Today in Jewish History:
• Passing of R. Chaim Brisker (1918)
Passing of Rabbi Chaim Soloveichik of Brisk (1853-1918), outstanding Talmudic scholar and Jewish leader.
Daily Quote:
Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They would say three things: Be cautious in judgement; establish many pupils; make a safety fence around the Torah...[Ethics of the Fathers 1:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Eikev, 5th Portion Deuteronomy 10:12-11:9 with Rashi
• Deuteronomy Chapter 10
12And now, O Israel, what does the Lord, your God, demand of you? Only to fear the Lord, your God, to walk in all His ways and to love Him, and to worship the Lord, your God, with all your heart and with all your soul, יבוְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהֹוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה אֶת־יְהֹוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַֽהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
And now, O Israel: Even though you did all this, His mercy and His affection are still upon you, and with all that you have sinned against Him, He demands nothing of you, except only to fear [the Lord, your God,…] ועתה ישראל: אף על פי שעשיתם כל זאת, עודנו רחמיו וחבתו עליכם, ומכל מה שחטאתם לפניו אינו שואל מכם כי אם ליראה וגו':
Only to fear [the Lord your God,…]: Our Rabbis derived from this verse [“And now… what does… God demand of you”] that everything is in the hands of Heaven except the fear of Heaven (Ber. 33b). כי אם ליראה וגו': רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים:
13to keep the commandments of the Lord and His statutes, which I command you this day, for your good. יגלִשְׁמֹ֞ר אֶת־מִצְוֹ֤ת יְהֹוָה֙ וְאֶת־חֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְט֖וֹב לָֽךְ:
To keep the commandments of the Lord: and this too, is not for nothing, but-for your good-that you should receive a reward. לשמור את מצות ה': ואף היא לא לחנם, אלא לטוב לך, שתקבלו שכר:
14Behold, to the Lord, your God, belong the heavens and the heavens of the heavens, the earth, and all that is on it. ידהֵ֚ן לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ הַשָּׁמַ֖יִם וּשְׁמֵ֣י הַשָּׁמָ֑יִם הָאָ֖רֶץ וְכָל־אֲשֶׁר־בָּֽהּ:
Behold, to the Lord your God belong: everything, and even so-“Only your forefathers the Lord desired”-out of everything [i.e., the whole universe]. הן לה' אלהיך: הכל ואף על פי כן רק באבותיך חשק ה' מן הכל:
15Only your forefathers the Lord desired, to love them, and He chose their seed after them you, out of all peoples, as it is this day. טורַ֧ק בַּֽאֲבֹתֶ֛יךָ חָשַׁ֥ק יְהֹוָ֖ה לְאַֽהֲבָ֣ה אוֹתָ֑ם וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַֽחֲרֵיהֶ֗ם בָּכֶ֛ם מִכָּל־הָֽעַמִּ֖ים כַּיּ֥וֹם הַזֶּֽה:
[And He chose…] you: Just as you see yourselves as the most beloved of all peoples, as it is this day. בכם: כמו שאתם (רואים אתכם) חשוקים מכל העמים היום הזה:
16You shall circumcise the foreskin of your heart, therefore, and be no more stiffnecked. טזוּמַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְכֶ֑ם וְעָ֨רְפְּכֶ֔ם לֹ֥א תַקְשׁ֖וּ עֽוֹד:
the foreskin of your heart: Heb. עָרְלַת לְבַבְכֶם, the blockage and covering of your heart. ערלת לבבכם: אוטם לבבכם וכיסויו:
17For the Lord, your God, is God of gods and the Lord of the lords, the great mighty and awesome God, Who will show no favor, nor will He take a bribe. יזכִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֚וּא אֱלֹהֵ֣י הָֽאֱלֹהִ֔ים וַֽאֲדֹנֵ֖י הָֽאֲדֹנִ֑ים הָאֵ֨ל הַגָּדֹ֤ל הַגִּבֹּר֙ וְהַנּוֹרָ֔א אֲשֶׁר֙ לֹֽא־יִשָּׂ֣א פָנִ֔ים וְלֹ֥א יִקַּ֖ח שֹֽׁחַד:
and Lord of the lords: meaning that no lord will be able to deliver you from His hand. ואדני האדנים: לא יוכל שום אדון להציל אתכם מידו:
Who will show no favor: if you cast off His yoke, לא ישא פנים: אם תפרקו עולו:
Nor will He take a bribe: -i.e., to appease Him with money. ולא יקח שחד: לפייסו בממון:
18He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing. יחעֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה:
He executes the judgment of the orphan and widow: [previously, in verse 17,] we had a description of God’s power. Now alongside His power, we find [a description of] His humility (Meg. 31a). עשה משפט יתום ואלמנה: הרי גבורה, ואצל גבורתו אתה מוצא ענותנותו:
and He loves the stranger, to give him bread and clothing: and this [provision of bread and clothing] is a matter of great importance, for the very essence of our father Jacob prayed for this [as it says],“And if He will give me bread to eat and a garment to wear” (Gen. 28: 20). - [Gen. Rabbah 70:5] ואהב גר לתת לו לחם ושמלה: ודבר חשוב הוא זה, שכל עצמו של יעקב אבינו על זה התפלל, (בראשית כח, כ) ונתן לי לחם לאכול ובגד ללבוש:
19You shall love the stranger, for you were strangers in the land of Egypt. יטוַֽאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם:
[You shall love the stranger] for you were strangers: Do not reproach others with your own defect. — [B. M. 59b] כי גרים הייתם: מום שבך אל תאמר לחברך:
20You shall fear the Lord, your God, worship Him, and cleave to Him and swear by His Name. כאֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א אֹת֣וֹ תַֽעֲבֹ֑ד וּב֣וֹ תִדְבָּ֔ק וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ:
You shall fear the Lord, your God: and worship Him and cleave to Him. After you have all these qualities, then you may swear by His Name. את ה' אלהיך תירא: ותעבוד לו ותדבק בו ולאחר שיהיו בך כל המדות הללו אז בשמו תשבע:
21He is your praise and He is your God, Who did these great and awesome things for you, which your eyes have seen. כאה֥וּא תְהִלָּֽתְךָ֖ וְה֣וּא אֱלֹהֶ֑יךָ אֲשֶׁר־עָשָׂ֣ה אִתְּךָ֗ אֶת־הַגְּדֹלֹ֤ת וְאֶת־הַנּֽוֹרָאֹת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר רָא֖וּ עֵינֶֽיךָ:
22With seventy souls, Your forefathers descended to Egypt, and now the Lord, your God, has made you as the stars of heaven in abundance. כבבְּשִׁבְעִ֣ים נֶ֔פֶשׁ יָֽרְד֥וּ אֲבֹתֶ֖יךָ מִצְרָ֑יְמָה וְעַתָּ֗ה שָֽׂמְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב:
Deuteronomy Chapter 11
1[Therefore] you shall love the Lord, your God, keep His charge, His statutes, His ordinances, and His commandments, all the days. אוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְשָֽׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְוֹתָ֖יו כָּל־הַיָּמִֽים:
2And you shall know this day; that [I speak] not with your children, who did not know and who did not see the chastisement of the Lord, your God, His greatness, His mighty hand, and His outstretched arm, בוִֽידַעְתֶּם֘ הַיּוֹם֒ כִּ֣י | לֹ֣א אֶת־בְּנֵיכֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ וַֽאֲשֶׁ֣ר לֹֽא־רָא֔וּ אֶת־מוּסַ֖ר יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם אֶת־גָּדְל֕וֹ אֶת־יָדוֹ֙ הַֽחֲזָקָ֔ה וּזְרֹע֖וֹ הַנְּטוּיָֽה:
And you shall know this day: Set your attention to know, understand, and accept my reproof. וידעתם היום: תנו לב לדעת ולהבין ולקבל תוכחתי:
that not with your children: am I now speaking, who would be able to say, “We did not know or see all this.” כי לא את בניכם: אני מדבר עכשיו שיוכלו לומר אנו לא ידענו ולא ראינו בכל זה:
3His signs, and His deeds, which He performed in the midst of Egypt, to Pharaoh, king of Egypt and to his entire land, גוְאֶת־אֹֽתֹתָיו֙ וְאֶת־מַֽעֲשָׂ֔יו אֲשֶׁ֥ר עָשָׂ֖ה בְּת֣וֹךְ מִצְרָ֑יִם לְפַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּלְכָל־אַרְצֽוֹ:
4and what He did to the army of Egypt, to its steeds, and to its chariots, that He caused the waters of the Red Sea to inundate them when they pursued you, and the Lord destroyed them, to this day, דוַֽאֲשֶׁ֣ר עָשָׂה֩ לְחֵ֨יל מִצְרַ֜יִם לְסוּסָ֣יו וּלְרִכְבּ֗וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵיהֶ֔ם בְּרָדְפָ֖ם אַֽחֲרֵיכֶ֑ם וַיְאַבְּדֵ֣ם יְהֹוָ֔ה עַ֖ד הַיּ֥וֹם הַזֶּֽה:
5and what He did for you in the desert, until you arrived at this place, הוַֽאֲשֶׁ֥ר עָשָׂ֛ה לָכֶ֖ם בַּמִּדְבָּ֑ר עַד־בֹּֽאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה:
6and what He did to Dathan and Abiram, sons of Eliab, the son of Reuben, that the earth opened its mouth and swallowed them up and their households and their tents, and all the possessions at their feet, in the midst of all Israel. ווַֽאֲשֶׁ֨ר עָשָׂ֜ה לְדָתָ֣ן וְלַֽאֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֘ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּֽצְתָ֤ה הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלָעֵ֥ם וְאֶת־בָּֽתֵּיהֶ֖ם וְאֶת־אָֽהֳלֵיהֶ֑ם וְאֵ֤ת כָּל־הַיְקוּם֙ אֲשֶׁ֣ר בְּרַגְלֵיהֶ֔ם בְּקֶ֖רֶב כָּל־יִשְׂרָאֵֽל:
[That the earth opened its mouth, and swallowed them up…] in the midst of all Israel: Wherever one of them fled, there the earth split under him and swallowed him up; these are the words of Rabbi Judah. Rabbi Nehemiah said to him: But has it not already been stated, “And the earth opened its mouth” (Num. 16:32), and not, “its mouths” [implying that the earth opened up at only one place]? Rabbi Judah said to him: How, then, do you [Reggio ed.] explain: “in the midst of all Israel” [implying it opened up in many areas]? Rabbi Nehemiah replied to him: The earth began to slope as a funnel, and wherever one of them happened to be, he rolled down until he reached the place where the earth was split (Tanchuma Buber , addendum to Korach 4). בקרב כל ישראל: כל מקום שהיה אחד מהם בורח, הארץ נבקעת מתחתיו ובולעתו, אלו דברי רבי יהודה. אמר לו רבי נחמיה, והלא כבר נאמר (במדבר טז לב) ותפתח הארץ את פיה, ולא פיותיה. אמר לו, ומה אני מקיים בקרב כל ישראל. אמר לו שנעשית הארץ מדרון כמשפך, וכל מקום שהיה אחד מהם [בורח] היה מתגלגל ובא עד מקום הבקיעה:
