Today's Laws and Customs:
Joyous Day; Tachnun Omitted
Because of the joyous events which occurred on this day (see "Today in Jewish History"), our sages regarded the 15th of Av to be one of the two most auspicious days on the Jewish calendar (the other being Yom Kippur--Talmud, Taanit 26b). Nevertheless, no special Av 15 observances or celebrations are ordained by Halachah (Torah law) or custom, other than the omission of the tachnun (confession of sins) and similar portions from the daily prayers, as is the case with all festive dates.
Links: Love and Rebirth: On the Significance of Av 15
Increase Torah Study
Beginning on the 15th of Av one should increase one's study of Torah, since at this time of the year the nights begin to grow longer and "the night was created for study" (Talmud and Codes).
Links:
Today in Jewish History:
End of Dying in Desert (1274 BCE)
In wake of the incident of the "Spies," in which the generation that came out of Egypt under Moses' leadership demonstrated their unpreparedness for the task of conquering and settling the Holy Land, G-d decreed that entire generation would die out in the desert (see "Today in Jewish History" for Av 8 and Av 9). After 38 years of wandering through the wilderness the dying finally ended, and a new generation of Jews stood ready to enter the Holy Land. It was the 15th of Av of the year 2487 from creation (1274 BCE)
Ban on Inter-Tribal Marriage Lifted (13th century BCE)
In order to ensure the orderly division of the Holy Land between the twelve tribes of Israel, restrictions had been placed on marriages between members of two different tribes. A woman who had inherited tribal lands from her father was forbidden to marry out of her tribe, lest her children -- members of their father's tribe -- cause the transfer of land from one tribe to another by inheriting her estate (Number 36). This ordinance was binding only on the generation that conquered and settled the Holy Land during the 14-year period 2488-2503 from creation (1273-1258 BCE); when the restriction was lifted, on the 15th of Av, the event was considered a cause for celebration and festivity.
Links:
Tribe of Benjamin Re-Admitted (circa 1228 BCE)
Av 15 was the day on which the tribe of Benjamin, which had been excommunicated for its behavior in the incident of the "Concubine at Givah," was readmitted into the community of Israel (as related in Judges 19-21). The event occurred during the judgeship of Othniel ben Knaz, who led the people of Israel in the years 2533-2573 from creation (1228-1188 BCE).
Jeroboam's Roadblocks Removed (574 BCE)
Upon the division of the Holy Land into two kingdoms following the death of King Solomon in the year 2964 from creation (797 BCE), Jeroboam ben Nebat, ruler of the breakaway Northern Kingdom of Israel, set up roadblocks to prevent his citizens from making the thrice-yearly pilgrimage to the Holy Temple in Jerusalem, capital of the Southern Kingdom of Judea. These were finally removed more than 200 years later by Hosea ben Eilah, the last king of the Northern Kingdom, on Av 15, 3187 (574 BCE).
Betar Dead Buried (148 CE)
The fortress of Betar was the last holdout of the Bar Kochba rebellion. When Betar fell on the 9th of Av, 3893 (133 CE), Bar Kochba and many thousands of Jews were killed; the Romans massacred the survivors of the battle with great cruelty and would not even allow the Jews to bury their dead. For 15 years their remains were left scattered on the battlefield. When the dead of Betar were finally brought to burial on Av 15 of the year 3908 from creation (148 CE), an additional blessing (HaTov VehaMeitiv) was added to the "Grace After Meals" in commemoration.
Matchmaking Day
In ancient Israel, it was the custom that on the 15th of Av "the daughters of Jerusalem would go out in borrowed linen garments (so as not to embarrass those without beautiful clothes of their own)... and dance in the vineyards" and "whoever did not have a wife would go there" to find himself a bride (Talmud, Taanit 31a).
"The Day of the Breaking of the Ax"
When the Holy Temple stood in Jerusalem, the annual cutting of firewood for the altar was concluded on the 15th of Av. The event was celebrated with feasting and rejoicing, as is the custom upon the conclusion of a holy endeavor, and included a ceremonial breaking of the axes which gave the day its name.
Daily Quote:
I am who I am.[G‑d to Moses, Exodus 3:14]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Va'etchanan, 6th Portion (Deuteronomy 6:4-6:25) with Rashi
• Deuteronomy Chapter 6
4Hear, O Israel: The Lord is our God; the Lord is one. דשְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה | אֶחָֽד:
The Lord is our God; the Lord is one: The Lord, who is now our God and not the God of the other nations-He will be [declared] in the future “the one God,” as it is said: “For then I will convert the peoples to a pure language that all of them call in the name of the Lord” (Zeph. 3:9), and it is [also] said: “On that day will the Lord be one and His name one” (Zech. 14:9). (see Sifrei) ה' אלהינו ה' אחד: ה' שהוא אלהינו עתה ולא אלהי האומות, הוא עתיד להיות ה' אחד, שנאמר (צפניה ג, ט) כי אז אהפוך אל עמים שפה ברורה לקרוא כולם בשם ה' ונאמר (זכריה יד, ט) ביום ההוא יהיה ה' אחד ושמו אחד:
5And you shall love the Lord, your God, with all your heart and with all your soul, and with all your means. הוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ:
And you shall love [the Lord]: Perform His commandments out of love. The one who acts out of love cannot be compared to the one who acts out of fear. If one serves his master out of fear, when the master sets a great burden upon him, this servant will leave him and go away [whereas if out of love he will serve him even under great burden] (Sifrei 6:5). ואהבת: עשה דבריו מאהבה אינו דומה עושה מאהבה לעושה מיראה. העושה אצל רבו מיראה כשהוא מטריח עליו מניחו והולך לו:
with all your heart: Heb. בְּכָל-לְבָבְךָ [The double “veth” in לְבָבְךָ, instead of the usual form לִבְּךָ, suggests:] Love Him with your two inclinations [the good and the evil]. (Sifrei; Ber. 54a) Another explanation; “with all your heart,” is that your heart should not be divided [i.e., at variance] with the Omnipresent (Sifrei). בכל לבבך: בשני יצריך. דבר אחר בכל לבבך, שלא יהיה לבך חלוק על המקום:
and with all your soul: Even if He takes your soul (Sifrei; Ber. 54a, 61a). ובכל נפשך: אפילו הוא נוטל את נפשך:
and with all your means: Heb. וּבְכָל-מְאֹדֶךָ, with all your possessions. There are people whose possessions are more precious to them than their own bodies. Therefore, it says, “and with all your means.” (Sifrei) Another explanation of וּבְכָל-מְאֹדֶךָ is: You shall love God with whatever measure (מִדָּה) He metes out to you, whether it be the measure of good or the measure of retribution. Thus also did David say: “I will lift up the cup of salvations [and I will call upon the name of the Lord]” (Ps. 116:12-13); “I found trouble and grief [and I called out in the name of the Lord]” (Ps. 116:3-4). ובכל מאדך: בכל ממונך יש לך אדם שממונו חביב עליו מגופו לכך נאמר ובכל מאדך. דבר אחר ובכל מאדך בכל מדה ומדה שמודד לך בין במדה טובה בין במדת פורענות וכן דוד הוא אומר (תהלים קטז, יג) כוס ישועות אשא וגו' (שם קטז, יג) צרה ויגון אמצא וגו':
6And these words, which I command you this day, shall be upon your heart. ווְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ:
And these words… shall be: What is this“love” [referred to in the previous verse]? It is that these words [the mitzvoth] shall be upon your heart, and through this, you will come to recognize the Holy One, blessed be He, and will [consequently] cling to His ways. (Sifrei 6:6) והיו הדברים האלה: ומהו האהבה והיו הדברים האלה, שמתוך כך אתה מכיר בהקב"ה ומדבק בדרכיו:
which I command you this day: they should not appear to you as an antiquated edict (דְּיוּטַגְמָא) which no one cares about, but as a new one, which everyone hastens to read. The word דְּיוּטַגְמָא means: a royal edict which comes in writing.(Sifrei) אשר אנכי מצוך היום: לא יהיו בעיניך כדיוטגמא ישנה שאין אדם סופנה, אלא כחדשה שהכל רצין לקראתה. דיוטגמא מצות המלך הבאה במכתב:
7And you shall teach them to your sons and speak of them when you sit in your house, and when you walk on the way, and when you lie down and when you rise up. זוְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֨ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ:
And you will teach them: Heb. וְשִׁנַּנְתָּם. This is an expression of sharpness, meaning that these words should be sharply impressed in your mouth, so that if a person asks you something, you will not have to hesitate about it, but you will tell him immediately. (Sifrei ; Kidd. 30a) ושננתם: לשון חדוד הוא, שיהיו מחודדים בפיך, שאם ישאלך אדם דבר לא תהא צריך לגמגם בו, אלא אמור לו מיד:
to your sons: These are your disciples. We find everywhere that disciples are termed “sons,” as it is said: “You are children to the Lord your God” (Deut. 14:1), and it says: “The disciples [lit. sons] of the prophets who were in Bethel” (II Kings 2:3). So too, we find that Hezekiah taught Torah to all Israel and called them children, as it is said: “My sons, now do not forget” (II Chron. 29:11). And just as disciples are called “children,” as it is said “You are children to the Lord your God” so too, the teacher is called “father,” as it is said [that Elisha referred to his teacher Elijah by the words] “My father, my father, the chariot of Israel…” (II Kings 2:12) (Sifrei 6:7). לבניך: אלו התלמידים. מצינו בכל מקום שהתלמידים קרוים בנים, שנאמר (דברים יד, א) בנים אתם לה' אלהיכם, ואומר (מלכים ב' ב, ג) בני הנביאים אשר בבית אל, וכן בחזקיהו שלמד תורה לכל ישראל וקראם בנים שנאמר (ד"ה ב' כט, יא) בני עתה אל תשלו. וכשם שהתלמידים קרוים בנים, שנאמר בנים אתם לה' אלהיכם, כך הרב קרוי אב, שנאמר (מלכים ב' ב) אבי אבי רכב ישראל וגו':
and speak of them: That your principal topic of conversation should be only about them; make them the main topic, not the secondary one. (Sifrei) ודברת בם: שלא יהא עיקר דבורך אלא בם. עשם עיקר ואל תעשם טפל:
and when you lie down: Now this [latter verse] might lead one to think [that the obligation to recite the “shema” is] even if one lies down in the middle of the day. Therefore it states; “and when you rise up” ; now this [latter verse] might lead one to think [that the obligation to recite the “shema” is] even if you arise in the middle of the night! It says therefore,“When you sit in your house, and when you walk on the way.” The Torah is thus speaking of the usual manner of conduct: The [usual] time of lying down and the [usual] time of rising up. (Sifrei) ובשכבך: יכול אפילו שכב בחצי היום תלמוד לומר ובקומך. יכול אפילו עמד בחצי הלילה, תלמוד לומר בשבתך בביתך ובלכתך בדרך. דרך ארץ דברה תורה, זמן שכיבה וזמן קימה:
8And you shall bind them for a sign upon your hand, and they shall be for ornaments between your eyes. חוּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹֽטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ:
And you shall bind them for a sign upon your hand: These are the tefillin of the arm. וקשרתם לאות על ידך: אלו תפילין שבזרוע:
and they shall be for ornaments between your eyes: Heb. לְטֹטָפֹת. These are the tefillin of the head, and because of the number of the Scriptural sections contained in them [namely four], they are called טֹטָפֹת - totafoth, for טַט - tat in Coptic means “two,” פַּת - path in Afriki (Phrygian) [also] means “two.” (San. 4b) והיו לטטפת בין עיניך: אלו תפילין שבראש ועל שם מנין פרשיותיהם נקראו טטפת. טט בכתפי שתים, פת באפריקי שתים:
9And you shall inscribe them upon the doorposts of your house and upon your gates. טוּכְתַבְתָּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ:
the doorposts of your house: The word is מְזֻזוֹת [and not, מְזוּזוֹת, i.e., without the letter“vav”] to indicate that there is need for only one מְזוּזָה - mezuzah per door. מזזות ביתך: מזזות כתיב, שאין צריך אלא אחת:
and upon your gates: This [“gates”] is to include the gates of courtyards, the gates of provinces, and the gates of cities [in that they also require a mezuzah]. (Yoma 11a) ובשעריך: לרבות שערי חצרות ושערי מדינות ושערי עיירות:
10And it will be, when the Lord, your God, brings you to the land He swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and good cities that you did not build, יוְהָיָ֞ה כִּֽי־יְבִֽיאֲךָ֣ | יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַֽאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם לְיִצְחָ֥ק וּלְיַֽעֲקֹ֖ב לָ֣תֶת לָ֑ךְ עָרִ֛ים גְּדֹלֹ֥ת וְטֹבֹ֖ת אֲשֶׁ֥ר לֹֽא־בָנִֽיתָ:
11and houses full of all good things that you did not fill, and hewn cisterns that you did not hew, vineyards and olive trees that you did not plant, and you will eat and be satisfied. יאוּבָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֘ אֲשֶׁ֣ר לֹֽא־מִלֵּ֒אתָ֒ וּבֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹֽא־חָצַ֔בְתָּ כְּרָמִ֥ים וְזֵיתִ֖ים אֲשֶׁ֣ר לֹֽא־נָטָ֑עְתָּ וְאָֽכַלְתָּ֖ וְשָׂבָֽעְתָּ:
hewn: Since it [the Land of Israel] was a stony and rocky place, the term“hewn” is appropriate [regarding the cisterns there]. חצובים: לפי שהיו מקום טרשין וסלעים נופל בו לשון חציבה:
12Beware, lest you forget the Lord, Who brought you out of the land of Egypt, out of the house of bondage. יבהִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־יְהֹוָ֑ה אֲשֶׁ֧ר הוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
out of the house of bondage: Heb. מִבֵּית עֲבָדִים, lit. out of the house of slaves. As the Targum [Onkelos] renders: out of the house of slavery, i.e., out of the place where you were slaves [and “not the house that belonged to slaves.”] מבית עבדים: כתרגומו מבית עבדותא, ממקום שהייתם שם עבדים:
13You shall fear the Lord, your God, worship Him, and swear by His name. יגאֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א וְאֹת֣וֹ תַֽעֲבֹ֑ד וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ:
and swear by His name: If you possess all the attributes mentioned here, that you fear His name and serve Him, then you may swear by His Name, for if you fear His name, you will be cautious with your oath, but if [you do] not, you must not swear [by His name]. ובשמו תשבע: אם יש בך כל המדות הללו, שאתה ירא את שמו ועובד אותו, אז בשמו תשבע, שמתוך שאתה ירא את שמו תהא זהיר בשבועתך, ואם לאו לא תשבע:
14Do not go after other gods, of the gods of the peoples who are around you. ידלֹ֣א תֵֽלְכ֔וּן אַֽחֲרֵ֖י אֱלֹהִ֣ים אֲחֵרִ֑ים מֵֽאֱלֹהֵי֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר סְבִיבֽוֹתֵיכֶֽם:
of the gods of the peoples who are around you: The same applies to the gods of those peoples who are distant [from you], but, because you see those who are around you erring after them, it was necessary to warn you especially about them [i.e., the gods of the people close to you]. מאלהי העמים אשר סביבותיכם: הוא הדין לרחוקים אלא לפי שאתה רואה את סביבותיך תועים אחריהם הוצרך להזהיר עליהם ביותר:
15For the Lord, your God, is a zealous God among you, lest the wrath of the Lord, your God, be kindled against you, and destroy you off the face of the earth. טוכִּ֣י אֵ֥ל קַנָּ֛א יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּקִרְבֶּ֑ךָ פֶּן־יֶֽ֠חֱרֶ֠ה אַף־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בָּ֔ךְ וְהִשְׁמִ֣ידְךָ֔ מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה:
16You shall not try the Lord, your God, as you tried Him in Massah. טזלֹ֣א תְנַסּ֔וּ אֶת־יְהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם כַּֽאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה:
In Massah: When they went out of Egypt, when they tested Him concerning water, as it is said [that they asked], “Is the Lord among us or not?” (Exodus 17:7) [Hence “Massah” means test.] במסה: כשיצאו ממצרים שנסוהו במים, שנאמר (שמות יז, ז) היש ה' בקרבנו:
17Diligently keep the commandments of the Lord, your God, and His testimonies. and His statutes, which He has commanded you. יזשָׁמ֣וֹר תִּשְׁמְר֔וּן אֶת־מִצְוֹ֖ת יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם וְעֵֽדֹתָ֥יו וְחֻקָּ֖יו אֲשֶׁ֥ר צִוָּֽךְ:
18And you shall do what is proper and good in the eyes of the Lord, in order that it may be well with you, and that you may come and possess the good land which the Lord swore to your forefathers, יחוְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י יְהֹוָ֑ה לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וּבָ֗אתָ וְיָֽרַשְׁתָּ֙ אֶת־הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע יְהֹוָ֖ה לַֽאֲבֹתֶֽיךָ:
what is proper and good: This refers to compromising, acting beyond the strict demands of the law. הישר והטוב: זו פשרה, לפנים משורת הדין:
19to drive out all your enemies from before you, as the Lord has spoken. יטלַֽהֲדֹ֥ף אֶת־כָּל־אֹֽיְבֶ֖יךָ מִפָּנֶ֑יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה:
[To drive out all your enemies…] as [the Lord] has spoken: And where did He speak? When He said,“and I will confuse all the people….” (Exod. 23: 27) כאשר דבר: והיכן דבר (שמות כג כז) והמותי את כל העם וגו':
20If your son asks you in time to come, saying, "What are the testimonies, the statutes, and the ordinances, which the Lord our God has commanded you?" ככִּֽי־יִשְׁאָֽלְךָ֥ בִנְךָ֛ מָחָ֖ר לֵאמֹ֑ר מָ֣ה הָֽעֵדֹ֗ת וְהַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֶתְכֶֽם:
If your son asks you in time to come: Heb. מָחָר. [The word] מָחָר [which usually means “tomorrow”] may [also] mean“at a later time.” כי ישאלך בנך מחר: יש מחר שהוא אחר זמן:
21You shall say to your son, "We were slaves to Pharaoh in Egypt, and the Lord took us out of Egypt with a strong hand. כאוְאָֽמַרְתָּ֣ לְבִנְךָ֔ עֲבָדִ֛ים הָיִ֥ינוּ לְפַרְעֹ֖ה בְּמִצְרָ֑יִם וַיֹּֽצִיאֵ֧נוּ יְהֹוָ֛ה מִמִּצְרַ֖יִם בְּיָ֥ד חֲזָקָֽה:
22And the Lord gave signs and wonders, great and terrible, upon Egypt, upon Pharaoh, and upon all his household, before our eyes. כבוַיִּתֵּ֣ן יְהֹוָ֡ה אוֹתֹ֣ת וּ֠מֹֽפְתִ֠ים גְּדֹלִ֨ים וְרָעִ֧ים | בְּמִצְרַ֛יִם בְּפַרְעֹ֥ה וּבְכָל־בֵּית֖וֹ לְעֵינֵֽינוּ:
23And he brought us out of there, in order that He might bring us and give us the land which He swore to our fathers. כגוְאוֹתָ֖נוּ הוֹצִ֣יא מִשָּׁ֑ם לְמַ֨עַן֙ הָבִ֣יא אֹתָ֔נוּ לָ֤תֶת לָ֨נוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֵֽינוּ:
24And the Lord commanded us to perform all these statutes, to fear the Lord, our God, for our good all the days, to keep us alive, as of this day. כדוַיְצַוֵּ֣נוּ יְהֹוָ֗ה לַֽעֲשׂוֹת֙ אֶת־כָּל־הַֽחֻקִּ֣ים הָאֵ֔לֶּה לְיִרְאָ֖ה אֶת־יְהֹוָ֣ה אֱלֹהֵ֑ינוּ לְט֥וֹב לָ֨נוּ֙ כָּל־הַיָּמִ֔ים לְחַיֹּתֵ֖נוּ כְּהַיּ֥וֹם הַזֶּֽה:
25And it will be for our merit that we keep to observe all these commandments before the Lord, our God, as He has commanded us." כהוּצְדָקָ֖ה תִּֽהְיֶה־לָּ֑נוּ כִּֽי־נִשְׁמֹ֨ר לַֽעֲשׂ֜וֹת אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֗את לִפְנֵ֛י יְהֹוָ֥ה אֱלֹהֵ֖ינוּ כַּֽאֲשֶׁ֥ר צִוָּֽנוּ:
Daily Tehillim: Psalms Chapters 77-78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Iggeret HaKodesh, beginning of Epistle 5
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 15 AV , 5776 · 19 August 2016
• Iggeret HaKodesh, beginning of Epistle 5
• ויעש דוד שם
“And David made a name.”1
The simple meaning of the verse is either (as Rashi explains) that David gave the Jewish people a good name by burying the dead of their enemies, or (as other commentators explain) that David made a name for himself through his heroism.
ופירש בזוהר הקדוש, משום שנאמר: ויהי דוד עושה משפט וצדקה לכל עמו כו׳
The holy Zohar2 relates the above phrase to the verse:3 “And David executed justice and tzedakah with all his people.”
The “name” that he thereby made is thus the Divine Name. In the words of the Zohar:
בכה רבי שמעון ואמר: מאן עביד שמא קדישא בכל יומא, מאן דיהיב צדקה למסכני כו׳
“Rabbi Shimon wept and said: ‘Who makes the Holy Name every day? He who gives charity unto the poor.’ ”
Two questions, however, present themselves: (a) How can we possibly say that the Holy Name is “made”? (b) How is the Name “made” through the giving of charity?
ויובן בהקדים מאמר רז״ל על פסוק: כי ביה ה׳ צור עולמים
This may be understood in the light of the comment of our Sages,4 of blessed memory, on the verse,5 “For by [the Divine Name that is composed of the letters] yud-hei, G‑d is the strength of the worlds.”
The Hebrew word here translated “strength” (lit.: “rock”) is צור, whose root letters imply an additional meaning, namely (in this context): “By means of [the Divine Name that is composed of the letters] yud-hei, G‑d formed (or created) the worlds.”6
בה׳ נברא עולם הזה, ביו״ד נברא עולם הבא
On the above-quoted verse the Sages comment: “This world was created by the letter hei [of the Divine Nameyud-hei]; the World to Come was created by the letter yud [of the Divine Name yud-hei].”
In what respect is this world connected with the letter hei and the World to Come with the letter yud? The Alter Rebbe answers this question by first explaining the concept of the World to Come and Gan Eden, the Garden of Eden.
פירוש: שהתענוג שמתענגים נשמות הצדיקים, ונהנין מזיו השכינה המאיר בגן עדן עליון ותחתון
This means that the delight which the souls of the righteous experience, as they enjoy the splendor of theShechinah which radiates in the upper and lower Gardens of Eden,
הוא שמתענגים בהשגתם והשכלתם
consists of their pleasure in their apprehension and conception,
שמשכילים ויודעים ומשיגים
for they conceive (with the faculty of Chochmah), know (with the faculty of Daat) and understand (with the faculty ofBinah)
איזה השגה באור וחיות השופע שם מאין סוף ברוך הוא, בבחינת גילוי, לנשמתם ורוח בינתם
some degree of apprehension of the light and vitality which effuses there, in a revealed manner, from the blessed Ein Sof unto their soul and their spirit of understanding,
Spiritual life-force finds its way down into this world in so concealed a manner that all we know of it is the mere fact of its existence (yediat hametziut). In Gan Eden, by contrast, the spiritual life-force issues forth in such a manner that its very essence is apprehended (hassagat hamahut),
להבין ולהשיג איזה השגה, כל אחד ואחד לפי מדרגתו ולפי מעשיו
so that each and every one can understand and attain some perception according to his level and his deeds.
