Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Today in Jewish History:
• Third expulsion from France (1322)
After having been allowed back into France in the year 1315 (after the expulsion in 1306 by Philip IV), the Jews were once again expelled from France by Charles IV, who thus broke the pledge made by his predecessors in 1315 that the Jews would be able to stay in France for at least 12 years.
Daily Quote:
Such is the liar's fate: even when he speaks the truth he is not believed[Avot d'Rabbi Nathan]Daily Study:
Chitas and Rambam for today:
Chumash: Matot-Massei, 3rd Portion Numbers 32:1-32:19 with Rashi Parshat Matot-Massei
In Israel: Massei
• Numbers Chapter 32
1The descendants of Reuben and Gad had an abundance of livestock very numerous and they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. אוּמִקְנֶ֣ה | רַ֗ב הָיָ֞ה לִבְנֵ֧י רְאוּבֵ֛ן וְלִבְנֵי־גָ֖ד עָצ֣וּם מְאֹ֑ד וַיִּרְא֞וּ אֶת־אֶ֤רֶץ יַעְזֵר֙ וְאֶת־אֶ֣רֶץ גִּלְעָ֔ד וְהִנֵּ֥ה הַמָּק֖וֹם מְק֥וֹם מִקְנֶֽה:
2The descendants of Gad and the descendants of Reuben came, and they spoke to Moses and to Eleazar the kohen and to the princes of the community, saying, בוַיָּבֹ֥אוּ בְנֵי־גָ֖ד וּבְנֵ֣י רְאוּבֵ֑ן וַיֹּֽאמְר֤וּ אֶל־משֶׁה֙ וְאֶל־אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֶל־נְשִׂיאֵ֥י הָֽעֵדָ֖ה לֵאמֹֽר:
3"Ataroth, Dibon, Jazer, and Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, געֲטָר֤וֹת וְדִיבֹן֙ וְיַעְזֵ֣ר וְנִמְרָ֔ה וְחֶשְׁבּ֖וֹן וְאֶלְעָלֵ֑ה וּשְׂבָ֥ם וּנְב֖וֹ וּבְעֹֽן:
Ataroth, Dibon…: They were [part] of the land belonging to Sihon and Og. עטרות ודיבון וגו': מארץ סיחון ועוג היו:
4the land that the Lord struck down before the congregation of Israel is a land for livestock, and your servants have livestock." דהָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה יְהֹוָה֙ לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔ל אֶ֥רֶץ מִקְנֶ֖ה הִ֑וא וְלַֽעֲבָדֶ֖יךָ מִקְנֶֽה:
5They said, "If it pleases you, let this land be given to your servants as a heritage; do not take us across the Jordan." הוַיֹּֽאמְר֗וּ אִם־מָצָ֤אנוּ חֵן֙ בְּעֵינֶ֔יךָ יֻתַּ֞ן אֶת־הָאָ֧רֶץ הַזֹּ֛את לַֽעֲבָדֶ֖יךָ לַֽאֲחֻזָּ֑ה אַל־תַּֽעֲבִרֵ֖נוּ אֶת־הַיַּרְדֵּֽן:
6[Thereupon,] Moses said to the descendants of Gad and the descendants of Reuben, "Shall your brethren go to war while you stay here? ווַיֹּ֣אמֶר משֶׁ֔ה לִבְנֵי־גָ֖ד וְלִבְנֵ֣י רְאוּבֵ֑ן הַֽאַחֵיכֶ֗ם יָבֹ֨אוּ֙ לַמִּלְחָמָ֔ה וְאַתֶּ֖ם תֵּ֥שְׁבוּ פֹֽה:
Shall your brethren: This [’hey’] denotes a question. האחיכם: לשון תמיהה הוא:
7Why do you discourage the children of Israel from crossing over to the land which the Lord has given them? זוְלָ֣מָּה תְנִיא֔וּן (כתיב תנואון) אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל מֵֽעֲבֹר֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהֹוָֽה:
Why do you discourage: You turn aside and dissuade their hearts from crossing, for they will think that you are afraid to cross because of the war and the strength of the cities and the people. ולמה תניאון: תסירו ותמניעו לבם מעבור שיהיו סבורים שאתם יראים לעבור מפני המלחמה וחוזק הערים והעם:
8This is what your fathers did when I sent them from Kadesh barnea to explore the Land. חכֹּ֥ה עָשׂ֖וּ אֲבֹֽתֵיכֶ֑ם בְּשָׁלְחִ֥י אֹתָ֛ם מִקָּדֵ֥שׁ בַּרְנֵ֖עַ לִרְא֥וֹת אֶת־הָאָֽרֶץ:
from Kadesh-barnea: This was its name; there were two places called Kadesh [one Kadesh-barnea and one Kadesh unmodified]. מקדש ברנע: כך שמה, ושני קדש היו:
9They went up to the Valley of Eshkol and saw the land, and they discouraged the children of Israel from crossing into the land which the Lord has given them. טוַיַּֽעֲל֞וּ עַד־נַ֣חַל אֶשְׁכּ֗וֹל וַיִּרְאוּ֙ אֶת־הָאָ֔רֶץ וַיָּנִ֕יאוּ אֶת־לֵ֖ב בְּנֵ֣י יִשְׂרָאֵ֑ל לְבִלְתִּי־בֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁר־נָתַ֥ן לָהֶ֖ם יְהֹוָֽה:
10The anger of the Lord flared on that day, and He swore, saying, יוַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בַּיּ֣וֹם הַה֑וּא וַיִּשָּׁבַ֖ע לֵאמֹֽר:
11'None of the men from the age of twenty years and over who came out of Egypt will see the land that I swore to Abraham, to Isaac, and to Jacob, for they did not follow Me wholeheartedly, יאאִם־יִרְא֨וּ הָֽאֲנָשִׁ֜ים הָֽעֹלִ֣ים מִמִּצְרַ֗יִם מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה אֵ֚ת הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֛עְתִּי לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹ֑ב כִּ֥י לֹֽא־מִלְא֖וּ אַֽחֲרָֽי:
12except for Caleb the son of Jephunneh the Kenizite and Joshua the son of Nun, for they followed the Lord wholeheartedly.' יבבִּלְתִּ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ הַקְּנִזִּ֔י וִֽיהוֹשֻׁ֖עַ בִּן־נ֑וּן כִּ֥י מִלְא֖וּ אַֽחֲרֵ֥י יְהֹוָֽה:
The Kenizite: He [Caleb] was the stepson of Kenaz, to whom Caleb’s mother bore Othniel [see Jud. 3:9]. — [Sotah 11b] הקנזי: חורגו של קנז היה, וילדה לו אמו של כלב את עתניאל:
13The anger of the Lord flared against Israel, and He made them wander in the desert for forty years until the entire generation who had done evil in the eyes of the Lord had died out. יגוַיִּחַר־אַ֤ף יְהֹוָה֙ בְּיִשְׂרָאֵ֔ל וַיְנִעֵם֙ בַּמִּדְבָּ֔ר אַרְבָּעִ֖ים שָׁנָ֑ה עַד־תֹּם֙ כָּל־הַדּ֔וֹר הָֽעֹשֶׂ֥ה הָרָ֖ע בְּעֵינֵ֥י יְהֹוָֽה:
He made them wander: He moved them about from place to place, as in נָע וָנָד“a wanderer and an exile” (Gen. 4:12). וינעם: ויטלטלם. מן נע ונד:
14And behold, you have now risen in place of your fathers as a society of sinful people, to add to the wrathful anger of the Lord against Israel. ידוְהִנֵּ֣ה קַמְתֶּ֗ם תַּ֚חַת אֲבֹ֣תֵיכֶ֔ם תַּרְבּ֖וּת אֲנָשִׁ֣ים חַטָּאִ֑ים לִסְפּ֣וֹת ע֗וֹד עַ֛ל חֲר֥וֹן אַף־יְהֹוָ֖ה אֶל־יִשְׂרָאֵֽל:
to add: לִסְפּוֹת like“add (סְפוּ) year to year” (Isa. 29:1), and“add (סְפוּ) your burnt offerings” (Jer. 7:21); it denotes addition. לספות: כמו (ישעיה כט, א) ספו שנה על שנה, (ירמיה ז, כא) עולותיכם ספו וגו', לשון תוספת:
15If you turn away from following Him, He will leave you in the desert again, and you will destroy this entire people." טוכִּ֤י תְשׁוּבֻן֙ מֵאַ֣חֲרָ֔יו וְיָסַ֣ף ע֔וֹד לְהַנִּיח֖וֹ בַּמִּדְבָּ֑ר וְשִֽׁחַתֶּ֖ם לְכָל־הָעָ֥ם הַזֶּֽה:
16They approached him and said, "We will build sheepfolds for our livestock here and cities for our children. טזוַיִּגְּשׁ֤וּ אֵלָיו֙ וַיֹּ֣אמְר֔וּ גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ:
We shall build sheepfolds for our livestock here: They were more concerned about their possessions than about their sons and daughters, since they mentioned their livestock before [mentioning] their children. Moses said to them, “Not so! Treat the fundamental as a fundamental, and the matter of secondary importance as a matter of secondary importance. First ‘build cities for your children,’ and afterwards 'enclosures for your sheep’” (verse 24) - [Mid. Tanchuma Mattoth 7] נבנה למקננו פה: חסים היו על ממונם יותר מבניהם ובנותיהם, שהקדימו מקניהם לטפם. אמר להם משה לא כן עשו, העיקר עיקר והטפל טפל, בנו לכם תחלה ערים לטפכם ואחר כך גדרות לצאנכם:
17We will then arm ourselves quickly [and go] before the children of Israel until we have brought them to their place. Our children will reside in the fortified cities on account of the inhabitants of the land. יזוַֽאֲנַ֜חְנוּ נֵֽחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקוֹמָ֑ם וְיָשַׁ֤ב טַפֵּ֨נוּ֙ בְּעָרֵ֣י הַמִּבְצָ֔ר מִפְּנֵ֖י יֽשְׁבֵ֥י הָאָֽרֶץ:
We will then arm ourselves quickly: We will speedily arm ourselves, as in,“the booty speeds, the spoil hastens (חָשׁ)” (Isa. 8:3); “Let Him hurry, let Him hasten (יָחִישָׁה)” (ibid. 5:19). ואנחנו נחלץ חשים: נזדרז מהירים, כמו (ישעיה ח, א) מהר שלל חש בז, (ישעיה ה, יט) ימהר יחישה:
before the children of Israel: At the head of the troops, because they were mighty warriors, for concerning Gad it says, “tearing the arm [of his prey, together] with the head” (Deut. 33:20). Moses too, explained this to them a second time in [the portion of] Eleh Hadevarim: “And I commanded you at that time saying, “…pass over, armed, before your brothers, the children of Israel, all who are warriors” (ibid. 3:18), and concerning Jericho it is written, “the armed force went ahead of them” (Josh. 6:13). These were [the tribes of] Gad and Reuben, who were fulfilling their condition. לפני בני ישראל: בראשי גייסות, מתוך שגבורים היו, שכן נאמר בגד (דברים לג, כ) וטרף זרוע אף קדקד, ואף משה חזר ופירש להם באלה הדברים (דברים ג, יח) ואצו אתכם בעת ההיא וגו' חלוצים תעברו לפני אחיכם בני ישראל כל בני חיל. וביריחו כתיב (יהושע ו, יג) והחלוץ הולך לפניהם, זה ראובן וגד שקיימו תנאם:
Our children will reside: while we are still with our brethren. וישב טפנו: בעודנו אצל אחינו:
in the fortified cities: which we shall build now. בערי המבצר: שנבנה עכשיו:
18We shall not return to our homes until each of the children of Israel has taken possession of his inheritance. יחלֹ֥א נָשׁ֖וּב אֶל־בָּתֵּ֑ינוּ עַ֗ד הִתְנַחֵל֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַֽחֲלָתֽוֹ:
19For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on the east bank of the Jordan." יטכִּ֣י לֹ֤א נִנְחַל֙ אִתָּ֔ם מֵעֵ֥בֶר לַיַּרְדֵּ֖ן וָהָ֑לְאָה כִּ֣י בָ֤אָה נַּֽחֲלָתֵ֨נוּ֙ אֵלֵ֔ינוּ מֵעֵ֥בֶר הַיַּרְדֵּ֖ן מִזְרָֽחָה:
on the other side of the Jordan and beyond: On the western bank. מעבר לירדן וגו': בעבר המערבי:
for our inheritance has come to us: We have already received it on the eastern side. כי באה נחלתנו: כבר קבלנוה בעבר המזרחי:
Daily Tehillim: Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Igeret HaTeshuva , end of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
• Today's Tanya Lesson
• Tuesday, 27 Tammuz, 5776 ·2 August 2016
• Igeret HaTeshuva , end of Chapter 7
• ואף מי שלא עבר על עון כרת וגם לא על עון מיתה בדי שמים
Even one who has never violated a sin punishable by excision or a sin incurring death by divine agency,
שהוא הוצאת זרע לבטלה וכהאי גוונא
such as vain emission and the like,
אלא שאר עבירות קלות
but other less severe sins,
אף על פי כן, מאחר שהן פוגמים בנשמה ונפש האלקית
nonetheless, since they cause a defect in the spirit and Divine soul,
וכמשל פגימת ופסיקת חבלים דקים כנ״ל
as in the analogy of the fine strands of rope that are defective or severed, as noted above — in ch. 5, which describes the 613 strands that together comprise the lifeline of the soul, and when one transgresses one of the 613 commandments, one of these strands is severed,
הרי בריבוי החטאים יכול להיות פגם כמו בלאו אחד שיש בו כרת ומיתה
therefore, through an accumulation of sins there can eventually be a defect as grave as from one prohibition involving excision or death.
