Torah Reading
Va'etchanan: Deuteronomy 3:23 “Then I pleaded with Adonai, 24 ‘Adonai Elohim, you have begun to reveal your greatness to your servant, and your strong hand — for what other god is there in heaven or on earth that can do the works and mighty deeds that you do? 25 Please! Let me go across and see the good land on the other side of the Yarden, that wonderful hill-country and the L’vanon!’ 26 But Adonai was angry with me on account of you, and he didn’t listen to me. Adonai said to me, ‘Enough from you! Don’t say another word to me about this matter! 27 Climb up to the top of Pisgah and look out to the west, north, south and east. Look with your eyes — but you will not go across this Yarden. 28 However, commission Y’hoshua, encourage him and strengthen him; for he will lead this people across and enable them to inherit the land that you will see.’ 29 So we stayed in the valley across from Beit-P‘or.
4:1 “Now, Isra’el, listen to the laws and rulings I am teaching you, in order to follow them, so that you will live; then you will go in and take possession of the land that Adonai, the God of your fathers, is giving you. 2 In order to obey the mitzvot of Adonai your God which I am giving you, do not add to what I am saying, and do not subtract from it. 3 You saw with your own eyes what Adonai did at Ba‘al-P‘or, that Adonai destroyed from among you all the men who followed Ba‘al-P‘or; 4 but you who stuck with Adonai your God are still alive today, every one of you. (ii) 5 Look, I have taught you laws and rulings, just as Adonai my God ordered me, so that you can behave accordingly in the land where you are going in order to take possession of it. 6 Therefore, observe them; and follow them; for then all peoples will see you as having wisdom and understanding. When they hear of all these laws, they will say, ‘This great nation is surely a wise and understanding people.’ 7 For what great nation is there that has God as close to them as Adonai our God is, whenever we call on him? 8 What great nation is there that has laws and rulings as just as this entire Torah which I am setting before you today?
Today's Laws & Customs:
• Omit Tachanun in the Afternoon
Starting in the afternoon, Tachanun (confession of sins) and similar prayers are omitted.
Daily Quote:
A leader must remember at all times and at every moment that he always stands on the threshold between being one of those who bring merit to the public and, G-d forbid, one of those who cause the public to sin - the threshold between the loftiest of heights and the most abysmal depth[Rabbi Sholom DovBer of Lubavitch]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Va'etchanan, 5th Portion Deuteronomy 5:19-6:3 with Rashi
• Deuteronomy Chapter 5
19The Lord spoke these words to your entire assembly at the mountain out of the midst of the fire, the cloud, and the opaque darkness, with a great voice, which did not cease. And He inscribed them on two stone tablets and gave them to me. יטאֶת־הַדְּבָרִ֣ים הָאֵ֡לֶּה דִּבֶּר֩ יְהֹוָ֨ה אֶל־כָּל־קְהַלְכֶ֜ם בָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף וַיִּכְתְּבֵ֗ם עַל־שְׁנֵי֙ לֻחֹ֣ת אֲבָנִ֔ים וַיִּתְּנֵ֖ם אֵלָֽי:
which did not cease: Heb. וְלֹא יָסָף, interpreted by the Targum [Onkelos]: וְלָא פְּסָק“and it did not cease.” [Because it is human nature that one is unable to utter all his words in one breath, but he must pause, whereas the characteristic of the Holy One, blessed is He, is not so. God did not pause, and since He did not pause, He did not have to resume,] for His voice is strong and exists continuously (San. 17a). Another explanation of וְלֹא יָסָף : He never again revealed Himself so publicly [as He did on Mount Sinai. Accordingly, we render: and He did not continue]. ולא יסף: מתרגמינן ולא פסק כי קולו חזק וקיים לעולם. דבר אחר ולא יסף לא הוסיף להראות באותו פומבי:
20And it was, when you heard the voice from the midst of the darkness, and the mountain was burning with fire, that you approached me, all the heads of your tribes and your elders. כוַיְהִ֗י כְּשָׁמְעֲכֶ֤ם אֶת־הַקּוֹל֙ מִתּ֣וֹךְ הַח֔שֶׁךְ וְהָהָ֖ר בֹּעֵ֣ר בָּאֵ֑שׁ וַתִּקְרְב֣וּן אֵלַ֔י כָּל־רָאשֵׁ֥י שִׁבְטֵיכֶ֖ם וְזִקְנֵיכֶֽם:
21And you said, "Behold, the Lord, our God, has shown us His glory and His greatness, and we heard His voice from the midst of the fire; we saw this day that God speaks with man, yet [man] remains alive. כאוַתֹּֽאמְר֗וּ הֵ֣ן הֶרְאָ֜נוּ יְהֹוָ֤ה אֱלֹהֵ֨ינוּ֙ אֶת־כְּבֹד֣וֹ וְאֶת־גָּדְל֔וֹ וְאֶת־קֹל֥וֹ שָׁמַ֖עְנוּ מִתּ֣וֹךְ הָאֵ֑שׁ הַיּ֤וֹם הַזֶּה֙ רָאִ֔ינוּ כִּֽי־יְדַבֵּ֧ר אֱלֹהִ֛ים אֶת־הָֽאָדָ֖ם וָחָֽי:
22So now, why should we die? For this great fire will consume us; if we continue to hear the voice of the Lord, our God, anymore, we will die. כבוְעַתָּה֙ לָ֣מָּה נָמ֔וּת כִּ֣י תֹֽאכְלֵ֔נוּ הָאֵ֥שׁ הַגְּדֹלָ֖ה הַזֹּ֑את אִם־יֹֽסְפִ֣ים | אֲנַ֗חְנוּ לִ֠שְׁמֹ֠עַ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהֵ֛ינוּ ע֖וֹד וָמָֽתְנוּ:
23For who is there of all flesh, who heard the voice of the living God speaking from the midst of the fire, as we have, and lived? כגכִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁ֣מַ֥ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִתּֽוֹךְ־הָאֵ֛שׁ כָּמֹ֖נוּ וַיֶּֽחִי:
24You approach, and hear all that the Lord, our God, will say, and you speak to us all that the Lord, our God, will speak to you, and we will hear and do. כדקְרַ֤ב אַתָּה֙ וּֽשֲׁמָ֔ע אֵ֛ת כָּל־אֲשֶׁ֥ר יֹאמַ֖ר יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאַ֣תְּ | תְּדַבֵּ֣ר אֵלֵ֗ינוּ אֵת֩ כָּל־אֲשֶׁ֨ר יְדַבֵּ֜ר יְהֹוָ֧ה אֱלֹהֵ֛ינוּ אֵלֶ֖יךָ וְשָׁמַ֥עְנוּ וְעָשִֽׂינוּ:
And you speak to us: Heb. וְאַתְּ, a feminine form]-You weakened my strength as that of a female, for I was distressed regarding you, and you weakened me, since I saw that you were not anxious to approach God out of love. Would it not have been preferable for you to learn [directly] from the mouth of the Almighty God, rather than to learn from me? ואת תדבר אלינו: התשתם את כחי כנקבה שנצטערתי עליכם ורפיתם את ידי כי ראיתי שאינכם חרדים להתקרב אליו מאהבה. וכי לא היה יפה לכם ללמוד מפי הגבורה ולא ללמוד ממני:
25And the Lord heard the sound of your words when you spoke to me, and the Lord said to me, "I have heard the sound of the words of this people that they have spoken to you; they have done well in all that they have spoken. כהוַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־ק֣וֹל דִּבְרֵיכֶ֔ם בְּדַבֶּרְכֶ֖ם אֵלָ֑י וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י שָׁ֠מַ֠עְתִּי אֶת־ק֨וֹל דִּבְרֵ֜י הָעָ֤ם הַזֶּה֙ אֲשֶׁ֣ר דִּבְּר֣וּ אֵלֶ֔יךָ הֵיטִ֖יבוּ כָּל־אֲשֶׁ֥ר דִּבֵּֽרוּ:
26Would that their hearts be like this, to fear Me and to keep all My commandments all the days, that it might be well with them and with their children forever! כומִֽי־יִתֵּ֡ן וְהָיָה֩ לְבָבָ֨ם זֶ֜ה לָהֶ֗ם לְיִרְאָ֥ה אֹתִ֛י וְלִשְׁמֹ֥ר אֶת־כָּל־מִצְוֹתַ֖י כָּל־הַיָּמִ֑ים לְמַ֨עַן יִיטַ֥ב לָהֶ֛ם וְלִבְנֵיהֶ֖ם לְעֹלָֽם:
27Go say to them, 'Return to your tents.' כזלֵ֖ךְ אֱמֹ֣ר לָהֶ֑ם שׁ֥וּבוּ לָכֶ֖ם לְאָֽהֳלֵיכֶֽם:
28But as for you, stand here with Me, and I will speak to you all the commandments, the statutes, and the ordinances which you will teach them, that they may do them in the land which I give them to possess. כחוְאַתָּ֗ה פֹּה֘ עֲמֹ֣ד עִמָּדִי֒ וַֽאֲדַבְּרָ֣ה אֵלֶ֗יךָ אֵ֧ת כָּל־הַמִּצְוָ֛ה וְהַֽחֻקִּ֥ים וְהַמִּשְׁפָּטִ֖ים אֲשֶׁ֣ר תְּלַמְּדֵ֑ם וְעָשׂ֣וּ בָאָ֔רֶץ אֲשֶׁ֧ר אָֽנֹכִ֛י נֹתֵ֥ן לָהֶ֖ם לְרִשְׁתָּֽהּ:
29Keep them to perform [them] as the Lord your God has commanded you; do not turn aside either to the right or to the left. כטוּשְׁמַרְתֶּ֣ם לַֽעֲשׂ֔וֹת כַּֽאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל:
30In all the way which the Lord, your God, has commanded you, you shall go, in order that you may live and that it may be well with you, and so that you may prolong your days in the land you will possess. לבְּכָל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם אֶתְכֶ֖ם תֵּלֵ֑כוּ לְמַ֤עַן תִּֽחְיוּן֙ וְט֣וֹב לָכֶ֔ם וְהַֽאֲרַכְתֶּ֣ם יָמִ֔ים בָּאָ֖רֶץ אֲשֶׁ֥ר תִּֽירָשֽׁוּן:
Deuteronomy Chapter 6
1This is the commandment, the statutes, and the ordinances that the Lord, your God, commanded to teach you, to perform in the land into which you are about to pass, to possess it. אוְזֹ֣את הַמִּצְוָ֗ה הַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם לְלַמֵּ֣ד אֶתְכֶ֑ם לַֽעֲשׂ֣וֹת בָּאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
2In order that you fear the Lord, your God, to keep all His statutes and His commandments that I command you, you, your son, and your son's son, all the days of your life, and in order that your days may be lengthened. בלְמַ֨עַן תִּירָ֜א אֶת־יְהֹוָ֣ה אֱלֹהֶ֗יךָ לִ֠שְׁמֹ֠ר אֶת־כָּל־חֻקֹּתָ֣יו וּמִצְוֹתָיו֘ אֲשֶׁ֣ר אָֽנֹכִ֣י מְצַוֶּ֒ךָ֒ אַתָּה֙ וּבִנְךָ֣ וּבֶן־בִּנְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וּלְמַ֖עַן יַֽאֲרִכֻ֥ן יָמֶֽיךָ:
3And you shall, [therefore,] hearken, O Israel, and be sure to perform, so that it will be good for you, and so that you may increase exceedingly, just as the Lord, the God of your fathers, spoke to you, a land flowing with milk and honey. גוְשָֽׁמַעְתָּ֤ יִשְׂרָאֵל֙ וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת אֲשֶׁר֙ יִיטַ֣ב לְךָ֔ וַֽאֲשֶׁ֥ר תִּרְבּ֖וּן מְאֹ֑ד כַּֽאֲשֶׁר֩ דִּבֶּ֨ר יְהֹוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֨יךָ֙ לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
Daily Tehillim: Psalms Chapters 72 - 76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Iggeret HaKodesh, end of Epistle 4
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 14 AV , 5776 · 18 August 2016
• Iggeret HaKodesh, end of Epistle 4
• וזהו: צדק לפניו יהלך
In these terms, too, we can understand the meaning of [the above-quoted phrase], “Righteousness (or charity) shall go (yehaleich) before Him (lefanav).”
לפניו הוא מלשון פנימיות
The word lefanav shares a root with pnimiyut (“inwardness”),
ויהלך הוא מלשון הולכה
and yehaleich — the causative form of the verb, which appears in this verse in place of the expected form, yeilech (“shall go”) — shares a root with holachah (“leading”). It thus implies that charity does not itself “go before Him”: rather, it causes some other entity to “go before Him.”
שמוליך את פנימיות הלב לה׳
For [tzedakah] leads the innermost point of [a man’s] heart towards G‑d,
ואחר כך ישים לדרך ה׳ פעמיו
כמו שכתוב: והלכת בדרכיו
as it is written,3 “And you shall walk in His ways,”
אחרי ה׳ אלקיכם תלכו
[and likewise,]4 “You shall go after the L‑rd your G‑d”׳—
בכל מעשה המצות, ותלמוד תורה כנגד כולן
with [his] entire performance of the commandments, and with [his]5 “study of Torah, which is equivalent to them all.”
שכולן עולין לה׳ על ידי פנימית הלב
For they all ascend to G‑d through the inwardness of the heart, which is revealed through the service of tzedakah,
ביתר שאת ומעלה מעלה מעלייתן לה׳ על ידי חיצוניות הלב
[and this ascent is] more intense and reaches far higher than their ascent to G‑d through the externality of the heart,
הנולד מהתבונה והדעת לבדן, בלי הארת פנים מלמעלה, אלא בבחינת הסתר פנים
[for this ascent] is born only of man’s contemplation and knowledge [of G‑dliness], without an illumination of the [Divine] “countenance” (i.e.,inwardness) from above, but in a state in which “the countenance is hidden.”
כי אין הפנים העליונים מאירים למטה אלא באתערותא דלתתא, במעשה הצדקה הנקרא שלום
For the Supernal “countenance” does not radiate downwards except through an arousal initiated from below, through an act of charity, charity being called “peace”.
וזה שכתוב: פדה בשלום נפשי
And this is the meaning of the verse that says,6 “He has redeemed my soul in peace”— or, “through peace.” This, as explained by our Sages,7 refers to tzedakah and acts of loving-kindness that are known as “peace”.
נפשי דייקא
[The verse speaks] expressly of “my soul,”8 inasmuch as it refers to the Shechinah found in the soul of each and every Jew, for the Divine spark that vitalizes the soul of every Jew is redeemed through “peace” — through tzedakah.
וזהו גם כן הטעם שנקרא הצדקה: שלום
This is also the reason for which charity is called “peace”,
לפי שנעשה שלום בין ישראל לאביהם שבשמים, כמאמר רז״ל
because according to the teaching of our Sages,9 of blessed memory, by virtue of charity “peace is made between Israel and their Father in heaven,”
דהיינו על ידי פדיון נפשותיהן, הם חלק ה׳ ממש, מידי החיצונים
through the redemption of their souls, which are truly a part of G‑d, from the grip of the forces of evil.
The Alter Rebbe wrote this letter, like most of the letters that comprise Iggeret HaKodesh, in connection with the charitable fund of Kollel Chabad in the Land of Israel. This fund supported R. Mendele Horodoker and his colleagues, together with their disciples, who had settled there. Hence the Alter Rebbe concludes:
ובפרט צדקת ארץ ישראל
This is especially the case with charity for the Land of Israel,
שהיא צדקת ה׳ ממש
for it is truly the charity of G‑d, since it is directed to a place where the Divine Name is revealed,
כמו שכתוב: תמיד עיני ה׳ אלקיך בה
[to a Land of which] it is written,10 “The eyes — i.e., the most quintessential efflux and attention — of the L‑rd your G‑d are constantly upon it.”
והיו עיני ולבי שם כל הימים
[In this vein it is also written,]11 “And My eyes and My heart will be there at all times.”
והיא שעמדה לנו לפדות חיי נפשנו מעצת החושבים לדחות פעמינו
It is this [charity for the Holy Land] that has stood by us to redeem the life of our souls from the counsel of those who seek to repel our steps, i.e., those who desire to harm us.
ותעמוד לנו לעד, לשום נפשנו בחיים אמיתים מחיי החיים
And this [charity] will stand by us forever — to set our souls in the true life of the Fountainhead of Life,
לאור באור חיים, אשר יאר ה׳ פניו אתנו סלה
so that we will be12 “enlightened with the light of life” which G‑d13 “will make His Face radiate with us, Selah.”
אמן, כן יהי רצון
Amen, may this be His will.
——— ● ———
| FOOTNOTES | |
| 1. | Tehillim 85:14, continuing the verse which began, “Tzedek shall go before Him,.” |
| 2. | “Regarding the term פעמיו (‘his steps’) — and so too פעמינו (‘our steps’) later on — the Tzemach Tzedek (in his comment on this verse in Tehillim) refers the reader to the maamar entitled Paamon VeRimon (which appears in Or HaTorah, Parshat Tetzaveh).” ( — Note of the Rebbe.) |
| 3. | Devarim 28:9. |
| 4. | Ibid. 13:5. |
| 5. | Mishnah, beginning of Peah. |
| 6. | Tehillim 55:19. |
| 7. | Berachot 8a, and Rashi ad loc. |
| 8. | “One would have expected the verse to say, ‘[He has redeemed] me’ [rather than ‘my soul’], as in the verse, ‘You have redeemed me’ (Tehillim 31:6).” ( — Note of the Rebbe.) |
| 9. | Tosefta, Peah, ch. 1. |
| 10. | Devarim 11:12. |
| 11. | I Melachim 9:3. |
| 12. | Iyov 33:30. |
| 13. | Tehillim 67:2. |
• Thursday, 14 AV , 5776 · 18 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.