Likkutei Levi Yitzchak, authored by the saintly father of the Rebbe, Rabbi Levi Yitzchak Schneerson, explains the distinction between “his level” and “his deeds” as follows.
“His level” alludes to those souls which are to be found in the Upper Garden of Eden, whose comprehension is commensurate with the level of their devout intent and the level of their re’uta delibba (lit., “the desire of the heart”), i.e., the unbounded yearning of the innermost point of their souls to cleave rapturously to their Maker. This state of divine service results from intellectual endeavor, which is denoted by the term “level”. (In ch. 9 of Shaar HaYichud VehaEmunah, for example, the Alter Rebbe adds this term to the phrase that speaks of the intellectual activity known by its acronym asChaBaD.)
“His deeds,” by contrast, refers to those souls in the Lower Garden of Eden, which earn the above-described spiritual delights through the actual performance of practical mitzvot. These souls, therefore, are rewarded “according to their deeds.”7
In either case, it is clear that the delight that souls experience in Gan Eden is the intellectual delight of the apprehension of G‑dliness.
ולכן נקרא עולם הבא בשם בינה, בזוהר הקדוש
That is why in the Zohar8 the World to Come is referred to as Binah (“understanding”), for that world is permeated by the light of the Sefirah of Binah,9 which enables souls to apprehend and understand G‑dliness.
והשפעה זו נמשכת מבחינת חכמה עילאה
This flow issues from the plane of Supernal Chochmah,
שהוא מקור ההשכלה וההשגה הנקרא בשם בינה
which is the source of the conception and apprehension known as Binah.
Chochmah is the initial, intuitive, seminal flash of perception; Binah is the process of mental gestation that systematically develops and expands that inspiration into comprehensive understanding.
והוא קדמות השכל, קודם שבא לכלל גילוי השגה והבנה
For [Chochmah] is the primordial stage of the intellect, before apprehension and understanding become manifest;
רק עדיין הוא בבחינת העלם והסתר
rather, [Chochmah] at this stage is still in a state of obscurity and concealment,
The Alter Rebbe is speaking here of the particular level of Chochmah that transcends intellect and comprehension. It differs from the more external level of Chochmah which is the germ of intellect and is already illumined by it, though it too is as yet the unparticularized seminal point of a concept which is still to be analyzed and comprehended by the faculty of Binah.Preceding this, the primordial level of Chochmah discussed here utterly transcends revealed intellect; it is still obscure,
רק שמעט מזעיר שם זעיר שם שופע ונמשך משם לבחינת בינה
except for some miniscule measure that here and there flows forth and issues from it to the faculty ofBinah,
The dual form of the Biblical idiom borrowed here (cf. Yeshayahu 28:10) implies that the light of this primordial level ofChochmah undergoes two distinct stages of tzimtzum, or self-contraction. The first stage limits this light; the second attenuates it so that it is able to descend into Binah,
להבין ולהשיג שכל הנעלם
making it possible [for a soul] to understand and apprehend a concept which is [intrinsically] concealed.
This higher form of Supernal intellect is the “radiance of the Shechinah,” a ray of G‑d’s infinitude that illuminates Gan Eden. Ordinarily, no created being — even a soul of such stature that it inhabits the Upper Gan Eden — could possibly fathom this degree of intellect. In order for it to be understood by mortal man’s soul, it must undergo the twofold descent mentioned above. Nonetheless, even after this descent it still pertains to the very essence (mahut) of G‑dliness that is comprehended by the soul in Gan Eden.
ולכן נקרא בשם נקודה בהיכלא, בזוהר הקדוש
Chochmah is the “dot” or “point” of intellect that illumines the “palace” of Binah. Nevertheless, even when already housed in Binah, it still remains a seminal point of intellect that transcends the details that constitute the comprehension of Binah.
וזו היא תמונת יו״ד של שם הוי׳
[Indeed,] this is the shape of the yud of the Four-Letter Name of G‑d.
The letter yud is shaped like a point, alluding12 to the Sefirah of Chochmah, which is a mere point.
ונקרא עדן, אשר עליו נאמר: עין לא ראתה גו׳
[Chochmah] is also referred to as Eden, of which it is said:13 “No eye has beheld it”; i.e., it is a kind of illumination that transcends and defies comprehension.
ונקרא: אבא יסד ברתא
Moreover, [Chochmah] is referred to14 as “the ‘father’ who founded the ‘daughter’.”
Chochmah is the “father”, or source, of the letters of speech, which are called the “daughter”, the level of Malchut.
One might have expected the letters of speech to derive from the emotive faculties (the middot) or from Binah, for surely a person articulates letters of speech when he seeks to express an emotion or to speak of an idea that he has comprehended. The Alter Rebbe, however, now goes on to explain that the letters of speech in fact derive from Chochmah, which transcends comprehension.
פירוש: כי הנה התהוות אותיות הדבור היוצאות מה׳ מוצאות הפה אינה דבר מושכל
This means: The formation of the letters of speech which proceed from the five organs of articulation15 is not an intellectual process.
The letters do not emanate from the soul as a result of any intellectual imperative.
ולא מוטבע בטבע מוצאות הללו להוציא מבטא האותיות
It is also not inherent in the nature of these organs [that they must] pronounce the letters
על ידי ההבל והקול המכה בהן
— by means of the breath and the sound that strikes them —
על פי דרך הטבע, ולא על פי דרך השכל
by either a natural faculty or by an intellectual faculty.
כגון השפתיים, על דרך משל, שאותיות בומ״פ יוצאות מהן
With the lips, for example, by means of which the letters beit, vav, mem and pei are uttered,
Since the lips are the most visible of the organs of speech, the Alter Rebbe chooses for his example the letters which they form; one can readily see that pronouncing these letters is impelled neither by the nature of the lips themselves nor by the faculty of intellect.
אין הטבע ולא השכל נותן ליציאת מבטא ארבע חלקי שינויי ביטוי אותיות אלו על פי שינויי תנועת השפתים
neither nature nor the intellect compels the utterance of the four varying types of pronunciation of these letters in accordance with variations in the movement of the lips,
שמתנוענעות בהבל אחד וקול אחד, הפוגע בהן בשוה
which are moved by the same breath and the same sound that strikes them equally.
Since the letter beit and the letter vav, for example, are both formed by the same breath and the same sound, the distinction between them must be made by the movements of the lips: when the letter beit is pronounced the lips are pursed in one way and when the letter vav is pronounced they are pursed differently. This being so, one would expect that it would take a conscious mental effort to move the lips in one specific manner to pronounce the letter beit and in another specific manner to pronounce the letter vav.16 Alternatively, if it were dependent on nature, the speaker would naturally want to move his lips in the different ways necessary for the formation of one letter or the other.
ואדרבה, שינוי התנועות שבשפתים הוא לפי שינוי ביטוי האותיות שברצון הנפש לבטא בשפתים כרצונה
On the contrary: the change in the movements of the lips depends on the difference in pronunciation of the letters the soul wishes to utter by means of the lips,
כרצונה לומר אות ב׳ או ו׳ או מ׳ או פ׳
when it desires to pronounce the letter beit, or vav, or mem, or pei, and the lips will instinctively and spontaneously move accordingly.
ולא להיפך, שיהיה רצון הנפש וכונתה לעשות שינוי תנועות השפתים
It is not the other way around, that it is the will and intention of the soul to make a change in the motions of the lips
כמו שהן מתנענעות עתה בביטויי ד׳ אותיות אלו
as they are moving now in the utterance of these four letters.
וכנראה בחוש, שאין הנפש מתכוונת ויודעת לכוין כלל שינוי תנועות השפתים בשינויים אלו
As is empirically evident, the soul does not at all intend or know how to intend the change in the motions of the lips [which articulate] those distinctions [between the various letters].
Since the soul neither intends nor even knows how to direct the lips to move in the manner required to form particular letters, it is obviously the mere desire to utter certain letters that results in the automatic movement of the lips in the appropriate manner.
ויותר נראה כן בביטוי הנקודות
This is even more evident with the pronunciation of the vowels.
שכשהנפש רצונה להוציא מפיה נקודת קמץ, אזי ממילא נקמצים השפתים
For when the soul wishes to utter the kamatz vowel, the lips spontaneously become compressed,
ובפתח נפתחים השפתים
and with the patach vowel the lips open17 — of their own accord,
ולא שרצון הנפש לקמוץ ולא לפתוח כלל וכלל
and not at all because of the will of the soul to compress or to open [them].
ואין להאריך בדבר הפשוט ומובן ומושכל לכל משכיל
There is no need to go any further into a matter which is simple, comprehensible, and intelligible to every intelligent person,
שמבטא האותיות והנקודות הוא למעלה מהשכל המושג ומובן
namely, that the pronunciation of the letters and vowels transcends the apprehended and comprehended intellect,
אלא משכל הנעלם וקדמות השכל שבנפש המדברת
but rather derives from the hidden intellect, and the primordial stage of the intellect which is in the articulate soul.
ולכן אין התינוק יכול לדבר, אף שמבין הכל
This is why an infant cannot speak, even though it understands everything, for speech does not result from revealed and apprehended intellect, but from the more rarefied “hidden intellect” which in the infant has yet to be developed.
We thus see that the letters of speech derive from Chochmah. This, then, is the meaning of “the ‘father’ who founded the ‘daughter’”: Chochmah is the “father” or source of the letters of speech, which are called the “daughter”, or the Sefirah ofMalchut.
* * *
| FOOTNOTES | |
| 1. | II Shmuel 8:13. |
| 2. | III, 113b. |
| 3. | II Shmuel 8:15. |
| 4. | Menachot 29b; Yerushalmi, Chagigah 2:1. |
| 5. | Yeshayahu 26:4. |
| 6. | This additional interpretation rests on an alternative version of our text from Tractate Menachot, which is supplied byTosafot on Berachot 51a (s.v. זוכה). |
| 7. | “See Iggeret HaKodesh, Epistle 29 (p. 150b): The garments [of the soul] in the Upper Gan Eden are produced by this yearning (re’uta) and this devout intent (kavanah), while in the Lower Gan Eden they are produced by the actual performance of practical mitzvot. So, too, in Kuntres Acharon, beginning of p. 155a et al. See also Likkutei Torah, Parshat Vaetchanan, at the beginning of the maamar entitled VeZot HaMitzvah.” ( — Note of the Rebbe.) |
| 8. | II, 158a; Zohar Chadash 93a. |
| 9. | “[The influence of this Sefirah is felt] in the Lower Gan Eden as well, (although in relation to the Upper Gan Eden it is theSefirah of Malchut). See Or HaTorah, Chayei Sarah (p. 114a); Likkutei Torah, Vaetchanan, p. 10b, et al.” ( — Note of the Rebbe.) |
| 10. | I, 6a, et al. |
| 11. | “This is discussed at length in Likkutei Torah, beginning of Parshat Re’eh; see the sources cited there.” ( — Note of the Rebbe.) |
| 12. | “Cf. the Note at the beginning of ch. 12 of Shaar HaYichud VehaEmunah: ‘The shape of each letter indicates the pattern of the flow and manifestation of the light.’ ” ( — Note of the Rebbe.) |
| 13. | Yeshayahu 64:3. |
| 14. | Zohar III, 248a. |
| 15. | The larynx, palate, tongue, teeth and lips. |
| 16. | “This is analogous to the musical notes of a harp, that are produced by plucking different strings. (Cf. Hemshech 5666, p. 447).” ( — Note of the Rebbe.) |
| 17. | The Hebrew names for the vowels קמץ and פתח respectively mean “compressing” and “opening”. |
• Friday, 15 AV , 5776 · 19 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 245
Transactions
"And if you sell something to your neighbor..."—Leviticus 25:14.
We are commanded regarding the various methods that effect transactions, i.e., the ways to transfer property from one individual to another (or, in the case of a guardian of an object, the transfer of jurisdiction).
