Light Candles before sunset
Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Today in Jewish History:
• Passing of R. Moshe Cordovero (1570)
Passing of Rabbi Moshe Cordovero (1522?-1570) of Safed, the Holy Land, known as the "Ramak", authoritative Kabbalist and author of Pardes Rimonim.
Links: The Ramak
Daily Quote:
If the eye were allowed to see the spiritual vitality flowing from the utterance of G-d's mouth into every creation, we would not see the materiality, grossness and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force...[Tanya, part II, ch. 3]Daily Study:
Chitas and Rambam for today:
Chumash with Rashi
Parshat Pinchas
In Israel: Matot
• Numbers Chapter 28
16In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord. טזוּבַחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַֽיהֹוָֽה:
17On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days. יזוּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵֽאָכֵֽל:
18On the first day is a holy convocation; you shall not perform any mundane work. יחבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8] כל מלאכת עבודה: אפילו מלאכה הצריכה לכם, כגון דבר האבד המותרת בחולו של מועד אסורה ביום טוב:
19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you. יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7). פרים: כנגד אברהם, שנאמר (בראשית יח, ז) ואל הבקר רץ אברהם:
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13). אילים: כנגד אילו של יצחק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10] כבשים: כנגד יעקב שנאמר (בראשית ל, מ) והכשבים הפריד יעקב. ביסודו של רבי משה הדרשן ראיתי זאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up. כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs. כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22And one young male goat for a sin offering to atone for you. כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering. כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation. כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48] כאלה תעשו ליום: שלא יהיו פוחתין והולכין כפרי החג:
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work. כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
26On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work. כווּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהֹוָ֔ה בְּשָֽׁבֻעֹ֖תֵיכֶ֑ם מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b] וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש:
27You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year. כזוְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה:
28Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram. כחוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
29One tenth for each lamb, for all seven lambs. כטעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
30One young male goat to atone for you. לשְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
31You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations. לאמִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּֽעֲשׂ֑וּ תְּמִימִ֥ם יִֽהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a] תמימים יהיו לכם ונסכיהם: אף הנסכים יהיו תמימים. למדו רבותינו מכאן שהיין שהעלה קמחין פסול לנסכים:
Numbers Chapter 29
1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you. אוּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִֽהְיֶ֥ה לָכֶֽם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished. בוַֽעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. גוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל:
4And one tenth for each lamb, for the seven lambs. דוְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
5And one young male goat as a sin offering, to atone for you. הוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord. ומִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year. מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:
7And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work. זוּבֶֽעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished. חוְהִקְרַבְתֶּ֨ם עֹלָ֤ה לַֽיהֹוָה֙ רֵ֣יחַ נִיחֹ֔חַ פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
9And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. טוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
10One tenth for each lamb, for the seven lambs. יעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
11A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations. יאשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַ֞ד חַטַּ֤את הַכִּפֻּרִים֙ וְעֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering. מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings. ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day. ונסכיהם: מוסב על המוספין הכתובים ועל תעשו והוא לשון ציווי מלבד עולת התמיד ומנחתה תעשו את אלה ונסכיהם. וכן כל ונסכיהם האמורים בכל המועדות חוץ משל קרבנות החג שכל ונסכה ונסכיהם ונסכיה שבהם מוסבים על התמיד ואינן לשון ציווי, שהרי נסכיהם של מוספין כתובין לעצמן בכל יום ויום:
Daily Tehillim - Psalms
Chapters 108-112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Igeret HaTeshuva , beginning of Chapter 6
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 23 Tammuz, 5776 · 29 July 2016
• Igeret HaTeshuva , beginning of Chapter 6
• The Alter Rebbe opened the fourth chapter by beginning to explain the concept of repentance according to the mystical approach to the Torah. He prefaced his commentary by noting that according to Scripture and our Sages, a person who committed a sin punishable by excision would actually die before his fiftieth year, while one who committed a sin punishable by death by Divine agency would actually die before his sixtieth year.
The Alter Rebbe thereupon posed the following question: How is it, he asked, that “in every generation there are so many individuals liable to excision and death [by Divine agency] who nevertheless enjoy extended and pleasant days and years!”
In answer, the Alter Rebbe explained that the soul is part of the Divine Name Havayah, the Tetragrammaton. Furthermore, both the internal and external aspects of the soul are “blown” or “breathed” forth, i.e., their source is the innermost reaches of G‑dliness. The innermost core of the soul derives from the internal aspect of the Tetragrammaton, the internal level of holiness. And even the external level of the soul, which is drawn down into man’s body through the Utterance “Let us make man,” derives from the internal aspect of this Utterance. Thus all aspects of the soul, even as enclothed within the body, ultimately derive from an act of “blowing.” And it is noted in ch. 5 that unlike speech, which can be heard even when something separates the listener from the speaker, exhaled breath does not reach its destination when there is an intervening obstruction (in this case, the individual’s sins).
The Alter Rebbe next uses this image and another to explain the concept of excision. The Jewish people’s relationship to G‑d is compared in Scripture to a rope, whose upper end is bound above and whose lower end is bound below — “Jacob is the rope of [G‑d’s] inheritance.” This rope is the lifeline through which G‑dliness is drawn down even into the external aspect of the soul that lodges within the body. Sins, especially those incurring excision, sever this lifeline, thus preventing the life-force which is “blown” forth to penetrate to the soul that is invested in the body. In the past, this meant that a person liable to excision would actually die before his fiftieth year, while a person liable to death by Divine agency would actually die before his sixtieth year.
In this, the sixth chapter, the Alter Rebbe goes on to explain that this applied only during the time when the Divine Presence dwelt among Israel, for then each Jew’s spiritual sustenance reached him only from the “side” of holiness — from the Four-Letter Name of the Infinite One.
In times of exile, however, when the Divine presence, too, is (so to speak) in exile, even the life-force of holiness can be drawn down through a garb of kelipah. It is therefore then possible that even individuals guilty of sins punishable by excision and death by Divine agency continue to receive their vitality, even though their spiritual lifeline to the Tetragrammaton has been severed. This explains why during the era of exile even those guilty of the above-mentioned sins can live long lives. Parenthetically, this also provides them with the opportunity to repent and rectify their past misdeeds.
אמנם זהו בזמן שהיו ישראל במדרגה עליונה, כשהיתה השכינה שורה בישראל בבית המקדש
However, all this obtained when Israel was on an elevated plane, when the Divine Presence dwelt among Israel1 in the Beit HaMikdash.2
ואז לא היו מקבלים חיות לגופם רק על ידי נפש האלקית לבדה, מבחינת פנימיות השפע שמשפיע אין סוף ברוך הוא, על ידי שם הוי׳ ברוך הוא, כנ״ל
Then the body3 received its vitality only through the divine soul, from the innermost source of the life-giving power issuing from the Infinite One, through the Tetragrammaton, as discussed above.
Thus, if the spiritual lifeline emanating from the Tetragrammaton was severed, it was impossible for them to continue living. However, as the Alter Rebbe now goes on to say, once they had fallen from that spiritual height, and thereby diverted the flow of the Divine life-force from its accustomed course, even deliberate transgressors can now receive their vitality as freely as do mere creatures.
אך לאחר שירדו ממדרגתם, וגרמו במעשיהם סוד גלות השכינה
But they then fell from their estate, and through their actions brought about the mystic exile of the Divine Presence,
That the Divine Presence should be in a state of exile among the forces of unholiness is indeed an inconceivable mystery.4
כמו שכתוב: ובפשעיכם שולחה אמכם
“Your mother” refers to the Divine Presence, the “mother of the children” (as explained in Part I, ch. 52), also known asKnesset Yisrael, the source of Jewish souls — the level of Malchut of Atzilut. In the context of the letters that constitute the Tetragrammaton, this corresponds to the final hei, from which proceeds the “rope” or “lifeline” to the soul.
דהיינו, שירדה השפעת בחינת ה״א תתאה הנ״ל, ונשתלשלה ממדרגה למדרגה למטה מטה
This means that the benevolence flowing forth from the above-mentioned7 latter hei of the Tetragrammaton was lowered far down, from plane to plane,
עד שנתלבשה השפעתה בי׳ ספירות דנוגה
until it became enclothed in the Ten Sefirot of nogah,
Inasmuch as the kelipah called nogah includes an admixture of goodness, it is composed of Ten Sefirot, corresponding to the Ten Sefirot of holiness.8
המשפיעות שפע וחיות על ידי המזלות וכל צבא השמים והשרים שעליהם
which transmit9 the benevolence and vitality through the hosts of heaven and those charged over them,
לכל החי הגשמי שבעולם הזה, וגם לכל הצומח
to every living physical being in this world, even to vegetation,
כמאמר רז״ל: אין לך כל עשב מלמטה שאין לו מזל וכו׳
as our Sages state:10 “There is no blade of grass below that has no spirit [Above that smites it and commands it: Grow!]”
