)
5 When I acknowledged my sin to you,
when I stopped concealing my guilt,
and said, “I will confess my offenses to Adonai”;
then you, you forgave the guilt of my sin. (Selah)
6 This is what everyone faithful should pray
at a time when you can be found.
Then, when the floodwaters are raging,
they will not reach to him.
7 You are a hiding-place for me,
you will keep me from distress;
you will surround me
with songs of deliverance. (Selah)
8 “I will instruct and teach you
in this way that you are to go;
I will give you counsel;
my eyes will be watching you.”
9 Don’t be like a horse or mule
that has no understanding,
that has to be curbed with bit and bridle,
or else it won’t come near you.
10 Many are the torments of the wicked,
but grace surrounds those who trust in Adonai.
11 Be glad in Adonai; rejoice, you righteous!
Shout for joy, all you upright in heart!
33:1 Rejoice in Adonai, you righteous!
Praise is well-suited to the upright.
2 Give thanks to Adonai with the lyre,
sing praises to him with a ten-stringed harp.
3 Sing to him a new song,
make music at your best among shouts of joy.
4 For the word of Adonai is true,
and all his work is trustworthy.
5 He loves righteousness and justice;
the earth is full of the grace of Adonai.
6 By the word of Adonai the heavens were made,
and their whole host by a breath from his mouth.
7 He collects the sea waters together in a heap;
he puts the deeps in storehouses.
8 Let all the earth fear Adonai!
Let all living in the world stand in awe of him.
9 For he spoke, and there it was;
he commanded, and there it stood.
10 Adonai brings to nothing the plans of nations,
he foils the plans of the peoples.
11 But the counsel of Adonai stands forever,
his heart’s plans are for all generations.
12 How blessed is the nation whose God is Adonai,
the people he chose as his heritage!
13 Adonai looks out from heaven;
he sees every human being;
14 from the place where he lives
he watches everyone living on earth,
15 he who fashioned the hearts of them all
and understands all they do.
16 A king is not saved by the size of his army,
a strong man not delivered by his great strength.
17 To rely on a horse for safety is vain,
nor does its great power assure escape.
18 But Adonai’s eyes watch over those who fear him,
over those who wait for his grace
19 to rescue them from death
and keep them alive in famine.
20 We are waiting for Adonai;
he is our help and shield.
21 For in him our hearts rejoice,
because we trust in his holy name.
22 May your mercy, Adonai, be over us,
because we put our hope in you.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.Links: More on Elul
Today in Jewish History:
• Completion of Yosef Caro's Commentary (1542)
In 1522, Rabbi Yosef Caro started writing the Beit Yosef, his famous commentary on the Arba Turim, Yaakov Ben Asher’s comprehensive Halachic code. He started writing this commentary in Adrianople, Turkey, and continued for the next twenty years, during which time he relocated to Safed, Israel. He completed the monumental work on the 11th of Elul. It took another ten years for the writings to be published.
• Rashab's marriage (1875)
Marriage of the fifth Rebbe of Chabad-Lubavitch, Rabbi Sholom DovBer Schneersohn("Rashab", 1860-1920), to Rebbetzin Shterna Sarah Schneerson (1860-1942).
Daily Quote:
A chassidic melody fortifies hope and trust, brings joy, and places the entire household home and family in a state of light.[Hayom Yom, Tamuz 22]
Daily Study:
Chitas and Rambam for today:
Chumash: Ki Teitzei, 4th Portion Deuteronomy 23:8-23:24 with Rashi
• Chapter 23
8You shall not despise an Edomite, for he is your brother. You shall not despise an Egyptian, for you were a sojourner in his land. חלֹא תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא תְתַעֵב מִצְרִי כִּי גֵר הָיִיתָ בְאַרְצוֹ:
You shall not despise an Edomite: Completely, [but only the first two generations,] even though it is appropriate for you to despise him, because he went forth against you with the sword (see Num. 20:18-21). לא תתעב אדומי: לגמרי ואף על פי שראוי לך לתעבו שיצא בחרב לקראתך:
You shall not despise an Egyptian: Absolutely, [but only the first two generations,] even though they cast your male [infants] into the Nile. What is the reason [that you may not despise them]? Because theyHOSTED
you in a time of dire need; therefore: לא תתעב מצרי: מכל וכל אף על פי שזרקו זכוריכם ליאור. מה טעם, שהיו לכם אכסניא בשעת הדחק. לפיכך:9Children who are born to them [in] the third generation mayENTER
the assembly of the Lord. טבָּנִים אֲשֶׁר יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהֹוָה:Children who are born to them in the third generation: But other nations, are allowed [to marry Jews] immediately [after their conversion]. Thus, you learn from here that someone who causes a person to sin does worse to him than one who kills him, for one who kills him, kills him [only] in this world, whereas one who leads him to sin removes him from [both] this world and from the world-to-come. Therefore, Edom, who came forth against them with the sword was not [completely] despised. Similarly, Egypt, who drowned them. These, however, who caused them to sin, were [completely] despised. — [Sifrei 23:117] בנים אשר יולדו להם דור שלישי: ושאר האומות מותרין מיד. הא למדת שהמחטיא לאדם קשה לו מן ההורגו, שההורגו הורגו בעולם הזה, והמחטיאו מוציאו מן העולם הזה ומן העולם הבא, לפיכך אדום שקדמם בחרב לא נתעב וכן מצרים שטבעום, ואלו שהחטיאום נתעבו:
10When a camp goes out againstYOUR
enemies, you shall beware of everything evil. יכִּי תֵצֵא מַחֲנֶה עַל אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע:When a camp goes forth [against your enemies], you shall beware: for Satan accuses in time of danger [thus extra care must be taken in time of war, when danger prevails]. — [Yerushalmi Shab. 2:6; Tanchuma, Vayiggash 1] כי תצא וגו' ונשמרת: שהשטן מקטרג בשעת הסכנה:
11If there is among you a man who is unclean because of a nocturnal emission, he shall go outside the camp. He shall not come within the camp. יאכִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה וְיָצָא אֶל מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה:
[If there is among you a man who is unclean] because of a nocturnal emission: Scripture is speaking here in terms of that which usually occurs. [Emissions usually occur at night. However, the law applies equally if it occurs during the day.]- [Sifrei 23: 120] מקרה לילה: דבר הכתוב בהווה:
he shall go outside the camp: This is aPOSITIVE
commandment; ויצא אל מחוץ למחנה: זו מצות עשה:He shall not come within the camp: This is a negative commandment. He is forbidden to come within the camp of the Levites, and all the more so, to the camp of the Shechinah, [comprised by the Mishkan and its courtyard]. — [Sifrei 23:120, Pes. 68a] לא יבא אל תוך המחנה: זו מצות לא תעשה. ואסור ליכנס למחנה לויה, וכל שכן למחנה שכינה:
