Today in Jewish History:
Nachmanides' Disputation (1263)
By order of King James I of Aragon (Spain), Nachmanides (Rabbi Moses ben Nachman, 1194-1270) was compelled to participate in a public debate, held in the king's presence, against the Jewish convert to Christianity, Pablo Christiani. His brilliant defense of Judaism and refutations of Christianity's claims served as the basis of many such future disputations through the generations.
Because his victory was an insult to the king's religion, Nachmanides was forced to flee Spain. He came to Jerusalem, where he found just a handful of Jewish families living in abject poverty, and revived the Jewish community there. The synagogue he built in the Old City is in use today, and is perhaps the oldest standing synagogue in the world.
770 Acquired (1940)
On this date in 1940, the building at 770 Eastern Parkway in the Crown Heights section of Brooklyn, New York was purchased by Agudas Chassidei Chabad (the Chabad-Lubavitch community) to house the living quarters, study and office, Yeshivah, and synagogue of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950), who had arrived in New York (following his rescue from Nazi-occupied Warsaw) five months earlier. It also served as the headquarters of his son-in-law and successor, the Rebbe, Rabbi Menachem M. Schneerson, and continues to be the center of Chabad-Lubavitch's global network of institutions of Jewish education and outreach.
Daily Quote:
When one eats and drinks [on the festivals], one must also feed the stranger, the orphan, the widow, and the other unfortunate paupers. But one who locks the doors of his courtyard and feasts and drinks with his children and wife but does not feed the poor and the embittered -- this is not the joy of mitzvah but the joy of his stomach[Maimonides' Mishneh Torah, Laws of the Festivals 6:18]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Va'etchanan, 3rd Portion (Deuteronomy 4:41-4:49) with Rashi
• Deuteronomy Chapter 4
41Then Moses decided to separate three cities on the side of the Jordan towards the sunrise, מאאָ֣ז יַבְדִּ֤יל משֶׁה֙ שָׁל֣שׁ עָרִ֔ים בְּעֵ֖בֶר הַיַּרְדֵּ֑ן מִזְרְחָ֖ה שָֽׁמֶשׁ:
Then [Moses] decided to separate: Heb. אָז יַבְדִּיל [The future form יַבְדִּיל instead of the past form הִבְדִּיל is to be explained]: Moses set his heart to hasten to [implement] the matter to separate them. And even though they were not to serve as cities of refuge until those of the land of Canaan would be separated, Moses said,“Any commandment that is possible to fulfill, I will fulfill” (Makkoth 10a). אז יבדיל: נתן לב להיות חרד לדבר שיבדילם. ואף על פי שאינן קולטות עד שיבדלו אותן שבארץ כנען, אמר משה מצוה שאפשר לקיימה אקיימנה:
on the side of the Jordan towards the sunrise: On that side which is on the east of the Jordan. בעבר הירדן מזרחה שמש: באותו עבר שבמזרחו של ירדן:
towards the sunrise: Heb. מִזְרְחָה שָׁמֶשׁ Because the word מִזְרְחָה is in the construct state, the “reish” is punctuated with a “chataf” (vocal “sh’va”), the meaning being,“the rising of the sun,” i.e., the place of the sunrise. מזרחה שמש: לפי שהוא דבוק נקודה רי"ש בחטף, מזרח של שמש, מקום זריחת השמש:
42so that a murderer might flee there, he who murders his fellow man unintentionally, but did not hate him in time past, that he may flee to one of these cities, so that he might live: מבלָנֻ֨ס שָׁ֜מָּה רוֹצֵ֗חַ אֲשֶׁ֨ר יִרְצַ֤ח אֶת־רֵעֵ֨הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹֽא־שׂנֵ֥א ל֖וֹ מִתְּמֹ֣ל שִׁלְשֹׁ֑ם וְנָ֗ס אֶל־אַחַ֛ת מִן־הֶֽעָרִ֥ים הָאֵ֖ל וָחָֽי:
43Bezer in the desert, in the plain country of the Reubenites, Ramoth in Gilead of the Gadites, and Golan in the Bashan of the Menassites. מגאֶת־בֶּ֧צֶר בַּמִּדְבָּ֛ר בְּאֶ֥רֶץ הַמִּישֹׁ֖ר לָרֽאוּבֵנִ֑י וְאֶת־רָאמֹ֤ת בַּגִּלְעָד֙ לַגָּדִ֔י וְאֶת־גּוֹלָ֥ן בַּבָּשָׁ֖ן לַֽמְנַשִּֽׁי:
44And this is the teaching which Moses set before the children of Israel: מדוְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם משֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
And this is the teaching: This one which he is about to set down after this chapter. וזאת התורה: זו שהוא עתיד לסדר אחר פרשה זו:
45These are the testimonies, statutes and ordinances, which Moses spoke to the children of Israel when they went out of Egypt, מהאֵ֚לֶּה הָֽעֵדֹ֔ת וְהַֽחֻקִּ֖ים וְהַמִּשְׁפָּטִ֑ים אֲשֶׁ֨ר דִּבֶּ֤ר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מִמִּצְרָֽיִם:
These are the testimonies… which [Moses] spoke: They are the very same ones that he spoke when they went out of Egypt, and he taught it to them again in the plains of Moab. אלה העדות וגו' אשר דבר: הם הם אשר דבר בצאתם ממצרים חזר ושנאה להם בערבות מואב:
46on the side of the Jordan in the valley, opposite Beth Peor, in the land of Sihon, king of the Amorites, who dwelt in Heshbon, whom Moses and the children of Israel smote, after they went out of Egypt. מובְּעֵ֨בֶר הַיַּרְדֵּ֜ן בַּגַּ֗יְא מ֚וּל בֵּ֣ית פְּע֔וֹר בְּאֶ֗רֶץ סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּ֑וֹן אֲשֶׁ֨ר הִכָּ֤ה משֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מִמִּצְרָֽיִם:
47And they possessed his land and the land of Og, king of the Bashan, the two kings of the Amorites, who were on the side of the Jordan, towards the sunrise, מזוַיִּֽירְשׁ֨וּ אֶת־אַרְצ֜וֹ וְאֶת־אֶ֣רֶץ | ע֣וֹג מֶֽלֶךְ־הַבָּשָׁ֗ן שְׁנֵי֙ מַלְכֵ֣י הָֽאֱמֹרִ֔י אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן מִזְרַ֖ח שָֽׁמֶשׁ:
who were on the side of the Jordan: which is in the east, because the other side was in the west. [That means on the side opposite the western side.] אשר בעבר הירדן: שהוא במזרח שהעבר השני היה במערב:
48from Aroer, which is by the bank of the river Arnon, to Mount Sion, which is Hermon, מחמֵֽעֲרֹעֵ֞ר אֲשֶׁ֨ר עַל־שְׂפַת־נַ֧חַל אַרְנֹ֛ן וְעַד־הַ֥ר שִׂיאֹ֖ן ה֥וּא חֶרְמֽוֹן:
49and all the plain across the Jordan eastward as far as the sea of the plain, under the waterfalls of the hill. מטוְכָל־הָ֨עֲרָבָ֜ה עֵ֤בֶר הַיַּרְדֵּן֙ מִזְרָ֔חָה וְעַ֖ד יָ֣ם הָֽעֲרָבָ֑ה תַּ֖חַת אַשְׁדֹּ֥ת הַפִּסְגָּֽה: Daily Tehillim: Psalms Chapters 66-68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Iggeret HaKodesh, end of Epistle 3
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 12 AV , 5776 · 16 August 2016
• Iggeret HaKodesh, end of Epistle 3
• אך מי הוא הגורם לירידת האור והשפע לעולם הזה הגשמי מי׳ ספירות, הנקראים גופא
But what causes the descent to this physical world of the light and abundance from [a source as lofty as] the Ten Sefirot [of the World of Atzilut], which are referred to as the Body?