Thus, the life-force of all living beings — even of vegetation, which expresses its vitality through growth — derives from the kelipah of nogah.
ואזי יכול גם החוטא ופושעי ישראל לקבל חיות לגופם ונפשם הבהמיות
Hence, even the sinful and deliberate transgressors11 of Israel may receive vitality [from it] for their bodies and animal souls,
כמו שאר בעלי חיים ממש
exactly as other living creatures do,
כמו שנאמר: נמשל כבהמות נדמו
as Scripture states,12 that there exists a state wherein human beings are “likened and similar to beasts.”
ואדרבה
In fact, not only is it possible for the sinner to receive his nurture from kelipah as do animals and other living beings, but indeed,
ביתר שאת וביתר עז
with even greater emphasis and force.
על פי המבואר מזהר הקדוש פרשת פקודי, שכל שפע וחיות הנשפעות לאדם התחתון
For, as explained in the holy Zohar, Parshat Pekudei, all the benevolence and vitality granted mortal man
בשעה ורגע שעושה הרע בעיני ה׳, במעשה או בדיבור או בהרהורי עבירה וכו׳
while he commits evil in the eyes of G‑d, in deed or speech, or by musing on sin, and so on,13 i.e., through any of the three soul-garments of thought, speech and action, —
הכל נשפע לו מהיכלות הסטרא אחרא המבוארים שם בזהר הקדוש
all [this life-force] issues to him from the [various] chambers of the sitra achra described there in the holyZohar.
והאדם הוא בעל בחירה, אם לקבל השפעתו מהיכלות הסטרא אחרא, או מהיכלות הקדושה שמהם נשפעות כל מחשבות טובות וקדושות וכו׳
The choice is man’s — whether to derive his nurture from the chambers of the sitra achra, or from the chambers of holiness14 from which flow all good and holy thoughts, and so on.
When one’s thoughts, words and deeds are wholesome and holy, he receives his nurture from holiness; when his thoughts, words and deeds are evil, he derives his nurture from the chambers of the sitra achra.
כי זה לעומת זה עשה האלקים וכו׳
For15 “one opposite the other did G‑d make….”
Every manifestation of holiness has a counterpart in the kelipah and sitra achra.
והיכלות הסטרא אחרא מקבלים ויונקים חיותם מהתלבשות והשתלשלות השפע די׳ ספירות דנוגה
The chambers of the sitra achra derive their vitality from the issue of the Ten Sefirot of nogah that is embodied within them and that descends into them by stages,
הכלולה מבחינת טוב ורע, היא בחינת עץ הדעת וכו׳, כנודע ליודעי ח״ן
and [this kelipah of nogah] is comprised of good and evil, as in “the Tree of Knowledge [of good and evil],” as is known to those who are knowledgeable in the Kabbalah.
Since the kelipah of nogah is composed of both good and evil it serves as a source, after a multitude of descents, for the evil of the chambers of the sitra achra — the reservoir from which a man is refuelled when he sins in thought, speech or action.
The Alter Rebbe now resumes his explanation of why a sinful person not only receives his vitality from the “other side” like other living creatures, but in fact does so to an even greater degree. Since through his freely-chosen thoughts, words and deeds it was the sinner himself who replenished the reservoirs of the kelipot with life-force of Divine origin, it is he who will now have to swallow the lion’s share of those reservoirs.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “This indicates the level of the Jewish people at that time.” |
| 2. | Note of the Rebbe: “This applies to the world as a whole and to the Divine Presence. Specifically, with regard to man, there is yet another aspect.” |
| 3. | Note of the Rebbe: “I.e., also with regard to each and every individual.” |
| 4. | Note of the Rebbe: “See below, p. 140b.” [I.e., Iggeret HaKodesh, Epistle 25, para. beg. VeHinei Zeh Leumat Zeh....] |
| 5. | Note of the Rebbe: “At first glance it is incomprehensible that man’s actions should cause the exile of the Divine Presence. The Alter Rebbe therefore provides proof and also an explanation: (a) proof — that it is indeed so; (b) an explanation — for the Divine Presence is ‘your mother.’” |
| 6. | Yeshayahu 50:1. |
| 7. | Note of the Rebbe: “In ch. 4 — on a cosmic scale; in ch. 5 — in each individual soul.” |
| 8. | Note of the Rebbe: “Cf. Part I, ch. 6.” |
| 9. | Note of the Rebbe: “They do so in any case (and not necessarily because of the state of exile discussed here; rather, as a result of the sin of the Tree of Knowledge; see below, beg. of p. 140a).” |
| 10. | Bereishit Rabbah 10:6. |
| 11. | Note of the Rebbe: “It would seem that the text should read ‘transgressor’, in the singular.” |
| 12. | Tehillim 49:13. |
| 13. | The Rebbe notes that the Alter Rebbe may have added the words “and so on” for the following reason. In Part I, ch. 11, the Alter Rebbe differentiates between two situations: (a) contemplating the commission of a sin, (b) “and even where one does not actually contemplate committing a sin, but indulges in contemplation on the carnal union of male and female in general.” The term “and even” seems to imply that the latter form of contemplation is not an entirely distinct form of sin (for which reason no distinct mention of it is made in Iggeret HaTeshuvah). Nevertheless some reference to it must be made here, and this the Alter Rebbe does by adding the words “and so on.” |
| 14. | The Rebbe comments that it seems to be entirely superfluous for the Alter Rebbe to state that “the choice is man’s.” He goes on to provide two possible explanations. (a) Paradoxically, this statement is indeed novel: The Alter Rebbe desires to emphasize that even in times of exile, when “through your sins was your mother banished,” and the benevolence flowing forth from the latter hei is enclothed in thekelipah of nogah, man can still choose to receive his vitality from the chambers of holiness. This is possible because the garment of nogah becomes nullified to its wearer — to holiness, and is thereby itself transformed to goodness and absorbed within holiness. This recalls the statement in Part I, early in ch. 40, that in the case of the holy letters of Torah and prayer, the kelipah of nogah is converted to good and is absorbed into holiness. (This explanation, that the Alter Rebbe wished to tell us that even in times of exile man can choose to derive his nurture from the chambers of holiness, does not accord with the explanation given in Likutei Biurim BeSefer HaTanya, by Rabbi Yehoshua Korf.) (b) Another possible explanation (which would also go a long way in explaining why it is specifically here that the Alter Rebbe states that “the choice is man’s”): The Alter Rebbe means to tell us that it is specifically during the times of exile, when they “fell from their estate,” that Jews can choose to receive their vitality from the chambers of sitra achra. This, however, could not be done during the time of the Beit HaMikdash, as explained at the end of ch. 5 above. [For at that time, if the “rope” connecting a person to his spiritual source was severed — if, for example, he committed a sin punishable by excision — he could not live at all; during that period Jews truly could not receive their vitality from the kelipah of nogah.] |
| 15. | Kohelet 7:14. |
• Sefer Hamitzvos:
• Friday, 23 Tammuz, 5776 · 29 July 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 194
Returning a Stolen Item
"He shall return that which he stole"—Leviticus 5:23.
It is a mitzvah for a thief to return stolen property to its owner. (If the thief denied his crime and falsely swears as to his innocence, he is required to repay the principal plus 25%.)
The obligation to return the actual stolen item only applies if the object has not been substantially altered. If it has, then the thief must make restitution by giving the owner the monetary value of the stolen object.
Full text of this Mitzvah »• Returning a Stolen Item
Positive Commandment 194
Translated by Berel Bell
The 194th mitzvah is that we are commanded to return the object that was robbed, if it still exists, and add an additional fifth;1 or to give its value if it has already changed form.
The source of this commandment is G‑d's statement2 (exalted be He), "And he must return the object that he robbed."
It is explained in tractate Makkos3 that the prohibition of robbery is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment): "The Torah says,4 'Do not commit robbery,' and 'he must return the object which he robbed.' "
The details of this mitzvah are explained in the final chapters of Bava Kama.
FOOTNOTES
1.I.e. 1/4 of the value, which is 1/5 of the total (value plus fine). This fine must be paid only if he swore falsely in denial of the robbery.
2.Lev. 5:23.
3.16a.
4.Lev. 19:13.
Positive Commandment 194
Returning a Stolen Item
"He shall return that which he stole"—Leviticus 5:23.
It is a mitzvah for a thief to return stolen property to its owner. (If the thief denied his crime and falsely swears as to his innocence, he is required to repay the principal plus 25%.)
The obligation to return the actual stolen item only applies if the object has not been substantially altered. If it has, then the thief must make restitution by giving the owner the monetary value of the stolen object.
Full text of this Mitzvah »• Returning a Stolen Item
Positive Commandment 194
Translated by Berel Bell
The 194th mitzvah is that we are commanded to return the object that was robbed, if it still exists, and add an additional fifth;1 or to give its value if it has already changed form.
The source of this commandment is G‑d's statement2 (exalted be He), "And he must return the object that he robbed."