Full text of this Mitzvah »
• Transactions
Positive Commandment 245
Translated by Berel Bell
The 245th mitzvah is that we are commanded regarding the laws of buying and selling, i.e. the ways in which purchases and sales between the buyers and the sellers become legally binding.
The Torah taught about one method in G‑d's statement1 (exalted be He), "When you sell something to your neighbor, [or buy something from your neighbor's hand...]" Our Sages said,2 "[The word 'hand' teaches that the sale] refers to something which can pass from one hand to another," i.e. meshichah [physically moving the object].
It is explained that in Biblical law, transfer of money is sufficient to complete the transaction, and meshichah is necessary only by Rabbinic decree, as is mesirah [giving the vehicle of control, e.g. the reins of a horse, to the buyer] and hagba'ah [lifting the object].
The Gemara3 explicitly says, "Just as our Sages enacted a requirement of meshichah in order for a sale to be valid, so too they required meshichah in order for a watchman relationship to become valid." It is therefore clear that the requirement of meshichah in buying and selling is of Rabbinic origin, as explained in the relevant place.
However, other methods of acquiring land, etc., i.e. by means of a document or chazakah4 are traced5 to Biblical verses [and are therefore of Biblical, not Rabbinic, origin].
The details of this mitzvah — i.e. the manners of finalizing a sale in each category — are explained in the 1st chapter of tractate Kiddushin, the 4th and 8th chapters of Bava Metzia, and the 3rd, 4th, 5th, 6th, and 7th chapters of Bava Basra.
FOOTNOTES
1.Lev. 25:14.
2.Bava Metzia 47b.
3.Ibid., 99a.
4.Such as building something on the land.
5.See Kiddushin 26a.
Positive Commandment 245
Translated by Berel Bell
The 245th mitzvah is that we are commanded regarding the laws of buying and selling, i.e. the ways in which purchases and sales between the buyers and the sellers become legally binding.
The Torah taught about one method in G‑d's statement1 (exalted be He), "When you sell something to your neighbor, [or buy something from your neighbor's hand...]" Our Sages said,2 "[The word 'hand' teaches that the sale] refers to something which can pass from one hand to another," i.e. meshichah [physically moving the object].
It is explained that in Biblical law, transfer of money is sufficient to complete the transaction, and meshichah is necessary only by Rabbinic decree, as is mesirah [giving the vehicle of control, e.g. the reins of a horse, to the buyer] and hagba'ah [lifting the object].
The Gemara3 explicitly says, "Just as our Sages enacted a requirement of meshichah in order for a sale to be valid, so too they required meshichah in order for a watchman relationship to become valid." It is therefore clear that the requirement of meshichah in buying and selling is of Rabbinic origin, as explained in the relevant place.
However, other methods of acquiring land, etc., i.e. by means of a document or chazakah4 are traced5 to Biblical verses [and are therefore of Biblical, not Rabbinic, origin].
The details of this mitzvah — i.e. the manners of finalizing a sale in each category — are explained in the 1st chapter of tractate Kiddushin, the 4th and 8th chapters of Bava Metzia, and the 3rd, 4th, 5th, 6th, and 7th chapters of Bava Basra.
FOOTNOTES
1.Lev. 25:14.
2.Bava Metzia 47b.
3.Ibid., 99a.
4.Such as building something on the land.
5.See Kiddushin 26a.
• Rambam - 1 Chapter a Day
Parah Adummah - Chapter 9
• Parah Adummah - Chapter 9Parah Adummah - Chapter 9
1
How is the water sanctified with the ashes of the red heifer? One should place the water that was drawn for this purpose in a container and then place ashes on the water so that they will be seen on the surface of the water. This is sufficient even though it is a large barrel filled with water. He should then mix the entire contents. If he placed the ashes in the container first and then placed the water upon them, it is disqualified.
What then is meant by the Torah's statement Numbers 19:17: "And he shall place living water upon it"? That the ash should be mixed with the water.
א
כיצד מקדשין את המים באפר הפרה נותן את המים שנתמלאו לשם מי חטאת בכלי ונותן אפר על פני המים כדי שיראה על פני המים אע"פ שהיא חבית גדולה מלאה מים ומערב הכל ואם נתן האפר תחילה ואח"כ נתן עליו המים פסל ומהו זה שנאמר בתורה ונתן עליו מים חיים כדי לערב את האפר במים:
2
A person sanctifying must focus his concentration. He must cast the ashes on the water by hand. These concepts are implied by the phrase ibid.: "And he shall take for the impure person...." The latter words indicate that he must have a specific intent while sanctifying, drawing, and sprinkling.
Thus if the ashes of the red heifer fell from the container holding them into the water, he took the ashes with his hand, but then a friend or the wind thrust him and the ashes fell from his hand onto the water, or the ashes fell from his hand onto the side of the container or onto his hand and then onto the water, the water is disqualified,
ב
המקדש צריך שיתכוין ויתן האפר בידו על המים שנאמר ולקחו לטמא עד שיהיה מתכוין לקידוש ולמילוי ולהזייה אבל אם נפל האפר מן הכלי שיש בו האפר לתוך המים או שנטל האפר בידו ודחפו חבירו או הרוח ונפל האפר מידו על המים או שנפל האפר מידו על צד הכלי או על ידו ואחר כך נפל למים ה"ז פסול:
3
If one sanctified an amount of water insufficient for sprinkling in one container and sanctified another amount of water insufficient for sprinkling in another container, they are not sanctified. If the ashes were floating on the surface of the water and one gathered some from above and sanctified other water with it, it is sanctified. By contrast, any ashes that touched the water may not be used to sanctify water again even if they were dried. Indeed, even if ashes were blown onto water by the wind they may not be dried and used to sanctify other water.
ג
קידש פחות מכדי הזאה בכלי זה ופחות מכדי הזאה בכלי אחר לא נתקדשו היה האפר צף על פני המים וכנס ממנו מלמעלה וקידש בו מים אחרים הרי אלו מקודשין וכל שנגע במים אין מקדשין בו פעם שנייה ואף על פי שניגבו ואפילו נשבה הרוח ונתנה את האפר על גבי המים אינו מנגבו ומקדש בו:
4
The following rules apply when there was a small container placed inside a large container, they were both filled with water drawn for the ashes of the red heifer, and their waters were intermingled. When one placed ashes on the water in the large container, all of the water in the small container became sanctified even though its opening is very narrow and no ashes entered there. The rationale is that the waters were intermingled.
ד
כלי קטן שהיה בתוך כלי גדול והן מלאין מים והמים מעורבין כיון שנתן האפר במים שבכלי הגדול נתקדשו כל המים שבתוך הכלי הקטן ואע"פ שהיה פיו צר ביותר ולא נכנס לו אפר שהרי המים כולן מעורבין:
5
When there was a sponge in the water at the time one placed the ashes upon it, the water in the sponge is disqualified because it is not in a container.
What should the person do to remove the water? He should pour off all the water until he reaches the sponge, but should not touch the sponge. If he touches the sponge, no matter how much water is above it, all of the water is disqualified, because the water in the sponge is released and mixes with the acceptable water.
If a sponge falls into sanctified water, one should take it and squeeze it outside the container and the water in the container remains acceptable.
ה
היה ספוג בתוך המים בעת שנתן האפר הרי המים שבספוג פסולין מפני שאינן בכלי כיצד יעשה זולף את כל המים עד שמגיע לספוג ולא יגע בספוג ואם נגע בספוג אף ע"פ שהמים צפין על גביו כל שהן פסולין מפני שהמים שבספוג יוצאין ומתערבין במים הכשירין נפל ספוג לתוך המים המקודשין נוטלו וסוחטו חוץ לכלי והמים שבכלי כשרין:
6
When there are two adjacent troughs in one stone and ashes were placed into one of them, the water in the other is not sanctified. When there was a hole the size of a mouthpiece of a leather drinking pouch connecting the two or there was a layer of water even as thin as a garlic peel connecting them from above, if one placed the ashes into one, the water in the second is sanctified.
ו
שתי שוקתות שבאבן אחת שנתן את האפר לתוך אחת מהן אין המים שבשניה מקודשין ואם היו נקובות זו לזו כשפופרת הנוד או שהיו המים צפין על גביהן אפילו כקליפת השום ונתן אפר לאחת מהן הרי המים שבשניה מקודשין:
7
When two stones are placed together to form a trough, two kneading troughs are placed together, or a stone trough was divided and then the two portions held together, were the ashes of the red heifer to be placed in one, the water between them is not sanctified. If the two entities were connected with lime or with plaster and they could be carried as one, the water between them is sanctified.
ז
שתי אבנים שהקיפן זו לזו ועשאן שוקת וכן שתי עריבות וכן שוקת שנחלקה ונתן אפר בחלק אחד מהן המים שביניהן אינן מקודשין ואם חיברן בסיד או בגפסיס והם יכולות להנטל כאחת המים שביניהן מקודשין:
8
When even the smallest amount of other water - even water that was drawn for the sake of the ashes of the red heifer - becomes mixed with sanctified water, it is disqualified. Similarly, if dew descends into such water, it is disqualified. If other liquids or fruit juices fall into it, the entire quantity should be poured out. The container must be dried; only afterwards can other sanctified water be placed in it.
If ink, black earth, or dark earth, or any entity that leaves a mark falls into such water, it must be poured out, but there is no need to dry the container. The rationale is that if any portion of the entity that leaves a mark will remain, it will be apparent.
ח
מים מקודשין שנתערבו בהן מים אחרים כל שהוא אפילו מים שנתמלאו לקידוש הרי אלו פסולין וכן אם ירד לתוכן טל הרי אלו פסולין נפל לתוכן משקין ומי פירות יערה הכל וצריך לנגב הכלי ואחר כן יתן לתוכו מים מקודשין אחרים נפל לתוכן דיו קומוס וקנקנתום וכל דבר שהוא רושם יערה וא"צ לנגב שאם ישאר שם דבר הרושם הרי הוא נראה:
9
When a person immerses a container for water for the ashes of the red heifer in water that is not fit to be sanctified, he must dry it before he sanctifies other water in it. If he immersed it in water that is fit to be sanctified, he does not have to dry out the container. If, however, he immersed it with the intent of using it to hold sanctified water, he must dry it in any case.
ט
המטביל כלי לחטאת במים שאינן ראויין לקדש צריך לנגב ואח"כ יקדש בו הטבילו במים הראויין לקדש אינו צריך לנגב ואם הטבילו לאסוף בו מים מקודשין בין כך ובין כך צריך לנגב:
10
When a gourd was immersed in water that was fit to be sanctified, one may sanctify water in it. But one may not collect water that has already been sanctified with the ashes in it. The rationale is that the water in which it was immersed becomes absorbed in its substance; afterwards, it emerges, becomes mixed with the sanctified water, and disqualifies it.
If it became impure, even if it was immersed, we do not sanctify water in it. The rationale is that impure water is absorbed in its substance. It will flow out and become mixed with the water that is being sanctified in it.
י
קרוייה שהטבילה במים הראויין לקדש מקדשין בה אבל אין אוספין לתוכה מי חטאת מפני שהמים שהוטבלה בהן נבלעים בתוכה ויוצאין ומתערבין במי חטאת ופוסלין אותן נטמאת והטבילוה אין מקדשין בה שהמשקין הטמאין הנבלעין בגופה יצאו ויתערבו במים שמקדשין אותן בתוכה:
11
When crawling animals or teeming animals fell into water that was sanctified and broke open or caused its color to change, the water is disqualified. This applies even if they were very dry like an ant, moth, or lice that is found in grain. If he placed beetles in such water, it is disqualified even if they did not break open or cause the color of the water to change. The rationale is that they are like tubes and the water enters their body and departs from it, mixed with their body fluids.