• Rambam - 1 Chapter: Parah Adummah Parah Adummah - Chapter 8
• Parah Adummah - Chapter 8
1
When a person was carrying water for the ashes of the red heifer on his shoulders and he stood and delivered a halachicruling for others, rendered a judgment, a woman performedchalitzah in his presence, a girl performed mi'un in his presence, he gave directions to others, killed a snake or scorpion that did not present a threat to him, or took food from the market to set aside, the water is disqualified. The rationale is that he occupied himself with another activity before placing the ashes on the water.
If, however, he took food in order to eat and ate while he was proceeding on his way or killed a snake or scorpion that was preventing his progress, the water is acceptable, for these activities are necessary to carry the water. This is the general principle: Any activity that is considered as work which was performed before placing the ashes on the water, whether he stood still or not, disqualifies the water. When he performs an activity that is not considered as work, if he does not stand still, the water is acceptable. If he stands still, it is disqualified.
If he was walking while carrying such water and, while he was walking, he made an opening to walk through, the water he is carrying is acceptable, even though he made the opening with the intent of closing it afterwards. If he closes it before placing the ashes on the water, the water is disqualified. Similarly, if he dries fruit to eat, even if later he intends to dry the remainder, the water is acceptable. If he dries the remaining fruit before placing the ashes on the water, it is disqualified.
א
מי שהיו מימיו על כתפו ועמד והורה הוראה לאחרים או שדן דין או שחלצה בפניו או מיאנה או שהראה לאחרים את הדרך או שהרג את נחש או עקרב או נטל אוכלין מן השוק להצניעם הרי המים פסולין שהרי נתעסק בדבר אחר קודם שיתן האפר על המים אבל אם נטל האוכלין לאכלן ואכלן כשהוא מהלך או שהרג נחש או עקרב המעכבין אותו הרי המים כשרים שזה מצורך הולכת המים זה הכלל כל דבר שהוא משום מלאכה שעשהו קודם מתן האפר בין עמד בין לא עמד פסל ודבר שאינו משום מלאכה אם לא עמד כשרים ואם עמד פסל היה מהלך במים ופרץ בשעת הילוכו מקום שילך בו אף ע"פ שפרץ ע"מ לגדור כשרים ואם גדר קודם שיתן האפר פסולין וכן אם קצה פירות לאכול אף על פי שכוונתו להקצות את השאר כשרין ואם הקצה קודם מתן האפר פסול:
2
The following laws apply if one was eating while carrying such water; he left over some food and cast the leftovers under a fig tree or under a net used to dry figs. If his intent was to prevent the food from perishing, the water is disqualified, because he performed work. If he cast it away because he no longer needs it, the water is acceptable.
When a person drew water to sanctify it and entrusted it to a watchman to oversee, the water is not disqualified if the owner performed work, because he entrusted it to a watchman. If the watchman performs work, he disqualifies it, because the water is in his domain and he takes the place of the owner.
If two people are watching such water and one performs work, the water is acceptable, because the other is watching. If the first returned to his watch and the second stood up and performed work, the water is acceptable. The water's status is maintained unless all of the watchmen perform work at the same time.
ב
היה אוכל בשעת הולכת המים והותיר וזרק מה שהותיר לתחת התאנה או לתחת המוקצה אם נתכוון שלא יאבדו הפירות הרי המים פסולין שהרי עשה מלאכה ואם זרקן לפי שאין לו צורך בהן הרי המים כשרין הממלא מים לקדשן ומסרן לאחר לשמרן ועשו הבעלים מלאכה לא נפסלו המים שהרי מסרן לשומר ואם עשה השומר מלאכה פסלן שהרי הן ברשותו והוא נכנס תחת הבעלים היו שנים שומרין את המים ועשה אחד מהן מלאכה המים כשירים שהרי השני משמר חזר הראשון לשמור ועמד השני ועשה מלאכה המים כשרים עד שיעשו כל השומרין מלאכה כאחת:
3
The following rules apply when a person sanctifies water with one hand and performs work with another. If he sanctifies the water for himself, he disqualifies it, because he performed work before casting the ashes on the water. If he sanctified water for his colleague, the water is acceptable, because a person does not disqualify a colleague's water with the performance of such work. For the performance of work does not disqualify the act of sanctification; it disqualifies only the water, and that, only when the one performing the work is a watchman or the owner.
ג
המקדש באחת ידו ועשה מלאכה בשניה אם לעצמו קידש פסל שהרי עשה מלאכה קודם מתן אפר במים ואם לחבירו קידש המים כשרים שאין זה פוסל מימיו של חבירו במלאכה שעשה שאין המלאכה פוסלת בקידוש אלא במים והוא שיהיה העושה השומר או הבעלים:
4
When a person sanctifies water for himself and a colleague at the same time, his water is disqualified because of the activity he performed in sanctifying his colleague's water. If, however, he sanctifies water belonging to two other people at the same time, they are both acceptable, because the performance of work does not disqualify water belonging to others.
ד
המקדש לעצמו ולאחר כאחת שלו פסול שהרי נפסלו המים של עצמו בעסק שנתעסק בקידוש חבירו אבל אם קידש לשנים כאחת שניהם כשירין שאין מלאכתו פוסלת מי אחרים:
5
When a person fills two buckets with his two hands for himself and sanctifies them at once, they are disqualified. If he sanctifies them individually, they are acceptable. If he sanctifies water for himself with both hands at the same time in one sanctification, it is acceptable. If he sanctified two buckets at the same time, they are both disqualified. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for himself, they are both disqualified.
If he filled two buckets with his two hands for another person at the same time, when they are sanctified at once, they are both acceptable. If they were sanctified individually, they are disqualified. If he sanctifies water for another person with both hands at the same time as one sanctification it is acceptable. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for another person, the bucket he filled is disqualified, but the bucket he sanctified is acceptable.
This is the general principle: Whenever work was performed when water was drawn, whether one drew the water for himself or for another person, it is disqualified, Whenever water was drawn according to law and then one performed work before placing the ashes upon it, if the water belonged to him, it is disqualified. If it belongs to someone else, it is acceptable.
In any situation when the water is in his hand and he performs work, whether there is a watchman who does not perform work or whether there is no watchman, the water is disqualified. When the water is not in his hand and he performed work, if there is a watchman, it is not disqualified. If there is no watchman, it is disqualified.
ה
הממלא לעצמו בשתי ידיו כאחת בקידוש אחד פסול בשני קידושים כשר קידש לעצמו בשתי ידיו כאחת בקידוש אחד כשרים בשני קידושין פסולין מילא וקידש בשתי ידיו כאחת לעצמו שניהן פסולין מילא לאחר בשתי ידיו כאחת בקידוש אחד כשר בשני קידושין פסולין קידש לאחר בשתי ידיו כאחת בין בקידוש אחד בין בשני קידושין שניהן כשירים מילא וקידש בשתי ידיו כאחת לאחר המילוי פסול והקידוש כשר זה הכלל כל מילוי שעשה עמו מלאכה בין שמילא לעצמו בין שמילא לאחר פסול וכל מים שנתמלאו כהלכתן ועשה מלאכה קודם שיתן את האפר אם היו המים שלו הרי הן פסולין ואם היו של אחר כשירין וכל דבר שבידו ועשה מלאכה בין שיש שם שומר שאינו עושה מלאכה בין שאין [שם] שומר פסול ודבר שאינו בידו ועשה מלאכה אם יש [שם] שומר לא פסל אם אין שם שומר פסל:
6
When a person tells a colleague: "Sanctify water for me and I will sanctify water for you," and they sanctified water for each other, the first is acceptable and the second is disqualified, because he received a wage for sanctifying.
If one tells the other: "Draw water for me and I will draw water for you," and they drew water for each other, the first is unacceptable. The rationale is that since his intent was that his colleague should draw water for him in exchange, it is considered as if he drew water for himself and another person at the same time, in which instance, the water is disqualified. The second bucket is acceptable, because it is permitted to receive payment for drawing water and he did not perform work after drawing the water, nor did have an intent regarding another drawing of water.
ו
האומר לחבירו קדש לי ואקדש לך וקידשו זה לזה הראשון כשר והשני פסול שהרי קידש בשכר אמר לו מלא לי ואמלא לך ומלאו זה לזה הראשון פסול הואיל וכוונתו שימלא לו חבירו חלף מילוי זה הרי זה כממלא לו ולאחר שהן פסולין והשני כשר שהמילוי בשכר מותר והרי לא עשה מלאכה אחר שמילא ואין בכוונתו מילוי אחר:
7
When a person tells a friend: "Sanctify water for me and I will draw water for you," they are both acceptable. The rationale is that work does not disqualify sanctification and it permitted to receive a wage for drawing water.
