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 Rabbi Aharon Berachia of Modina (1639)
Rabbi Aharon Berachia ben Moshe of Modina (? - 1639) was an Italian Kabbalist and a student of Rabbi Menachem Azariah of Fano. At the request of the Burial Society at Mantua, he instituted rites for them. The author of many Kabbalistic works, he is perhaps best known for his work Ma'abar Yabbok, which contains mystical dissertations on purity and holiness. He also wrote additional prayers to be offered for the sick and the dead, as well as a code of conduct for their treatment. Many of the prayers recited at the gravesites of the deceased were composed by him.
Tradition has it that an angel called a "maggid" would come and study with him, similar to the angel that would visit Rabbi Yosef Caro.
Daily Quote:
"Give me [the city of] Yabneh and its sages"[Rabban Yochanan ben Zakkai to Vespasian, when the Roman general promised to grant him his request before the destruction of Jerusalem]Daily Study:
Chitas and Rambam for today:
Chumash with Rashi
Parshat Matot-Massei
In Israel: Massei
• Numbers Chapter 30
2Moses spoke to the heads of the tribes of the children of Israel, saying: This is the thing the Lord has commanded. בוַיְדַבֵּ֤ר משֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה:
the heads of the tribes: He honored the chieftains by teaching them first, and only later the rest of the Israelites. How do we know that he did so with other statements? For it says, “[Moses called to them] and Aaron and all the princes of the community returned to him, and Moses would speak to them. Afterwards, all the children of Israel would draw near” (Exod. 34:31-32). [If so,] why did [Scripture] see fit to mention it here? It is to teach us that annulment of vows may be performed by a single expert, and if no single expert is available, it may be annulled by three laymen. Alternatively, perhaps Moses related this passage to the princes alone? However, here it says, “This is the word,” and in [the chapter dealing with] sacrifices slaughtered outside the Temple confines it [also] says, “This is the word” (Lev. 17:2). Just as there it was said to Aaron, his sons and all the Israelites, as it says, “Speak to Aaron, etc.” (Lev. 17:2), so in this case was it said to all of them. — [Ned. 78a] ראשי המטות: חלק כבוד לנשיאים ללמדם תחלה ואחר כך לכל בני ישראל. ומנין שאף שאר הדברות כן, תלמוד לומר (שמות לד, לא - לב) וישובו אליו אהרן וכל הנשיאים בעדה וידבר משה אליהם ואחרי כן נגשו כל בני ישראל. ומה ראה לאומרה כאן, למד שהפרת נדרים ביחיד מומחה ואם אין יחיד מומחה מפר בשלשה הדיוטות. או יכול שלא אמר משה פרשה זו אלא לנשיאים בלבד, נאמר כאן זה הדבר, ונאמר בשחוטי חוץ (ויקרא יז, ב) זה הדבר, מה להלן נאמרה לאהרן ולבניו ולכל בני ישראל, שנאמר דבר אל אהרן וגו', אף זו נאמרה לכולן:
This is the thing: Moses prophesied with, “So says the Lord, 'At the dividing point of the night… ’” (Exod. 11:4), and the prophets prophesied with [the phrase] “So says the Lord.” But Moses surpassed them, for he prophesied with the expression, “This is the thing.” Another interpretation: “This is the thing” is exclusive, informing us that a sage [revokes a vow] with the expression הַתָּרָה,“release” and the husband through the expression הִפָרָה “revocation,” as Scripture has here. If they exchange [these terms] there is neither a release nor a revocation. — [Sifrei Mattoth 2] זה הדבר: משה נתנבא (שמות יא, ד) בכה אמר ה' כחצות הלילה, והנביאים נתנבאו בכה אמר ה', מוסף עליהם משה שנתנבא בלשון זה הדבר. דבר אחר זה הדבר מיעוט הוא, לומר שהחכם בלשון התרה ובעל בלשון הפרה, כלשון הכתוב כאן, ואם חלפו אין מותר ואין מופר:
3If a man makes a vow to the Lord or makes an oath to prohibit himself, he shall not violate his word; according to whatever came out of his mouth, he shall do. גאִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽיהֹוָ֗ה אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַֽעֲשֶֽׂה:
a vow: By saying, “It shall be prohibited just like a sacrifice, that I will not eat, or I will not do a certain thing.” One might think that even if he swears to eat carrion, I apply to him “according to whatever came out of his mouth, he shall do.” Scripture therefore states,“to prohibit”-to prohibit what is permitted, but not to permit what is prohibited. — [Sifrei Mattoth 7] נדר: האומר הרי עלי קונם שלא אוכל או שלא אעשה דבר פלוני, יכול אפילו נשבע שיאכל נבלות אני קורא עליו ככל היוצא מפיו יעשה, תלמוד לומר לאסור אסר את המותר, ולא להתיר את האסור:
he shall not violate his word: Heb. לֹא יַחֵל דְּבָרוֹ, like לֹא יְחַלֵּל דְּבָרוֹ“he shall not profane his word,” he shall not treat his word as being unholy. — [Sifrei Mattoth 8] לא יחל דברו: כמו לא יחלל דברו, לא יעשה דבריו חולין:
4If a woman makes a vow to the Lord, or imposes a prohibition [upon herself] while in her father's house, in her youth, דוְאִשָּׁ֕ה כִּֽי־תִדֹּ֥ר נֶ֖דֶר לַֽיהֹוָ֑ה וְאָֽסְרָ֥ה אִסָּ֛ר בְּבֵ֥ית אָבִ֖יהָ בִּנְעֻרֶֽיהָ:
while in her father’s house: Under her father’s jurisdiction, even if she is not [actually] in his house. - [Sifrei Mattoth 12] בבית אביה: ברשות אביה ואפילו אינה בביתו:
in her youth: Neither a minor nor an adult [above the age of twelve and a half], since a minor’s vows are invalid, and an adult is not under her father’s jurisdiction to revoke her vows. What is considered a minor? Our Rabbis said: A girl of eleven years and a day-her vows are examined. If she knew in whose name she vowed, or in whose name she consecrated something, her vow stands. From the age of twelve years and one day, she does not need to be tested. — [Niddah 45b] בנעוריה: ולא קטנה ולא בוגרת, שהקטנה אין נדרה נדר והבוגרת אינה ברשותו של אביה להפר נדריה. ואי זו היא קטנה, אמרו רבותינו בת אחת עשרה שנה ויום אחד נדריה נבדקין. אם ידעה לשם מי נדרה ולשם מי הקדישה נדרה נדר. בת שתים עשרה שנה ויום אחד אינה צריכה להבדק:
5if her father heard her vow or her prohibition which she has prohibited upon herself, yet her father remains silent, all her vows shall stand, and any prohibition that she has imposed upon herself shall stand. הוְשָׁמַ֨ע אָבִ֜יהָ אֶת־נִדְרָ֗הּ וֶֽאֱסָרָהּ֙ אֲשֶׁ֣ר אָֽסְרָ֣ה עַל־נַפְשָׁ֔הּ וְהֶֽחֱרִ֥ישׁ לָ֖הּ אָבִ֑יהָ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם:
6But if her father hinders her on the day he hears it, all her vows and her prohibitions that she has imposed upon herself shall not stand. The Lord will forgive her because her father hindered her. ווְאִם־הֵנִ֨יא אָבִ֣יהָ אֹתָהּ֘ בְּי֣וֹם שָׁמְעוֹ֒ כָּל־נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛יהָ אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ לֹ֣א יָק֑וּם וַֽיהֹוָה֙ יִסְלַח־לָ֔הּ כִּֽי־הֵנִ֥יא אָבִ֖יהָ אֹתָֽהּ:
But if her father hinders her: Heb. הֵנִיא, if he prevented her from [fulfilling] the vow, that is to say, he revoked it. I would not know what this term of הַנָאָה [in the verse, הֵנִיא] means. However, when it says,“But if her husband hinders her on the day he heard it, he has revoked” (verse 9), I conclude that הִנָאָה means revocation. Literally, it is a term implying prevention and removal. Similarly,“Why do you discourage [lit., turn away (תְנִיאוּן) the people’s hearts]?” (32:7), and,“may the oil of the anointment of my head not turn my head away (יָנִי) ” (Ps. 141:5); similarly,“thus you will come to know My alienation (תְּנוּאֲתִי)” (14:34), that you have turned away from Me. ואם הניא אביה אותה: אם מנע אותה מן הנדר, כלומר שהפר לה. הנאה זו איני יודע מה היא, כשהוא אומר ואם ביום שמוע אישה יניא אותה והפר, הוי אומר הנאה זו הפרה. ופשוטו לשון מניעה והסרה וכן (במדבר לב, ז) ולמה תניאון, וכן (תהלים קמא, ה) שמן ראש אל יני ראשי, וכן (במדבר יד, לד) וידעתם את תנואתי, את אשר סרתם מעלי:
and the Lord will forgive her: To what case does the verse refer? To a woman who took a nazarite vow, and her husband heard and revoked it for her without her knowledge. She then transgressed her vow by drinking wine and becoming unclean through contact with corpses-such [a woman] requires forgiveness even though it was revoked. And if those which have been revoked require forgiveness, all the more so those which have not been revoked. — [Sifrei Mattoth 17] וה' יסלח לה: במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה ועוברת על נדרה ושותה יין ומטמאה למתים, זו היא שצריכה סליחה, ואף על פי שהוא מופר. ואם המופרים צריכים סליחה, קל וחומר לשאינן מופרים:
7But if she is [betrothed] to a man, with her vows upon her or by an utterance of her lips which she has imposed upon herself, זוְאִם־הָי֤וֹ תִֽהְיֶה֙ לְאִ֔ישׁ וּנְדָרֶ֖יהָ עָלֶ֑יהָ א֚וֹ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָֽסְרָ֖ה עַל־נַפְשָֽׁהּ:
If she is [betrothed] to a man: Heb. וְאִם הָיֹה תִהְיֶה לְאִישׁ. This [refers to] a betrothed woman [i.e., אֲרוּסָה, the first stage of marriage, when the marriage ceremony has been performed, but the couple does not yet live together], or perhaps it refers to a married woman [נְשׂוּאָה, who lives already with her husband]? When [Scripture] says, “if she vowed in her husband’s house” (verse 11) it speaks of a married woman, so this must refer to a betrothed woman, and it comes to distinguish her [the betrothed woman from the married woman] in that both her father and husband [must] revoke her vows. If the father revoked it, but the husband did not revoke it, or if the husband revoked it, but the father did not revoke it, it is not revoked, and it goes without saying that if one of them upheld it. — [Ned. 67a] ואם היו תהיה לאיש: זו ארוסה או אינו אלא נשואה, כשהוא אומר ואם בית אישה נדרה, הרי נשואה אמור וכאן בארוסה, ובא לחלוק בה, שאביה ובעלה מפירין נדריה. הפר האב ולא הפר הבעל או הפר הבעל ולא הפר האב, הרי זה אינו מופר, ואין צריך לומר אם קיים אחד מהם:
with her vows upon her: which she had vowed while in her father’s house, but her father had not heard them, so they were neither revoked nor upheld. — [Sifrei Mattoth 20] ונדריה עליה: שנדרה בבית אביה ולא שמע בהן אביה ולא הופרו ולא הוקמו:
8and her husband hears it but remains silent on the day he hears it, her vows shall stand, and her prohibition which she has imposed upon herself shall stand. חוְשָׁמַ֥ע אִישָׁ֛הּ בְּי֥וֹם שָׁמְע֖וֹ וְהֶֽחֱרִ֣ישׁ לָ֑הּ וְקָ֣מוּ נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛הָ אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֻֽמוּ:
and her husband heard…: Here you have the case that if the husband upholds it, it stands. - [Sifrei Mattoth 21] ושמע אישה וגו': הרי לך שאם קיים הבעל שהוא קיים:
9But if her husband hinders her on the day he heard it, he has revoked the vow she had taken upon herself and the utterance which she had imposed upon herself, and the Lord will forgive her. טוְאִ֠ם בְּי֨וֹם שְׁמֹ֣עַ אִישָׁהּ֘ יָנִ֣יא אוֹתָהּ֒ וְהֵפֵ֗ר אֶת־נִדְרָהּ֙ אֲשֶׁ֣ר עָלֶ֔יהָ וְאֵת֙ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָֽסְרָ֖ה עַל־נַפְשָׁ֑הּ וַֽיהֹוָ֖ה יִסְלַח־לָֽהּ:
