Torah Reading
Nitzavim: Deuteronomy 29:9 (10) “Today you are standing, all of you, before Adonai your God — your heads, your tribes, your leaders and your officers — all the men of Isra’el, 10 (11) along with your little ones, your wives and your foreigners here with you in your camp, from the one who chops your wood to the one who draws your water. 11 (12) The purpose is that you should enter into the covenant of Adonai your God and into his oath which Adonai your God is making with you today, (LY: ii) 12 (13) so that he can establish you today for himself as a people, and so that for you he will be God — as he said to you and as he swore to your ancestors, to Avraham, Yitz’chak and Ya‘akov.
13 (14) “But I am not making this covenant and this oath only with you. 14 (15) Rather, I am making it both with him who is standing here with us today before Adonai our God and also with him who is not here with us today. (LY: iii) 15 (16) For you know how we lived in the land of Egypt and how we came directly through the nations you passed through; 16 (17) and you saw their detestable things and their idols of wood, stone, silver and gold that they had with them. 17 (18) So let there not be among you a man, woman, family or tribe whose heart turns away today from Adonai our God to go and serve the gods of those nations. Let there not be among you a root bearing such bitter poison and wormwood. 18 (19) If there is such a person, when he hears the words of this curse, he will bless himself secretly, saying to himself, ‘I will be all right, even though I will stubbornly keep doing whatever I feel like doing; so that I, although “dry,” [sinful,] will be added to the “watered” [righteous].’ 19 (20) But Adonai will not forgive him. Rather, the anger and jealousy of Adonai will blaze up against that person. Every curse written in this book will be upon him. Adonai will blot out his name from under heaven. 20 (21) Adonai will single him out from all the tribes of Isra’el to experience what is bad in all the curses of the covenant written in this book of the Torah.
21 (22) “When the next generation, your children who will grow up after you, and the foreigner who arrives from a distant land, see the plagues of that land and the diseases with which Adonai has made it sick, 22 (23) and that the whole land has become burning sulfur and salt, that it isn’t being sown or bearing crops or even producing grass — like the overthrow of S’dom, ‘Amora, Admah and Tzvoyim, which Adonai overthrew in his furious anger — 23 (24) then all the nations will ask, ‘Why did Adonai do this to this land? What is the meaning of such frenzied, furious anger?’ 24 (25) People will answer, ‘It’s because they abandoned the covenant of Adonai, the God of their fathers, which he made with them when he brought them out of the land of Egypt. 25 (26) They went and served other gods, prostrating themselves before them, gods they had not known and which he had not assigned them. 26 (27) For this reason, the anger of Adonai blazed up against this land and brought upon it every curse written in this book; 27 (28) and Adonai, in anger, fury and incensed with indignation, uprooted them from their land and threw them out into another land — as it is today.’
28 (29) “Things which are hidden belong to Adonai our God. But the things that have been revealed belong to us and our children forever, so that we can observe all the words of this Torah.
Today's Laws and Customs:
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 64 Chapter 65 Chapter 66
Psalms 64:1 (0) For the leader. A psalm of David:
2 (1) Hear my voice, God, as I plead:
preserve my life from fear of the enemy.
3 (2) Hide me from the secret intrigues of the wicked
and the open insurrection of evildoers.
4 (3) They sharpen their tongues like a sword;
they aim their arrows, poisoned words,
5 (4) in order to shoot from cover at the innocent,
shooting suddenly and fearing nothing.
6 (5) They support each other’s evil plans;
they talk of hiding snares
and ask, “Who would see them?”
7 (6) They search for ways to commit crimes,
bringing their diligent search to completion
when each of them has thought it through
in the depth of his heart.
8 (7) Suddenly God shoots them down with an arrow,
leaving them with wounds;
9 (8) their own tongues make them stumble.
All who see them shake their heads.
10 (9) Everyone is awestruck —
they acknowledge that it is God at work,
they understand what he has done.
11 (10) The righteous will rejoice in Adonai;
they will take refuge in him;
all the upright in heart will exult.
65:1 (0) For the leader. A psalm of David. A song:
2 (1) To you, God, in Tziyon, silence is praise;
and vows to you are to be fulfilled.
3 (2) You who listen to prayer,
to you all living creatures come.
4 (3) When deeds of wickedness overwhelm me,
you will atone for our crimes.
5 (4) How blessed are those you choose and bring near,
so that they can remain in your courtyards!
We will be satisfied with the goodness of your house,
the Holy Place of your temple.
6 (5) It is just that you answer us with awesome deeds,
God of our salvation,
you in whom all put their trust,
to the ends of the earth and on distant seas.
7 (6) By your strength you set up the mountains.
You are clothed with power.
8 (7) You still the roaring of the seas,
their crashing waves, and the peoples’ turmoil.
9 (8) This is why those living at the ends of the earth
stand in awe of your signs.
The places where the sun rises and sets
you cause to sing for joy.
10 (9) You care for the earth and water it,
you enrich it greatly;
with the river of God, full of water,
you provide them grain and prepare the ground.
11 (10) Soaking its furrows and settling its soil,
you soften it with showers and bless its growth.
12 (11) You crown the year with your goodness,
your tracks overflow with richness.
13 (12) The desert pastures drip water,
the hills are wrapped with joy,
14 (13) the meadows are clothed with flocks
and the valleys blanketed with grain,
so they shout for joy and break into song.
66:(0) For the leader. A song. A psalm:
(1) Shout to God, all the earth!
2 Sing the glory of his name,
make his praise glorious.
3 Tell God, “How awesome are your deeds!
At your great power, your enemies cringe.
4 All the earth bows down to you,
sings praises to you, sings praises to your name.” (Selah)
5 Come and see what God has done,
his awesome dealings with humankind.
6 He turned the sea into dry land.
They passed through the river on foot;
there we rejoiced in him.
7 With his power he rules forever;
his eyes keep watch on the nations.
Let no rebel arise to challenge him. (Selah)
8 Bless our God, you peoples!
Let the sound of his praise be heard!
9 He preserves our lives
and keeps our feet from stumbling.
10 For you, God, have tested us,
refined us as silver is refined.
11 You brought us into the net
and bound our bodies fast.
12 You made men ride over our heads;
we went through fire and water.
But you brought us out
to a place of plenty.
13 I will come into your house with burnt offerings,
I will fulfill my vows to you,
14 those my lips pronounced and my mouth spoke
when I was in distress.
15 I will offer you burnt offerings of fattened animals,
along with the sweet smoke of rams;
I will offer bulls and goats. (Selah)
16 Come and listen, all you who fear God,
and I will tell what he has done for me.
17 I cried out to him with my mouth,
his praise was on my tongue.
18 Had I cherished evil thoughts,
Adonai would not have listened.
19 But in fact, God did listen;
he paid attention to my prayer.
20 Blessed be God, who did not reject my prayer
or turn his grace away from me.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today's Laws and Customs:
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 67 Chapter 68 Chapter 69
Psalms 67:1 (0) For the leader. With stringed instruments. A psalm. A song:
2 (1) God, be gracious to us, and bless us.
May he make his face shine toward us, (Selah)
3 (2) so that your way may be known on earth,
your salvation among all nations.
4 (3) Let the peoples give thanks to you, God;
let the peoples give thanks to you, all of them.
5 (4) Let the nations be glad and shout for joy,
for you will judge the peoples fairly
and guide the nations on earth. (Selah)
6 (5) Let the peoples give thanks to you, God;
let the peoples give thanks to you, all of them.
7 (6) The earth has yielded its harvest;
may God, our God, bless us.
8 (7) May God continue to bless us,
so that all the ends of the earth will fear him.
68 (0) For the leader. A psalm of David. A song:
2 (1) Let God arise, let his enemies be scattered;
let those who hate him flee from his presence.
3 (2) Drive them away as smoke is driven away;
like wax melting in the presence of a fire,
let the wicked perish in the presence of God.
4 (3) But let the righteous rejoice and be glad in God’s presence;
yes, let them exult and rejoice.
5 (4) Sing to God, sing praises to his name;
extol him who rides on the clouds
by his name, Yah;
and be glad in his presence.
6 (5) God in his holy dwelling,
is a father to orphans and defender of widows.
7 (6) God gives homes to those who are alone
and leads prisoners out into prosperity.
But rebels must live in a parched wasteland.
8 (7) God, when you went out at the head of your people,
when you marched out through the wilderness, (Selah)
9 (8) the earth quaked, and rain poured from the sky,
at the presence of God.
Even Sinai [shook] at the presence of God,
the God of Isra’el.
10 (9) You rained down showers in plenty, God;
when your heritage was weary, you restored it.
11 (10) Your flock settled in it;
in your goodness, God, you provided for the poor.
12 (11) Adonai gives the command;
the women with the good news are a mighty army.
13 (12) Kings and their armies are fleeing, fleeing,
while the women at home divide the spoil.
14 (13) Even if you lie among the animal stalls,
there are wings of a dove covered with silver
and its plumes with green gold.
15 (14) When Shaddai scatters kings there,
snow falls on Tzalmon.
16 (15) You mighty mountain, Mount Bashan!
You rugged mountain, Mount Bashan!
17 (16) You rugged mountain, why look with envy
at the mountain God wants for his place to live?
Truly, Adonai will live there forever.
18 (17) God’s chariots are myriads, repeated thousands;
Adonai is among them as in Sinai, in holiness.
19 (18) After you went up into the heights,
you led captivity captive,
you took gifts among mankind,
yes, even among the rebels,
so that Yah, God, might live there.
20 (19) Blessed be Adonai!
Every day he bears our burden,
does God, our salvation. (Selah)
21 (20) Our God is a God who saves;
from Adonai Adonai comes escape from death.
22 (21) God will surely crush the heads of his enemies,
the hairy crowns of those who continue in their guilt.
23 (22) Adonai said, “I will bring them back from Bashan,
I will fetch [those rebels] even from the depths of the sea;
24 (23) so that you can wash your feet in their blood,
and your dogs’ tongues too can get their share from your foes.
25 (24) They see your processions, God,
the processions of my God, my king, in holiness.
26 (25) The singers are in front, the musicians last,
in the middle are girls playing tambourines.
27 (26) “In choruses, bless God, Adonai,
you whose source is Isra’el.”
28 (27) There is Binyamin, the youngest, at the head;
the princes of Y’hudah, crowding along;
the princes of Z’vulun; the princes of Naftali.
29 (28) God, summon your strength!