and all the possessions at their feet: Heb. וְאֶת כָּל-הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם This is a man’s money, which sets him on his feet. - [San. 110a] ואת כל היקום אשר ברגליהם: זה ממונו של אדם שמעמידו על רגליו:
7But your eyes, which have seen all the great work of the Lord, which He did. זכִּ֤י עֵֽינֵיכֶם֙ הָֽרֹאֹ֔ת אֵ֛ת כָּל־מַֽעֲשֵׂ֥ה יְהֹוָ֖ה הַגָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה:
But your eyes, which have seen: This is connected to the verse stated above (verse 2), “That [I speak] not with your children, who did not know…,” but rather with you-“your eyes, which have seen…” [i.e. to you, whose eyes have seen…] כי עיניכם הרואות: מוסב המקרא על האמור למעלה, (פסוק ב) כי לא את בניכם אשר לא ידעו וגו' כי אם עמכם אשר עיניכם הרואות וגו':
8[Therefore] keep all the commandments that I command you this day, in order that you may be strong and come and possess the land to which you are crossing, to possess it, חוּשְׁמַרְתֶּם֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְמַ֣עַן תֶּֽחֶזְק֗וּ וּבָאתֶם֙ וִירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
9and in order that you may prolong your days on the land that the Lord swore to your forefathers to give to them and to their seed a land flowing with milk and honey. טוּלְמַ֨עַן תַּֽאֲרִ֤יכוּ יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַֽאֲבֹֽתֵיכֶ֛ם לָתֵ֥ת לָהֶ֖ם וּלְזַרְעָ֑ם אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
Daily Tehillim: Psalms Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Iggeret HaKodesh, beginning of Epistle 6
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 21 AV , 5776 · 25 August 2016
• Iggeret HaKodesh, beginning of Epistle 6
• ו זורע צדקה שכר אמת (במשלי י״א)
Chitas and Rambam for today:
Chumash: Eikev, 5th Portion Deuteronomy 10:12-11:9 with Rashi
• Deuteronomy Chapter 10
12And now, O Israel, what does the Lord, your God, demand of you? Only to fear the Lord, your God, to walk in all His ways and to love Him, and to worship the Lord, your God, with all your heart and with all your soul, יבוְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהֹוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה אֶת־יְהֹוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַֽהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
And now, O Israel: Even though you did all this, His mercy and His affection are still upon you, and with all that you have sinned against Him, He demands nothing of you, except only to fear [the Lord, your God,…] ועתה ישראל: אף על פי שעשיתם כל זאת, עודנו רחמיו וחבתו עליכם, ומכל מה שחטאתם לפניו אינו שואל מכם כי אם ליראה וגו':
Only to fear [the Lord your God,…]: Our Rabbis derived from this verse [“And now… what does… God demand of you”] that everything is in the hands of Heaven except the fear of Heaven (Ber. 33b). כי אם ליראה וגו': רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים:
13to keep the commandments of the Lord and His statutes, which I command you this day, for your good. יגלִשְׁמֹ֞ר אֶת־מִצְוֹ֤ת יְהֹוָה֙ וְאֶת־חֻקֹּתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְט֖וֹב לָֽךְ:
To keep the commandments of the Lord: and this too, is not for nothing, but-for your good-that you should receive a reward. לשמור את מצות ה': ואף היא לא לחנם, אלא לטוב לך, שתקבלו שכר:
14Behold, to the Lord, your God, belong the heavens and the heavens of the heavens, the earth, and all that is on it. ידהֵ֚ן לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ הַשָּׁמַ֖יִם וּשְׁמֵ֣י הַשָּׁמָ֑יִם הָאָ֖רֶץ וְכָל־אֲשֶׁר־בָּֽהּ:
Behold, to the Lord your God belong: everything, and even so-“Only your forefathers the Lord desired”-out of everything [i.e., the whole universe]. הן לה' אלהיך: הכל ואף על פי כן רק באבותיך חשק ה' מן הכל:
15Only your forefathers the Lord desired, to love them, and He chose their seed after them you, out of all peoples, as it is this day. טורַ֧ק בַּֽאֲבֹתֶ֛יךָ חָשַׁ֥ק יְהֹוָ֖ה לְאַֽהֲבָ֣ה אוֹתָ֑ם וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַֽחֲרֵיהֶ֗ם בָּכֶ֛ם מִכָּל־הָֽעַמִּ֖ים כַּיּ֥וֹם הַזֶּֽה:
[And He chose…] you: Just as you see yourselves as the most beloved of all peoples, as it is this day. בכם: כמו שאתם (רואים אתכם) חשוקים מכל העמים היום הזה:
16You shall circumcise the foreskin of your heart, therefore, and be no more stiffnecked. טזוּמַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְכֶ֑ם וְעָ֨רְפְּכֶ֔ם לֹ֥א תַקְשׁ֖וּ עֽוֹד:
the foreskin of your heart: Heb. עָרְלַת לְבַבְכֶם, the blockage and covering of your heart. ערלת לבבכם: אוטם לבבכם וכיסויו:
17For the Lord, your God, is God of gods and the Lord of the lords, the great mighty and awesome God, Who will show no favor, nor will He take a bribe. יזכִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֚וּא אֱלֹהֵ֣י הָֽאֱלֹהִ֔ים וַֽאֲדֹנֵ֖י הָֽאֲדֹנִ֑ים הָאֵ֨ל הַגָּדֹ֤ל הַגִּבֹּר֙ וְהַנּוֹרָ֔א אֲשֶׁר֙ לֹֽא־יִשָּׂ֣א פָנִ֔ים וְלֹ֥א יִקַּ֖ח שֹֽׁחַד:
and Lord of the lords: meaning that no lord will be able to deliver you from His hand. ואדני האדנים: לא יוכל שום אדון להציל אתכם מידו:
Who will show no favor: if you cast off His yoke, לא ישא פנים: אם תפרקו עולו:
Nor will He take a bribe: -i.e., to appease Him with money. ולא יקח שחד: לפייסו בממון:
18He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing. יחעֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה:
He executes the judgment of the orphan and widow: [previously, in verse 17,] we had a description of God’s power. Now alongside His power, we find [a description of] His humility (Meg. 31a). עשה משפט יתום ואלמנה: הרי גבורה, ואצל גבורתו אתה מוצא ענותנותו:
and He loves the stranger, to give him bread and clothing: and this [provision of bread and clothing] is a matter of great importance, for the very essence of our father Jacob prayed for this [as it says],“And if He will give me bread to eat and a garment to wear” (Gen. 28: 20). - [Gen. Rabbah 70:5] ואהב גר לתת לו לחם ושמלה: ודבר חשוב הוא זה, שכל עצמו של יעקב אבינו על זה התפלל, (בראשית כח, כ) ונתן לי לחם לאכול ובגד ללבוש:
19You shall love the stranger, for you were strangers in the land of Egypt. יטוַֽאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם:
[You shall love the stranger] for you were strangers: Do not reproach others with your own defect. — [B. M. 59b] כי גרים הייתם: מום שבך אל תאמר לחברך:
20You shall fear the Lord, your God, worship Him, and cleave to Him and swear by His Name. כאֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א אֹת֣וֹ תַֽעֲבֹ֑ד וּב֣וֹ תִדְבָּ֔ק וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ:
You shall fear the Lord, your God: and worship Him and cleave to Him. After you have all these qualities, then you may swear by His Name. את ה' אלהיך תירא: ותעבוד לו ותדבק בו ולאחר שיהיו בך כל המדות הללו אז בשמו תשבע:
21He is your praise and He is your God, Who did these great and awesome things for you, which your eyes have seen. כאה֥וּא תְהִלָּֽתְךָ֖ וְה֣וּא אֱלֹהֶ֑יךָ אֲשֶׁר־עָשָׂ֣ה אִתְּךָ֗ אֶת־הַגְּדֹלֹ֤ת וְאֶת־הַנּֽוֹרָאֹת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר רָא֖וּ עֵינֶֽיךָ:
22With seventy souls, Your forefathers descended to Egypt, and now the Lord, your God, has made you as the stars of heaven in abundance. כבבְּשִׁבְעִ֣ים נֶ֔פֶשׁ יָֽרְד֥וּ אֲבֹתֶ֖יךָ מִצְרָ֑יְמָה וְעַתָּ֗ה שָֽׂמְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כְּכֽוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב:
Deuteronomy Chapter 11
1[Therefore] you shall love the Lord, your God, keep His charge, His statutes, His ordinances, and His commandments, all the days. אוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְשָֽׁמַרְתָּ֣ מִשְׁמַרְתּ֗וֹ וְחֻקֹּתָ֧יו וּמִשְׁפָּטָ֛יו וּמִצְוֹתָ֖יו כָּל־הַיָּמִֽים:
2And you shall know this day; that [I speak] not with your children, who did not know and who did not see the chastisement of the Lord, your God, His greatness, His mighty hand, and His outstretched arm, בוִֽידַעְתֶּם֘ הַיּוֹם֒ כִּ֣י | לֹ֣א אֶת־בְּנֵיכֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ וַֽאֲשֶׁ֣ר לֹֽא־רָא֔וּ אֶת־מוּסַ֖ר יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם אֶת־גָּדְל֕וֹ אֶת־יָדוֹ֙ הַֽחֲזָקָ֔ה וּזְרֹע֖וֹ הַנְּטוּיָֽה:
And you shall know this day: Set your attention to know, understand, and accept my reproof. וידעתם היום: תנו לב לדעת ולהבין ולקבל תוכחתי:
that not with your children: am I now speaking, who would be able to say, “We did not know or see all this.” כי לא את בניכם: אני מדבר עכשיו שיוכלו לומר אנו לא ידענו ולא ראינו בכל זה:
3His signs, and His deeds, which He performed in the midst of Egypt, to Pharaoh, king of Egypt and to his entire land, גוְאֶת־אֹֽתֹתָיו֙ וְאֶת־מַֽעֲשָׂ֔יו אֲשֶׁ֥ר עָשָׂ֖ה בְּת֣וֹךְ מִצְרָ֑יִם לְפַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּלְכָל־אַרְצֽוֹ:
4and what He did to the army of Egypt, to its steeds, and to its chariots, that He caused the waters of the Red Sea to inundate them when they pursued you, and the Lord destroyed them, to this day, דוַֽאֲשֶׁ֣ר עָשָׂה֩ לְחֵ֨יל מִצְרַ֜יִם לְסוּסָ֣יו וּלְרִכְבּ֗וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵיהֶ֔ם בְּרָדְפָ֖ם אַֽחֲרֵיכֶ֑ם וַיְאַבְּדֵ֣ם יְהֹוָ֔ה עַ֖ד הַיּ֥וֹם הַזֶּֽה:
5and what He did for you in the desert, until you arrived at this place, הוַֽאֲשֶׁ֥ר עָשָׂ֛ה לָכֶ֖ם בַּמִּדְבָּ֑ר עַד־בֹּֽאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה:
6and what He did to Dathan and Abiram, sons of Eliab, the son of Reuben, that the earth opened its mouth and swallowed them up and their households and their tents, and all the possessions at their feet, in the midst of all Israel. ווַֽאֲשֶׁ֨ר עָשָׂ֜ה לְדָתָ֣ן וְלַֽאֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֘ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּֽצְתָ֤ה הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלָעֵ֥ם וְאֶת־בָּֽתֵּיהֶ֖ם וְאֶת־אָֽהֳלֵיהֶ֑ם וְאֵ֤ת כָּל־הַיְקוּם֙ אֲשֶׁ֣ר בְּרַגְלֵיהֶ֔ם בְּקֶ֖רֶב כָּל־יִשְׂרָאֵֽל:
[That the earth opened its mouth, and swallowed them up…] in the midst of all Israel: Wherever one of them fled, there the earth split under him and swallowed him up; these are the words of Rabbi Judah. Rabbi Nehemiah said to him: But has it not already been stated, “And the earth opened its mouth” (Num. 16:32), and not, “its mouths” [implying that the earth opened up at only one place]? Rabbi Judah said to him: How, then, do you [Reggio ed.] explain: “in the midst of all Israel” [implying it opened up in many areas]? Rabbi Nehemiah replied to him: The earth began to slope as a funnel, and wherever one of them happened to be, he rolled down until he reached the place where the earth was split (Tanchuma Buber , addendum to Korach 4). בקרב כל ישראל: כל מקום שהיה אחד מהם בורח, הארץ נבקעת מתחתיו ובולעתו, אלו דברי רבי יהודה. אמר לו רבי נחמיה, והלא כבר נאמר (במדבר טז לב) ותפתח הארץ את פיה, ולא פיותיה. אמר לו, ומה אני מקיים בקרב כל ישראל. אמר לו שנעשית הארץ מדרון כמשפך, וכל מקום שהיה אחד מהם [בורח] היה מתגלגל ובא עד מקום הבקיעה:
and all the possessions at their feet: Heb. וְאֶת כָּל-הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם This is a man’s money, which sets him on his feet. - [San. 110a] ואת כל היקום אשר ברגליהם: זה ממונו של אדם שמעמידו על רגליו:
7But your eyes, which have seen all the great work of the Lord, which He did. זכִּ֤י עֵֽינֵיכֶם֙ הָֽרֹאֹ֔ת אֵ֛ת כָּל־מַֽעֲשֵׂ֥ה יְהֹוָ֖ה הַגָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה:
But your eyes, which have seen: This is connected to the verse stated above (verse 2), “That [I speak] not with your children, who did not know…,” but rather with you-“your eyes, which have seen…” [i.e. to you, whose eyes have seen…] כי עיניכם הרואות: מוסב המקרא על האמור למעלה, (פסוק ב) כי לא את בניכם אשר לא ידעו וגו' כי אם עמכם אשר עיניכם הרואות וגו':
8[Therefore] keep all the commandments that I command you this day, in order that you may be strong and come and possess the land to which you are crossing, to possess it, חוּשְׁמַרְתֶּם֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְמַ֣עַן תֶּֽחֶזְק֗וּ וּבָאתֶם֙ וִירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹֽבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ:
9and in order that you may prolong your days on the land that the Lord swore to your forefathers to give to them and to their seed a land flowing with milk and honey. טוּלְמַ֨עַן תַּֽאֲרִ֤יכוּ יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַֽאֲבֹֽתֵיכֶ֛ם לָתֵ֥ת לָהֶ֖ם וּלְזַרְעָ֑ם אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
Daily Tehillim: Psalms Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Iggeret HaKodesh, beginning of Epistle 6
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 21 AV , 5776 · 25 August 2016
• Iggeret HaKodesh, beginning of Epistle 6
• ו זורע צדקה שכר אמת (במשלי י״א)
פירוש: ששכר זריעת הצדקה היא מדת אמת
This means that the attribute of truth is the (G‑d-given) reward for sowingtzedakah.
The term “this means” is generally used to forestall an alternative interpretation. Here, too, by this term the Alter Rebbe stresses that we are to understand the Hebrew wordsecher to mean “reward” rather than its being understood to mean “closing off and restraining” (water or whatever, in order to concentrate it). The latter interpretation is that of Rashi; a parallel term is the word ויסכרו in the verse,2 “And the wellsprings of the deep were sealed.”
Furthermore, even the Targum and other commentaries who do read secher to mean “payment of a reward,” can be understood to mean that the individual who sows charity receives a true reward, i.e., an everlasting reward, rather than a reward that consists of truth.
The Alter Rebbe therefore specifies: “This means” that the reward granted from above for sowing tzedakah is — the attribute of truth.
וכתיב: תתן אמת ליעקב
It is also written,3 “You give truth unto Jacob,” which would appear to indicate once again that the attribute of truth is granted from Above.
According to the commentaries of Rashi and Targum, however, this verse does not describe a state of affairs. Rather, it petitions that G‑d give truth (“Give truth unto Jacob”), that He fulfill for Jacob’s children the truthful promises that He had made to Jacob. Hence this verse does not prove that the attribute of truth is a gift granted from Above.
The Alter Rebbe therefore goes on to specify that this verse is to be understood in the same light as the verse quoted at the outset of this epistle, as follows:
ושבחא דקודשא בריך הוא מסדר נביא כו׳, כמו שכתוב בזוהר הקדוש
And [here] the prophet [Micah] speaks the praises of the Holy One, blessed be He, as is written in the holy Zohar.4 I.e., rather than petitioning G‑d, this verse extols Him for fulfilling his promise of granting the attribute of truth to Jacob.
פירוש: שהקדוש ברוך הוא, הוא הנותן מדת אמת ליעקב
This means that it is the Holy One, blessed be He, Who gives the attribute of truth unto Jacob.
וצריך להבין: וכי אין אמת ליעקב, חס ושלום, עד שהקדוש ברוך הוא יתן לו מלמעלה
Now this needs to be understood: Does Jacob have no truth, heaven forfend, until the Holy One, blessed be He, gives it to him from above?
אך הנה מודעת זאת דמדת יעקב היא מדת רחמנות
However, it is well known5 that the attribute of Jacob is the attribute of compassion.
Abraham epitomizes Chesed, the attribute of kindness; Isaac epitomizes Gevurah, the attribute of severity; the predominant attribute of Jacob is Tiferet, or Rachamim, compassion. The inward aspect of the soul’s divine service when motivated by Chesed is — the love of G‑d; the inward aspect of the soul’s divine service when motivated byGevurah is — the awe of G‑d; so, too, divine service when motivated by compassion has its distinctive inward aspect:
ועבודת ה׳ במדת רחמנות
And the service of G‑d through compassion
היא הבאה מהתעוררות רחמים רבים בלב האדם על ניצוץ אלקות שבנפשו
derives from the arousal, in a man’s heart, of profound compassion for the Divine spark in his soul,
הרחוקה מאור פני ה׳, כאשר הולך בחשך הבלי עולם
which is distant from the light of G‑d’s Countenance whenever [the man] goes about in the darkness of the vanities of the world.
When a man finds himself straying forlorn in a state of spiritual darkness, he can thus awaken within himself a feeling of compassion for the soul-spark within him that he himself has banished from the light of its Divine Source.
והתעוררות רחמנות זו היא באה מהתבונה והדעת בגדולת ה׳
This arousal of compassion itself derives from (and is proportionate to) [a man’s] understanding and deep cognition of the greatness of G‑d:
איך שאפילו העולמות העליונים, למעלה מעלה עד אין קץ, כלא ממש חשיבי קמיה
[he reflects upon] how even the most infinitely sublime worlds are considered as truly naught before Him.
כי כל שפעם וחיותם אינו רק מזיו והארה מאות אחד משמו יתברך
For all their [G‑d-given] bounty and vitality derives from a mere gleam or reflection of a single letter of His blessed Name,
כמאמר: ביו״ד נברא עולם הבא כו׳
as it is written,6 “The World to Come was created [merely] by the letteryud [of the Divine Name].”
The spiritual worlds, all of which are included in the term “World to Come,” were thus all created by means of the single letter yud of the Divine Name.
והנה בזיו והארה זו, שהוא התפשטות החיות משמו יתברך להחיות עליונים ותחתונים
Now it is in this radiation and reflection, which is an extension of the life-giving energy [that flows] from [G‑d’s] blessed Name to animate the higher and lower beings,
הוא שיש הבדל והפרש בין עליונים לתחתונים
that there is a distinction and difference with respect to higher and lower beings,
שעולם הזה נברא בה׳ וכו׳
so that “this world was created through the letter hei,” and so on, while the higher worlds were created through the letter yud.