It is explained in tractate Makkos3 that the prohibition of robbery is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment): "The Torah says,4 'Do not commit robbery,' and 'he must return the object which he robbed.' "
The details of this mitzvah are explained in the final chapters of Bava Kama.
FOOTNOTES
1.I.e. 1/4 of the value, which is 1/5 of the total (value plus fine). This fine must be paid only if he swore falsely in denial of the robbery.
2.Lev. 5:23.
3.16a.
4.Lev. 19:13.
• Rambam - 1 Chapter a Day
Tum'at Met - Chapter 13
• Tum'at Met - Chapter 13
Tum'at Met - Chapter 13
• Tum'at Met - Chapter 13
1
Whenever there is a covering that is a handbreadth by a handbreadth that is a handbreadth high, it is considered anohel, as we explained. It intervenes in the face of ritual impurity and conveys ritual impurity whether it was made as a shelter or came into being as a matter of course. Even if it was brought into being without human activity, it conveys ritual impurity and intervenes in the face of it.
What is implied? If there was a cavern that was hollowed out by water or crawling animals or even if the earth itself cratered or one gathered stone and beams and created a covered space of a handbreadth, it is considered as an ohel and it conveys ritual impurity and intervenes in the face of it.
א
כל טפח על טפח ברום טפח קרוי אהל כמו שביארנו וחוצץ בפני הטומאה ומביא את הטומאה בין שעשאהו להאהיל בין שנעשה מאיליו אפילו היה שלא בידי אדם ה"ז מביא וחוצץ כיצד אחד חור שחררוהו מים או שרצים או שאכלתו מלחת או שצבר אבנים או קורות ונעשה בהן חלל טפח ה"ז אהל ומביא וחוצץ:
2
When does the above apply? When the ohel was strong and sturdy. A unstable ohel, by contrast, does not convey ritual impurity, nor does it intervene in the face of ritual impurity according to Scriptural Law. According to Rabbinic Law, by contrast, it conveys ritual impurity, but does not intervene in the face of it.
What is implied? When branches of trees that hang over the earth which are called sichachot and stones which project outward from a wall that hang over the earth and are called peraot are sturdy enough to carry an average ceiling and remain standing, they convey impurity and intervene in the face of it according to Scriptural Law. If they are not sturdy enough to carry an average ceiling and would fall, they convey impurity according to Rabbinic decree and do not intervene in the face of it. Similar laws apply in all analogous situations.
ב
במה דברים אמורים בשהיה האהל חזק ובריא אבל אהל רעוע אינו מביא את הטומאה ואינו חוצץ בפני הטומאה מן התורה אבל מד"ס מביא את הטומאה ואינו חוצץ כיצד שריגי האילנות הסוככים על הארץ והן הנקראים סככות ואבנים היוצאות מן הגדר הסוככות על הארץ והן הנקראין פרעות אם יכולין לקבל מעזיבה בינונית והן עומדין הרי אלו מביאין וחוצצין מן התורה ואם אינן ראויין לקבל מעזיבה בינונית אלא הן נופלים הרי אלו מביאין מדבריהם ואינן חוצצין וכן כל כיוצא בהן:
3
These substances convey ritual impurity and intervene in the face of it: oversized wooden vessels, keilim made from stone, animal turds, or earth that are oversized, simple leather keilim, a curtain, a sheet, or a reed mat that are made like tents, animals or beasts, whether kosher or non-kosher, provided the head of one is placed between the legs of another and they are flush against each other, a bird that rests, one who digs out a place for a child in a grainheap to save him from the sun, and food that was not made ready to be susceptible to ritual impurity so that it would not become impure.
When vegetables continue to grow in the summer and the winter, they are considered like trees and convey ritual impurity and intervene in the face of it. Among those in this category are: mint, bindweed, wild gourd, and Greek squash. Similarly, all of the following - branches of trees that hang over the earth, stones which project outward from a wall, projections, balconies, dovecotes, the clefts of stones, stones that stick out of a wall, the arches of a wall, and stony precipices - convey ritual impurity and intervene in the face of it.
ג
אלו מביאין וחוצצין כלי עץ הבא במדה וכן כלי אבנים כלי גללים כלי אדמה הבאין במדה ופשוטי כלי עור ויריעה וסדין ומפץ ומחצלת שהן עשוין אהלים ובהמות או חיות בין טמאות בין טהורות והוא שיהיה ראש זו בין רגלי זו והיו כולן דבוקות והעוף ששכן והחוטט בשבלים מקום לקטן להצילו מן השמש ואוכלין שאינן מוכשרין כדי שלא יטמאו ירקות המתקיימין בימות החמה והגשמים הרי הן כאילנות ומביאין וחוצצין ואלו הן: הארוס והקיסום וירקות חמור ודלעת יונית וכן הסככות והפרעות והזיזין והגזורות והשובכות והשקיפין והסלעים והנחירים והשנינין כל אלו מביאין וחוצצין:
4
The following convey ritual impurity, but do not intervene in the face of it: a human being, wooden vessels that are not oversized, because they are like all other keilim and convey ritual impurity, simple leather keilim, a curtain, a sheet, or a reed mat that are not made like tents, but merely extended outward, without being on a slant or having walls, an animal or a beast that died, and impure foods or foods that were made susceptible to ritual impurity, for an impure substance does not intervene in the face of ritual impurity, and a hand mill, because it is in the category of stone keilim. All of these convey ritual impurity, but do not intervene in the face of it.
ד
ואלו מביאין ולא חוצצין: האדם וכלי עץ שאינן באין במדה מפני שהן ככל הכלים ומתטמאין ופשוטי כלי עור ויריעה וסדין ומפץ ומחצלת שאין עשויין אהלים אלא מתוחין בלבד ואין להן שיפוע ואין שם כותלים ובהמה וחיה שמתו ואוכלין טמאין או מוכשרין שדבר טמא אינו חוצץ ורחיים של יד שהרי היא בכלל כלי אבנים כל אלו מביאין ואינן חוצצין:
5
The following articles neither convey ritual impurity, nor do they intervene in the face of it: seeds, vegetables that are still connected to the ground with the exception of the four vegetables mentioned, a mound of hail, snow, sleet, ice, or salt, one who skips from place to place, one who runs from place to place, a bird that flies freely, a garment flying in the wind, or a ship that floats on the water. All these neither convey ritual impurity, nor do they intervene in the face of it. Although they create a covering, the covering is not lasting.
ה
ואלו לא מביאין ולא חוצצין: הזרעים והירקות המחוברין לקרקע חוץ מן הארבע ירקות שמנינו וכיפת הברד והשלג והכפור והגליד והמלח והדולג ממקום למקום והקופץ ממקום למקום והעוף הפורח וטלית המנפנפת וספינה שהיא שטה על פני המים כל אלו לא מביאין ולא חוצצין שאע"פ שהאהילו אינו אהל המתקיים:
6
If one tied a ship to something that could anchor it or covered the corner of a garment with a stone, it conveys ritual impurity.
ו
קשר את הספינה בדבר שהוא יכול להעמידה כבש כנף הטלית באבן הרי זו מביאה את הטומאה:
7
When there is a board floating in the water and there is impurity under one of its sides, the keilim under its other side are pure. The rationale is that, as we already explained, a ship that is floating does not convey impurity.
ז
נסר שהוא צף על פני המים וטומאה תחת צדו האחד הרי הכלים שתחת צדו השני טהורים שהרי כבר ביארנו שהספינה השטה אינה מביאה הטומאה:
8
The following entities intervene in the face of ritual impurity, but do not convey impurity]: the threads of the woof on a weaver's loom, the cords of a bed, a net on which fertilizer is held, and lattice shades for windows.
How do they intervene in the face of impurity? If there was a window between two houses, impurity was found in one house, and one of these entities is extended over this window and covers it, it serves as an intervening substance and prevents impurity from entering the second house. This applies even if there is open space within the intervening article, provided there is not a square handbreadth of empty space in this lattice work, net, or cords. If there is a square handbreadth of empty space, impurity will enter as will be explained.
ח
אלו חוצצין ולא מביאין מסכת פרוסה וחבילי מטה והמשפלות והסריגות שבחלונות כיצד הן חוצצין שאם היה חלון בין ב' בתים והטומאה בבית אחד והיה אחד מאלו מתוח בחלון זה וסתמו אף ע"פ שיש ביניהן אויר הרי אלו חוצצין ולא תכנס טומאה לבית שני והוא שלא יהיה שם בסריגות אלו או בעיני המשפלות או בין חבל לחבל פותח טפח שאם היה שם פותח טפח תכנס בו הטומאה כמו שיתבאר:
• Rambam - 3 Chapters a Day
Gezelah va'Avedah - Chapter Thirteen, Gezelah va'Avedah - Chapter Fourteen, Gezelah va'Avedah - Chapter Fifteen
Gezelah va'Avedah - Chapter Thirteen, Gezelah va'Avedah - Chapter Fourteen, Gezelah va'Avedah - Chapter Fifteen
• Gezelah va'Avedah - Chapter Thirteen
1
When a person finds a lost object that he is obligated to return, he is obligated to announce its discovery and make it known, saying: "Whoever lost this type of article should come, identify it with marks and take it."