12And it shall be, towards evening, he shall bathe in water, and when the sun sets, he may come within the camp. יבוְהָיָה לִפְנוֹת עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה:
And it will be, towards evening: He should immerse [in the mikvah] close to sunset, since he does not become clean without the sunset. — [Sifrei 23:121] והיה לפנות ערב: סמוך להערב שמשו יטבול, שאינו טהור בלא הערב שמש:
13And you shall have a designated place outside the camp, so that you can go out there [to use it as a privy]. יגוְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ:
And you shall have a designated place: Heb. יָד, as the Targum [Onkelos] renders: [וַאֲתַר, a place], like“each man in his place (יָדוֹ)” (Num. 2:17). ויד תהיה לך: כתרגומו [ואתר], כמו (במדבר ב, יז) איש על ידו:
outside the camp: [I.e.,] outside the cloud [which surrounded the camp]. מחוץ למחנה: חוץ לענן:
14And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement. ידוְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת צֵאָתֶךָ:
in addition to your weapons: Heb. עַל-אֲזֵנֶךָ. [I.e.,] besides your other items of equipment. על אזנך: לבד משאר כלי תשמישך:
your weapons: Heb. אֲזֵנֶךָ, like כְּלֵי זַיְנְךָ, your weapons. אזנך: כמו כלי זיינך:
15For the Lord, your God, goes along in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you. טוכִּי יְהֹוָה אֱלֹהֶיךָ מִתְהַלֵּךְ | בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ:
so that He will not see: [That is,] the Holy One, Blessed is He, [will not see] anything unseemly. ולא יראה בך: הקב"ה ערות דבר:
16You shall not deliver a slave to his master if he seeks refuge with you from his master. טזלֹא תַסְגִּיר עֶבֶד אֶל אֲדֹנָיו אֲשֶׁר יִנָּצֵל אֵלֶיךָ מֵעִם אֲדֹנָיו:
You shall not deliver a slave: As the Targum [Onkelos] renders it [עֲבַד עַמְמִין, a Jewish servant who had been sold to a gentile] (Gittin 45a). Another explanation: even a Canaanite servant of an Israelite who fled from outside the land to the Land of Israel. — [Gittin 45a] לא תסגיר עבד: כתרגומו. דבר אחר אפילו עבד כנעני של ישראל שברח מחוצה לארץ לארץ ישראל:
17[Rather,] he shall [be allowed to] reside among you, wherever he chooses within any of your cities, where it is good for him. You shall not oppress him. יזעִמְּךָ יֵשֵׁב בְּקִרְבְּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר בְּאַחַד שְׁעָרֶיךָ בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ:
18There shall not be a prostitute of the daughters of Israel, and there shall not be a male prostitute of the sons of Israel. יחלֹא תִהְיֶה קְדֵשָׁה מִבְּנוֹת יִשְׂרָאֵל וְלֹא יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל:
There shall not be a prostitute: Heb. קְדֵשָׁה, one who is unbridled, prepared (מְקֻדֶּשֶׁת), and ready for prostitution. לא תהיה קדשה: מופקרת, מקודשת ומזומנת לזנות:
and there shall not be a male prostitute: Heb. קָדֵשׁ, one [i.e., a male] ready for homosexual relations. - [Kid. 68b] Onkelos , however, renders: “A woman of the daughters of Israel shall not become a wife to a slave.” [Nevertheless, Onkelos 's explanation does not contradict that given above, for] such [a woman] is also susceptible to illicit relations, since this sort of marriage [between a Jewess and a slave] is not legally binding. For [slaves] are compared to donkeys, as it says,“Stay here with the donkey (עִם-הַחֲמוֹר)” (Gen. 22:5). [The choice of the word] עִם [rather אֶת [denotes] those compared to a donkey. - [Kid. 68a] [Abraham said this to his lads when he left them to take Isaac to offer him as a sacrifice. The lads were both slaves, both Eliezer and Ishmael, the son of his handmaid, Hagar. Similarly, the second half of the verse is rendered by Onkelos as follows:]“And no Israelite man shall take a maidservant as a wife,” since he too, becomes a קָדֵשׁ [“one reserved for illicit relations”] through her, because every time he cohabits with her, it is considered prostitution, since his marriage to her is not binding. — [See Pes. 88b] ולא יהיה קדש: מזומן למשכב זכר. ואונקלוס תרגם לא תהא אתתא מבנת ישראל לגבר עבדא, שאף זו מופקרת לבעילת זנות היא, מאחר שאין קדושין תופסין לו בה, שהרי הוקשו לחמור, שנאמר (בראשית כב, ה) שבו לכם פה עם החמור, עם הדומה לחמור. ולא יסב גברא מבני ישראל אתתא אמא, שאף הוא נעשה קדש על ידה, שכל בעילותיו בעילות זנות שאין קדושין תופסין לו בה:
19You shall not bring a prostitute's fee or the price of a dog, to the House of the Lord, your God, for any vow, because both of them are an abomination to the Lord, your God. יטלֹא תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהֹוָה אֱלֹהֶיךָ לְכָל נֶדֶר כִּי תוֹעֲבַת יְהֹוָה אֱלֹהֶיךָ גַּם שְׁנֵיהֶם:
a prostitute’s fee: [For example,] if one gave her a lamb as her fee, it is unfit to be offered up as a sacrifice. — [Sifrei 23:127] אתנן זונה: נתן לה טלה באתננה פסול להקרבה:
the price of a dog: If one exchanged a dog for a lamb [this lamb is unfit for a sacrifice]. — [Sifrei 23:127; Temurah 29a] ומחיר כלב: החליף שה בכלב:
because both of them [are an abomination to the Lord, your God]:Heb. גַּם הֵם. [The extra word גַּם, lit.“also,” comes] to include [a prostitute’s fee or the price of a dog, which has been] converted [to another form]. For example, wheat, which he (sic) made into flour. — [Temurah 30b] [Sefer Yereim ch. 207 reads: which she made into flour.] גם שניהם: לרבות שינוייהם, כגון חטים ועשאן סלת:
20You shall not give interest to your brother, [whether it be] interest on money, interest on food or interest on any [other] item for which interest is [normally] taken. כלֹא תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל דָּבָר אֲשֶׁר יִשָּׁךְ:
You shall not give interest: Heb. לֹא-תַשִּׁיךְ. This is an admonition to the borrower that he should not pay interest to the lender. Afterwards is the admonition to the lender, [in the verse:] “You shall not give him your money with interest” (Lev. 25:37). - [See Sifrei 23:128] [In some editions, the word “afterwards,” is omitted, because that verse does not appear after this one, but in Leviticus (Leket Bahir). לא תשיך: אזהרה ללוה שלא יתן רבית למלוה, ואחר כך אזהרה למלוה (ויקרא כה לז) את כספך לא תתן לו בנשך:
21You may [however,] give interest to a gentile, but to your brother you shall not give interest, in order that the Lord, your God, shall bless you in every one of your endeavors on the land to which you are coming to possess. כאלַנָּכְרִי תַשִּׁיךְ וּלְאָחִיךָ לֹא תַשִּׁיךְ לְמַעַן יְבָרֶכְךָ יְהֹוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ עַל הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ:
You may [however,] give interest to a gentile: But not to your brother. A negative commandment that is derived by inference from a positive commandment [such as this,] is considered a positive commandment. [Thus, in this passage we have the positive commandment (born out of the inference: “to a gentile,” i.e., but not to your brother, plus two negative commandments: 1) “You shall not give interest to your brother” (verse 20), and 2) “but to your brother you shall not give interest” (verse 21). Hence, one who borrows from a Jew with interest] transgresses two negative commandments and one positive commandment. — [B.M. 70b] לנכרי תשיך: ולא לאחיך. לאו הבא מכלל עשה, עשה, לעבור עליו בשני לאוין ועשה:
22When you make a vow to the Lord, your God, you shall not delay in paying it, for the Lord, your God, will demand it of you, and it will be [counted as] a sin for you. כבכִּי תִדֹּר נֶדֶר לַיהֹוָה אֱלֹהֶיךָ לֹא תְאַחֵר לְשַׁלְּמוֹ כִּי דָרשׁ יִדְרְשֶׁנּוּ יְהֹוָה אֱלֹהֶיךָ מֵעִמָּךְ וְהָיָה בְךָ חֵטְא:
[When you make a vow…] you shall not delay in paying it: for three Festivals. Our Rabbis learned this from a Scriptural verse [see Deut. 16:16]. — [R.H. 4b] לא תאחר לשלמו: שלשה רגלים. ולמדוהו רבותינו מן המקרא:
23But if you shall refrain from making vows, you will have no sin. כגוְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא:
24Observe and do what is emitted from your lips just as you have pledged to the Lord, your God, as a donation, which you have spoken with your mouth. כדמוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהֹוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ:
Observe [and do] what is emitted from your lips: This adds a positive commandment [i.e., to pay one’s vows in time,] to the [aforementioned] negative commandment [expressed in verse 22, namely,“you shall not delay in paying it”]. מוצא שפתיך תשמר ועשית: ליתן עשה על לא תעשה:Daily Tehillim: Psalms Chapters 60 - 65
• 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 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.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed YOUR nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
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 31, 32 and 33.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You
Tanya: Iggeret HaKodesh, end of Epistle 12• Lessons in Tanya
• Wednesday, Elul 11, 5775 · August 26, 2015
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 12
וזהו שכתוב: והיה מעשה הצדקה
This, then, is the meaning of the verse, “And the act of charity shall be [peace]” —
שגם הצדקה הנקראת בשם מעשה, ולא בשם עבודה
that even with the kind of charity which is called an “act” and not “service”,
אף על פי כן באתערותא דלתתא, אתערותא דלעילא
[this] arousal from below will nevertheless elicit an arousal from above.
מעורר גילוי אור אין סוף ברוך הוא בהארה רבה והשפעה עצומה
One arouses a manifestation of the [infinite] Ein Sof-light with a great illumination and an intense diffusion,
ונעשה שלום במרומיו
and peace is brought about “in [G‑d’s] high places,” between Michael and Gabriel, Chesed and Gevurah,
וגם בפמליא של מטה
and also within the terrestial retinue — the lower worlds.
רק שבעולם הזה השפל לא יתגלה השלום, והבירור ופירוד הרע מהטוב
In this lowly world, however, there will be no manifestation of [this] peace, and of the refinement and separation of the evil from the good,
עד עת קץ
until the ultimate time, when evil will cease to exist,
ולא בזמן הגלות
but not during the time of the exile, as explained above,
רק בעולם קטן, הוא האדם
except in the microcosm, i.e., in man,
בכל עת מצוא, זו תפלה
at every “time of finding,” meaning prayer,
כמו שכתוב: בצדק אחזה פניך, כנ״ל
as it is written, “Through tzedek will I behold Your countenance,” as discussed above.
אך אחר התפלה, יוכל להיות הרע חוזר וניעור בקל, ולהתערב בטוב
Even so, after prayer it is possible that the evil will easily reawaken and become intermingled with the good
כאשר יתהלך בחשכת עולם הזה
as one walks about in the darkness of this world.
אך הצדקה בבחינת עבודה
However, as to the charity [which is practiced with self-imposed toil] at the level of avodah (“service”),
הנה כאשר יקרה וגדלה מעלתה במאד מאד
since it is exceedingly precious and lofty, far more so than the tzedakah one practices out of one’s natural inclination,
בהיותו מבטל טבעו ורצונו הגופני מפני רצון העליון ברוך הוא
because [in the former case] one overrules his nature and bodily will out of deference to the Supreme Will,
ואתכפיא סטרא אחרא
and “the sitra achra is subjugated,”
ואזי אסתלק יקרא דקודשא בריך הוא כו׳
and then “the glory of the Holy One, blessed be He, rises [and becomes manifest in all the worlds],”1
וכיתרון האור מן החשך דוקא, כנודע
“like the superiority of light over (lit., ‘out of’) darkness,”2 as is known, —
The excellence of light is most appreciated when darkness itself is transformed into light.
אי לזאת, אין הרע יכול להיות עוד חוזר וניעור בקלות כל כך מאליו
in such a case, by virtue of the exertion involved in this superior form of tzedakah, the evil can no longer reawaken so easily of itself,
רק אם האדם יעוררנו וימשיכנו על עצמו, חס ושלום
unless, heaven forfend, one rouses it and draws it upon himself.
וזהו שכתוב: השקט ובטח עד עולם
This, then, is the meaning of “quietness and surety forever” — that the reward for the service of charity is eternal quietness and surety.
השקט הוא מלשון: שוקט על שמריו, דהיינו שהשמרים נפרדים לגמרי מן היין, ונופלין למטה לגמרי
Hashket (“quietness”) is related to [the root of the verb in] the phrase,3 “he rests (shoket) on his dregs,” meaning that the dregs are completely separated from the wine and sink all the way down,
והיין למעלה זך וצלול בתכלית
while the wine above is wholly pure and clear.
ועל דרך זה הוא בעבודת הצדקה
Similarly with the service of charity:
השמרים הן בחינת תערובת רע שבנפשו
the dregs represent the admixture of evil in one’s soul,
נברר ונפרד מעט מעט
which is gradually extricated and separated
עד שנופל למטה למקורו ושרשו
until it falls netherwards to its root and source — below all the worlds,
וכמו שכתוב: ותשליך במצולות ים כל חטאתם
| FOOTNOTES | |
| 1. | Zohar II, 128b. |
| 2. | Kohelet 2:13. |
| 3. | Yirmeyahu 48:11. |
| 4. | Michah 7:19. |
| 5. | Note of the Rebbe: “In Or HaTorah of the Tzemach Tzedek on this verse (Michah 7:19), the author refers the reader to theShelah on Parshat Vayishlach (p. 295b). That reference is instructive here too.” |
• Sefer Hamitzvos:
Today's Mitzvah
Wednesday, Elul 11, 5775 · August 26, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 269
Disregarding a Lost Item
"You shall not ignore [it]"—Deuteronomy 22:3.
It is forbidden to disregard a lost item. Rather, upon encountering a lost item one must take it and endeavor to return it to its owner.
Disregarding a Lost Item
Negative Commandment 269
Translated by Berel Bell
The 269th prohibition is that we are forbidden from ignoring a lost object; instead, we must take it and return it to the owner.
The source of this prohibition is G‑d's statement1 (exalted be He), "[You must do the same to a donkey, an article of clothing, or anything else that your brother loses and you find;] you must not ignore it."
We have already explained2 the Mechilta's statement regarding lost objects: "We learn out [from these two verses] that one [who doesn't return a lost object] violates both a positive commandment and a prohibition." In the words of the Gemara,3 "returning a lost object constitutes a positive and negative commandment."