Use your strength, God, as you did for us before,
30 (29) from your temple in Yerushalayim,
where kings will bring tribute to you.
31 (30) Rebuke the wild beast of the reeds,
that herd of bulls with their calves, the peoples,
who ingratiate themselves with bars of silver;
let him scatter the peoples who take pleasure in fighting.
32 (31) Let envoys come from Egypt,
Let Ethiopia stretch out its hands to God.
33 (32) Sing to God, kingdoms of the earth!
Sing praises to Adonai, (Selah)
34 (33) to him who rides on the most ancient heavens.
Listen, as he utters his voice, a mighty voice!
35 (34) Acknowledge that strength belongs to God,
with his majesty over Isra’el and his strength in the skies.
36 (35) How awe-inspiring you are, God,
from your holy places,
the God of Isra’el, who gives strength
and power to the people.
Blessed be God!
69 (0) For the leader. Set to “Lilies.” By David:
2 (1) Save me, God!
For the water threatens my life.
3 (2) I am sinking down in the mud,
and there is no foothold;
I have come into deep water;
the flood is sweeping over me.
4 (3) I am exhausted from crying,
my throat is dry and sore,
my eyes are worn out
with looking for my God.
5 (4) Those who hate me for no reason
outnumber the hairs on my head.
My persecutors are powerful,
my enemies accuse me falsely.
Am I expected to return
things I didn’t steal?
6 (5) God, you know how foolish I am;
my guilt is not hidden from you.
7 (6) Let those who put their hope in you,
Adonai Elohim-Tzva’ot,
not be put to shame through me;
let those who are seeking you,
God of Isra’el,
not be disgraced through me.
8 (7) For your sake I suffer insults,
shame covers my face.
9 (8) I am estranged from my brothers,
an alien to my mother’s children,
10 (9) because zeal for your house is eating me up,
and on me are falling the insults
of those insulting you.
11 (10) I weep bitterly, and I fast,
but that too occasions insults.
12 (11) I clothe myself with sackcloth
and become an object of scorn,
13 (12) the gossip of those sitting by the town gate,
the theme of drunkards’ songs.
14 (13) As for me, Adonai, let my prayer to you
come at an acceptable time;
In your great grace, God, answer me
with the truth of your salvation.
15 (14) Rescue me from the mud!
Don’t let me sink!
Let me be rescued from those who hate me
and from the deep water.
16 (15) Don’t let the floodwaters overwhelm me,
don’t let the deep swallow me up,
don’t let the pit close its mouth over me.
17 (16) Answer me, Adonai, for your grace is good;
in your great mercy, turn to me.
18 (17) Don’t hide your face from your servant,
for I am in trouble; answer me quickly.
19 (18) Come near to me, and redeem me;
ransom me because of my enemies.
20 (19) You know how I am insulted,
shamed and disgraced;
before you stand all my foes.
21 (20) Insults have broken my heart
to the point that I could die.
I hoped that someone would show compassion,
but nobody did;
and that there would be comforters,
but I found none.
22 (21) They put poison in my food;
in my thirst, they gave me vinegar to drink.
23 (22) Let their dining table
before them become a snare;
when they are at peace,
let it become a trap;
24 (23) let their eyes be darkened,
so that they can’t see,
and let their bodies
always be stumbling.
25 (24) Pour out your fury on them,
let your fierce anger overtake them.
26 (25) Let the place where they live be desolate,
with no one to live in their tents,
27 (26) for persecuting someone you had already stricken,
for adding to the pain of those you wounded.
28 (27) Add guilt to their guilt,
don’t let them enter your righteousness.
29 (28) Erase them from the book of life,
let them not be written with the righteous.
30 (29) Meanwhile, I am afflicted and hurting;
God, let your saving power raise me up.
31 (30) I will praise God’s name with a song
and extol him with thanksgiving.
32 (31) This will please Adonai more than a bull,
with its horns and hoofs.
33 (32) The afflicted will see it and rejoice;
you seeking after God, let your heart revive.
34 (33) For Adonai pays attention to the needy
and doesn’t scorn his captive people.
35 (34) Let heaven and earth praise him,
the seas and whatever moves in them.
36 (35) For God will save Tziyon,
he will build the cities of Y’hudah.
[His people] will settle there and possess it.
37 (36) The descendants of his servants will inherit it,
and those who love his name will live there. (0) For the leader. With stringed instruments. A psalm. A song:
2 (1) God, be gracious to us, and bless us.
May he make his face shine toward us, (Selah)
3 (2) so that your way may be known on earth,
your salvation among all nations.
4 (3) Let the peoples give thanks to you, God;
let the peoples give thanks to you, all of them.
5 (4) Let the nations be glad and shout for joy,
for you will judge the peoples fairly
and guide the nations on earth. (Selah)
6 (5) Let the peoples give thanks to you, God;
let the peoples give thanks to you, all of them.
7 (6) The earth has yielded its harvest;
may God, our God, bless us.
8 (7) May God continue to bless us,
so that all the ends of the earth will fear him.
68:1 (0) For the leader. A psalm of David. A song:
2 (1) Let God arise, let his enemies be scattered;
let those who hate him flee from his presence.
3 (2) Drive them away as smoke is driven away;
like wax melting in the presence of a fire,
let the wicked perish in the presence of God.
4 (3) But let the righteous rejoice and be glad in God’s presence;
yes, let them exult and rejoice.
5 (4) Sing to God, sing praises to his name;
extol him who rides on the clouds
by his name, Yah;
and be glad in his presence.
6 (5) God in his holy dwelling,
is a father to orphans and defender of widows.
7 (6) God gives homes to those who are alone
and leads prisoners out into prosperity.
But rebels must live in a parched wasteland.
8 (7) God, when you went out at the head of your people,
when you marched out through the wilderness, (Selah)
9 (8) the earth quaked, and rain poured from the sky,
at the presence of God.
Even Sinai [shook] at the presence of God,
the God of Isra’el.
10 (9) You rained down showers in plenty, God;
when your heritage was weary, you restored it.
11 (10) Your flock settled in it;
in your goodness, God, you provided for the poor.
12 (11) Adonai gives the command;
the women with the good news are a mighty army.
13 (12) Kings and their armies are fleeing, fleeing,
while the women at home divide the spoil.
14 (13) Even if you lie among the animal stalls,
there are wings of a dove covered with silver
and its plumes with green gold.
15 (14) When Shaddai scatters kings there,
snow falls on Tzalmon.
16 (15) You mighty mountain, Mount Bashan!
You rugged mountain, Mount Bashan!
17 (16) You rugged mountain, why look with envy
at the mountain God wants for his place to live?
Truly, Adonai will live there forever.
18 (17) God’s chariots are myriads, repeated thousands;
Adonai is among them as in Sinai, in holiness.
19 (18) After you went up into the heights,
you led captivity captive,
you took gifts among mankind,
yes, even among the rebels,
so that Yah, God, might live there.
20 (19) Blessed be Adonai!
Every day he bears our burden,
does God, our salvation. (Selah)
21 (20) Our God is a God who saves;
from Adonai Adonai comes escape from death.
22 (21) God will surely crush the heads of his enemies,
the hairy crowns of those who continue in their guilt.
23 (22) Adonai said, “I will bring them back from Bashan,
I will fetch [those rebels] even from the depths of the sea;
24 (23) so that you can wash your feet in their blood,
and your dogs’ tongues too can get their share from your foes.
25 (24) They see your processions, God,
the processions of my God, my king, in holiness.
26 (25) The singers are in front, the musicians last,
in the middle are girls playing tambourines.
27 (26) “In choruses, bless God, Adonai,
you whose source is Isra’el.”
28 (27) There is Binyamin, the youngest, at the head;
the princes of Y’hudah, crowding along;
the princes of Z’vulun; the princes of Naftali.
29 (28) God, summon your strength!
Use your strength, God, as you did for us before,
30 (29) from your temple in Yerushalayim,
where kings will bring tribute to you.
31 (30) Rebuke the wild beast of the reeds,
that herd of bulls with their calves, the peoples,
who ingratiate themselves with bars of silver;
let him scatter the peoples who take pleasure in fighting.
32 (31) Let envoys come from Egypt,
Let Ethiopia stretch out its hands to God.
33 (32) Sing to God, kingdoms of the earth!
Sing praises to Adonai, (Selah)
34 (33) to him who rides on the most ancient heavens.
Listen, as he utters his voice, a mighty voice!
35 (34) Acknowledge that strength belongs to God,
with his majesty over Isra’el and his strength in the skies.
36 (35) How awe-inspiring you are, God,
from your holy places,
the God of Isra’el, who gives strength
and power to the people.
Blessed be God!
69:1 (0) For the leader. Set to “Lilies.” By David:
2 (1) Save me, God!
For the water threatens my life.
3 (2) I am sinking down in the mud,
and there is no foothold;
I have come into deep water;
the flood is sweeping over me.
4 (3) I am exhausted from crying,
my throat is dry and sore,
my eyes are worn out
with looking for my God.
5 (4) Those who hate me for no reason
outnumber the hairs on my head.
My persecutors are powerful,
my enemies accuse me falsely.
Am I expected to return
things I didn’t steal?
6 (5) God, you know how foolish I am;
my guilt is not hidden from you.
7 (6) Let those who put their hope in you,
Adonai Elohim-Tzva’ot,
not be put to shame through me;
let those who are seeking you,
God of Isra’el,
not be disgraced through me.
8 (7) For your sake I suffer insults,
shame covers my face.
9 (8) I am estranged from my brothers,
an alien to my mother’s children,
10 (9) because zeal for your house is eating me up,
and on me are falling the insults
of those insulting you.
11 (10) I weep bitterly, and I fast,
but that too occasions insults.
12 (11) I clothe myself with sackcloth
and become an object of scorn,
13 (12) the gossip of those sitting by the town gate,
the theme of drunkards’ songs.
14 (13) As for me, Adonai, let my prayer to you
come at an acceptable time;
In your great grace, God, answer me
with the truth of your salvation.
15 (14) Rescue me from the mud!
Don’t let me sink!
Let me be rescued from those who hate me
and from the deep water.
16 (15) Don’t let the floodwaters overwhelm me,
don’t let the deep swallow me up,
don’t let the pit close its mouth over me.
17 (16) Answer me, Adonai, for your grace is good;
in your great mercy, turn to me.
18 (17) Don’t hide your face from your servant,
for I am in trouble; answer me quickly.
19 (18) Come near to me, and redeem me;
ransom me because of my enemies.