Even if the article was worth a p'rutah at the time of its discovery, but depreciated in value, the finder is required to announce its discovery.
There was a large stone outside of Jerusalem on which the announcements would be made.
א
המוצא א אבדה שהוא חייב להחזירה חייב להכריז עליה ולהודיעה ולומר מי שאבד לו [א] מין פלוני יבוא ויתן סימנין ויטול. אפילו היתה שוה פרוטה בעת המציאה והוזלה חייב להכריז עליה. ואבן גבוהה היתה חוץ לירושלים שעליה היו מכריזין:
2
How is an announcement made? If a person discovered money, he announces: "Whoever lost coins should come...." Similarly, he announces "Whoever lost a garment..." "... an animal..." or "... promissory notes should come, identify them with marks and collect them."
He need not worry because he mentioned the type of object that was discovered, for he will not return it until it is identified with distinctive marks.
ב
כיצד מכריז. אם מצא מעות מכריז מי שאבד לו מטבע. וכן מכריז מי שאבד לו כסות או בהמה או שטרות יבוא ויתן סימנים ויטול ואינו חושש מפני שהודיע מין האבדה לפי שאינו מחזירו עד שיתן
3
If the owner of the lost object came and identified it with marks that are not distinctive, it should not be returned to him until he identifies it with distinctive marks.
When a person is known as a deceiver, a lost article should not be returned to him even if he identifies it with distinctive marks. He must bring witnesses who testify that the article is his. Our Sages said: "Deuteronomy 22:2: "It shall remain in your possession until your brother asks... ," can also be interpreted to mean that one must examine the person to see whether or not he is a deceiver.
ג
בא בעל האבדה ונתן סימנים שאינן מובהקין אין מחזירין לו עד שיאמר סימנים מובהקין. והרמאי אע"פ שאמר סימנים מובהקין אין מחזירין לו עד שיביא עדים
4
At first, whenever a person lost an article and came and identified it with marks, it would be returned to him, unless he was known as a deceiver. When the amount of deceivers proliferated, the court ordained that when a person claimed a lost object, he would be told: "Bring witnesses that you are not a deceiver. Then you may take it."
ד
בראשונה כל מי שאבד לו אבדה ובא ונתן סימניה מחזירין אותה לו אלא אם כן הוחזק רמאי. משרבו הרמאין התקינו בית דין שיהו אומרין לו הבא עדים שאין אתה רמאי וטול:
5
Distinctive marks are relied upon and used as the basis for court rulings in all matters according to Scriptural law. An object's measure, weight, its number or the place where it was lost are considered distinctive marks.
ה
הסימנים המובהקין סומכין עליהם ודנין על פיהם בכל מקום דין תורה. והמדה [ב] או המשקל או המנין או מקום האבדה סימנין מובהקין הן:
6
If two people come, and both identify the article by its marks in the same manner, the article should not be given to either of them. Instead it should remain in the finder's possession until one of them acknowledges his colleague's claim or they arrive at a compromise.
If one of them identifies the article by marks and the other brings witnesses who testify that the article is his, the article is given to the one who brought witnesses.
If both claimants identify the article with marks and one brings one witness to support his claim, the presence of the witness is not considered of consequence, and the article should remain in the finder's possession.
ו
באו שנים זה נתן סימני האבדה וזה נתן סימני האבדה כמו שנתן האחר לא יתן לא לזה ולא לזה אלא תהיה מונחת עד שיודה האחד לחבירו או יעשו ביניהן פשרה. נתן האחד את הסימנים והשני הביא עדים יתן לבעל העדים. זה נתן סימנים וזה נתן סימנים ועד אחד הרי העד האחד כמו שאינו ויניח:
7
If a person finds a dress or an article of that nature and there are two claimants, one brings witnesses who testify that it was woven for him and one brings witnesses who testify that it fell from his possession, it should be given to the one whose witnesses testify they saw the article fall.
If one identifies it by stating its length and the other identifies it by stating its width, it should be given to the one who stated its length, for it is possible for a deceiver to deduce its width by watching its owner when wearing it.
If one identifies it by stating its length and width, and the other identifies it by stating its weight, it should be given to the one who stated its weight. If one identifies it by stating its length and width, and the other identifies it by stating the measure of its fringes, it should be given to the one who stated its length and width.
ז
מצא שמלה וכיוצא בה וזה הביא עדי אריגה שארגוה לו וזה הביא עדים שנפלה ממנו יתן לעדי נפילה. זה נתן מדת ארכה וזה נתן מדת רחבה יתן למי שנתן מדת ארכה שאפשר שישער הרמאי מדת רחבה כשהיה בעליה מתכסה בה. זה נתן מדת ארכה ורחבה וזה כיון משקלותיה יתן למי שכיון משקלה. זה נתן מדת ארכה ורחבה וזה נתן מדת [ג] האמריות שבה יתן למי שנתן מדת ארכה ורחבה:
8
Originally, whoever would find a lost object would announce its discovery at three successive pilgrimage festivals. On the first festival he would say that he was making this announcement for the first time. On the second festival, he would say it was the second time.
On the third festival, he would announce the discovery of the article without mentioning the number of times, lest a listener hear incorrectly and confuse the second announcement with the third. After the third festival, he should wait seven days and make a fourth announcement. This provision enabled a person who heard to travel home in three days, check his household articles and return in three days. Thus, he could meet the person when he made the fourth announcement on the seventh day.
ח
בראשונה כל מי שמצא אבדה היה מכריז עליה שלשה רגלים. רגל ראשון אומר ראשון. שני אומר שני. שלישי מכריז סתם כדי שלא יתחלף לו שני בשלישי. ואחר רגל האחרון בשבעת ימים מכריז פעם רביעית. כדי שילך השומע לביתו בשלשה ימים וימשש כליו ויחזור בשלשת הימים וימצא זה המכריז מכריז בשביעי:
9
When the Temple was destroyed, our Sages ordained that announcements should be made in synagogues and houses of study.
When there was an increase in the number of men of violence who say: "All lost objects belong to the king," our Sages ordained that announcements should be made discreetly to one's neighbors and associates. That is sufficient.
ט
משחרב בית המקדש התקינו שיהו מכריזין בבתי כנסיות ובבתי מדרשות משרבו האנסין ואמרו המציאה של מלך היא התקינו שיהיו מודיעין לשכיניו ולמיודעיו ודיו:
10
If an announcement or notification was made and the owner did not come to claim the discovered object, it should remain in the possession of the finder until Elijah the prophet comes.
If it is lost or stolen while it is in the finder's possession, he is responsible for it. If it is destroyed by forces beyond his control, he is not liable. The rationale is that a person who cares for a lost object is considered a paid watchman. For he is involved in the performance of a mitzvah, and as such is freed from the obligation to perform several positive commandments as long as he is occupied with guarding it.
י
הכריז או הודיע ולא באו הבעלים תהיה המציאה מונחת אצלו עד שיבא אליהו. ובכל זמן שהאבדה אצלו אם נגנבה או אבדה חייב באחריותה ואם נאנסה פטור ששומר אבדה כשומר שכר [ד] הוא מפני שהוא עוסק במצוה ונפטר מכמה מצות עשה כל זמן שהוא עוסק בשמירתה:
11
The finder must pay attention to the lost article and inspect it so that it will not become spoiled and ruined over the course of time. This may be inferred from Deuteronomy 22:2, which states: "And you shall return it to him." Implied is that one must see to it that the article will in fact be returned intact.
What is implied? If one finds a woolen garment, one should shake it out every 30 days. He should not shake it out using a staff, nor with two people.
He may spread it out on a couch for its benefit alone, but not for its benefit and for his benefit. If guests visit him, he should not spread it out in their presence even for its own benefit, lest it be stolen.
יא
וצריך לבקר את האבדה ולבדקה כדי שלא תפסד ותאבד מאליה שנאמר והשבותו לו ראה היאך תשיבנו לו. כיצד א מצא כסות של צמר מנערה אחת לשלשים יום ולא ינערנה במקל ולא בשני בני אדם. ושוטחה על גבי מטה לצרכה בלבד אבל לא לצרכה [ה] ולצרכו. נזדמנו לו אורחים לא ישטחנה בפניהם ואפילו לצרכה שמא תגנב:
12
If one finds wooden utensils, he should use them so that they do not rot. If he finds copper utensils, he should use them for hot substances, but he should not expose them to fire, because they become worn. Silver utensils should be used only for cold substances, but not for hot substances, because they become discolored.
If one finds rakes or hatchets, one should use them with soft substances, but not with hard ones, lest their value deteriorate. If one finds golden utensils, glass utensils or linen garments, one should not touch them until Elijah arrives.
The same principles that apply to a lost object which one discovered apply to an entrusted object whose owner undertook a long journey.