ואפילו בכפילת חטא אחד פעמים רבות
This would be true even when a single sin is repeated numerous times.1
Far from merely damaging the selfsame strand repeatedly, the repetition of even the same sin weakens and jeopardizes the rope as a whole.
כמו שהמשיל הנביא החטאים לענן המאפיל אור השמש
In this manner the prophet compares sins to a cloud that dims the light of the sun.
כמו שנאמר: מחיתי כעב פשעיך
As the verse states,2 “I have erased your transgressions like a thick cloud” (that can dissipate).
הם עבירות חמורות, המבדילים בין פנימית השפעת שם הוי׳ ברוך הוא לנפש האלקית
This refers to the grave sins (3that are barriers) between the internal aspect of the power flowing forth from the Tetragrammaton, and the Divine soul.
כהבדלת ענן עב וחשוך המבדיל בין השמים לארץ ולדרים עליה, על דרך משל
This is like the separation of a thick, dark cloud that stands between the sun and the earth with its inhabitants.4
וכענן חטאתיך, הן עבירות קלות שאדם דש בעקביו
[The above verse continues:] “…and your sins like a cloud.” These are the lesser sins that man tramples under his heel,
המבדילים כהבדלת ענן קל וקלוש, על דרך משל
[sins] that obscure as does a thin and wispy cloud.
והנה, כמו שבמשל הזה, אם משים אדם נגד אור השמש בחלון מחיצות קלות וקלושות לרוב מאד, הן מאפילות כמו מחיצה אחת עבה, ויותר
In the illustration, if one obscures the sunlight streaming through a window with many fine and flimsy curtains, they will darken as much as one thick curtain will, and even more.
וככה ממש הוא בנמשל
This is exactly so in the analogue,
בכל עונות שאדם דש בעקביו
with all those cloud-like sins upon which man tramples indifferently, because they seem to be of little import: they obscure the Divine light by their multitudinous repetition as do many fine curtains, “darkening as much as one thick curtain will, and even more”;
ומכל שכן המפורסמות מדברי רז״ל, שהן ממש כעבודה זרה וגילוי עריות ושפיכות דמים
and certainly with those sins that our Sages often warned against, that are actually like idolatry, immorality and bloodshed.
כמו העלמת עין מן הצדקה
For example:5 ignoring the needy,
כמו שכתוב: השמר לך פן יהיה דבר עם לבבך בליעל וגו׳
concerning which Scripture writes,6 “Beware lest there be in your heart something unworthy….”
ובליעל היא עבודת אלילים וכו׳
Beliyaal (here translated “unworthy”) is used in reference to idolatry7..., from which we learn that ignoring the needy is likened to idolatry.
והמספר בגנות חבירו, היא לשון הרע, השקולה כעבודה זרה וגילוי עריות ושפיכות דמים
Or talebearing, the evil tongue, that is equated to idolatry, immorality, and bloodshed.8
וכל הכועס כאילו עובד עבודה זרה
Likewise, the vile-tempered is like the idolatrous,9
וכן מי שיש בו גסות הרוח
and so is the arrogant.10
וכהנה רבות בגמרא
There are many such cases described in the Talmud — of sins whose punishment is not as severe as that of idolatry and the like, but which nonetheless effect a similar spiritual blemish,
ותלמוד תורה כנגד כולן
and [the sin of neglecting] the study of the Torah equals them all.
כמאמר רז״ל: ויתר הקב״ה על עבודה זרה וכו׳
As our Sages assert,11 “G‑d has overlooked idolatry, [immorality and bloodshed, but has not overlooked the sin of neglecting Torah study].”
Thus, sins such as ignoring the needy, talebearing, and so on, though not carrying the punishment of excision or death by the hand of heaven, nonetheless sever the soul from its Divine source.
ולכן סידרו בקריאת שמע שעל המטה, לקבל עליו ד׳ מיתות בית דין וכו׳
For this reason it was ordained that in the course of Keriat Shema at the bedside12 one should accept the four executions of the court, and so on.
This acceptance is recited even by those who have never committed capital sins, because many other sins blemish the soul to the same degree as do those which are punishable by any of the four executions administered by the court.
מלבד שעל פי הסוד כל הפוגם באות יו״ד של שם הוי׳ כאילו נתחייב סקילה
Besides, according to Sod, the mystical dimension of the Torah, causing a defect in the yud of the Tetragrammaton is like incurring lapidation;
והפוגם באות ה״א כאילו נתחייב שריפה
causing a defect in the hei is like incurring burning;
ובאות וי״ו כאילו נתחייב הרג
[causing a defect] in the vav is like incurring the sword;
ובאות ה״א אחרונה כאילו נתחייב חנק
and [causing a defect in] the latter hei is like incurring strangulation.
והמבטל קריאת שמע פוגם באות יו״ד, ותפילין באות ה״א
Neglecting the Shema impairs the yud, and tefillin the hei,
וציצית באות וי״ו ותפלה באות ה״א וכו׳
tzitzit the vav, and prayer the latter hei, and so on.
We thus see that according to the Kabbalah the soul can be blemished through other sins just as by a capital sin. Undertaking the “four executions” clears the soul of these blemishes.
ומזה יוכל המשכיל ללמוד לשאר עונות וחטאים
From this a thinking man can infer for other sins and transgressions (The Rebbe adds: “…which one of the letters of the Tetragrammaton they are related to, and thus, to which manner of execution”),
וביטול תורה כנגד כולן
and for [the sin of] neglecting the study of the Torah, which is equivalent to them all.
All the above lends the thinking person a contrite heart, as he grows aware of the blemish caused even by his supposedly lesser sins.
This contrition is the second preparatory step along the “true and direct” path to the lower level of repentance. For contrition crushes the kelipot and sitra achra and enables a man to repent truthfully, earnestly regretting his past misdeeds and firmly resolving to better his future ways.
FOOTNOTES
1.Note of the Rebbe: “The proof of the Ran is well known (and it appears as an actual point of law in the Shulchan Aruch of the Alter Rebbe, Orach Chayim 328:16) — that the repeated transgression of a prohibition of the Torah involving a quantity that is less than the minimal punishable amount, is more serious than transgressing a prohibition that incurs death by lapidation! (Incidentally, this serves to prove (cf. below) that a multitude of seemingly lesser sins can ‘darken as much..., and even more.’)”
2.Yeshayahu 44:22.
3.Parentheses are in the original text.
4.Note of the Rebbe: “This phrase would appear to be superfluous. Possibly it relates to two details in the analogue: the lower hei (Malchut, earth); the divine soul (‘with its inhabitants’).”
5.Note of the Rebbe: “Ketubbot 68a.”
6.Devarim 15:9.
7.Note of the Rebbe: “Until here, as in the Gemara, loc. cit., and Sanhedrin 111b.”
8.Note of the Rebbe: “Arachin 15b.”
9.Zohar II, 182b; Rambam, Hilchot De‘ot 2:3.
10.Cf. Sotah 4b.
11.Introduction to Eichah Rabbah, beg. of Sec. 2; Yerushalmi, Chagigah 1:7.
12.Note of the Rebbe: “Even though it is not the function of Iggeret HaTeshuvah to explain the prayers, this comment is relevant here because one of the themes of the bedside Keriat Shema is stocktaking and teshuvah. (See also Part I, end of ch. 7.)”
Even one who has never violated a sin punishable by excision or a sin incurring death by divine agency,
שהוא הוצאת זרע לבטלה וכהאי גוונא
such as vain emission and the like,
אלא שאר עבירות קלות
but other less severe sins,
אף על פי כן, מאחר שהן פוגמים בנשמה ונפש האלקית
nonetheless, since they cause a defect in the spirit and Divine soul,
וכמשל פגימת ופסיקת חבלים דקים כנ״ל
as in the analogy of the fine strands of rope that are defective or severed, as noted above — in ch. 5, which describes the 613 strands that together comprise the lifeline of the soul, and when one transgresses one of the 613 commandments, one of these strands is severed,
הרי בריבוי החטאים יכול להיות פגם כמו בלאו אחד שיש בו כרת ומיתה
therefore, through an accumulation of sins there can eventually be a defect as grave as from one prohibition involving excision or death.
ואפילו בכפילת חטא אחד פעמים רבות
This would be true even when a single sin is repeated numerous times.1
Far from merely damaging the selfsame strand repeatedly, the repetition of even the same sin weakens and jeopardizes the rope as a whole.
כמו שהמשיל הנביא החטאים לענן המאפיל אור השמש
In this manner the prophet compares sins to a cloud that dims the light of the sun.
כמו שנאמר: מחיתי כעב פשעיך
As the verse states,2 “I have erased your transgressions like a thick cloud” (that can dissipate).
הם עבירות חמורות, המבדילים בין פנימית השפעת שם הוי׳ ברוך הוא לנפש האלקית
This refers to the grave sins (3that are barriers) between the internal aspect of the power flowing forth from the Tetragrammaton, and the Divine soul.
כהבדלת ענן עב וחשוך המבדיל בין השמים לארץ ולדרים עליה, על דרך משל
This is like the separation of a thick, dark cloud that stands between the sun and the earth with its inhabitants.4
וכענן חטאתיך, הן עבירות קלות שאדם דש בעקביו
[The above verse continues:] “…and your sins like a cloud.” These are the lesser sins that man tramples under his heel,
המבדילים כהבדלת ענן קל וקלוש, על דרך משל
[sins] that obscure as does a thin and wispy cloud.