20 (19) You know how I am insulted,
shamed and disgraced;
before you stand all my foes.
21 (20) Insults have broken my heart
to the point that I could die.
I hoped that someone would show compassion,
but nobody did;
and that there would be comforters,
but I found none.
22 (21) They put poison in my food;
in my thirst, they gave me vinegar to drink.
23 (22) Let their dining table
before them become a snare;
when they are at peace,
let it become a trap;
24 (23) let their eyes be darkened,
so that they can’t see,
and let their bodies
always be stumbling.
25 (24) Pour out your fury on them,
let your fierce anger overtake them.
26 (25) Let the place where they live be desolate,
with no one to live in their tents,
27 (26) for persecuting someone you had already stricken,
for adding to the pain of those you wounded.
28 (27) Add guilt to their guilt,
don’t let them enter your righteousness.
29 (28) Erase them from the book of life,
let them not be written with the righteous.
30 (29) Meanwhile, I am afflicted and hurting;
God, let your saving power raise me up.
31 (30) I will praise God’s name with a song
and extol him with thanksgiving.
32 (31) This will please Adonai more than a bull,
with its horns and hoofs.
33 (32) The afflicted will see it and rejoice;
you seeking after God, let your heart revive.
34 (33) For Adonai pays attention to the needy
and doesn’t scorn his captive people.
35 (34) Let heaven and earth praise him,
the seas and whatever moves in them.
36 (35) For God will save Tziyon,
he will build the cities of Y’hudah.
[His people] will settle there and possess it.
37 (36) The descendants of his servants will inherit it,
and those who love his name will live there.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Dove brings Olive Leaf (2105 BCE)
On the 301st day of the great Flood, Noah sent a dove for the 2nd time from the ark (see "Today in Jewish History" for Elul 17). This time, the dove stayed away all day; "the dove came in to him in the evening, and, lo, in her mouth was an olive leaf plucked off; and Noah knew that the waters were abated from off the earth" (Genesis 8:11).
9/11 Terrorist Attacks (2001)
On a sunny fall morning, Islamic terrorists hijacked four commercial passenger airplanes. Two were crashed into the Twin Towers in lower Manhattan. A third was rammed into the Pentagon, the Washington, D.C. headquarters of the United States Department of Defense. The last plane was intended for Washington as well, but crashed into a field near Shanksville, Pennsylvania, after its passengers tried to overcome the hijackers. In total, almost 3,000 people died in the attacks, including the 227 civilians and 19 hijackers aboard the four planes. It also was the deadliest incident for firefighters in the history of the United States.
Known as 9/11, the events of the day deeply affected the American approach to security and diplomacy, instigating the global War on Terror.
Link: Looking Back at Nine Eleven
Daily Quote:
To differentiate between the holy and the profane, and between the impure and the pure.[Leviticus 10:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Nitzavim, 2nd Portion (Deuteronomy 29:12-29:14) with Rashi
• Deuteronomy Chapter 29
12in order to establish you this day as His people, and that He will be your God, as He spoke to you, and as He swore to your forefathers to Abraham, to Isaac, and to Jacob. יבלְמַ֣עַן הָקִֽים־אֹֽתְךָ֩ הַיּ֨וֹם | ל֜וֹ לְעָ֗ם וְה֤וּא יִֽהְיֶה־לְּךָ֙ לֵֽאלֹהִ֔ים כַּֽאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְכַֽאֲשֶׁ֤ר נִשְׁבַּע לַֽאֲבֹתֶ֔יךָ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹֽב:
in order to establish you this day as His people: [Why does God here warn Israel against idolatry by making such grave oaths and severe curses, unlike other commandments where He would simply make a warning and attach a punishment if the commandment was transgressed?] He goes to so much trouble here, for the purpose of keeping you as His people. [Since He promised not to exchange you for another people (see the following Rashi), He must ensure your faithfulness to Him. למען הקים אותך היום לו לעם: כל כך הוא נכנס לטרוח למען קיים אותך לפניו לעם:
and that He will be your God: Since God has given you His word and [also] sworn to your forefathers not to exchange their offspring for another nation, therefore, He [ensures your faithfulness to Him by] binding you through these oaths, so as not to provoke Him to anger, because He cannot separate Himself from you. Until here, I have explained this passage according to its simple sense. The homiletic explanation is as follows: Why is parashath Nitzavim juxtaposed to the curses [in parashath Ki Tavo]? Because when Israel heard these ninety-eight curses [delineated in Ki Tavo], besides the forty-nine [curses] stated in Leviticus (26:14-38), they turned pale, and said, “Who can possibly endure these?” [Thereupon,] Moses began to appease them [as follows]: והוא יהיה לך לאלהים: לפי שדבר לך ונשבע לאבותיך שלא להחליף את זרעם באומה אחרת, לכך הוא אוסר אתכם בשבועות הללו, שלא תקניטוהו אחר שהוא אינו יכול להבדל מכם. עד כאן פירשתי לפי פשוטו של פרשה. ומדרש אגדה למה נסמכה פרשת אתם נצבים לקללות, לפי ששמעו ישראל מאה קללות חסר שתים, חוץ ממ"ט שבתורת כהנים, הוריקו פניהם ואמרו מי יוכל לעמוד באלו, התחיל משה לפייסם:
You are… standing this day: You have provoked the Omnipresent to anger many times, yet He has not made an end to you. Indeed, you still exist before Him [“standing… before the Lord”]. — [Tanchuma 1] אתם נצבים היום: הרבה הכעסתם למקום ולא עשה אתכם כלייה והרי אתם קיימים לפניו
this day: [You exist now] Just as this day exists. For [although] it becomes dark [for a period, nevertheless] it shines [again]. So too, here, God has made light for you, and He will again make light for you in the future. And the curses and sufferings preserve you and enable you to stand before Him [the curses, by preventing you to stray from serving Him, and the sufferings, by cleansing you of your sins]. Similarly, in the previous parashah [of Ki Tavo, Moses spoke] words of conciliation, [e.g.,] “You have seen all that the Lord did…” (Deut. 29:1). Another explanation of… היום: כיום הזה שהוא קיים והוא מאפיל ומאיר, כך האיר לכם וכך עתיד להאיר לכם, והקללות והיסורין מקיימין אתכם ומציבין אתכם לפניו. ואף הפרשה שלמעלה מזו פיוסין הם, אתם ראיתם את כל אשר עשה. דבר אחר,:
You are… standing: Because the Israelites were now passing from one leader to the next-i.e., from [the leadership of] Moses to [that of] Joshua. Therefore, Moses made them stand [in assembled ranks], in order to encourage them. Joshua did the same [when he was about to die (Josh. 24:1)]. Also, Samuel [did likewise], when Israel passed from his leadership to that of Saul, [as the verse says,] “Stand now, and I will reason with you before the Lord…” (I Sam. 12:7). - [Tanchuma 1] אתם נצבים: לפי שהיו ישראל יוצאין מפרנס לפרנס ממשה ליהושע, לפיכך עשה אותם מצבה כדי לזרזם וכן עשה יהושע וכן שמואל (שמואל א' יב, ז) התיצבו ואשפטה אתכם, כשיצאו מידו ונכנסו לידו של שאול:
13But not only with you am I making this covenant and this oath, יגוְלֹ֥א אִתְּכֶ֖ם לְבַדְּכֶ֑ם אָֽנֹכִ֗י כֹּרֵת֙ אֶת־הַבְּרִ֣ית הַזֹּ֔את וְאֶת־הָֽאָלָ֖ה הַזֹּֽאת:
14but with those standing here with us today before the Lord, our God, and [also] with those who are not here with us, this day. ידכִּי֩ אֶת־אֲשֶׁ֨ר יֶשְׁנ֜וֹ פֹּ֗ה עִמָּ֨נוּ֙ עֹמֵ֣ד הַיּ֔וֹם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיּֽוֹם:
and [also] with those who are not here: also with future generations. — [Tanchuma 3] ואת אשר איננו פה: ואף עם דורות העתידים להיות:
Daily Tehillim: Psalms Chapters 108-112• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 67, 68 and 69.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Tanya: Iggeret HaKodesh, beginning of Epistle 18
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 23 Elul, 5776 · 26 September 2016
• Iggeret HaKodesh, beginning of Epistle 18
Chumash: Parshat Nitzavim, 2nd Portion (Deuteronomy 29:12-29:14) with Rashi
• Deuteronomy Chapter 29
12in order to establish you this day as His people, and that He will be your God, as He spoke to you, and as He swore to your forefathers to Abraham, to Isaac, and to Jacob. יבלְמַ֣עַן הָקִֽים־אֹֽתְךָ֩ הַיּ֨וֹם | ל֜וֹ לְעָ֗ם וְה֤וּא יִֽהְיֶה־לְּךָ֙ לֵֽאלֹהִ֔ים כַּֽאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְכַֽאֲשֶׁ֤ר נִשְׁבַּע לַֽאֲבֹתֶ֔יךָ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹֽב:
in order to establish you this day as His people: [Why does God here warn Israel against idolatry by making such grave oaths and severe curses, unlike other commandments where He would simply make a warning and attach a punishment if the commandment was transgressed?] He goes to so much trouble here, for the purpose of keeping you as His people. [Since He promised not to exchange you for another people (see the following Rashi), He must ensure your faithfulness to Him. למען הקים אותך היום לו לעם: כל כך הוא נכנס לטרוח למען קיים אותך לפניו לעם:
and that He will be your God: Since God has given you His word and [also] sworn to your forefathers not to exchange their offspring for another nation, therefore, He [ensures your faithfulness to Him by] binding you through these oaths, so as not to provoke Him to anger, because He cannot separate Himself from you. Until here, I have explained this passage according to its simple sense. The homiletic explanation is as follows: Why is parashath Nitzavim juxtaposed to the curses [in parashath Ki Tavo]? Because when Israel heard these ninety-eight curses [delineated in Ki Tavo], besides the forty-nine [curses] stated in Leviticus (26:14-38), they turned pale, and said, “Who can possibly endure these?” [Thereupon,] Moses began to appease them [as follows]: והוא יהיה לך לאלהים: לפי שדבר לך ונשבע לאבותיך שלא להחליף את זרעם באומה אחרת, לכך הוא אוסר אתכם בשבועות הללו, שלא תקניטוהו אחר שהוא אינו יכול להבדל מכם. עד כאן פירשתי לפי פשוטו של פרשה. ומדרש אגדה למה נסמכה פרשת אתם נצבים לקללות, לפי ששמעו ישראל מאה קללות חסר שתים, חוץ ממ"ט שבתורת כהנים, הוריקו פניהם ואמרו מי יוכל לעמוד באלו, התחיל משה לפייסם:
You are… standing this day: You have provoked the Omnipresent to anger many times, yet He has not made an end to you. Indeed, you still exist before Him [“standing… before the Lord”]. — [Tanchuma 1] אתם נצבים היום: הרבה הכעסתם למקום ולא עשה אתכם כלייה והרי אתם קיימים לפניו
this day: [You exist now] Just as this day exists. For [although] it becomes dark [for a period, nevertheless] it shines [again]. So too, here, God has made light for you, and He will again make light for you in the future. And the curses and sufferings preserve you and enable you to stand before Him [the curses, by preventing you to stray from serving Him, and the sufferings, by cleansing you of your sins]. Similarly, in the previous parashah [of Ki Tavo, Moses spoke] words of conciliation, [e.g.,] “You have seen all that the Lord did…” (Deut. 29:1). Another explanation of… היום: כיום הזה שהוא קיים והוא מאפיל ומאיר, כך האיר לכם וכך עתיד להאיר לכם, והקללות והיסורין מקיימין אתכם ומציבין אתכם לפניו. ואף הפרשה שלמעלה מזו פיוסין הם, אתם ראיתם את כל אשר עשה. דבר אחר,:
You are… standing: Because the Israelites were now passing from one leader to the next-i.e., from [the leadership of] Moses to [that of] Joshua. Therefore, Moses made them stand [in assembled ranks], in order to encourage them. Joshua did the same [when he was about to die (Josh. 24:1)]. Also, Samuel [did likewise], when Israel passed from his leadership to that of Saul, [as the verse says,] “Stand now, and I will reason with you before the Lord…” (I Sam. 12:7). - [Tanchuma 1] אתם נצבים: לפי שהיו ישראל יוצאין מפרנס לפרנס ממשה ליהושע, לפיכך עשה אותם מצבה כדי לזרזם וכן עשה יהושע וכן שמואל (שמואל א' יב, ז) התיצבו ואשפטה אתכם, כשיצאו מידו ונכנסו לידו של שאול:
13But not only with you am I making this covenant and this oath, יגוְלֹ֥א אִתְּכֶ֖ם לְבַדְּכֶ֑ם אָֽנֹכִ֗י כֹּרֵת֙ אֶת־הַבְּרִ֣ית הַזֹּ֔את וְאֶת־הָֽאָלָ֖ה הַזֹּֽאת:
14but with those standing here with us today before the Lord, our God, and [also] with those who are not here with us, this day. ידכִּי֩ אֶת־אֲשֶׁ֨ר יֶשְׁנ֜וֹ פֹּ֗ה עִמָּ֨נוּ֙ עֹמֵ֣ד הַיּ֔וֹם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיּֽוֹם:
and [also] with those who are not here: also with future generations. — [Tanchuma 3] ואת אשר איננו פה: ואף עם דורות העתידים להיות:
Daily Tehillim: Psalms Chapters 108-112• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 67, 68 and 69.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Tanya: Iggeret HaKodesh, beginning of Epistle 18
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 23 Elul, 5776 · 26 September 2016
• Iggeret HaKodesh, beginning of Epistle 18
• As noted earlier, the overwhelming majority of the letters that the Alter Rebbe’s sons included here as part of the Tanya, were intended to encourage active divine service,1 particularly through the giving of tzedakah for the Kollel Chabad Fund. (This Fund supported fellow chassidim who had settled in the Holy Land, there to serve G‑d through Torah and prayer.)
Accordingly, these themes should be sought even in a letter such as the one that follows, which does not refer to them directly. If at all possible, one should also seek to connect this letter to the one which precedes it, and thus understand why the author’s sons placed it where they did.2
In the present letter the Alter Rebbe elaborates upon two general categories in the love of G‑d. The first category of love is granted man only as a gift from Above: he cannot attain it by dint of his own service. This pleasurable experience of Divinity is termed3 ahavah betaanugim (“a love which experiences delights”), and is a foretaste of the World to Come, wherein the soul basks in the rays of the Shechinah. The second category of love for G‑d — longing and thirsting for Him — can be attained through man’s service and meditation.
The connection between this letter and the previous one, and its lesson in man’s divine service (particularly with respect to charity), may then be the following:
The previous letter extolled the merit of serving G‑d through tzedakah, whereby one simultaneously secures the revelations of Gan Eden and of the World to Come, the time of the Resurrection.
The difference in revelation between Gan Eden and the World to Come is that Gan Eden reveals but a “glimmer of a glimmer” of that which is accomplished through the performance of a mitzvah — its “fruits”, while the World to Come reveals the reward of the very essence of the mitzvah. Both Gan Eden and the World to Come — to a greater or lesser degree — reveal and enable the soul to apprehend the essential Divinity that underlies the mitzvah.
But all the merits of both the above levels relate only to a consequence of the mitzvah, viz., its revelations. The nucleus of the mitzvah is the fact that through performing it the individual cleaves to G‑d, for מצוה is related to צוותא, signifying attachment. And this nucleus surfaces at the actual time of performance. It is for this reason that our Sages teach that4 “Better one hour in repentance and good deeds in this world than all of the World to Come”; the actual practice of repentance and good deeds (for by prefacing the deeds with repentance they become “good” and “luminous”5) in this world is superior to all the lofty spiritual levels of Gan Eden and the World to Come.
However, lofty as actual performance may be, its effects are totally concealed; man is neither aware of them nor does his soul perceive them at all. In this letter, therefore, the Alter Rebbe explains the two categories of love, for the love of G‑d is a feeling that is manifest in the soul.
The first, ahavah betaanugim (“a love that experiences delights”), is related to the revelation in the World to Come, at the time of the Resurrection. For just as at that time6 “the righteous will sit with their crowns on their heads, and take delight in the radiance of the Divine Presence,” so too is this love a pleasurable love; in the words of the Alter Rebbe, “It is truly a foretaste of the World to Come.”
The second manner of love — a thirstful longing for G‑d and a desire to cleave to Him — is a revelation similar to that ofGan Eden, for there too there is a limited degree of longing for G‑d, as explained in the previous letter at length.
Thus, when a Jew performs a mitzvah he not only cleaves to G‑d unawares: some aspect of this contact may also become revealed within his soul — both the revelation which foreshadows that of Gan Eden and even the revelation which anticipates the World to Come at the time of the Resurrection.
And even though ahavah betaanugim is a gift bestowed upon lofty souls from Above, some echo of it may resonate within any Jew when his wholehearted performance of the mitzvot is vitalized by his love of G‑d.7
כתיב: מה יפית ומה נעמת, אהבה בתענוגים
It is written,8 “How beautiful and how pleasant are you, ahavah betaanugim!”
I.e., “How beautiful and pleasant it is to cleave to You with ahavah betaanugim” — with a love that experiences delight in the state of cleaving to the beloved, as opposed to a love in which the lover seeks to cleave to the beloved.
הנה ב׳ מיני אהבות הן
There are two kinds of love, each of which subdivides further.
האחת: אהבה בתענוגים
The first is ahavah betaanugim,
דהיינו, שמתענג על ה׳ עונג נפלא
meaning that one delights wondrously in G‑d,
בשמחה רבה ועצומה, שמחת הנפש וכלותה, בטעמה כי טוב ה׳
with a great and immense joy, the joy of the soul and its yearning as it tastes that G‑d is good9
ונעים נעימות עריבות עד להפליא
and as delightful as wondrously sweet delights.
This sweetness is not sensed as a result of one’s comprehension; rather, this is a sensation of wonderment at that which transcends one’s comprehension.
מעין עולם הבא ממש, שנהנין כו׳
It is truly a foretaste of the World to Come, where10 “[the righteous will sit with their crowns on their heads], and take delight [in the radiance of the Divine Presence].”
ועל זה כתיב: שמחו צדיקים בה׳
Concerning this pleasurable experience of G‑dliness it is written,11 “Rejoice, you righteous, in G‑d,”
ולא כל אדם זוכה לזה
and not everyone merits this.
וזו היא בחינת כהנא ברעותא דלבא, שבזוהר הקדוש
This is the level [of love] which the sacred Zohar refers to in the phrase,12 kahana bire’uta delibba.
Lit., “The Kohen [serves G‑d] with the [innermost] desire of the heart”]. As opposed to the Levites, whose longing for G‑d surged forth (ratzo) and found outward expression in song, the service of the Kohanim was silent.
ועל זה נאמר: עבודת מתנה וגו׳
Moreover, of this [level of love] it is said,13 “[I shall grant you your priestly] service as a gift,”
The priestly level of love, ahavah betaanugim, is a gift from Above.
והזר הקרב וגו׳
“and the stranger who comes nigh — i.e., to this manner of service — [is liable to death],”14
כי אין דרך להשיגה על ידי יגיעת בשר, כמו היראה
for there is no way to attain it by human efforts, as there is with the awe of G‑d,
ששואלין עליה: יגעת ביראה
concerning which [the departed soul] is asked [in the next world],15 “Did you labor with awe?”
I.e., “Did you toil to acquire an awe of G‑d?”
ואוי לבשר שלא נתייגע ביראה
Likewise, “Woe to the mortal who did not labor with awe,”
כמו שכתוב בראשית חכמה
as is written in Reishit Chochmah.
וכתיב ביראה: אם תבקשנה ככסף וגו׳
Of awe it is also written,16“If you will seek it like silver, [and search for it as for hidden treasure, then you will attain a fear of G‑d...].”
מלמד שצריכה יגיעה רבה ועצומה, כמחפש אחר אוצרות
This shows that it requires great and intense exertion, as when one searches for treasure.
It has already been explained (in Part I, ch. 42) that when one digs for a treasure that he knows beyond the shadow of a doubt lies buried in the depths of the earth, he will seek it tirelessly. Knowing with certainty that the fear of heaven lies buried in the understanding of the heart of every Jew, will lead to similar untiring efforts in revealing this spiritual treasure.
However, this only applies to the fear and awe of G‑d; even the loftiest degree of awe, yirah ilaah, is attainable through man’s efforts.