As explained in the previous epistle, this lowly corporeal world receives its vitality only from the “matter” or “body” of the letters of Supernal speech, which in turn derives from the letter hei of the Divine Name. The higher worlds, however, receive their vitality from the “form” or “soul” of these letters, and this derives from the level of Chochmah, represented by the yud of the Divine Name. However, these different modes in which the life-giving influence of the Divine Name is diffused to the upper and lower worlds respectively, relate only to the radiation and reflection of the Divine Name; they do not relate to G‑d’s Essence.
(Moreover, any name is a mere reflection of the essence of the entity named. A person’s name, for example, is not his essence: it merely reflects it; it is merely a means of relating to another person. In the same way, the Divine Name is merely a reflection of the essence of the Divine.)
Until now the Alter Rebbe has spoken in general terms of the differences between the higher and lower worlds.
וכן כל שינויי הפרטים שבכל עולם ועולם
Also, all the variety of details within each world
הוא לפי שינויי צירופי האותיות
is determined by differences in the combinations of the letters through which they were created.
וכן שינויי הזמנים בעבר, הוה ועתיד
So, too, the distinctions between the temporal dimensions of past, present and future,
ושינויי כל הקורות בחילופי הזמנים
and all the variety of events throughout the changing times, —
הכל משינויי צירופי האותיות
all of these, too, are determined by differences in the combinations of the letters.
שהן הן המשכת החיות ממדותיו, יתברך שמו
For [these combinations of letters] are the conduits of the life-giving force that proceeds from attributes of [G‑d] (Blessed be His Name),
(כמו שכתוב בלקוטי אמרים חלק ב׳, פרק י״א)
All the above-mentioned differences are to be found only in the flow of vitality which emanates from G‑d’s attributes and which then descends through the letters of His creative speech.
אבל לגבי מהותו ועצמותו יתברך, כתיב: אני ה׳ לא שניתי
But as for His blessed Being and Essence, it is written:8 “I, G‑d, have not changed” as a result of creation —
בין בבחינת שינויי ההשתלשלות, מרום המעלות עד למטה מטה
neither (a) in terms of changes in the progression from the uppermost of levels to the nethermost,
שכמו שהוא יתברך מצוי בעליונים, כך הוא ממש בשוה בתחתונים
for just as He is present in the higher worlds, so [is He present] in precisely the same measure in the nether worlds, since from His perspective there is absolutely no difference between them: all are equally distant from Him, “for no thought can apprehend Him at all, even in the higher worlds,”
(וכמו שכתוב בלקוטי אמרים חלק א׳, פרק נ״א)
The higher and lower worlds differ only in relation to the stream of life-giving energy that flows forth from Him: this vitality is more revealed in the higher worlds than in the lower.
ובין בבחינת שינויי הזמן
nor (b) in terms of temporal changes [is there any difference from G‑d’s perspective];
שכמו שהיה הוא לבדו הוא, יחיד ומיוחד, לפני ששת ימי בראשית, כך הוא עתה אחר הבריאה
for just as He was alone, one and unique, before the Six Days of Creation, so He is now after Creation.
But how can G‑d’s absolute unity remain unaltered, despite the advent of a whole created universe?
והיינו: משום שהכל כאין ואפס ממש, לגבי מהותו ועצמותו
This is so because everything is absolutely as nothing and naught in relation to His being and essence,
וכמו אות אחד מדבורו של אדם, או אפילו ממחשבתו, לגבי כללות מהות הנפש השכלית ועצמותה
just as a single letter of a man’s speech, or even of his thought, [is of absolutely no consequence] in relation to the entire being and essence of the rational soul,
I.e., this is true not only of a letter of speech but also of thought, even though the soul-garment of thought is more abstract and subtle than speech and is thus closer to the soul.
It is the intellect of the rational soul that causes the emergence of the emotions; this, in turn, leads to thought and speech. Thus, in comparison to the essence of the soul itself, which transcends even intellect by far, one letter of speech or even of thought is of absolutely no consequence.
However, the above analogy is merely offered:
על דרך משל, לשכך את האזן
metaphorically speaking, to appease the ear, in order to give finite mortals some inkling of the insignificance of creation in the eyes of the Creator,
ובאמת אין ערוך אליך, כתיב
while in fact, as it is written,10 “There is no comparison unto You.”
Unlike the single letter of thought or speech that bears some degree of comparison to the soul, albeit an infinitesimal one, creation stands in no proportion whatever to the Creator.
וכמו שכתוב במקום אחר (בלקוטי אמרים חלק ב׳, פרק ט׳,) עיין שם
וזהו שאומרים: המלך המרומם לבדו מאז
This underlies what we say in the daily prayers:12 “The King Who is exalted, alone from aforetime.”
פירוש: כמו מאז, קודם הבריאה, היה הוא לבדו הוא
This means that just as aforetime, before the creation, He was alone, and apart from Him nothing existed,
כך עתה הוא מרומם כו׳ ומתנשא מימות עולם
so now, too, He is exalted and elevated beyond “the days of the world.”
פירוש: שהוא רם ונשא למעלה מעלה מבחינת זמן, הנקרא בשם ימות עולם
This means that He is exalted and elevated, transcending the dimension of time, which is known as “the days of the world.”
והיינו: לפי שחיות כל ימות עולם הוא רק מבחינת המלך כו'
This is so because the life-force of all “the days of the world,” the life-force of the dimension of time, derives solely from the spiritual level known as “the King,” i.e., from the Sefirah of Malchut,
The axis of past, present and future — the element of time — relates only to theSefirah of Malchut; concerning this level we may differentiate between the phrases, “He reigned,” “He reigns,” and “He shall reign.” However, the Sefirot and attributes that are above Malchut transcend the element of time,
וכמו שמבואר במקום אחר
as is explained elsewhere.13
Since G‑d utterly transcends creation, which is absolutely of no consequence in relation to His Essence:
ואי לזאת, הרחמנות גדולה מאד מאד על הניצוץ השוכן בגוף החשוך והאפל, משכא דחויא
It follows that there is extremely great cause to feel compassion for the spark, which is14 “a part of G‑d Above,” that dwells in the dark and gloomy body — the15 “hide of the snake.”
העלול לקבל טומאה ולהתגאל בכל התאוות, רחמנא ליצלן
For [the body] is liable to contract impurity by indulging in prohibited things that derive from the three utterly impure kelipot, and to become defiled by various lusts (May the Merciful One spare us) involving things which, though permitted, derive from kelipat nogah,
לולי שהקדוש ברוך הוא מגן לו
if not for G‑d’s serving the man as a shield,
ונותן לו עוז ותעצומות ללחום עם הגוף ותאותיו ולנצחן
and giving him strength and might to wage war with the body and its passions and to triumph over them.
Even when the body does not actually lust after physical pleasures, the very fact that it is so inclined points to its lowly state — and it is within such a body that the Divine spark is obliged to spend its days.
וזהו שאומרים: אדון עוזנו כו׳ מגן ישענו כו׳
And this is the meaning of [the continuation of the prayer],16 “Master of our strength, Shield of our salvation.”
After extolling G‑d as “the King who is exalted, alone from aforetime,” and beseeching Him in His “abundant mercies to have compassion on us,” we continue with the above-quoted phrases. With these words we affirm that G‑d provides us with an encompassing light and power, far transcending man’s own puny powers, that enables us to triumph over the body and its passions.
* * *
FOOTNOTES
1.
Verse 18, where the letters sin and chafof שכר are each vocalized with a segol.
3.
Michah 7:20.
4.
III, 131b.
5.
“Cf. [Tanya], Part I, ch. 45.” ( — Note of the Rebbe.)
6.
Menachot 29b; Yerushalmi, Chagigah2:1. See also above, Epistle 5.
7.
Parentheses are in the original text.
8.
Malachi 3:6.
9.
Parentheses are in the original text.
10.
Tehillim 40:6.
11.
Parentheses are in the original text.
12.
Siddur Tehillat HaShem, p. 43.
13.
“Cf. Shaar HaYichud VehaEmunah, ch. 7. However, we cannot assume that the Alter Rebbe is referring directly to this chapter, for then he would have stated so explicitly, as above (‘in LikkuteiAmarim, Part II’). At any rate, this does not warrant a lengthy discussion at this point.” ( — Note of the Rebbe.)
14.
Tanya, beginning of ch. 2.
15.
See Introduction to Tikkunei Zohar, p. 10b; also elsewhere.
16.
Siddur Tehillat HaShem, p. 171.
• Rambam: Sefer Hamitzvos:
• Thursday, 21 AV , 5776 · 25 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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 »
• Thursday, 21 AV , 5776 · 25 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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 »
• ransactions
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 15
• Parah Adummah - Chapter 15
• Parah Adummah - Chapter 15
1
Any person or article which touches sanctified water for a purpose other than sprinkling contracts impurity. The person does not impart impurity to his clothes, however, even when touching the water, as Numbers 19:21 states: "One who touches the sprinkling water will become impure until the evening." Thus it is derived that the sprinkling water is a primary source of impurity according to Scriptural Law and even the slightest amount of it imparts ritual impurity.
If there is enough water to sprinkle, it imparts impurity when touched and when carried and one who touches it or carries it for a purpose other than sprinkling imparts impurity to his clothes when touching it or carrying it until he separates himself from the source of his impurity, as implied by ibid. which states: "One who sprinkles the water shall launder his garments." Now this is not speaking about someone who sprinkles water on an impure person, for if he purifies an impure person, one can certainly infer that he himself remains pure. According to the Oral Tradition, it was taught that the Torah's statement "One who sprinkles the water shall launder his garments" was stated only to teach the measure that imparts impurity; i.e., that if one touches or carries a measure of sanctified water that could be sprinkled for an intent other than sprinkling, he is impure and he imparts impurity to his garments according to Scriptural Law.
How much is a measure of sprinkling? Enough to immerse the tops of the stalks of hyssop in the water.
When does the statement that the water for this purification imparts impurity apply? When one touched it or carried it for an intent other than sprinkling before they were used for their mitzvah. After they were used for their mitzvah, by contrast, they do not impart impurity at all.
What is implied? One immersed the hyssop in the sanctified water and sprinkled it on an impure person or keilim and the water was dripping and descending from the impure person to the ground or when he sprinkled the water, water was sprinkled on the ground or on a pure person, that water is pure and one who touches or carries it is pure.