הוא היחוד הנ״ל
It is the above-mentioned union of the Holy One, blessed be He, and His Shechinah — the infinite degree of radiation permeating the Sefirot and the subsequent worlds — and this union is brought about by the performance of the mitzvot;
שהיא תוספת הארה והשפעה מבחינת אור אין סוף, המאציל העליון ברוך הוא
for it is an additional radiation and effluence from the light of the Ein Sof, the Supreme Emanator [of the Ten Sefirot],
ביתר שאת על ההארה וההשפעה שבתחילת האצילות וההשתלשלות וכו׳
in a measure exceeding the radiation and effluence at the beginning of the emanation in the World ofAtzilut and subsequent evolution.
Inasmuch as the additional measure of infinite radiation and effluence far transcends Atzilut — so much so, that in comparison to it the World of Atzilut and our grossly corporeal World of Asiyah are equally distant — it enables the radiation ofAtzilut to find its way into this world.
וראשית תוספת ההארה וההשפעה היא לראשית הי׳ ספירות
And the additional radiation and effluence is first bestowed upon [the Sefirah of Chochmah, which is] the first of the Ten Sefirot.
וזה הוא: וכובע ישועה בראשו
This is the meaning of [the above-quoted phrase], “and a helmet of salvation (ישועה) upon his head.”
ישועה הוא מלשון: וישע ה׳ אל הבל ואל מנחתו
For ישועה shares a root with וישע, which is the verb in the phrase,1 “And G‑d turned toward Abel and his gift.”
The word yeshuah thus means “turning toward” and (by extension) “drawing down.”
והוא ירידת האור והשפע דש״ע נהורין שבזוהר הקדוש
This alludes to the drawing down of the light and abundance of the shin-ayin nehorin, the “three-hundred-and-seventy lights” spoken of in the holy Zohar.2
This light is much loftier than the Ten Sefirot of Atzilut: The letter shin, whose numerical value is 300, alludes to the three intellectual faculties of ChaBaD insofar as they exist at the spiritual level termed “hundreds”; the letter ayin, whose numerical value is 70, hints at the seven emotive attributes, each of which incorporates ten elements. This lofty illumination — the “helmet of salvation” — is drawn down upon the “head”, i.e., the beginning, of the Ten Sefirot.
וכמו שכתוב: יאר ה׳ פניו אליך
As it is written,3 “May G‑d make His Face (i.e., His inner being) shine upon you” — upon His people in this lowly world.
יאר פניו אתנו סלה
[It is also written]:4 “May He make His Face (i.e., His inner being) shine with us forever.”
אתנו: הוא על ידי מעשה הצדקה
[That which ensures that this Divine light be] “with us,” is the practice of charitable deeds.
וזה הוא: זורע צדקות מצמיח ישועות
And this is the meaning of the phrase,5 “He who sows tzedakot (‘charities’) brings forth yeshuot('salvations')”; i.e., the distribution of charity results in the salvation brought about by the light of the above-mentioned shin-ayin nehorin.
* * *
וככה יאר ה׳ פניו אליהם
So6 may G‑d make His Face shine upon you,
צדקתם עומדת לעד
and7 “your tzedakah shall endure forever.”
That which is revealed now as a result of an act of tzedakah is merely the “fruit”; the essence of the reward is revealed only at the Time to Come, at the time of the Revival of the Dead — and until that time it remains concealed. Only then will the light of sovev kol almin truly permeate and clothe itself within this world, as explained below in Epistle 32.
וקרנם תרום בישועת מצמיח קרן ישועה, צמח צדקה מהכובע ישועה הנ״ל
May your horn (i.e., power) be exalted by the salvation (yeshuah) of the One8 “Who causes the horn of salvation to sprout” — by a sprouting of the tzedakah [which G‑d does for His people], from the “helmet of salvation” mentioned above,
כנפש תדרשנו
as9 is the wish of one who seeks Him.
——— ● ———
| FOOTNOTES | |
| 1. | Bereishit 4:4. |
| 2. | See Zohar I, 4b; III, 133b; et passim. |
| 3. | Bamidbar 6:25. |
| 4. | Tehillim 67:2. |
| 5. | Liturgy, Morning Prayers. |
| 6. | “Here begins the Alter Rebbe’s request to those who received the letter — those who were to give the charity.” ( — Note of the Rebbe.) In the original, the recipients of the letter are here addressed in the polite third person of classical Hebrew — “upon them,” “their tzedakah,” and so forth. |
| 7. | Cf. Tehillim 112:3. |
| 8. | Cf. Liturgy, weekday Shemoneh Esreh. |
| 9. | Cf. Eichah 3:25. |
• Tuesday, 12 AV , 5776 · 16 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Negative Commandment 252
Hurtful Words to a Convert
"You shall not wrong a stranger"—Exodus 22:20.
It is forbidden to verbally distress or humiliate a convert. Such as by telling him, "Yesterday you were an idolater and now you have entered under the wings of the Divine Presence..."
Though it is forbidden to verbally humiliate anyone, one who does so to a convert transgresses this prohibition, too.
Full text of this Mitzvah »
• Hurtful Words to a Convert
Negative Commandment 252
Translated by Berel Bell
The 252nd prohibition is that we are further forbidden from verbally causing emotional distress to a convert, i.e. ona'as devarim.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not wrong a convert."
In the words of the Mechilta: "The verse 'Do not wrong a convert' means doing so with your words." This prohibition is repeated a second time, in the phrase "[When a convert comes to live in your land,] do not hurt his feelings.' "
In the words of the Sifra: "You should not tell him, 'Yesterday you were an idolater and now you have entered under the wings of the Divine Presence.' "
FOOTNOTES
1.Ex., ibid.
• Rambam - 1 Chapter a Day
Parah Adummah - Chapter 6
• Parah Adummah - Chapter 6Parah Adummah - Chapter 6
1 The water upon which the ashes of the red heifer are placed must be drawn only with a container and only from a spring or flowing river, as Numbers 19:17 states: "And he shall place upon it living water in a vessel."
Placing the ashes of the heifer on the water that was drawn is called sanctification. The water on which the ashes were placed is called mei chatat and sanctified water. Scripture Numbers 19:9refers to them as mei nidah, "sprinkling water."
א
המים שנותנין עליו אפר הפרה אין ממלאין אותן אלא בכלי ומן המעיינות או מן הנהרות המושכין שנאמר ונתן עליו מים חיים אל כלי ונתינת אפר הפרה על המים שנתמלאו הוא הנקרא קידוש והמים האלו שניתן עליהן האפר הן הנקראין מי חטאת ומים מקודשין והם שקראן הכתוב מי נדה:
2 Everyone is acceptable to draw the water for the ashes of the red heifer, except a deafmute, an intellectually or emotionally compromised person, and a minor. Similarly, everyone is acceptable to sanctify the water except a deafmute, an intellectually or emotionally compromised person, and a minor.