he has revoked the vow she had taken upon herself: I might think that even if the father had not revoked it [it is revoked]? Scripture therefore teaches,“in her youth, while in her father’s house” (verse 17); throughout her youth she is under her father’s jurisdiction. — [Sifrei Mattoth 31] והפר את נדרה אשר עליה: יכול אפילו לא הפר האב, תלמוד לומר בנעוריה בית אביה, כל שבנעוריה ברשות אביה היא:
10As for the vow of a widow or a divorced woman, whatever she prohibited upon herself will remain upon her. יוְנֵ֥דֶר אַלְמָנָ֖ה וּגְרוּשָׁ֑ה כֹּ֛ל אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָק֥וּם עָלֶֽיהָ:
whatever she prohibited upon herself will remain upon her: since she is neither under the jurisdiction of her father nor of her husband. Scripture refers to a widow from marriage, but if she is widowed from betrothal, as soon as her betrothed [husband] has died, she reverts to the jurisdiction of her father. — [Ned. 70a] כל אשר אסרה על נפשה יקום עליה: לפי שאינה לא ברשות אב ולא ברשות בעל, ובאלמנה מן הנשואין הכתוב מדבר, אבל אלמנה מן האירוסין, מת הבעל נתרוקנה וחזרה לרשות האב:
11But if she vowed in her husband's house, or imposed a prohibition upon herself with an oath. יאוְאִם־בֵּ֥ית אִישָׁ֖הּ נָדָ֑רָה אוֹ־אָֽסְרָ֥ה אִסָּ֛ר עַל־נַפְשָׁ֖הּ בִּשְׁבֻעָֽה:
But if she made a vow in her husband’s house: Scripture refers to a married woman (נְשׂוּאָה). - [Sifrei Mattoth 25, Ned. 67a] ואם בית אישה נדרה: בנשואה הכתוב מדבר:
12and her husband heard and remained silent, and did not hinder her, all her vows shall stand, and every prohibition she imposed upon herself shall stand. יבוְשָׁמַ֤ע אִישָׁהּ֙ וְהֶֽחֱרִ֣שׁ לָ֔הּ לֹ֥א הֵנִ֖יא אֹתָ֑הּ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם:
13If her husband revokes them on the day he hears them, anything issuing from her lips regarding her vows or self imposed prohibitions shall not stand; her husband has revoked them and the Lord shall forgive her. יגוְאִם־הָפֵר֩ יָפֵ֨ר אֹתָ֥ם | אִישָׁהּ֘ בְּי֣וֹם שָׁמְעוֹ֒ כָּל־מוֹצָ֨א שְׂפָתֶ֧יהָ לִנְדָרֶ֛יהָ וּלְאִסַּ֥ר נַפְשָׁ֖הּ לֹ֣א יָק֑וּם אִישָׁ֣הּ הֲפֵרָ֔ם וַֽיהֹוָ֖ה יִסְלַח־לָֽהּ:
14Any vow or any binding oath of self affliction, her husband can either uphold it or revoke it. ידכָּל־נֵ֛דֶר וְכָל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ:
Any vow or any binding oath of self-affliction: Since it says that the husband may revoke, I might think this includes all vows? Scripture therefore says, “of self-affliction”-he can revoke only vows of self-affliction. They are delineated in Tractate Nedarim (79a). כל נדר וכל שבועת אסר וגו': לפי שאמר שהבעל מפר, יכול כל נדרים במשמע, תלמוד לומר לענות נפש, אינו מפר אלא נדרי ענוי נפש בלבד. והם מפורשים במסכת נדרים (דף עט א):
15However, if her husband remained silent from day to day, he has upheld all the vows and prohibitions she has assumed; he has upheld them since he remained silent on the day he heard it. טווְאִם־הַֽחֲרֵשׁ֩ יַֽחֲרִ֨ישׁ לָ֥הּ אִישָׁהּ֘ מִיּ֣וֹם אֶל־יוֹם֒ וְהֵקִים֙ אֶת־כָּל־נְדָרֶ֔יהָ א֥וֹ אֶת־כָּל־אֱסָרֶ֖יהָ אֲשֶׁ֣ר עָלֶ֑יהָ הֵקִ֣ים אֹתָ֔ם כִּי־הֶֽחֱרִ֥שׁ לָ֖הּ בְּי֥וֹם שָׁמְעֽוֹ:
from day to day: So that you should not say that [he has the power to revoke] for a twenty-four hour period, it says, “from day to day” to inform you that he may revoke only until nightfall. — [Ned. 76b] מיום אל יום: שלא תאמר מעת לעת, לכך נאמר מיום אל יום, ללמדך שאין מפר אלא עד שתחשך:
16If he revokes them after having heard [them], he shall bear her iniquity. טזוְאִם־הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַֽחֲרֵ֣י שָׁמְע֑וֹ וְנָשָׂ֖א אֶת־עֲוֹנָֽהּ:
after having heard them: After he heard and upheld [them], by saying,“I approve of it” and then he retracted and revoked it, even on that very day. — [Sifrei Mattoth 30] אחרי שמעו: אחרי ששמע וקיים, שאמר אפשי בו, וחזר והפר לה אפילו בו ביום:
he shall bear her iniquity: He takes her place. We learn from here that if someone causes his fellow to stumble, he bears his punishments in his place. — [Sifrei Mattoth 30] ונשא את עונה: הוא נכנס תחתיה. למדנו מכאן שהגורם תקלה לחבירו הוא נכנס תחתיו לכל עונשין:
17These are the statutes which the Lord commanded Moses concerning a man and his wife, a father and his daughter, in her youth, while in her father's house. יזאֵ֣לֶּה הַֽחֻקִּ֗ים אֲשֶׁ֨ר צִוָּ֤ה יְהֹוָה֙ אֶת־משֶׁ֔ה בֵּ֥ין אִ֖ישׁ לְאִשְׁתּ֑וֹ בֵּין־אָ֣ב לְבִתּ֔וֹ בִּנְעֻרֶ֖יהָ בֵּ֥ית אָבִֽיהָ:
Numbers Chapter 31
1The Lord spoke to Moses saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2"Take revenge for the children of Israel against the Midianites; afterwards you will be gathered to your people." בנְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּֽאָסֵ֥ף אֶל־עַמֶּֽיךָ:
against the Midianites: But not against the Moabites, for the Moabites were involved in the matter out of fear, since they were afraid of being plundered by them, because all it says is, “do not provoke them into battle” (Deut. 2:9), but the Midianites were angered over a dispute which did not concern them (See Sifrei Mattoth 33). Another interpretation: Because of the two good doves [virtuous proselytes] whom I have [in mind] to bring forth from them, [namely] Ruth the Moabitess and Naamah the Ammonitess (I Kings 14: 21). - [B.K. 38b] מאת המדינים: ולא מאת המואבים, שהמואבים נכנסו לדבר מחמת יראה שהיו יראים מהם, שיהיו שוללים אותם, שלא נאמר אלא (דברים ב, ט) אל תתגר בם מלחמה. אבל מדינים נתעברו על ריב לא להם. דבר אחר מפני שתי פרידות טובות שיש לי להוציא מהם, רות המואביה ונעמה העמונית:
3So Moses spoke to the people, saying, "Arm from among you men for the army, that they can be against Midian, and carry out the revenge of the Lord against Midian. גוַיְדַבֵּ֤ר משֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָֽלְצ֧וּ מֵֽאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִֽהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהֹוָ֖ה בְּמִדְיָֽן:
Moses spoke: Although he heard that his death depended on the matter, he did it joyfully, without delay. — [Sifrei Mattoth 34, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2] וידבר משה וגו': אף על פי ששמע שמיתתו תלויה בדבר עשה בשמחה ולא איחר:
arm: Heb. הֵחָלְצוּ, as the Targum [Onkelos renders זְרִיזוּ], in the sense of “armed for battle” (verse 5), armed with weapons. — [See Sifrei Mattoth 34] החלצו: כתרגומו לשון חלוצי צבא מזויינים:
men: Righteous men. Similarly, “choose men for us” (Exod. 17:9), and“men who are wise and renowned” (Deut. 1:15). - [Mid. Tanchuma Mattoth 3, Sifrei Mattoth 36, Num. Rabbah 22:2] אנשים: צדיקים, וכן (שמות יז, ט) בחר לנו אנשים, וכן (דברים א, טו) אנשים חכמים וידועים:
the revenge of the Lord: For anyone opposing Israel is reckoned as opposing the Holy One, blessed is He. — [See Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2] נקמת ה': שהעומד כנגד ישראל, כאלו עומד כנגד הקב"ה:
4A thousand for each tribe, a thousand for each tribe, from all the tribes of Israel you shall send into the army." דאֶ֚לֶף לַמַּטֶּ֔ה אֶ֖לֶף לַמַּטֶּ֑ה לְכֹל֙ מַטּ֣וֹת יִשְׂרָאֵ֔ל תִּשְׁלְח֖וּ לַצָּבָֽא:
from all the tribes: including the tribe of Levi. — [Sifrei Mattoth 35] לכל מטות ישראל: לרבות שבט לוי:
5From the thousands of Israel one thousand was given over for each tribe, twelve thousand armed for battle. הוַיִּמָּֽסְרוּ֙ מֵֽאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵֽים־עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא:
was given over: Heb. וַיִּמָּסְרוּ. [The passive form is used] to inform you of the virtues of the Israelite shepherds [leaders]-how cherished they were by Israel. When they had not yet heard of his death, what did he say? “Just a little longer and they will stone me” (Exod. 17:4). But as soon as they heard that Moses’ demise was contingent upon the revenge against Midian, they refused to go, until they were given over against their will. — [Sifrei Mattoth 36, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:3] וימסרו: להודיעך שבחן של רועי ישראל כמה הם חביבים על ישראל, עד שלא שמעו במיתתו מה הוא אומר (שמות יז, ד) עוד מעט וסקלוני, ומששמעו שמיתת משה תלויה בנקמת מדין, לא רצו ללכת עד שנמסרו על כרחן:
6Moses sent them the thousand from each tribe to the army, them along with Phinehas the son of Eleazar the kohen to the army, with the sacred utensils and the trumpets for sounding in his possession. ווַיִּשְׁלַ֨ח אֹתָ֥ם משֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָ֠ם וְאֶת־פִּ֨ינְחָ֜ס בֶּן־אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַֽחֲצֹֽצְר֥וֹת הַתְּרוּעָ֖ה בְּיָדֽוֹ:
them along with Phinehas: This shows that Phinehas equaled them all (Sifrei Mattoth 34). Why did Phinehas go, and Eleazar did not go? The Holy One, blessed is He, said, “The one who began the mitzvah by killing Cozbi the daughter of Zur, should finish it” (Mid. Tanchuma Mattoth 3). Another interpretation: He sought the vengeance of Joseph, his maternal grandfather, for it says, “And the Medanites sold him” (Gen. 37:36) (Sifrei Mattoth 34, Sotah 43a). How do we know that the Phinehas’s mother was [descended] from Joseph? Because it says,“[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל)” (Exod. 6:25)[meaning] of the descendants of Jethro, who fattened (פִּטֵּם) calves for idolatry, and from the descendants of Joseph, who made light of (פִּטְפֵּט) his passion and prevailed over it [when he was tempted by Potiphar’s wife]. Another interpretation: He was [the kohen] anointed for war. — [Sotah 43a] אותם ואת פינחס: מגיד שהיה פינחס שקול כנגד כולם. ומפני מה הלך פינחס ולא הלך אלעזר. אמר הקב"ה מי שהתחיל במצוה, שהרג כזבי בת צור, יגמור. דבר אחר שהלך לנקום נקמת יוסף אבי אמו, שנאמר (בראשית לז, לו) והמדנים מכרו אותו. ומנין שהיתה אמו של פנחס משל יוסף, שנאמר (שמות ו, כה) מבנות פוטיאל, מזרע יתרו שפיטם עגלים לעבודה זרה ומזרע יוסף שפטפט ביצרו. דבר אחר שהיה משוח מלחמה:
the sacred utensils: The holy Ark (Sifrei Mattoth 34, Num. Rabbah 22:4) and the golden showplate (Mid. Aggadah), since Balaam was with them and through sorcery was able to make the Midianite kings fly, and he flew along with them, he [Phinehas] showed them the showplate on which God’s Name was engraved, and they fell down [to earth]. For this reason it says, concerning the Midianite kings, “upon their slain” (verse 8), for they fell from the air on top of those slain. Likewise, it says in the book ofJoshua (13:22) in connection with Balaam,“upon (sic) their slain.” - [Mid. Tanchuma Mattoth 4] וכלי הקדש: זה הארון והציץ. שהיה בלעם עמהם ומפריח מלכי מדין בכשפים, והוא עצמו פורח עמהם. הראה להם את הציץ, שהשם חקוק בו, והם נופלים, לכך נאמר על חלליהם במלכי מדין, שנופלים על החללים מן האויר, וכן בבלעם כתיב (יהושע יג, כב) אל חלליהם:
in his possession: Heb. בְּיָדוֹ, lit. in his hand, [here] in his possession. Similarly,“taking all his land from his possession (מִיָּדוֹ) ” (Num. 21: 26). - [Sifrei Mattoth 37] בידו: ברשותו וכן (במדבר כא, כז) ויקח את כל ארצו מידו:
7They mounted an attack against Midian, as the Lord had commanded Moses, and they killed every male. זוַיִּצְבְּאוּ֙ עַל־מִדְיָ֔ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה וַיַּֽהַרְג֖וּ כָּל־זָכָֽר:
8And they killed the Midianite kings upon their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian, and Balaam the son of Beor they slew with the sword. חוְאֶת־מַלְכֵ֨י מִדְיָ֜ן הָֽרְג֣וּ עַל־חַלְלֵיהֶ֗ם אֶת־אֱוִ֤י וְאֶת־רֶ֨קֶם֙ וְאֶת־צ֤וּר וְאֶת־חוּר֙ וְאֶת־רֶ֔בַע חֲמֵ֖שֶׁת מַלְכֵ֣י מִדְיָ֑ן וְאֵת֙ בִּלְעָ֣ם בֶּן־בְּע֔וֹר הָֽרְג֖וּ בֶּחָֽרֶב:
the five kings of Midian: Do I not see that the verse lists five [kings]? Why was it necessary [for Scripture] to say “five”? But it is to teach you that they were all equally involved in the conspiracy, and they all received the same punishment. Balaam went there [to Midian] to receive his reward for the twenty-four thousand that had fallen from Israel as a result of his advice, and now he left Midian to meet the Israelites, and he offered them harmful advice. He said to them, “If, when you were six hundred thousand, you could not overcome them, and now with twelve thousand, you come to fight?” They gave him his just deserts-in full, without depriving him in the least. — [Sifrei Mattoth 40] חמשת מלכי מדין: וכי איני רואה שחמשה מנה הכתוב, למה הוזקק לומר חמשת, אלא ללמדך ששוו כולם בעצה והושוו כולם בפורענות. בלעם הלך שם ליטול שכר עשרים וארבעה אלף שהפיל מישראל בעצתו, ויצא ממדין לקראת ישראל ומשיאן עצה רעה. אמר להם אם כשהייתם ששים רבוא לא יכולתם להם, ועכשיו בי"ב אלף אתם באים להלחם. נתנו לו שכרו משלם ולא קפחוהו:
with the sword: He came against Israel and exchanged his craft for theirs. For they are victorious only with their mouths, through prayer and supplication, and he came and adopted their craft to curse them with his mouth. So they too came against him by exchanging their craft for the craft of the nations, who come with the sword, as it says [concerning Esau],“And you shall live by your sword” (Gen. 27:40). - [See Mid. Tanchuma Balak 8] בחרב: הוא בא על ישראל, והחליף אומנתו באומנותם, שאין נושעים אלא בפיהם ע"י תפלה ובקשה. ובא הוא ותפש אומנותם לקללם בפיו, אף הם באו עליו והחליפו אומנותם באומנות האומות, שבאין בחרב, שנאמר (בראשית כז, מ) ועל חרבך תחיה:
9The children of Israel took the Midianite women and their small children captive, and they plundered all their beasts, livestock, and all their possessions. טוַיִּשְׁבּ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־נְשֵׁ֥י מִדְיָ֖ן וְאֶת־טַפָּ֑ם וְאֵ֨ת כָּל־בְּהֶמְתָּ֧ם וְאֶת־כָּל־מִקְנֵהֶ֛ם וְאֶת־כָּל־חֵילָ֖ם בָּזָֽזוּ:
10They set fire to all their residential cities and their castles. יוְאֵ֤ת כָּל־עָֽרֵיהֶם֙ בְּמ֣וֹשְׁבֹתָ֔ם וְאֵ֖ת כָּל־טִֽירֹתָ֑ם שָֽׂרְפ֖וּ בָּאֵֽשׁ:
their castles: Heb. בְּטִירֹתָם, the place of their notaries (נוֹטֵירִין), [or the place of their palaces (פַּלְטֵירִין)] which is an expression denoting the residence of the priests, knowledgeable in their laws. Another interpretation: The residence of their lords, for the Targum renders“the lords of the Philistines” פְלִשְׁתִּים) (סַרְנֵי (I Sam. 6:4) as טוּרְנֵי פְלשְׁתָּאֵי. - [See Sifrei Mattoth 41] טירתם: מקום פלטרין שלהם, שהוא לשון מושב כומרים יודעי חוקיהם. דבר אחר לשון מושב שריהם, כמו שמתורגם סרני פלשתים טורני פלשתאי:
11They took all the booty and all the plunder of man and beast. יאוַיִּקְחוּ֙ אֶת־כָּל־הַשָּׁלָ֔ל וְאֵ֖ת כָּל־הַמַּלְק֑וֹחַ בָּֽאָדָ֖ם וּבַבְּהֵמָֽה:
They took all the booty: This teaches us that they were virtuous and righteous, and were not suspect of theft, to appropriate the booty without permission, for it says, “ all the booty” (Sifrei Mattoth 42). In tradition, [i.e., in the Prophets and the Writings] Scripture explicitly refers to them, [for it says,]“your teeth are like a flock of ewes…” (Song 6: 6)-even your warriors; they are all righteous. — [See Rashi on Song 6:6] ויקחו את כל השלל וגו': מגיד שהיו כשרים וצדיקים ולא נחשדו על הגזל לשלוח יד בבזה שלא ברשות, שנאמר את כל השלל וגו', ועליהם מפורש בקבלה שניך כעדר הרחלים וגו', אף אנשי המלחמה שביך כולם צדיקים:
booty: Heb. שָׁלָל, movable objects such as garments and ornaments. שלל: הן מטלטלין של מלבוש ותכשיטין:
spoil: Heb. בָּז denotes plunder of movable objects which are not ornaments. בז: הוא ביזת מטלטלין שאינם תכשיטין:
plunder: Heb. מַלְקוֹחַ, man and beast, but when“captives” (שְׁבִי) is mentioned together with“plunder” (מַלְקוֹחַ) , the “captives” refers to people and the “plunder” to animals. מלקוח: אדם ובהמה. ובמקום שכתוב שבי אצל מלקוח, שבי באדם ומלקוח בבהמה:
12They brought the captives, the plunder, and the booty to Moses and to Eleazar the kohen and to the entire community of Israel in the camp, in the plains of Moab by the Jordan at Jericho. יבוַיָּבִ֡אוּ אֶל־משֶׁה֩ וְאֶל־אֶלְעָזָ֨ר הַכֹּהֵ֜ן וְאֶל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הַשְּׁבִ֧י וְאֶת־הַמַּלְק֛וֹחַ וְאֶת־הַשָּׁלָ֖ל אֶל־הַמַּֽחֲנֶ֑ה אֶל־עַרְבֹ֣ת מוֹאָ֔ב אֲשֶׁ֖ר עַל־יַרְדֵּ֥ן יְרֵחֽוֹ:
Daily Tehillim - Tehillim: Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Igeret HaTeshuva , beginning of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
• Today's Tanya Lesson
• Sunday, 25 Tammuz, 5776 ·31 July 2016
• Igeret HaTeshuva , beginning of Chapter 7
• In the language of the Zohar, the lower level of repentance entails returning the latter hei of the Four-Letter Name of G‑d to its rightful place — returning the Shechinah, which is the source of Jewish souls, from the exile to which it was banished by transgression. For when a man sins, the Divine vitality that flows forth from the Shechinah descends into the chambers of kelipah and sitra achra, and from there that individual in turn derives nurture at the time of his sins. Repentance redeems the Shechinah from its exile and returns the flow to its proper place.
This was the theme of the previous chapter.
ואולם דרך האמת והישר לבחינת תשובה תתאה ה״א תתאה הנ״ל, הם ב׳ דברים דרך כלל
However, the true and direct path to the lower level of teshuvah, returning the latter hei as noted above, involves two general elements.
These two elements are: (a) awakening G‑d’s supreme compassion for his soul, and (b) the subjugation and nullification of evil. Both are necessary in order to ensure that the lower level of repentance will be true and direct.
The Rebbe notes that although we have previously learned (ch. 1) that the kernel of repentance is a firm and wholehearted resolution not to commit a particular sin again, nevertheless without the two basic elements about to be discussed such repentance will be neither true nor direct.
Truth implies permanence,1 as in the verse,2 “The lip of truth shall be established forever.” Should one fail to take the preparatory steps about to be mentioned here, it is entirely possible that his forsaking sin — described above as repentance — will not be everlasting, hence not truthful.
Furthermore, these steps also make one’s repentance “direct”. For a state of repentance can also be arrived at very indirectly, as in the case of R. Elazar ben Durdaya, who was led to repentance by circumstances which were in themselves evil.3 The direct path to repentance, by contrast, is found by means of the steps that the Alter Rebbe now describes.
האחד הוא לעורר רחמים העליונים, ממקור הרחמים, על נשמתו ונפשו האלקית
The first is to awaken supreme compassion from the Source of mercy for one’s Divine spirit and soul,
There are two distinct states of Divine compassion, indicated by the terms “Merciful Father” and “Father of Mercy”.4 The former term ( אב הרחמן) merely signifies that G‑d possesses the attribute, or middah, of mercy — and since middah means not only “attribute” but also “measure”, it refers to a finite quality of mercy. The latter term ( אב הרחמים) stresses the fact that G‑d is the father, or fountainhead, of all mercy. Arousing His essential quality of mercy “from the Source of mercy” thus means arousing His infinite measure of compassion — supreme compassion.
שנפלה מאיגרא רמה, חיי החיים ברוך הוא
that has fallen from a lofty height (lit., “rooftop”), the Infinite Source of Life,
לבירא עמיקתא
into a deep pit,5
Not merely from a rooftop but from a “lofty rooftop”; not merely into a pit, but into a “deep pit.”
הן היכלות הטומאה והסטרא אחרא
namely, the chambers of defilement and sitra achra.
As explained in the previous chapter, a person’s sins degrade his soul to the chambers of the kelipot and sitra achra. Finding itself in such a sorry state, such a soul is indeed in need of Divine compassion.
ועל מקורה במקור החיים, הוא שם הוי׳ ברוך הוא
[One should arouse Divine compassion] as well for the source [of the soul] in the Source of Life, the Four-Letter Name of G‑d.
Since the soul is rooted in the Tetragrammaton, its degradation — brought about by sin — correspondingly causes the flow of holiness that emanates from the Tetragrammaton to descend into the chambers of the kelipot and sitra achra. Hence not only the soul, but its Source too, is to be pitied.
וכמו שכתוב: וישוב אל הוי׳ וירחמהו
As the verse states:6 “He shall return to G‑d and He will have compassion for him”; i.e., the sinner shall return to G‑d and have compassion for Him.
But how are we to understand the concept of arousing mercy for the Tetragrammaton?
פירוש: לעורר רחמים על השפעת שם הוי׳ ברוך הוא, שנשתלשלה וירדה תוך היכלות הסטרא אחרא הטמאים להחיותם
This means, arousing compassion for the life-giving power issuing from the Four-Letter Name, that has descended by stages into the chambers of the impure sitra achra, to give them vitality.
על ידי מעשה אנוש ותחבולותיו ומחשבותיו הרעים
[This descent was brought about] by the deeds of man, and his evil schemes and thoughts.
Evil thoughts alone suffice to make the vitality descend into the chambers of the kelipot and sitra achra.
וכמו שכתוב: מלך אסור ברהטים, ברהיטי מוחא וכו׳
As the verse says,7 “The king is bound with gutters,” [which is interpreted to mean that “the King is bound] with the gutters of the mind….”8
As explained by the Rebbe, the image is of the various channels and gutters of the mind through which thoughts, like gushing currents, rush fleetingly. Thus, even transient evil thoughts that one harbors ephemerally can bind and shackle the King; they can exile the flow of vitality emanating from the Four-Letter Name of G‑d.
היא בחינת גלות השכינה כנ״ל
And this state, as noted above,9 is the exile of the Shechinah — the Divine Presence, the level of Malchut (“Kingship”) of the World of Atzilut.
וזמן המסוגל לזה הוא בתיקון חצות
The auspicious time for this [arousal of compassion] is Tikkun Chatzot, the midnight lament for the exile of the Divine Presence,
כמו שכתוב בסדור בהערה, עיין שם באריכות
as pointed out in the note to Tikkun Chatzot in the Siddur; see there at length.
וזה שכתוב שם: נפלה עטרת ראשינו, אוי נא לנו כי חטאנו
We thus find [in that prayer], “The crown of our head is fallen; woe to us, for we have sinned”; i.e., sin causes the soul’s Source (“the crown of our head”) to topple into the depths of the kelipot and sitra achra.