If one tells the other: "Draw water for me and I will sanctify water for you," they are both disqualified. The water drawn originally is disqualified, because it is considered as if he drew water and sanctified it at the same time and thus caused the water he drew to be disqualified because of the performance of work. And the water sanctified afterwards is disqualified, because it is as if he sanctified water for a wage, because it is as if he was repaying a debt for which he was liable.
ז
האומר לחבירו קדש לי ואמלא לך שניהן כשרין שהמלאכה אינה פוסלת הקידוש והמילוי בשכר מותר מלא לי ואקדש לך שניהן פסולין זה שמילא בתחלה פסול שהרי הוא כממלא ומקדש כאחת ופסל המים במלאכה וזה שקידש באחרונה פסול שהרי קידש בשכר וכאילו החזיר חוב שעליו:
8
When a person goes to sanctify water for the ashes of the red heifer, he may take the key to the closet where the ashes are kept and open it to take out the ashes. If it is necessary to dig out the ashes, he may take a hatchet. He may take a ladder and carry it from place to place to bring the ashes. In all these circumstances, the water and the ashes remain acceptable. If after taking the ashes for the sanctification, he covered the container in which the ashes were held, locked the door of the closet, or stood the container where the ashes were held upright on the ground before casting the ashes on the water, the water is disqualified, but the ashes are acceptable to sanctify other water.
If, by contrast, he stood the container in which the ashes were held upright in his hand so that the remaining ashes would not be scattered, it is acceptable, because it is impossible to do otherwise. If he places it down on the ground, the water is disqualified and if he covers it, the water is disqualified.
If he took ashes and saw that the amount was excessive and returned some, it is acceptable. If he cast the ashes on the water and then returned some, the water is acceptable. If he cast the ashes on the water and saw that the amount was excessive and took some to sanctify other water, it is acceptable.
If he trimmed an olive leaf to use to cast the ashes, the ruling depends on his intent. If his intent was so that the leaf would not hold much ashes, the water is disqualified. If his intent was to direct the flow of the ashes so that they would enter the container holding the water, the water is acceptable.
ח
ההולך לקדש הרי זה נוטל את המפתח ופותח להוציא האפר ונוטל קרדום אם צריך לחפור בו אפר הפרה ונוטל סולם ומוליך ממקום למקום להביא האפר וכשר ואם משנטל האפר לקדש בו כסה הכלי שהיה בו האפר או שהגיף את הדלת או שזקף את הכלי בארץ קודם שישליך האפר למים פסל המים אבל האפר כשר לקדש בו מים אחרים זקף את הכלי שיש בו האפר בידו כדי שלא יתפזר כשירים מפני שא"א שהרי אם הניחו בארץ פסל ואם כיסהו פסל נטל את האפר וראה שהוא מרובה והחזיר ממנו כשר נתן האפר על המים וראה שהוא מרובה ונטל ממנו לקדש מים אחרים כשר קרסם עלה זית לחתות בו האפר אם בשביל שלא יחזיק אפר הרבה פסל ואם בשביל שיכנס האפר בכלי כשר:
• Zechiyah uMattanah - Chapter Four
1
Once a person acquires a gift, he cannot nullify his acquisition. To cite an example: A person received a gift and acquired it. After it entered his domain while he remained silent, he retracted and said: "I do not desire it," "It is nullified," or "I see this blemish in it," his statements are of no consequence. Just as the giver cannot retract, so too, the recipient cannot retract once he has acquired it.
The gift that the recipient stated that he did not desire after it entered his possession becomes ownerless. The first person to take possession of it acquires it. For the recipient declared it ownerless after he acquired it. If, however, the recipient protested from the very outset, he does not acquire it , and it should be returned to its original owners.
א
המקבל את המתנה וזכה בה ואחר שבאה לידו והוא שותק חזר בו ואמר איני רוצה בה או איני מקבלה או הרי היא בטילה או שאמר מום זה נראה לי בה לא אמר כלום וכשם שאין הנותן יכול לחזור בו כך המקבל אינו יכול לחזור בו אחר שזכה מתנה זו שאמר המקבל איני רוצה בה אחר שבאת לידו הרי היא הפקר וכל הקודם בה זכה בה שהרי הפקירה המקבל אחר שזכה בה אבל אם היה צווח מעיקרו לא קנה המקבל וחוזרת לבעלים הראשונים:
2
The following rules apply when a person transfers ownership over an article to a colleague through the agency of a third party. Once the third party takes possession of it - e.g., he performsmeshichah on movable property, a deed of transfer of landed property reaches his hand, or he manifests ownership over the land - his colleague acquires the gift, even though it does not reach his hand. The giver can no longer retract.
The recipient by contrast has the option in his hand. If he desires, he may accept it. If he does not desire, he need not accept it. For a positive acquisition may be made for his person without his consent, and an obligation cannot be undertaken on his behalf without his consent. If a person desires that a gift be given to him, it is considered to be a positive acquisition. If, however, he does not desire it, a person cannot be forced to accept a gift that is given to him.
ב
המזכה לחבירו במתנה ע"י אחר כיון שהחזיק בה אחר כגון שמשך המטלטלין או הגיע שטר הקרקע לידו או החזיק בקרקע זכה חבירו אף על פי שלא הגיע המתנה לידו ואין הנותן יכול לחזור בו אבל המקבל ידו על העליונה אם רצה מקבל אם לא רצה אינו מקבל שזכין לאדם שלא בפניו ואין חבין לו אלא בפניו וזכות הוא שתנתן לו מתנה אם ירצה אבל אם לא ירצה אין נותנין מתנה לאדם בעל כרחו:
3
There is an unresolved question among our Sages when another person accepts a gift on behalf of the recipient, when the recipient hears about the gift and remains silent, and afterwards he protests and states that he does not desire to receive it. We do not know whether the reason he remained silent at first is that he desired to accept it, and the reason he protested was that he retracted. Or perhaps he remained silent at the outset because nothing had reached his hand at that time. When the article did reach his hand, he protested, and his ultimate statements reveal his original intent.
Therefore," if another person comes first and acquires the article himself, it should not be expropriated from his possession. For perhaps the recipient originally acquired the article, and when he said: "I do not desire it," he declared it ownerless, as explained above. Thus, the person who came and took possession of it while it was ownerless acquires it.
If, however, the original owner comes and takes the article out of the possession of the person who took it, it should not be expropriated from his possession. The rationale is that perhaps the recipient did not acquire it, for when he said: "I do not desire it," his ultimate statements reveal his original intent. Thus, the person who took possession of it did not acquire it, and it remained in the possession of its original owner.
ג
זיכה לו על ידי אחר וכששמע המקבל שתק ואחר כך צווח ואמר איני מקבלה הרי זה ספק אם זה ששתק כבר רצה וזה שחזר וצווח חזר בו או ששתק מפני שעדיין לא הגיע לידו כלום וזה שצווח הוכיח סופו על תחלתו לפיכך אם קדם אחר וזכה בה לעצמו אין מוציאין מידו שמא המקבל זכה וכיון שאמר איני רוצה בה הרי הפקירה כמו שביארנו וזה שקדם ולקחה מן ההפקר זכה ואם חזרו הבעלים הראשונים ותפשוה מיד זה שקדם וזכה בה אין מוציאין אותה מידם שמא המקבל לא זכה וכיון שאמר איני רוצה הוכיח סופו על תחלתו ולא קנה אותה וברשות בעלים הראשונים היא קיימת עדיין:
4
The above principles can be applied in the following situation: Reuven desired to give 100 dinarim to Shimon. He sent him the 100 dinarim with Levi. If Reuven told Levi: "Acquire these 100 zwz on behalf of Shimon," or "Give these 100 zuz to Shimon," Reuven cannot retract his gift.
If, however, he tells him: "Bring these 100 zuz to Shimon," he has the option of retracting until the 100 zuz reach Shimon.
ד
ראובן שרצה ליתן מאה דינרין לשמעון ושלח לו המאה ע"י לוי אם אמר לו זכה במאה זוז לשמעון או תן מאה זוז לשמעון אינו יכול לחזור בו אבל אם אמר לו הולך מאה זוז לשמעון יכול לחזור בו עד שיגיע המאה ליד שמעון:
5
In the above instance, if Levi took the 100 zuz that he was sent to bring to Shimon and looked for Shimon, but could not find him, he should return the money to Reuven.
If Shimon died during Reuven's lifetime, Levi should return the money to Reuven or to his heirs. But if Reuven died in Shimon's lifetime, the 100 zuz should be given to Shimon or his heirs.
The rationale is that it is a mitzvah to carry out the instructions of a deceased person, even though he gave those instructions while he was healthy. And in this instance, the 100 zuz are still in the possession of the agent.