One must draw such water and sanctify it only with a vessel and one may sprinkle the ashes only from a vessel. Drawing this water and sanctifying it is acceptable at night, but the sprinkling and the immersion of the hyssop in the water is acceptable only during the day. The entire day is fit for the sprinkling and this immersion.
ב
הכל כשרים למלאות המים חוץ מחרש שוטה וקטן והכל כשרין לקדש חוץ מחרש שוטה וקטן ואין ממלאין ואין מקדשין אלא בכלי ואין מזין אלא מכלי והמילוי והקידוש כשרין בלילה אבל אין מזין ואין טובלין אלא ביום וכל היום כשר להזאה ולטבילה:
3 One may draw this water, sprinkle it when mixed with the ashes, and sanctify it with all vessels, even vessels made of animal turds, stone, or earth, or a ship. This applies to earthenware utensils and all other utensils. One may not, however, draw this water, sprinkle the water, or sanctify it with the walls of a vessel, the base of an earthenware distributor of water, the sealing of a jug, one's hands, an egg-shell, or a trough within a natural rock. One may, however, used an egg made by a potter, because it is considered as a vessel made from earth.
ג
ג
בכל הכלים ממלאין ומזין ומקדשין אפילו בכלי גללים וכלי אבנים וכלי אדמה ובספינה ואחד כלי חרס ואחד כל הכלים אבל אין ממלאין ואין מקדשין ולא מזין בדפנות הכלים ולא בשולי המחץ ולא במגופת החבית ולא בחפניו ולא בביצת התרנגולת ולא בשוקת שבסלע אבל ביצת היוצרים כשירה מפני שהיא כלי אדמה:
4 We may not sanctify with the base of a wooden vessel, that of a glass vessel, or that of a bone vessel unless they were smoothed down, repaired, and made into vessels in their own right. Similarly, if the sealing of a jug was fixed to serve as a vessel, one may sanctify the water with it. An ostrich egg is acceptable for sanctification. Needless to say, it is acceptable to be used to draw this water and sprinkle from it.
ד
ד
שולי כלי עץ וכלי זכוכית וכלי עצם אין מקדשין בהן עד שישוף אותן ויתקנם ויעשם כלים בפני עצמן וכן מגופה שהתקינה להיות כלי מקדשין בה וביצת הנעמית כשירה לקדש בה ואין צ"ל שכשירה למלאות בה ולהזות ממנה:
5 When a utensil was attached to the earth or to rock, even if it was attached with lime, one may sanctify in it or sprinkle from it. The following laws apply if one made a border of clay around such a container and the water in the container was filled beyond its limits until it is held within the border. If the border remains intact when the container is moved, the water in it is acceptable. It is as if it is in a container made from earth. If not, it is as if one formed a border of clay on a rock or on the earth and filled it with water. This would be unacceptable, because the water is not in a container.
ה
ה
כלי שחיברו בארץ או בסלע אפילו חיברו בסיד מקדשין בו ומזין ממנו עשה עטרה של טיט סביב לכלי והמים שבכלי צפין עד שהלכו לעטרה אם ניטלת העטרה עם הכלי הרי המים שבתוכה כשרים שהרי הן בכלי אדמה ואם לאו הרי הן כמי שהקיף עטרה של טיט בסלע או על הארץ ומילא אותה מים שהן פסולין מפני שאינן בכלי:
6 When an earthenware container has been perforated to the extent that water would enter it, one may not draw this water or sanctify it with it. If, however, its hole is smaller and water will leak out, but will not enter, one may sanctify with it.
ו
ו
כלי חרס שניקב בכונס משקה אין ממלאין ומקדשין בו אבל אם ניקב במוציא משקה מקדשין בו:
7 When a container has been perforated from below and plugged close with rags, it is invalid. The rationale is that the water in it is not resting on the base of the utensil, but on the plug. If it was perforated from the side and plugged, it is acceptable to draw this water, sanctify it, and sprinkle it using such a container.
ז
ז
כלי שניקב מלמטה וסתמו בסמרטוטין פסול שהמים שבו אינן על עיגול הכלי אלא על הפקק היה נקוב מן הצד ופקקו הרי זה כשר למלאות ולקדש ולהזות ממנו:
8 When someone splashes water from a spring with his hands or his feet or with shards, causing them to enter a barrel, the water is unacceptable to be used for a red heifer, because it was not drawn with a utensil. Even if one placed the barrel in the water and pushed the water with his hands or feet or with vegetable leaves so that it flows into the barrel, it is unacceptable. Similarly, if one submerged articles into water so that the water would rise and flow into the barrel, it is unacceptable. If one did the above with the leaves of reads or nut shells, the water is acceptable.
This is the general principle: If one uses something that is fit to contract ritual impurity to help move the water so that the container will become full, the water is unacceptable. If one used something that is not susceptible to ritual impurity, it is acceptable.
ח
הזולף מים מן המעיין בידיו וברגליו ובחרסים ונתן לתוך החבית פסולין מפני שלא נתמלאו בכלי נתן את החבית במים ודחק המים בידיו או ברגליו או בעלי ירקות כדי שיעברו לחבית הרי אלו פסולין וכן אם שקעו במים כדי שיגברו המים ויעלו וישפכו לחבית פסולין ואם עשה כן בעלי קנים או בעלי אגוז הרי המים כשירים זה הכלל דבר שהוא מקבל טומאה אם סייע בו המים כדי שימלאו הכלי המים פסולין ואם סייע בדבר שאינו מקבל טומאה כשרים:
9 If one causes a spring to flow into a vat or into a pool and then drew water with a container from that pool or vat, it is unacceptable. For at the outset, one must draw water from the spring with a container.
ט
ט
המפנה המעיין לתוך הגת או לתוך הגבא וחזר ומילא בכלי מאותו הגבא או הגת פסולים שהרי צריך שתהיה לקיחת המים מן המעיין בכלי בתחלה:
10 The Great Sea is considered like a mikveh and not like a spring. Therefore water to be sanctified may not be drawn from it. Water from all of the rivers is unacceptable to be sanctified to serve as the water for the ashes of the red heifer. Other seas or lakes are like springs.
י
י
הים הגדול כמקוה ואינו כמעיין לפיכך אין ממלאין ממנו לקידוש וכל הנהרות פסולין לקדש מהן מי חטאת ושאר הימים כמעיין:
11 Water that flows out from other seas is called running water and is unacceptable. Water flowing from a stream is considered as the stream itself and is acceptable.
יא
יא
והמים הנגררין משאר הימים והן הנקראין זוחלין פסולין והזוחלין מן המעיין הרי הם כמעיין וכשרים:
12 Spoiled springs and "lying" waters are unacceptable. The following types of springs are termed spoiled: salty springs or hot springs. "Lying" waters refer to springs that sometimes flow and sometimes, run dry and are arid. Even if they run dry only once in seven years, they are unacceptable. If, however, they run dry only in years of drought or less frequently than once in seven years, or their waters were, at times, abundant and, at times, sparse, but they do not run entirely dry, they are acceptable. When a stream is first discovered, it is deemed acceptable. There is no need to see whether it will run dry in certain years.