יא
מים מקודשין שנפל לתוכן שקצים ורמשים ונתבקעו או שנשתנו מראיהן פסולין אפילו היו יבישים ביותר כגון הנמלה והרירה והכינה שבתבואה נתן לתוכה חפושין אף על פי שלא נתבקעו ולא נשתנו מראיהן הרי המים פסולין מפני שהיא כשפופרת והמים נכנסין בתוכה ויוצאין מתוכה עם הליחה שבה:
12
When a domesticated or wild animal drinks from sanctified water, he disqualifies it. Similarly, all birds disqualify it with the exception of a dove, because it sucks water and saliva does not flow from its mouth and become mixed in the water. Similarly, if any of the crawling animals drink from sanctified water, they do not disqualify it with the exception of the mole. It licks the water with its tongue and thus moisture will be released from its mouth into the water.
יב
מים מקודשין ששתה מהן בהמה או חיה פסולין וכן כל העופות פסולין חוץ מן היונה מפני שהיא מוצצת ואין ריר יוצא מפיה ומתערב במים וכן כל השרצים ששתו אינן פוסלין חוץ מן החולדה מפני שהיא מלקקת בלשונה ונמצאת הליחה יוצאה מפיה למים:
13
When the appearance of water sanctified with the ashes of the red heifer changes without any external cause, it is acceptable. If it changes color because of smoke, it is disqualified. If it froze and then melted, it is acceptable, even if it melted in the sun. If, however, it was melted by fire, it is disqualified.
יג
מי חטאת שנשתנו מראיהן מחמת עצמן כשירים נשתנו מחמת עשן פסולין הגלידו וחזרו ונימוחו כשירים אפילו נימוחו בחמה אבל אם המחן באור פסולין:
14
When the appearance of the ashes of the red heifer changed without any external cause or because of smoke, they are acceptable. If their appearance changed because of dust, because lime or gypsum fell into them, or because even the slightest amount of oven ash fell into them, they are disqualified.
יד
אפר חטאת שנשתנו מראיו מחמת עצמו או מחמת עשן כשר נשתנו מחמת אבק או שנפל לתוכו סיד או גפסיס או שנתערב בו אפר מקלה כל שהוא הרי זה פסול:
15
When a person thinks about drinking water sanctified with the ashes of the red heifer, he does not disqualify it until he actually drinks from it. If he poured from the container directly to his throat without his lips touching the water in the container, he does not disqualify it.
טו
החושב על מי חטאת לשתותן לא פסלן עד שישתה מהן ואם שפך מן הכלי לתוך גרונו ולא נגעה שפתו במים שבכלי לא פסל:
16
When a container in which the water for the ashes of the red heifer had been placed was left open and then one discovered it closed, the water is disqualified. We suspect that maybe a person who had not purified himself for dealing with the water for the ashes of the red heifer touched it, for it is certain that a person covered it.
The following rules apply if one left it covered and found it open. If a mole could have drunk from it or dew could have descended upon it at night, it is disqualified. If not, it is acceptable. The rationale is that two undeterminable factors are involved. It is unknown whether it was uncovered by a person or a domesticated animal, wild animal, or crawling animal. And if you would say that it was uncovered by a person, it is unknown whether he was pure with regard to the water of the ashes of the red heifer.
טז
כלי שיש בו מים מקודשין שהניחו מגולה ובא ומצאו מכוסה הרי אלו פסולין שמא אדם שאינו טהור לחטאת נגע בהן שהרי אדם כיסהו בודאי הניחו מכוסה ובא ומצאו מגולה אם יכולה החולדה לשתות ממנו או שירד לו טל בלילה פסולין ואם לאו כשרין מפני שיש כאן שתי ספיקות ספק אדם גילה או בהמה חיה ורמש ואם ת"ל אדם גילהו שמא היה טהור לחטאת או לא:
17
When a person transfers sanctified water or water that was drawn to be sanctified to an impure person to watch, the water is disqualified.
יז
המוסר מים מקודשין או מים שנתמלאו לקידוש לטמא לשומרן הרי אלו פסולין:
18
When two people are watching water and one becomes impure, the water is still acceptable, because it is in the domain of the other watchman. If the first purified himself and the other watchman became impure, it is acceptable because the water is in the domain of the first.
יח
שנים שהיו שומרין את המים ונטמא אחד מהן כשרים מפני שהן ברשותו של שני טהר וחזר לשמור ונטמא השני כשרים מפני שהן ברשותו של ראשון נטמאו שניהן כאחת המים פסולין:
Zechiyah uMattanah - Chapter Seven, Zechiyah uMattanah - Chapter Eight, Zechiyah uMattanah - Chapter Nine
• Zechiyah uMattanah - Chapter Seven
1
It is a universally accepted custom in most countries that when a man marries, his friends and acquaintances send him money to support the expenses he must undertake on behalf of his wife. Then the friends and acquaintances who sent him this money come and eat and drink with the groom during all - or part - of the seven days of wedding celebration; everything should be done according to the accepted local custom.
The money that he is sent is called shushvinut, and the people who send the money and then come and eat and drink with the groom are called shushvinin.
א
מנהג פשוט ברוב המדינות שבזמן שישא אדם אשה משלחין לו ריעיו ומיודעיו מעות כדי שיתחזק בהן על ההוצאה שמוציא באשתו ובאים אותן הריעים והמיודעים ששלחו לו ואוכלין ושותין עם החתן בשבעת ימי המשתה או במקצתן הכל כמנהג המדינה ואלו המעות שמשלחין נקראין שושבינות ואותם ששלחו המעות ואוכלין ושותין עם החתן נקראים שושבינין:
2
Shushvinut is not an outright gift. For it is plainly obvious that a person did not send a colleague 10 dinarim with the intent that he eat and drink a zuz's worth. He sent him the money solely because his intent was that when he would marry, he would send him money as he has sent him.
Therefore, if the sender marries a woman, and the recipient does not return the shushvinut, the sender may lodge a legal claim against the recipient and expropriate the money from him.
ב
השושבינות אינה מתנה גמורה הדברים ידועים שלא שלח זה עשרה דינרין בשביל שיאכל וישתה בזה ולא שלח אלא מפני שבדעתו היה שאם ישא הוא אשה יחזור וישלח לו כמו ששלח לו לפיכך אם נשא זה אשה ולא החזיר לו השושבינות הרי זה תובעו בדין ומוציא ממנו:
3
He cannot lodge a claim against him unless he marries in the same way as he did.s
What is implied? If Reuven married a maiden and Shimon sent himshushvinut, and then Shimon married a widow, Shimon cannot demand that he return the shushvinut, for he will tell him: "I will return it to you only for a maiden, as you gave to me." Conversely, if the giver sent the recipient shushvinut for the marriage of a widow, he cannot demand that it be returned for the marriage of a maiden.
ג
ואין יכול לתבעו עד שישא כדרך שנשא הוא כיצד ראובן שנשא בתולה ושלח לו שמעון שושבינות ואחר כך נשא שמעון אלמנה אינו יכול לתבוע להחזיר לו השושבינות שהרי אומר לו איני מחזיר לך אלא בבתולה כמו שנתת לי וכן אם שלח לו בנשואי אלמנה אינו יכול לתובעו להחזיר לו בנשואי בתולה:
4
If Reuven made a large public reception, while Shimon made a modest private affair, or Reuven married modestly and Shimon made a public affair, he cannot lodge a claim against him. For he can tell him: "I will not do for you anything else than what you did for me."
ד
עשה ראובן משתה בגלוי ובפרהסיא ועשה שמעון בצנעה או שעשה ראובן בצנעה ושמעון בפרהסיא אינו יכול לתבעו שהרי אומר לו איני עושה עמך אלא כדרך שעשית עמי:
5
Reuven married a woman and Shimon sent him shushvinut,and came and ate and drank with him. Afterwards, Shimon married in precisely the same manner as Reuven did, and Reuven came and ate and drank with him, or Shimon called Reuven and he did not desire to come, or Reuven was in the city and heard the herald in a place where it is not customary to give private invitations, but rather everyone who hears the announcement comes, and Reuven heard the announcement and yet did not come, Reuven is obligated to return the entire amount of theshushvinut. For he knew about the wedding and did not come or was given a private invitation in a place where that is the custom, and yet he did not come.
ה
ראובן שנשא אשה ושלח לו שמעון שושבינות ואכל ושתה עמו ואח"כ נשא שמעון כנשואי ראובן עצמן ובא ראובן ואכל ושתה עמו או שקרא לו שמעון ולא רצה לבא או שהיה במדינה ושמע קול טבלא במקום שאין דרכן לקרות אחד אחד אלא כל השומע יבא ושמע ולא בא חייב להחזיר לו השושבינות כולה שהרי ידע ולא בא או קרא לו במקום שדרכן לקרות אחד אחד ולא בא:
6
If Reuven was not in the city when Shimon married, he may deduct the cost of the food that Shimon ate at his wedding feast, but must return to him the remainder of the shushvlnut.Similarly, if Reuven was in the city when Shimon married, and he did not invite him or notify him, he may make such a deduction. Moreover, he has a justified complaint, for he should have notified him.
ו
לא היה ראובן במדינה מנכין לו דמי מה שאכל ושתה שמעון אצלו ומחזיר לו שאר השושבינות וכן אם היה במדינה ולא קראהו או לא הודיעו מנכין לו ויש לו עליו תרעומת מפני שלא הודיעו:
7
How much should he deduct? These are the deductions customarily made. If Shimon sent him only a dinar, he need not return anything to him, for the dinar is the cost of what he ate. If Shimon sent him between a dinar and a sela half should be deducted.
ז
וכמה מנכין נהגו בנכוי אם דינר אחד שלח לו שמעון אינו מחזיר לו כלום שהרי זה דמי מה שאכל ואם יתר על הדינר עד סלע מנכה לו מחצה מסלע ולמעלה אומדין דעת המשלח:
8
If he gave more than a sela, we must assess the intent of the sender and the size of the shushvinut. If he is a prestigious person, half of what he gave is deducted." If he is tightfisted and keeps careful account of his expenditures, only what he ate and drank should be deducted, and he must pay him the remainder.
ח
ושיעור השושבינות אם אדם חשוב מנכה לו מחצה ואם צר עין ומדקדק בהוצאתו אינו מנכה לו אלא שיעור מה שאכל ושתה ומשלם לו השאר:
9
If Shimon dies before he marries, or he marries and dies in the midst of the wedding celebrations, Reuven is not required to give anything to his heirs. For he can tell the heirs: "Bring me myshushvinin; I will gladly celebrate with him and pay my due."
ט
מת שמעון קודם שישא אשה או שנשא ומת בתוך ימי המשתה אין ראובן חייב להחזיר ליורשי שמעון כלום שהרי אומר להם תנו לי שושביני ואשמח עמו:
10
Therefore, if Reuven rejoiced with Shimon and afterwards Shimon died, Shimon invited him to the wedding and he did not come, Reuven was not in the city at the time of Shimon's wedding, or he did not notify him, since Shimon died after the days of rejoicing were concluded, Reuven is obligated to return theshushvinut to Shimon's heirs - either in its entirety or after a deduction has been made - if he did not notify him or if he was not in the city.
י
לפיכך אם שמח עמו ואחר כך מת שמעון או קרא לו ולא בא או שלא היה במדינה או שלא הודיעו הואיל ושלמו ימי המשתה ואח"כ מת שמעון חייב ראובן להחזיר השושבינות ליורשיו או כולה או בנכוי אם לא הודיעו או לא היה עמו במדינה:
11
Different rules apply if Reuven died, and then Shimon married a woman and the days of rejoicing were concluded. If the local custom is to collect the shushvinut from the heirs, Reuven's heirs are compelled to return the shushvinut. In a place where this is not the local custom, Reuven's heirs are not obligated to pay anything.
יא
מת ראובן ואחר כך נשא שמעון אשה ושלמו ימי המשתה מקום שנהגו לגבות השושבינות מיורשין כופין יורשי ראובן להחזיר בנכוי ומקום שלא נהגו אין היורשין משלמין כלום:
12
If Reuven died after Shimon married a woman and the days of rejoicing were concluded, Reuven's heirs are compelled to pay the shushvinut regardless of the locale in which they live. For their testator was obligated to pay before his death. If he was required to pay the entire sum, they must pay that amount. If a deduction was made, that deduction also applies to them.