ולכן נקרא הקב״ה מלך עלוב בפרקי היכלות, כמו שכתב הרמ״ק ז״ל
Therefore the Holy One, blessed be He, is called the “humiliated King” in Pirkei Heichalot,10 as R. Moshe Cordovero wrote,
כי אין לך עלבון גדול מזה
for there is no humiliation deeper than this, than the ignominy of exile within the realm of the kelipot.
ובפרט כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, ממלא כל עלמין וסובב כל עלמין
Especially when a thoughtful person meditates on the greatness of the Infinite One, Who permeates all worlds and encompasses all worlds, for G‑d provides vitality to created beings both in a manner which “permeates” each recipient according to its individual capacity, as well as in a manner that transcends and “encompasses” them,
כל אחד ואחד לפי שיעור שכלו והבנתו
each person [meditating upon G‑d’s greatness] according to the range of his intellect and understanding,
יתמרמר על זה מאד מאד
he will be extremely grieved over this.
The richer one’s perception of G‑d’s majesty, the more intense will be his feeling of compassion for his own soul and for its Source, the bound and humiliated King.
והב׳: לבטש ולהכניע הקליפה והסטרא אחרא
The second element [in one’s preparation for a true and direct path to repentance] is to crush and subdue the kelipah and sitra achra,
אשר כל חיותה היא רק בחינת גסות והגבהה
whose entire being is simply grossness and arrogance;
כמו שכתוב: אם תגביה כנשר וגו׳
as the verse states,11 “If you exalt yourself like the eagle….”
והביטוש וההכנעה עד עפר ממש, זוהי מיתתה וביטולה
This crushing and subjugation, absolutely to dust, is its death and nullification.
והיינו: על ידי לב נשבר ונדכה, ולהיות נבזה בעיניו נמאס וכו׳
[Evil is crushed] through a broken and contrite heart, a sense of personal unworthiness, repugnance, and so forth.
As explained in Part I, ch. 29, the animal soul — even of a Beinoni, how much more so of a sinner — is the very person himself. When his heart is humbled, his animal soul which derives from kelipah is, of course, humbled as well. Thus, crushing and subduing one’s arrogance crushes the kelipot and sitra achra.
וכמו שכתוב בזוהר הקדוש, על פסוק: זבחי אלקים רוח נשברה, לב נשבר ונדכה וגו׳
This is described in the Zohar12 on the verse,13 “Offerings to G‑d (Elokim) are a broken spirit; (i.e., the offering consists of breaking the spirit of the kelipot and sitra achra, and this is achieved through) a heart broken and contrite….”
כי כל קרבן מן הבהמה הוא לשם הוי׳, היא מדת הרחמים
For all animal offerings are dedicated to G‑d (the Tetragrammaton), the attribute of mercy.
This is why all verses which speak of offerings to G‑d, refer to Him with the Tetragrammaton.
אבל לשם אלקים, היא מדת הדין, אין מקריבין קרבן בהמה
To Elokim, however, the Name indicating the attribute of justice, no animal offering is brought.
כי אם
Instead,
I.e., what is considered an offering to Elokim, for the verse does, after all, state “the offerings to Elokim”?
לשבר ולהעביר רוח הטומאה והסטרא אחרא, וזהו רוח נשברה
[the offering is] the shattering and removing of the spirit of defilement and sitra achra. This is the meaning of a “broken spirit.”
והאיך נשברה רוח הסטרא אחרא, כשהלב נשבר ונדכה וכו׳
How is the spirit of the sitra achra broken? When the heart is broken and contrite….14
FOOTNOTES
1.Note of the Rebbe: “As in Part I, end of ch. 13.”
2.Mishlei 12:19.
3.Avodah Zarah 17a.
4.Note of the Rebbe: “Likkutei Torah, Nasso 23a, and references there.”
5.Note of the Rebbe: “An expression of the Talmud in Chagigah 5b. The word ‘roof’ is omitted in the text of Rashi in the Talmud, but is to be found in the text of Rashi in Ein Yaakov.”
6.Yeshayahu 55:7.
7.Note of the Rebbe: “Shir HaShirim 7:6; see Tzemach Tzedek, ad loc. This requires further clarification.”
8.Note of the Rebbe: “Addenda to Tikkunei Zohar, Tikkun Vav.”
9.Note of the Rebbe: “Concerning all the above see [Tanya,] Part I, ch. 45, and the notes referring to it by the Tzemach Tzedek on Eichah, p. 22 (in Or HaTorah on Nach, Vol. II, p. 1053), concerning the variations, etc.”
10.Note of the Rebbe: “Ch. 18.”
11.Yirmeyahu 49:16; Ovadiah 1:4.
12.Note of the Rebbe: “Vayikra 5a.”
13.Tehillim 51:19.
14.Note of the Rebbe: “This, too, is implied in the Zohar.”
This was the theme of the previous chapter.
ואולם דרך האמת והישר לבחינת תשובה תתאה ה״א תתאה הנ״ל, הם ב׳ דברים דרך כלל
However, the true and direct path to the lower level of teshuvah, returning the latter hei as noted above, involves two general elements.
These two elements are: (a) awakening G‑d’s supreme compassion for his soul, and (b) the subjugation and nullification of evil. Both are necessary in order to ensure that the lower level of repentance will be true and direct.
The Rebbe notes that although we have previously learned (ch. 1) that the kernel of repentance is a firm and wholehearted resolution not to commit a particular sin again, nevertheless without the two basic elements about to be discussed such repentance will be neither true nor direct.
Truth implies permanence,1 as in the verse,2 “The lip of truth shall be established forever.” Should one fail to take the preparatory steps about to be mentioned here, it is entirely possible that his forsaking sin — described above as repentance — will not be everlasting, hence not truthful.
Furthermore, these steps also make one’s repentance “direct”. For a state of repentance can also be arrived at very indirectly, as in the case of R. Elazar ben Durdaya, who was led to repentance by circumstances which were in themselves evil.3 The direct path to repentance, by contrast, is found by means of the steps that the Alter Rebbe now describes.
האחד הוא לעורר רחמים העליונים, ממקור הרחמים, על נשמתו ונפשו האלקית
The first is to awaken supreme compassion from the Source of mercy for one’s Divine spirit and soul,
There are two distinct states of Divine compassion, indicated by the terms “Merciful Father” and “Father of Mercy”.4 The former term ( אב הרחמן) merely signifies that G‑d possesses the attribute, or middah, of mercy — and since middah means not only “attribute” but also “measure”, it refers to a finite quality of mercy. The latter term ( אב הרחמים) stresses the fact that G‑d is the father, or fountainhead, of all mercy. Arousing His essential quality of mercy “from the Source of mercy” thus means arousing His infinite measure of compassion — supreme compassion.
שנפלה מאיגרא רמה, חיי החיים ברוך הוא
that has fallen from a lofty height (lit., “rooftop”), the Infinite Source of Life,
לבירא עמיקתא
into a deep pit,5
Not merely from a rooftop but from a “lofty rooftop”; not merely into a pit, but into a “deep pit.”
הן היכלות הטומאה והסטרא אחרא
namely, the chambers of defilement and sitra achra.
As explained in the previous chapter, a person’s sins degrade his soul to the chambers of the kelipot and sitra achra. Finding itself in such a sorry state, such a soul is indeed in need of Divine compassion.
ועל מקורה במקור החיים, הוא שם הוי׳ ברוך הוא
[One should arouse Divine compassion] as well for the source [of the soul] in the Source of Life, the Four-Letter Name of G‑d.
Since the soul is rooted in the Tetragrammaton, its degradation — brought about by sin — correspondingly causes the flow of holiness that emanates from the Tetragrammaton to descend into the chambers of the kelipot and sitra achra. Hence not only the soul, but its Source too, is to be pitied.
וכמו שכתוב: וישוב אל הוי׳ וירחמהו
As the verse states:6 “He shall return to G‑d and He will have compassion for him”; i.e., the sinner shall return to G‑d and have compassion for Him.
But how are we to understand the concept of arousing mercy for the Tetragrammaton?
פירוש: לעורר רחמים על השפעת שם הוי׳ ברוך הוא, שנשתלשלה וירדה תוך היכלות הסטרא אחרא הטמאים להחיותם
This means, arousing compassion for the life-giving power issuing from the Four-Letter Name, that has descended by stages into the chambers of the impure sitra achra, to give them vitality.
על ידי מעשה אנוש ותחבולותיו ומחשבותיו הרעים
[This descent was brought about] by the deeds of man, and his evil schemes and thoughts.
Evil thoughts alone suffice to make the vitality descend into the chambers of the kelipot and sitra achra.
וכמו שכתוב: מלך אסור ברהטים, ברהיטי מוחא וכו׳
As the verse says,7 “The king is bound with gutters,” [which is interpreted to mean that “the King is bound] with the gutters of the mind….”8
As explained by the Rebbe, the image is of the various channels and gutters of the mind through which thoughts, like gushing currents, rush fleetingly. Thus, even transient evil thoughts that one harbors ephemerally can bind and shackle the King; they can exile the flow of vitality emanating from the Four-Letter Name of G‑d.
היא בחינת גלות השכינה כנ״ל
And this state, as noted above,9 is the exile of the Shechinah — the Divine Presence, the level of Malchut (“Kingship”) of the World of Atzilut.
וזמן המסוגל לזה הוא בתיקון חצות
The auspicious time for this [arousal of compassion] is Tikkun Chatzot, the midnight lament for the exile of the Divine Presence,
כמו שכתוב בסדור בהערה, עיין שם באריכות
as pointed out in the note to Tikkun Chatzot in the Siddur; see there at length.
וזה שכתוב שם: נפלה עטרת ראשינו, אוי נא לנו כי חטאנו
We thus find [in that prayer], “The crown of our head is fallen; woe to us, for we have sinned”; i.e., sin causes the soul’s Source (“the crown of our head”) to topple into the depths of the kelipot and sitra achra.
ולכן נקרא הקב״ה מלך עלוב בפרקי היכלות, כמו שכתב הרמ״ק ז״ל
Therefore the Holy One, blessed be He, is called the “humiliated King” in Pirkei Heichalot,10 as R. Moshe Cordovero wrote,
כי אין לך עלבון גדול מזה
for there is no humiliation deeper than this, than the ignominy of exile within the realm of the kelipot.
ובפרט כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, ממלא כל עלמין וסובב כל עלמין
Especially when a thoughtful person meditates on the greatness of the Infinite One, Who permeates all worlds and encompasses all worlds, for G‑d provides vitality to created beings both in a manner which “permeates” each recipient according to its individual capacity, as well as in a manner that transcends and “encompasses” them,
כל אחד ואחד לפי שיעור שכלו והבנתו
each person [meditating upon G‑d’s greatness] according to the range of his intellect and understanding,
יתמרמר על זה מאד מאד
he will be extremely grieved over this.
The richer one’s perception of G‑d’s majesty, the more intense will be his feeling of compassion for his own soul and for its Source, the bound and humiliated King.
והב׳: לבטש ולהכניע הקליפה והסטרא אחרא
The second element [in one’s preparation for a true and direct path to repentance] is to crush and subdue the kelipah and sitra achra,
אשר כל חיותה היא רק בחינת גסות והגבהה
whose entire being is simply grossness and arrogance;
כמו שכתוב: אם תגביה כנשר וגו׳
as the verse states,11 “If you exalt yourself like the eagle….”
והביטוש וההכנעה עד עפר ממש, זוהי מיתתה וביטולה
This crushing and subjugation, absolutely to dust, is its death and nullification.
והיינו: על ידי לב נשבר ונדכה, ולהיות נבזה בעיניו נמאס וכו׳
[Evil is crushed] through a broken and contrite heart, a sense of personal unworthiness, repugnance, and so forth.
As explained in Part I, ch. 29, the animal soul — even of a Beinoni, how much more so of a sinner — is the very person himself. When his heart is humbled, his animal soul which derives from kelipah is, of course, humbled as well. Thus, crushing and subduing one’s arrogance crushes the kelipot and sitra achra.
וכמו שכתוב בזוהר הקדוש, על פסוק: זבחי אלקים רוח נשברה, לב נשבר ונדכה וגו׳
This is described in the Zohar12 on the verse,13 “Offerings to G‑d (Elokim) are a broken spirit; (i.e., the offering consists of breaking the spirit of the kelipot and sitra achra, and this is achieved through) a heart broken and contrite….”
כי כל קרבן מן הבהמה הוא לשם הוי׳, היא מדת הרחמים
For all animal offerings are dedicated to G‑d (the Tetragrammaton), the attribute of mercy.
This is why all verses which speak of offerings to G‑d, refer to Him with the Tetragrammaton.