ה
הלך לוי במאה זוז שנשתלחו עמו להוליכן לשמעון ובקש שמעון ולא מצאהו יחזיר לראובן מת שמעון בחיי ראובן יחזיר לראובן או ליורשיו מת ראובן בחיי שמעון יתן המאה לשמעון או ליורשיו שמצוה לקיים דברי המת ואע"פ שאמר הדברים והוא בריא שהרי המאה בידו של שליח עדיין:
6
A person cannot acquire a gift on behalf of a colleague unless the person acquiring the gift is past majority and mentally competent. Both a man and a woman - indeed, even a married woman or a servant or maidservant can acquire property on behalf of another person.
A gentile, by contrast, cannot acquire property for a Jew. Since he is not fit to serve as an agent, he can never acquire property on behalf of a Jew. Similarly, just as a Jew cannot serve as an agent for a gentile, he cannot acquire property for a gentile.
ו
אין אדם זוכה במתנה לחבירו עד שיהיה הזוכה גדול ובן דעת ואחד איש ואחד אשה ואפילו אשת איש ועבד ושפחה אבל העכו"ם אינו זוכה הואיל ואין ראוי לשליחות לעולם כך אינו זוכה לישראל וכשם שאין ישראל נעשה שליח לעכו"ם כך אינו זוכה לעכו"ם:
7
When a child reaches the state of understanding that when he is given a stone he throws it away, but when he is given a nut he keeps it, he can acquire property on his own behalf, but he cannot acquire on behalf of others. If he is less mature than this, he cannot even acquire property on his own behalf.
Similarly, a mentally or emotionally incompetent person cannot acquire property, neither on his own behalf nor on behalf of others. When a person gives property to a mentally or emotionally incompetent person through the agency of a mentally competent person, the incompetent acquires it.
A deaf mute can acquire property on his own behalf, as explained in Hilchot Gezelah.
ז
קטן שנותנין לו צרור וזורקו אגוז ונוטלו זוכה לעצמו ואינו זוכה לאחרים פחות מזה לא זכה לעצמו ולא לאחרים וכן השוטה אינו זוכה לא לו ולא לאחרים והמזכה לשוטה על ידי בן דעת זכה אבל החרש זוכה לעצמו כמו שביארנו בהלכות גזילה:
8
One may acquire property for a minor - even a newborn child - or an adult, in his presence or outside his presence.
A person's courtyard can acquire property on his behalf even though he is not standing there. The rationale is that since the gift reached the person's courtyard, it is as if another person acquired it on his behalf.
ח
זכין לקטן אפילו בן יום אחד ולגדול בין בפניו בין שלא בפניו וחצירו של אדם קונה לו שלא מדעתו אף על פי שאינו עומד שם כיון שהגיע המתנה לחצירו כאילו זכה בה אחר:
9
When does the above apply? With regard to a courtyard that is safeguarded. Different rules apply with regard to a courtyard that is not safeguarded - e.g., a field or a ruin. In such an instance, a person does not acquire an article unless he is standing next to the courtyard and says: "Let my field acquire the article for me."
Similarly, the area within a radius of the four cubits next to where a person is standing can acquire property on his behalf, if he is standing in an alleyway, at the sides of the public domain, which are not crowded with many people or in a field that is ownerless. However, when a person stands in the public domain or in a field belonging to a colleague, he does not acquire the article until it reaches his hand.
A female minor may acquire an article by virtue of its presence in her courtyard or within the area within a radius of four cubits of her. A male minor, by contrast, cannot acquire a gift unless it reaches his hand or is acquired on his behalf by another person.
ט
בד"א בחצר המשתמרת אבל בחצר שאינה משתמרת כגון שדהו וחורבתו עד שיהיה עומד בצדה ויאמר זכתה לי שדי וכן ארבע אמות של אדם שהוא עומד בצדן קונין לו בסימטא או בצדי רשות הרבים או בחצר שאין לה בעלים אבל ברשות הרבים או בשדה חבירו אינו זוכה עד שיגיע מתנה לידו וקטנה תזכה לה חצרה וארבע אמות שלה אבל הקטן אינו זוכה עד שתגיע מתנה לידו או עד שיזכה לו אחר:
10
A gift is like a bill of divorce, in that a person cannot transfer words alone to an agent.
What is implied? If a person tells three people: "Tell so and so and so and so to compose and sign a deed recording a gift and give it to so and so," his statement is of no consequence. If these people convey these instructions to those witnesses and the witnesses write the deed and give it to the intended recipient, the recipient does not acquire anything.
Similarly, if a person tells two people, "Compose and sign a deed recording a gift and give it to so and so," they cannot tell a scribe to compose such a deed. Instead, they must compose it themselves, as applies with regard to a bill of divorce.
י
המתנה כגט שאין אדם יכול למסור דברים לשליח כיצד אמר לשלשה אמרו לפלוני ופלוני שיכתבו ויחתמו בשטר מתנה ויתנוה לפלוני אין זה כלום ואם אמרו לאותן העדים וכתבו ונתנו למקבל לא קנה וכן אם אמר לשנים כתבו וחתמו בשטר מתנה ותנוהו לפלוני אינן יכולין לומר לסופר לכתוב אלא הן עצמן כותבין כמו בגט:
11
When a person writes a deed saying: "I gave such and such a field to so and so," "I gave it to him," or "Behold, it is his," the person named acquires the field when the deed reaches his hand.
When, by contrast, the prospective donor writes in a deed: "I will give it to him," the intended recipient does not acquire the property even if witnesses testify with regard to the document.
The intended recipient does not acquire the property until the giver tells the witnesses: "Compose a deed recording a gift, and give it to him." Then they should compose the deed and give it. The rationale is that a recipient does not acquire the property given to him until a deed recording the gift reaches his hand or until the giver transfers ownership of the property to him via a third party, as explained.
יא
הכותב בשטר נתתי שדה פלונית לפלוני או שכתב נתתיה לו או הרי היא שלו הרי זוכה בה כשיגיע השטר לידו אבל אם כתב בשטר אתננה לו אע"פ שהעידו עליו העדים לא זכה המקבל עד שיאמר לעדים כתבו שטר מתנה ותנו לו וכותבין ונותנין לו שאין המקבל זוכה עד שיגיע שטר המתנה לידו או עד שיזכה לו בו ע"י אחרים כמו שביארנו:
12
When a person says: "I gave this and this field to so and so," but the recipient says: "He did not give it to me," we suspect that perhaps the giver had another person acquire it for him.
Different rules apply if the giver states: "I composed a deed and gave it to him," and the recipient states: "He did not compose such a deed, nor did he give it to me." If the recipient of the gift himself makes such a statement, the admission of the principal himself is equivalent to the testimony of 100 witnesses. Therefore the giver is entitled to receive the produce of the field.
If the son of the recipient is the one who states: "You did not give this field to my father," while the giver maintains: "I wrote a deed and gave it to him," the produce should be entrusted to a third party until the status of the field becomes known.
יב
האומר נתתי שדה פלונית לפלוני והוא אומר לא נתן לי חוששין שמא זיכה לו על ידי אחר אבל אם אמר כתבתי ונתתי לו והוא אומר לא כתב ולא נתן לי אם המקבל מתנה הוא שאמר כן הודאת בעל דין כמאה עדים הוא והנותן אוכל פירות שדהו ואם בן המקבל הוא שאמר לא נתת לאבי שדה זו והוא אומר כתבתי ונתתי לו מניחין את הפירות על ידי שליש עד שיודע הדבר היאך הוא:
13
When a person thought to have received a gift claims: "The object in my possession was not given to me as a gift; instead, I am a watchman for it," or the like, or he says: "The gift was nullified from the outset, because I did not accept it," "I was forced to accept it against my will," "I accepted it by mistake," or the like, his claim is accepted. He is required to take a sh'vuat hesset, and the gift is returned to its original owners.
יג
מקבל מתנה שטען ואמר זו שתחת ידי אינה מתנה בידי אלא שומר אני עליה וכיוצא בו או שאמר בטילה היתה מתחלתה לפי שלא קבלתיה או בעל כרחי באונס או בטעות וכיוצא בדברים אלו דבריו קיימין ונשבע על זה שבועת היסת ותחזור לבעליה:
14
If the alleged giver of a gift denies giving it, and instead, claims: "You are a watchman over it," "I gave it to you unwillingly," or "It is stolen property that you have," and the person in possession of the disputed article states: "You gave it to me as a gift," the alleged recipient must support his claim with a Rabbinic oath. Afterwards, he is under no obligation.
יד
טען הנותן ואמר שומר אתה עליה או שאמר שלא מדעתי נתתיה או גזולה היא בידך וזה אומר אתה נתת לי נשבע המקבל שבועת היסת ונפטר:
Zechiyah uMattanah - Chapter Five
1
Whenever a person - whether healthy or sick - gives a gift, the gift must be made publicly and conspicuously.