והנה, כמו שבמשל הזה, אם משים אדם נגד אור השמש בחלון מחיצות קלות וקלושות לרוב מאד, הן מאפילות כמו מחיצה אחת עבה, ויותר
In the illustration, if one obscures the sunlight streaming through a window with many fine and flimsy curtains, they will darken as much as one thick curtain will, and even more.
וככה ממש הוא בנמשל
This is exactly so in the analogue,
בכל עונות שאדם דש בעקביו
with all those cloud-like sins upon which man tramples indifferently, because they seem to be of little import: they obscure the Divine light by their multitudinous repetition as do many fine curtains, “darkening as much as one thick curtain will, and even more”;
ומכל שכן המפורסמות מדברי רז״ל, שהן ממש כעבודה זרה וגילוי עריות ושפיכות דמים
and certainly with those sins that our Sages often warned against, that are actually like idolatry, immorality and bloodshed.
כמו העלמת עין מן הצדקה
For example:5 ignoring the needy,
כמו שכתוב: השמר לך פן יהיה דבר עם לבבך בליעל וגו׳
concerning which Scripture writes,6 “Beware lest there be in your heart something unworthy….”
ובליעל היא עבודת אלילים וכו׳
Beliyaal (here translated “unworthy”) is used in reference to idolatry7..., from which we learn that ignoring the needy is likened to idolatry.
והמספר בגנות חבירו, היא לשון הרע, השקולה כעבודה זרה וגילוי עריות ושפיכות דמים
Or talebearing, the evil tongue, that is equated to idolatry, immorality, and bloodshed.8
וכל הכועס כאילו עובד עבודה זרה
Likewise, the vile-tempered is like the idolatrous,9
וכן מי שיש בו גסות הרוח
and so is the arrogant.10
וכהנה רבות בגמרא
There are many such cases described in the Talmud — of sins whose punishment is not as severe as that of idolatry and the like, but which nonetheless effect a similar spiritual blemish,
ותלמוד תורה כנגד כולן
and [the sin of neglecting] the study of the Torah equals them all.
כמאמר רז״ל: ויתר הקב״ה על עבודה זרה וכו׳
As our Sages assert,11 “G‑d has overlooked idolatry, [immorality and bloodshed, but has not overlooked the sin of neglecting Torah study].”
Thus, sins such as ignoring the needy, talebearing, and so on, though not carrying the punishment of excision or death by the hand of heaven, nonetheless sever the soul from its Divine source.
ולכן סידרו בקריאת שמע שעל המטה, לקבל עליו ד׳ מיתות בית דין וכו׳
For this reason it was ordained that in the course of Keriat Shema at the bedside12 one should accept the four executions of the court, and so on.
This acceptance is recited even by those who have never committed capital sins, because many other sins blemish the soul to the same degree as do those which are punishable by any of the four executions administered by the court.
מלבד שעל פי הסוד כל הפוגם באות יו״ד של שם הוי׳ כאילו נתחייב סקילה
Besides, according to Sod, the mystical dimension of the Torah, causing a defect in the yud of the Tetragrammaton is like incurring lapidation;
והפוגם באות ה״א כאילו נתחייב שריפה
causing a defect in the hei is like incurring burning;
ובאות וי״ו כאילו נתחייב הרג
[causing a defect] in the vav is like incurring the sword;
ובאות ה״א אחרונה כאילו נתחייב חנק
and [causing a defect in] the latter hei is like incurring strangulation.
והמבטל קריאת שמע פוגם באות יו״ד, ותפילין באות ה״א
Neglecting the Shema impairs the yud, and tefillin the hei,
וציצית באות וי״ו ותפלה באות ה״א וכו׳
tzitzit the vav, and prayer the latter hei, and so on.
We thus see that according to the Kabbalah the soul can be blemished through other sins just as by a capital sin. Undertaking the “four executions” clears the soul of these blemishes.
ומזה יוכל המשכיל ללמוד לשאר עונות וחטאים
From this a thinking man can infer for other sins and transgressions (The Rebbe adds: “…which one of the letters of the Tetragrammaton they are related to, and thus, to which manner of execution”),
וביטול תורה כנגד כולן
and for [the sin of] neglecting the study of the Torah, which is equivalent to them all.
All the above lends the thinking person a contrite heart, as he grows aware of the blemish caused even by his supposedly lesser sins.
This contrition is the second preparatory step along the “true and direct” path to the lower level of repentance. For contrition crushes the kelipot and sitra achra and enables a man to repent truthfully, earnestly regretting his past misdeeds and firmly resolving to better his future ways.
FOOTNOTES
1.Note of the Rebbe: “The proof of the Ran is well known (and it appears as an actual point of law in the Shulchan Aruch of the Alter Rebbe, Orach Chayim 328:16) — that the repeated transgression of a prohibition of the Torah involving a quantity that is less than the minimal punishable amount, is more serious than transgressing a prohibition that incurs death by lapidation! (Incidentally, this serves to prove (cf. below) that a multitude of seemingly lesser sins can ‘darken as much..., and even more.’)”
2.Yeshayahu 44:22.
3.Parentheses are in the original text.
4.Note of the Rebbe: “This phrase would appear to be superfluous. Possibly it relates to two details in the analogue: the lower hei (Malchut, earth); the divine soul (‘with its inhabitants’).”
5.Note of the Rebbe: “Ketubbot 68a.”
6.Devarim 15:9.
7.Note of the Rebbe: “Until here, as in the Gemara, loc. cit., and Sanhedrin 111b.”
8.Note of the Rebbe: “Arachin 15b.”
9.Zohar II, 182b; Rambam, Hilchot De‘ot 2:3.
10.Cf. Sotah 4b.
11.Introduction to Eichah Rabbah, beg. of Sec. 2; Yerushalmi, Chagigah 1:7.
12.Note of the Rebbe: “Even though it is not the function of Iggeret HaTeshuvah to explain the prayers, this comment is relevant here because one of the themes of the bedside Keriat Shema is stocktaking and teshuvah. (See also Part I, end of ch. 7.)”
Rambam:
• Sefer Hamitzvos:
• Tuesday, 27 Tammuz, 5776 · 2 August 2016
• Sefer Hamitzvos:
• Tuesday, 27 Tammuz, 5776 · 2 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.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
Negative Commandment 289
Murder
"You shall not murder"—Exodus 20:13.
It is forbidden to murder a fellow human.
Full text of this Mitzvah »• Murder
Negative Commandment 289
Translated by Berel Bell
The 289th prohibition is that we are forbidden from killing each other.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not commit murder."
The punishment for violating this prohibition is execution by decapitation. [The death penalty is derived] from G‑d's statement2 (exalted be He), "You must even take him from My altar to put him to death."
The details of this mitzvah are explained in the 9th chapter of tractate Sanhedrin3 and the 2nd chapter of Makkos.
FOOTNOTES
1.Ex. 20:13; Deut. 5:17.
2.Ex. 21:14.
3.Mishneh 2.
Negative Commandment 296
Accepting a Ransom from an Inadvertent Murderer
"You shall take no ransom from one who must flee to his city of refuge"—Numbers 35:32.
It is forbidden to take a monetary payment from a person guilty of manslaughter to exempt him from exile in a city of refuge.
Full text of this Mitzvah »
• ccepting a Ransom from an Inadvertent Murderer
Negative Commandment 296
Translated by Berel Bell
The 296th prohibition is that we are forbidden from taking ransom money to spare from exile one who has committed murder unintentionally. Rather, he must be exiled.
The source of this prohibition is G‑d's statement1 (exalted be He), "If one has fled to a refuge city, do not take ransom [to allow him to return and live in the land...]"
The details of this mitzvah are explained in tractate Makkos.
FOOTNOTES
1.Num. 35:32.
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.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
Negative Commandment 289
Murder
"You shall not murder"—Exodus 20:13.
It is forbidden to murder a fellow human.
Full text of this Mitzvah »• Murder
Negative Commandment 289
Translated by Berel Bell
The 289th prohibition is that we are forbidden from killing each other.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not commit murder."
The punishment for violating this prohibition is execution by decapitation. [The death penalty is derived] from G‑d's statement2 (exalted be He), "You must even take him from My altar to put him to death."
The details of this mitzvah are explained in the 9th chapter of tractate Sanhedrin3 and the 2nd chapter of Makkos.
FOOTNOTES
1.Ex. 20:13; Deut. 5:17.
2.Ex. 21:14.
3.Mishneh 2.
Negative Commandment 296
Accepting a Ransom from an Inadvertent Murderer
"You shall take no ransom from one who must flee to his city of refuge"—Numbers 35:32.
It is forbidden to take a monetary payment from a person guilty of manslaughter to exempt him from exile in a city of refuge.
Full text of this Mitzvah »
• ccepting a Ransom from an Inadvertent Murderer
Negative Commandment 296
Translated by Berel Bell
The 296th prohibition is that we are forbidden from taking ransom money to spare from exile one who has committed murder unintentionally. Rather, he must be exiled.
The source of this prohibition is G‑d's statement1 (exalted be He), "If one has fled to a refuge city, do not take ransom [to allow him to return and live in the land...]"
The details of this mitzvah are explained in tractate Makkos.
FOOTNOTES
1.Num. 35:32.
• Rambam - 1 Chapter a Day
Tum'at Met - Chapter 17
• Tum'at Met - Chapter 17
Tum'at Met - Chapter 17
• Tum'at Met - Chapter 17
1
When a projection protrudes from the side of an entrance to a home facing downward and it is twelve handbreadths or less above the earth, it conveys ritual impurity regardless of how small it is. It is clear that such a conveyance of impurity is merely a Rabbinic ordinance. Similarly, any analogous instance where impurity is conveyed by something that is not a sturdy ohel is only a Rabbinic ordinance.
Projections that are more than twelve handbreadths high or which face upward and similarly, the crowns and the ornamental embellishments that project from a structure, do not convey impurity unless they are a handbreadth by a handbreadth in area. This also applies to a projection that extends over an entrance from a lintel. Even if there was a reed at the side of the lintel as wide as the entrance, it does not convey ritual impurity unless it is a handbreadth by a handbreadth in area.
א
זיז שהוא יוצא מפתח הבית ופניו למטה והיה גבהו מעל הארץ שנים עשר טפח או פחות מכאן הרי זה מביא את הטומאה בכל שהוא ודבר ברור הוא שאינו מביא אלא מדבריהם וכן כל כיוצא בהבאת הטומאה כזו שאינה באהל טפח הבריא אינה אלא מדבריהם היה גבוה יתר משנים עשר טפח או שהיו פניו למעלה וכן העטרות והפיתוחים היוצאות מן הבנין אין מביאין אלא בפותח טפח וכן זיז שעל גבי הפתח היוצא מן המשקוף ואפילו היה קנה בצד המשקוף ברוחב הפתח אינו מביא אלא א"כ היה בו פותח טפח:
2
When a projection surrounds an entire building and encompasses a handbreadth at the entrance to the house, it conveys ritual impurity. If it encompasses less than a handbreadth at the entrance of the house and there is impurity in the house,keilim under it are impure. If there is impurity under it, it does not convey impurity to the house. Similar laws apply with regard to a courtyard that is surrounded by an exedra.