If one immersed the hyssop to sprinkle water on an object that is not susceptible to ritual impurity, the water which drips from it are fit to be sprinkled again, as we explained. Therefore they impart the impurity of sanctified water to one who touches or carries them because they were not used for their mitzvah, for the immersion of the hyssop was for the intent of sprinkling on something that is not susceptible to ritual impurity.
א
הנוגע במי חטאת שלא לצורך הזאה בין אדם בין כלים טמא ואינו מטמא בגדים בשעת מגעו שנאמר והנוגע במי הנדה יטמא עד הערב הנה למדת שמי הנדה אב מאבות הטומאות של תורה וטומאת מגען בכל שהוא ואם היה בהן כדי הזאה מטמאין במגע ובמשא והנוגע בהן או שנושאן שלא לצורך מטמא בגדים בשעת מגעו או בשעת משאו עד שיפרוש ממטמאיו שנאמר ומזה מי הנדה יכבס בגדיו אינו מדבר במזה על הטמא אם טיהר את הטמא קל וחומר שיהיה הוא טהור מפי השמועה למדו שזה שנאמר בתורה ומזה מי הנדה לא נאמר אלא לשיעור שהנוגע או הנושא מי נדה שיש בהן כדי הזייה שלא לצורך הזאה טמא ומטמא בגדים דין תורה וכמה הוא שיעור הזאה כדי שיטבול ראשי גבעולין של אזוב במים בד"א שמי חטאת מטמאין בזמן שנגע בהן או נשאן שלא לצורך קודם שיעשו מצותן אבל אחר שעשו מצותן אינן מטמאין כלל כיצד הרי שטבל את האזוב והזה על האדם הטמא או על הכלים והיו המים שותתין ויורדין מעל הטמא לארץ וכן המים הניתזין בשעת הזאה על הארץ או על הטהור הרי אותן המים טהורים והנוגע בהן והנושאן טהור הטביל את האזוב להזות על דבר שאינו מקבל טומאה הרי המים המנטפין כשרין להזות מהן כמו שביארנו לפיכך מטמאין טומאת מי חטאת לפי שלא עשו מצותן שהרי הטבילה היתה לשם דבר שאינו מקבל טומאה:
2
The water for the purification process involving the ashes of the red heifer does not impart impurity to anything before its mitzvah is performed unless it is pure and acceptable to be used for sprinkling. Different rules apply, however, if this water was disqualified - e.g., other water was mixed with it, an animal drank from it, or other factors that disqualify it arose. If a person who is pure with regard to terumah touches it, he contracts impurity whether he touches it with his hand or with other parts of his body. If a person who is pure with regard to this purification process touches it, even with his hand, he remains pure, as he was originally.
ב
אין מי חטאת מטמאין את הכל קודם שיעשו מצוותן עד שיהיו טהורין וכשירין להזאה אבל מי חטאת שנפסלו כגון שנתערב בהן מים או ששתתה מהן בהמה וכיוצא בהן מאלו הדברים הפוסלין אותן אם נגע בהן הטהור לתרומה נטמא בין שנגע בידיו בין שנגע בשאר גופו נגע בהן אדם הטהור לחטאת ואפילו בידיו הרי הוא טהור כמות שהיו:
3
If sanctified water contracted impurity and a person who was pure with regard to terumah touched it, whether with his hands or with his body, after it contracted impurity, he contracts impurity. If a person who had purified himself for this purification process touches it with his hands, he contracts impurity. If he touches it with the remainder of his body, he remains pure, as he was originally.
ג
מי חטאת שנטמאו ונגע בהן אחר שנטמאו אדם הטהור לתרומה בין בידיו בין בגופו נטמא ואם נגע בהן הטהור לחטאת בידיו נטמא נגע בשאר גופו הרי הוא טהור כמות שהיה:
4
The following rules apply if water from a spring, a mikveh, or fruit juice falls into sanctified water. If the majority is sanctified water, the mixture imparts impurity when carried. If the majority is fruit juice, it does not impart impurity. If it is half and half, it imparts impurity.
The following laws apply if the ashes of the red heifer become mixed with ashes from an oven and a person sanctified water with the entire mixture. If the majority of the mixture are the ashes of the red heifer, the water imparts impurity like sanctified water. If the majority are oven ashes, the water does not impart impurity when touched, but does impart impurity when carried.
ד
מי חטאת שנפלו לתוכן מי מעיין או מי מקוה או מי פירות אם רוב מי חטאת מטמאין במשא ואם רוב מי פירות אין מטמאין מחצה למחצה מטמאין אפר פרה שנתערב באפר מקלה וקידש בכולן אם היה הרוב אפר פרה מטמאין במי נדה ואם היה הרוב אפר מקלה אין מטמאין במגע אבל מטמאין במשא:
5
When acceptable ashes were sprinkled on water that was not fit to be sanctified and then a person who was pure with regard to terumah touched the water with his hands or with his body, he contracts impurity. If a person who purified himself for this purification process touched such water, even with his hands, he remains pure, as he was originally.
ה
אפר כשר שנתנו על גבי המים שאינן ראויין לקדשן ונגע בהן הטהור לתרומה בין בידיו בין בגופו נטמא נגע בהן הטהור לחטאת אפילו בידיו ה"ז טהור כמות שהיה:
6
When sanctified water is disqualified, it should not be mixed with mud, so as not to create a stumbling block for others, lest they touch the mud and become impure. For the sanctified water does not become nullified in the mud, as implied by Numbers 19:9: "It is a sin-offering."
ו
מי חטאת שנפסלו לא יגבלם בטיט שלא יעשם תקלה לאחרים שמא יגע בטיט ויטמא שמי חטאת אינם בטלין בטיט שנאמר חטאת היא:
7
When a cow drinks from sanctified water, its meat is pure even if it was slaughtered within 24 hours of drinking, as can be inferred from ibid.: "as safekeeping, as water for sprinkling." Implied is that when the water is kept safe, it is not nullified. If, however, a cow drank from it, it is nullified, because it was not kept safe.
ז
פרה ששתת מי חטאת אף ע"פ שנשחטה בתוך כ"ד שעות בשרה טהור שנאמר למשמרת למי נדה בזמן שהן שמורין אינן בטלין אבל בזמן ששתאתן פרה בטלו שהרי אינם שמורין:
8
When water is sprinkled on a person from a window from which water is sprinkled on many individuals, he entered the Temple, and then it is discovered that the water was disqualified, he is exempt. The rationale is that one can assume that the water that is sprinkled on many people is acceptable. Hence, he is considered as one who transgressed because of factors beyond his control.
If, however, water was sprinkled on a person from the window of a private individual and he entered the Temple and afterwards, it was discovered that the water was disqualified, he is obligated to bring an adjustable guilt-offering. The rationale is that he should have investigated the status of the water and only afterwards, entered the Temple.
Even if people would slip on water that had been sprinkled from a window from which water is sprinkled on many individuals and was flowing on the ground and they would tread on them, they would enter the Temple without being concerned that they had been disqualified.
ח
המזה מחלון שמזין ממנו על הרבים והוזה עליו ונכנס למקדש ואח"כ נמצאו המים פסולין הרי זה פטור שחזקת המים שמזין מהן על הרבים שהן כשרין והרי זה כאנוס אבל אם הוזה עליו מחלון של יחיד ונכנס למקדש ונמצאו המים פסולין חייב בקרבן עולה ויורד מפני שהיה לו לבדוק על המים ואח"כ יכנס למקדש מחליקים היו העם במים ששותתים בארץ מחלון של רבים ודורסים אותן ונכנסים למקדש ולא היו חוששין להן שמא פסולין הן:
9
When a person sprinkles such water, using a hyssop that is impure with regard to this sacrificial process, if it is the size of an egg, the water is impure and the sprinkling is unacceptable. If it is less than the size of an egg, the water is pure, but the sprinkling is unacceptable. This hyssop can impart impurity to another, and that other, to still another, even when the chain reaches 100, because levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer.
ט
המזה באזוב הטמא לחטאת אם יש בו כביצה המים פסולין והזייתו [פסולה] אין בו כביצה המים כשירים והזאתו פסולה ואזוב זה מטמא חבירו וחבירו לחבירו אפילו הן מאה שאין מונין לחטאת:
10
When a person lifts up an k'li upon which this water has been sprinkled and enough water to be sprinkled remains upon it, he is pure. Once the water has performed its mitzvah, it does not impart impurity, as we explained.
י
המגביה כלי שהוזה עליו והרי עליו המים כדי הזאה טהור שהמים שעשו מצוותן אינן מטמאין כמו שביארנו:
• Rambam - 3 Chapters: Shechenim Shechenim - Chapter Thirteen, Shechenim Shechenim - Chapter Fourteen, Sheluchin veShuttafin Sheluchin veShuttafin - Chapter One
• Shechenim - Chapter Thirteen
• Hayom Yom: Today's Hayom Yom
• Thursday, 21 AV , 5776 · 25 August 2016
• "Today's Day"
• Sunday, Menachem Av 21, 5703
Torah lessons: Chumash: Re'ei, first parsha with Rashi.
Tehillim: 104-105.
Tanya: VI. "But he who (p. 419) ...of our salvation..." (p. 423).
Activism on behalf of the ways of Chassidus means that even when a chassid is in the marketplace, deeply involved in his business, he still thinks about what he can do for chassidic concerns and the welfare of chassidim. When he encounters a business acquaintance among the market people he should seek to persuade him to attend the shi'urim (public study sessions) in Chassidus, or to attend a farbrengen.
Activism on behalf of the ways of Chassidus is a personal obligation, regardless whether one is great or limited in knowledge of Chassidus.
• Daily Thought:
• Shechenim - Chapter Thirteen
1
When a person gives landed property as a gift, the rights of a neighbor do not apply. When the deed recording a gift states: "The giver accepts financial responsibility for this gift, " the rights of a neighbor do apply. Since the deed mentions financial responsibility, it is obvious that the transfer was a sale; it used the term "gift, " only to nullify the rights of the neighbor. How much should the neighbor pay? The value of the property.