If a person tells witnesses: "Write a deed recording a gift in hiding and give it to the intended recipient," his statement is of no consequence. For he is acting subtly in order to take money belonging to others, for he will sell the property after giving the gift.
א
הנותן מתנה בין בריא בין חולה צריך שתהיה גלויה ומפורסמת אמר לעדים כתבו בסתר ותנו לו אינה כלום שזה מערים כדי לאבד ממון אחרים שיחזור וימכור אחר שיתן:
2
Therefore, whenever a deed recording a gift of land does not state: "So and so, the giver, said to us: 'Sit down in the market place and the streets and write a deed recording a gift in a public and conspicuous manner,' " or does not use a similar expression, we suspect that perhaps the gift was given in a hidden manner. Therefore, the recipient does not acquire it.
ב
לפיכך כל שטר מתנת קרקע שאין כתוב בו ואמר לנו פלוני הנותן שבו בשווקים וברחובות וכתבו לו מתנה גלויה ומפורסמת וכיוצא בענינים אלו חוששין לה שמא מתנה מסותרת היא ולא זכה המקבל:
3
When a person writes two deeds recording a gift for the same field, the first one hidden, and the second public and conspicuous, the person to whom the latter deed was given acquires it. This applies even if the deed recording the first gift does not mention that the gift should be hidden or that it be conspicuous, but just states that a gift should be given, the recipient of the latter document acquires the property,
ג
הכותב שתי מתנות על שדה אחת הראשונה מסותרת והאחרונה גלויה ומפורסמת אחרון קנה ואפילו היתה הראשונה סתם ואין בה לא ענין סתירה ולא ענין גילוי אלא מתנה סתם האחרון קנה:
4
As explained, when a person issues a protest and then gives a gift, the gift is nullified, even though the person is not being forced to give the gift against his will.
The rationale is that with regard to a gift, we follow solely the intent of the giver. Since the giver revealed his intent that he did not desire to give the gift, his gift is nullified.
Accordingly, when it is evident that a person did not desire to give a gift, even when he gave the gift in a conspicuous manner, but it was discovered that he had previously given a hidden gift, both gifts he gave are nullified: the first because it was given in a hidden manner, and the second because it is obvious that he did not want to give the gift. For the hidden gift that was discovered is considered like a protest for the second gift.
ד
כבר ביארנו שהמוסר מודעה ואח"כ נתן המתנה בטילה אע"פ שאין זה אונס שאין הולכין במתנה אלא אחר דעת הנותן הואיל וגילה דעתו שאינו רוצה בה מתנתו בטילה לפיכך מי שהיו הדברים מוכיחין שאין דעתו ליתן מתנה זו אפילו שנתנה מתנה גלויה ונמצאת שנתנה מקודם מתנה מסותרת הרי שתי המתנות בטלות הראשונה מפני שהיא מסותרת והשניה מפני שהדבר מוכיח שאינו רוצה והרי קדמה זו המתנה שנמצאה כמו מודעה לה:
5
An incident occurred with regard to a person who desired to marry a woman. She told him: "I will not marry you unless you write me a deed giving me all your property." The man's elder son heard this and objected at being left empty handed.
The man said to witnesses: "Go and hide and write a document, granting him all my property as a gift." Afterwards, he wrote a document granting all his property to his prospective bride and married her.
The incident was brought before the Sages. They ruled: "The son did not acquire the property, nor did the woman acquire the property. The woman did not acquire the property because the man did not willingly compose the document granting her his property. It is as if he had been acting under duress. For by giving the first gift, even though it was nullified - because it was hidden, he revealed his intent. Similar laws apply in all analogous situations.
ה
מעשה באחד שרצה לישא אשה אמרה לו איני נשאת לך עד שתכתוב לי כל נכסיך שמע בנו הגדול וצווח על שמניחו ריקן אמר לעדים לכו והחבאו וכתבו לו כל נכסי במתנה ואחר כך כתב לה כל נכסיו ונשאה ובא מעשה לפני חכמים ואמרו הבן לא קנה והאשה לא קנתה שהרי לא ברצונו כתב לה וכאנוס בדבר הוא שהרי גילה דעתו במתנה הראשונה אף על פי שהיא בטילה מפני שהיא מסותרת וכן כל כיוצא בענינים אלו:
6
The following rules apply when there are two legal documents with the same date, either deeds of sale or deeds recording a gift, applying to one field. If it is customary for the people of that locale to record the hour of the day when the document was signed in the document, the person with the document dated earlier acquires it. If it is not customary for the people of that locale to record the hour in the document, the matter is left to the discretion of the judges. The field is granted to the person whom they feel it is proper to recognize as the owner.
ו
שני שטרות שזמנן ביום אחד והן כתובין על שדה אחת בין במכר בין במתנה אם דרך אנשי המקום לכתוב שעות כל הקודם זכה ואם אין דרך המקום לכתוב שעות הרי הדבר מסור לדיינים כל שדעתם נוטה להעמיד שדה זו בידו יעמידו:
7
When does the above apply? With regard to a legal document that does not mention a kinyan, but rather the recipient desired to acquire the field through the transfer of this legal document. In such an instance, we do not know who received the legal document first. If, however, both of the legal documents mention akinyan, the one with whom a kinyan was made first acquires the property. The witnesses should be asked about the matter.
Similarly, if there were witnesses who know who received the deed recording the gift first, that person acquires the field.
ז
במה דברים אמורים בשטר שאין בו קנין אלא קנה שדה זו בשטר זה שאין אנו יודעין מי הוא משניהם שהגיע שטרו לידו תחלה אבל אם היה בכל שטר מהן קנין כל שקדם לו הקנין זכה וישאלו העדים וכן אם היו שם עדים שזה הגיע לידו שטר מתנתו תחלה קנה הראשון:
8
The following laws apply when there are two legal documents concerning the transfer of one field to one buyer, and they are dated differently.
If one legal document records a sale and the other a gift, we do as follows: When the earlier dated document records a gift and the later document a sale, the later document does not nullify the former one. For we assume that the giver wrote the document recording a sale to add his acceptance of responsibility for the field, if expropriated by a creditor. This applies even when the document does not mention this responsibility. For the omission of such responsibility is considered to be a scribal error.
Similarly, if the earlier document records a sale and the later document a gift, the recipient acquires the field from the date of the first document. We assume that the seller had the document regarding a gift composed to strengthen the purchaser's position, and to protect him against a possible claim of a neighbor.
ח
שני שטרות היוצאים על שדה אחת בשם קונה אחד ואין זמנם שוה אם היה שטר אחד מכר ואחד מתנה אם היה השטר הראשון מתנה והשני שאחריו מכר לא בטל האחרון את הראשון שיש לומר להוסיף לו אחריות חזר וכתב בשם מכר אע"פ שלא היה כותב שם אחריות שאחריות טעות סופר הוא וכן אם הראשון מכר והשני מתנה קנה השדה מזמן ראשון שלא כתב לו שטר מתנה אלא ליפות כחו ומשום דין בן המצר:
9
Different rules apply if both legal documents mention a sale, or both mention a gift. If the second document adds any fact enhancing the position of the recipient or the purchaser, the first document is valid. We assume that the second was composed only because of the additional points.
If no additional points were made in the second document, the second document nullifies the first, and the first owner's responsibility does not begin until the date mentioned in the second document.
For this reason, the purchaser must return all the produce that he consumed until the date mentioned in the second document. If there is an annual levy from the king on that field, the giver or the seller is required to pay that levy until the date mentioned in the second document.
ט
היו שני השטרות במכר או שניהם במתנה אם הוסיף בשני כלום הרי הראשון קיים שלא כתב השני אלא מפני התוספת ואם לא הוסיף ביטל שטר שני את הראשון ואין לו אחריות אלא מזמן השני לפיכך כל הפירות שאכל הלוקח מזמן ראשון עד לזמן שני מחזיר אותם ואם היה על אותה שדה חוק למלך בכל שנה הנותן או המוכר נותן אותו החוק עד זמן השטר השני:
Zechiyah uMattanah - Chapter Six
1
Whenever a gift is given, we assess the intent of the giver. If the situation indicates his ultimate intent, we act according to that intent, even if it is not stated explicitly.
What is implied? A person's son traveled overseas and the father heard a report that his son had died. The father then signed over all his property as a public and binding gift to a third party, and afterwards his son returned. The gift is not binding, for the situation indicates that if the father had known that his son was alive, he would not have signed over all of his property to the third party. Therefore, if he retained ownership over any of his property -whether landed property or movable property - the gift is binding.