יב
יב
מים המוכין והמכזבין פסולין ואלו הן המוכין המלוחים או הפושרים והמכזבים הם המעיינו' שפעמים מקירין ופעמים חרבין ויבשין אפילו היו חרבין פעם אחת לשבע שנים פסולין אבל אם היו חרבין בשני בצורת או לשנים רבות יתר משבע או שהיו מימיהן פעמים מרובין ופעמים מועטין ואינן חרבין הרי אלו כשרים ומעיין היוצא בתחלה כשר ואינו צריך לבדוק שמא יכזב:
13 Swamps and waters like those of the Jordan and the Yarmuch are unacceptable, because they are mixed waters. This is what is meant by the term "mixed waters": water that is fit to be sanctified that is mixed with water that is unfit. Water should not be drawn from such a mixture. When, by contrast, water that is acceptable becomes mixed with other water that is acceptable, e.g., the water of two streams become mixed and flow together, water for the ashes of a red heifer may be drawn from them.
יג
יג
מי ביצים ומי הירדן ומי הירמוך פסולין מפני שהן מי התערובות ואלו הן מי התערובות מים כשרים לקידוש שנתערבו במים פסולין אין ממלאין מתערובת שניהם אבל מים כשרים שנתערבו במים כשרים כגון מימי שתי המעיינות שנתערבו ונמשכו ממלאין מהן:
14 If the appearance or flavor of water changes because of itself, it is acceptable.
יד
יד
המים שנשתנו שינויין מחמת עצמן כשרין:
15 If a shard or earth fell into a well and caused its water to become murky, one may still draw water for the ashes of a red heifer from it. It is not necessary to wait until the water clears. If a flow of rainwater falls into it, one should wait until the water becomes clear.
טו
טו
באר שנפל לתוכה חרסית או אדמה ונעשו מימיה עכורין ממלא ממנה וא"צ להמתין נפל לתוכה שטף של מימי גשמים ימתין עד שתיצל:
16 It is acceptable to draw water for the ashes of the red heifer from an irrigation canal that brings water from a distance, since it originates in a wellspring, provided one is careful that a person does not interrupt the flow. Were that to happen, one would be drawing water that originated in a wellspring, but was interrupted; this is not acceptable.
טז
טז
אמת המים הבאה מרחוק הואיל ותחילתה מן המעין כשירה למלאות ממנה ובלבד שישמרנה שלא יפסקנה אדם ונמצא ממלא מן המים שפסקו תחילתן מן המעין שהן פסולין:
Mechirah - Chapter Twenty Eight, Mechirah - Chapter Twenty Nine, Mechirah - Chapter Thirty
• Mechirah - Chapter Twenty Eight
1 The following rules apply when a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor." If the land contains small hollows that are ten handbreadths deep even if they do not contain water, or rocks that are ten handbreadths high, they are not included in the above measure.The rationale is that a person does not want to pay money for one parcel of land and have it appear as two or three parcels. The purchaser acquires these rocks and hollows as part of the parcel of land fit to sow a korwithout paying for them.
If the hollows or the rocks are smaller than ten handbreadths, they are measured together with the remainder of the field.
א
האומר לחבירו בית כור עפר אני מוכר לך והיו בתוך השדות גאיות קטנים עמוקים עשרה טפחים אף על פי שאין בהן מים או סלעים גבוהים עשרה טפחים אין נמדדין בכלל הבית כור שאין אדם רוצה ליתן מעותיו במקום אחד ונראין כשנים או שלשה מקומות ולוקח אלו הגאיות והסלעים בכלל הבית כור בלא דמים היו פחות מכאן נמדדין עמה:
2 When does the above apply? When together, the area of all the rocks and the hollows was no more than the area necessary to sow four kabbim and was contained within an area where at least five kabbim could be sown, and was contained within the majority of the field.
If the area of the rocks and the hollows is more than the area necessary to sow four kabbim that area is very spread out, or it is contained within a lesser area than one in which five kabbim could be sown, they are not included in the measure of the field, even if they are not ten handbreadths high or deep.
All the following situations are questions left unresolved by the Talmud: The majority of the area necessary to sow four kabbim is contained in a small portion of the field, a small portion of the area necessary to sow four kabbim is contained in the majority of the field, the rocks are in a straight line, in a circle, in a triangle, they are in the shape of a star, or in a jagged line. In all these instances, because of the doubt involved, we follow the principle: One who desires to expropriate money from a colleague must prove his contention.Similarly, if there is earth on top and a rock beneath it, or a rock on top and earth beneath it, there is an unresolved doubt among our Sages, and the above principle is followed.
ב
במה דברים אמורים כשלא היה בהן אלא בית ארבעה קבין והיו הארבעה קבין מובלעין בתוך חמשת קבין ומובלעין בתוך רובה של שדה אבל היתה יתר על ארבעה קבין או שהיו מפוזרין הרבה או אינן מובלעין אף על פי שאין בהן עשרה אינן נמדדין עמה היו נבלעין רובן במעוטה או מעוטן ברובה או שהיו מוחלקין כמו חוט שוה או כמו עגול או כמו משולש או שהיו בצדדין או שהיו דרך עקלתון כל אלו ספק והמוציא מחבירו עליו הראיה וכן אם היו עפר מלמעלה וסלע מלמטה או סלע מלמעלה ועפר מלמטה הרי זה ספק:
3 If there is one large rock, even if it is only as large as the area necessary to sow a quarter of a kav, it is not included in the measurement. If a rock is next to the border of a field, even if it is very small, it is not included in the measurement. If there is some earth between the rock and the boundary, there is an unresolved doubt among our Sages.
ג
ג
היה בה סלע יחידי אפילו בית רובע לכור אין נמדד עמה ואם היה סמוך למצר אפילו כל שהוא אין זה נמדד עמה הפסיק עפר בין סלע למצר הרי זה ספק:
4 When the seller tells the purchaser: "I am selling you a parcel of earth like the area fit to sow a kor" different rules apply. Even if it has hollows that are ten or more handbreadths deep or stones that are ten or more handbreadths high, they are included in its measure.
ד
ד
אמר לו כבית כור עפר אני מוכר לך אפילו היו בה גאיות עמוקות עשרה טפחים או יותר או סלעים גבוהים עשרה טפחים או יותר הרי אלו נמדדין עמה:
5 When a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor, as measured with a rope" the measurement must be exact. If the land is even slightly smaller, the purchaser may reduce the payment proportionally. If it is even slightly larger, the extra amount should be returned to the seller.
ה
ה
האומר לחבירו בית כור עפר אני מוכר לך מדה בחבל אם פחת כל שהוא מנכה לו מן הדמים ואם הותיר כל שהוא יחזיר לו:
6 When the seller tells the purchaser: "I am selling you a parcel of earth fit to sow a kor," it is as if he said "approximately a parcel of earth fit to sow a kor, perhaps more, perhaps less."
The following laws apply. If the measure was one twenty-fourth less - i.e., a fourth of a fcav, for each parcel of earth fit to sow a se'ah, it is considered to be within the terms of the original agreement. If the deviation is larger than that, he should calculate the amount due for all the parcels of land fit to sow a fourth of a kav that are either lacking or additional. He should deduct from the price for the entire amount that is less than the parcel of earth necessary to sow a koror make restitution to the seller for everything that is more than that amount.