אבל לשם אלקים, היא מדת הדין, אין מקריבין קרבן בהמה
To Elokim, however, the Name indicating the attribute of justice, no animal offering is brought.
כי אם
Instead,
I.e., what is considered an offering to Elokim, for the verse does, after all, state “the offerings to Elokim”?
לשבר ולהעביר רוח הטומאה והסטרא אחרא, וזהו רוח נשברה
[the offering is] the shattering and removing of the spirit of defilement and sitra achra. This is the meaning of a “broken spirit.”
והאיך נשברה רוח הסטרא אחרא, כשהלב נשבר ונדכה וכו׳
How is the spirit of the sitra achra broken? When the heart is broken and contrite….14
FOOTNOTES
1.Note of the Rebbe: “As in Part I, end of ch. 13.”
2.Mishlei 12:19.
3.Avodah Zarah 17a.
4.Note of the Rebbe: “Likkutei Torah, Nasso 23a, and references there.”
5.Note of the Rebbe: “An expression of the Talmud in Chagigah 5b. The word ‘roof’ is omitted in the text of Rashi in the Talmud, but is to be found in the text of Rashi in Ein Yaakov.”
6.Yeshayahu 55:7.
7.Note of the Rebbe: “Shir HaShirim 7:6; see Tzemach Tzedek, ad loc. This requires further clarification.”
8.Note of the Rebbe: “Addenda to Tikkunei Zohar, Tikkun Vav.”
9.Note of the Rebbe: “Concerning all the above see [Tanya,] Part I, ch. 45, and the notes referring to it by the Tzemach Tzedek on Eichah, p. 22 (in Or HaTorah on Nach, Vol. II, p. 1053), concerning the variations, etc.”
10.Note of the Rebbe: “Ch. 18.”
11.Yirmeyahu 49:16; Ovadiah 1:4.
12.Note of the Rebbe: “Vayikra 5a.”
13.Tehillim 51:19.
14.Note of the Rebbe: “This, too, is implied in the Zohar.”
Rambam:
• Sefer Hamitzvos:
• Sunday, 25 Tammuz, 5776 · 31 July 2016
• Sefer Hamitzvos:
• Sunday, 25 Tammuz, 5776 · 31 July 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
• Rambam - 1 Chapter: Tum'at Met Tum'at Met - Chapter 15
• Tum'at Met - Chapter 15
• Tum'at Met - Chapter 15
1
The following laws apply when a functional window was closed entirely or closed to the extent that less than a handbreadth by a handbreadth remained. If it was closed with an entity that intervenes in the face of ritual impurity it is considered as closed, provided it is an entity that the owner does not intend to move.
Therefore if he closed a window or reduced its size with foods that were not made susceptible to contract ritual impurity, they do not intervene. Even though they are not susceptible to ritual impurity and they are pure, his intent is to move them. If they were rotting, they intervene. Similarly, straw that is rotting intervenes. If it is not rotting, it does not intervene, because we assume that the owner intends to move it.
When grain grew and blocked a window or reduced its size, it does not intervene, because the owner's intent is to remove it, lest it damage the wall. If its roots were distant from the wall, but the heads of the stalks grew on an incline and blocked the window, it intervenes. Similar laws apply in all analogous situations.
א
חלון תשמיש שסתמה כולה או סתמה עד שנשאר בה פחות מטפח אם בדבר החוצץ בפני הטומאה סתם ה"ז חוצץ והוא שיהיה דבר שאין דעתו לפנותו לפיכך אם סתם החלון או מיעטו באוכלין שאינן מוכשרין אינן חוצצין שאף על פי שאין מקבלין טומאה והרי הן טהורין דעתו לפנותן היו סרוחין הרי אלו חוצצין וכן תבן סרוח חוצץ ושאינו סרוח אינו חוצץ מפני שדעתו לפנותו תבואה שגדלה וסתמה את החלון או מיעטתו אינה חוצצת לפי שדעתו לפנותה שמא תפסיד הכותל היה עיקרה רחוק מן הכותל ונטה ראשו וסתם הרי זו חוצצת וכן כל כיוצא בזה:
2
The following rules apply when a barrel that is filled with rotting dried figs which were never made susceptible to ritual impurity and are not fit to be eaten were placed in a window and the opening of the window faced a source of impurity. The barrel itself is impure, In such a situation, and similarly, if a container is filled with rotten straw that is not fit to be used as animal fodder, for mortar for building, or for kindling that was placed in the window: when the figs or the straw would be able to remain standing independently were their container to be removed, they would be considered as intervening. If not, they do not intervene.
The following entities all reduce the size of a window:
a) bitter grasses that are not fit for animal fodder,
b) patches that are not three fingerbreadths by three fingerbreadths, that are filthy and firm, so that they are not fit to clean blood off a scratch,
c) a limb or flesh that was hanging limply from an impure animal, provided the animal was lean and unfit to be sold to a gentile and tethered so that it will not flee,
d) an impure fowl resting in a window, provided it is one which scratches, so that it would not be fit for a child to play with,
e) a gentile who is bound, because he is one of the prisoners of the king whom another person may not release,
f) an infant born after an eighth month pregnancy on the Sabbath, because it is forbidden to move him,
g) salt that is mixed with thorns that is not fit to be used for food, nor for leatherworking, provided it is placed on a shard so that it will not damage the wall.
The rationale is that these substances are not susceptible to ritual impurity, nor does the owner intend to move them, because they are not fit for work. Similarly, when a Torah scroll was worn out and placed in a window, if the owner had decided that it would be entombed there, it reduces the size of the window. In contrast, snow, hail, sleet, ice, and water do not reduce the size of a window, for they are susceptible to ritual impurity.
ב
חבית שהיא מלאה גרוגרות סרוחין שאינן מוכשרין ולא ראויין לאכילה ומונחת בחלון ופי החבית כלפי הטומאה שהרי החבית טמאה וכן קופה שהיא מלאה תבן סרוח שאינו ראוי לא למאכל בהמה ולא לטיט ולא להסקה ומונחת בחלון אם יכולין הגרוגרות והתבן לעמוד בפני עצמן כשינטל הכלי שהן בו הרי אלו חוצצין ואם לאו אינן חוצצין עשבים המרים שאינן ראויין לבהמה ומטלניות שאין בהן ג' על ג' שהיו מטונפים וקשים כדי שלא יהיו ראויין אפילו לקנח הדם מן השריטה והאבר והבשר המדולדלים בבהמה טמאה והוא שתהיה כחושה שאינה ראויה להמכר לעכו"ם וקשורה כדי שלא תברח והעוף טמא ששיכן בחלון והוא שיהיה משרט שהרי אינו ראוי אפילו לתינוק לשחק בו ועכו"ם כפות שהוא מאסורי המלך שאין אחר יכול להתירו ובן שמונה ביום השבת שהרי אסור לטלטלו והמלח המעורב בקוצים שאינו ראוי לא לאכילה ולא לעבדה והוא שיהיה מונח על החרש כדי שלא יזיק את הכותל כל אלו ממעטין בחלון שהרי אינן מקבלין טומאה ואין דעתו לפנותן מפני שאינן ראויין למלאכה וכן ס"ת שבלה והיה מונח בחלון אם גמר שתהיה שם גניזתו ה"ז ממעט בחלון אבל השלג והברד והכפור והגליד והמים אינן ממעטין בחלון שהרי הן ראויין ומקבלין טומאה:
3
If one reduced the size of the handbreadth with less than an olive-sized portion of the flesh of a corpse, less than an olive-sized portion of the meat of a dead animal, a portion of bone from a corpse that is less than the size of a barley-corn, or a portion less than a lentil from a crawling animal, these substances intervene in the presence of ritual impurity. The rationale is that they are all pure and since they are not important to the owner, he does not intend to move them. Similarly, less than an egg-sized portion of food that was not made susceptible to ritual impurity is not important, he does not consider moving it. Hence, all of the above reduce the measure of the handbreadth.
ג
מיעט את הטפח בפחות מכזית מבשר המת בפחות מכזית מבשר נבילה או בעצם פחות מכשעורה מן המת או בפחות מכעדשה מן השרץ הרי אלו חוצצין שכל אלו טהורין ואינן חשובין אצלו לפיכך אין דעתו לפנותן וכן פחות מכביצה אוכלים שאינן מוכשרין אינן חשובין אצלו ואין דעתו לפנותן ולפיכך ממעטין את הטפח:
4
If one closed a window with an earthenware vessel whose opening faced outward, it intervenes. The rationale is that it does not contract impurity from its outer side and thus it is pure. Therefore this earthenware vessel must be disgusting and perforated so that it is not fit to be used for anything, not even bloodletting, so that the person will not think of moving it.
ד
סתם החלון בכלי חרש והיה פיו לחוץ ה"ז חוצץ לפי שאינו מטמא מגבו והרי הוא טהור וצריך להיות כלי חרש זה מאוס ונקוב עד שלא יהיה ראוי אפילו להקיז בו דם כדי שלא תהיה דעתו לפנותו:
5
The following laws apply if there was a corpse, a fourth of akab of bones, or the like from bones that impart impurity through ohel in a house and the owner sought to reduce the size of the window of this house with a bone that is less than a barley-corn. Its size is not reduced, because the bone in the window is considered as part of the bones that generate impurity.
Similarly, if a corpse or an olive-sized portion from the flesh of a corpse was in a home and the ownert sought to reduce the size of the window with a portion of flesh from a corpse, its size is not reduced, because the flesh is combined with the other flesh. Nevertheless, a bone that is less than the size of a barley-corn reduces the size of a window and thus prevents the spread of impurity brought about by an olive-sized portion of flesh. And less than an olive-sized portion of flesh reduces [the size of a window and thus prevents the spread of impurity brought about by] a fourth [of a kab] of bones or the like.
If one sought to reduce the size of a handbreadth with the woof and the warp of cloth that is afflicted with tzara'at or with a clod of earth from a beit hapras, its size is not reduced. The rationale is that an impure object does not intervene in the face of ritual impurity.
If one made a brick from the earth of a beit hapras, it is pure and can reduce the size of a window. Our Sages' decree concerned only a clod of earth in its natural state.
The following rules apply if the handbreadth was closed or reduced in size by a spider web. If its strands were substantial, it is considered as an intervening substance. If not, it does not intervene.
ה
היה בבית מת או רובע עצמות וכיוצא בהן מעצמות המטמאות באהל ומיעט החלון של בית זה בעצם פחות מכשעורה אינו מיעוט שהעצם מצטרף לעצמות וכן אם היה שם מת או כזית מבשר המת ומיעט החלון בפחות מכזית מבשר המת אינו מיעוט לפי שהבשר מצטרף לבשר אבל עצם פחות מכשעורה ממעט על ידי כזית בשר ופחות מכזית בשר ממעט ע"י רובע עצמות וכיוצא בהן מיעט את הטפח בשתי וערב המנוגעין או בגוש מבית הפרס אינו מיעוט שדבר טמא אינו חוצץ עשה לבנה מעפר בית הפרס הרי זו טהורה וממעטת שלא אמרו אלא גוש כברייתו נסתם הטפח או נתמעט בקורי עכביש אם היה בה ממש הרי זו חוצצת ואם אין בה ממש אינה חוצצת:
• Rambam - Chapters: Chovel uMazzik Chovel uMazzik - Chapter One, Chovel uMazzik Chovel uMazzik - Chapter Two, Chovel uMazzik Chovel uMazzik - Chapter Three
• Chovel uMazzik - Chapter One
They contain one positive mitzvah: the law [requiring payment when] a person injures a colleague or damages his property.
This mitzvah is explained in the chapters [that follow].
This mitzvah is explained in the chapters [that follow].
1When a person injures a colleague, he is liable to compensate him in five ways: the damages, his pain, his medical treatment, his loss of employment and the embarrassment he suffered. All these five assessments must be paid from the highest quality of property that he owns, as is the law with regard to payment for damages.
א
א
החובל בחבירו חייב לשלם לו חמשה דברים ואלו הם. נזק וצער ורפוי ושבת ובושת. וחמשה דברים אלו כולן משתלמים מן היפה שבנכסיו כדין כל המזיקין:
2What is meant by "the damages"? If a person cuts off the hand or the foot of a colleague, we theoretically consider the injured colleague as a servant being sold in the market place and evaluate his value before the injury and his value afterwards. The person who caused the injury must pay the depreciation in value.
This is alluded to in Exodus 21:24: "An eye for an eye." The oral tradition interprets תחת , translated as "for," as an indication that the verse requires financial recompense.