אבל אהבה רבה זו אהבה בתענוגים נופלת לאדם מאליה מלמעלה, בלי שיכין ויכוון לה
By contrast, this great love (17ahavah betaanugim) comes upon a man by itself, from Above, without his preparing and intending himself for it,
אך ורק אחר שנתייגע ביראת הרוממות
but only after he has exerted himself in yirat haromemut, to attain the higher level of fear wherein he stands in awe of G‑d’s Majesty,
והגיע לתכלית מה שיוכל להשיג ממנה, לפי בחינת נשמתו
and after he has attained the maximum he is able to attain of that [awe], according to the level of his soul;
אזי ממילא באה האהבה בתענוגים מלמעלה לשכון ולתייחד עם היראה
then, of itself, the ahavah betaanugim comes from Above to dwell, and to become united, with the awe.
כי דרכו של איש לחזר כו׳, כמו שכתוב בלקוטי אמרים
For18 “It is the way of the man to search [for the woman],” as explained in Likkutei Amarim.
In Part I, ch. 43, the Alter Rebbe explains that love is termed “man” or “male”, while fear is termed “woman” (as in the verse,19 “A woman who fears G‑d...”). In spiritual terms, “It is the way of the man to search for the woman” means that the love of G‑d searches for the fear of G‑d and dwells with it.
Having spoken until now of the higher category in the love of G‑d called ahavah betaanugim, the Alter Rebbe now proceeds to consider the lesser love, ahavah zuta.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “In the words of the ‘Approbation of the rabbis, long may they live, sons of the illustrious author of blessed memory, whose soul is in Eden,’ [these letters were mostly written] ‘in order to teach the people of G‑d the way by which they should walk and the deed which they should do.’” |
| 2. | Note of the Rebbe: “For they were arranged not by date but by topic (Sefer HaSichot 5705, p. 110).” |
| 3. | Shir HaShirim 7:7. |
| 4. | Avot 4:17. |
| 5. | Likkutei Torah, Matot 82a et al. |
| 6. | Berachot 17a. |
| 7. | See Likkutei Torah, Masei 90b-c. |
| 8. | Shir HaShirim 7:7. |
| 9. | Cf. Tehillim 34:9. |
| 10. | Berachot 17a. |
| 11. | Ibid. 97:12. |
| 12. | )See Zohar III, 177b. |
| 13. | Bamidbar 18:7. |
| 14. | Ibid. |
| 15. | Cf. Shabbat 31a. |
| 16. | Mishlei 2:4-5. |
| 17. | Parentheses are in the original text. |
| 18. | Kiddushin 2b. |
| 19. | Mishlei 31:30, as interpreted in Zohar III, 27a. |
| Rambam: Sefer Hamitzvos: |
• Monday, 23 Elul, 5776 · 26 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 176
Establishing a Judicial System
"Appoint judges and officers in all your gates"—Deuteronomy 16:18.
We are commanded to appoint judges who will implement the Torah's commandments, and compel those who stray from the true path to follow the mitzvot. They will command regarding the performance of the good, and warn against doing evil, and will implement punishments against those who transgress. This in order that the observance of the commandments and prohibitions of the Torah not be given to the discretion of each individual.
Included in this mitzvah is the establishment of a judicial hierarchy.
A court of 23 judges is established in every city that meets a minimum population requirement. This court, called asanhedrei ketanah (a "small court"), convenes at the gate of the city. A city that does not have sufficient population to warrant a 23-member court, should at the very least have a 3-member court, which presides over minor matters, and forwards larger matters to a court above them.
The local courts appoint inspectors to monitor the markets and ensure that people conduct business with honesty, so that not even slight injustices are perpetrated.
Every tribe has its own "supreme court."
In Jerusalem sits the beit din hagadol (the "high court") consisting of 70 judges in addition to the chief presiding justice. This individual is also known as the Nasi. This court gathers in the location designated for them [in a chamber in the Holy Temple].
Full text of this Mitzvah »• Establishing a Judicial System
Positive Commandment 176
Translated by Berel Bell
The 176th mitzvah is that we are commanded to appoint judges1 to implement the Torah's commands; to force those who have turned away from the path of truth to return to it; to command the performance of good and the avoidance of bad; and to carry out the punishment of transgressors, so that the positive commandments of the Torah and their prohibitions should not be dependent on the desire of every individual.
Included in this mitzvah is that these judges be appointed in a hierarchy. In an appropriate2 city, 23 judges are appointed who meet together by the gate to the city. This is a "small Sanhedrin." In Jerusalem, the High Court of 70 judges is appointed. One — the Rosh Yeshivah, also called the Nasi by the Sages — is appointed over these 70. They gathered together in the place singled out for them.3 In a place where the population is too small for a "small Sanhedrin," three judges are nevertheless appointed to carry out minor judgments, and to pass along more major cases to the next highest court.
In addition, inspectors are appointed to visit the markets and inspect peoples' business practices, in order to insure that even the slightest injustice does not occur.
The source of this prohibition is G‑d's statement,4 "Appoint yourselves judges and police for all your settlements [that G‑d your L‑rd is giving you for your tribes, and they shall judge the people...]."
In the words of the Sifri: "What is the source for the law that one court is appointed over the entire Jewish people? From the verse, 'Appoint yourselves judges and police.' How do we know that one is appointed over everyone? From the phrase, 'Appoint yourselves.' How do we know that a court must be appointed for each tribe? From the phrase, 'for all your settlements.' Rabbi Shimon ben Gamliel said, 'The phrase "for your tribes, and they shall judge [the people]" indicates that each tribe has the responsibility to judge the members of its tribe. The phrase, "and they shall judge the people," implies that they should do so even against their will.' "
The commandment to appoint 70 judges is repeated elsewhere in the Torah, in G‑d's statement5 (exalted be He), to Moshe, "Assemble 70 men for Me from the elder of Israel." Our Sages explained,6 "Anytime the phrase 'for Me' is used, it implies that it will last forever, such as,7 'Sanctify them to Me as priests.' " This means that this commandment was not just temporary but eternal for all generations.
You should be aware that all these appointments, i.e. the great Sanhedrin, the small Sanhedrin, the court of three, and all other appointments, only take place in Israel. There is no ordination outside of Israel. But when ordination is in effect in Israel, those who were already ordained are allowed to judge both in Israel and outside of Israel.
However, cases involving capital punishment may not be judged — neither inside nor outside Israel — unless the Holy Temple is standing, as we explained in the Introduction to this work.
On G‑d's statement8 (exalted be He) regarding a person who killed accidentally, "They shall be for you as an eternal law for all your generations, wherever you may live," the Sifri said, "The phrase, 'wherever you may live,' means both inside Israel and outside of Israel. One might think that there should be cities of refuge outside of Israel; the verse therefore says, 'they' — the laws9 הַדַיָנִין are in effect both inside Israel and outside of Israel, but the cities of refuge are only inside Israel."
All the details of this mitzvah are explained in tractate Sanhedrin.
FOOTNOTES
1.Although the verse mentions judges and police, the Rambam mentions only judges. See Kapach, 5731, footnote 76. Likkutei Sichos, Vol. 34, p. 98ff; Sefer HaSichos 5751, Vol. II, pp. 781-2.
2.Having at least 120 inhabitants. See Sanhedrin 2b.
3.The Lishkas Hagazis in the Temple.
4.Deut. 16:18.
5.Num. 11:16.
6.Sifri, Behaaloscha.
7.Ex. 28:41.
8.Num. 35:29.
9.I.e. the other laws regarding the accidental murderer, with the exception of those laws relating to the cities of refuge.
"Do not respect persons in judgment"—Deuteronomy 1:17.
It is forbidden for the Rabbinic Supreme Court or the Exilarch to appoint a judge who is not versed in Torah wisdom, though the individual possesses other qualities.
For example, one may not say, "I'll appoint this individual because he is handsome, powerful, related to me, lent me money, or proficient in many languages." Such an appointee is liable to pervert justice—not out of maliciousness, but out of ignorance.
Rather, with regards to all Torah appointments, we only consider the candidate's proficiency in Torah and knowledge of its commands and prohibitions, and that his personal behavior should be in concordance with this knowledge.
Full text of this Mitzvah »• Appointing an Unqualified Judge
Negative Commandment 284
Translated by Berel Bell
The 284th prohibition is that the High Court or the Rosh Golus1 are forbidden from relying on an individual's [other] qualities and appointing him as judge although he is not expert in the Torah's wisdom. In all appointments regarding Torah, we may look only at the person's expertise in the Torah's wisdom, knowledge of its positive commandments and prohibitions, and behavior suitable to [that knowledge].
The source of this prohibition to make an appointment based on other factors is G‑d's statement2 (exalted be He), "Do not give anyone special consideration regarding judgment."
In the words of the Sifri: "The verse, 'Do not give anyone special consideration regarding judgment' refers to the one who appoints judges." This means that this prohibition only applies to the person who has the ability to appoint judges. This person is forbidden from making such an appointment based on other considerations, as mentioned above. Our Sages said: "One should not say, 'I will appoint this person as a judge because he is attractive'; 'I will appoint this person as a judge because he is strong'; 'I will appoint this person as a judge because he is my relative'; 'I will appoint this person as a judge because he lent me money'; 'I will appoint this person as a judge because he knows all languages.' " He will end up acquitting the guilty and convicting the innocent— not because he is wicked but because of his ignorance. Therefore the Torah says, "Do not give anyone special consideration regarding judgment."
FOOTNOTES
1.The head of Babylonian Jewry.
2.Deut. 1:17.
Positive Commandment 175
Abiding by the Majority Decision
"To follow the majority"—Exodus 23:2.
We are commanded to follow the opinion of the majority in case of disagreement between the sages with regards to any Torah law. This mitzvah also applies to adjudication between litigants, if there is no consensus amongst the local judges regarding which party is in the right and which is in the wrong.
Full text of this Mitzvah »
• Abiding by the Majority Decision
Positive Commandment 175
Translated by Berel Bell
The 175th mitzvah is that we are commanded to follow majority rule when the Sages disagree about a particular law of the Torah. The same applies to a particular case: if, for example, the judges of the city disagree regarding a case between Reuven and Shimon as to which one owes money, they must follow majority rule.
The source of this prohibition is G‑d's statement1 (exalted be He), "A case must be decided based on majority rule."
Our Sages said explicitly,2 "Majority rule is mid'oraisa.3
The details of this mitzvah are explained in many passages of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:2.
2.Chullin 11a.
3.Of Torah law, rather than of Rabbinic origin. This statement shows that this mitzvah counts among the 613.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 176
Establishing a Judicial System
"Appoint judges and officers in all your gates"—Deuteronomy 16:18.