ב
זיז שהוא סובב את כל הבית ואוכל בפתח טפח מביא את הטומאה היה אוכל בפתח פחות מטפח וטומאה בבית כלים שתחתיו טמאין טומאה תחתיו אינו מביא את הטומאה לבית וכן בחצר שהיא מוקפת אכסדרה:
3
When a window serves a functional purpose and a projection protrudes across the entire window, even if it was only as wide as a thumbbreadth, it conveys ritual impurity. This applies provided it is two fingerbreadths or less above the window. If it is more than two fingerbreadths higher than the window, it does not convey ritual impurity unless it is a handbreadth wide. When there is a projection over a window that is made for light, it conveys ritual impurity regardless of its size and regardless of its height.
When there is a structure that protrudes in front of a window upon which a person looking out from the window leans while looking, it does not convey ritual impurity. If it has a projection over it, we consider the structure as if it does not exist and the projection above it conveys ritual impurity.
How do all these projections convey ritual impurity? If there was impurity under them or under the house, everything is impure - whether it is in the house or under the projection.
ג
חלון העשויה לתשמיש וזיז יוצא על גבי החלון אפילו היה כרוחב אגודל מביא את הטומאה והוא שיהיה גבוה מעל החלון רום אצבעיים או פחות היה למעלה מאצבעיים אינו מביא את הטומאה אא"כ יש בו רוחב טפח זיז זה שעל גבי החלון העשויה למאור מביא את הטומאה בכל שהוא ואפילו גבוה כל שהוא בנין היוצא לפני החלון שהמשקיף נסמך עליו בשעה שמשקיף אינו מביא את הטומאה היה בו זיז רואין את הבנין כאילו אינו והזיז העליון מביא את הטומאה וכיצד מביאין כל הזיזין האלו טומאה שאם היתה טומאה תחת אחד מהן או בבית הכל טמא בין בבית בין תחת הזיז:
4
When there are two projections one on top of the other, each one of them is a handbreadth by a handbreadth in area, there is a handbreadth of space between them, and there is impurity below the lower one, only the space below it is impure. If there is impurity between them, only the space between them is impure. If there is impurity above the upper one, the space above it until the heavens is impure.
If the upper one extended beyond the lower one for a handbreadth and there was impurity below the lower one or between them, the space beneath them and between them is impure. If there is impurity above the upper one, the space above it until the heavens is impure.
If the upper one extended beyond the lower one for less than a handbreadth and there was impurity beneath them, the space beneath them and between them is impure. If the impurity was between them or under only the extra portion of the upper projection, the space between them and under the extra portion is impure, but the space below the lower projection is pure.
If each of the projections were a handbreadth by a handbreadth in size, but there was not a handbreadth between them, and there was impurity below the lower one, only the space below it is impure. If there was impurity between them or on top of the upper one, the space directly above it until the heavens is impure.
If the projections were not a handbreadth by a handbreadth in size, whether there was a space of a handbreadth between them or not, whether the impurity was beneath the lower one, between them, or on top of the upper one, the impurity pierces through and ascends and pierces through and descends, because it is flush. Similar laws apply when there are two curtains that are a handbreadth above the ground and placed one on top of the other.
When there are keilim, garments, or wooden tablets placed on top of each other and impurity was flush between them, if the impurity was a handbreadth above the earth, the k'li that is above it is considered as creating an ohel over the space of a handbreadth and it imparts impurity to all the keilim under it. If there were stone tablets, even if they were a thousand cubits above the ground, the impurity pierces through and ascends and pierces through and descends, because they are considered as earth.
ד
שני זיזין זה על גב זה ויש בכל אחד מהן פותח טפח וביניהם פותח טפח וטומאה תחת התחתון תחתיו בלבד טמא היתה טומאה ביניהן ביניהם בלבד טמא היתה על גב העליון כנגדו עד הרקיע טמא היה העליון עודף על התחתון פותח טפח וטומאה תחת התחתון או ביניהן תחתיהן וביניהן טמא היתה על גב העליון כנגדו ועד הרקיע טמא היה העליון עודף על התחתון פחות מטפח וטומאה תחתיהם תחתיהם וביניהן טמא היתה הטומאה ביניהם או תחת המותר ביניהן ותחת המותר טמא אבל תחת התחתון טהור יש בכל אחד מהן פותח טפח ואין ביניהם פותח טפח וטומאה תחת התחתון תחתיו בלבד טמא היתה ביניהן או על גבי העליון כנגד הטומאה עד לרקיע טמא אין בהן פותח טפח בין שיש ביניהם פותח טפח ובין שאין ביניהם פותח טפח בין שהיתה הטומאה תחת התחתון או ביניהן או על גב העליון טומאה בוקעת ועולה בוקעת ויורדת שהרי היא רצוצה וכן שתי יריעות שהן גבוהות מן הארץ פותח טפח זו על גבי זו כלים או בגדים או לוחות של עץ שהן מונחין זה על גבי זה וטומאה רצוצה ביניהן אם היתה הטומאה גבוהה מן הארץ טפח הרי הכלי שעליה מלמעלה מאהיל על חלל הטפח ומביא את הטומאה לכל הכלים שתחתיו היו טבליות של שיש אפילו גבוהות מן הארץ אלף אמה טומאה בוקעת ועולה בוקעת ויורדת מפני שהן כקרקע:
5
When tablets of wood are touching each other at their corners, they are a handbreadth above the ground, and there is impurity under one of them, the keilim which are under the second are pure, because it is not touching the other one over the space of a handbreadth. A person who touches the second tablet is considered as one who touched keilim that touched a covering over a corpse.
Different rules apply, by contrast, with regard to all those keilimwhich we said convey ritual impurity and do not intervene in the face of it. If such a k'li was positioned above a corpse, all of thekeilim that are above it are impure, as we explained. They are deemed impure as keilim that were held over a corpse. Even thekeilim over it that are not directly over the impurity are impure. They are considered keilim that touched keilim that were held over a corpse.
ה
לוחות של עץ שהן נוגעות זה בזה בקרנותיהן והן גבוהות מן הארץ טפח וטומאה תחת אחת מהן כלים שתחת השנייה טהורין לפי שאינה נוגעת בחבירתה בפותח טפח והנוגע בלוח זו השנייה כנוגע בכלים שנגעו באהל המת אבל כל הכלים שאמרנו שמביאין את הטומאה ואינן חוצצין אם האהיל הכלי על המת כל כלים שעל גביו טמאים כמו שביארנו וטומאתן משום כלים המאהילין על המת ואף הכלים שעל גביו שאינן כנגד הטומאה טמאים משום כלים שנגעו מכלים שהאהילו על המת:
6
When an earthenware jug was standing on its base in open space and there was an olive-sized portion from a corpse inside of it or below it, directly below its inner space, the impurity pierces through and ascends, pierces through and descends. The jug is impure, because the impurity pierces its bottom and its inner space becomes impure.
If the impurity is located under the thickness of its walls, the impurity pierces through and ascends, pierces through and descends, but the jug is pure. Why is the jug pure? Because the impurity does not pierce through into its inner space, but only to its walls and an earthenware container contracts impurity only from its inner space.
If some of the impurity was below the thickness of its walls and some below its inner space, the impurity pierces through and ascends, pierces through and descends. If the walls were a handbreadth in thickness, it is entirely impure but the space aligned with its opening is pure, for the impurity has spread only throughout the walls.
When does the above apply? When the jug was pure. If, however, the jug was impure, it was a handbreadth raised above the earth, it was covered, or it was turned upside down, and the impurity was in it or on top of it, everything is impure and anything that touches it in its entirety is impure. If it had a cover fastened to it and was placed over a corpse, any food and drink inside of it are pure, but thekeilim over it are impure.
When jugs are resting on their bases or leaning on their sides in open space, they touch each other over a handbreadth of space, and there is impurity below one of them, the impurity pierces through and ascends, pierces through and descends, because it is flush.
When does the above apply? When the jugs are pure. If, however, they are impure or they are raised a handbreadth above the ground, and there is impurity under one of them, the space below all of them is impure, because they are considered as a singleohel.
ו
חבית שהיא יושבת על שוליה באויר וכזית מן המת נתון בתוכה או תחתיה כנגד אוירה טומאה בוקעת ועולה בוקעת ויורדת והחבית טמא שהרי הטומאה בוקעת מתחתיה ונטמאת אוירה היתה הטומאה תחת עובי דפנה טומאה בוקעת ועולה בוקעת ויורדת והחבית טהורה ולמה החבית טהורה שהרי אין הטומאה בוקעת באוירה אלא בדפנה ואין כלי חרש מטמא אלא מאוירו היתה מקצת הטומאה תחת עובי דפנה ומקצתה תחת אוירה טומאה בוקעת ועולה בוקעת ויורדת היה בדפנות פותח טפח כולה טמאה וכנגד פיה טהור שהרי הטומאה פשטה בדפנות בלבד במה דברים אמורים בחבית טהורה אבל אם היתה טמאה או גבוהה מן הארץ טפח או מכוסה או כפויה על פיה והיתה טומאה תחתיה או בתוכה או על גבה הכל טמא וכל הנוגע בה כולו טמא היתה מוקפת צמיד פתיל ונתונה על גבי המת האוכלים והמשקין שבתוכה טהורין והכלים שעל גבה טמאים חביות שהן יושבות על שוליהן או מוטות על צידיהם באויר והן נוגעות זו בזו בפותח טפח וטומאה תחת אחת מהן טומאה בוקעת ועולה בוקעת ויורדת מפני שהיא רצוצה בד"א בטהורות אבל אם היו טמאות או גבוהות מן הארץ פותח טפח וטומאה תחת אחת מהן תחת כולן טמא שהרי הכל אהל אחד:
• Rambam - Chovel uMazzik - Chapter Seven, Chovel uMazzik - Chapter Eight, Rotzeach uShmirat Nefesh - Chapter One
• Chovel uMazzik - Chapter Seven
They contain seventeen mitzvot: seven positive mitzvot and ten negative mitzvot. They are:
a) Not to murder;
b) Not to accept ransom from a murderer to save him from execution;
c) To exile a person who killed inadvertently;
d) Not to accept ransom from a person who killed inadvertently to save him from exile;
e) Not to kill a murderer directly after the murder, before he stands trial;
f) To save a person who is being pursued, by killing the pursuer;
g) Not to have mercy on the pursuer;
h) Not to stand idly by when a colleague's life is in danger;
i) To set aside cities of refuge, and to prepare the roads leading to them;
j) To break the neck of a calf in a wadi [when required];
k) Never to till or seed the land [where the calf was decapitated];
l) Not to create a dangerous situation;
m) To build a guardrail;
n) Not to cause a well-meaning person to blunder;
o) To help [a person whose animal collapses on a road] to unload it;
p) [Together with the owner] to reload [the animal];
q) Not to abandon him helpless, with his burden.
These mitzvot are explained in the chapters [that follow].
1
When a person causes damage to a colleague's property that is not evident to the eye, he is not liable to make financial restitution according to Scriptural Law. For the object has not changed, nor has its form become altered. Nevertheless, our Sages ruled that he is liable according to Rabbinic Law, for he reduced the value of the article. They required him to pay the amount by which its value was reduced.