יב
מצא כלי עץ משתמש בהן כדי שלא ירקבו. ב כלי נחשת משתמש בהן בחמין אבל לא על ידי האור מפני שמשחיקן. כלי כסף משתמש בהן בצונן אבל לא בחמין מפני שמשחירן. מצא מגריפות וקרדומות ישתמש בהן ברך אבל לא בקשה מפני שמפחיתן. מצא כלי זהב וכלי זכוכית וכסות של [ו] פשתן הרי זה לא יגע בהן עד שיבא אליהו. וכדרך שאמר באבידה כך אמרו בפקדון שהלכו בעליו למדינת הים:
13
If he finds scrolls, he should read them once in 30 days. If he does not know how to read, he should roll them every 30 days. One should never study a subject for the first time, nor should one read a passage and repeat it or translate it.
One should not open the scroll more than three columns wide. Two people should not read two different subjects from the same scroll, lest each pull it to himself and ruin the scroll. Two people may, however, read the same subject. Three people may not read from the same scroll, however, even if they are reading about the same subject.
יג
מצא ספרים קורא בהן אחת לשלשים יום ואם אינו יודע לקרות גוללן כל שלשים יום. ולעולם לא ילמוד בהן לכתחילה. ולא יקרא פרשה וישנה. ולא יקרא פרשה ויתרגם. ולא יפתח בו יתר משלשה דפין. ולא יהיו שנים קורין בשני עניינין שמא [ז] ימשוך זה וימשוך זה ויבלה הספר. אבל קורין הן בענין אחד. ולא יקראו שלשה בספר אחד ואפילו בענין אחד:
14
If one finds tefillin, he may have their value appraised and don them.
The rationale is that tefillin are common-place articles, possessed by everyone, and their purpose is only for the sake of the fulfillment of the commandment.
יד
מצא תפילין שם דמיהן ומניחן עליו שדבר מצוי הוא ביד הכל ואין עשויין אלא למצותן בלבד:
15
The following rules apply if a person finds a living being that must be fed. If the found object may be used to earn money although it eats - e.g., a cow or a donkey - the finder should care for them twelve months from the day of their discovery. He should hire them out and feed them. If the rental he receives for their hire exceeds the cost of their food, the additional amount belongs to the owner. Similarly, if one finds chickens, one should sell their eggs and feed them for twelve months.
From this time onward, one should have their value assessed, and they are considered as belonging in partnership to the finder and the original owner. The arrangement is governed by the laws applying to one who raises livestock for a colleague.
טו
מצא דבר שיש בו רוח חיים שהרי צריך הוא להאכילו. אם היה דבר שעושה ואוכל כגון פרה וחמור מטפל בהן שנים עשר חדש מיום המציאה ומשכירן ולוקח שכר ומאכילן. ואם היה שכרן יתר על אכילתן הרי היתר לבעלים.
16
If one finds calves or ponies that pasture, he should care for them for three months. If he finds beasts that must be fed, he should care for them for 30 days.
If he finds large geese or roosters, he should care for them for 30 days. If he finds younger fowl and any other live being whose care is more costly than the wage that may be earned with it, he should care for them for three days. Afterwards, he should sell them in the presence of a court.
Similarly, if produce has begun to rot, or other similar things occur to a lost object, it should be sold in the presence of a court.
טז
מצא עגלים וסייחין של רעי מטפל בהן שלשה חדשים ושל בריאה שלשים יום. אווזים ותרנגולין גדולים מיטפל בהן [ח] שלשים יום. מצא קטנים וכל דבר שטיפולו מרובה משכרו מטפל בהן שלשה ימים מיכן ואילך מוכרן בבית דין. וכן פירות שהתחילו להרקיב וכיוצא בהן מוכרן בבית דין:
17
What should be done with the money from the sale? It should be given to the finder. He has permission to use it as a loan.
Therefore, if the money is lost by forces beyond his control - e.g., it was plundered by an attacking force or it sank in the sea - he is liable for its repayment even if he never made use of it. Since he has permission to use it, it is as if he borrowed it.
יז
מה יעשה בדמים ינתנו למוצא ויש לו רשות להשתמש בהן. לפיכך אם [ט] נאנסו כגון שטרפם גייס או טבעו בים חייב לשלם ואף על פי שלא נשתמש בהן שכיון שיש לו רשות להשתמש בהן הרי הן אצלו כשאלה:
18
Which funds may a finder make use of? The money received for the sale of a lost object. Since he cared for the object he is given this privilege. If, however, a person finds money, he should not make use of it. Therefore, if it is lost because of forces beyond his control, he is not liable, for he is considered a paid watchman, as explained above.
יח
במה דברים אמורים בדמי האבידה הואיל ונטפל בהן. אבל מעות אבידה לא ישתמש בהן. לפיכך אם אבדו באונס פטור שהרי הוא שומר שכר כמו שביארנו:
19
During the entire time in which the finder cares for the lost animal before selling it in court, if he feeds it from his own resources, he must be reimbursed by the owner. It appears to me that he is entitled to collect this sum without supporting his claim with an oath. This is a decree ordained for the benefit of society.
יט
כל אותן הימים שמטפל באבדה קודם שימכרנה בבית דין אם האכילם משלו נוטל מן הבעלים. ויראה לי שהוא נוטל בלא שבועה מפני תיקון העולם:
20
When a person finds a lost object, he is not required to take an oath. This is a decree ordained for the benefit of society. For if a finder of a lost article were required to take an oath, he would ignore the lost article and proceed on his way, so that he would not be required to take the oath.
Even if a person found a wallet, and the owner of the wallet claimed that there was another wallet tied together with it, and it would be impossible to find one without finding the other tied to it, the finder is not required to take an oath.
כ
המוצא מציאה
Gezelah va'Avedah - Chapter Fourteen
1
Deuteronomy 22:1-3 states: "Do not watch your brother's ox or sheep going astray and ignore them.... Return them to him.... This is what you must do to his donkey and to his garment and to all lost articles that your brother will lose and you will find."
A garment is included in the general category of "all lost articles that your brother will lose," as is an ox, a sheep and a donkey. Why then does the Torah mention a donkey individually? To teach that it should be returned when there is an identifying mark on its cushion and not on the donkey itself. Although the mark is on a matter of secondary importance, it should be returned.
Why does the Torah mention an ox and a sheep individually? To teach that the shearings of a sheep and even the shearing of the tail of an ox, which is an insubstantial matter, must be returned.
Why does the Torah mention a garment individually? To teach the following concept. A garment is unique in that it has marks by which it could be identified, and we presume that its owner would seek its recovery. It thus becomes a paradigm, and any article that has marks and has owners who seek its recovery must be returned. If, however, a lost article no longer has owners who seek it, for they have despaired of its recovery, it belongs to its finder, even if it has marks by which it can be identified.
א
השמלה בכלל כל אבידת אחיך היתה וכן השור והשה וחמור. ולמה פרט הכתוב חמור להחזירו בסימני מרדעת אע"פ שהסימן בדבר הטפל לו יחזיר ולמה פרט שור ושה להחזיר אפילו גיזת השה או גז [א] זנב שור אע"פ שהוא דבר מועט. ולמה פרט השמלה ללמוד ממנה מה השמלה מיוחדת שיש לה סימנין וחזקתה שיש לה תובעין וחייב להחזיר אף ד כל דבר שיש לו סימנים הרי הוא בחזקת שיש לו תובעין וחייב להחזיר. אבל דבר שאין לו תובעין אלא נתייאשו ממנו הבעלים הרי הוא של מוצאו אף על פי שיש בו סימנים:
2
This principle must be followed with regard to a lost article: Whenever an article does not have a mark by which it can be identified - e.g., one nail or one needle - as soon as the owners knew that it is lost, we presume that the owners despaired of its recovery. For they cannot provide a mark by which it can be identified and returned to them. Therefore, it belongs to the finder.
ב
זה הכלל באבדה כל דבר שאין בו סימן כיון שאבד וידעו בו הבעלים שאבד הרי זה בחזקת שנתייאשו בעליו ממנו כגון מסמר אחד או מחט אחת או מטבע שהרי אינן יכולים ליתן סימן להחזירו להן ולפיכך הרי הוא לזה שמצאו:
3
When by contrast an article has a mark by which it can be identified - e.g., a garment or an animal - we presume that the owners have not despaired of its recovery. For they think that they will be able to identify it by its marks, and it will be returned to them.
For this reason, a person who finds it is obligated to announce its discovery unless he knows that the owners have despaired of its recovery - e.g., he heard them saying, "How terrible a loss!" or other things that indicate that they despaired of its return. In such an instance, the lost article belongs to its finder.