ב
נזק כיצד. שאם קטע יד חבירו או רגלו רואין אותו כאילו הוא עבד נמכר בשוק כמה היה יפה [אז] וכמה הוא יפה עתה ומשלם הפחת שהפחית מדמיו. שנאמר עין תחת עין. מפי השמועה למדו שזה שנאמר תחת לשלם ממון הוא:
3The Torah's statement Leviticus 24:20: "Just as he caused an injury to his fellowman, so too, an injury should be caused to him," should not be interpreted in a literal sense. It does not mean that the person who caused the injury should actually be subjected to a similar physical punishment. Instead, the intent is that he deserves to lose a limb or to be injured in the same manner as his colleague was, and therefore he should make financial restitution to him.
This interpretation is supported by the verse, Numbers 35:31: "Do not accept a ransom for the soul of the murderer." Implied is that no ransom may be paid for a murderer alone, but a ransom may be paid for causing a loss of limb or other injuries.
ג
זה שנאמר בתורה כאשר יתן מום באדם כן ינתן בו אינו לחבול בזה כמו שחבל בחבירו אלא שהוא ראוי לחסרו אבר או לחבול בו כאשר עשה ולפיכך משלם נזקו. והרי הוא אומר ולא תקחו כופר לנפש רוצח לרוצח בלבד הוא שאין בו כופר אבל לחסרון איברים או לחבלות יש בו כופר:
4Thus, the statement Deuteronomy 25:12 with regard to a person who injures a colleague and causes him damage, "Do not have compassion," means "Do not have compassion in evaluating the amount he is required to pay." You should not say, "He is poor and did not intentionally mean to injure him; therefore, I will have mercy upon him. For this reason, it is written: "Do not have compassion."
ד
ד
וכן זה שנאמר בחובל בחבירו ומזיקו לא תחוס עינך שלא תחוס בתשלומין שמא תאמר עני הוא זה ושלא בכוונה חבל בו ארחמנו לכך נאמר לא תחוס עינך:
5How do we know that the intent of the Torah's statement with regard to the loss of a limb, "An eye for an eye," is financial restitution? That same verse continues "a blow for a blow." And with regard to the penalty for a giving a colleague a blow, it is explicitly stated Exodus 21:18-19: "When a man strikes his colleague with a stone or a fist... he should pay for his being idled and for his medical expenses." Thus, we learn that the word תחת mentioned with regard to a blow indicates the necessity for financial restitution, and so one can conclude that the meaning of the same word with regard to an eye or another limb is also financial restitution.
ה
ה
ומנין שזה שנאמר באיברים עין תחת עין תשלומין הוא. שנאמר בו חבורה תחת חבורה ובפירוש נאמר וכי יכה איש את רעהו באבן או באגרוף וגו' רק שבתו יתן ורפא ירפא. הא למדת שתחת שנאמר בחבורה תשלומין. והוא הדין לתחת האמור בעין ובשאר איברים:
6 Although these interpretations are obvious from the study of the Written Law, and they are explicitly mentioned in the Oral Tradition transmitted by Moses from Mount Sinai, they are all regarded as halachot from Moses. This is what our ancestors saw in the court of Joshua and in the court of Samuel of Ramah, and in every single Jewish court that has functioned from the days of Moses our teacher until the present age.
ו
ו
ואע"פ שדברים אלו נראין מענין תורה שבכתב וכולן מפורשין הן מפי משה רבינו מהר סיני. כולן הלכה למשה* הן בידינו וכזה ראו אבותינו דנין בבית דינו של יהושע ובבית דינו של שמואל הרמתי ובכל בית דין ובית דין שעמדו מימות משה רבינו ועד עכשיו:
7 What is the source that teaches that a person who injures a colleague must pay independently for the pain that he caused? With regard to a maiden who has been rapedDeuteronomy 22:29 states that payment is imposed: "because he oppressed her." the same law applies to anyone who causes a colleague bodily pain. He is required to give him financial recompense for the pain he caused.
ז
ז
ומנין שמזיק בחבירו חייב בצער בפני עצמו [א] שהרי נאמר באונס תחת אשר ענה. והוא הדין לכל המצער את חבירו בגופו שהוא חייב לשלם דמי הצער:
8 What is the source that teaches that he is liable for the victim's unemployment expenses and medical expenses independently? It is written Exodus 21:19: "He should pay for his being idled and for his medical expenses."
ח
ח
ומנין שהוא חייב בשבת בפני עצמו וריפוי בפני עצמו שנאמר רק שבתו יתן ורפא ירפא:
9 What is the source that teaches that he is liable for the embarrassment suffered by the victim independently?Deuteronomy 25:11-12 states: "... And she extends her hand, grabbing his private parts. You must cut off her hand." The same law applies to anyone who embarrasses another person.
ט
ט
ומנין שהוא חייב בבושת בפני עצמו שהרי נאמר ושלחה ידה והחזיקה במבושיו וקצותה את כפה בכלל דין זה כל המבייש:
10 A person who causes embarrassment is not liable unless he acts intentionally, as implied by the phrase: "And she extends her hand." If, by contrast, a person embarrassed a colleague without intent, he is not liable. Therefore, if a person who was sleeping or the like embarrassed a colleague, he is not liable.
י
י
המבייש אינו חייב על הבושת עד שיהיה מתכוין שנאמר ושלחה ידה אבל המבייש חבירו בלא כוונה פטור. לפיכך ישן וכיוצא בו שבייש פטור:
11 A man is considered mu'ad at all times - whether acting intentionally or unintentionally, whether asleep or awake or intoxicated. If he injures a colleague or damages a colleague's property, he must always reimburse him from his choicest property.
When is a person who causes damage while asleep required to make restitution? When they both went to sleep at the same time, and one turned over and injured his colleague or tore his garment. If, however, a person was sleeping and a colleague came and lay down next to him, only the one who lay down afterwards is considered mu'ad. If the person sleeping injures the one who came afterwards, he is not liable.
Similarly, if a person places a utensil next to a person who is sleeping, and the one who is sleeping breaks it, he is not liable. For the one who placed the article down was the one who was mu'adand who acted with negligence.
יא
אדם מועד לעולם בין שוגג [ב] בין מזיד בין ער בין ישן בין שכור אם חבל בחבירו או הזיק ממון חבירו משלם מן היפה שבנכסיו. במה דברים אמורים שהישן חייב לשלם בשנים שישנו כאחד ונתהפך אחד מהן והזיק את חבירו או קרע בגדו. א אבל אם היה אחד ישן ובא אחר ושכב בצדו. זה שבא באחרונה הוא המועד ואם הזיקו הישן פטור. וכן אם הניח כלי בצד הישן ושברו פטור שזה שהניחו הוא המועד שפשע:
12 If a person fell from a roof because of an ordinary wind and caused damage, he is liable for four assessments, but is not liable for the embarrassment he caused. If he fell because of an exceptional wind, he is liable only for the injury, but not for the other four assessments. If, however, he turned over so that he would fall on a person to soften the blow he would receive, he is liable even for the embarrassment he caused. For whenever a person intentionally causes injury, he is liable for the embarrassment he caused, even though he did not have the intent of embarrassing the other person.
יב
יב
מי שנפל מן הגג ברוח מצויה והזיק חייב בארבעה דברים ופטור מן הבושת. נפל ברוח שאינה מצויה חייב בנזק בלבד ופטור מארבעה דברים. ואם נתהפך חייב בכל אף בבושת שכל המתכוין להזיק אע"פ שלא נתכוון לבייש חייב בבושת:
13 When two people injure another person at the same time, they are both liable and they divide the assessment between themselves. If one of them acted intentionally and the other acted unintentionally, the one who acted unintentionally is not liable for the embarrassment that was caused.
יג
יג
שנים [ג] שחבלו באחד כאחד שניהם חייבין ומשלשין ביניהן. היה אחד מתכוין ואחד שאינו מתכוין זה שאינו מתכוין פטור מן הבושת:
14 If a person intended to embarrass a minor and instead embarrassed an adult, he is required to pay the adult what he would pay for embarrassing a minor.
If a person intended to embarrass a servant and instead embarrassed a free man, he is required to pay the free man what he would pay for embarrassing a servant.
יד
המתכוין לבייש את הקטן ובייש את הגדול נותן לגדול דמי בושתו של קטן. נתכוון לבייש העבד ובייש את בן חורין נותן לבן חורין דמי בושתו של עבד:
15 If a stone was placed in a person's bosom - regardless of whether he had never known about it, or he had known about it and forgotten it - and when he stood up, the stone fell and caused damage, he is liable only for the injury, but not for the other four assessments.
Similarly, if he intended to throw a stone two cubits, and he throw it four cubits and it caused an injury, or if he caused an injury while sleeping, he is liable only for the injury, but not for the other four assessments.
טו
היתה לו אבן מונחת בחיקו בין שלא הכיר בה מעולם בין שהכיר בה ושכחה ועמד ונפלה והזיקה חייב בנזק בלבד ופטור מארבעה דברים. א וכן אם נתכוון לזרוק שתים וזרק ארבעה והזיק או שהזיק כשהוא ישן חייב בנזק ופטור מארבעה דברים:
16 Whenever a person injures a colleague, he is liable for the five assessments. Even if a person enters a colleague's domain without permission and the owner injures him, the owner is liable. For he has permission to remove the intruder from his domain, but he does not have permission to injure him.
If, however, the person who entered bumps into the owner and is injured, the owner is not liable. If the owner bumps into him and is injured, the person who entered is liable, for he entered without permission.
If they both had permission to be in that domain, or neither had permission to be in that domain, and one bumps into the other and is injured, neither is liable.
טז
המזיק את חבירו בכוונה בכל מקום חייב בחמשה דברים. ואפילו נכנס לרשות חבירו שלא ברשות והזיקו בעל הבית חייב שיש לו רשות להוציאו ואין לו רשות להזיקו. אבל אם הוזק זה שנכנס בבעל הבית הרי בעל הבית פטור. ואם הוזק בו בעל הבית חייב מפני שנכנס שלא ברשות. היו שניהם ברשות או שניהם שלא ברשות והוזקו זה בזה שניהם פטורין:
17 In all of the situations to be described, the person who caused the injury is liable for four assessments, but not for the embarrassment he caused: He was chopping wood in the public domain, and a piece of wood took flight and caused injury in the private domain. He was chopping wood in a private domain and caused injury in a public domain. He was chopping wood in a private domain and caused injury in another private domain. A person entered a carpenter's store - whether with permission or without permission - and a block of wood was propelled and hit him in the face.
יז
יז
המבקע עצים ברשות הרבים ופרח עץ מהן והזיק ברשות היחיד. או שבקע ברשות היחיד והזיק ברשות הרבים. או שבקע ברשות היחיד והזיק ברשות היחיד אחר. או שנכנס לחנותו של נגר בין ברשות בין שלא ברשות ונתזה בקעת וטפחה על פניו. בכל אלו חייב בארבעה דברים ופטור מן הבושת:
18 Just as an evaluation is made with regard to death, so too, an evaluation is made with regard to damages.
What is implied? If he strikes a colleague with a small stone that is not large enough to cause injury, or a small sliver of wood and causes an injury that this article is not ordinarily capable of causing, he is not liable. This concept is alluded to by Exodus 21:18, which speaks of "a man strik(ing) a colleague with a stone or a fist" - i.e., an entity that is capable of causing injury. He is, however, liable for the embarrassment that he caused. [For even if he merely spat on his colleague's person, he is liable for the embarrassment that he caused.
Accordingly, the witnesses have to know the article that caused the injury. This article should be brought to the court, and an evaluation is made concerning it, and a reckoning.
If the article that caused the injury was lost and the person who caused the injury claims: "It was not sufficient to cause the injury. The injury occurred because of forces beyond my control," and the person who was injured claims: "It was sufficient to cause the injury," the person who was injured should support his claim with an oath and collect his due, as will be explained.
יח
כשם שאומדין למיתה כך אומדין לנזקין. כיצד הרי שהכה חבירו בצרור קטן שאין בו כדי להזיק או בקיסם של עץ קטן וחבל בו חבלה שאין חפץ זה ראוי לעשותו הרי זה פטור. שנאמר באבן או באגרוף דבר הראוי להזיק. אבל חייב הוא בבושת בלבד אפילו רקק בגופו של חבירו חייב בבושת. לפיכך צריכין העדים לידע במה הזיק ומביאין החפץ שהזיק בו לבית דין עד שאומדין אותו ודנין עליו. א ואם אבד החפץ ואמר החובל לא היה בו כדי להזיק וכמו אנוס אני. והנחבל אומר היה בו כדי להזיק ישבע הנחבל ויטול כמו שיתבאר:
19 A metal object is never evaluated to see whether it can cause injury. Instead, we assume that it can, for even a small needle is capable of killing and surely of causing injury.
When a person throws a stone, and afterwards another person extends his head out from a window and is struck by it, the one who threw the stone is not liable at all. This is derived fromDeuteronomy 19:5, which speaks of the head of an axe coming loose and "strik(ing) a colleague." This excludes one who causes himself to be stricken.