א
המזיק ב ממון חבירו היזק שאינו ניכר. הואיל ולא נשתנה הדבר ולא נפסדה צורתו הרי זה [א] פטור מן התשלומין דין תורה. אבל מדברי סופרים אמרו הואיל והפחית דמיהן הרי זה חייב ומשלם מה שהפחית מדמיהן:
2
What is implied? If a person causes food belonging to a colleague to be rendered ritually impure, he mixes produce together with produce that is terumah causing it to be considereddimu'a, he mixes a drop of wine that had been used for the sake of idolatry in a colleague's wine, causing the entire quantity to be forbidden, or the like - the amount of the loss is evaluated, and the person who caused the loss is required to pay the entire damages from the finest property in his possession, as is the law regarding anyone who causes damages.
ב
כיצד הרי שטימא אוכלין טהורים של חבירו או שדמע לו פירות או עירב לו טיפת יין נסך בתוך יינו שהרי אסר עליו הכל וכן כל כיוצא בזה. שמין מה שהפסיד ומשלם נזק שלם מן היפה שבנכסיו כדרך כל המזיקין:
3
This ruling was a penalty prescribed by our Sages so that none of the ravagers will go and render a colleague's produce impure and then excuse himself, saying: "I am not liable."
For this reason, if the person who caused damage that is not noticeable dies, the penalty is not expropriated from his estate. For our Sages enforced this penalty only upon the person who transgressed and caused the damage, but not on his heirs, who did not cause any damage.
Similarly, a person who inadvertently causes damage that is not noticeable, or as a result of forces beyond his control, is not liable, for our Sages imposed this penalty only upon a person who intentionally causes damage.
ג
ודבר [ב] זה קנס הוא שקנסוהו חכמים כדי שלא יהיה כל אחד מן המשחיתים הולך ומטמא טהרותיו של חבירו ואומר פטור אני. לפיכך אם מת זה שהזיק היזק שאינו ניכר אין גובין הנזק מנכסיו שלא קנסו חכמים אלא זה שעבר והזיק אבל היורש שלא עשה כלום לא קנסוהו. וכן המזיק היזק שאינו ניכר בשגגה או באונס פטור שלא קנסו אלא המתכוין להזיק מדעתו:
4
When priests intentionally cause a sacrifice to be renderedpiggul, they are obligated to make financial recompense to the person who brought the sacrifice. If they cause such an effect unintentionally, they are not liable.
Similarly, a person who intentionally performs work with a red heifer or with water designated for its ashes is obligated to make financial recompense to its owner. If he does so unintentionally, he is not liable.
ד
הכהנים שפגלו את הזבח במזיד חייבין לשלם. בשוגג פטורין. וכן העושה מלאכה בפרת חטאת ובמי חטאת במזיד חייב לשלם בשוגג פטור:
5
A person who brings a red heifer to the place where a team of cows are threshing, so that it will nurse and thresh, and a person who is carrying water designated for the ashes of the red heifer who diverts his attention from the water is not held liable by an earthly court. He does, however, have a moral and spiritual obligation to make financial recompense.
ה
הכניס פרה למרבק כדי שתינק ותדוש והסיח דעתו ממי חטאת. פטור מדיני אדם וחייב בדיני שמים:
6
When a person pours wine belonging to a colleague as a libation to idol worship, he does not cause the wine to become forbidden. For a Jewish person does not cause property that does not belong to him to become forbidden.
In any of the following situations, the person does cause the wine to be forbidden, and he is therefore liable to make financial recompense:
a) he is a partner with the owner;
b) he is an apostate, who is considered like a gentile;
c) he is given a warning, acknowledges it, and yet disobeys, in which case he is considered an apostate.
How is it possible for such a person to be liable for financial recompense when this act causes him to be liable for capital punishment? Because he becomes obligated to pay for the wine at the time that he lifts it up, while he does not become liable for capital punishment until he actually pours it as a libation.
ו
המנסך יין חבירו לע"ז
7
Whenever a person causes property belonging to a colleague to be damaged - even though he himself is not the one who ultimately causes the damage - since he is the primary cause, he is liable to make financial recompense from the finest property in his possession, like others who cause damage.
What is implied? A person throws a utensil that he owns from a roof onto pillows and blankets, and another person comes and removes the pillows from the ground, causing the utensil to hit the ground and break. The person who removes the pillows is liable to pay the entire sum of the damages, as if he broke the utensil with his own hands. For it was the removal of the pillows and the coverings that caused the utensil to break. The same applies in all analogous situations.
ז
כל הגורם להזיק ממון חבירו [ג] חייב לשלם נזק שלם מן היפה שבנכסיו כשאר המזיקין. אע"פ שאינו הוא המזיק זה הנזק עצמו באחרונה הואיל והוא הגורם הראשון חייב. כיצד ב הזורק כלי שלו מראש הגג על גבי כרים וכסתות ובא אחר וקדם וסלק את הכרים מעל הארץ ונחבט הכלי בארץ ונשבר. [ד] חייב נזק שלם כאילו שברו בידו שסלוק הכרים והכסתות
8
When by contrast a person throws a utensil belonging to a colleague from a roof onto pillows and blankets that belong to the owner of the utensil, and the owner comes and removes the pillows from the ground, the person who threw the utensil is liable to pay for the damages to it. His throwing the utensil is the primary cause for its breaking.
In the above instance, if a person other than the owner of the utensil removes the pillows, both the person who threw the utensil and the one who removed the pillows are liable. For together they both caused the owner's property to be damaged.
ח
הזורק כלי של חבירו מראש הגג על גבי כרים וכסתות של בעל הכלי וקדם בעל הכלי והסיר הכרים
9
Similarly, a person who burns promissory notes belonging to a colleague is liable to pay the entire debt that was mentioned in the promissory notes. Although the promissory notes themselves are not of financial worth, by burning them one causes his colleague a direct financial loss.
When does this apply? Only when the person who burned the note admits that it had been validated in court, that it was for such and such an amount of money and that because it was burned the owner cannot collect the debt. If the person who burned the note does not believe the owner with regard to any of these points,he is required to pay only the value of the paper.
ט
וכן השורף שטרותיו של חבירו [ה] חייב לשלם כל החוב שהיה בשטר. שאע"פ שאין גוף השטר ממון הרי גרם לאבד הממון. ובלבד שיודה לו המזיק ששטר מקויים היה וכך וכך היה כתוב בו ומחמת ששרפו הוא אינו יכול לגבות החוב. אבל אם לא האמינו אינו משלם לו אלא דמי הנייר בלבד:
10
Similarly a person is liable for causing a colleague financial loss in the following situation. Reuven was owed money by Shimon and sold the promissory note recording the debt to Levi. After he sold the note, he waived Shimon's obligation, freeing Shimon of responsibility, as will be explained in its place.
Reuven becomes liable to pay Levi the entire amount mentioned in the promissory note, for he caused him to lose the money that he could have collected with the note. It is as if he destroyed it by fire. Similarly, if one of Reuven's heirs waived the debt, the person who waived the debt must make financial recompense for Levi's loss from the finest property in his possession.
י
וכן ראובן שהיה נושה בשמעון ומכר השטר ללוי וחזר אחר שמכרו ומחלו לשמעון. הרי נפטר שמעון כמו שיתבאר במקומו ונתחייב ראובן לשלם ללוי כל מה [ו] שבשטר. שהרי גרם לו לאבד השטר והרי הוא כמו ששרפו. [ז] וכן אם מחלו יורש ראובן משלם המוחל מן היפה שבנכסיו:
11
Similarly, if a person designates a servant as an apotiki for a loan and then frees the servant, he is liable to pay the creditor, for he nullified his lien and caused him to lose his money. We also compel the creditor to free the servant, so that when he encounters him, he will not tell him: "You are my servant."
Similarly, if a person pushes a colleague and causes a coin belonging to him to fall from his hand and roll until it descends into the sea, he is liable to pay for it. Similarly, if a person blemishes the ear of a cow, he is obligated to make financial recompense, for he has reduced its value.
Similarly, a person who scrapes the surface of dinarim belonging to a colleague and removes their imprint is liable to pay, for he has caused him a loss. The same applies in all analogous situations.
יא
וכן
12
When a person throws a utensil from a roof toward the earth without there being any pillows beneath it to soften its fall, and another person comes and breaks the utensil with a staff while it is in the air before it hits the earth, the person who breaks it is not liable. The rationale is that he broke only a utensil that would certainly have been broken immediately. And so, it is as if he is breaking a broken utensil. He is not considered to be one who caused damages. Similarly, anyone who performs analogous actions is not liable.
יב
הזורק כלי מראש הגג לארץ ולא היה תחתיו כלים. וקדם אחר ושברו במקל כשהוא באויר קודם שיגיע לארץ. הרי זה הראשון [ט] פטור שלא שבר אלא כלי שסופו להשבר מיד בודאי ונמצא כשובר כלי שבור ואין זה כגורם. וכן כל כיוצא בזה פטור:
13
The following rule applies when a person, without the consent of the owner, slaughters an ox that was condemned to be slaughtered because it injures others,or cuts down a tree that was condemned to be cut down because it causes damage to others. He is liable to pay the owner as dictated by the judges, because he prevented him from performing a mitzvah.
If the person who caused the damage claims that the owner told him to slaughter the animal or cut down the tree, he is not liable since it was intended for that fate.
יג
שור שהיה עומד להריגה מפני שהוא מזיק את הבריות. ואילן העומד לקציצה מפני שהוא מזיק את הרבים. וקדם אחד ושחט שור זה וקצץ אילן [י] זה שלא מדעת הבעלים חייב לשלם לבעלים כמו שיראו הדיינים שהרי הפקיען מלעשות מצוה. ואם טען ואמר אתה אמרת לי להרגו ולקצצו. הואיל והוא עומד לכך הרי זה פטור:
14
Similarly, if a person slaughters a beast or a fowl, and another person covers the blood without the consent of the slaughterer, he is liable to pay a fine as dictated by the judges.
There are authorities who rule that in such instances a fine of a fixed amount, ten gold pieces, should be paid. For they ruled that anyone who prevents a colleague from performing a positive commandment - that he is fit to perform - by performing it first, should pay the owner ten gold pieces.
יד
וכן מי ששחט חיה ועוף ובא אחר וכסה הדם שלא מדעת השוחט. חייב ליתן כמו שיראו הדיינים. ויש מי שהורה שהוא נותן קנס קצוב והוא עשרה [כ] זהובים. וכן הורו שכל המונע הבעלים מעשות מצות עשה שהן ראויין לעשותה וקדם אחר ועשאה משלם לבעלים [ל] עשרה זהובים:
15
When a person causes damage with his own hands, the damage is evaluated in the same way as it would have been evaluated if the damage had been caused by his property.
What is implied? If a person kills an animal belonging to a colleague or breaks one of his utensils, we evaluate the animal's previous worth and the worth of the carcass, or the utensil's previous worth and its present worth. The person who caused the damage must pay the difference to the owner together with the carcass or the broken utensil, as we have explained above with regard to damage caused by an ox. For the same principles prevail.
If a person treads grapes belonging to a colleague, we must evaluate the loss. The same principles apply in other analogous situations.
טו
שמין למזיק בידו כדרך ששמין לו אם הזיק ממונו. כיצד הרי שהרג בהמת חבירו או שבר עליו שמין כמה היתה הבהמה שוה וכמה הנבילה שוה. וכמה היה הכלי שוה והוא שלם וכמה שוה עתה ומשלם הפחת לניזק עם הנבילה או הכלי השבור. כדרך שביארנו בשורו שהזיק שדין אחד הוא. דרך ענבים של חבירו שמין לו היזקו וכן כל כיוצא בזה:
16
When the loss he caused is expropriated from the person who caused the damage, it should be expropriated from his movableproperty. If he has no movable property, it should be expropriated from the finest landed property that he owns.