ג
וכל דבר שיש בו סימן כגון שמלה ובהמה הרי זה בחזקת שלא נתייאשו ממנו בעליו שהרי דעתן תלויה ליתן סימנין שיש בו ויחזור להן לפיכך המוצאו חייב להכריז אלא אם כן ידע שנתייאשו הבעלים כגון ששמע אותם אומרים ווי לחסרון כיס וכיוצא בדברים אלו שמראין שנתייאשו הרי אותה האבידה של מוצאה:
4
Similarly, if a person finds an article that has a mark by which it can be identified - in the sea, in a river or the like, or in a place where the majority of people are gentiles - he may presume that its owners despaired of its recovery at the time that it fell. It therefore belongs to the finder, even though he has not heard that the owners despaired of its recovery.
ד
וכן אם מצא דבר שיש בו סימן בים ובנהר וכיוצא בהן או במקום שרובו עכו"ם הרי זה בחזקת שנתייאשו בעליו ממנו משעה שנפל. ולפיכך הרי הוא של מוצאן ואע"פ שלא שמעו הבעלים שנתייאשו ממנו:
5
When the owner of an article does not know of its loss, he is not considered to have despaired of its recovery, even if it does not have a mark by which it can be identified.
What is implied? If a person dropped a dinar and did not realize that he dropped it, he is not considered to have despaired of its recovery until he becomes aware that he dropped it. Even though he will certainly despair of its recovery when he realizes that he dropped it it is forbidden to take the article until that time.
Moreover, if an owner is unaware that an article was dropped, even though he is aware of its absence, but thinks, "Maybe I gave it to so and so," "... placed it in a cabinet," "... made a mistake in my accounts," or the like, he is not considered to have despaired of the article's return.
ה
יאוש שלא מדעת אפילו בדבר שאין בו סימן אינו יאוש. כיצד נפל ממנו דינר ולא ידע בו שנפל אע"פ שכשידע בו שנפל יתייאש הרי זה אינו יאוש עתה עד שידעו הבעלים שנפל. אבל אם עדיין אומרים הבעלים שמא נתתיו לפלוני או במגדל הוא מונח או שמא טעיתי בחשבון וכיוצא באלו הדברים אין זה יאוש:
6
When a person sees a colleague drop a dinar on the ground without being aware of it and takes the dinar before his colleague despairs of its recovery, he transgresses a positive commandment and two negative commandments, as we have explained.
Even if he returns the dinar to his colleague after the latter has despaired of its recovery, the return of the money is not significant. It is as if he is giving him a present, and he is considered to have already violated the transgressions.
ו
הרואה חבירו שנפל ממנו דינר על הארץ ולא ידע בו ונטל הדינר קודם יאוש עובר על עשה ועל שני לאוין כמו שביארנו. ואפילו החזיר לו הדינר לאחר שנתייאש מתנה היא זו וכבר עבר על האיסורים:
7
If the finder takes the dinar before the owner despairs of its return, with the intent of returning it, and after the owner despairs of its return decides to take it as his own, he transgresses only the positive commandment, Deuteronomy 22:1: "You shall certainly return it."
If he waits and does not notify the owners, but does not take thedinar until the owners become aware that it fell, at which time they will despair, as we have explained, and then he takes the dinarfrom the ground, he transgresses only the commandment ibid.: "You may not ignore it." The same applies in all similar situations.
ז
נטל הדינר לפני יאוש על מנת להחזירו ולאחר יאוש נתכוון לגזול אותו עובר משום השב תשיבם. המתין לה ולא הודיע לבעלים ולא נטל הדינר עד שידעו הבעלים שנפל שהרי נתייאשו כמו שביארנו ואחר כך נטל הדינר מעל הארץ אינו עובר אלא משום לא תוכל להתעלם וכן כל כיוצא בזה:
8
A person who sees a sela or another coin drop from even three people, even though there is not a p'rutah's worth for each of them, is obligated to return it. The rationale is that they might all be partners, and one may have been willing to forgo his share in favor of a colleague. Thus, that person has a share in the lost article worth more than a p'rutah.
ח
ראה סלע או מטבע שנפל אפילו משלשה בני אדם ואף על פי שאין בו שוה פרוטה לכל אחד ואחד חייב להחזיר שמא שותפין הן ומחל אחד מהן חלקו לחבירו ונמצאת אבדתו של זה שוה פרוטה:
9
When a person sees a dinar fall from a colleague into sand or into dust and escape the colleague's vision, it is as if it fell into the sea or into a river, and it belongs to the finder. For the owner despairs of its recovery, since it does not have a mark by which it can be identified.
Even if he saw the original owner bring a sifter to search for the lostdinar, the owner is considered to have given up hope. He is searching out of wishful thinking, as would other seekers who search in the dust although they have not lost anything, in the hope that they will find what someone else has lost. The owner is searching in such a manner; it is not that he has not despaired of the recovery of his money.
ט
ראה חבירו שנפל ממנו דינר בתוך החול או בתוך העפר ונתעלם ממנו הרי זה כנופל לים או לנהר והרי הוא של מוצאו. שהרי נתייאש ממנו מפני שאין בו סימן. ואפילו ראה אותו מביא כברה לחפש אחריו בדעת רעועה הוא מחפש כדרך שמחפשים בעפר שאר הבלשין שלא נפל מהן כלום שמא ימצאו מה שנפל לאחרים כך הוא זה מחפש לא מפני שלא נתייאש:
10
The following rules apply when a person finds a sela in the market place. If a colleague finds him and tells him: "It is mine. It is new; it comes from this and this country and was issued by this and this king" - indeed, even if he says "My name was written on it" - his words are of no consequence, and the finder is not obligated to return it.
The rationale is that the marks on a coin are not an accepted means of identification, because we can assume that a coin will be used for spending. Thus, we can say, "It was his, but he spent it, and it fell from the possession of another person."
Since the marks on a coin are not relied upon as means of identification, as soon as a person realizes that a coin has fallen, he despairs of its recovery. Therefore, it becomes the property of the finder.
י
המוצא סלע בשוק מצאו חבירו ואמר לו שלי היא וחדשה היא ושל מדינה פלונית היא ושל מלך פלוני היא אפילו אמר שמי כתוב עליה לא אמר כלום ואינו חייב להחזיר. שאין סימני המטבע סימן מפני שחזקתו להוצאה. ואנו אומרין שלו היתה והוציאה מידו ונפלה מיד אחר והואיל ואינו סימן שסומכין עליו משעת נפילה נתייאש והרי היא של מוצאה:
11
When a person finds an article that does not possess a mark by which it can be identified, next to an article that possesses such a mark, the finder is obligated to announce the discovery of both articles.
If the owner of the article which possesses a mark by which it can be identified comes and takes his article, but says that he lost only this article, the finder acquires the article lacking the mark by which it can be identified.
יא
המוצא דבר שאין בו סימן בצד דבר שיש בו סימן חייב להכריז. בא בעל הסימן ונטל את שלו ואמר שזה בלבד נפל ממנו זכה המוצא בדבר שאין בו סימן:
12
The following laws apply when a person finds an earthenware utensil or any other type of utensil that is made in a standard manner. If new utensils are found, they are acquired by the finder. For they are like a dinar, and there is no difference between one dinar and another, and thus no way of identifying them. Similarly, the owner cannot identify these earthenware utensils; he does not know whether this jar or this vial is his or if it belongs to someone else.
If, however, the earthenware utensils have been in their owner's possession for an extended period, and have become familiar to his eye, the finder is obligated to announce their discovery. For if a Torah scholar will come and say: "Although I cannot identify this utensil with a mark, I can recognize it as my own," the finder is obligated to show it to him. And if the scholar claims to recognize it and says that it belongs to him, it should be returned to him.
יב
המוצא כלי חרש וכיוצא בהן מכלים שצורת כולן שוה. אם כלים חדשים הם הרי הם שלו שהרי הן כמו דינר משאר הדינרים שאין לו סימן ואין הבעלים מכירים אותן. שהרי אינו יודע אם פך זה או צלוחית זו שלו או של אחר. ואם היה כלים [ב] ששבעתן* העין חייב להכריז. שאם יבא תלמיד חכם ויאמר אע"פ שאינו יכול ליתן בכלי כזה סימן יש לו בו טביעות עין חייב להראותו לו אם הכירו ואמר שלי הוא מחזירן:
13
When does the above apply? To a refined sage who does not tell any falsehoods except to promote peace, or with regard to the tractate he is studying, the bed that he slept on or the house in which he stays.
What is meant by the above? If he was studying the tractate ofNiddah and said that he was studying the tractate of Mikvaot, so that he would not be asked about the Niddah laws.
He slept in one bed, but said that he slept in another, lest signs of a seminal emission be discovered in the bed in which he slept.
He stayed at Reuven's home, but said that he stayed at Shimon's, so that others would not trouble Reuven.
He made peace between two people and added and subtracted from the statements each one of them made to heighten their feelings of closeness. Such deceptions are permitted. If, however, witnesses came and testified that he made other false statements, there is no obligation to return an article that he claims to have recognized.