יב
מת ראובן אחר שנשא שמעון אשה ושלמו ימי המשתה כופין את יורשיו ומשלמין השושבינות בכ"מ שהרי נתחייב אביהן לשלם ואם כולה היה חייב לשלם משלמין כולה ואם בנכוי משלמין בנכוי:
13
Five statements were made concerning shushvinut:
a) It may be expropriated by a court of law, for it is only like a loan and not an outright gift;
b) It need be repaid only at the required time, when the marriage is held in the same manner as the first person's marriage; this is like a condition of the loan, although he did not explicitly state that he was giving the loan with this intent;
c) The prohibition against taking interest is not involved; even if a person sent his colleague a dinar and the colleague sent him ten, it is permissible; the rationale is that he did not send him with the intent that he add;
d) It is not nullified in the Sabbatical year;is the rationale is that the giver may not demand payment from the recipient until he marries in the same manner as he married;
e) The firstborn does not receive a double portion when theshushvinut is returned to the giver's heirs; the rationale is that at the time of the division of the estate, it is not an actual part of the estate, but rather ra'ui; and the firstborn does not receive a double portion of ra'ui, as will be explained with regard to that subject.
יג
חמשה דברים נאמרו בשושבינות: נגבית בבית דין שאינה אלא כמו מלוה ואינה משתלמת אלא בעונתה כעין נשואי ראשון שזה כמו תנאי הוא אע"פ שלא פירש שעל דעת זה שלחה ואין בה משום ריבית אפילו שלח לו דינר והחזיר לו עשרה מותר שלא על מנת להוסיף לו שלח ואין השביעית משמטתה שאינו יכול לגוש אותו ולתובעו עד שישא כדרך שנשא הוא ואין הבכור נוטל בה פי שנים כשתחזור ליורשין מפני שהוא ראוי ואין הבכור נוטל בראוי כמו שיתבאר במקומו:
14
When a person offers a colleague money when the latter's financial status suffers, the intended recipient refuses to take it, and the giver takes an oath that he is unwilling that the recipient not accept it, and he presses the recipient until he accepts it, even though the giver did not say so explicitly, the money is considered to be a gift.
The same law applies when a person sends a gift of food to a colleague or offers other similar forms of generosity. The giver may not retract and demand repayment unless he explicitly states that he is making the gift as a loan.
יד
השולח תשורה לחבירו או שנתן לו מעות כשמטה ידו והוא ממאן ליקח וזה נשבע שאי אפשר שלא תקח והפציר בו עד שלקח וכן כל כיוצא בהן אף על פי שלא פירש הרי אלו מתנה ואינו יכול לחזור הוא ולתבוע עד שיפרש שהוא מלוה:
15
When a person sends jugs of wine or oil to a colleague at the time of his wedding, he may not demand repayment in court. These gifts are considered to be deeds of kindness; the laws of shushvinut apply only to money.
טו
וכן השולח לחבירו כדי יין וכדי שמן ופירות בעת הנשואין אין נגבין בבית דין מפני שהיא גמילות חסדים ולא נאמרו דיני שושבינות אלא במעות בלבד:
Zechiyah uMattanah - Chapter Eight
1
A blind, lame or handless person, and similarly, one who feels pain in his head, his eye, his hand, his foot or the like, is considered to be a healthy person with regard to all matters that concern his purchases, his sales or gifts that he gives.
א
הסומא או הפסח או הגדם או החושש בראשו או בעינו או בידו או ברגלו וכיוצא בהן הרי הוא כבריא לכל דבריו במקחו או בממכרו ומתנותיו:
2
However, when a person becomes ill to the extent that he feels weak throughout his entire body - indeed, because of his illness, his strength has dwindled to the extent that he cannot walk on his feet in the market place, and he is confined to his bed - he is referred to as a sh'chiv me'ra. The laws applying to his gifts differ from those applying to the gifts given by a healthy person.
What is implied? When a sh'chiv me'ra gives orders and says: "Give so and so such and such, and so and so such and such" the intended recipients acquire all the property apportioned to them when the sick person dies. This applies whether he issued his instructions during the week or on the Sabbath, and whether or not a written record was drawn up.
Nor must his instructions be confirmed by a kinyan for the statements of a sh'chiv me'ra are considered as if they have been written down, and transferred. This is a Rabbinic decree. Nevertheless, although it is only a Rabbinic decree, our Sages conveyed upon this convention the power of Scriptural Law, so that a dying person will not become exasperated, knowing that his words are of no consequence.
ב
אבל החולה שתשש כח כל הגוף וכשל כחו מחמת החולי עד שאינו יכול להלך על רגלו בשוק והרי הוא נופל על המטה הוא [הנקרא] שכיב מרע ומשפטי מתנותיו אינם כמתנת בריא כיצד שכיב מרע שצוה ואמר ליתן לפלוני כך וכך בין בחול בין בשבת בין כתב בין לא כתב זכו הכל כשימות בכל מה שנתן להם ואינו צריך קנין שדברי שכיב מרע ככתובין וכמסורין הן ודבר זה מדברי סופרים ואע"פ שאינו אלא מדבריהם עשו אותה כשל תורה כדי שלא תטרף דעתו עליו כשידע שאין דבריו קיימים:
3
Accordingly, if the dying man says: "Confirm my statements with a kinyan" we confirm his statements even on the Sabbath. For this kinyan is unnecessary.
ג
לפיכך אם אמר קנו ממני אפילו בשבת קונין ממנו שזה הקנין אינו צריך:
4
When apportioning his property, a sh'chiv me'ra does not have to say: "You are my witnesses." Instead, whoever hears his statements may serve as a witness. The rationale is that a person does not speak facetiously at the time of his death.
ד
ואין שכיב מרע צריך לומר אתם עדי אלא כל השומע את דבריו הרי זה עד שאין אדם משטה בשעת מיתה:
5
When a sh'chiv me'ra orders that a gift be given to a fetus in its mother's womb, the fetus acquires the property. The rationale is that a person has unique feelings of closeness toward his son, as we have explained.
ה
שכיב מרע שצוה לתת מתנה לעובר שבמעי אמו זכה העובר מפני שדעתו של אדם קרובה אצל בנו כמו שביארנו:
6
When a sh'chiv me'ra says: "If my wife gives birth to a boy he should receive a maneh, but if she gives birth to a girl she should receive 200 zuz," if she gives birth to a boy, he receives amaneh, and if she gives birth to a girl, she receives 200 zuz.
If she gives birth to both a boy and a girl, the boy receives amaneh, and the girl, 200 zuz. If she gives birth to a tumtum or anandrogynous, that child should be given the lesser of the two amounts.
ו
אמר אם ילדה אשתי זכר יטול מנה ואם נקבה מאתים וילדה זכר נוטל מנה ילדה נקבה נוטלת מאתים ילדה זכר ונקבה הזכר נוטל מנה והנקבה מאתים ילדה טומטום ואנדרוגינוס נוטל כפחות שבשניהם:
7
The following rule applies when a sh'chiv me'ra is asked: "To whom should your property be given?" and he replies: "I thought that I had a son or that my wife is pregnant; now that I know that I do not have a son and my wife is not pregnant, my property should be given to so and so." If it is discovered that in fact he had a son or his wife was pregnant - even if afterwards the wife miscarried or the son died - the gift is not binding.
ז
שכיב מרע שאמרו לו נכסיו למי ואמר להם דומה שיש לו בן או שאשתו מעוברת עכשיו שאין לו בן או שאין אשתו מעוברת נכסיו לפלוני ונודע שיש לו בן או שהיתה אשתו מעוברת אף על פי שהפילה או מת הבן אח"כ אין מתנתו מתנה:
8
Ownership of a gift given by a sh'chiv me'ra is not transferred until after the death of the sh'chiv me'ra. No one acquires any of the landed property or movable property apportioned to him until after the death of the sh'chiv me'ra.
ח
מתנת שכיב מרע אינה קונה אלא לאחר מיתה ואין אחר זוכה בדבר שצוה לו בין במקרקע בין במטלטלי אלא לאחר מיתה:
9
For this reason, we expropriate money to pay the ketubah,and the living expenses for the deceased's wife and his daughters from the property that the sh'chiv me'ra apportioned to the intended recipients.
The rationale is that with his death, his estate became obligated to pay his wife the money due her by virtue of her ketubah and her living expenses, and the recipients of the gifts did not acquire what was given to them until after the death of the sh'chiv me'ra.
ט
לפיכך מוציאין לכתובת האשה ומזון האלמנה והבנות מיד אלו שצוה לתת להם שהרי במיתתו נתחייבו הנכסים בכתובה ובמזונות ואלו שנתן להם לא יקנו אלא לאחר מיתה:
10
When a document recording a gift given by a sh'chiv me'ramentions a kinyan - whether it involves a portion of the deceased's estate or his entire estate - there are doubts about the matter. Perhaps he did not make up his mind to transfer ownership except via a legal document. In such an instance, the gift would not be effective. For a gift given by a sh'chiv me'ra takes effect only after the principal's death, and a legal document cannot transfer property after the principal's death.
י
מתנת שכיב מרע שכתוב בה קנין בין שהיתה במקצת נכסיו בין שהיתה בכל נכסיו חוששין לה שמא לא גמר להקנותו אלא בשטר והואיל ומתנה זו לא תקנה אלא לאחר מיתה אין שטר לאחר מיתה והרי המתנה בטילה:
11
If, however, the kinyan was made solely to augment the legal power of the recipient - e.g., it was written: "And akinyan was performed to amplify this gift" - the gift is binding.
יא
ואם קנו ממנו כדי ליפות כח המקבל כגון שכתוב וקנינו ממנו מוסיף על מתנה זו הרי היא קיימת:
12
When a sh'chiv me'ra says: "Compose a record and give to so and so a maneh," but he dies before the record was composed and the gift was given to him, the record should not be composed, nor should the gift be given. We suspect that perhaps the sh'chiv me'ra made up his mind to transfer the gift to the recipient via a legal document, and a legal document cannot effect a transfer after the principal's death.
יב
שכיב מרע שאמר כתבו ותנו לפלוני מנה ומת קודם שיכתבו ויתנו לו אין כותבין ואין נותנין שמא לא גמר להקנותו אלא בשטר ואין שטר לאחר מיתה:
13
If, however, he said "Compose a record" solely to augment the legal power of the recipient - e.g., he said; "Give so and so a maneh" - and then he added, "and compose a record and give it to him" - a legal record should be composed, signed and given even after the death of the sh'chiv me'ra.
יג
ואם אמר כתבו כדי ליפות כח המקבל כגון שאמר תנו מנה לפלוני ואמר ואף כתבו ותנו לו הרי אלו כותבין וחותמין ונותנין לאחר מיתה:
14
The following rule applies when a sh'chiv me'ra apportions all his property unconditionally, without retaining anything for himself: If he recovers, the gift is retracted. This applies even if he confirmed his statements with a kinyan to augment the legal power of the recipient. Similarly, it applies whether he apportioned all his property to one individual or to two individuals.
The rationale is that we assume that he did not want to give all his property to that persons as a gift, and his intent was that the recipient should not acquire anything until after he died.
יד
שכיב מרע שכתב כל נכסיו מתנה סתם ולא שייר כלום אם עמד חוזר ואפילו קנו מידו כדי ליפות את כחו בין שהקנה כל נכסיו לאחד בין שכתבם לשנים שאומד דעת הוא שלא נתן זה הכל אלא שנתכוון שלא יקנו כלום אלא לאחר מותו:
15
If he retains anything for himself - either landed property or movable property - he has given only part of his property as a gift. If such a gift is given without an explicit statement of intent, it is considered to be a gift given by a healthy man, and it is effective from the time it was written. Therefore, it is not retracted upon the recovery of the sh'chiv me'ra. This applies provided he confirms the gift with a kinyan. For a gift given by a sh'chiv me'ra that transfers only part of his property requires a kinyan whether he recovers or does not recover.