Similarly, the fines to be paid by a rapist, a seducer or a person who spreads malicious gossip about his wife must be paid from the finest landed property that he owns.
טז
כשגובין הפחת מן המזיק א גובין מן המטלטלין שלו. אם אין לו מטלטלין גובין מן היפה שבנכסיו. וכן האונס והמפתה והמוציא שם רע כולן גובין מהן מן היפה שבנכסיו:
17
When someone damages property belonging to a colleague and does not know the extent of the damage, the person whose property was damaged is given the prerogative of taking an oath according to the institutions of our Sages - as is a person whose property was stolen - and he may then collect the money that he claims. This applies provided he claims property that one might suppose that he did possess, as has been explained with regard to a person whose property was stolen.
יז
כל המזיק ממון חבירו ואינו יודע מה הזיק. הרי הניזק נשבע בתקנת חכמים ונוטל כמו שיטעון הנגזל. והוא שיטעון דברים שהוא אמוד בהן כמו שביארנו בנגזל:
18
What is implied? A person takes a wallet belonging to a colleague and throws it into the sea, or into a fire, or gives it to a person of force and thus causes it to be lost. The owner of the wallet claims that it was filled with gold coins, while the person who caused the damage says: "I do not know what it contained. Perhaps all it contained was earth or straw."
The person whose property was damaged is entitled to take an oath while holding a sacred article and collect the money he claims, provided he claims articles that we may assume that he owns or that were entrusted to him and would ordinarily be put in a wallet or the like.
If, however, it is not customary to place such articles in such containers, the owner is considered negligent and the person who caused the damage is not held liable.
What is implied? A person grabbed a filled covered leather sack or basket and threw it into the water or burned it. The person whose property was destroyed claimed that it was filled with pearls. His claim is not accepted, and the person who caused the damage is not required to take an oath. For it is not customary to place pearls in baskets or leather sacks.
If, however, the person whose property was damaged seizes property belonging to the person who caused the damage equivalent to the value of his claim, it should not be expropriated from him. Instead, he is required to take an oath that it contained pearls, and then he is able to keep their worth from the goods that he seized. The same laws apply in all analogous situations.
יח
כיצד לקח כיס חבירו והשליכו לים או לאש. או שמסרו ביד אנס ואבד. בעל הכיס אומר זהובים היה מלא והמזיק אומר איני יודע מה היה בו שמא עפר או תבן היה מלא. הרי הניזק נשבע בנקיטת חפץ ונוטל. והוא שיטעון דברים שהוא אמוד בהן או אמוד להפקידן אצלו ודרכן להניחן בכיס וכיוצא בו. אבל אם אין דרכן להניחן בכלי זה הוא פשע בעצמו. כיצד הרי שחטף [מ] חמת או סל מלאים ומחופים והשליכם לים או שרפן. וטען הניזק שמרגליות היו בתוכן אינו נאמן ואין משביעין אותו על כך. שאין דרך בני אדם להניח מרגליות בסלים [נ] ובחמתות. ואם תפש אין מוציאין מידו. אלא נשבע שמרגליות היו בה ונוטל ממה שיש אצלו וכן כל כיוצא בזה:
19
If the person who caused the damage knew that the wallet contained gold coins, but does not know their amount, and the person whose property was damaged claimed that it contained 1000 coins, the plaintiff's claim is accepted. He may collect 1000 gold coins without taking an oath provided he could be presumed [to possess such an amount of money. For the defendant is required to take an oath, but cannot, as will be explained with regard to an entrusted object.
יט
ידע ג המזיק שהכיס היה בו זהובים. אבל אינו יודע כמה היו ואומר הניזק אלף היו נוטל אלף [ס] בלא שבועה. ואינו יכול להשבע כמו שיתבאר בענין הפקדון:
Chovel uMazzik - Chapter Eight
1
When a person informs about property belonging to a colleague and causes it to be taken by a strong, lawless person, he is required to reimburse the owner from the the finest property in his possession. If the person who informs about the property dies, the owner may collect his due from his heirs, as is the law concerning others who cause damage.
Whether the strong, lawless person is a gentile or a Jew, the person who informs about the property to be taken by him is considered a moseir and is required to reimburse the owner for everything taken by the lawless person. This applies even if themoseir did not actually hand the other person's property over to the lawless person, but merely informed him about it.
א
המוסר ממון [א] חבירו בידי אנס חייב לשלם מן היפה שבנכסיו. ואם מת גובין [ב] מיורשיו כשאר כל המזיקין. בין שהיה האנס עכו"ם בין שהיה ישראל הרי זה המוסר חייב לשלם כל מה שלקח האנס. אע"פ שלא נשא המוסר ולא נתן בידו אלא הרגיל בלבד:
2
When does the above apply? When the moseir showed the lawless person his colleague's property on his own volition. If, however, gentiles or Jews compelled a person to show them property belonging to a colleague, he is not liable to reimburse his colleague.
Nevertheless, should he physically give over his colleague's property to a lawless person, he is liable to reimburse his colleague even though he was forced to do so. The rationale is that a person who saves himself with money belonging to a colleague is obligated to reimburse him.
ב
במה דברים אמורים כשהראה המוסר מעצמו. אבל אם אנסוהו [ג] עובדי כוכבים או ישראל אנס להראות והראה הרי זה פטור מן התשלומין. ואם נשא ונתן ביד אע"פ שהוא אנוס חייב לשלם. המציל עצמו בממון חבירו חייב לשלם:
3
What is implied? A king decreed that wine, straw or the like should be brought to him. A moseir arose and said: "So and so has a storehouse of wine or straw in this and this place." If the king's servants went and took possession of the other person's property, the moseir is required to compensate him.
If the king compelled this moseir to go and show him the storehouses of wine or straw, or to show him property belonging to a colleague who is fleeing from the king, and the moseir showed him because of the compulsion, he is not liable. If he had not shown these resources to the king, he would have been beaten or killed.
ג
כיצד הרי שגזר המלך להביא לו יין או תבן וכיוצא בדברים אלו. ועמד מוסר ואמר הרי יש לפלוני אוצר יין או תבן במקום פלוני והלכו ולקחוה חייב לשלם. אנסו המלך למוסר זה עד שיראה לו אוצרות יין או תבן. או עד שיראה לו ממון חבירו שהוא בורח מלפניו והראה לו מפני האונס הרי זה [ד] פטור. שאם לא יראה לו יכהו או ימיתהו:
4
If the moseir took his colleague's property and handed it to the lawless individual, he is liable to pay, although the king compelled him to do so.
When is he liable to pay if, under duress, he took his colleague's property and handed it to the lawless individual? When the property did not come into the lawless person's possession previously. Different laws apply if, however, the lawless person compelled a Jew to show him a colleague's property, and the lawless person stood over the colleague's property and it came into his possession.
If he then compelled a Jew to transport the colleague's property to another place, even if the person who transported the property is the moseir who showed it to the lawless person, the Jew is not liable. The rationale is that since the lawless person stood at the side of the storehouse, it is considered as if all its contents had been already destroyed; it is as if they had been consumed by fire.
ד
נשא ממון חבירו בידו ונתנו לאנס חייב לשלם מכל מקום. אע"פ שהמלך [ה]
5
The following rule applies when two litigants are involved in a dispute concerning landed or movable property, each one claiming that it belongs to him. If one of them turns the property in question over to a gentile, he should be placed under a ban of ostracism until he removes the lawless person from the situation, returns the circumstances to their former state and brings the matter for judgment in a Jewish court.
ה
בעלי דין שהיתה ביניהם מריבה על הקרקע או על מטלטלין. זה אומר שלי וזה אומר שלי. ועמד אחד מהן ומסרה ביד עובד כוכבים. מנדין אותו שיחזיר הדבר לכמו שהיה ויסלק יד אנס מביניהם ויעשו דין בישראל:
6
When a person was apprehended by gentiles because of a colleague, and his money was taken by them because of that colleague, the colleague is not liable to reimburse him.
The only instance that reimbursement is required from a colleague when a person is apprehended on that colleague's behalf is when a person is apprehended because of someone's failure to pay the head tax that is applied to all the inhabitants of a country each year, or because of the gift that every individual is required to give the king when he or his soldiers require hospitality. In these instances, the person who failed to pay is obligated to reimburse the person who made the payment, provided the money was taken from him explicitly on account of his colleague, and this took place in the presence of witnesses.
ו
מי שנתפש על חבירו ולקחו עובדי כוכבים ממון ממנו בגלל חבירו. אין חבירו חייב לשלם. אין לך מי שנתפש [ו] על חבירו ויהיה חבירו חייב לשלם חוץ מן הנתפש מפני המס הקצוב על כל איש ואיש בכל שנה. או הנתפס על התשורה שנותן כל איש ואיש למלך בעברו עליהם הוא או חיילותיו הרי זה חייב לשלם לו. והוא שיקחו ממנו בפירוש בגלל פלוני בפני [ז] עדים:
7
The following laws apply when there are witnesses that a person informed about property belonging to a colleague to a lawless person in a manner that obligates him for reimbursement - i.e., he pointed out his colleague's property on his own initiative or was compelled actually to bring the property to the lawless person, but the witnesses do not know the value of the loss he caused. If the person whose property was taken claims that he lost a specific amount, while the moseir denies that such a loss took place, and the person whose property was taken seizes property belonging to the moseir, it is not expropriated from him. Instead, the plaintiff is required to take an oath while holding a sacred article, and then he is entitled to maintain possession of the property he seized.
If the plaintiff did not seize the moseir's property, property may not be expropriated from the moseir unless there is definite proof of the extent of the loss he caused.
ז
מי שיש עליו עדים שמסר ממון חבירו. כגון שהראה מעצמו או שנאנס ונשא ונתן. ולא ידעו העדים כמה הפסידו במסירתו והנמסר אומר כך וכך הפסידני. והמוסר כופר במה שטענו. אם תפש הנמסר [ח] אין מוציאין מידו אלא נשבע בנקיטת חפץ וזוכה במה שתפש. ואם לא תפש אין מוציאין מן המוסר אלא בראיה ברורה:
8
A moseir who showed a colleague's property to a lawless man on his own initiative is not given the prerogative of taking an oath. This applies both to a severe oath, or a sh'vuat hesset. For such a person is deemed wicked; there is no disqualifying factor greater than this.
When, however, a person was compelled to show a lawless man a colleague's property or compelled actually to bring this property to the lawless person, in which instance he is liable to pay, he is not deemed a wicked person. He may be liable to pay, but he is entitled to take an oath, like other worthy men.
ח
אין משביעין את המוסר שהראה מעצמו לא שבועה חמורה ולא שבועת היסת. מפני שהוא רשע ואין לך פסול יתר [ט] מזה. אבל המוסר שאנסוהו להראות או להביא ונשא ונתן ביד. אע"פ שהוא חייב לשלם אינו רשע אלא בן תשלומין הוא בלבד ומשביעין אותו כשאר הכשרין:
9
It is forbidden to inform about a colleague to the gentiles and endanger his physical person or his property. This applies even when the person concerned is a wicked person who commits sins, and even if he causes one irritation and discomfort. Anyone who actually informs about a Jew and endangers his person or his property to the gentiles will not receive a portion in the world to come.
ט
*אסור [י] למסור האדם ביד עובד כוכבים בין בגופו בין בממונו. ואפילו היה רשע ובעל עבירות ואפילו היה מיצר לו ומצערו. וכל המוסרו ביד עובד כוכבים בין בגופו בין בממונו אין לו חלק לעולם הבא:
10
It is permissible to kill a moseir in any country,even in the present age, when the court no longer metes out capital punishment.