ו
אמר בית כור עפר אני מוכר לך הרי זה כמי שפירש ואמר בית כור עפר בין חסר בין יתר ואם פיחת מן המדה אחד מארבעה ועשרים שהוא רובע לכל סאה או הותיר כך רובע לכל סאה הגיעו יתר על כן יחשוב עמו על כל הרבעים כולן שחסרו או הוסיפו וכל שפיחת מבית כור ינכה לו מן הדמים וכל שהוסיף על בית כור יחזיר לו:
7 How should restitution be made to the seller? If the additional amount is less than an area fit to sow nine kabbim, the purchaser should return to the seller the percentage of the price paid at the time of the sale. This is done to strengthen the position of the seller.
If the extra portion of land is located next to another field belonging to the seller, the purchaser should return the land itself. For the seller can include it with his other fields and will not suffer any loss.
If the additional amount is more than an area fit to sow ninekabbim, the purchaser should return to the seller a fourth of a kavfor each parcel of earth fit to sow a se'ah. If the remainder besides these fourths of-a-kav parcels is an area fit to sow nine kabbim, the purchaser should give the seller these fourths of-a-kav parcels and the additional land. If the seller does not desire the land, the purchaser has the option of paying the seller according to the price at the time of purchase.
ז
ומה הוא מחזיר לו אם היתה התוספת פחותה מתשעה קבין מחזיר לו דמים כשעת המכירה ליפות כח המוכר ואם היתה התוספת סמוכה לשדה אחרת של מוכר מחזיר לו אותה התוספת קרקע שהרי סומך אותה לשאר שדותיו ואינו מפסיד כלום היתה התוספת יתרה על תשעה קבין נותנין רובע לכל סאה וסאה והנשאר יתר על הרבעים אם יש בו תשעה קבין נותן לו כל הרבעים כולן עם היתר מן הקרקע ונותנו לו בשעה שלקחה ממנו:
8 When does the above apply? When the land was inexpensive at the time of the sale and rose in value at the time when restitution is being made. If, however, the land was expensive and decreased in value, we tell the purchaser: "If you desire, pay him for the entire additional amount, giving him the price at the time of the sale. If you desire to give him land, give it to him according to its present value."
ח
ח
בד"א כשהיא בזול בשעת ממכר והוקירה בשעת החזרת היתר אבל אם היתה ביוקר והוזלה אומרין ללוקח אם רצית ליתן לו דמי התוספת כולה תן לו דמים כפי הממכר ואם רצית ליתן לו קרקע תן לו כמו ששוה עכשיו:
9 The same laws that apply to an area fit to sow nine kabbim in a field apply to an area fit to sow half a kav in a garden. If there is less than half a kav in addition to the fourths of a kav for each parcel of earth fit to sow a se'ah, the purchaser is required only to return money. If there is an additional half kav, the purchaser should pay him for all the additional fourths and the extra amount or return the land to him even if its price decreased at the time it is being returned.
ט
ט
ודין חצי קב בגינה כדין תשעה קבין בשדה שאם הותירה בגינה פחות מחצי קב על הרבעים אינו מחזיר לו אלא דמים הותיר חצי קב מחזיר לו את כל הרבעים עם היתר בדמים או קרקע כשעת הזול של עת החזרה:
10 When a person sells a field and it becomes a garden while in the possession of the purchaser, or he sells a garden and it becomes a field while in the possession of the purchaser, there is a doubt whether the laws are determined according to its state at the time of the sale or its immediate state.
י
י
מכר שדה ונעשית גינה ביד לוקח או גינה ונעשית שדה הרי זה ספק אם מחשב לו כדין שהיתה בעת המכר או כדין שהוא עתה:
11 When a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor, as measured with a rope, perhaps more, perhaps less," or if he says: "I am selling you a parcel of earth fit to sow a kor, perhaps more, perhaps less, as measured with a rope," one should follow the less committing of the implications. The purchaser does not receive more according to the principle: "When a person desires to expropriate property from a colleague, the burden of proof is on him," whether the seller's statements imply more or less.
יא
יא
האומר לחבירו בית כור עפר אני מוכר לך מדה בחבל בין חסר בין יתר או שאמר בית כור אני מוכר לך בין חסר בין יתר מדה בחבל הלך אחר הפחות שבלשונות ואין לו אלא כדין אם חסר אם יתר:
12 When a person sells a colleague a parcel of land fit to sow a kor and states signs and boundaries for it that are a sixth less or a sixth more than the area fit to sow a kor, the sale is binding. If it is less than that amount by more than a sixth, the seller must subtract from the sum the purchaser pays. If the field was more than a sixth larger, the purchaser should give him either money or land as appropriate for the extra amount. If the extra amount was less than an area fit to sow nine kabbim in a field, or less than an area fit to sow half a kav in a garden and it was not located next to a field belonging to the seller, the purchaser should return the appropriate amount of money.
יב
יב
מכר לו בית כור ואמר לו בסימנין ובמצרים פחת שתות או הותיר שתות הגיעו פחת יתר על שתות ינכה לו מן הדמים הוסיף לו יתר על שתות יתן לו דמים או קרקע הכל לפי השיור אם הנשאר בשדה פחות מתשעה קבין ובגנה פחות מחצי קב ולא היה סמוך לשדה המוכר מחזיר לו הדמים:
13 The following rule applies when a person sells to a colleague a field with which the colleague is familiar and knows its boundaries. Even if he tells him that its measurement is 200, and in truth it is only 150 the sale is binding. For he knew the field and accepted it. By saying its measure is 200, he was stressing its importance. It is as if he had said: "It is as valuable as a field that is 200 in measure."
יג
יג
המוכר לחבירו שדה שהלוקח יודע אותה ואת מצריה וכבר הורגל בה אפילו אמר לו יש במשיחתה מאתים ונמצאת בה מאה וחמשים הגיעתו שהרי ידעה וקבל עליו וזה שהזכיר לו החשיבות כלומר שהוא יפה כמו שדה אחרת שיש במשיחתה מאתים:
14 When a person tells a colleague: "I am selling you this and this parcel of land fit to sow a kor" even though when measured, it is fit to sow only a letech, the sale is binding. For he sold him a place that was called "fit to sow a kor." For this reason, the seller must bring proof that the parcel of land is called "fit to sow a kor."
Similarly, if a person tells a colleague: "I am selling you my vineyard in this and this place," even if there are no vines on the land, the sale is binding, provided the place is described as a vineyard.
Similarly, if a person tells a colleague: "I am selling you this orchard," even if there are no pomegranates on the land, the sale is binding, provided the place is described as an orchard. Similar principles apply in all analogous situations.
יד
האומר לחבירו בית כור פלוני אני מוכר לך אע"פ שאין במשיחתו אלא לתך הגיעו שלא מכר לו אלא מקום הנקרא בית כור לפיכך צריך המוכר להביא ראיה שהוא נקרא בית כור וכן האומר לחבירו כרם שלי במקום פלוני אני מוכר לך אף על פי שאין בו גפנים הגיעו והוא שיהיו קורין אותו כרם וכן האומר לחבירו פרדס זה אני מוכר לך אפילו אין בו רמונים הגיעו והוא שיקרא פרדס וכן כל כיוצא בהן:
15 All the above rules apply only in a place where there is no prevailing local custom, as we have explained. When, by contrast, there is a prevailing local custom, that custom should be followed. Similarly, we follow the implied meanings of the expressions used by the majority of the local people.