This prohibition is repeated in Mishneh Torah4 with a separate statement, "Do not just watch your brother's ox or sheep going astray." The Sifri says, "The verse, 'Do not just watch your brother's ox,' etc. constitutes a Biblical prohibition. The verse,5 'If you come across your enemy's ox [or donkey going astray, bring it back to him]' constitutes a positive command."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.
FOOTNOTES
1.Deut. 22:3.
2.P204 below.
3.Bava Metzia 32a.
4.Deut. 22:1.
5.Ex. 23:4.
Positive Commandment 204
Returning a Lost Article
"You shall surely bring it back to him"—Exodus 23:4.
When coming across a lost item, we are required to take it and return it to its owner.
Returning a Lost Article
Returning a Lost Article
Positive Commandment 204
Translated by Berel Bell
The 204th mitzvah is that we are commanded to return a lost object to its owner.
The source of this commandment are G‑d's statements,1"[If you come across your enemy's ox or donkey going astray,] return it back to him," and2 "You must return them to your brother."
Our Sages said explicitly,3 "The return of a lost object is a positive mitzvah." They4 also said, "We learn out [from these two verses] that one [who doesn't return a lost object] violates both a positive commandment and a prohibition." We will explain the prohibition regarding the lost object in the proper place.5
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.
FOOTNOTES
1.Ibid.
2.Deut. 22:1
3.Bava Metzia 32a.
4.In N269, the Rambam QUOTES this statement in the name of the Mechilta. Our versions of the Mechilta don't have this wording, only the Sifri, parshas Seitzei.
5.See the previous commandment, N269. The Rambam wrote "we will explain" because in Sefer HaMitzvos, all prohibitions are written after the positive commandments. As they are listed in Mishneh Torah, however, the prohibition comes first.
Naarah Betulah - Chapter Three
Halacha 1
When a person issues a slanderous report concerning a Jewish maiden, and the matter is discovered to be false, he should be punished by lashing, as [Deuteronomy 22:18] states: "And he shall be flogged." The warning [for this negative commandment] is derived from [Leviticus 19:16]: "Do not go about as a slanderer among your people."1
Halacha 2
When a person issues a slanderousREPORT on a girl below majority, or on a bogeret, he is not liable for the fine or for lashes. He is not liable unless he issues a slanderous report regarding a na'arah.4 [This is derived fromDeuteronomy 22:15]: "[They will] present signs of the maiden's virginity." The word נערה, "maiden" is written in a full form.5
on a girl below majority, or on a bogeret, he is not liable for the fine or for lashes. He is not liable unless he issues a slanderous report regarding a na'arah.4 [This is derived fromDeuteronomy 22:15]: "[They will] present signs of the maiden's virginity." The word נערה, "maiden" is written in a full form.5
Halacha 3
Cases pertaining to this law may be brought only in the time of the Temple, and in the presence of a court of 23 [judges], because there is the possibility that capital punishment will be involved.6 For if the accusation [brought by the husband] is discovered to be true, the girl must be executed.7
Cases involving rape or seduction, by contrast, are judged at all times in the presence of three [judges], as will be explained in Hilchot Sanhedrin.8
Halacha 4
It is one of the Torah'sPOSITIVE commandments for the wife of a man who issued a slanderous report about her to remain married to him forever, as [Deuteronomy 21:19] states: "She must remain his wife."9 This applies even if she is blind or a leper.
commandments for the wife of a man who issued a slanderous report about her to remain married to him forever, as [Deuteronomy 21:19] states: "She must remain his wife."9 This applies even if she is blind or a leper.
If he divorces her, he transgresses a negative commandment, as the verseCONTINUES: "He may never send her away as long as he lives."10
: "He may never send her away as long as he lives."10
[If he divorces her,] we compel him to remarry her, and he is not lashed, as explained with regard to a rapist.11 If, however, another man takes the initiative and consecrates her first,12 she dies, or he is a priest, who is forbidden to marry a divorcee, he should be punished by lashes for divorcing her.
Halacha 5
If immodest behavior [on the woman's part is discovered], or it is discovered that she is forbidden to him as a result of a negative commandment, a positive commandment, or even [a Rabbinic commandment, such as the prohibition against] a sh'niyah, he should divorce her with a get.13
Why should the positive commandment [of remaining married to the woman] not supersede the negative commandment [of engaging in relations with an adulterous wife, or any other negative commandment] with regard to this man who issues a slanderous report or a rapist, and thus he should marry [or remain married to] this woman who is forbidden to him? For it is possible that she will not desire to remain married to him, and thus, both the positive and negative commandments will be observed.14
Halacha 6
What is implied by the term "issuing a slanderous report"? That a person should come to court and say: "I engaged in marital relations with this maiden,15 and I discovered that she was not a virgin. I investigated the matter and determined that she committed adultery after I had consecrated her.16 These are the witnesses in whose presence she committed adultery."17
The court then listens to the words of the witnesses and examines their testimony. If the truth of the claim is substantiated, the girl is executed by stoning.18
If the [girl's] father brings witnesses who nullify [the testimony] of the witnesses,19 and it is determined that they testified falsely, [the witnesses] should be executed by stoning,20 [the husband] should be flogged, and he should pay 100 sela'im.21
This is what is meant by [Deuteronomy 22:17]: "This is [evidence of] my daughter's virginity" - i.e., these are the witnesses who nullify [the testimony] of the husband's witnesses.
If the husband brings other witnesses who nullify [the testimony]22 of the father's witnesses, the maiden and the father's witness should be executed by stoning.23 This is what is meant by [Deuteronomy 22:20]: "If the [accusation] is true." According to the Oral Tradition, the passage speaks of witnesses who nullify the testimony of other witnesses, and a third pair who nullify the testimony of the second pair.
Halacha 7
When a man issues a slanderous report about his wife after she becomes abogeret, he is free of liability for the lashes and for the fine, even though his witnesses testify that she committed adultery when she was a na'arah.24
If the accusations are proven true, [the girl] should be executed by stoning, even though she is a bogeret.25 [The rationale is] that she was a na'arah when she committed adultery.
Halacha 8
Whenever a na'arah is not entitled to a fine if she was raped or seduced,26 [her husband] is not punished by flogging or by a fine if he issues a slanderous report about her.
In addition, when a non-Jewish girl was converted below the age of three or a maidservant was freed below the age of three,27 [her husband] is not punished by flogging or by a fine if he issues a slanderous report about her. This applies even if a girl was conceived before her mother was converted and born after she was converted. [The rationale is based on Deuteronomy 22:19]: "Because [the husband] defamed the virtue of an Israelite maiden." [Implied is that] she must be conceived and born as an Israelite.