It is permitted to kill him before he informs. When he says: "I will inform on so and so and endanger his person and/or his property" - even property of minimal value - he has made it permissible for others to kill him.
He should be warned and told: "Do not inform." If he says brazenly, "No. I will inform about him," it is a mitzvah to kill him, and whoever kills him receives merit.
י
מותר להרוג המוסר [כ] בכל מקום ואפילו בזמן הזה שאין דנין דיני נפשות. ומותר להרגו קודם שימסור אלא כשאמר הריני מוסר פלוני בגופו או בממונו. ואפילו ממון קל התיר עצמו למיתה. ומתרין לו ואומרין לו אל תמסור. אם העיז פניו ואמר לא כי אלא אמסרנו מצוה להרגו וכל הקודם להרגו זכה:
11
If the moseir carried out his threat and informed on a fellow Jew, it appears to me that it is forbidden to kill him, unless he has made it an established pattern to inform. In such an instance, he should be killed, lest he inform on others.
In the cities of the west, the common practice is to kill the mosrimwho have made an established pattern of informing with regard to people's property, and to hand the mosrim over to gentiles to punish them, beat them and imprison them, according to their wicked ways.
Similarly, one who causes difficulty and irritation to the community may be handed over to the gentiles to be beaten, imprisoned and fined. It is, however, forbidden to hand over to gentilesa person for causing irritation to one individual.
It is forbidden to destroy property belonging to a moseir, although it is permitted to destroy his life. The reason is that his money is given to his heirs.
יא
עשה המוסר אשר זמם ומסר. יראה לי שאסור להרגו אלא אם כן הוחזק למסור הרי זה יענש שמא ימסור [ל] אחרים. ומעשים בכל זמן בערי המערב לענוש המוסרים שהוחזקו למסור ממון בני אדם ולמסור המוסרים ביד העובדי כוכבים לענשם ולהכותם ולאסרם כפי רשעם. וכן כל המיצר לציבור ומצערן מותר למסרו ביד העובדי כוכבים להכותו ולאסרו ולקנסו. ג אבל מפני צער יחיד אסור *לאוסרו. ואסור לאבד ממונו של מוסר ואע"פ שמותר לענשו שהרי ממונו [מ] ליורשיו:
12
When a rodef pursues another Jew to kill or to rape him or her and breaks utensils - either those belonging to the person he is pursuing, or those belonging to another person - he is not liable to make financial restitution. The rationale is that he is liable to be killed, for pursuing another Jew warrants his own death.
יב
רודף שהיה ד רודף אחר חבירו להרגו או לדבר עבירה ושבר את הכלים בין של נרדף בין של כל אדם. פטור מן התשלומין. מפני שהוא מתחייב בנפשו שכיון שרדף התיר עצמו למיתה:
13
When a person who is being pursued destroys utensils belonging to the rodef, he is not liable. The rationale is that the rodef's property should not be considered dearer than his life. If he breaks utensils belonging to others, he is liable. For a person who saves his own life with property belonging to someone else must make restitution.
יג
נרדף ששבר כלים של רודף פטור. לא יהיה ממונו חביב מגופו. ואם שבר כלים אחרים חייב. שהמציל עצמו בממון חבירו חייב:
14
When a person pursues a rodef to save the person he is pursuing, and in so doing breaks utensils - whether those belonging to the rodef or those belonging to another person - he is not liable. This does not follow the letter of the law, but is a Rabbinic ordinance, enacted so that a person will not refrain from trying to save his colleague, or will hesitate and proceed carefully while he chases after the rodef.
יד
מי שרדף אחר הרודף להושיע הנרדף ושבר את הכלים בין של רודף בין של כל אדם פטור. ולא מן הדין אלא תקנה היא שלא ימנע מלהציל או יתמהמה ויעיין בעת שירדוף:
15
When a ship is about to sink because it is heavily loaded, and one person stands up and makes it lighter by jettisoning some of its cargo, he is not liable. For the cargo is considered like a rodef who is pursuing them to kill the passengers. On the contrary, by jettisoning the cargo and saving them, he performed a great mitzvah.
This concludes "The Laws of Injury and Damages" with God's help.
טו
ספינה [נ] שחשבה להשבר מכובד המשוי. ועמד אחד מהן והקל ממשאה והשליך בים פטור. שהמשא שבה כמו רודף אחריהם להרגם ומצוה רבה עשה שהשליך והושיעם:
Rotzeach uShmirat Nefesh - Chapter One
a) Not to murder;
b) Not to accept ransom from a murderer to save him from execution;
c) To exile a person who killed inadvertently;
d) Not to accept ransom from a person who killed inadvertently to save him from exile;
e) Not to kill a murderer directly after the murder, before he stands trial;
f) To save a person who is being pursued, by killing the pursuer;
g) Not to have mercy on the pursuer;
h) Not to stand idly by when a colleague's life is in danger;
i) To set aside cities of refuge, and to prepare the roads leading to them;
j) To break the neck of a calf in a wadi [when required];
k) Never to till or seed the land [where the calf was decapitated];
l) Not to create a dangerous situation;
m) To build a guardrail;
n) Not to cause a well-meaning person to blunder;
o) To help [a person whose animal collapses on a road] to unload it;
p) [Together with the owner] to reload [the animal];
q) Not to abandon him helpless, with his burden.
These mitzvot are explained in the chapters [that follow].
1
Whenever a person kills a human being, he transgresses a negative commandment, as Exodus 20:13 states: "Do not murder." If a person kills a Jew intentionally in the presence of witnesses, he should be executed by decapitation.
This is implied by Exodus 21:20, which states that when a person kills a servant, "vengeance will certainly be executed." The Oral Tradition explains that this refers to decapitation.
Whether he kills the victim with an iron weapon or burns him with fire, the murderer should be executed by decapitation.
א
כל א הורג נפש בן אדם עובר בלא תעשה שנאמר לא תרצח. ואם רצח בזדון בפני עדים מיתתו בסייף שנאמר נקם ינקם. מפי השמועה למדו שזו מיתת סייף בין שהרג את חבירו בברזל בין ששרפו באש מיתתו בסייף:
2
It is a mitzvah for the blood redeemer to kill the murderer, asNumbers 35:19 states: "The blood redeemer shall put the murderer to death." Whoever is fit to inherit the victim's estate becomes the redeemer of his blood.
If the blood redeemer did not desire - or was unable - to kill the murderer, or if the victim did not have a relative to redeem his blood, the court executes the murderer by decapitation.
ב
מצוה ביד גואל הדם [להרוג את הרוצח] שנאמר גואל הדם הוא ימית את הרוצח. וכל הראוי לירושה הוא גואל הדם. לא רצה גואל הדם או שלא היה יכול להמיתו או שאין לו גואל דם בית דין ממיתין את הרוצח בסייף:
3
The following rules apply if a father kills his son. If the victim has a son, this son should kill his grandfather, because he is the blood redeemer. If he does not have a son, none of the victim's brothers becomes the blood redeemer who must kill his father. Instead, he should be executed by the court.
Both a male and a female may become blood redeemers.
ג
האב שהרג את בנו. אם היה בן לנהרג הרי זה הורג אבי אביו מפני שהוא גואל. ואם אין לו בן אין אחד מן האחין נעשה גואל הדם להמית את אביו אלא בית דין ממיתין אותו. ואחד הזכר ואחד הנקבה בגאולת הדם:
4
The court is enjoined not to accept ransom from the murderer to save him from execution. Even if he gave all the money in the world, and even if the blood redeemer was willing to forgive him he should be executed.
The rationale is that the soul of the victim is not the property of the blood redeemer, but the property of the Holy One, blessed be He. And He commanded, Numbers 35:31: "Do not accept ransom for the soul of a murderer."
There is nothing that the Torah warned so strongly against as murder, as Ibid.:33 states: "Do not pollute the land in which you live, for blood will pollute the land."
ד
ומוזהרין בית דין שלא ליקח כופר מן הרוצח. ואפילו נתן כל ממון שבעולם ואפילו רצה גואל הדם לפוטרו. שאין נפשו של זה הנהרג קנין גואל הדם אלא קנין הקב"ה שנאמר ולא תקחו כופר לנפש רוצח. ואין לך דבר שהקפידה תורה עליו כשפיכות דמים שנאמר ולא תחניפו את הארץ וגו'. כי הדם הוא יחניף את הארץ וגו':
5
When a murderer kills willfully, he should not be killed by witnesses or observers until he is brought to court and sentenced to death, as implied by Numbers 35:12 "A murderer should not be put to death until he stands before the congregation in judgment."
This law applies to all those liable for execution by the court, who transgressed and performed the forbidden act. They should not be executed until their trial is completed by the court.
ה
רוצח שהרג בזדון אין ממיתין אותו העדים ולא הרואים אותו עד שיבא לבית דין וידינוהו למיתה. שנאמר ולא ימות הרוצח עד עמדו לפני העדה למשפט. והוא הדין לכל מחוייבי מיתות בית דין שעברו ועשו שאין ממיתין אותן עד שיגמר דינם בבית דין:
6
When does the above apply? When the person has already transgressed and performed the transgression for which he is liable to be executed by the court. When, however, a person is pursuing a colleague with the intention of killing him - even if the pursuer is a minor - every Jewish person is commanded to attempt to save the person being pursued, even if it is necessary to kill the pursuer.
ו
במה דברים אמורים בשעבר ועשה העון שחייב עליו מיתת בית דין. אבל הרודף אחר חבירו להרגו אפילו היה הרודף קטן הרי כל ישראל מצווין [א] להציל הנרדף מיד הרודף ואפילו בנפשו של רודף:
7
What is implied? If the rodef was warned and continues to pursue his intended victim, even though he did not acknowledge the warning, since he continues his pursuit he should be killed.
If it is possible to save the pursued by damaging one of the limbs of the rodef, one should. Thus, if one can strike him with an arrow, a stone or a sword, and cut off his hand, break his leg, blind him or in another way prevent him from achieving his objective, one should do so.
If there is no way to be precise in one's aim and save the person being pursued without killing the rodef, one should kill him, even though he has not yet killed his victim. This is implied byDeuteronomy 25:11-12, which states: "If a man is fighting with his brother, and the wife of one... grabs the attacker by his private parts, you must cut off her hand; you may not show pity."
ז
כיצד אם הזהירוהו והרי הוא רודף אחריו אע"פ שלא קיבל עליו התראה כיון שעדיין הוא רודף הרי זה נהרג. ואם יכולים להצילו באבר מאיברי הרודף כגון שיכו אותו בחץ או באבן או בסייף ויקטעו את ידו או ישברו את רגלו או יסמו את עינו עושין. ואם [אינן] יכולין לכוין ולהצילו אלא אם כן הרגוהו לרודף הרי אלו הורגין אותו אע"פ שעדיין לא הרג
8
There is no difference whether she grabs "his private parts" or any other organ that imperils his life. Similarly, the rodef may be a man or a woman. The intent of the verse is that whenever a person intends to strike a colleague with a blow that could kill him, the pursued should be saved by "cutting off the hand" of the rodef. If this cannot be done, the victim should be saved by taking therodef's life, as the verse continues: "you may not show pity."