א
לעולם אומדין דעת הנותן אם היו הדברים מראין סוף דעתו עושין על פי האומד אף על פי שלא פירש כיצד מי שהלך בנו למדינת הים ושמע שמת וכתב כל נכסיו לאחר מתנה גלויה גמורה ואח"כ בא בנו אין מתנתו קיימת שהדברים מוכיחין שאילו ידע שבנו קיים לא היה נותן כל נכסיו לפיכך אם שייר מנכסיו כל שהוא בין קרקע בין במטלטלין מתנתו קיימת:
2
Similarly, when a person assigns all his property to one of his sons, whether the giver is healthy or on his death bed, we assume that he merely made that son the executor of the estate. He receives the same share as the other sons in his estate. It can be presumed that the father's intent was merely that the other brothers should listen to this son. This assumption is followed even if the son in question is an infant, lying in a cradle.
If, however, he retained any of his property - whether landed property or movable property - the son acquires the gift given him.
ב
וכן הכותב כל נכסיו מתנה לאחד מבניו בין שהיה בריא בין שהיה שכיב מרע אפילו היה בן קטן המוטל בעריסה לא עשהו אלא אפוטרופוס והרי הוא בכל הנכסים כאחד מאחיו אומדן דעת הוא שלא נתכוון אלא להיות אחיו נשמעין לו ואם שייר כל שהוא בין קרקע בין במטלטלין זכה הבן במתנה:
3
When does the above apply? When he mentioned one son among many sons. If, however, he mentioned one son among many daughters, one daughter among many daughters, or one or another heir among many others, the gift is binding even though he did not retain any property.
ג
במה דברים אמורים שכתב לבן בין הבנים אבל אם כתב כל נכסיו לבן בין הבנות או לבת בין הבנות או לאחד מן היורשין בין שאר היורשין אע"פ שלא שייר כלום מתנתו קיימת:
4
Similarly, when a person assigns all his property to his wife - whether the husband is healthy or on his death bed - we assume that he merely made his wife the executor for the heirs. This applies even when he confirmed this with a kinyan.
Moreover, this applies regardless of whether the husband's heirs are her descendants, those of another wife or other relatives. If, however, he retained ownership of any property - either landed property or movable property - his wife acquires everything he assigned to her.
ד
וכן הכותב כל נכסיו לאשתו בין בריא בין שכיב מרע אף על פי שקנו מידו לא עשאה אלא אפוטרופא על יורשיו בין שהיו יורשי בניו ממנה או מאשה אחרת או אחיו או שאר יורשיו ואם שייר כל שהוא בין קרקע בין מטלטלין קנתה כל שכתב לה:
5
To whom does the above apply? To a woman who has already been married. If, however, a person assigns all his property to his wife whom he has merely consecrated or to his divorcee, even if he did not retain any property, she is considered as any other person, and the gift is binding.
ה
בד"א בנשואה אבל אם כתב כל נכסיו לאשתו ארוסה או לגרושה אע"פ שלא שייר כלום הרי היא כשאר בני אדם ומתנתו קיימת:
6
When a person assigns all his property to one of his sons and another person, that other person acquires half of the property, and the other half is given to all his sons. The son who is assigned the property is appointed an executor for the other sons.
ו
הכותב כל נכסיו לאחד מבניו ולאחר זה האחר קנה חצי הנכסים במתנה ונשאר החצי לבניו והבן שנתנו לו אפוטרופוס מינהו על שאר אחיו:
7
Similarly, if a person assigns all his property to his wife and to another person, the other person acquires half, and his wife is appointed as an executor for the other half.
ז
וכן אם כתב כל נכסיו לאשתו ולאחר זה האחר קנה מחצה ואשתו אפוטרופא על מחצה:
8
Whenever a woman acquires all her husband's property as a gift, o she forfeits her right to the money due her by virtue of her ketubah. Therefore, the ketubah should be torn.
Accordingly, if a promissory note is claimed against her deceased husband's estate, and the entire estate is expropriated to pay the debt that predated the gift, she is left without anything. She does not collect the money due her by virtue of her ketubah.
The rationale is that we presume that the satisfaction she receives upon hearing that her husband assigned all his property to her is sufficient to cause her to forfeit any other claim she has to his property with the exception of this gift.
ח
כל אשה שקנתה כל נכסי בעלה במתנה אבדה כתובתה ותקרע לפיכך אם יצא שטר חוב עליו והלכו כל הנכסים בחובו שקדם המתנה תשאר היא בלא כלום ולא תקח בכתובתה שקדמה החוב שאומדן דעת הוא שבהנאה שבאה לה בשמועה זו שכתב לה כל נכסיו אבדה כל זכות שיש לה בנכסים חוץ ממתנה זו:
9
Similarly, when a man assigns property to his children - either his sons or his daughters, whether he does so while healthy or on his death bed - and assigns even the slightest amount of landed property to his wife together with them, if she does not protest she forfeits her right to the money due her by virtue of her ketubah.
The rationale is that the satisfaction she receives from being made a partner together with his children is great enough to cause her to forfeit her rights to this property. She may not expropriate anything from the property in the estate at the time of her husband's death. She may, however, collect the money due her by virtue of herketubah from money accrued by his estate afterwards.
ט
וכן הכותב נכסיו לבניו בין זכרים בין נקבות בין בריא בין שכיב מרע וכתב לאשתו עמהן קרקע כל שהוא הואיל ועשה אותה שותף בין הבנים ולא מחתה אבדה כתובתה ואינה טורפת מנכסים אלו כלום אבל מנכסיו שיבואו לו אחר אלו נוטלת מהן כתובתה:
10
If, however, the husband merely assigned movable property to her, or he retained a certain portion of his landed property for himself, her ketubah is still valid.
It is an enactment of the Geonimw that even if he retained some movable property, she is given the right to collect the money due her by virtue of her ketubah . The rationale is that she will say: "I will collect the money due me from what he retained." Since she is allowed to expropriate from what he retained, she is also given the privilege of expropriating from the remainder of the estate.
י
כתב לה עמהן מטלטלין בלבד או ששייר לעצמו קרקע כל שהוא כתובתה קיימת ותקנת הגאונים היא שאפילו שייר מטלטלים כל שהוא שהרי היא אומרת ממה ששייר אני גובה ומתוך שתרד למה ששייר תרד לשאר נכסים ותטרוף:
11
When a person assigns all his property to his children and assigns a portion of his property to his wife together with them, and then one of the children dies during his father's life, the woman is allowed to collect the money due her by virtue of herketubah from the share of the child who died. For she forfeited only her right to collect the money due her by virtue of her ketubah from the property inherited by her husband's heirs at the time of his death.
יא
הכותב כל נכסיו לבניו וכתב לאשתו חלק עמהן ומת אחד מן הבנים בחיי אביו הרי זו תגבה כתובתה מחלק זה שמת שלא אבדה כתובתה אלא מלטרוף מהן:
12
When a woman desires to marry, she may assign all her property to her son or to another person. If afterwards she marries and becomes divorced or her husband dies, the gift she gave is nullified. For she was merely attempting to circumvent the laws of inheritance. She assigned her property to the other person solely so that her husband would not inherit it. Implicit in the agreement was that if she needed it at any time, it would be returned to her. Therefore, if she died during her husband's lifetime, the recipient of the gift inherits it in its entirety. If she retained anything for herself, even movable property, her gift is binding. Even if she is divorced, the property does not revert to her ownership.
יב
הרוצה להנשא וכתבה כל נכסיה בין לבנה בין לאחר ואחר כך נשאת ונתגרשה או שמת בעלה מתנתה בטילה שזו מברחת היא ולא כתבה כל נכסיה אלא להבריח מבעלה שלא יירשנה וכשתהיה צריכה להן יחזרו לה לפיכך אם מתה היא בחיי בעלה קנה המקבל מתנה את הכל ואם שיירה כלום אפילו מטלטלין מתנתה קיימת ואף על פי שנתגרשה אינה חוזרת:
13
Whenever a person gives away all his property, when the gift is nullified and the property reverts to the original owner, the recipient of the gift is not required to return the produce that he ate. For even if a person explicitly states that he is giving a gift with the intent that it be returned after the duration of so and so's life, the recipient is entitled to derive benefit from the fruits produced by the gift, as we have explained.
יג
כל הנותנין כל נכסיהם משתבטל המתנה ויחזרו כל הנכסין לבעלים הראשונים אין המקבל מתנה מחזיר פירות שאפילו נתן האדם מתנה בפירוש על מנת להחזיר כל ימי חיי פלוני הרי זה אוכל פירות כל זמן המתנה כמו שביארנו:
14
The following rules apply when a person sends articles from overseas to his household and instructs: "Give these to my children." They should be given to both his sons and his daughters. The gifts that are appropriate for the sons - e.g., books or weapons - should be given to the sons. Those that are appropriate for the daughters - e.g., colored silk garments and golden bracelets - should be given to the daughters. If they are appropriate both for sons and daughters, they are taken by the sons.
Similar laws apply when a person sends articles to his home without any instructions. If there are utensils that are appropriate for his daughters, they should be taken by his daughters. It is logical to assume that he sent the gifts for them. If he does not have daughters, or his daughters are married, they may be taken by the wives of his sons, for it is logical to assume that he sent them for them.