We are commanded to appoint judges who will implement the Torah's commandments, and compel those who stray from the true path to follow the mitzvot. They will command regarding the performance of the good, and warn against doing evil, and will implement punishments against those who transgress. This in order that the observance of the commandments and prohibitions of the Torah not be given to the discretion of each individual.
Included in this mitzvah is the establishment of a judicial hierarchy.
A court of 23 judges is established in every city that meets a minimum population requirement. This court, called asanhedrei ketanah (a "small court"), convenes at the gate of the city. A city that does not have sufficient population to warrant a 23-member court, should at the very least have a 3-member court, which presides over minor matters, and forwards larger matters to a court above them.
The local courts appoint inspectors to monitor the markets and ensure that people conduct business with honesty, so that not even slight injustices are perpetrated.
Every tribe has its own "supreme court."
In Jerusalem sits the beit din hagadol (the "high court") consisting of 70 judges in addition to the chief presiding justice. This individual is also known as the Nasi. This court gathers in the location designated for them [in a chamber in the Holy Temple].
Full text of this Mitzvah »• Establishing a Judicial System
Positive Commandment 176
Translated by Berel Bell
The 176th mitzvah is that we are commanded to appoint judges1 to implement the Torah's commands; to force those who have turned away from the path of truth to return to it; to command the performance of good and the avoidance of bad; and to carry out the punishment of transgressors, so that the positive commandments of the Torah and their prohibitions should not be dependent on the desire of every individual.
Included in this mitzvah is that these judges be appointed in a hierarchy. In an appropriate2 city, 23 judges are appointed who meet together by the gate to the city. This is a "small Sanhedrin." In Jerusalem, the High Court of 70 judges is appointed. One — the Rosh Yeshivah, also called the Nasi by the Sages — is appointed over these 70. They gathered together in the place singled out for them.3 In a place where the population is too small for a "small Sanhedrin," three judges are nevertheless appointed to carry out minor judgments, and to pass along more major cases to the next highest court.
In addition, inspectors are appointed to visit the markets and inspect peoples' business practices, in order to insure that even the slightest injustice does not occur.
The source of this prohibition is G‑d's statement,4 "Appoint yourselves judges and police for all your settlements [that G‑d your L‑rd is giving you for your tribes, and they shall judge the people...]."
In the words of the Sifri: "What is the source for the law that one court is appointed over the entire Jewish people? From the verse, 'Appoint yourselves judges and police.' How do we know that one is appointed over everyone? From the phrase, 'Appoint yourselves.' How do we know that a court must be appointed for each tribe? From the phrase, 'for all your settlements.' Rabbi Shimon ben Gamliel said, 'The phrase "for your tribes, and they shall judge [the people]" indicates that each tribe has the responsibility to judge the members of its tribe. The phrase, "and they shall judge the people," implies that they should do so even against their will.' "
The commandment to appoint 70 judges is repeated elsewhere in the Torah, in G‑d's statement5 (exalted be He), to Moshe, "Assemble 70 men for Me from the elder of Israel." Our Sages explained,6 "Anytime the phrase 'for Me' is used, it implies that it will last forever, such as,7 'Sanctify them to Me as priests.' " This means that this commandment was not just temporary but eternal for all generations.
You should be aware that all these appointments, i.e. the great Sanhedrin, the small Sanhedrin, the court of three, and all other appointments, only take place in Israel. There is no ordination outside of Israel. But when ordination is in effect in Israel, those who were already ordained are allowed to judge both in Israel and outside of Israel.
However, cases involving capital punishment may not be judged — neither inside nor outside Israel — unless the Holy Temple is standing, as we explained in the Introduction to this work.
On G‑d's statement8 (exalted be He) regarding a person who killed accidentally, "They shall be for you as an eternal law for all your generations, wherever you may live," the Sifri said, "The phrase, 'wherever you may live,' means both inside Israel and outside of Israel. One might think that there should be cities of refuge outside of Israel; the verse therefore says, 'they' — the laws9 הַדַיָנִין are in effect both inside Israel and outside of Israel, but the cities of refuge are only inside Israel."
All the details of this mitzvah are explained in tractate Sanhedrin.
FOOTNOTES
1.Although the verse mentions judges and police, the Rambam mentions only judges. See Kapach, 5731, footnote 76. Likkutei Sichos, Vol. 34, p. 98ff; Sefer HaSichos 5751, Vol. II, pp. 781-2.
2.Having at least 120 inhabitants. See Sanhedrin 2b.
3.The Lishkas Hagazis in the Temple.
4.Deut. 16:18.
5.Num. 11:16.
6.Sifri, Behaaloscha.
7.Ex. 28:41.
8.Num. 35:29.
9.I.e. the other laws regarding the accidental murderer, with the exception of those laws relating to the cities of refuge.
Negative Commandment 284
Appointing an Unqualified Judge"Do not respect persons in judgment"—Deuteronomy 1:17.
It is forbidden for the Rabbinic Supreme Court or the Exilarch to appoint a judge who is not versed in Torah wisdom, though the individual possesses other qualities.
For example, one may not say, "I'll appoint this individual because he is handsome, powerful, related to me, lent me money, or proficient in many languages." Such an appointee is liable to pervert justice—not out of maliciousness, but out of ignorance.
Rather, with regards to all Torah appointments, we only consider the candidate's proficiency in Torah and knowledge of its commands and prohibitions, and that his personal behavior should be in concordance with this knowledge.
Full text of this Mitzvah »• Appointing an Unqualified Judge
Negative Commandment 284
Translated by Berel Bell
The 284th prohibition is that the High Court or the Rosh Golus1 are forbidden from relying on an individual's [other] qualities and appointing him as judge although he is not expert in the Torah's wisdom. In all appointments regarding Torah, we may look only at the person's expertise in the Torah's wisdom, knowledge of its positive commandments and prohibitions, and behavior suitable to [that knowledge].
The source of this prohibition to make an appointment based on other factors is G‑d's statement2 (exalted be He), "Do not give anyone special consideration regarding judgment."
In the words of the Sifri: "The verse, 'Do not give anyone special consideration regarding judgment' refers to the one who appoints judges." This means that this prohibition only applies to the person who has the ability to appoint judges. This person is forbidden from making such an appointment based on other considerations, as mentioned above. Our Sages said: "One should not say, 'I will appoint this person as a judge because he is attractive'; 'I will appoint this person as a judge because he is strong'; 'I will appoint this person as a judge because he is my relative'; 'I will appoint this person as a judge because he lent me money'; 'I will appoint this person as a judge because he knows all languages.' " He will end up acquitting the guilty and convicting the innocent— not because he is wicked but because of his ignorance. Therefore the Torah says, "Do not give anyone special consideration regarding judgment."
FOOTNOTES
1.The head of Babylonian Jewry.
2.Deut. 1:17.
Positive Commandment 175
Abiding by the Majority Decision
"To follow the majority"—Exodus 23:2.
We are commanded to follow the opinion of the majority in case of disagreement between the sages with regards to any Torah law. This mitzvah also applies to adjudication between litigants, if there is no consensus amongst the local judges regarding which party is in the right and which is in the wrong.
Full text of this Mitzvah »
• Abiding by the Majority Decision
Positive Commandment 175
Translated by Berel Bell
The 175th mitzvah is that we are commanded to follow majority rule when the Sages disagree about a particular law of the Torah. The same applies to a particular case: if, for example, the judges of the city disagree regarding a case between Reuven and Shimon as to which one owes money, they must follow majority rule.
The source of this prohibition is G‑d's statement1 (exalted be He), "A case must be decided based on majority rule."
Our Sages said explicitly,2 "Majority rule is mid'oraisa.3
The details of this mitzvah are explained in many passages of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:2.
2.Chullin 11a.
3.Of Torah law, rather than of Rabbinic origin. This statement shows that this mitzvah counts among the 613.
• Rambam - 1 Chapter a Day She'ar Avot haTum'ah - Chapter 2
• She'ar Avot haTum'ah - Chapter 2
• Rambam - 3 Chapters a Day Nachalot - Chapter 9, Nachalot - Chapter 10, Nachalot - Chapter 11
• She'ar Avot haTum'ah - Chapter 2
1
When a non-kosher domesticated animal or wild animal was slaughtered, it does not impart the impurity of a carcass as long as it is in its death-throes unless its head is cut off. Instead, it is considered as impure food. If it is killed by being stabbed in the throat and it is in its death throes, as long as it makes convulsive movements, it is not even considered as impure food.
A limb that is separated from an animal that is making convulsive movements is forbidden to a Noachide, as if it were separated from a living animal. And meat that is separated from it is considered as having been separated from a living animal. Similarly, when a kosher animal is slaughtered in an unacceptable manner and it is still making convulsive movements or one of its signs or the majority of one was slit, it is not considered impure at all until it dies.
If one divides an animal in half or one removes its thigh and its inner cavity, it is considered as a carcass and it imparts impurity when carried and when touched, even though it shows signs of life. Similarly, if it was ripped apart from its back or its back bone was broken and the majority of the meat around it severed, it is considered as a carcass in all contexts.
א
בהמה או חיה טמאה שנשחטה אינה מטמאה משום נבילה כל זמן שהיא מפרכסת עד שיתיז את ראשה והרי היא כאוכלין טמאין נחרה והרי היא מפרכסת אין בה אפילו טומאת אוכלין כל זמן שהיא מפרכסת ואבר הפורש מן המפרכסת אסור לבני נח כפורש מן החי ובשר הפורש ממנה כפורש מן החי וכן טהורה שנפסלה בשחיטתה ועדיין היא מפרכסת או שחט בה אחד או רוב אחד אין לה טומאה כלל עד שתמות חלק בהמה לשנים או שניטלה ירך וחלל שלה הרי זו נבילה ומטמאה במשא ובמגע אע"פ שהיא עדיין בחיים וכן אם קרעה מגבה או שנשברה מפרקת ורוב בשר עמה הרי זו כנבילה לכל דבר:
2
When the fetus of an animal dies within its womb and a shepherd inserts his hand and touches it - whether it is a non-kosher species or a kosher species - the shepherd who touches it is considered pure until he removes the stillborn animal from the womb.
ב
בהמה שמת עוברה בתוך מעיה והושיט הרועה את ידו ונגע בו בין בבהמה טמאה בין בטהורה הרי זה הנוגע טהור עד שיצא הנפל לאויר העולם:
3
Meat that is separated from a domesticated or wild animal - whether from a kosher species or a non-kosher species - in their lifetime is ritually pure and does not impart impurity as a carcass does. When, however, an entire limb is separated from a living animal, it does impart impurity as a carcass does. This applies to a limb from a living animal itself or from a fetus in its womb.