Halacha 9
A man is not held liable when [his] witnesses are discovered to have lied [in the following situation]. He consecrates a maiden and divorces her, consecrates her again and then issues a slanderous report about her, bringing witnesses who say that she committed adultery during the first time she had been consecrated.28
Similarly, a man is not held liable to be flogged or for a fine when [his] witnesses are discovered to have lied [in the following situation]. He issues a slanderous report about his yevamah, bringing witnesses who say that she committed adultery during the time she had been consecrated to his brother.29
Whenever a man is not liable [to be flogged and fined], he may divorce his wife if he desires to.30
Halacha 10
A man is not liable [for these penalties] unless he engages in relations with his wife in the ordinary manner and issues a slanderous report about her, saying that she engaged in relations [previously] in the ordinary manner.31
Halacha 11
Similarly, if he says, "I discovered that she was not a virgin," but does not say that she committed adultery after he had consecrated her,34 or if he claims that she committed adultery but did not bring witnesses, but rather the witnesses came on their own initiative, he is not liable [for these penalties]. Nevertheless, the witnesses are executed if their testimony is nullified.35
Halacha 12
The Torah's statement [Deuteronomy 22:17]: "They will then spread the garment" is a euphemism. The intent is that they debate the private aspects of this matter.36
Similarly, [other expressions in the passage are to be understood non-literally. [For example,] "This is [evidence of] my daughter's virginity" means "these are the witnesses who nullify the testimony of the husband's witnesses."
The death penalty issued "if the [accusation] is true" is issued only when she has committed adultery after being consecrated [and is observed by] witnesses,37 as implied by [Deuteronomy 22:21]: "acting immorally [in] her father's house."38 Before she is consecrated,39 the Torah does not hold her liable at all, and a person who engages in relations with her is liable only for a financial penalty, whether he seduced her or raped her.
| FOOTNOTES | |
| 1. |
As is the case with regard to several other mitzvot, the passage in Deuteronomy obviously indicates that the transgression of a negative commandment is involved in making such slanderous remarks about one's wife. Otherwise, there would be no reason for the punishment of lashes to be given. There is, however, no explicit statement in that passage saying, "Do not make such statements." Therefore, it is necessary to find another verse that has a specific statement forbidding slander.
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| 2. |
See Chapter 1, Halachah 1. This is the only instance in the Torah when a person who violates a prohibition is given corporal punishment and is also required to make financial restitution.
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| 3. |
And not to her father's heirs.
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| 4. |
As mentioned previously, the term na'arah implies a specific time frame: the six months after a girl's manifestation of physical signs of maturity once she has reached the age of twelve.
As mentioned in the notes on Chapter 1, Halachah 8, the word na'arah, "maiden" is sometimes used by the Torah to refer to girls between the ages of three and twelve and a half. In this instance, however, the meaning of the term is specific.
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| 5. |
Generally, the word נערה, maiden, is written in the Torah without the final heh. The inclusion of theheh is obviously purposeful and intended to teach a concept.
The Rambam's statements have aroused the attention of the commentaries, for in our Torah scrolls the word נערה in the verse cited by the Rambam lacks a heh. The Kessef Mishneh (based on Ketubot 40b and Rashi, 44b) notes that the Talmud derives this concept from Deuteronomy 22:19: "And he shall give it to the father of the maiden." In that verse, the word נערה is written with a heh in our Torah scrolls.
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| 6. |
Cases involving capital punishment are judged by a court of 23 judges. These cases can by judged only when the Sanhedrin holds sessions in the Courtyard of Hewn Stone next to the Temple, as stated in Hilchot Sanhedrin 14:11-14. (Once the Sanhedrin ceased holding sessions in that place, even a court of judges with semichah cannot try capital cases.)
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| 7. |
As stated in Deuteronomy 22:20.
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| 8. |
Chapter 5, Halachah 5:3. Based on Hilchot Sanhedrin 5:17 and the Shulchan Aruch (Even HaEzer177:2), it would appear that in the present age, the court should hold a person who makes such statements responsible and compel him to reach a settlement with the father of the girl whose reputation he maligned.
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| 9. |
Sefer HaMitzvot (Positive Commandment 219) and Sefer HaChinuch (Mitzvah 553) regard this as one of the 613 mitzvot of the Torah. Sefer HaMitzvot states that this commandment also includes flogging him.
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| 10. |
Sefer HaMitzvot (Negative Commandment 359) and Sefer HaChinuch (Mitzvah 554) regard this as one of the 613 mitzvot of the Torah.
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| 11. |
Chapter 1, Halachah 7.
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| 12. |
In which instance, her first husband is forbidden to remarry her.
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| 13. |
See Chapter 1, Halachah 5, and notes.
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| 14. |
Ketubot 40a explains that in such an instance the woman is taught to say that she does not desire to remain married to the man, so that there is no obstacle presented to the divorce.
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| 15. |
There is a difference of opinion among our Sages whether or not all the following laws apply if the husband did not engage in marital relations with his wife. The Rambam follows the opinion that it is necessary for the couple to have engaged in marital relations. See the gloss of the Kessef Mishneh on Halachah 12.
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| 16. |
I.e., the husband's claim is twofold: a) that contrary to his supposition, his bride was not a virgin; b) that she had committed adultery between the time he consecrated her, and the time he consummated the marriage. The latter dimension of the claim is more significant, because if substantiated, it involves the death penalty. The issue of a groom's claim that a bride presumed to be a virgin was not - without any knowledge of an adulterous relationship - is discussed in Hilchot Ishut 11:8-17. See Halachah 11.
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| 17. |
For no punishment will be administered by the court unless two witnesses testify to the wrongdoing.
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| 18. |
The punishment given for adultery committed by a consecrated maiden (Deuteronomy 22:23).
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| 19. |
The term used for nullify here, hazamah, has a very specific meaning. It refers to witnesses who testify that it was impossible for the husband's witnesses to testify with regard to the alleged adultery, because the two witnesses were together in a different place at the time the first witnesses testified that the adultery took place. If the second pair of witnesses state that they were in the same place as the first pair and did not witness the commission of adultery, the testimony of the first pair is nullified, but the first pair of witnesses is not punished. This is referred to as hakashah. See Hilchot Edut, Chapter 18.
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| 20. |
As stated in Deuteronomy 19:19, when the testimony of witnesses is nullified in the above fashion, the lying witnesses are giving the punishment they desired to have imposed upon the defendant.
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| 21. |
Note the Minchat Chinuch (Mitzvah 553), who quotes opinions that maintain that if the girl's father brings witnesses who nullify the husband's witnesses through hakashah, the husband's witnesses are not punished, but the husband himself is required to pay the fine.
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| 22. |
Here again the intent is hazamah.
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| 23. |
Moreover, the witnesses must pay a fine of 100 sela'im to the husband.
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| 24. |
The husband incurs these penalties at the time he makes his statements in court. At that time, the woman has already become a bogeret.
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| 25. |
Generally, when a bogeret commits adultery she is executed by strangulation, a less severe means of execution. In this case, the woman is still given the penalty designated for a na'arah, as the Rambam explains.
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| 26. |
See Chapter 1, Halachah 9.
The rationale for this ruling can be explained as follows: Most of the women mentioned in that halachah are not granted a fine, because we assume that they are non-virgins. For this reason, the husband should not have presumed that she was a virgin.
With regard to an aylonit, she is never considered to be a na'arah. Until the age of twenty, she is considered to be a k'tanah, and after twenty, she is considered to be a bogeret.
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| 27. |
In which case, she is entitled to a fine in the event of seduction or rape.
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| 28. |
Ketubot 46a leaves this issue unresolved. As such, we follow the more lenient ruling and free the man of punishment.