טו
טו
וכן כל הדברים האלו במקום שאין שם מנהג כמו שביארנו אבל במקום שיש מנהג הלך אחר המנהג ואחר לשון רוב אנשי המקום הידועים להן:
Mechirah - Chapter Twenty Nine
1 There are three types of individuals whose purchase is not considered a binding purchase, nor is their sale considered a binding sale according to Scriptural Law: a deaf mute, a mentally incapable or emotionally unstable individual, and a minor. Our Sages, however, ordained that a deaf mute and a minor may buy and sell in order to guarantee their livelihood.
א
א
שלשה אין מקחן מקח ואין ממכרן ממכר דין תורה החרש השוטה והקטן אבל חכמים תקנו שיהיה החרש והקטן נושא ונותן ומעשיו קיימין משום כדי חייו:
2 How does a deaf person buy and sell? Both a deaf mute and a deaf person who can speak may buy and sell through gestures.
This applies with regard to movable property, but not with regard to landed property. Moreover, even with regard to movable property, his deeds are not binding until he has been tested many times and the matter is considered thoroughly by the court.
ב
החרש כיצד נושא ונותן חרש שאינו שומע ולא מדבר או מדבר ואינו שומע כלום מוכר ולוקח המטלטלין ברמיזה אבל לא בקרקע ואף במטלטלין לא יתקיימו מעשיו עד שבודקין אותו בדיקות רבות ומתישבין בדבר:
3 Different rules apply with regard to a mute who can hear but cannot speak, or someone who has lost the ability to speak. Both sales and purchases in which he engages are binding, as are the presents which he gives, whether movable property or landed property is involved, provided he is tested as one tests with regard to a bill of a divorce, or he writes instructions by hand.
ג
ג
אלם ששומע ואינו מדבר או מי שנשתתק מקחו מקח וממכרו ממכר ומתנותיו קיימות בכל בין במטלטלין בין בקרקע והוא שיבדק כדרך שבודקין לגיטין או יכתוב בכתב ידו:
4 Neither a sale nor a purchase involving a mentally incapable or emotionally unstable individual is binding, nor are the presents he gives effective. Instead, the court must appoint a guardian for such a person, just as it appoints guardians for minors.
ד
ד
השוטה אין מקחו מקח ואין ממכרו ממכר ואין מתנותיו קיימות ובית דין מעמידים אפוטרופוס לשוטים כדרך שמעמידין לקטנים:
5 The following rules apply when a person is at times unable to control his behavior and capable of doing so at other times - e.g., an epileptic. During the times he is capable of controlling his behavior, all of his financial undertakings are binding. He can acquire property for himself and for others like any other ordinary person. When he is not in control, his deeds are not binding.
Witnesses to a transaction must research the matter carefully - perhaps the transaction was concluded at the conclusion of a period of mental instability, or when an unstable period began.
ה
מי שהוא עת שוטה ועת שפוי כגון אלו הנכפין בעת שהוא שפוי כל מעשיו קיימין וזוכה לעצמו ולאחרים ככל בן דעת וצריכין העדים לחקור הדבר היטב שמא בסוף שטותו או בתחלת שטותו עשה מה שעשה:
6 The following rules apply to a minor: Until he is six years old, he may not transfer property to others at all. From the age of six until he attains majority, he should be tested. If he possesses an understanding of the nature of financial transactions, any purchases or sales he undertakes, and any presents he gives, are binding.
This applies whether a large matter or a small matter is involved, whether he is giving a present while healthy or he is dispensing his property on his deathbed.
As we have explained, this is a Rabbinic decree, instituted so that the minor will not be forced to remain idle, without finding anyone to sell to him or buy from him. And this applies only with regard to movable property. With regard to landed property, a minor cannot sell or give property away until he attains majority.
ו
קטן עד שש שנים אין הקנייתו לאחרים כלום ומשש שנים עד שיגדיל אם יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו קיימת בין בדבר מרובה בין בדבר מועט בין במתנת בריא בין במתנת שכיב מרע ודבר זה מדברי חכמים כמו שביארנו כדי שלא יבטל ולא ימצא מי שימכור לו ולא יקח ממנו והכל במטלטלין אבל בקרקע אינו מוכר ולא נותן עד שיגדיל:
7 When does the above apply? With regard to a minor who does not have a guardian. If, however, the minor has a guardian, his transactions, even those involving movable property, are of no consequence unless they are approved by the guardian. If the guardian does desire to approve a purchase, a sale or a present of movable property, it is binding.
ז
ז
במה דברים אמורים בקטן שאין לו אפוטרופוס אבל אם היה לו אפוטרופוס אין מעשיו כלום אפילו במטלטלין אלא מדעת האפוטרופוס שאם רצה לקיים מקחו וממכרו ומתנתו במטלטלין קיים:
8 We test a minor to see whether or not he possesses an understanding of the nature of financial transactions. For there are some minors who are wise and astute and understand such matters even at age seven, and there are others who do not understand financial transactions even when they reach the age of thirteen. When a minor who does not have a guardian and who possesses a good understanding of financial matters errs with regard to the appraisal of an object, the same laws that apply to an adult apply to him. If the error is less than a sixth of the value of the object, he is considered to have waived the difference. If it is a sixth, the unfair gain must be returned, and if it is more than a sixth, the transaction is nullified, as we have explained.
I maintain that a purchase or a sale of movable property in which a minor engages is not binding unless the transaction is concluded by meshichah. If, however, a minor paid money for an article and then reneged, the transaction is nullified.The minor is not required to receive the adjuration mi shepara. If, however, others renege on their commitment to him, they are required to receive the adjurationmi shepara.
ח
בודקין את הקטן אם יודע בטיב משא ומתן או אינו יודע לפי שיש קטן חכם ונבון שהוא יודע והוא בן שבע ויש אחר שאפילו בן שלש עשרה אינו יודע בטיב משא ומתן קטן היודע בטיב משא ומתן שאין לו אפוטרופוס שנשא ונתן במטלטלין וטעה דינו כדין הגדול פחות משתות מחילה שתות מחזיר ההונייה יתר על שתות בטל מקח כמו שביארנו ואני אומר שאין מקח הקטן וממכריו במטלטלין קיימין אלא בשמשך או המשיך אבל אם נתן מעות על המקח וחזר בו אינו מקבל מי שפרע ואחרים שחזרו בו מקבלין מי שפרע:
9 Similarly, if a kinyan sudar was made with a minor or the purchaser rents the place on which the movable property was located, and the minor retracted, the purchaser does not acquire the movable property.For property cannot be expropriated from a minor through legal process. And a kinyan established by a minor is of no consequence. For a kinyan depends on a legal document, and witnesses will not sign a legal document unless the parties involved are above the age of majority.
ט
ט
וכן אם קנו מיד הקטן או השכיר מקום המטלטלין וחזר בו לא קנה הלוקח שאין מוציאין מידי הקטן בדין ואין קניין מיד הקטן כלום שהקניין בשטר ואין העדים חותמין אלא על שטר של אדם גדול:
10 Similarly, if a minor purchased movable property and sought to finalize the transaction with a kinyan sudar or by renting the place where the movable property was located, he does not acquire the movable property until he performs meshichah. The rationale is that he cannot acquire property using any of the legal processes that are used by an adult. Proof of this thesis can be drawn from the fact that a male minor does not acquire by virtue of the presence of property in his courtyard, nor by virtue of the presence of property within the radius of four cubits next to him. The rationale is that these are effective with regard to the acquisition of property, because of the principle of agency, not as an extension of his physical person, as will be explained. It is improper that a kinyan sudar and the rental of the place where property is located should be more effective than the acquisition of property by virtue of its presence in one's courtyard.