א
הנותן מתנה אין בה דין בן המצר היה כתוב בשטר מתנה שאחריות מתנה זו על הנותן יש בה דין בן המצר הואיל ויש בה אחריות מכירה היא ולא כתב מתנה אלא לבטל זכות בן המצר וכמה נותן לו מה שהיא שוה:
2
In the above situation, if the purchaser admits the ruse, saying: "Yes, we tried to perpetrate deception. It was a sale, and this is the price I paid for it, " he must support his claim by taking an oath while holding a sacred article. He may then collect his claim, as is the law concerning agents.
It appears to me that the purchaser must claim only a price that is appropriate for the property or slightly more. If, however, he claims to have paid 200 zuz for a property worth 100, his word is not accepted.
ב
אמר הלוקח כן הוא והערמה עשינו ומכירה היא בכך וכך קניתיה נשבע בנקיטת חפץ ונוטל כדין השלוחין ויראה לי שצריך לטעון דמים שהן ראויין או יתר מעט אבל אם אמר על שוה מאה במאתים קניתי אינו נאמן:
3
If the deed recording a gift states: "I accept financial responsibility for this gift. If it is expropriated from the recipient, I will give him 200 zuz, " the neighbor must pay the recipient 200zuz. Only afterwards, may he displace him. This applies even if the property is worth only a maneh.
ג
היה כתוב בשטר מתנה וקבלתי עלי אחריות מתנה זו שאם תצא מידו אתן לו מאתים נותן לו בן המצר מאתים ואח"כ מסלקו ואף על פי שאינו שוה אלא מנה:
4
When a person exchanges a courtyard for another courtyard,a neighbor is not given the right to displace one of the recipients.
When a person exchanges a courtyard for an animal or for movable property, we evaluate the worth of that animal or movable property. The neighbor then gives this amount to the purchaser and displaces him. The purchaser cannot tell the neighbor: "Give me an article like the one I used for the purchase. " For this is a ruse, and it is not reckoned with at all.
ד
החליף חצר בחצר אין בה דין בעל המצר החליף חצר בבהמה או במטלטלין רואין דמי אותה הבהמה או דמי אותם המטלטלין ונותן לו בן המצר ומסלקו ואינו יכול לומר לו תן לי כמה שלקחתי בו שזה הערמה היא ואינו מועלת כלום:
5
The following rules apply when a person sells a colleague a small portion of land in the midst of his field, and then sells him a larger portion of land next to that field. We evaluate the property. If the small portion that he sold him first is of greater or lesser value than the portion of the land he sold him afterwards, the purchaser acquires the desired land, and the neighbor cannot displace him. For the purchaser himself is a neighbor by virtue of the small amount of land he purchased in the center.
If the small portion of land in the center is of the same value as the portion on the side, this is an act of deception, and the neighbor is entitled to displace the purchaser from the second portion of the field that he bought.
ה
מכר לו קרקע מעט באמצע שדהו ואחר כך מכר לו קרקע בצד אותה שדה שבאמצע רואין אם אותו המעט שמכר לו תחלה היא עידית או זיבורית לגבי זאת הקרקע שמכר לו באחרונה זכה הלוקח ואין בן המצר יכול לסלקו שהרי הוא עצמו בן מצר הוא מפני אותו מעט שקנה באמצע ואם אותו מעט שקנה באמצע כמו זאת שמכר לו בסוף מצדו הרי זה מערים ובן המצר מסלק אותו מן השדה שקנה בסוף:
6
When a person sells a property within the context of a conditional agreement, whether the condition was stipulated by the seller or the purchaser, a neighbor cannot displace the purchaser until all the conditions are met and the purchaser acquires the property entirely without the original owner retaining any connection to it. Only then may the purchaser displace him.
ו
המוכר על תנאי בין שהתנה מוכר בין שהתנה לוקח אין בעל המצר יכול לסלקו עד שיתקיימו התנאין ויזכה הלוקח בקרקע ולא תשאר בה עליה עמו כלל ואח"כ יסלק אותו:
7
When the purchaser has built or improved the property he purchased, or destroyed or impaired it, when the neighbor displaces him, he must pay him the money that is appropriate for him. In all his deeds, he is considered the agent of the neighbor.
Similarly, if the purchaser took a loan before the neighbor displaced him and the neighbor displaced afterwards, his creditor may not expropriate the property from the neighbor.
The following principle governs all these laws: Whenever a person purchases property bordering on a colleague's property line, he is considered that person's agent, and it is as if he were sent only to better his interests and not to impair them.Thus, if he improves the property, he receives only his expenses. If he impairs the value of the property by digging, destroying or partaking of its produce, we reduce the money paid to him.
When do we take into account the produce of which he partook? When he partook of this produce after the neighbor came and brought money to displace him. This does not apply with regard to the produce of which he partook before that time. On the contrary, he is considered to have partaken of his own produce, and none of it is taken into account.
ז
הלוקח שבנה והשביח או סתר והפסיד בן המצר מסלקו ונותן לו דמים הראויין לו והרי הוא בכל מעשיו כמו השליח וכן אם לוה הלוקח קודם שיסלק אותו בן המצר וסלקו בן המצר אין בעל חוב שלו טורף מיד בן המצר זהו העיקר בכל אלו הדינין שכל הלוקח בצד מצר חבירו הוא כמו שליח לחבירו ולתקן שלחו ולא לעוות לפיכך אם השביח נוטל הוצאה ואם הפסיד וחפר והרס או אכל הפירות מנכין אותו מן הדמים במה דברים אמורים שמחשבין לו הפירות בשאכלן אחר שבא בן המצר והביא מעות לסלקו אבל כל הפירות שאכל מקודם שלו הוא אוכל ואין מחשבין אותן:
8
When a person purchases a field from two owners, and a neighbor comes and desires to displace him only from the portion of the property that he purchased from one, he is not given that right. He must either displace him from the entire property, or leave him with the entire property.
When, by contrast, a person sells a property to two people, a neighbor has the right either to displace them both, or to displace one and leave the other.
ח
אחד שלקח שדה אחת משנים ובא בעל המצר לסלקו מחצית בלבד שלקח מן האחד אינו יכול לסלקו או מסלקו מכולה או מניח כולה אבל המוכר קרקע לשנים יש לבעל המצר לסלק שניהם או לסלק אחד ולהניח אחד:
9
When a neighbor comes to displace the purchaser, but before he displaces him he sells him the field he owns that borders on the property, he forfeits his right.
ט
בן המצר שבא לסלק את הלוקח וקודם שיסלקו מכר לו את השדה שיש לו על המצר אבד את זכותו:
10
When an agent conducts the sale of a property and he himself is a neighbor, he does not have the right to displace the purchaser. Since he himself sold him the property, there is no greater waiver possible.
י
שליח שמכר והרי הוא בעל המצר אינו מסלק את הלוקח שהרי הוא מכר לו ואין לך מחילה גדולה מזו:
11
When a creditor of the seller expropriates a field from the neighbor, the neighbor should collect his due from the purchaser whom he displaced. The purchaser in turn should collect his due from the seller.
יא
בעל חוב של מוכר שטרף השדה מיד בעל המצר הרי בעל המצר חוזר וטורף מן הלוקח שסלקו והלוקח חוזר ונוטל מן המוכר:
12
Whenever a creditor expropriates property as payment for an outstanding debt, a neighbor has the right to displace him. For a person expropriating property should not have a greater right than one who purchases.
If at any later date the original owner desires to pay back the money that he owed, the ownership of his field will revert to him; he always has this right, as will be explained in the appropriate place.
יב
כל בעל חוב שטרף בחובו יש לבעל המצר לסלקו לא יהא כח הטורף גדול מכח הלוקח ואם ירצה הנטרף ליתן הדמים שהיו עליו בחובו תחזור לו שדהו לעולם כמו שיתבאר במקומו:
13
When a minor is a neighbor and the court sees that it is to his benefit, it displaces the purchaser on his behalf or enables him to share in the division of the property among the other neighbors, as it sees fit.
יג
קטן שהיה בן המצר וראה ב"ד שזכות הוא לו מסלקין לו את הלוקח או יטול לו חלקו עם שאר בעלי המצר כמו שיראו:
14
When a man's wife owns property that borders on a property that is being sold, the husband has the right to displace the purchaser. For all of his wife's property is in his domain, and he has the right to exercise every privilege that would be hers.
Even if the woman performed a kinyan affirming that she waives this right on behalf of the purchaser, her act is of no consequence and her husband may displace him.
The following rules apply if the wife took the initiative and displaced the purchaser, or a servant who carried on business affairs on behalf of his master displaced the purchaser. If the husband or the master acquiesces to the displacement, he confirms their deeds. If he desires, he may not confirm their deeds, and the wife or the servant must return the property.
יד
בעל שהיתה אשתו בן המצר הרי זה מסלק את הלוקח שכל נכסי אשתו ברשותו וכל זכות שתבא לידה זכות הוא לו אפילו קנו מיד אשתו שמחלה בזכות זו ללוקח אינו מועיל אלא הבעל מסלקו עמדה האשה מדעתה וסלקה את הלוקח וכן העבד שהיה נושא ונותן בנכסי אדוניו שסלק את הלוקח אם רצה הבעל או האדון מקיים על ידיהן ואם רצה לא יקיים ותחזור ללוקח ויחזיר הדמים:
Shechenim - Chapter Fourteen
1
The following rules apply when a person desires to sell a field and brings his neighbor and the prospective purchaser to court. If he tells the neighbor: "If you desire to buy the field at this and this price, do so. If not, withdraw. Here is the purchaser, " the neighbor has no room to protest. He must either bring money immediately and purchase the field or waive his privilege.
If the neighbor says: "I will work to raise money, " he is not heeded. If he says: "I will go and bring money, " and one would presume that he possesses the resources at hand, we wait until he goes and brings the funds. If one would not presume that he possesses the resources, we do not heed him, for we assume that he is merely seeking to delay. Therefore, we tell him: "Either produce the funds immediately or waive your privilege. " The rationale is that a neighbor is not given time to amass funds.
The following rule applies when both the neighbor and the prospective purchaser produce money, and the coins produced by the purchaser are better or more likely to be accepted than those produced by the neighbor. The neighbor is not given a privilege; the property may be sold without his being given the right to displace the purchaser.
If the prospective purchaser desires to buy the property to build houses, and the neighbor desires to purchase it as a field, the purchaser is granted it because of the virtue of settling the land. The neighbor is not granted the privilege of displacing him.