There is no minimum measure to the size of a limb. Even if it is the size of a barley-corn or smaller, it imparts impurity provided it was intact as when it came into being with flesh, sinews, and bones. It must have enough flesh to regenerate and return to a state of wholeness. If the limb did not have enough flesh to return to a state of wholeness or the bone was lacking, it is pure.
ג
בשר הפורש מבהמה וחיה כשהן חיין בין טהורין בין טמאין טהור ואינו מטמא כנבילה אבל אבר מן החי הפורש מהן מטמא כנבלה אחד אבר מן החי הפורש מן הבהמה עצמה או אבר הפורש מן השליל שבבטנה והאיברים אין להן שיעור אפילו היה כשעורה או פחות מטמא והוא שיהיה האבר כברייתו בשר וגידין ועצמות ויהיה עליו בשר כדי להעלות ארוכה היה הבשר פחות מהעלות ארוכה בחי או חסר עצמו טהור:
4
A kidney, the tongue, the lips, and like - even though they are organs and will not regenerate - are considered as meat in this context, because they do not have bones, they.
ד.
הכוליא והלשון והשפה וכיוצא בהן אף על פי שהן איברים ואין עושין חליפין הואיל ואין בהם עצם הרי הן כבשר:
5
The flesh or a limb of a domesticated or wild animal that could not regain its vitality and reconnect with the remainder of the body does not impart impurity as a carcass does as long as the animal is alive. Instead, they are considered as like other edible substances. If they were made fit to contract impurity, they can contract impurity while attached to the animal.
If the animal was slaughtered, the slaughter causes the flesh or the limb that had been maimed to be considered fit to contract impurity, but they do not impart impurity as a carcass does. For the slaughter of the animal does not cause them to be considered as if they were separated from the animal during its lifetime. If, by contrast, the animal died, the flesh that was hanging loosely from it during its lifetime must be made fit to contract ritual impurity and a limb that had been hanging loosely imparts impurity as a limb from a living animal and not as a limb from a carcass.
What is the difference between a limb from a living animal and a limb from a carcass? Meat that was cut from a limb separated from a living animal is pure, while meat cut from a carcass imparts impurity when touched or carried if an olive-sized portion is present. The same measure applies in both instances.
ה
הבשר או האבר המדולדלין בבהמה או חיה שאינן יכולין לחיות ולהדביק בשאר הגוף אינן מטמאין כנבילה כל זמן שהבהמה בחיים והרי הן כשאר אוכלין אם הוכשרו מקבלין טומאה במקומה נשחטה הבהמה הוכשרו בשחיטה ואינן מטמאין כנבילה שאין השחיטה עושה אותן כמו שפירשו מחיים אבל אם מתה הבהמה הבשר שהיה מדולדל בה צריך הכשר והאבר מטמא משום אבר מן החי ואינו מטמא משום אבר מן הנבילה ומה בין אבר מן החי לאבר מן הנבילה שהבשר הפורש מאבר מן החי טהור והבשר הפורש מאבר מן הנבילה מטמא בכזית במגע ובמשא וזה וזה שוין לשיעור:
6
When an animal that was tereifah was slaughtered in a proper manner, even though it is forbidden to be eaten, it is pure. Similarly, when a person slaughters an animal and discovers a dead fetus, the slaughter of its mother purifies it from imparting the impurity associated with a carcass.
If one discovers a fetus that is in its eighth month and is alive, it is considered as a tereifah. Even if it is slaughtered after it was deemed tereifah, the slaughter does not prevent it from imparting the impurity associated with a carcass. The rationale is that there is no concept of ritual slaughter for an animal of this type.
Based on this logic, when the offspring of an animal was not kept for seven full days before it was slaughtered, the slaughter does not prevent it from imparting the impurity associated with a carcass, because such an animal is considered like a non-viable offspring.
ו
טריפה שנשחטה שחיטה כשירה אע"פ שהיא אסורה באכילה הרי היא טהורה וכן השוחט את הבהמה ומצא בה עובר מת שחיטת אמו מטהרתו מידי נבילה מצא בה בן שמונה חי נטרף אף על פי שנשחט אחר שנטרף אין שחיטתו מטהרתו מידי נבילה לפי שאין למינו שחיטה לפיכך ולד בהמה שלא שהה ז' ימים גמורין אם שחטו בתוך ז' אין שחיטתו מטהרתו מידי נבילה מפני שהוא כנפל:
7
As explained, when a person slaughters an animal and finds a living fetus that has been carried for nine months, ritual slaughter is not required before it steps on the ground, because the slaughter of its mother causes it to be considered as pure. Nevertheless, if its mother becomes impure before the fetus was removed, the fetus does not contract impurity. If the slaughter of its mother was not performed successfully and the mother became considered as a carcass, the living fetus remains pure. The rationale is that a living being does not contract impurity at all, not the impurity associated with foods, nor the impurity associated with a carcass, even though it is considered as one of the limbs of the mother. If it dies before it steps on the ground, it is pure, because the slaughter of its mother causes it to be deemed pure.
ז
השוחט את הבהמה ומצא בה בן ט' חי קודם שיהלך על הקרקע אע"פ שאין צריך שחיטה כמו שביארנו שהרי שחיטת אמו מטהרתו אם נטמאת אמו לא נטמא הוא ואם נתנבלה אמו הרי הוא טהור שאין החי מתטמא לא טומאת אוכלין ולא טומאת נבילות ואף על פי שהוא כאבר מאיבריה ואם מת קודם שיפריס על גבי קרקע הרי הוא טהור ששחיטת אמו טהרתו:
8
When an animal that is tereifah was slaughtered, even though its meat is pure according to Scriptural Law, if meat from a sacrificial animal touches it, the sacrificial meat contracts impurity according to Rabbinic Law. This is an added stringency applied with regard to consecrated foods.
ח
טריפה שנשחטה אע"פ שהיא טהורה מן התורה אם נגע בה הקדש נטמא מדברי סופרים וזו מעלה יתירה שעשו בקודש:
9
The following laws apply when an animal had difficulty birthing its offspring. If, after the fetus stuck out its foot and it was cut off, the mother was then slaughtered, the limb that was cut off is considered as if it was from a carcass, but the remainder of the meat of the fetus is pure.
If the mother was slaughtered and then the limb was cut off, the limb is considered as the meat of a tereifah animal that was slaughtered. The remainder of the meat of the fetus is considered as meat that touched a tereifah animal that was slaughtered which imparts impurity to consecrated foods, but not to terumah.
If the fetus stuck out its foot between the slaughter of one sign and the other and it was cut off, the slitting of the second sign is joined to the slitting of the first to purify the limb from imparting impurity as a carcass does.
ט
בהמה המקשה לילד והוציא העובר את ידו וחתכה ואח"כ שחט את אמו האבר שנחתך נבילה ושאר בשר העובר טהור שחט את אמו ואחר כך חתכה האבר כטריפה שנשחטה ושאר בשר העובר מגע טריפה שחוטה שהיא מטמאה את הקודש אבל לא את התרומה הוציא העובר את ידו בין שחיטת סימן לשחיטת סימן וחתכו מצטרף שחיטת סימן לסימן לטהר האבר מידי נבילה:
10
When a non-Jew slaughters an animal, it is considered as a carcass and imparts impurity when carried. This applies even when a Jew is supervising him and even if he slaughtered it properly with an acceptable knife. Whether the slaughterer is a gentile, a Samaritan, or a resident alien, his slaughter causes the animal to be considered as a carcass.
According to my estimation, this is also a Rabbinical decree, for the impurity imparted by false deities and objects offered to them is a Rabbinical decree, as will be explained. And it is because of their worship of false deities that the Samaritans were distanced and their slaughter forbidden. If you will ask: According to Scriptural Law, it is forbidden to partake of an animal which they slaughtered? In resolution, it can be said that not everything that is forbidden to be eaten imparts impurity. For an animal that is tereifah, but which was slaughtered properly, is forbidden to be eaten, but is ritually pure. It is impossible to obligate a person for karet for such impurity for entering the Temple or for partaking of sacrificial foods unless one can clearly prove his assertion that he contracted impurity.
י
שחיטת עכו"ם נבילה ומטמאה במשא ואפילו ישראל עומד על גביו ואם שחט בסכין יפה שחיטה כראוי אחד העכו"ם ואחד הכותי או גר תושב שחיטתן נבילה וקרוב בעיני שאף זה מדברי סופרים שהרי טומאת ע"ז וטומאת תקרובתה מדבריהם כמו שיתבאר ובגלל ע"ז נתרחקו הכותים ונאסרה שחיטתן וא"ת והלא היא אסורה באכילה דין תורה לא כל האסור באכילה מטמא שהרי הטריפה אסורה וטהורה וא"א לחייב כרת על טומאה זו על ביאת מקדש ואכילת קדשיו אלא בראיה ברורה:
11
When a person touches or carries the thigh bone of a dead animal, he is pure. The rationale is that any portion of an animal's carcass that does not impart impurity when touched, does not impart impurity when carried. If, however, it was perforated to the slightest degree, one who touches it or carries it contracts impurity.
When does the above apply? When the marrow in it rattles, for, in that state, it would not regenerate flesh were the animal to be alive. If, however, it is in its natural place and it has sufficient marrow that it could regenerate flesh on the outside of the bone, it imparts impurity when touched or carried like other limbs. We have already explained that a thigh-bone is closed on all sides.
יא
קוליית הנבילה הנוגע בה או נושאה טהור שכל דבר מן הנבילה שאינו מטמא במגע אינו מטמא במשא ניקבה כל שהוא הנוגע בה או נושאה טמא במה דברים אמורים כשהיה המוח שבה מתקשקש שהרי אינה מעלה ארוכה אבל אם היה עומד במקומו אם יש בו כדי להעלות ארוכה לעצם מבחוץ הרי זו מטמאה במגע ובמשא ככל האיברים וכבר פירשנו שהקולית היא העצם הסתום מכל צדדיו:
12
When a person thought of perforating a thigh bone, but had not done so as of yet, one who touches it contracts impurity of a doubtful status. For there is an unresolved question whether the fact that he has not perforated the bone as of yet is considered as not having carried out a significant deed or not.