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| 29. |
Ketubot, loc. cit., explains that relations with a yevamah are excluded from these laws, because the relevant passage quotes the girl's father as saying (Deuteronomy 22:16): "I gave my daughter to this man as a wife." This does not apply to the relationship between a yavam and a yevamah, for they are destined for each other by Divine decree.
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| 30. |
The Mishneh LaMelech states that this statement applies with regard to the relationship between ayavam and a yevamah and similar instances, but does not apply with regard to the first law stated in this halachah. In that instance, the husband is not held liable because we are in doubt with regard to the law. For that same reason, he should be enjoined against divorcing his wife.
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| 31. |
I.e., if he issues a slanderous report that she had engaged in anal intercourse previously, he is not held liable (Ketubot 46a,b).
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| 32. |
I.e., he claims that witnesses supplied him with this information.
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| 33. |
Although the Scriptural penalty is not imposed, our Sages required that he receive punishment for slandering his wife.
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| 34. |
See Hilchot Ishut 11:8-17.
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| 35. |
For they desired to have someone stoned, and thus should receive the appropriate penalty.
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| 36. |
The Kessef Mishneh notes that this is a matter of debate in Ketubot 46a. Although the Sages advance the opinion quoted by the Rambam, Rabbi Eliezer ben Ya'akov states that the intent is that the girl's parents produce the sheet on which the couple engaged in relations. Since the Rambam follows Rabbi Eliezer ben Ya'akov's opinion as reflected in Halachah 8, it is difficult to understand why he uses the Sages' explanation in this halachah. The commentaries explain that the two opinions in the Talmud are not mutually exclusive, and Rabbi Eliezer ben Ya'akov would also accept the Sages' view.
Note also the gloss of Rav David Arameah, who states that when a husband brings witnesses who testify that the girl committed adultery, it is not sufficient for the parents to bring a blood-stained garment, for we fear that perhaps the blood came from another source. The testimony of witnesses, he explains, can be nullified only by other witnesses.
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| 37. |
More particulars about the execution are mentioned in Hilchot Issurei Bi'ah 3:8.
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| 38. |
It is when she is consecrated, but not married, that there is the possibility that she will "act immorally in her father's house," for that is where she lives.
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| 39. |
Even if engaged.
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Gezelah va'Avedah - Chapter Sixteen
Halacha 1
The following laws apply if a person finds needles, spits, nails or the like. If he finds them one at a time, he may keep them. If he finds them in sets of two or more, he is obligated to announce [their discovery, for theNUMBER of articles found is a mark by which they can be identified.
of articles found is a mark by which they can be identified.
Halacha 2
Similarly, if one finds scattered coins, he may keep them. Even if some of the coins are lying on each other, they are considered to be scattered. If, however, one finds a collection of coins, he must announce their discovery.
For example, if he found three coins placed one on top of the other like a tower,, or there was one to the right, one to the left and one on top of both of them, or they were placed in succession, each one lying slightly on the other, so that if a sliver of wood were placed under them he would be able to pick them all up at one time, he is obligated to announce their discovery.
If they were placed in a circle, a line, like a tripod, likeSTEPS, the matter is one of doubt. Therefore, at the outset, one should not take them.
, the matter is one of doubt. Therefore, at the outset, one should not take them.
Halacha 3
If a person findsMONEY in a wallet or an empty wallet, he is obligated to announce its discovery. If he found a wallet with money scattered before it, he may keep the money. If, however, it appears that the wallet and the money belong to the same person and that the money fell from the wallet, he must announce its discovery.
in a wallet or an empty wallet, he is obligated to announce its discovery. If he found a wallet with money scattered before it, he may keep the money. If, however, it appears that the wallet and the money belong to the same person and that the money fell from the wallet, he must announce its discovery.
Halacha 4
The following rules apply when a person finds money in aSTORE. If the money is found between the counter and the storekeeper, it must be given to the storekeeper. If it is found on the counter, and needless to say, if it is found on the outside of the counter, it may be kept by the finder.
. If the money is found between the counter and the storekeeper, it must be given to the storekeeper. If it is found on the counter, and needless to say, if it is found on the outside of the counter, it may be kept by the finder.
Why does the store not acquire the money on behalf of its owner? Because it is not a protected courtyard. Therefore, even though the owner was present, to acquire the money, the owner would have to say: "May my store acquire it on my behalf," as will be explained.
Halacha 5
The following rules apply when a person finds money in a store of a moneychanger. If the money is found between the counter and the moneychanger, it must be given to the moneychanger.
If the money was found on the counter, even if it was wrapped in a purse and placed on the table, it may be kept by the finder, provided the majority of the clientele are gentiles, as we have explained. If, however, the majority of the clientele are Jewish, the finder must announce the discovery. Since they are wrapped in a purse, they have a mark by which they can be identified.
Halacha 6
When a person purchases produce from a colleague or a colleague sends him produce, and he finds money wrapped in a purse among the produce, he must announce the discovery. If the money is scattered, he may keep it.
When does the above apply? When one receives the produce from a merchant or from a private individual who purchased it from a merchant. If, however, a private individual threshed produce himself or had his Canaanite servants and maidservants do so, the finder is obligated to return the money to him.
Halacha 7
When a person finds a buried treasure in a mound or in an old wall, it belongs to him, for we assume that it belonged to ancient Amorites. This applies provided he finds the treasure buried very low, as would be common for ancient valuables.
If, however, it appears that the treasure was recently placed there, even if he has doubts concerning the matter, he should not touch it, for perhaps it was intentionally placed there.
Halacha 8
Since a person's domain can acquire property on his behalf without his knowledge, as will be explained, why does the owner of this courtyard not acquire the treasure buried within the old wall even if it originally belonged to the Amorites, and thus he would become its legal owner?
The rationale is that the treasure was not known about by him or by others. Thus, it was "lost to him and to all others." Therefore, it belongs to the finder.
Our Sages derived this concept as follows: With regard to a lost object, the Torah Deuteronomy 22:3 states: "That is lost by him and found." This refers to an article that the owner lost, but others can find, thus excluding an article that fell into the sea and is "lost to him and all others." Surely, this applies to an ancient treasure that the person never owned. It is certainly "lost to him and all others." Therefore, it belongs to the finder.
Halacha 9
The following laws apply if a person finds a treasure in a new wall. If the manner in which the treasure was found indicates that it belongs to the owner, it is given to the owner. If the manner in which the treasure was found indicates that it belongs to a passerby from the marketplace, it is awarded to the finder.
What is implied? For example, with regard to a knife, its handle is the determining factor. With regard to a wallet, its opening is the determining factor. If the wall was filled with such articles, they should be divided between the owner and the finder.
Halacha 10
The following rules should be adhered to if the wall contains money or pieces of gold that do not have a factor that indicates who placed them there. If they are halfway or more to the outer side of the wall, they belong to the finder. If they are halfway or more to inner side, they belong to the owner.
Halacha 11
It appears to me that the above applies only when the owner claims that the buried treasure belongs to him, or he is an heir and we claim on his behalf that perhaps it belonged to his father. If, however, he admits that this is a lost article, it belongs to the finder.
Therefore, if the person rents out his house to others, the article belongs to the last renter.
If he rented the domain to three gentiles at the same time, he is considered to have made it an inn. Therefore, anything found in the walls, or even within the house itself belongs to the finder. For no one can claim that the article belongs to him or that it was buried, because the domain has been made an inn.