א
הרוצה למכור שדהו והביא בן המצר שלו וזה שרוצה ליקח ממנו לב"ד ואמר לבן המצר אם תרצה לקנות בכך וכך עשה ואם לאו סלק את עצמך והרי זה לוקח הרי זה לא נשארה לו טענה אלא או מביא מעות מיד ויקנה או בטלה את זכותו אמר אטרח ואביא אין שומעין לו אלך ואביא אם הוא אמוד שיש לו ממתינין לו עד שילך ויביא ואם אינו אמוד אין שומעין לו שאינו רוצה אלא להשמט לפיכך אומרים לו או תוציא עתה זוזים או בטלה זכותך שאין קובעין זמן לבעל המצר הוציא בן המצר המעות והוציא הלוקח מעות אם היו של לוקח טובים מזוזיו או ממהרים לצאת יותר מזוזיו בטלה זכותו ואין לו דין בן המצר היה רוצה הלוקח לקנותה לבנות בה בתים ובן המצר רוצה לזרעה הלוקח זוכה משום יישוב הארץ ואין בה דין בן המצר:
2
If a purchaser comes and consults with a neighbor, asking him: "So and so, your neighbor desires to sell his field to me; should I purchase it?", the neighbor does not forfeit his right even if he tells him: "Go and purchase it." Instead, he may displace him after he purchases it unless he performs a kinyan confirming that he does not desire the property.
When is it necessary for the neighbor to confirm that he has no claim against the purchaser with a kinyan? When he makes such statements before he purchases the property. If, however, he waives his right after he purchases the property - e.g., the neighbor comes and helps the purchaser, rents a piece of the property from him,or sees that he is building or destroying even the smallest portion of the property and using it as his own - and the neighbor does not protest or assert a claim, he is considered to have waived his right and he is not given another opportunity to displace him.
ב
בא לוקח ונמלך בבן המצר ואמר לו הרי פלוני בן המצר שלך רוצה למכור לי שדה זו אלך ואקח ממנו ואמר לו לך וקח לא בטל זכותו ויש לסלק אותו אחר שיקנה אלא א"כ קנו מידו בד"א שצריך קניין כשמחל לו קודם שיקנה אבל אם מחל לו זכותו אחר שלקח כגון שבא בן המצר וסייע עמו או שכר ממנו או שראה אותו בונה וסותר כל שהוא ומשתמש ולא מיחה בו ולא ערער הרי זה מחל ושוב אינו יכול לסלקו:
3
When the neighbor was in another country, sick or below the age of majority, and afterwards he recuperated, came of age or returned from the journey, he does not have the right to displace the purchaser. If he were given such a right, a person would never be able to sell his landed property. For the purchaser would fear: "It will be taken from me at a later date." The Geonim have ruled in this manner.
ג
היה בן המצר במדינה אחרת או חולה או קטן ואחר זמן הבריא החולה והגדיל הקטן ובא ההולך אינו יכול לסלקו שאם אתה אומר כן אין אדם יכול למכור קרקעיתו שהרי הלוקח אומר לאחר כמה שנים תצא מידי וכזה הורו הגאונים:
4
The following rules apply when a person sells property that is worth 200 zuz for a maneh. If the seller would discount the price for everyone, the neighbor is required to pay the purchaser only 100 zuz before he displaces him. If the seller would not discount the price for everyone, the neighbor must pay the purchaser the 200 zuz that the property is worth. For it is as if the seller gave the purchaser a gift.
If a person purchased property worth a maneh for 200 zuz, a neighbor cannot displace him unless he gives him 200.
If the neighbor protests: "They are perpetrating an act of deception together,"the purchaser must take an oath while holding a sacred article. Afterwards, he may collect the 200 zuz.
If there were witnesses that the purchaser gave 200 zuz, but the neighbor claims that there was an agreement between him and the seller, and that he definitely knows that in truth the seller took only 100 zuz from him, the neighbor must pay the amount of money the witnesses stated. Afterwards, he may displace the purchaser and require him to take a sh'vuat hesset that he purchased the property for 200 zuz. After taking that oath, he is under no further obligations.
ד
המוכר שוה מאתים במנה אם לכל העם מוזיל ומוכר נותן לו בן המצר מאה ומסלקו ואם אינו מוזיל לכל העם נותן לו מאתים שהוא שוה שהמוכר נתן לזה מתנה לקח שוה מנה במאתים אינו יכול לסלקו עד שיתן המאתים טען בן המצר שעשו קנוניא ביניהם נשבע הלוקח בנקיטת חפץ ונוטל מאתים זוז ואם היה שם עדים שנתן מאתים ובן המצר טוען שאמנה היתה בינו ובין המוכר ואינו יודע [בוודאי] שלא לקח ממנו אלא מאה הרי זה נותן דמים כמו שהעידו העדים ואחר כך מסלקו ומשביעו היסת שלקח במאתים ונפטר:
5
The following rules apply whenever a person wants to sell landed property and two people come offering to purchase it, and each one is willing to pay the same price and neither of them is a neighbor. If one of the prospective purchasers was an inhabitant of the city and the other dwelled in the outlying fields, the inhabitant of the city is given priority.
If one of them lives close to the property being sold, and the other is a Torah scholar, the Torah scholar is given priority. Similarly, if one is a relative and the other is a Torah scholar, the Torah scholar is given priority. If one is a relative, and the other lives close to the property, the one who lives close to the property is given priority, for this is also an act of "good and justice."
In any of the above situations, if the other person acted first and acquired the property, his colleague does not have the right to displace him. For neither of them owns property bordering on the property being sold, and our Sages established these rules only as an expression of piety and a generous spirit.
ה
כל הרוצה למכור קרקע ובאו שנים כל אחד מהן אומר אני אקח בדמים אלו ואין אחד מהן בעל המצר אם היה האחד מיושבי העיר והאחד משכני השדה שכן העיר קודם שכן ות"ח ת"ח קודם קרוב ות"ח ת"ח קודם שכן וקרוב השכן קודם שגם זה בכלל הטוב והישר הוא קדם אחד וקנה זכה ואין חבירו שראוי לקדם לו יכול לסלקו הואיל ואין אחד מהן בעל המצר שלא צוו חכמים בדבר הזה אלא דרך חסידות ונפש טובה היא שעושה כך:
This concludes the Laws of Neighbors.
סליקו להו הלכות שכנים:
Sheluchin veShuttafin - Chapter One
The purpose of these laws is to know the rules pertaining to a person's agents and his partners, and the injunctions that apply with regard to purchases, sales, losses and profits.
These mitzvot are explained in the chapters that follow.
1
When a person tells a colleague: "Go out and sell landed property for me," "...movable property...," or "...purchase for me...," then the person should perform his agency, selling or buying. All his deeds are binding.
It is not necessary for a person who appoints an agent to perform akinyan or have the appointment observed by witnesses. Instead, the statement he makes to his colleague is sufficient. Witnesses are necessary solely to reveal what transpired if one of the two denies the matter, as is the case with regard to other claims.
א
האומר לשלוחו צא ומכור לי קרקע או מטלטלין או קנה לי הרי זה מוכר ולוקח ועושה שליחותו וכל מעשיו קיימין ואין העושה שליח צריך קניין ולא עדים אלא באמירה בלבד בינו לבין חבירו ואין צריכין עדים אלא לגלות הדבר אם כפר אחד מהם כשאר כל הטענות:
2
When an agent intentionally violates the instructions of his principal, his deeds are of no consequence. Similarly, if he erred even with regard to the slightest amount, the transaction - whether involving landed property or movable property - is nullified. For the principal can claim: "I sent you to improve my position, not to impair it."
The principle is that with regard to movable property, the laws ofona'ah do not apply unless one pays a sixth or more than the proper price for an article, and that these laws do not apply at all with regard to the sale of servants, promissory notes and landed property. They do, however, apply when the seller or the purchaser himself conducts the transaction. When, however, it is conducted by an agent, and he erred in his valuation with regard to even the slightest amount, the transaction is nullified.
ב
שליח שעבר על דברי משלחו לא עשה כלום וכן אם טעה בכל שהוא בין בקרקע בין במטלטלין חוזר שהרי הוא אומר לתקן שליחותי שדרתיך ולא לעוות ולא אמרו שההונייה במטלטלין שתות והעבדים והשטרות והקרקעות אין בהן הונייה אלא במוכר שלו או קונה לעצמו אבל שליח שטעה בכולם בכל שהוא חוזר:
3
When a person gives money to an agent to purchase landed property, and the agent purchases it for him without requiring the seller to accept financial responsibility if it is expropriated from the purchaser, he is considered to have damaged the principal's position. The agent must purchase the property without financial responsibility, as he did, for himself. Then he must sell it to the principal and accept financial responsibility. This decision is rendered because the agent purchased the property with money belonging to the principal. The agent must accept the financial responsibility himself. Similar laws apply in all analogous situations.
Therefore, if the principal explicitly stipulates that he is appointing the agent in that capacity, whether he improves his position or impairs it, he may not retract, even if the agent sold a field worth 100 dinarim for a dinar for him, or purchased one worth a dinar for 100. And the principal must pay the agent as he originally stipulated.
ג
נתן מעות לשלוחו לקנות לו קרקע וקנה לו שלא באחריות הרי זה עוות והשליח לוקח אותה לעצמו שלא באחריות כמו שעשה וחוזר ומוכרה למשלח באחריות הואיל וקנה אותה במעותיו והאחריות על השליח וכן כל כיוצא בזה לפיכך אם התנה עליו שעשהו שליח בין לתקן בין לעוות אפילו מכר לו שוה מאה בדינר או לקח שוה דינר במאה אינו יכול לחזור בו וחייב המשלח ליתן לו כפי התנאי:
4
When a person tells his agent: "Sell a portion of my field large enough to sow a se'ah," and he sells a portion large enough to sow two se'ah, the agent is considered to have added to the principal's instructions, and the purchaser acquires only an area large enough to sow one se'ah.
If the principal told the agent: "Sell a portion large enough to sow two se'ah," and the agent sold only an area large enough to sow one se'ah, the agent is considered to have violated the principal's instructions, and the purchaser does not acquire anything.
If the principal told the agent: "Sell my field to one person for me," and the agent sold it to two people, the sale is nullified, for he violated the principal's instructions. If the principal told the agent: "Sell the field for me" without giving further instructions, the sales made by the agent are binding, even if he sold the property in 100 portions.