טו
שייר כלום לעצמו בין קרקע בין מטלטלין הרי זו מתנה במקצת וסתמה כמתנת בריא שקונה מזמן הכתיבה לפיכך אינו חוזר והוא שקנו מידו שמתנת שכיב מרע במקצת צריכה קנין בין עמד בין לא עמד:
16
When does the above apply? When the person gave the gift without making any explicit statement. In such an instance, we assess his intent and presume that since he retained property, his intent was to transfer the property during his lifetime, like a gift given by a healthy man.
טז
במה דברים אמורים בשנתן סתם שהרי אנו אומדין דעתו ואומרין הואיל ושייר לא נתכוון אלא להקנות לו מחיים במתנת בריא:
17
If, however, the dying man explicitly states that he is giving the portion of estate as a gift of a sh'chiv me'ra, which takes effect only after his death, there is no need to confirm it with a kinyan, and if he recovers it is retracted. If, however, he does not recover, the intended recipient acquires that portion of the estate.
If such a gift was confirmed by a kinyan, the intended recipient does not acquire the property apportioned to him unless the kinyanwas intended to amplify the legal power of the recipient, as explained above.
יז
אבל אם נתן לו המקצת בפירוש במתנת שכיב מרע שאינו אלא לאחר מיתה אינו צריך קנין ואם עמד חוזר ואם לא עמד קנה זה המקצת ואם היה בה קנין לא קנה אלא אם כן היה מיפה כחו כמו שביארנו:
18
Do not err: Should a dying man apportion all his property and state explicitly that he is giving everything from the present, and that his gift should take effect during his lifetime - such a gift is not governed by the laws pertaining to a gift of a sh'chiv me'ra. Instead, it is like any other gift given by a healthy person. If the legal document reaches the hand of the recipient, or the giver confirms the gift with a kinyan, the recipient acquires everything, and the giver cannot retract.
יח
אל תטעה בשכיב מרע שכתב כל נכסיו ופירש שנתן הכל מעכשיו והקנה מחיים שאין זה מתנת שכיב מרע אלא כשאר כל מתנות הבריאים שאם הגיע השטר ליד המקבל או שקנו מיד הנותן קנה הכל ואין יכול לחזור בו:
19
When a person on his deathbed gives a gift and, its legal record states: "In life and in death ..." or "From my life and in my death ...," it is considered to be a gift given by a sh'chiv me'ra, because it says "in death." This applies whether the dying man apportions all his property or only a portion of it.
The expression "in death" indicates that the intent is that the gift should take effect after the giver's death. It says "in life" only to settle the giver's mind and express a prayer that that he will survive this illness.
יט
הנותן מתנה כשהוא שכיב מרע וכתב בה בחיים ובמות או מחיים ובמות בין בכל בין במקצת הואיל וכתוב בו ובמות הרי זו מתנת שכיב מרע שזו שכתוב בה ובמות שלא יקנה אלא לאחר מיתה וזה שכתוב בה מחיים סימן ליישב את דעתו שיחיה מחולי זה:
20
Even though a person on his deathbed apportions all the property that he is known to possess, it is considered as if he apportioned only part of his estate. If the sh'chiv me'raconfirmed the gift with a kinyan and then recovered, the gift is not retracted. The rationale is that we suspect that he owns other property in a distant country.
This law applies unless the dying man says: "All my property that is these...," or unless it is the common assumption that the person owns only the property that he apportioned. In such instances, the gift is considered to apply to all his property.
כ
שכיב מרע שנתן הנכסים שהדבר גלוי שהן כל נכסים שיש לו הרי זה כמתנה במקצת ואם קנו מידו ועמד אינו חוזר חוששין אנו שמא נשארו לו נכסים אחרים במדינת הים עד שיאמר כל נכסי שהן אלו או שהיה מוחזק שאין לו נכסים אלא אלו ואחר כך תהיה המתנה בכל:
21
The following rules apply when a sh'chiv me'ra apportions all his property to other people. We see whether it appears that his intent was to divide his estate. If that is so, if he dies all the intended recipients acquire the property designated for them. If he recovers, all the gifts are retracted.
Different laws apply if, however, it appears that he was reconsidering the matter - e.g., after he made a gift with which he left over part of his property, he paused and then apportioned more, and then paused and then apportioned more and confirmed each of his gifts with a kinyan. If he dies, all the intended recipients acquire the property designated for them. If he recovers, only the final gift he designated is retracted. For this person alone was given all his remaining property.
כא
שכיב מרע שכתב כל נכסיו לאחרים רואין אם כמחלק כתבם מת קנו כלן עמד חוזר בכולן ואם כנמלך אחר ששייר חזר וכתב וקנו מידו על כל אחד ואחד מת קנו כולן עמד אינו חוזר אלא באחרון שהרי נתן לו כל הנכסים הנשארים:
22
When a sh'chiv me'ra signs over all his property to one of his servants and then recovers, the gift of the property is retracted. The gift of freedom to the slave, however, is not retracted, for he has already gained the reputation of being a free man.
כב
הכותב כל נכסיו לעבדו ועמד חוזר בנכסים ואינו חוזר בעבד שהרי יצא עליו שם בן חורין:
23
When a sh'chiv me'ra apportions his property because of his impending death - i.e., he thinks that he will die, and this is obvious from his words -even though a kinyan is made to confirm the gift of a portion of his estate - if he recovers, the gift is retracted.
כג
שכיב מרע שצוה מחמת מיתה כגון שהיתה דעתו נוטה שהוא מת ודאי וניכר דבר זה מכלל דבריו אע"פ שקנו מידו במקצת אם עמד חוזר:
24
When a person goes out to sea or on a caravan journey, is being transported in chains, or is dangerously ill, having fallen sick suddenly with a severe infirmity - any of these four individuals is considered to be a person who apportions his property because of his impending death. His statements are considered as if they are written down in a legal document and his property has already been apportioned. If these individuals die, their instructions are carried out.
If they are saved and recover, even though a kinyan had been made to confirm the gift of a portion of his estate, the gift is retracted, as is the law with regard to anyone who apportions his property because of his impending death.
כד
והמפרש בים והיוצא בשיירא והיוצא בקולר והמסוכן והוא שקפץ עליו החולי והכביד עליו חליו כל אחד מארבעתן כמצוה מחמת מיתה והרי דבריו ככתובין וכמסורין ומקיימין אותן אם מת ואם ניצל ועמד אפילו קנו מידו במקצת חוזר כדין כל מצוה מחמת מיתה:
25
The following laws apply when a sh'chiv me'ra passes from one sickness to another. If he does not recover and does not walk unsupported in the marketplace, the gift that he gave is binding.
כה
שכיב מרע שניתק מחולי לחולי אם לא עמד ולא הלך על משענתו בשוק מתנתו מתנה:
26
Different rules apply when the dying man stands and walks supported between the sickness in which he apportioned his property and the sickness from which he died. We have physicians assess whether or not he died from the first sickness that affected him. If this is so, the gift is binding. If not, the gift is not binding. If he walked in the marketplace without a support, no assessment is necessary, and the gifts that he originally gave are nullified.
כו
עמד בין החולי שצוה בו ובין החולי שמת ממנו והלך על משענתו אומדין אותו על פי רופאים אם מחמת חולי הראשון מת מתנתו קיימת ואם לאו אין מתנתו קיימת ואם הלך בשוק בלא משענת אינו צריך אומד אלא בטלו מתנותיו הראשונות:
27
When there is a record of an oral will made by a sh'chiv me'ra that does not say that he died because of the sickness during which he apportioned his property, and the witnesses are not present to corroborate this, the gift is nullified, despite the fact that he died. For his death is not proof that he did not recover. Perhaps he recovered from the sickness during which he apportioned his property and then contracted another sickness and then died.
Therefore, the property is presumed to belong to the legal heirs unless the recipients of the gift bring proof that he died because of the sickness during which he apportioned his property.
כז
מתנת שכיב מרע שאין כתוב בה שמתוך החולי הזה שצוה בו מת ואין העדים מצויין לשאול להם אף על פי שהרי זה המצוה מת הרי המתנה בטילה שאין מיתתו ראיה שמא מחולי שנתן בו המתנה נרפא ואח"כ חלה חולי אחר ומת לפיכך הנכסים בחזקת היורשין עד שיביא ראיה שמתוך החולי הזה שנתן בו מתנה זו מת:
Zechiyah uMattanah - Chapter Nine
1
When a sh'chiv me'ra instructs those listening to the apportionment of his property: "Do not reveal this gift and do not tell anyone about it until after my death," the gift is binding. It is not considered to be a hidden gift. For at the time when the transfer takes place - i.e., after the testator's death - the testator said: "Reveal the matter."
א
שכיב מרע שצוה ואמר לא תגלו מתנה זו ולא תודיעו בה אדם אלא לאחר מיתה הרי זו מתנה קיימת ואינה מתנה מסותרת שבעת שהקנה שהוא אחר מותו הרי אמר גלו אותה:
2
A person who apportions his property because of his impending death does not have to say: "Publicize the gift...." Even though it is written without any specific instructions, we do not assume that the intent was that it be hidden.
ב
מצוה מחמת מיתה אין צריך לומר גלו את המתנה אלא אע"פ שהיא כתובה סתם אין חוששין לה שמא מסותרת היא:
3
When a sh'chiv me'ra says: "Let so and so take all my property," or "...part of my property," or he uses the verb "take hold of," "acquire," "obtain" - they are all expressions connoting a gift. Similarly, if he says "inherit" or "receive as an inheritance," when the intended recipient is fit to inherit the property, the intended recipient acquires it.
ג
שכיב מרע שצוה ואמר יטול פלוני כל נכסי או מקצת נכסי או יחזיק או יזכה או יקנה כולן לשון מתנה היא וכן אם אמר יחסן או יירש על מי שראוי ליורשו הרי זה קנה:
4
If the sh'chiv me'ra said: "May so and so benefit from my property," "May he stand in it," or "May he be supported by it," the intended recipient does not acquire the property.
ד
אמר יהנה פלוני בהן יעמד בהן ישען בהן לא קנה:
5
The following rules apply when a sh'chiv me'ra apportions all his property to another person. If he is not fit to inherit the property, he is awarded it as a gift. If he is fit to inherit it, he is awarded it as an inheritance.
When does the above apply? When the intended recipient is one of the dying man's daughters, one of the members of his household, one of his brothers or one of his other heirs. If, however, the dying man gave his entire estate to one of his sons, we assume that he appointed him an executor, as explained above.
ה
שכיב מרע שכתב כל נכסיו לאחר אם אינו ראוי ליורשו נוטלן משום מתנה ואם ראוי ליורשו נוטלן משום ירושה בד"א בשהיה היורש הזה אחת מבנותיו או אחד מכלל בני בניו או אחד מכלל אחיו וכיוצא בהן משאר יורשין אבל אם כתבהו לאחד מבניו לא עשהו אלא אפוטרופוס כמו שביארנו:
6
If before a person's death, he was asked: "To whom should your property be given? Perhaps to so and so?", and the dying man answers, "To whom else?" that person is awarded the property. We see whether he is fit to inherit the property. If he is, he is awarded it as an inheritance. If not, he is awarded it as a gift.
ו
מי שאמרו לו בשעת מיתתו נכסיך למי הן שמא לפלוני ואמר להן אלא למי רואין אם ראוי ליורשו נוטלן משום ירושה ואם לאו נוטלן משום מתנה:
7
When a convert has a son who was not conceived in holiness, since the son is not considered an heir - as will be explained in the section dealing with this subject - the convert cannot give the son his entire estate as a gift given by a sh'chiv me'ra. This applies to his entire estate and to a portion of his estate.