Gezelah va'Avedah - Chapter Seventeen
Halacha 1
Whenever we have said that the finder acquires the lost article he discovers, it does not become his property until it reaches his hand or his domain. If, however, he sees a lost article - even if he falls upon it - and then another person comes and takes hold of it, the person who takes hold of it acquires it.
Halacha 2
If a person was riding on an animal and he saw a lost article and told a colleague, "Acquire it on my behalf," when the colleague lifts it up for him, the rider acquires it, although the rider himself did not take possession of it.
If the rider told his colleague: "Give it to me," and the colleague takes it and then says, "I acquired it for myself," the person who took it is granted possession. If, however, he gives it to the rider and then claims to have taken possession of it for himself, his words are of no consequence.
Halacha 3
When a person lifts up a lost object on behalf of a colleague, the colleague acquires it, although the colleague did not tell the finder anything.
When two people lift up a lost article together, they both acquire it.
Halacha 4
When a deaf mute, a mentally incompetent person or a minor lifts up an article on behalf of a mentally competent individual, the mentally competent individual does not acquire the article. For these three types of individuals are not considered of sufficient mental capacity to acquire an article on behalf of another person.
If a deaf mute and a mentally competent individual lift up an article together neither acquires it. For since the mentally competent individual does not acquire a share, the deaf mute also does not acquire a share.
If both of the people who pick up an article are deaf mutes, our Sages ordained that they should acquire it to prevent strife from arising.
Halacha 5
When two people see an ownerless camel or donkey and both rush and lead it, or both draw it after them, or one leads it and one draws it after himself, they both acquire it.
When does the above apply? With regard to a donkey. With regard to a camel, by contrast, if one leads it and one draws it after himself, the one that draws it after himself acquires it, and not the one that leads it.
Halacha 6
When a person rushes and grabs the reins of an ownerless animal, he does not acquire it until he draws it after him or leads it. The same applies with regard to an animal belonging to the estate of a convert who died without an heir. He does, however, acquire the reins themselves.
Halacha 7
The following rules apply when one person rides on an ownerless animal and one holds its reins. The rider acquires the animal and the portion of its reins attached to its cheeks. The one holding the reins acquires the portion that he is holding, and the remainder of the reins are not acquired by either one.
Halacha 8
A person's courtyard can acquire property for him without his being aware of it. Thus, if a lost object falls into a person's courtyard, he acquires it.
When does the above apply? When the courtyard is protected. When, by contrast, a lost article enters a person's field or garden different rules apply. If he is standing at the side of his field and says, "May my field acquire it for me," he acquires it. If, however, he is not standing there, or he is standing there but does not make such a statement he does not acquire it, and the one who takes possession first becomes the owner of the lost article.
Similarly, the area within a radius of four cubits next to the place where a person is standing can acquire property for him like his own courtyard. If a lost object comes into these four cubits, he acquires it.
Halacha 9
Our Sages ordained this convention so that people who discover lost articles should not come to strife.
When is this convention employed? In an alleyway or at the sides of the public domain, which are not crowded with many people, or in a field that is ownerless. When, however, a person stands in the public domain or in a field belonging to a colleague, the area within a radius of four cubits cannot acquire property on his behalf. In such a place, he cannot acquire a lost article until it reaches his hand.
Halacha 10
A female minor may acquire an article by virtue of its presence in her courtyard or within the area within a radius of four cubits of her. A male minor, by contrast, may not acquire an article by virtue of its presence in his courtyard or within the area within a radius of four cubits of him.
The rationale for these laws is that we derive the concept that a female minor may acquire property by virtue of its presence in her courtyard from the fact that she is able to acquire an article that is placed in her hand. For just as she can be divorced by virtue of a bill of divorce being placed in her hand, so too, can she be divorced by virtue of a bill of divorce being placed in her courtyard. And just as her courtyard is effective with regard to the acquisition of a bill of divorce, so too, it is effective with regard to the acquisition of a lost object. From this we also conclude that she may acquire an article by virtue of its presence in the area within a radius of four cubits of her, for this area is considered her courtyard with regard to the acquisition of a lost article.
The potential for a man to acquire property by virtue of its presence in his courtyard is derived, by contrast, from the fact that he is able to acquire an article via an agent. Just as an agent can acquire an article for him, so too, can he acquire an article by virtue of its presence in his courtyard. Since a male minor is incapable of charging an agent to act on his behalf, so too, he cannot acquire an article by virtue of its presence in his courtyard or in the radius of four cubits around him; it must reach his hand.
Halacha 11
The following rules apply when a person sees other people chasing an ownerless [animal that is moving - e.g., a wounded deer or young doves that cannot fly in his property. When the following conditions are met: he was standing at the side of his field, the animals were on his property, and he could catch them if he ran, he can acquire them by virtue of their presence in his field if he states: "May my field acquire them for me."
If he cannot catch the animals, they are like a deer that runs normally and doves that can fly, and his words are of no substance. Instead, whoever catches them first acquires them.
If they were given to him as a present, since another person transferred ownership of them to him, and they are moving in his field, he acquires them by virtue of their presence in his field. Even if they were given as a present, if the deer can run normally and the doves can fly, he cannot acquire them by virtue of their presence in his field.
Halacha 12
As a reflection of the paths of peace, the prohibition against robbery applies to a lost object taken by a deaf mute, a mentally incompetent individual and a minor.
As such, if a person transgresses and robs such an article from one of these individuals, it cannot be expropriated from him by legal process. If he denies taking the article and takes an oath to that effect, he is not liable to pay an additional fifth.
Halacha 13
A person acquires a lost article discovered by the following individuals: a) his son or his daughter who derive their livelihood from his household, even though they are past majority,
b) his daughter who is a na'arah," even if she does not derive her livelihood from his household - indeed, even if she has been sold as a maidservant,
c) his Canaanite servants and maidservants,
d) his wife.
A person does not, however, acquire a lost object discovered by a son who does not derive his livelihood from his father's household even if he is a minor, his Jewish servants and maidservants, and his wife who has been divorced, even if there are doubts concerning the validity of the divorce.
Gezelah va'Avedah - Chapter Eighteen
Halacha 1
When a person finds a promissory note, he should not return it. This applies even if the note does not explicitly say that it creates a lien on the debtor's landed property, the presumed debtor acknowledges his obligation, and the signatures of the witnesses have been validated.
The rationale is that we suspect that the note was already paid, and the creditor and the debtor are joining together to deceive the purchasers of the debtor's landed property and expropriate that property unlawfully. This is the reason why the debtor acknowledges the creditor's claim. For the creditor can expropriate property sold by the debtor with this promissory note, even though it does not explicitly say that it creates a lien on the debtor's landed property.
We follow the principle that the omission of a clause mentioning the creation of a lien on the debtor's landed property in a legal document is merely a scribal error. This applies with regard to both promissory notes and deeds of sale.
Therefore, if the promissory note states explicitly that it does not create a lien on the landed property, and the debtor acknowledges his obligation, the note may be returned. If not, the finder should not return it, lest it have been paid.