Different rules apply with regard to a female minor. She is given the right to acquire property by virtue of its presence in her courtyard, as an extension of her physical person. Therefore, she may finalize the acquisition of movable property with a kinyan sudar or by renting the place where the movable property was located.
י
וכן קטן שקנה מטלטלין וקנו מידו ושכר מהם המקום לא קנה עד שימשוך לפי שאינו זוכה בדרכים שזוכין בהן הגדולים ראיה לדבר שאין חצר של קטן ולא ארבע אמות שלו קונין לו מפני שנתרבו מדין שליחות ולא מדין ידו כמו שיתבאר ולא יהיה הקניין או שכירות המקום גדול מחצירו אבל הקטנה שנתרבתה חצירה מידה תקנה המטלטלין מאחרים אם קנו מידה או בשכירות מקום:
11 It appears to me that when a minor acquires landed property, pays its price,? and manifests possession over the property, it should remain in his possession, despite the fact that he cannot sell property. The rationale is that it is as if the minor were not in our presence. And we follow the principle: we may acquire a benefit for a person outside his presence, but we cannot cause a loss for a person outside his presence.
יא
יא
יראה לי שקטן שקנה קרקע ונתן דמים והחזיק בקרקע תעמוד בידו אע"פ שאין ממכרו בקרקע כלום שהקטן כמי שאינו בפנינו הוא וזכין לאדם שלא בפניו ואין חבין לו אלא בפניו:
12 When a minor attains majority - i.e., a male over thirteen years old and a female over twelve, when they manifest signs of physical maturity - any purchase, sale or present of movable property that he or she undertakes is binding. This applies even if he or she does not possess an understanding of the nature of financial transactions.
With regard to landed property, by contrast, his deeds are not effective unless he is past majority and possesses an understanding of the nature of financial transactions.
יב
קטן שהגדיל והביא הזכר שתי שערות אחר שלש עשרה שנה והבת אחר שתים עשרה אע"פשאינו יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו מתנה במטלטלין אבל בקרקע אין מעשיו קיימין עד שיהיה יודע בטיב משא ומתן אחר שהגדיל:
13 When does the above apply? With regard to his own property. With regard to landed property that he inherited from his parents or from other deceased persons, his sale of this land is not effective until he is twenty years old. This applies even though he has manifested signs of physical maturity and possesses an understanding of the nature of financial transactions. This restriction was applied lest the youth sell the land cheaply, because he is attracted by money, and he has not become settled within ordinary worldly ways.
יג
יג
בד"א בקרקע שלו אבל קרקע שירש מאבותיו או משאר מורישיו אין ממכרו ממכר עד שיהיה בן עשרים שנה אף על פי שהביא שתי שערות ויודע בטיב משא ומתן שמא ימכור בזול מפני שדעתו נוטה אחר המעות ועדיין לא נתיישבה דעתו בדרכי העולם:
14 When a youth below the age of twenty gives a present of landed property - whether he gives it while healthy or as part of the distribution of his property in an oral will - it is binding. The rationale is that unless he received significant benefit, he would not have given it. Moreover, this is a rare occurrence. Our Sages said: "Let his present endure, so that his words will be heeded."
יד
יד
מתנתו כשהוא פחות מבן עשרים בין מתנת בריא בין מתנת שכיב מרע הרי זו קיימת שאילו לא הגיע לו הנייה גדולה לא נתן והוא דבר שאינו מצוי תמיד ואמרו חכמים תתקיים מתנתו כדי שיהיו דבריו נשמעין:
15 When does the license for a youth to sell property inherited from his father after he reaches twenty apply? When he has manifested signs of physical maturity or manifested signs of being sterile. If, however, he did not manifest signs of physical maturity or sterility, he is still considered a minor, and a sale of landed property that he makes is not binding - even with regard to property that he acquires himself - until he reaches the age of 35.
טו
טו
במה דברים אמורים שהוא מוכר קרקע אביו כשהוא בן עשרים כשהביא שתי שערות או כשנולדו לו סימני סריס אבל אם לא הביא שתי שערות ולא נעשה סריס קטן הוא ואין ממכרו בקרקע ממכר ואפילו בנכסיו עד שיגדיל לרוב שנותיו:
16 The following rule applies when a youth sells landed property - that he either purchased or inherited - and then dies, and his heirs maintain that he was a minor at the time of the sale. If they seek to have an examination made, we do not heed their desire to debase his remains. Moreover, it is questionable whether the examination would be of any value, because the appearance of these physical signs changes at the time of death. A further rationale to accept the validity of the sale is that we accept the presumption that witnesses would not sign a deed of sale unless they knew with certainty that the seller had attained majority.
טז
טז
מי שמכר בין בנכסיו בין בנכסי אביו ומת ובאו קרוביו וערערו שהיה קטן בשעת המכר ובקשו לבדקו אין שומעין להם לנוולו ועוד שהסימנים משתנין במיתה וחזקה היא שאין העדים חותמין על השטר אלא אם כן ידעו בודאי שהמוכר גדול:
17 When a youth who is below the age of twenty sells property that he inherited, he may expropriate it from the purchaser, whether before the age of twenty or after the age of twenty.
When he expropriates the property, he may also expropriate the value of all the produce of the property that the purchaser has consumed. If the purchaser undertook expenses or planted or sowed, we evaluate the amount due him, but he must return the remainder.
This is the way my masters have ruled. I maintain that even if a minor sells property that he inherited, if he does not protest immediately after he becomes twenty, he is no longer able to protest. The rationale is that since the seller took the money, and the purchaser used the land with his consent after he attained the age of twenty without his protest, the acquisition of the property by the purchaser is confirmed, because the seller showed his appreciation of his sale.
יז
פחות מבן עשרים שמכר קרקע אביו חוזר ומוציא מיד הלוקח בין קודם עשרים בין אחר עשרים ומוציא מן הלוקח כל הפירות שאכל ואם הוציא הוצאות או שנטע וזרע שמין לו ומחזיר את השאר כדין הזה הורו רבותי ואני אומר שאפילו קטן שמכר קרקע מנכסי אביו וכשנעשה בן עשרים לא מיחה אינו יכול לחזור שכיון שלקח המעות ונשתמש הלוקח בקרקע זו לפניו כשהוא בן עשרים ולא מיחה נתקיימה בידי הלוקח שהרי רצה בממכרו:
18 A drunken man is considered to be responsible for his actions. A sale, a purchase or a present involving him is binding. If, however, his drunken state approaches that of Lot- i.e., he is so drunk that he does not realize what he is doing - his deeds are of no consequence. It is as if he were a mentally incompetent person or a child below the age of six.
יח
יח
השכור מקחו מקח וממכרו ממכר ומתנותיו קיימין ואם הגיע לשכרותו של לוט והוא השכור שעושה ואינו יודע מה עושה אין מעשיו כלום והרי הוא כשוטה או כקטן פחות מבן שש:
Mechirah - Chapter Thirty
1 When a person sells landed property or movable property to a colleague and someone acquires the property on the purchaser's behalf without the purchaser's knowledge, the option is given to the purchaser. If the purchaser desires to acquire the property, the seller cannot retract. If the purchaser does not desire to acquire the property, the property returns to its original owner.