יג
במה דברים אמורים בתלמיד ותיק שאינו משנה בדיבורו כלל אלא בדברי שלום או במסכתא או במטה או בבית שהוא מתארח בו. כיצד היה עוסק במסכתא דנדה ואמר במקואות אני שונה כדי שלא ישאלוהו שאלות בענין נדה. או שישן במטה זו ואומר בזו אני ישן שמא ימצא שם קרי. או שנתארח אצל שמעון ואמר אצל ראובן אני מתארח כדי שלא יטריח על זה שנתארח אצלו. או שהביא שלום בין אדם לחבירו והוסיף וגרע כדי לחבבן זה לזה הרי זה מותר. אבל אם באו עדים ששנה בדבורו חוץ מדברים אלו אין מחזירין לו בטביעות עין:
Gezelah va'Avedah - Chapter Fifteen
1
Whenever a person finds an article that appears to have been intentionally placed down, it is forbidden for him to touch it. This applies whether or not it has a mark by which it can be identified.
The rationale is that perhaps the owner of the article left it there until he returns. Thus, if the finder takes it he will have ill-treated the owner. If the article does not have a mark by which it can be identified, he has purposefully caused his colleague financial loss, for the article does not have a mark that will enable it to be identified and returned. Even if it has a mark, he has wronged him, for he has troubled him to search for the article and identify it by its marks. Therefore, it is forbidden for the finder to touch it, unless it appears to have fallen.
Even if the finder is in doubt and does not know whether the article was lost or placed down, he should not touch it. If he transgressed and took it, he is forbidden to return it to its place. If it is an article that does not have a mark by which it can be identified, the finder acquires it; he is not obligated to return it.
א
כל המוצא אבידה בין שיש בה סימן בין שאין בה סימן אם מצאה דרך הנחה אסור ליגע בה שמא בעליה הניחוה שם עד שיחזרו לה ג ואם יבא ליטלנה והיה דבר שאין בו סימן הרי אבד ממון חבירו בידו שהרי אין לו בה סימן להחזיר בו. ואם היה דבר שיש לו סימן הרי זה הטריחן לרדוף אחריה ולתת סימנה. ולפיכך אסור לו שיגע בה עד שימצאנה דרך נפילה ואפילו נסתפק לו הדבר ולא ידע אם דבר זה אבוד או מונח הרי זה לא יגע בו. ואם עבר ונטלו אסור לו להחזירו לשם. ואם היה
2
Whenever a person takes an article that can be identified with a mark, whether originally it had been placed down or had dropped, whether in a private domain or in the public domain, he is obligated to announce its discovery.
What is meant by an article that appears to have been intentionally placed down? If a person finds a donkey or a cow pasturing on the road during the day, or he finds a utensil buried in a garbage heap, he should not touch them, for Deuteronomy 22:1, the verse that commands the return of a lost object, speaks of an ox or a sheep "going astray" in the way.
If, however, he found a donkey with its gear overturned, a cow running through vineyards or a utensil lying openly in a garbage heap, it is considered a lost article. It should be taken and its discovery announced.
ב
וכל דבר שיש בו סימן בין בדרך הנחה בין בדרך נפילה בין ברשות היחיד בין ברשות הרבים חייב להכריז. כיצד דרך הנחה כגון שמצא חמור או פרה רועים בדרך ביום או שמצא כלי מכוסה באשפה הרי זה לא יגע בהן שנאמר נדחים בדרך. אבל אם מצא חמור וכליו הפוכים ופרה רצה בין הכרמים או כלי מגולה באשפה הרי זו אבידה ונוטל ומכריז:
3
If one sees a donkey or a cow pasturing in an ordinary place and manner at night, the animal is considered lost.9
If he saw the animal pasturing at twilight or at dawn for three consecutive days, it is considered a lost article; it should be taken and its discovery announced.
The following laws apply when a person sees a cow running down a road. If it is facing the city, it is not considered a lost article. If it is not facing the city, it is considered a lost article.
ג
ראה חמור או פרה רועים באפר כדרכן בלילה הרי זו אבידה. בפנות היום ובנשף אם ראה אותן שלשה ימים זה אחר זה הרי זו אבידה ונוטל ומכריז. ראה פרה רצה בדרך אם פניה כלפי העיר אין זו אבידה כלפי השדה הרי זו אבידה:
4
If a person finds a cow pasturing among the vineyards, he is obligated to return the animal to its owner because of the damage that will be done to the property.
Therefore, if the vineyards belong to a gentile, the animal is not considered lost and there is no obligation to return it. If he suspects that perhaps the gentile will kill the animal when he finds it because it spoiled his vineyard, it is considered a lost article; it should be taken and its discovery announced.
ד
מצאה רועה בין הכרמים חייב להחזיר משום אבידת הקרקע. לפיכך אם היו הכרמים של עכו"ם אינה אבידה ואינו חייב להחזיר. ואם חשש שמא יהרגנה העכו"ם כשימצאנה מפני שהפסידה הכרם הרי זו אבידה ונוטל ומכריז:
5
The following rules apply if a person finds a cow in the public domain. If it is found beyond the Sabbath limits of the city, he is obligated to return it. If it was pasturing in the grass or located in a barn that is neither a totally secure place nor one from where it will definitely flee, the finder should not touch it; this is not a lost article.
If he found a garment or an axe at the side of a wall, he should not touch them. If he found them in a thoroughfare, he should take them and announce their discovery. The same applies in all similar instances.
ה
מצא פרה ברשות הרבים אם עומדת חוץ לתחום חייב להחזיר. היתה רועה בעשבים או שהיתה ברפת שאינה משתמרת ואינה מאבדת לא יגע בה שאין זו אבדה. מצא טלית או קרדום בצד הגדר הרי זה לא יגע בהן. בסרטיא הרי זה נוטל ומכריז וכן כל כיוצא בזה:
6
If a person finds young doves whose wings are tied together and they are hopping behind a stone wall, a wooden fence or in a lane in the fields, he should not touch them, since it is possible that their owner left them there. If, however, he takes them, they become his property.
If they were found tied with a unique knot that can serve as a mark of identification, the finder is obligated to announce their discovery. Similarly, if he found them located in a fixed place, he is obligated to announce their discovery, for the place where an object is discovered can serve as a mark of identification.
ו
מצא
7
If a person finds a utensil buried in a garbage heap, he should not touch it, as mentioned above. If the garbage dump is not usually cleared away, and its owner decides to clear it away, he should take the utensil and announce its discovery, even though it is buried. If he discovers small utensils - e.g., a knife, a spit or the like - he should take them and announce their discovery, even though they were buried.
ז
מצא באשפה כלי מכוסה הרי זה לא יגע בו כמו שביארנו. ואם אשפה שאינה עשויה להתפנות היא ונמלך עליה לפנותה אע"פ שמצאו מכוסה נוטל ומכריז. וכן אם היו כלים קטנים כגון סכין ושפוד וכיוצא בהן אפילו היו מכוסין באשפה הקבועה נוטל ומכריז:
8
If a person finds scattered produce that appears to have been intentionally placed down, he should not touch it. If it appears that it has fallen, he may keep it.
Similarly, if he finds small sheaves of grain in the public domain, he may keep them, for they do not have a mark. The same applies if he finds cakes of pressed figs, a baker's loaves, a string of fish, pieces of meat, raw wool as it comes from the country, bundles of flax or stretches of purple wool, for they also do not have marks by which they can be identified.
If an item has a mark by which it can be identified, the finder should take it and announce its discovery. Although the mark will ultimately be worn off by trampling, it is still considered a valid mark of identification.
ח
מצא פירות מפוזרין דרך הנחה לא יגע בהן. דרך נפילה ב הרי הן שלו. וכן אם מצא כריכות קטנות של שבולים ברשות הרבים שהרי אין בהן סימן או שמצא עיגולי דבילה וככרות של נחתום ומחרוזות של דגים וחתיכות של בשר וגיזי צמר הבאות ממדינתן ואניצי פשתן ולשונות של ארגמן הרי אלו שלו מפני שאין בהן סימן. ואם יש בהן סימן נוטל ומכריז שסימן העשוי לידרס הרי הוא סימן:
9
If, however, a person finds bread baked by an ordinary person,wool that has been dyed by a craftsman, jugs of wine or jugs of oil, he is obligated to announce their discovery, for all these articles possess distinctive marks by which they can be identified.
If, however, this occurs during the season when the stores of wine and oil are opened, the jugs belong to the finder even when the seal is marked. For all the jugs will be marked in the same fashion. The jugs will thus resemble loaves of bread coming from a baker, which all possess a standard shape and weight.
ט
אבל אם מצא ככרות של בעל הבית וגיזי צמר הלקוחות מבית האומן כדי יין וכדי שמן חייב להכריז שכל אלו יש להם סימנין ג מובהקין
10
The following laws apply if a person finds small sheaves in a private domain: If it appears that they have fallen, he may keep them. If it appears that they have been intentionally placed there, he must announce their discovery.
The rationale is that although they do not have a mark by which they can be identified, the place where they are discovered can serve as a mark of identification, even though it is not a distinctive mark of identification.
If he finds large sheaves, whether in the private domain or in the public domain, he should take them and announce their discovery.