יט
הברזל אין לו אומד אפילו מחט קטנה ראויה היא להמית ואין צריך לומר להזיק. הזורק אבן ולאחר שיצא מתחת ידו הוציא הלה את ראשו מן החלון וקבלה פטור מכלום שנאמר ומצא את רעהו פרט לממציא את עצמו:
Chovel uMazzik - Chapter Two
1 When a person injures a colleague in a manner that warrants payment of all five assessments, he is required to pay all five. If he injures him in a manner that warrants the payment of only four, he is required to pay only four. If three, three; if two, two; and if one, one.
א
א
החובל ב בחבירו חבלה שהוא ראוי לשלם החמשה דברים כולם משלם חמשה. הזיקו נזק שאין בו אלא ארבעה משלם ארבעה. שלשה משלם שלשה. שנים משלם שנים. אחד משלם אחד:
2 What is implied? If a person cuts off a colleague's hand or foot, or a finger or a toe, he must pay all five assessments: the damages, his pain, his medical treatment, his loss of employment and the embarrassment he suffered.
If he struck him on his hand and it swelled, but it will ultimately return to size; on his eye and displaced it, but it will heal; he should pay four assessments: his pain, his medical treatment, his loss of employment and the embarrassment he suffered.
If he struck him on his head and it swelled, he should pay three assessments: his pain, his medical treatment and the embarrassment he suffered.
If he struck him on a place where the blow cannot be seen - e.g., he struck him on his knees or on his back - he should pay two assessments: his pain and his medical treatment.
If a person swats a colleague with a handkerchief he was holding, a document or the like, he should pay only one assessment: embarrassment.
ב
כיצד קטע ידו או רגלו או אצבע מהן או שסימא עינו משלם חמשה נזק וצער וריפוי ושבת ובושת. הכהו על ידו וצבתה וסופה לחזור. על עינו ומרדה וסופה לחיות. משלם ארבעה צער ורפוי ושבת ובושת. הכהו על ראשו וצבה משלם שלשה צער ורפוי ובושת. הכהו
3 If a person burned a colleague with a spit or a nail on his fingernails - i.e., in a place where a wound is not made - and that does not prevent the person from working, he should pay only for pain.
If one causes a colleague to drink a drug or anoints him with a drug that changes the color of his skin, he is required to pay merely for the medical expenses necessary until his skin returns to its original color.
ג
כוואהו בשפוד או במסמר על צפורניו במקום שאינו עושה חבורה ולא מעכב מלאכה משלם הצער בלבד. השקהו סם או סכו סם ושינה מראה עורו משלם לו רפוי בלבד עד שיחזור מראהו כשהיה. אסרו בחדר נותן לו דמי שבת בלבד. וכן כל כיוצא באלו:
4 When a person shaves the head of a colleague, all that it is necessary for him to pay is for the embarrassment, for his hair will grow back. If he removes his hair with a potion or burns his head so that his hair will never grow back, he is liable for all five assessments: damages, pain and medical attention, because his head was heated by the burn or by the potion, and this will cause headaches. He must also pay him unemployment, because previously he was fit to dance and shake the locks of his hair, and he is thus prevented from performing this type of work. And he must be paid for embarrassment, because there is no greater embarrassment than this.
ד
ד
המגלח שיער ראש חבירו נותן לו דמי בשתו בלבד מפני שסופו לחזור. גלחו בסם או שכוואהו עד שאין סוף השיער לחזור חייב בחמשה דברים. בנזק בצער ורפוי שהרי יתחמם ראשו מן הכויה או מן הסם ונמצא חש בראשו. ומשלם לו שבת שהרי הוא ראוי לרקד ולנדנד דלת ראשו בשעת רקוד ונמצא בטל ממלאכה זו. ובושת שאין לך בושת גדול מזה:
5 Thus, this indicates that whenever a person causes a colleague a loss of limb that will not grow back, he is liable for all five payments. Even if he knocked out a tooth, he is liable for all five payments. For it is impossible that he will not suffer pain in his mouth for a certain amount of time because of the loss. And although there is no medical treatment for the tooth itself, the gums require medical treatment.
ה
ה
הא למדת שכל המחסר חבירו אבר שאינו חוזר חייב בכל החמשה דברים. אפילו הפיל שינו חייב בכל שאי אפשר שלא יחלה פיו שעה אחת. אע"פ שהשן אין לו רפואה בשר השינים צריך רפואה:
6 Even if he causes him to lose a piece of flesh merely the size of a barleycorn, he must pay all five assessments. He must pay for the permanent damage, because the skin will never return; instead, scar tissue will form. Thus, if a person injures a colleague, cuts his flesh and causes him to bleed, he is liable for all five assessments.
ו
ו
אפילו חסרו כשערה מעור בשרו חייב בחמשה דברים. שהעור אינו חוזר אלא צלקת. לפיכך החובל בחבירו וקרע העור והוציא ממנו דם חייב בחמשה דברים:
7 A person who scares a colleague - even if the fright causes him to fall ill - is not liable according to the judgments of an earthly court; he does, however, have a moral and spiritual obligation to compensate him. This applies, however, only when he did not touch him, but merely shouted behind him, appeared before him in the darkness or the like.
Similarly, if a person shouted in a colleague's ear and caused him to become deaf, he is not liable according to the judgments of an earthly court; he does, however, have a moral and spiritual obligation to compensate him.
If, however, a person grasped hold of a colleague and blew a horn in his ear and caused him to become deaf, touched him and/or pushed him when he frightened him, took hold of his clothes or the like, he is obligated to pay compensation even according to an earthly court.
ז
המבעית חבירו אע"פ שחלה מן הפחד הרי זה פטור מדיני אדם וחייב בדיני שמים. והוא שלא נגע בו אלא כגון שצעק מאחוריו או שנתראה [לו] באפילה וכיוצא בזה. וכן אם צעק באזנו וחרשו פטור מדיני אדם וחייב בדיני שמים. אחזו ותקע באזנו וחרשו או שנגע בו ודחפו בעת שהבעיתו. או שאחז בבגדיו וכיוצא בדברים אלו חייב בתשלומין:
8 It appears to me that if the injured party claims to have been deafened or blinded and thus cannot see or hear, his claim is not accepted on faith, lest he attempt to deceive. For we have no evidence about the matter. Instead, he is not entitled to compensation unless he will be observed for an extended period of time, and it will be established that he lost his sight or his hearing. Only then, must the person who caused the damage pay.
ח
ח
יראה לי שהנחבל שאמר נתחרשתי או נסמית עיני והרי איני רואה או איני שומע אינו נאמן. שהרי אין אנו מכירין הדבר שמא יערים. ואינו נוטל הנזק עד שיבדק זמן מרובה ויהיה מוחזק שאבד מאור עיניו או נתחרש ואח"כ ישלם זה:
9 What compensation must be paid for pain? It all depends on the nature of the injured party. There are certain people who are delicate, spoiled and wealthy, and would not bear even a slight amount of pain for a large amount of money. And there are people who are heavy laborers, strong and poor, and will bear much suffering for a single zuz. These are the factors that are taken into consideration when evaluating and determining the compensation for pain.
ט
ט
כמה הוא הצער הכל הוא לפי הניזק. יש אדם שהוא רך וענוג מאד ובעל ממון ואילו נתנו לו ממון הרבה לא היה מצטער מעט. ויש אדם שהוא עמלן וחזק ועני ומפני זוז אחד מצטער צער הרבה. ועל פי הדברים האלה אומדין ופוסקין הצער:
10 How is the pain evaluated when there is a loss of limb?If a person cut off a colleague's hand or finger, we evaluate how much such a person would give to have this limb amputated with a potioninstead of having it cut of with a sword, if the king decreed that his hand or foot must be cut off. We evaluate the difference between the two, and the one who caused the injury is required to pay that amount.
י
י
כיצד משערין הצער במקום שחסרו אבר. הרי שקטע ידו או אצבעו אומדים כמה אדם כזה רוצה ליתן בין לקטוע לו אבר זה בסייף או לקטוע אותו בסם אם גזר עליו המלך לקטוע ידו או רגלו. ואומדין כמה יש בין זה לזה ומשלם המזיק:
11 How is the unemployment assessment evaluated? If he did not cause the person to lose a limb, but instead caused him to become sick and invalid, or his arm swelled but it will return to its original size, the person who caused the injury must pay the victim for his unemployment for each day, like an unemployed worker of the trade in which he is employed.
If he caused him to lose a limb or cut off his hand, he must pay him full compensation for his hand; this being "damages." In this instance, we judge him as if he were a guard at a patch of squash. We evaluate how much such a guard would earn each day and calculate the number of days he will be incapacitated. This is the amount the person who caused the injury must pay.
Similarly, if a person cut off a colleague's legs, we calculate a wage as if he were a door guard. If he blinded him, we calculate a wage as if he worked in a mill. Similar principles apply in all analogous situations.
יא
כיצד משערין השבת. אם לא חסרו אבר אלא חלה ונפל למשכב או שצבתה ידו וסופה לחזור נותן לו דמי שבתו של כל יום ויום כפועל בטל של אותה מלאכה שבטל ממנו. ואם חסרו אבר או שקטע ידו נותן דמי ידו שהוא הנזק ושבת רואין אותו כאילו הוא שומר קישואים ורואין כמה הוא שכר שומר קישואין בכל יום ועושין חשבון כל ימי חליו של זה ונותן לו. וכן אם קטע רגלו רואין אותו כאילו הוא שומר על הפתח. סימא עינו רואין אותו כאילו הוא טוחן ברחיים וכן כל כיוצא בזה:
12 If a person hits a colleague on his ear or blows a horn into his ear and causes him to become deaf, he must pay his entire worth, for the victim is no longer fit to perform any work.
יב
יב
הכה את חבירו על אזנו או אחזו ותקע באזנו וחרשו נותן לו דמי [א] כולו שהרי אינו ראוי למלאכה כלל:
13 The following law applies when a person blinded a colleague, and before the damages were evaluated cut off his hand, and before those damages were evaluated cut off his leg, and before those damages were evaluated caused him to become deaf. Since an evaluation was not made for each of the damages and ultimately, the person who caused the injury was required to pay the victim's entire worth, that is all that he is obligated to pay.
If an evaluation was made for each of the previous damages and then an evaluation was made for his entire worth, the court collects only the injured's entire worth from the person who inflicted the injury. If, however, the injured seizes payment for every injured limb and for his entire worth from the property of the person who inflicted the injury, it is not expropriated from him.
יג
סימא את עינו ולא אמדוהו קטע את ידו ולא אמדוהו וקטע את רגלו ולא אמדוהו ואחר כך חרשו הואיל ולא אמדוהו לכל נזק ונזק נותן לו דמי כולו. אמדוהו לכל נזק ונזק ואחר כך אמדוהו לכולו אין גובין ממנו אלא דמי כולו בלבד. ואם תפש הניזק נזק כל אבר ואבר ודמי כולו
14 How is the assessment for medical bills evaluated? We estimate how many days this ailment will last and what will be required to treat it. The person who caused the injury is required to give this sum immediately. We do not require him to make payments day by day. This is an enactment in favor of the person who caused the injury.
יד
יד
כיצד משערין הריפוי. אומדין כמה ימים יחיה זה מחולי זה וכמה הוא צריך ונותן לו מיד. ואין מחייבין אותו ליתן דבר יום ביומו. ודבר זה תקנה היא למזיק:
15 Similarly, the unemployment assessment is evaluated and must be paid immediately.
If the injured party's ailment develops complications and becomes extended beyond the amount originally estimated, the person who caused the injury is not required to pay him more. Conversely, if he becomes healed immediately, the assessment is not reduced.
טו
וכן השבת אומדין אותה ונותן הכל מיד. אם היה מתגלגל בחליו והולך וארך בו החולי יתר על מה שאמדוהו אינו מוסיף לו כלום. וכן אם הבריא מיד אין פוחתין לו ממה שאמדוהו:
16 When does the above apply? When the person who caused the injury agrees, for this enactment is to his benefit. If, however, the person who caused the injury says: "I do not desire that this enactment be followed; instead, I will pay his medical bills day by day" - he is given that prerogative.
טז
טז
במה דברים אמורים בשרצה המזיק שזו תקנה היא לו. אבל אם אמר המזיק אין רצוני בתקנה זו אלא ארפאנו דבר יום ביומו שומעין לו:
17 If the person who suffered the injury says: "Assess my injury and give me the money. I will heal myself," his request is not accepted. For the person who caused the injury can say: "Perhaps you will not be successful in healing yourself, and I will be viewed as responsible for the injury." Instead, he must pay his medical expenses day by day, or pay an assessment for the entire amount and give the money for his medical expenses to the court on his behalf.