יד
מי ששלח כלים ממדינת הים ואמר ינתנו אלו לבני הרי אלו ינתנו לבנים ולבנות הראוי לבנים כגון ספרים וכלי מלחמה לבנים והראוי לבנות כגון כלי משי הצבועים וחלי זהב יטלום הבנות היו ראויין לזכרים ולנקבות יטלו אותן הזכרים וכן המשלח כלים לביתו סתם והיו בהן כלים הראויין לבנות יטלו אותן בנותיו אומדן דעת הוא שלהן שלח ואם אין לו בנות או שהיו בנותיו נשואות יטלו אותן נשי בניו שהדעת נוטה שלהן שלח:
15
When a person celebrates the marriage of his eldest son to a virgin maiden in a home, the son acquires the home. This applies when this is the first time this son is marrying, the father did not marry off another son before him, and the father did not leave any property of his own in the home designated for the son.
This ruling resembles a halachah instituted without a reason. Our Sages came to this decision put of their assessment of the person's attitude, feeling that because of his great happiness and love, he decided to transfer the house to him. This is indicated by the fact that he did not leave any of his own property in the home. For this reason, if he left anything of his own, even a small cruse, the son does not acquire the home.
If the father designated for the wedding a house and household utensils, although he left a utensil in the home belonging to himself or he kept a storeroom or the like in that home, the son acquires the household utensils he designated. He does not, however, acquire the house.
טו
המשיא בנו גדול לבתולה בבית קנה הבית והוא שיהיו נשואין ראשונים לזה הבן ולא השיא האב בן אחר קודם לו ולא שייר האב בזה הבית שייחד לו כלום ודברים אלו כהלכה שאין להם טעם הם ונגעו חכמים בדבר הזה מאומדן הדעת שמרוב שמחתו ואהבתו גמר והקנהו הבית שהרי לא שייר בה לעצמו כלום לפיכך אם שייר שם אפילו פך אחד לא קנה הבית ייחד לו בית וכלי בית אף על פי ששייר בבית כלי אחד לעצמו או היה לו שם אוצר וכיוצא בו קנה כלי הבית אבל הבית לא קנה:
16
If he designated both a house and a loft for his son, he acquires the house, but he does not acquire the loft.
Similarly, if he designated both a house and a porch, he acquires the house, but not the porch. If the house contained two apartments, one behind the other, the son acquires only the one in which he was married.
טז
ייחד לו בית ועלייה בית קנה עלייה לא קנה וכן אם ייחד לו בית ואכסדרה בית קנה אכסדרה לא קנה שני בתים זה לפנים מזה לא קנה אלא האחד שנשא בו:
17
With regard to marriages, we have already explained that a special indulgence is granted when a couple is engaged, and the father 1 of the son and father of the bride make commitments, saying: "How much will you give to your son?", "So and so much. And how much will you give for your daughter?", "So and so much." If, afterwards, the groom consecrates the bride, the couple acquire what the parents promised by virtue of their statements alone.
Nevertheless, the transfer of property brought about by this consecration does not take effect until the time of the couple's marriage. For the intent of the promise was that the property be given to the couple when married.
Also, for the transfer to be effective, the articles that the person promised must exist within his domain, for a person may not transfer an article that does not as yet exist, as we have explained.
These promises may not be written down so that the commitment would have the power of a legal document. Therefore, if such a record is made, it is not considered to be a legal document that would give the couple the power to expropriate the property if sold to others.
יז
כבר ביארנו בנשואין ששנים שהיה ביניהם שדוכין ופסק זה ע"י בנו וזה על ידי בתו ואמרו כמה אתה נותן לבנך כך וכך וכמה אתה נותן לבתך כך וכך ועמדו וקדשו קנו באמירה ואין קונין באמירה זו עד שעת נשואין שכל הפוסק דעתו לכנוס וצריכין שיהיו הדברים שהן פוסקין מצויין ברשותו שאין אדם מקנה דבר שלא בא לעולם כמו שביארנו ודברים אלו לא ניתנו להכתב לפיכך אינן כשטר עד שיטרוף בהן:
18
When a man consecrates a woman, even if he consecrates her by giving her 1000 dinarim, whether she retracts, he retracts, he dies or she dies, the money or article given to effect the consecration never needs to be returned. Instead, it is considered to be an outright gift, which need not be returned.
יח
המקדש את האשה אפילו קדשה באלף דינר בין שחזרה היא בין שחזר הוא בין שמת הוא בין שמתה היא אין הקדושין חוזרין לעולם אלא הרי הן מתנה גמורה שאין להם חזרה:
19
If the consecration was made erroneously, the money given for that purpose must be returned.
יט
ואם היו קדושי טעות חוזרין המעות:
20
When a man consecrates his sister, the money he gives her is a gift. The rationale is that every man knows that the consecration of one's close relatives is not valid; the person is not making an error. We therefore assume that he made up his mind to give her the money as a gift.
כ
והמקדש אחותו המעות מתנה אדם יודע שאין קדושין תופסין בעריות ואין זה טועה אלא גמר ונתן לשם מתנה:
21
When a person sends betrothal gifts to his intended bride while she is in his father-in-law's home, whether significant or insignificant in size, whether he partook of a betrothal feast there or not, whether he died, she died, or he retracted, all the engagement gifts should be returned with the exception of food and drink.
כא
השולח סבלונות לבית חמיו בין מרובין בין מועטין בין שאכל שם סעודת אירוסין בין שלא אכל בין שמת הוא בין שמתה היא או שחזר בו האיש יחזרו הסבלונות כלן חוץ מן המאכל והמשקה:
22
Similar principles apply with regard to garments of minor value that the prospective groom sent his prospective bride to wear while she was living in her father's home. If she used them and they became worn or lost, they need not be returned. If, however, they are still intact, everything should be returned. They may be expropriated in court. For it is well known that he sent them only as a complimentary gesture.
כב
וכן כלים מועטים ששלח לה להשתמש שם בבית אביה אם נשתמשה בהן ובלו או אבדו אינן משתלמין אבל אם היו קיימין חוזר הכל וגובה אותם בבית דין שהדבר ידוע שלא שלחם אלא דרך נוי בלבד:
23
If, by contrast, the woman retracts, everything must be returned, even the food and drink. For the latter, however, she is required only to pay a lesser amount. The Geonim have agreed that if the food and the drink were worth six zuz, she should pay four if she retracts. For he gave her these gifts only with the understanding that she would not retract.
כג
חזרה היא בה חוזר הכל ואפילו המאכל והמשקה נותנת דמיו בזול וכבר הסכימו הגאונים שאם היו דמי מאכל ומשקה [שוה] ששה משתלמת ארבעה אם חזרה בה שלא נתן לה מתנה זו אלא לדעת שלא תחזור בה:
24
My masters ruled that when the local custom is that when an engagement is announced every prospective groom makes a feast and hosts all his friends or distributes funds to his helpers, attendants and the like, if he follows the popular custom and she retracts, she should pay the entire amount. For she caused him a financial loss, and whoever causes money belonging to a colleague to be lost must reimburse him.
This applies provided he has witnesses to how much he spent. For we do not allow him the option of taking an oath and collecting the sum he claims.
כד
הורו רבותי שאם היה מנהג המדינה שיעשה כל אדם סעודה ויאכיל לריעיו או יחלק מעות לשמשין ולחזנין וכיוצא בהן ועשה כדרך שעושין כל העם וחזרה בה משלמת הכל שהרי גרמה לו לאבד ממון וכל הגורם לאבד ממון חבירו משלם והוא שיהיו לו עדים כמה הוציא שאין זה נשבע ונוטל:
• Thursday, 14 AV , 5776 · 18 August 2016
• "Today's Day"
• Sunday, Menachem Av 14, 5703
Torah lessons: Chumash: Eikev, first parsha with Rashi.
Tehillim: 72-76.
Tanya: And this is (p. 405) ...be (His) will. (p. 407).
Tachanun is not said at Mincha.
The 14th of Menachem Av 5701 (1941) marked fifty years since my father told me to begin recording the stories he told me. When the Tzemach Tzedek began writing on Talmudic and chassidic subjects, the Alter Rebbe said to him: Uknei l'cha chaver1 (lit. "acquire a friend for yourself"); read v'kaneh l'cha chaver (a slight change in vowels) - "the quill shall be your friend."
My father once quoted the Alter Rebbe, "v'kaneh etc..., the quill shall be your friend" - and elaborated: This refers to the quill of the heart, meaning that whatever one learns one must experience emotionally.
FOOTNOTES
1.Avot 1:6.
• Daily Thought:
The Giving Relationship
In a home, in a relationship, in any situation where people work together, each side has to give.
What you give is not so important. How you give is.
You have to want to give.[From a letter, 5732 (1972), printed in Ohr ha-Bayit, p. 37. See also Hitkashrut no. 70.]
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