Therefore, a deed of sale can be written for a seller even when the purchaser is not present. The purchaser, however, is always required to pay the scribe's fee. This applies even if a person sells his field because it is of inferior quality.
א
המוכר שמכר קרקע או מטלטלין וזכה בהן הלוקח שלא מדעתו יד הלוקח על העליונה ואם רצה לוקח אין המוכר יכול לחזור בו ואם לא רצה תחזור לבעליה לפיכך כותבין שטר למוכר אע"פ שאין הלוקח עמו ולעולם הלוקח נותן שכר הסופר ואפילו מכר שדהו מפני רעתה:
2 Similarly, when a Canaanite servant buys or sells property, or whether he gives a present or a present is given to him, the option is given to the servant's owner. If he desires to perpetuate the servant's act, the servant's acts are binding. If the master does not grant his consent, the servant's acts are nullified entirely.
The master may perpetuate or nullify the servant's act with merely a verbal statement. It is not necessary that he confirm his decision with a kinyan.
ב
וכן העבד שקנה או מכר או נתן מתנה או נתנה לו יד האדון על העליונה אם רצה לקיים מעשיו הרי אלו קיימין ואם לא רצה בטלו כל מעשיו ובדברים בלבד הוא שמקיים האדון או מבטל ואינו צריך לקנות ממנו כלום:
3 Similarly, when a woman sells or gives a present - whether of property belonging to her husband, property defined as nichsei tzon barzel that she brought him, property that he designated for her in her marriage contract, or property defined as nichsei m'log,whether landed property or movable property - the option is given to her husband. This ruling also applies if she purchases property or if she is given a present. If her husband desires to perpetuate the transfer, it is binding. If he desires to nullify it, it is nullified entirely.
Different rules apply when a husband sells or gives away property to which his wife shares a connection - e.g., land that she brought to him that was recorded in her marriage contract, land that he designated for her in consideration of goods she brought to the marriage, or property that he designated for her in her marriage contract. Even though the purchaser has the woman confirm her husband's deeds with a kinyan, whatever he has done is nullified, because she may rationalize her actions, stating: "I did it only to generate satisfaction for my husband."
ג
וכן האשה שמכרה או נתנה מתנה בין בנכסי בעלה בין בנכסי צאן ברזל שהכניסה לו בין בדברים שייחד לה בכתובתה בין בנכסי מלוג בין בקרקעות בין במטלטלין וכן אם לקחה או נתנה [לה מתנה] יד הבעל על העליונה ואם רצה לקיים יקיים אם רצה לבטל יבטל הכל אבל הבעל שמכר או נתן בין קרקע שהכניסה לו אשתו בכתובתה או קרקע שהכניס לה שום משלו בין קרקע שייחד לה בכתובתה אף על פי שקנו מיד האשה אחר שקיימה מעשיו הרי כל מה שעשה בטל מפני שהיא אומרת נחת רוח עשיתי לבעלי:
4 If the husband sold or gave as a present nichsei m'log,whether landed property or movable property, the option is granted the woman. If she desires to nullify the sale, shemay. If, however she confirms her husband's actions, the purchaser acquires the property.
ד
ד
מכר או נתן נכסי מלוג בין בקרקעות בין במטלטלין יד האשה על העליונה רצתה לבטל מבטלה ואם קיימה מעשיה קנו הלקוחות:
5 The following rule applies when a husband sells movable property that is classified to be nichsei tzon barzel or movable property that he gave his wife from his own property. Although he does not have the right to do so, if he transgresses and sells or gives away such property, it is acquired by the purchasers, and his wife may not expropriate it from them.
Similarly, the husband has the right to sell all of his property, even though it is under lien to his wife's marriage contract. If she is later granted the right to expropriate the property, she will expropriate it. This applies unless she first wrote a disclaimer for the purchaser, and confirmed it with a kinyan.
ה
בעל שמכר מטלטלין של נכסי צאן ברזל או מטלטלין שנתנה לו משלו אע"פ שאינו רשאי אם עבר ומכר או נתן קנו הלקוחות ואין האשה יכולה להוציא מידם וכן יש לו לבעל למכור כל נכסיו אף על פי שהן תחת יד שעבוד הכתובה ואם תבא לטרוף טורפת אא"כ כתבה ללוקח תחלה וקנו מידה:
6 When a woman sells or gives nichsei tzon barzel to her husband, he does not acquire the property. Instead, she may expropriate it from him, as explained in Hilchot Ishut.
When a court sells or purchases property on behalf of orphans - whether landed property or movable property - both the purchase and sale are binding. If, however, it gives the orphans' property away as a present, the gift is of no consequence. The rationale is that a person may not give away something that does not belong to him.
The same principles apply with regard to an orphan's guardian, whether a guardian appointed by the court or one appointed by the orphan's father before his death.
ו
האשה שמכרה או נתנה נכסי צאן ברזל לבעלה לא קנה, ויש לה לחזור ולהוציא מידו כמו שביארנו בהלכות אישות, בית דין שמכרו או לקחו בנכסי יתומים בין בקרקע בין במטלטלין, וכן האפוטרופוסין בין שמינו אותם בית דין בין שמינה אותן אבי יתומים, מקחן מקח וממכרן ממכר אבל מתנתם איזה כלום שאין אדם נותן דבר שאינו שלו.
7 When a person sells or gives away property on the Sabbath - and needless to say, on the holidays - although he is punished by stripes, his deeds are binding.
Similarly, when a person enters into a kinyan chalifin on the Sabbath, the kinyan is binding. After the Sabbath, a legal record may be composed and the property transferred.
ז
המוכר או הנותן בשבת ואין צריך לומר ביום טוב אף על פי שמכין אותו מעשיו קיימין וכן כל מי שקנו מידו בשבת הקניין קיים וכותבין לאחר השבת ונותנין:
• Tuesday, 12 AV , 5776 · 16 August 2016
• "Today's Day"
• Friday, Menachem Av 12, 5703
Torah lessons: Chumash: Va'etchanan, Shishi with Rashi.
Tehillim: 66-68.
Tanya: But what causes (p. 399) ...who seeks it. (p. 401).
The Alter Rebbe repeated what the Mezritcher Maggid said quoting the Baal Shem Tov: "Love your fellow like yourself" is an interpretation of and commentary on "Love Hashem your G-d." He who loves his fellow-Jew loves G-d, because the Jew has with in himself a "part of G-d Above." Therefore, when one loves the Jew - i.e. his inner essence - one loves G-d.
• Daily Thought:
A Different Peace
True peace is not a forced truce, not a homogenization of differences, not a common ground that abandons our home territories.
True peace is the oneness that sprouts from diversity, the beauty that emerges from a panorama of colors, strokes and textures, from the harmony of many instruments each playing a unique part, not one overlapping the other’s domain by even the breadth of a hair.
Those who attempt to blur those borders, whatever be their motives—they are unwittingly destroying the world.
Beginning with the crucial border between man and woman. For this is the beginning of all diversity, the place where G‑d’s oneness shines most intensely from within His precious world.[Likkutei Sichot, vol. 18, Korach 3.]
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