The rationale is that when speaking about a potential heir, there is no difference whether one uses wording that connotes an inheritance, or wording that connotes a gift. Thus, if in the situation mentioned above one said that the convert's son should acquire the property, it would be as if he inherited his father's estate.
ז
גר שיש לו בן שאין הורתו בקדושה הואיל ואינו יורשו כמו שיתבאר במקומו כך אינו יכול ליתן לו כל נכסיו במתנת שכיב מרע לא כל נכסיו ולא מקצתן שלשון ירושה ומתנה לגבי יורש אחד הן ואם תאמר יקנה נמצא זה יורש את אביו:
8
Therefore, if the dying convert gave his estate as a gift to any other convert as a matnat sh'chiv me'ra, the gift is effective.
ח
לפיכך אם נתן לגר משאר הגרים מתנתו קיימת:
9
When a sh'chiv me'ra acknowledges that he owes a debt of a particular amount to a given person and asks that it be given to him from his estate, his acknowledgement is of consequence and his request is fulfilled. This principle also applies when he states that a given utensil is an entrusted object belonging to another person and should be returned to him, a particular courtyard belongs to another person, a debt that another person is reputed to owe him is in fact owed to another person, or in any analogous situation.
Even if a convert acknowledges an obligation to a son who was not conceived in holiness, his statements are binding. Indeed, even if a person acknowledged a debt owed to a gentile, the gentile should be repaid.
ט
שכיב מרע שהודה שיש לו לפלוני אצלי כך וכך תנוהו לו או שאמר כלי פלוני פקדון הוא בידי לפלוני תנוהו לו חצר פלונית של פלוני הוא חוב שיש לי ביד פלוני אינו שלי של פלוני הוא בכל אלו הדברים וכיוצא בהן הודאתו הודיה ואפילו הודה הגר לבנו שאין הורתו בקדושה דבריו קיימין אפילו הודה שכיב מרע לעכו"ם נותנין לו:
10
When, by contrast, a sh'chiv me'ra orders that a gift be given to a gentile from his estate, we do not heed his words, for it is as if he commanded that a transgression be performed with his property.
י
אבל שכיב מרע שצוה ליתן לעכו"ם מתנה אין שומעין לו שזה כמי שצוה לעבור עבירה מנכסיו:
11
If a dying man says: "My servant, so and so, make him a free man," "I made him a free man," or "Behold he is a free man," we compel the person's heirs to free the servant. The rationale is that a servant is obligated to perform certain mitzvot.
יא
אמר פלוני עבדי עשו אותו בן חורין או שאמר עשיתי אותו בן חורין או הרי הוא בן חורין כופין את היורשין ומשחררין אותו שעבד ישנו במקצת מצות:
12
If a dying man says: "Generate satisfaction for so and so, my maid-servant," satisfaction should be generated for her. She should be given only the type of work she desires out of all the types of work that are known to be performed by servants in that locale.
יב
אמר פלונית שפחתי עשו לה קורת רוח עושין לה קורת רוח ואינה עובדת אלא עבודה שהיא רוצה בה מכל העבודות הידועות לעבדים באותו מקום:
13
When a sh'chiv me'ra apportions all his property to a specific person, and that person says: "I do not desire it," he does not acquire it.
יג
שכיב מרע שכתב כל נכסיו לאחד ואמר הלה איני רוצה בהן לא קנה:
14
If the intended recipient remained silent, and then protests, he acquires the property. The rationale is that the words of a sh'chiv me'ra are considered as if they have been already recorded in a legal document and the property already transferred. Thus, once the recipient remains silent, he can no longer retract.
יד
שתק ואחר כך צוח קנה שדברי שכיב מרע ככתובין וכמסורין הן וכיון ששתק אינו יכול לחזור בהן:
15
When a sh'chiv me'ra apportions his property to one person and then changes his mind and apportions his property to another person, the latter person acquires it. For a sh'chiv me'rahas the right to retract until he dies.
The above applies whether he desires to retract the entire amount or only a portion of it, and whether he seeks to retain the property for himself or give it to another person.
Even if he apportioned the property to a person and had someone acquire the property on his behalf, and then apportioned it to another person and had someone acquire the property on his behalf, the latter person acquires it. The rationale is that even when a sh'chiv me'ra has someone acquire the property on the recipient's behalf, the transaction is still considered to be a gift given by a sh'chiv me'ra.
טו
שכיב מרע שכתב לזה וחזר וכתב לאחר האחרון קנה שיש לו לחזור עד שימות בין בכל בין במקצת בין לעצמו בין לאחר ואפילו כתב וזכה לראשון וכתב וזכה לאחרון האחרון קנה ששכיב מרע שזכה עדיין מתנת שכיב מרע היא:
16
If, however, a sh'chiv me'ra apportioned his property to a person, had someone acquire the property on the recipient's behalf and then confirmed the transfer with a kinyan,nothing can be done after the kinyan. He cannot retract - neither to give the property to another person nor to retain it for himself. This applies whether he gave his entire estate or only a portion of it.
טז
אבל שכיב מרע שכתב וזכה וקנו מידו אין לאחר קנין כלום ואינו יכול לחזור בו לא לאחר ולא לעצמו בין שנתן הכל בין שנתן מקצת:
17
When a sh'chiv me'ra retracts part of his apportionment of his estate, the entire apportionment is nullified.
What is implied? If he gave all his property to one person, and confirmed his gift with a kinyan to bolster the recipient's legal power, and then retracted and gave part of his property to another person and confirmed his gift with a kinyan to bolster the second recipient's legal power, the second person acquires the property he was given. The first person does not acquire anything. This applies whether the sh'chiv me'ra recovers or dies.
יז
שכיב מרע שחזר במקצת חזר בכל כיצד נתן כל נכסיו לראשון וקנו מידו כדי ליפות את כחו וחזר ונתן מקצתן לאחר וקנו מידו כדי ליפות את כחו השני קנה אבל הראשון לא קנה כלום בין שעמד בין שמת:
18
The following rules apply when a dying man gives a portion of his estate as a gift and confirms this with a kinyan, and then gives his entire estate to another person and confirms this gift with a kinyan to bolster the recipient's legal power. If the sh'chiv me'ra dies, the first recipient acquires the portion given to him, and the second recipient acquires the remainder. If the sh'chiv me'rarecovers, the first recipient acquires the portion given to him, and the second recipient does not acquire anything.
יח
נתן מקצת נכסיו וקנו מידו ואחר כך נתן כלן לאחר וקנו מידו כדי ליפות את כחו אם מת קנה הראשון המקצת וקנה השני את השאר ואם עמד ראשון קנה שני לא קנה:
19
When a sh'chiv me'ra consecrates all his property without retaining anything, declares his estate ownerless or divides his estate among the poor -if he recovers, he retracts everything.
יט
שכיב מרע שהקדיש כל נכסיו ולא שייר כלום או הפקיר או חלקן לעניים אם עמד חוזר בכל:
20
If a person conducts a sale while a sh'chiv me'ra, the sale is binding even if he recovers.
כ
מכר כשהוא שכיב מרע ממכרו קיים כבריא:
21
Different rules apply when by contrast, a dying man sells his entire estate. If the money itself that he received for the estate is still in his possession, he may retract if he recovers. If, however, he has spent the money, he cannot retract.
כא
מכר כל נכסיו אם המעות עצמן קיימות אם עמד חוזר ואם הוציא המעות אינו יכול לחזור:
22
The following laws apply when a legal document recording a gift is brought before us, and it does not explicitly state whether the giver was healthy when he gave it, or whether he was a sh'chiv me'ra; the giver claims that he was a sh'chiv me'ra, that he recovered and now desires to retract his gift; the recipient of the gift claims that the giver was healthy and therefore does not have the option of retracting. The recipient must bring proof that the giver was healthy. If he does not find proof, the giver must take ash'vuat hesset supporting his claim. Afterwards, the landed property remains in the possession of the giver.
כב
מתנה שהיא סתם ולא נתפרש בה שהיה בריא כשנתן או שהיה שכיב מרע הוא אומר שכיב מרע היית והרי עמדתי ואחזור במתנתי ומקבל מתנה אומר בריא היה ואינו יכול לחזור על המקבל להביא ראיה שבריא היה לא מצא ראיה נשבע הנותן שבועת היסת ויפטר ותעמוד הקרקע בחזקת הנותן:
23
Different rules apply if, however, the gift involved movable property, and that movable property is now in the possession of the recipient. Since the recipient could claim: "The movable property is mine," he is allowed to retain possession of the movable property, provided he takes a sh'vuat hesset that the giver was healthy when he gave this gift.
כג
אבל אם היו מטלטלין ביד המקבל מתוך שיכול לומר שלי הן ישבע היסת שבריא היה כשנתן לו מתנה זו:
24
The following rule applies when a person dies, and a legal document recording a gift is discovered tied to his thigh. Even though the document is signed by witnesses and mentions that a klnyan was undertaken to bolster the legal power of the recipients, the document is of no consequence. We assume that after the sh'chiv me'ra had it written, he changed his mind and retracted his gift.
כד
מי שמת ונמצא מתנה קשורה על ירכו אף על פי שהיא בעדים וקנו מידו ליפות כח אלו שנתן להם הרי זו אינה כלום שאני אומר כתבה ונמלך:
25
If through the legal document the person transferred ownership over the property to another person, whether he is a legal heir or is not a legal heir, everything stated within takes effect, as is true with regard to all gifts given by a sh'chiv me'ra.
כה
ואם זכה בה לאחר בין מן היורשין בין שאינו מן היורשין כל הדברים שבה קיימין ככל מתנת שכיב מרע:
26
Similar laws apply when a sh'chiv me'ra has a promissory note composed stating that he owes money to a particular person - to one of his sons or to one of his other heirs - and he entrusts that document to a third party. If he tells that third party: "Hold this in your possession," but does not make any further statement, or tells him: "Leave this until I tell you what to do with it," and dies before making any further statements, the document is of no consequence.
כו
וכן מי שכתב שטר חוב על עצמו בשם אחר או בשם אחד מבניו [או] מן היורשין ונתן השטר עד יד שליש ואמר לו יהיה זה אצלך ולא פירש לו כלום או שאמר לו הנח עד שאומר לך מה תעשה ומת הרי זו אינה כלום:
• Friday, 15 AV , 5776 · 19 August 2016
• "Today's Day"
• Monday, Menachem Av 15, 5703
Tachanun is not said.
Torah lessons: Chumash: Eikev, Sheini with Rashi.
Tehillim: 77-78.
Tanya: V. "And David made (p. 407) ...understands everything. (p. 411).
From my father's notes: The superior quality of 15 Av over the fifteenth of every other month is this: The fifteenth represents the visible completeness (of the moon), but (the moon) is still only a recipient1 (of light). However, on 15 Av the light is firmly fixed in it, for the ascent is in reverse proportion to the drastic descent of Tisha B'Av...
This then is the meaning of "The sun's power is weakened" (on 15 Av after its summer intensity). The idolators calculate their calendar by the sun of evil, which on the 15th is weakened... In the days of the Sanctuary they (the nations) were subservient to Shlomo (King Solomon); certainly it shall be so in the Time-to-Come when "(the nations) will flow to Him"2 in a state of total bitul (nullification), and "I will remove the spirit of impurity etc." A token of this is expressed on the 15th of Av when the sun is weakened...
FOOTNOTES
1.The moon reflects the sun's light; it is not a self-engendering light-source as is the glowing orb of the sun.
2.Yeshayahu 2:2.
• Daily Thought:
The Un-Battle
Marriage is not a power struggle, and the home is not a battlefield. To give in does not mean to relinquish power, and talking things over does not mean you are entering negotiations.
The two of you comprise a single entity—a couple. What is good for one is good for the other. When you come to a decision, it is the decision of both of you as one being. Do it not as a sacrifice but as a gift, not as a defeat but as a triumph of love.[Hitkashrut no. 70.]
-------
No comments:
Post a Comment