Halacha 2
Similarly, if a promissory note was dated on the day it was found, the signatures of the witnesses have been validated, and the debtor acknowledges his obligation, it may be returned to the creditor. If, however, the signatures of the witnesses have not been validated, it should not be returned, lest the debtor had the note written in the expectation of borrowing, but did not borrow yet.
Halacha 3
If a promissory note is found in a leather container, a wooden vessel or the like, it should be returned to a claimant who can identify it by a mark.
If three promissory notes are found wrapped together in one bundle, placed one on top of the other or tied together, they should be returned to a claimant who can identify them by a mark.
Halacha 4
If three promissory notes were found together and they mention one borrower and three different lenders, the notes should be returned to the borrower if the signatures of the witnesses have been validated. If the signatures of the witnesses have not been validated, the notes should be returned to whoever can identify them by a mark. For perhaps the lenders gave their promissory notes to a scribe to validate the signatures of the witnesses, and they fell from the possession of the judge.
If the notes mention one lender and three borrowers, they should be returned to the lender. If the three were written by one scribe, they should be returned to the person who can identify it by a mark. For it is possible that the three borrowers brought their documents to one scribe to write, and the documents fell from his hand.
Halacha 5
If a person found several torn legal documents and among them a promissory note that was not torn, he should not return it. If together with these documents was a receipt for the promissory note, even if the receipt was not signed by witnesses, the promissory note should be returned to the borrower. Had it not been paid, the lender would not have placed it among torn legal documents, and moreover, there is a document stating that it was paid.
Halacha 6
The following rules apply when a person finds a bill of divorce. If the husband acknowledges divorcing his wife, the document should be returned to the woman. If the husband does not acknowledge divorcing his wife, but the woman identifies the bill of divorce with a distinctive mark, it should be given her. If she cannot, it should not be returned to either of them.
If the husband claims that it fell from his hand, and he was able to identify it with marks, and the wife claims that it fell from her hand, and she was also able to identify it with marks, it should be given to her, provided she mentions a distinctive mark - e.g., there is a hole in the parchment next to a particular letter. The rationale is had the bill of divorce not reached her hand, she would not know of this matter.
Halacha 7
If the husband identifies a bill of divorce by describing the signs of the string with which it was tied, and his wife provides the same description, it should be given to her, provided she provides a distinctive mark - the measure of the length of the string. If, however, she merely states that it was red or black, this is not considered a distinctive mark.
If the husband identifies a bill of divorce by stating that it was held in a leather container, and his wife provides the same description, it should be given to him, because this is not considered a distinctive mark.
Halacha 8
When a person finds a legal document freeing a Canaanite servant, he should return it to the servant if the master acknowledges having given it. If the master does not acknowledge having given it, the finder should not return it to either of them.
Halacha 9
The following rules apply if a legal document recording a present is found. If the present was given when the giver was healthy, the document should not be returned even though both the giver and the recipient acknowledge that the gift was given. The rationale is that perhaps the giver originally had the document composed with the intention of giving the present. After having the document composed, however, he sold the field or gave it to another person as a present. He then recanted and now acknowledges the original document in order to deceive the person to whom he later sold the field or gave it to as a present.
If the present was given by a person on his deathbed, and the giver acknowledges the gift, it should be given to the recipient. If he does not acknowledge it, it should not be given. The rationale is that if a person on his deathbed gives a present, and then retracts it and gives it to another person, the latter one acquires it, as will be explained.
Halacha 10
If the man who gave the present when he was dying passes away, the document should not be returned, neither to the recipient, nor to the heir. This applies even if the heir acknowledges that his testator gave this gift. The rationale is that perhaps the testator originally had the document composed with the intention of giving the present, but did not do so. After the testator's death, the heir sold the property or gave it to another person as a present. He then recanted and now desires to join together with the original recipient in order to take the property away from the latter recipient.
Halacha 11
If a person finds a receipt, and the person to whom the promissory note was written admits that his note is no longer viable - e.g., it has been paid or he waived payment - the receipt should be given to its owner. If both the creditor and the debtor do not acknowledge the validity of the receipt, the receipt should not be given to either of them.
Halacha 12
If a woman's marriage contract is found, it should not be returned to the woman even if both she and her husband acknowledge that the money due her by virtue of her marriage contract has not been paid. The rationale is that we suspect that the money due her by virtue of her marriage contract has been paid, or that she waived her right to it, afterwards the husband sold his property, and he wants to deceive the purchasers.
Halacha 13
All the following legal documents should be returned to their owners if found: a document recording the worth of a debtor's property as evaluated by the court, a document recording a court's decision to sell a man's property to provide for the sustenance of his wife and/or daughters, a document recording a chalitzahor mi'un, a document recording the judge's recollection of the claims made by each of the litigants, a document recording the litigants' choice of judges who they desire to preside over a certain litigation, or any document recording a final judicial act.
The general principle is: Whenever a legal document involves a monetary obligation, and there is room to suspect that the obligation has been met, the document should not be returned, lest the obligation have in fact been met. Even when the debtor admits that the debt is outstanding, if it is possible that he is making that admission to deceive a purchaser or a recipient of a present who acquired the debtor's property after the date mentioned on the document, so that the creditor could expropriate the property from them dishonestly, the document should not be returned although both the creditor and the debtor acknowledge the debt.
When, however, there is no reason to suspect that a monetary obligation has been repaid or that deception is being perpetrated, a legal document should be returned.
Halacha 14
Whenever the law is that a legal document should not be returned, and the document was nevertheless returned, the document is considered acceptable and may be used to expropriate property.These documents should not be taken away from their owners. We assume that they are acceptable, and we harbor no suspicions about them.
This, with God's help, concludes the laws of robbery and the return of lost objects.
• Wednesday, Elul 11, 5775 · 26 August 2015
"Today's Day"
Shabbat Elul 11 5703
Torah lessons: Chumash: Teitsei, Shevi'i with Rashi.
Tehillim: 60-65. Also 31-33.
Tanya: XIII. "How abundant (p. 457) ...in a pavilion..." (p. 461).
On Shabbat Teitsei 5603 (1843), at the Kiddush table by day, the Tzemach Tzedek said: "This world is a world of falsity, therefore even good is adulterated with chaff and must be purified 'from below upward' as well as from 'Above downward.'Olam haba (the Coming World) is the world of truth. In Torah there are discussions of matters which may appear negative, yet the same matters, as they are studied in gan eden1 - are actually positive qualities."
Then the Rebbe began to sing, and indicated with a motion of his hand that everyone join him. His sons began singing, then all the chassidim joined in; the singing enflamed and aroused all hearts. When the Tzemach Tzedek stopped singing, he said: "In This World the meaning of the passage (Sanhedrin 99b) 'He who studies Torah liprakim,' means one who studies Torah intermittently; in gan eden they interpret the passage to mean that he studies Torah and the Torah 'takes him apart',2 the words of Torah possess him."
FOOTNOTES
1. Related to olam haba.
2. The word liprakim lends itself to both interpretations: peirek - intermittent, or - pareik - to take apart.
Daily Thought:
When Is G-d?
G‑d is found at two poles of Time:
He is found outside time and beyond.
And He is found here within the moment now.
From that point beyond time, G‑d looks within the moment now, and He says, “From this, I will have delight.”
With that choice, all of past and future is created anew.[Maamar Padah B’Shalom 5738.]
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