ח
אחד במבושיו ואחד כל דבר שיש בו סכנת נפשות. אחד האיש או האשה. א ענין הכתוב שכל החושב להכות חבירו הכאה הממיתה אותו מצילין את הנרדף בכפו של רודף. ואם אינן יכולין מצילין אותו אף בנפשו שנאמר לא [ב] תחוס עינך:
9
This, indeed, is one of the negative mitzvot - not to take pity on the life of a rodef.
On this basis, our Sages ruled that when complications arise and a pregnant woman cannot give birth, it is permitted to abort the fetus in her womb, whether with a knife or with drugs. For the fetus is considered a rodef of its mother.
If the head of the fetus emerges, it should not be touched, because one life should not be sacrificed for another. Although the mother may die, this is the nature of the world.
ט
אף זו מצות לא תעשה שלא לחוס על נפש הרודף. לפיכך הורו חכמים שהעוברה שהיא מקשה לילד מותר לחתוך העובר במיעיה. בין בסם בין ביד מפני שהוא כרודף אחריה להורגה. ואם משהוציא ראשו אין נוגעין בו שאין דוחין נפש מפני נפש וזהו טבעו של עולם:
10
The laws of a rodef apply whether a person is pursuing a colleague with the intent of killing him, or a maiden that had been consecrated with the intent of raping her, as reflected byDeuteronomy 22:26, which establishes an equation between murder and rape, stating: "Just as when a man arises against his colleague and kills him, so too, is this matter i.e., the rape of a consecrated maiden."
The same principle is reflected by another verse within the passage, which states (Ibid.:27): "The consecrated maiden cried out, but there was no one to save her." Implied is that if there is someone who can save her, he must do so, using all means including taking the life of the pursuer.
י
אחד הרודף אחר חבירו להרגו או רודף אחר נערה מאורסה לאונסה. שנאמר כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה. והרי הוא אומר צעקה הנערה המאורשה ואין מושיע לה. הא יש לה מושיע מושיעה בכל דבר שיכול להושיע ואפילו בהריגת הרודף:
11
The same laws apply with regard to any woman forbidden as an ervah, but not to relations with an animal. With regard to homosexual rape, by contrast, one may save a man from being raped by killing the intended rapist.
If one pursues an animal with the intent of sodomizing it, or one seeks to perform a forbidden labor on the Sabbath or to worship idols - although the Sabbath and the prohibition against idol worship are fundamental elements of our faith - the person should not be killed until he commits the transgression and is brought to court, convicted and executed.
יא
והוא הדין ב לשאר כל העריות חוץ מן הבהמה. אבל הזכור מצילין אותו בנפש הרודף כשאר כל העריות. אבל הרודף אחר הבהמה לרבעה. או שרדף לעשות מלאכה בשבת או לעבוד ע"ז. אע"פ שהשבת וע"ז עיקרי הדת אין ממיתין אותו עד שיעשה ויביאוהו לבית דין וידינוהו וימות:
12
If a person pursued a woman forbidden as an ervah, took hold of her and inserted the head of his organ within her,he may not be slain, even though he has not concluded sexual relations. He must be brought to court.
If a man was pursuing a woman forbidden as an ervah, and other men were pursuing him to save her, and she tells them, "Let him be, so that he does not kill me," they should not listen to her.Instead, he should be intimidated and prevented from raping her, by maiming his limbs. If he cannot be prevented by maiming his limbs, his life may be taken, as explained above.
יב
רדף אחר ערוה ותפשה ושכב עמה והערה. אע"פ שלא גמר ביאתו אין ממיתין אותו עד עמדו בדין. רדף אחר ערוה ואחרים היו רודפין אחריו להצילה. ואמרה להם הניחוהו כדי שלא יהרגני אין שומעין לה אלא מבהילין אותו ומונעין אותו מלבעול באיבריו. ואם אינן יכולים באיבריו אפילו בנפשו כמו שביארנו:
13
When a person could prevent a murder or a rape by maiming the rodef's limbs, but did not take the trouble and instead saved the victim by killing the rodef, he is regarded as one who shed blood and is liable for death. Nevertheless, he should not be executed by the court.
יג
כל היכול להציל באבר מאיבריו ולא טרח בכך אלא הציל בנפשו של רודף והרגו הרי זה שופך דמים וחייב מיתה אבל אין בית דין ממיתין אותו:
14
Whenever a person can save another person's life, but he fails to do so, he transgresses a negative commandment, as Leviticus 19:16 states: "Do not stand idly by while your brother's blood is at stake."
Similarly, this commandment applies when a person sees a colleague drowning at sea or being attacked by robbers or a wild animal, and he can save him himself or can hire others to save him. Similarly, it applies when he hears gentiles or mosrimconspiring to harm a colleague or planning a snare for him, and he does not inform him and notify him of the danger.46
And it applies when a person knows of a gentile or a man of force who has a complaint against a colleague, and he can appease the aggressor on behalf of his colleague, but he fails to do so. And similarly, in all analogous instances, a person who fails to act transgresses the commandment: "Do not stand idly by while your brother's blood is at stake."
יד
כל היכול להציל ולא הציל עובר על לא תעמוד על דם רעך. וכן הרואה את חבירו טובע בים. או ליסטים באים עליו. או חיה רעה באה עליו. ויכול להצילו הוא בעצמו. או ששכר אחרים להצילו ולא הציל. או ששמע עובדי כוכבים או מוסרים מחשבים עליו רעה או טומנין לו פח ולא גלה אוזן חבירו והודיעו. או שידע בעובד כוכבים או באונס שהוא בא על חבירו ויכול לפייסו בגלל חבירו להסיר מה שבלבו ולא פייסו וכל כיוצא בדברים אלו. העושה אותם עובר על לא תעמוד על דם רעך:
15
When a person sees a rodef pursuing a colleague to kill him, or a woman forbidden as an ervah to rape her, and he has the potential to save the victim and yet fails to do so, he has negated the observance of the positive commandment: "You must cut off her hand," and has transgressed two negative commandments: "You may not show pity," and "Do not stand idly by while your brother's blood is at stake."
טו
הרואה רודף אחר חבירו להרגו או אחר ערוה לבועלה ויכול להציל ולא הציל. הרי זה ביטל מצות עשה שהיא וקצותה את כפה. ועבר על [ג] שני לאוין על לא תחוס עינך ועל לא תעמוד על דם רעך:
16
Even though lashes are not given as punishment for the transgression of these prohibitions - because they do not involve committing a forbidden deed - they are nevertheless very severe. For whoever causes the loss of a Jewish soul is considered as if he destroyed the entire world, and whoever saves a Jewish soul is considered as if he saved the entire world.
טז
אע"פ שאין לוקין על לאוין אלו מפני שאין מעשה בהן חמורים הם *שכל המאבד נפש אחת מישראל כאילו אבד כל העולם כולו. וכל המקיים נפש אחת מישראל כאילו קיים כל העולם כולו:
Hayom Yom: Today's Hayom Yom
• Tuesday, 27 Tammuz, 5776 · 2 August 2016
• "Today's Day"
• Friday, Tamuz 27 5703
Torah lessons: Chumash: Matot-Massai, Shishi with Rashi.
Tehillim: 120-134.
Tanya: One who has (p. 371) ...equals them all. (p. 373).
A brilliant and renowned scholar, exceptionally gifted and remarkably profound in his studies, came to Lyozna and threw himself into the study of Chassidus. With his powerful intellectual propensity he amassed - within a short time - a great and broad knowledge in Chassidus.
At his first yechidus with the Alter Rebbe, he asked: "Rebbe, what do I lack?" The Rebbe replied: "You lack nothing, for you are G-d-fearing and a scholar. You do need, however, to rid yourself of the chametz - which is awareness of self, and arrogance - and to bring in matza, which is bitul, renunciation of self." An "implement"1 (such as a roasting-spit) may have been used with yeshut, awareness of self; the person imagines himself to be "light." Such pride repels the Shechina (G-d's presence), for "he and (G-d) cannot dwell together."2 That implement (or vessel, i.e. person) needs purging through such intense white heat that the "sparks" of the birurim (purification) fly out3 and are absorbed in the true light."4
FOOTNOTES
1.Meaning a person.
2.Sota 5a.
3.This teaching parallels a law of kashering vessels (see Shulchan Aruch HaRav Hilchot Pesach, 451:13): A vessel used for chametz directly in fire - like a roasting-spit - needs white-heat purging "till the sparks fly" to render it fit for Passover ("for matza use"). The word for "fire" ("...used directly in fire"), ur, is virtually the same as or, "light," with identical letters (in Hebrew) and root; the two terms are interchangeable. Hence, the spiritual "kashering law": A vessel (person) used, like the spit, directly in fire (i.e. he arrogantly imagines himself to be "light") needs white-heat purging etc.
4."...are absorbed in the true light"; by contrast to the self-deluded "light" mentioned earlier. See "On the Teachings of Chassidus" Chapter 24, for an expanded presentation.
• Daily Thought:
Home
A home is more than a house,
it is a state of being.
A home provides space and shelter,
not just for bodies, but for the human spirit.
Who creates this space?
Mainly the woman.
As it says, “A feminine wisdom builds her home.” (Proverbs 14:1)[Vayelech 5732:5. 12 Tamuz 5724:15. Beshalach 5738:24. 3rd day Chol Hamoed Sukkot 5741. 24th Elul 5741:3.]
Torah lessons: Chumash: Matot-Massai, Shishi with Rashi.
Tehillim: 120-134.
Tanya: One who has (p. 371) ...equals them all. (p. 373).
A brilliant and renowned scholar, exceptionally gifted and remarkably profound in his studies, came to Lyozna and threw himself into the study of Chassidus. With his powerful intellectual propensity he amassed - within a short time - a great and broad knowledge in Chassidus.
At his first yechidus with the Alter Rebbe, he asked: "Rebbe, what do I lack?" The Rebbe replied: "You lack nothing, for you are G-d-fearing and a scholar. You do need, however, to rid yourself of the chametz - which is awareness of self, and arrogance - and to bring in matza, which is bitul, renunciation of self." An "implement"1 (such as a roasting-spit) may have been used with yeshut, awareness of self; the person imagines himself to be "light." Such pride repels the Shechina (G-d's presence), for "he and (G-d) cannot dwell together."2 That implement (or vessel, i.e. person) needs purging through such intense white heat that the "sparks" of the birurim (purification) fly out3 and are absorbed in the true light."4
FOOTNOTES
1.Meaning a person.
2.Sota 5a.
3.This teaching parallels a law of kashering vessels (see Shulchan Aruch HaRav Hilchot Pesach, 451:13): A vessel used for chametz directly in fire - like a roasting-spit - needs white-heat purging "till the sparks fly" to render it fit for Passover ("for matza use"). The word for "fire" ("...used directly in fire"), ur, is virtually the same as or, "light," with identical letters (in Hebrew) and root; the two terms are interchangeable. Hence, the spiritual "kashering law": A vessel (person) used, like the spit, directly in fire (i.e. he arrogantly imagines himself to be "light") needs white-heat purging etc.
4."...are absorbed in the true light"; by contrast to the self-deluded "light" mentioned earlier. See "On the Teachings of Chassidus" Chapter 24, for an expanded presentation.
• Daily Thought:
Home
A home is more than a house,
it is a state of being.
A home provides space and shelter,
not just for bodies, but for the human spirit.
Who creates this space?
Mainly the woman.
As it says, “A feminine wisdom builds her home.” (Proverbs 14:1)[Vayelech 5732:5. 12 Tamuz 5724:15. Beshalach 5738:24. 3rd day Chol Hamoed Sukkot 5741. 24th Elul 5741:3.]
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