ד
האומר לשלוחו מכור לי משדה שלי בית סאה ומכר לו בית סאתים ה"ז מוסיף על דבריו וקנה הלוקח בית סאה בלבד אמר לו מכור לי בית סאתים ומכר לו בית סאה הרי זה מעביר על דבריו ולא קנה הלוקח אמר לו מכור לי שדה לאדם אחד והלך השליח ומכרה לשנים ממכרו בטל שהרי עבר על דבריו אמר לו מכור לי שדה ולא פירש אפילו מכר למאה ממכרו קיים:
5
When a person gives money to his agent to purchase wheat or any other type of merchandise, and the agent does not make the purchase, the principal does not have a financial claim against the agent, only complaints.
The following rules apply if a principal gives an agent money to purchase wheat - whether to eat or to use as merchandise - and the agent purchases barley. If the price of the barley that he purchased becomes less than the price of wheat, the agent must bear the loss, because he deviated from the instructions he was given. If the price of the barley increases more than the price of wheat, the profit belongs to the owner of the money.
If the price of merchandise was fixed, and an additional quantity, weight or measure was given the agent, whatever was added by the seller should be divided between the two; i.e., the additional measure should be split between the agent and the principal. If the object sold does not have a fixed price, everything should be given to the principal.
ה
הנותן מעות לשלוחו ליקח בהם חטים או מין ממיני סחורה ולא לקח אין לו עליו אלא תרעומת נתן לו מעות ליקח בהן חטים בין לאכילה בין לסחורה והלך ולקח בהן שעורים אם פחתו דמי זה שלקח פחתו לשליח מפני שהוא משנה ואם הוסיפו דמיהן הוסיפו לבעל המעות היה השער קצוב וידוע והוסיפו לשליח במניין או במשקל או במדה כל שהוסיפו לו המוכרים הרי הוא של שניהם וחולק התוספת השליח עם בעל המעות ואם היה הדבר שאין לו קצבה הכל לבעל המעות:
6
The following rules apply when a person owes a colleague money, whether because of a debt, an entrusted article or a wage, and he gave the money to an agent and told him: "Bring this money to my creditor," the agent is not required to take special care of the matter and pay the creditor in the presence of witnesses.
If the principal told the agent: "Do not pay the debt unless witnesses observe it, " and he paid the debt in the absence of witnesses, the agent is liable should the creditor demand payment of the debt again. Similarly, if the debt was recorded in a promissory note, and the agent paid the debt outside the presence of witnesses, and did not take the promissory note, the agent is liable should the creditor demand payment of the debt again.This applies whether the debtor told the agent: "Take the promissory note and give him the money," or "Give him the money and take the promissory note." For by not taking the note, the agent impaired the principal's position and did not improve it.
ו
מי שהיה חייב לחבירו ממון בין משום מלוה בין משום פקדון או שכירות ונתן המעות ביד השליח ואמר לו הולך ממון זה לבעל חובי אין השליח צריך להטפל לו וליתן לו בפני עדים ואם אמר לשליח אל תפרע חוב זה אלא בעדים ופרעו שלא בעדים חייב לשלם וכן אם היה החוב בשטר בין שאמר לו קח השטר ותן לו המעות בין שאמר לו תן המעות וקח השטר ונתן בלא עדים ולא לקח השטר חייב לשלם שהרי לתקן שלחו ולא לעוות:
7
The following rules apply when a person sends money that he possesses with an agent, saying: "Bring this money to so and so, because I owe it to him," and the agent went and gave the creditor the money outside the presence of witnesses. If the agent said: "I paid," and the creditor or the worker said: "I did not receive it," and the three are standing together the following course of action should be taken.
The agent should take a sh'vuat hesset that he paid the debt. The creditor or the worker should take an oath that he did not receive anything, and then the principal should pay the creditor or the owner of the entrusted object. Even if there were two agents entrusted with making the payment, their testimony is of no consequence, because they are involved parties - for they are required to take a sh'vuat hesset.
When does the above apply? When the agent denies the statements of the creditor and the three are standing together. If, however, the agent comes to the principal and tells him: "I paid your creditor as you instructed me," the principal may not require him to take an oath that he performed the mission, for there is no one who issues a definite claim that he did not perform his mission.
Similarly, if the agents died or traveled overseas, and the creditor came and demanded payment of the debt, the debtor may not require him to take a sh'vuat hesset that the agent did not pay him, for there is no one who issues a definite claim that he received the money. Instead, the debtor should have a ban of ostracism issued against anyone who demands payment a second time. Afterwards, he must pay the debt he owes. Similar principles apply in other analogous situations.
ז
השולח מעות שבידו ביד שלוחו ואמר לו הולך ממון זה לפלוני שאני חייב לו והלך ונתן לו שלא בעדים השליח אומר נתתי ובעל חוב או הפועל אומר לא לקחתי והרי שלשתן עומדין השליח נשבע היסת שנתן ובעל חוב או הפועל נשבע [שבועת התורה] שלא לקח וישלם הלה לבעל חוב או לבעל הפקדון ואפילו היו השלוחין שנים אין עדותן מועילה מפני שהן נוגעין בעדותן שהרי חייבין להשבע היסת במה דברים אמורים בשהיה השליח מכחיש את בעל חוב והרי שלשתן עומדין אבל אם בא השליח ואמר נתתי כמה שאמרת לי אינו יכול להשביעו היסת שעשה שליחותו שהרי אין שם טוען עליו טענת ודאי שלא נעשה שליחותו וכן אם מתו השלוחין או הלכו להן למדינת הים ובא בעל חוב לתבוע הלוה אינו יכול להשביעו היסת שלא פרעו השליח שהרי אין כאן מי שטוען עליו טענת ודאי שלקח אלא מחרים הלוה חרם סתם ומשלם החוב שעליו וכן כל כיוצא בזה:
8
The following laws apply when Reuven sends a letter to Shimon telling him: "You owe me a maneh. Send it to me with Levi." If Shimon is willing to send the money with him, he is no longer responsible for it. This applies whether a loan or an entrusted object is involved, provided he recognized that the letter was written in Reuven's handwriting.
If the creditor claims "I did not write the note or send it to you," the debtor must take a sh'vuat hesset that he received a note and he therefore sent the money. He is not under any further obligation. This is the manner in which my teachers ruled.
Different rules apply, however, if the note was not written in the principal's handwriting, or the debtor did not know that it was written in his handwriting - even if it contained signs and letters that only they knew about. If Reuven claims: "I did not send a letter; other people tricked you," Shimon is responsible for the funds and must pay Reuven if the funds do not reach him after he issues a ban of ostracism against anyone who intentionally sent a letter and denies it. There are those who rule that Reuven must take an oath before collecting the money, as is required of others who take oaths before collecting their due.
ח
ראובן ששלח כתב לשמעון ואמר לו מנה שיש לי בידך שלחהו לי ביד לוי אם רצה לשלחו אינו חייב באחריותן בין שהיה מלוה בין שהיה פקדון והוא שיכיר שהוא כתב ידו ואם טען המלוה ואמר לא כתבתי ולא שלחתי לך ישבע הלוה היסת שכתב ידו בא אליו ולפיכך שלח ויפטר וכזה הורו רבותי אבל אם לא היה הכתב כתב ידו או שאין הלוה יודע שהוא כתב ידו או אפילו היו כתובין בו סימנין ואותיות שביניהן בייחוד אם טען ראובן ואמר לא שלחתי כתב ואחרים רמו בו שמעון חייב באחריותו ומשלם לו ראובן אחר שיחרים על מי ששלח כתב זה מדעתו ולא יודה ויש מי שהורה שישבע ראובן ואח"כ יטול כדין כל הנשבעין ונוטלין:
9
The following laws apply when Levi comes as an agent of Reuven and takes 50 zuz from Shimon, and then Reuven comes and claims: "I sent him to take only 20, and all that he brought me was 20." Reuven must take an oath supporting his claim, as is required of anyone who admits a portion of the claim made against him. And Levi must take a sh'vuat hesset that he gave Reuven the 50 zuz that were given to him.
If the above scenario was repeated in an instance where Shimon owed money to Reuven, Shimon must pay the difference from his own resources. Similar laws apply in all analogous situations.
ט
לוי שבא בשליחות ראובן ולקח חמשים משמעון ובא ראובן ואמר לא שלחתיו ליקח אלא עשרים ועשרים בלבד הביא הרי ראובן נשבע שלא שלחו להביא אלא עשרים ועשרים בלבד הביא לו כדין כל מודה מקצת ולוי נשבע היסת שהחמשים שנתת לי נתתי לראובן וישלם שמעון מביתו אם היה חייב לראובן וכן כל כיוצא בזה:
• Thursday, 21 AV , 5776 · 25 August 2016
• "Today's Day"
• Sunday, Menachem Av 21, 5703
Torah lessons: Chumash: Re'ei, first parsha with Rashi.
Tehillim: 104-105.
Tanya: VI. "But he who (p. 419) ...of our salvation..." (p. 423).
Activism on behalf of the ways of Chassidus means that even when a chassid is in the marketplace, deeply involved in his business, he still thinks about what he can do for chassidic concerns and the welfare of chassidim. When he encounters a business acquaintance among the market people he should seek to persuade him to attend the shi'urim (public study sessions) in Chassidus, or to attend a farbrengen.
Activism on behalf of the ways of Chassidus is a personal obligation, regardless whether one is great or limited in knowledge of Chassidus.
• Daily Thought:
Ignoring Faults
Until after the final redeemer arrives, there is no person on earth without some fault. Where this person fails on one count, another fails elsewhere.
We don’t appreciate someone else prying into our faults and underlining each one with a red pencil. So we know it is not right to do the same with another.
This is the way all people should relate to one another. But especially when it comes to your spouse and the members of your own family.[Igrot Kodesh, vol. 5, p. 61.]
Until after the final redeemer arrives, there is no person on earth without some fault. Where this person fails on one count, another fails elsewhere.
We don’t appreciate someone else prying into our faults and underlining each one with a red pencil. So we know it is not right to do the same with another.
This is the way all people should relate to one another. But especially when it comes to your spouse and the members of your own family.[Igrot Kodesh, vol. 5, p. 61.]
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