י
מצא כריכות ברשות היחיד אם דרך נפילה הרי אלו שלו. ואם דרך הנחה חייב להכריז שאף על פי שאין להם סימן המקום סימן (אע"פ שאינו סימן מובהק). מצא אלומות בין ברשות היחיד בין ברשות הרבים נוטל ומכריז:
11
If a person finds a cake of pressed figs that contain a shard, a loaf of bread that contains a coin, a piece of meat that is cut in an abnormal fashion, a fish that has been bitten and any similar item, he is obligated to announce their discovery. The rationale is that they possess an abnormal factor, and we can assume that their owner did this only so that it would serve as a mark of identification.
יא
מצא עיגול ובתוכו חרש. ככר ובתוכו מעות. חתיכה של בשר שהוא משונה בחתיכות. דג נשוך וכן כל כיוצא באלו הואיל ויש בהן שינוי חייב להכריז שלא עשאום בעליהן אלא לסימן:
12
The following rules apply when a person finds scattered fruit in the place of the grain heaps. If there was a measure approximately the size of a kav in a square four cubits by four cubits or in a larger area, it may be kept by the finder. The rationale is that the owners will no longer trouble themselves to collect it.
If the produce was scattered in a smaller space, a finder should not touch it, for perhaps it was intentionally left there by the owner.
Our Sages were in doubt with regard to the following situations: If half a kav was left in a square two cubits by two cubits, two kabbimin a square eight cubits by eight cubits, or a kav of two or three types of produce - e.g., dates, sesame seeds and pomegranates in a square four by four. Therefore, at the outset, one should not take such produce. If, however, one takes it, one is not obligated to announce its discovery.
יב
מצא פירות מפוזרין במקום הגרנות אם היו כמו קב בתוך ארבע אמות או ביתר על ארבע אמות הרי אלו שלו מפני שאין הבעלים מטפלים באסיפתן. היו מפוזרין בפחות מארבע אמות לא יגע בהן שמא הבעלים הניחום שם. היו כמו חצי קב בשתי אמות או קבים בשמונה אמות או שהיה הקב משנים ושלשה מינין כמו תמרים שומשמין [ורמונים] כל אלו ספק לפיכך לא יטול ואם נטל אינו חייב להכריז:
13
A person who finds a collection of fruit, fruit in a container, or an empty container is obligated to announce the discovery of these objects.
If one finds a container with fruit in front of it, one may keep the fruit, but one must announce the discovery of the utensil. For it is likely that the utensil belongs to one person and the produce to another, and there is no mark by which to identify the produce. If it appears that the produce and the container belong to the same person, one must also announce the discovery of the produce.
יג
המוצא ציבורי פירות או פירות בכלי או כלי כמות שהוא חייב להכריז. מצא כלי ולפניו פירות הרי אלו שלו הפירות. והכלי נוטל ומכריז. שאני אומר הכלי של אחד והפירות של אחר והרי אין בו סימן. ואם מראין הדברים שהן של אדם אחד חייב להכריז:
14
What is implied? If the back of the container is facing the produce, he may keep the produce. If, however, the front of the container is facing the produce, we suspect that the produce fell from the container. Nevertheless, even in such a situation, if the container has a rim, and it is totally empty, the finder may keep the produce. For if it had fallen from the container, the rim would have caused something to remain. If some fruit were in the container and some were on the ground, the finder is obligated to announce the discovery of the entire amount.
יד
כיצד היו אחורי הכלי לפני הפירות הרי אלו שלו. היו פני הכלי לפני הפירות חוששין שמא מן הכלי נשפכו. ואם היו אגנים לכלי אע"פ שפניו כלפי הפירות הרי אלו שלו שאילו נשפכו מן הכלי היה נשאר מהן בתוכו מפני האגנים. ב היו מקצת הפירות בכלי ומקצתן בארץ חייב להכריז:
15
When a person finds berries set out to dry in the road, even if he finds them next to a field of berries, they may be kept by the finder. Similarly, when a berry bush hangs over a road and berries are found under it, one is permitted to take them; the prohibition against robbery does not apply.
The rationale for these rulings is that a berry becomes repulsive when it falls in the dust. Such berries are considered ownerless, and thus there is no requirement that a tithe should be given. These concepts do not apply to olives, carobs and other similar fruit; they are forbidden to be taken by the finder.
טו
המוצא קציעות בדרך ואפילו בצד שדה קציעות הרי אלו שלו. וכן תאנה שהיא נוטה לדרך ונמצאו תאנים תחתיה מותרות משום גזל. שהתאנה וכיוצא בה עם נפילתה נמאסת. ופטורות משום מעשר. אבל זיתים וחרובין וכיוצא בהן אסורין:
16
Dates that are blown off a tree by the wind may be taken, for we assume that the owners forgo ownership over them in favor of anyone who finds them. If, however, they belong to orphans below the age of majority, they are forbidden to be taken, because a minor does not have the legal prerogative to waive his ownership over property.
Similarly, if the owner of the field takes care not to lose any of his produce and has surrounded the trees with a fence or put nets under the trees so that the fruit that drops should fall there until he gathers them, it is forbidden to take this fruit, for he has shown that he is not willing to forgo ownership.
טז
תמרים שמשירן הרוח מותרות שהבעלים מחלום לכל אדם וזהו חזקתן. ואם היו של יתומים שאינן בני מחילה אסורין. וכן אם הקפיד בעל השדה והקיף מקום האילנות או תיקן מקום שיפלו בו הנובלות עד שילקטם הרי אלו אסורות שהרי גילה דעתו שלא מחל:
17
A perverse cat that kills young children may not be kept by its owner. Hence, taking it from its owner is not considered robbery, nor is one obligated to return it, even though its hide has some worth. Instead, whoever finds it acquires it. He should kill it, and the hide belongs to him.
יז
חתול רע שהורג את הקטנים אסור לקיימו ואין בו משום גזל ואין בו משום השב אבדה אע"פ שעורו מועיל אלא כל המוצאו זכה בו והורגו והעור שלו:
18
The following laws apply to a young dove that is found close to a dovecote. If it is found within 50 cubits of the dovecote, it belongs to the owner of the dovecote. If it is found beyond 50 cubits of the dovecote, it belongs to whoever finds it, for a young dove does not hop more than 50 cubits.
If a young dove is found between two dovecotes, it is granted to the owner of the closer one. If it is found midway between the two, its value should be divided.
When does the above apply? When there are an equal number of doves in each dovecote. But if there are more doves in one dovecote than another, we assume that it came from the majority, even though it is further away.
יח
גוזל הנמצא קרוב לשובך בתוך חמשים אמה הרי הוא של בעל השובך חוץ לחמשים אמה הרי הוא של מוצאו שאין הגוזל מדדה יתר על חמשים אמה. נמצא בין שני שובכות הרי הוא של קרוב. מחצה למחצה יחלוקו. במה דברים אמורים כשהיו יוני שתי השובכות שוים במנין. אבל אם היו יוני האחד רבים הלך אחר הרוב אע"פ שהוא רחוק:
Hayom Yom: Today's Hayom Yom
• Friday, 23 Tammuz, 5776 · 29 July 2016
• "Today's Day"
• Monday Tamuz 23 5703
Torah lessons: Chumash: Matot-Massai, Sheini with Rashi.
Tehillim: 108-112.
Tanya: Ch. 6. However (p. 363) ...to the initiate. (p. 365).
When Matot and Massai are separate, then on Shabbat at Mincha, as well as on Monday and Thursday, the Levi-aliya ends with the last journey.1
FOOTNOTES
1.Bamidbar 33:50.
• Daily Thought:
Treasure Island
Our souls are in exile within our bodies. Our people is in exile within a foreign world.
And so there are two things we must know:
That this is not our place.
And that hidden treasure lies buried here; for G‑d dwells in darkness.
If we remember only that this is not our place, we may remain strong, we may even shine in the darkness. But what profit will there be from our exile?
And if we remember only that treasure lies here, we will begin to believe that this is our place, and if so, of what use is the treasure?[Likkutei Sichot, vol. 15, p. 438; vol. 5, pp. 459–461.]
Torah lessons: Chumash: Matot-Massai, Sheini with Rashi.
Tehillim: 108-112.
Tanya: Ch. 6. However (p. 363) ...to the initiate. (p. 365).
When Matot and Massai are separate, then on Shabbat at Mincha, as well as on Monday and Thursday, the Levi-aliya ends with the last journey.1
FOOTNOTES
1.Bamidbar 33:50.
• Daily Thought:
Treasure Island
Our souls are in exile within our bodies. Our people is in exile within a foreign world.
And so there are two things we must know:
That this is not our place.
And that hidden treasure lies buried here; for G‑d dwells in darkness.
If we remember only that this is not our place, we may remain strong, we may even shine in the darkness. But what profit will there be from our exile?
And if we remember only that treasure lies here, we will begin to believe that this is our place, and if so, of what use is the treasure?[Likkutei Sichot, vol. 15, p. 438; vol. 5, pp. 459–461.]
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