יז
יז
אמר לו הניזק פסוק עמי ותן על ידי ואני ארפא את עצמי אין שומעין לו שהרי אומר לו שמא לא תרפא עצמך ואחזק אני כמזיק אלא נותן לו דבר יום ביומו. או פוסק על הכל ונותן דמי הריפוי על ידי בית דין:
18 If the person who caused the injury says: "I will heal you," or he says: "I have a physician who will heal you without charge," his words are not heeded. Instead, he is required to bring a professional physician who charges for healing him.
יח
יח
אמר לו המזיק אני ארפא אותך או יש לי רופא שמרפא בחנם אין שומעין לו אלא מביא רופא אומן ומרפאהו בשכר:
19 If an assessment was not made at the outset, for the person who caused the injury chose to pay the medical bills day by day, if an infection arose because of the wound, or if the wound opened again after it began to heal, he is required to pay for the medical expenses and for unemployment.
If an infection arose that was not caused by the wound, he is obligated to pay for the medical expenses, but is not obligated to pay for unemployment.
If the person who was injured disobeyed the physician's instructions and the severity of the ailment increased, the person who caused the injury is not obligated to heal him.
יט
הרי שלא פסק עמו אלא היה מרפא יום ויום ועלו בו צמחים מחמת המכה. או נסתרה המכה אחר שחיתה חייב לרפאותו ולתת לו
20 When the court arrives at an assessment and obligates the person who caused the injury to pay, the entire amount is expropriated from him immediately. We do not grant him time to sell his property.
If he became obligated for embarrassment alone, we grant him time to sell his property, for he did not cause the victim a financial loss.
כ
כשפוסקין בית דין על המזיק ומחייבין אותו לשלם גובין ממנו הכל מיד ואין [ב] קובעין לו זמן כלל. ואם נתחייב בבושת בלבד קובעין לו זמן לשלם שהרי לא חסרו ממון:
Chovel uMazzik - Chapter Three
1 How is the assessment for embarrassment evaluated? Everything depends on the character of the person who causes the embarrassment and that of the one who is embarrassed. For the embarrassment caused by a child cannot be compared to the embarrassment caused by a respected adult, since the embarrassment caused by the ignoble one is greater.
א
א
כיצד משערין הבושת. הכל לפי המבייש והמתבייש. אינו דומה מתבייש מן הקטן למתבייש מאדם גדול ומכובד שזה שביישו זה הקל בשתו מרובה:
2 A person who embarrasses someone who is naked, or who is in the bathhouse is not liable. If the wind blew and raised a person's clothes up against his face, revealing his nakedness, and then another person removed more of his garments, the latter is liable for causing embarrassment. Nevertheless, the embarrassment caused to this person whose nakedness was revealed cannot be compared to the embarrassment of a person who was not naked at all.
Similarly, if a person lifted up his clothes to go down to a river or to ascend from a river, and another person embarrassed him, that person is liable. Nevertheless, the embarrassment caused to this person cannot be compared to the embarrassment of a person who was fully clothed.
ב
המבייש את הערום או מי שהוא במרחץ [א] פטור. נשבה הרוח והפכה שוליו על פניו והרי הוא ערום והוסיף זה בהפשטתו חייב בבושת ואינו דומה מבייש את זה שנעשה ערום למבייש את שאינו ערום. וכן אם הגביה בגדיו לירד לנהר או שעלה מן הנהר וביישו חייב. ואינו דומה מבייש זה למבייש את המכוסה בבגדיו:
3 When a person embarrasses a colleague who is sleeping, he is liable for the embarrassment he caused. If the person died in his sleep and never became aware that this person had embarrassed him, the assessment for embarrassment should not be expropriated from the person who caused the embarrassment. If, however, the embarrassed person's heirs seized this amount from the property of the person who caused the embarrassment, it is not expropriated from them.
ג
ג
המבייש את הישן חייב בבושת. ואם מת בתוך שנתו ולא הקיץ ולא הרגיש בזה שביישו אין גובין בושת זה מן המבייש. ואם תפשו היורשין אין מוציאין מידן:
4 A person who embarrasses a mentally incompetent person is not liable. A person who embarrasses a deaf mute is liable.
A person who embarrasses a convert or a servant is liable. The following rules apply when a person embarrasses a minor: If the minor becomes embarrassed when he is shamed, the person is liable. If the minor does not feel the shame, the other person is not liable.
Even when he is liable, the liability for embarrassing a minor cannot be compared to the liability for embarrassing an adult, nor can that required for embarrassing a servant be compared to that required for embarrassing a free man, nor can that required for embarrassing a deaf mute be compared to that required for embarrassing a mentally competent person.
ד
המבייש את השוטה פטור. והמבייש את החרש חייב. המבייש את הגר או את העבד חייב. המבייש את הקטן אם כשמכלימין אותו נכלם חייב ואם לאו פטור. ומכל מקום אינו דומה המבייש את הקטן למבייש את הגדול. ולא ב המבייש את העבד למבייש את בן חורין. ולא מבייש חרש למבייש פקח:
5 When a person embarrasses a colleague with words, or he spits on his clothing, he is not liable for a financial penalty. The court should, however, impose appropriate restraints concerning such matters in every place and time.
If a person embarrasses a Torah scholar, he is liable to pay him for the full measure of embarrassment, even though he embarrassed him only by verbal abuse. The rule has already been ordained that anyone who embarrasses a Torah scholar, even with mere verbal abuse, is penalized and is required to pay 35 gold dinarim - i.e., the weight of 8 and 3/4 sela'im. It is an accepted tradition, that this penalty is exacted in all places, in Eretz Yisrael and in the diaspora.
ה
המבייש את חבירו בדברים או שרקק על בגדיו פטור מן התשלומין. ויש לבית דין לגדור בדבר בכל מקום ובכל זמן כפי שיראו. ואם בייש תלמיד חכם חייב לשלם לו בושת שלימה אע"פ שלא ביישו אלא בדברים [ב] כבר נפסק הדין ג שכל המבייש תלמיד חכם אפילו בדברים קונסין אותו וגובין ממנו [ג] משקל שלשים וחמשה דינר מן הזהב שהוא משקל תשע סלעים פחות רביע וקבלה היא בידינו שגובין קנס זה בכל מקום בין בארץ בין בחוצה לארץ:
6 There have continually been instances of this in our community in Spain. There are some scholars who have waived this payment, and this is praiseworthy of them. There are those who demand payment and reach a compromise. The judges, however, tell the person who caused the embarrassment: "You are obligated to pay him a pound of gold."
ו
ו
מעשים היו אצלנו תמיד בכך בספרד ויש תלמידי חכמים שהיו מוחלין על זה וכך נאה להם. ויש שתובע ועושין פשרה ביניהן. אבל הדיינים היו אומרין למבייש חייב אתה ליתן לו ליטרא זהב:
7 Although a person who embarrasses someone else verbally is not liable for a financial payment, it is a grave sin. Only a wicked and foolish person abuses and insults people. The Sages of the earlier generations said: "Whoever embarrasses a proper Jewish person in public with words does not have a share in the world to come."
ז
ז
אע"פ שהמבייש שאר העם בדברים פטור מן התשלומין עון גדול הוא. ואינו מחרף ומגדף לעם אלא רשע שוטה. ואמרו חכמים הראשונים שכל המלבין פני אדם כשר מישראל בדברים אין לו חלק לעולם הבא:
8 There are many types of blows that involve embarrassment and a small amount of pain, but no permanent damage. Our Sages have already ordained specific payments for these types of blows. Whoever strikes a colleague with one of these blows must pay this specified amount. These are all considered k'nasot.
The specific amount that the person must pay is the assessment for pain, embarrassment, medical attention and unemployment. Whether or not the injured requires medical attention and loses employment, this is the amount that must be paid.
ח
יש הכאות רבות שיש בהן ביזוי וצער מעט ואין בהן נזק. וכבר פסקו להם חכמים דמים קצובים. וכל המכה לחבירו הכאה מהן משלם אותו הממון [ד] הקצוב וכולן קנסות הן. ואותו הממון הקצוב הוא דמי הצער והבושת והריפוי והשבת. בין צריך לרפואה ושבת בין לא צריך כזה הוא [ה] משלם:
9How much must be paid? A person who kicks a colleague with his foot must pay five sela'im. If he butts him with his knee, he must pay three sela'im. If he hits him with a fist, he must pay thirteen sela'im. If he slams his colleague with his palm, he must pay a sela. If he slaps him in the face, he must pay fifty sela'im. If he slaps him in the face with the back of his hand, he must pay 100sela'im.
Similarly, if he twists his ear, pulls his hair, spits at him and the spittle touches his body, removes a man's garment or a woman's head covering, he must pay 100 sela'im.
He must pay this amount for every blow he gives. What is implied? If he kicks his colleague four times - even if he kicks him in immediate succession, he must pay him twenty sela'im. If he slaps him in the face twice, he must pay him 100 sela'im. The same rule applies with regard to the other payments.
ט
וכמה הוא משלם. א הבועט בחבירו ברגלו משלם חמש סלעים. הכהו בארכובתו משלם שלש סלעים. קבץ אצבעותיו כמו אוגד אגודה [ו] והכהו בידו כשהיא אגודה משלם שלש עשרה סלעים. [ז] תקע את חבירו בכפו משלם [ח] סלע. סטרו על פניו משלם חמשים סלעים. סטרו מאחורי ידו משלם מאה סלע. וכן אם צירם באזנו או תלש בשערו או שרקק והגיעו [הרוק בבשרו או העביר טלית מעליו ופרע ראש האשה] משלם מאה סלע. וכזה הוא משלם על כל מעשה ומעשה. כיצד כגון שבעט בחבירו ארבע בעיטות אפילו זו אחר זו משלם עשרים סלעים. סטרו על פניו שתי סטירות משלם מאה סלע וכן בשאר:
10All the sela'im mentioned in this context refer to the silver coins used in Eretz Yisrael at that time. Every sela was composed of half a dinar of pure silver and three and a half dinarimof copper. Therefore, if a person became liable to pay a colleague 100 sela'im because of such blows, he is liable to pay him twelve and a half sela'im of pure silver.
י
י
כל אלו הסלעים הם מכסף ארץ ישראל באותו הזמן. שהיה בכל סלע [ט] חצי דינר כסף ושלשה דינרין ומחצה נחשת. לפיכך מי שנתחייב בהכאות אלו לשלם מאה סלע הרי זה משלם שתים עשרה סלע ומחצה כסף נקי:
11When are these assessments imposed? When a distinguished person is involved. If, however, an ignoble person is involved - one who is not particular about these things or the like - he receives only the amount of money that is appropriate for him, as assessed by the judges.
For there are base people who are not concerned with being shamed and will demean themselves in any humiliating manner for foolishness and frivolity, or to receive a p'rutah from the fools who jest with them.
יא
במה דברים אמורים במכובד אבל אדם שהוא מבוזה ואינו מקפיד בכל אלו הדברים וכיוצא בהן אינו נוטל אלא לפי מה שראוי לו וכמו שיראו הדיינים שהוא ראוי [י] ליטול. לפי שיש בני אדם כעורין שאין מקפידין על בושתם וכל היום מבזים עצמן בכל מיני ביזוי דרך שחוק וקלות ראש או כדי ליטול פרוטה אחת מן הלצים המשחקים עמהם:
Hayom Yom: Today's Hayom Yom
• Sunday, 25 Tammuz, 5776 · 31 July 2016
• "Today's Day"
• Wednesday Tamuz 25 5703
Torah lessons: Chumash: Matot-Massai, Revi'i with Rashi.
Tehillim: 119, 1-96.
Tanya: Ch. 7. In the true (p. 367) ...a "broken spirit." (p. 369).
There are two characteristic expressions in Chassidus:
(a) A Jew recognizes G-dliness and senses the supra-natural. He needs no proofs for these.
(b) A Jew neither wants nor is able to be sundered from G-dliness.1
The truth is that these two expressions are one and the same: A Jew recognizes G-dliness and senses the higher-than-natural, and that is why he neither wants nor can he be torn away from G-dliness.
FOOTNOTES
1.See Sivan 21.
Torah lessons: Chumash: Matot-Massai, Revi'i with Rashi.
Tehillim: 119, 1-96.
Tanya: Ch. 7. In the true (p. 367) ...a "broken spirit." (p. 369).
There are two characteristic expressions in Chassidus:
(a) A Jew recognizes G-dliness and senses the supra-natural. He needs no proofs for these.
(b) A Jew neither wants nor is able to be sundered from G-dliness.1
The truth is that these two expressions are one and the same: A Jew recognizes G-dliness and senses the higher-than-natural, and that is why he neither wants nor can he be torn away from G-dliness.
FOOTNOTES
1.See Sivan 21.
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