יב
קולית שחישב עליה לנוקבה ועדיין לא ניקבה הרי הנוגע בה ספק טמא שהרי יש בדבר ספק אי מחוסר נקיבה כמחוסר מעשה או לא:
• Nachalot - Chapter 9
• Hayom Yom: Today's Hayom Yom
1
When brothers have not yet divided the inheritance they received from their father, but instead all use the estate together, they are considered partners with regard to all matters. Similarly, all the other heirs are considered partners with regard to the estate of the person they inherited. Whenever any of them does business with the resources of this estate, the profits are split equally.
א
האחין שעדיין לא חלקו ירושת אביהן אלא כולן משתמשין ביחד במה שהניח להן הרי הן כשותפין לכל דבר, וכן בשאר היורשין הרי הן שותפין בנכסי מורישן וכל שנשא ונתן כל אחד מהן בממון זה השכר לאמצע.
2
When there were heirs above majority and others below majority, and those above majority improved the estate, the increment is split equally. If they said: "See the estate that our father left us. We will work it and benefit from the increase," the persons who brought about the increase are entitled to it. This applies provided the increase comes about because of the expenses undertaken by those persons. If the value of the estate increased on its own accord, that increase is shared equally.
ב
היו היורשין גדולים וקטנים והשביחו הגדולים את הנכסים השביחו לאמצע, אמרו ראו מה שהניח לנו אבא והרי אנו עושין ואוכלין השבח של משביח והוא שיהיה השבח מחמת הוצאה שהוציא המשביח, אבל שבחו נכסים מחמת עצמן השבח לאמצע. 1
3
Similar laws apply if the wife of the deceased was also his relative and had a right to inherit the estate together with her sisters or her cousins. If she increased the value of the estate, the increase is shared equally. If she said: "See the estate that my husband left me. I will work it and benefit from the increase," should she increase the value of the estate through investments she made, the increase belongs to her.
ג
וכן אם היתה אשתו של מת היא היורשת בכלל אחיותיה או בכלל בנות דודיה והשביחה הנכסים השבח לאמצע, ואם אמרה ראו מה שהניח לי בעלי והריני עושה ואוכלת השביח הנכסים מחמת הוצאה הרי השבח שלה.
4
The following rules apply when a person inherits his father's estate, improves its value by planting trees and building structures, and afterwards he discovers that he has brothers in another country. If they are minors, the increase in value is divided equally. If they are above majority, since he did not know that he had brothers, he is given a portion as if he was a sharecropper."
Similarly, if a brother took possession of property belonging to a minor and improved it, he is not given a portion as if he were a sharecropper. Instead, the increase of the entire estate is divided equally, because he did not have permission to make use of the property.
ד
מי שירש את אביו והשביח הנכסים ונטע ובנה ואחר כך נודע שיש לו אחין במדינה אחרת, אם קטנים הן השבח לאמצע ואם היו גדולים הואיל ולא נודע שיש לו אחין שמין לו כאריס, וכן אח שירד לנכסי קטן והשביח אין שמין לו כאריס, אלא השבח לאמצע שהרי לא ברשות ירד. 2
5
The following rule applies when one of the brothers took money from the inheritance and engaged in commerce with it. If he is a great Torah scholar who ordinarily does not abandon his Torah study for one moment, the profits are given to him. For he would not abandon his Torah studies to engage in commerce for the sake of his brothers.
ה
אחד מן האחין שלקח מעות ועשה בהן סחורה אם היה תלמיד חכם גדול שאינו מניח תורתו שעה אחת, הרי השכר שלו שאין זה מניח תורתו ומתעסק לצורך אחיו.
6
The following laws apply when a king appoints one of the brothers who share in the father's estate as a tax collector, an accountant who supervises the influx and efflux of the king's monies, or to another one of the positions in the king's service. If the son was appointed for his father's sake - i.e., his father was renowned for this skill, and the king said: "Let us appoint his son in his stead in order to act graciously to the orphans," the portion that the son who receives the appointment receives and any wages he earns in this task should be shared among all the brothers. This ruling applies even if that son is very wise and fit to be appointed on his own merit. If the king appointed him on his own merit, his wages are his alone.
ו
אחד מן האחין שמנהו המלך גבאי או סופר שמכניס ומוציא בממון המלך וכן כל כיוצא בזה מעבודת המלכים, אם מחמת אביהן מנהו כגון שהיה אביהן ידוע בדבר זה ואמר נעמיד תחתיו בנו כדי לעשות חסד עם היתומים, הפרס שיטול וכל השכר שישתכר בעבודה לכל האחין, ואפילו היה חכם ביותר וראוי למנותו, ואם מחמת עצמו מנוהו הרי זה לעצמו.
7
The following laws apply when one of the brothers was carrying out transactions on behalf of the household and purchased servants as his own individual property, or lent money to others and had the promissory note written to him alone. If he says: "The money that I lent or with which I purchased the servants is my own. It came to me as an inheritance from my maternal grandfather, 1 found an ownerless object, or a present was given to me," he is required to verify the authenticity of his statements.
Similar laws apply when a married woman was carrying out transactions on behalf of the household and deeds of purchase of servants and promissory notes were composed in her own name. If she says: "The money belonged to me. I received it as an inheritance from my father's family," she is required to verify the authenticity of her statements. Similar laws apply when a widow was carrying out transactions with funds belonging to orphans, and deeds of purchase and promissory notes were circulated in her personal name. If she claimed them as her own, saying: "It came to me as an inheritance, I found an ownerless object, or a present was given to me," she is required to verify the authenticity of her statements.
If she said: "I took them from the resources of my dowry," her word is accepted. If, however, she does not have a dowry, or in the situation described in the previous clauses, she did not bring proof of her statement, everything is assumed to be owned by the heirs.
ז
אחד מן האחין שהיה נושא ונותן בתוך הבית וקנה עבדים בשמו לבדו, הלוה לאחרים והיה שטר החוב בשמו לבדו, ואמר מעות אלו שהלויתי או שקניתי בהן עבדים אלו שלי לבדי הן שנפלו לי מבית אבי אמי, או מציאה מצאתי או מתנה ניתנה לי, עליו להביא ראיה שנפלה לו ירושה אחרת, או מצא מציאה, או זכה במתנה, וכן האשה שהיתה נושאת ונותנת בתוך הבית והיו אונות שהן שטרי ממכר עבדים ושטרי חובות יוצאות על שמה, ואמרה שלי הן שנפלו לי מבית אבותי עליה להביא ראיה שנפלו לה לירושה, וכן אלמנה שהיתה נושאת ונותנת בנכסי יתומים והיו אונות ושטרות יוצאות על שמה ואמרה מירושה נפלו לי או מציאה מצאתי או מתנה ניתנה לי עליה להביא ראיה, ואם יש לה נדוניא ואמרה מנדונייתי לקחתי נאמנת אבל אם אין לה נדוניא ולא הביאה ראיה הרי הכל בחזקת היורשין.
8
When does the above apply? When the brothers or the widow do not eat separately. When, however, they eat separately, we suspect that they saved from their food allowance. Hence, the other brothers must prove that the money was taken from the estate. Similarly, if the brother who was managing the funds died, the other brothers are required to bring proof that the money was taken from the estate, even though they did not eat separately.
ח
במה דברים אמורים באחים ובאלמנה שאין חלוקין בעיסתן, אבל אם היו חלוקין בעיסתן שמא מעיסתו קמץ ועל האחין להביא ראיה שהן משל אמצע, וכן אם מת זה הנותן והנושא בתוך הבית על האחין להביא ראיה אע"פ שלא היו חלוקין בעיסתן. 3
9
The following laws apply when one of the brothers is in possession of a promissory note owed to his father. He is obligated to bring proof that his father gave him the note, signing and transferring a document attesting to the fact that the note was given as a gift, or that, at the time of his death, the father commanded that it be given to that brother. If the brother in possession does not bring proof of this nature, the note must be shared equally as part of the estate.
ט
אחד מן האחין ששטר חוב יוצא מתחת ידו עליו להביא ראיה שאביו נתנו לו בכתיבה ומסירה, או שצוה לו בו כשהוא שכיב מרע ואם לא הביא ראיה הרי הוא לאמצע.
10
When does the above apply? With regard to brothers, because the prevailing assumption is that they take from each other. When, however, a promissory note is in the possession of another person who claims that the creditor gave it to him or that he purchased it from him, he may collect the debt. He is not required to bring proof of his claim.
י
במה דברים אמורים באחין מפני שחזקתן שומטין זה מזה, אבל אחר שטען שנתן לו או שקנהו מבעליו גובה בו ואינו צריך להביא ראיה.
11
If one of the brothers took 200 zuz from his share of the estate to study Torah or to study a profession, the other brothers may tell him: "If you do not live together with us, we will not give you a food allocation beyond what it would cost were you living with us." For the food expenses incurred by an individual living alone are much higher than they would be were he to live with others.
יא
אחד מן האחין שנטל מאתים זוז ללמוד תורה או ללמוד אומנות יכולין האחין לומר לו אם אין אתה אצלנו אין לך מזונות אלא לפי ברכת הבית, שאין הוצאת מזונות האחד לבדו כהוצאת מזונותיו בין רבים.
12
When a person died, leaving sons past majority and under majority, the older sons cannot be required to receive only what is allocated for the younger sons' living expenses. Nor may younger sons be required to receive only what is allocated for the older sons' food expenses. Instead, the estate should be divided equally.
If the older brothers married after their father's death using the funds of the estate, the younger brothers may marry using the funds of the estate, and then divide it. If the older brothers married during their father's lifetime, we do not heed the requests of the younger brothers who say: "Let us marry using the funds of the estate, as you married." Instead, whatever the father gave the older brothers is considered as a present.
יב
מי שמת והניח בנים גדולים וקטנים אין הגדולים מתפרנסים פרנסת הקטנים ולא הקטנים נזונים מזונות הגדולים אלא חולקים בשוה, נשאו גדולים לאחר מיתת אביהן ישאו הקטנים כן מכלל הנכסים ואחר כך יחלוקו, נשאו הגדולים בחיי אביהן ואמרו הקטנים לאחר מיתת אביהן הרי אנו נושאין כדרך שנשאתם אתם, אין שומעין להן אלא מה שנתן להם אביהם נתן.
13
The following laws apply when a father married off one of his sons and made a feast for him, paying for the expenses himself. If a wedding gift was sent to this son during the father's lifetime, should the wedding gift have to be repaid after the father's death, it should be repaid by the estate as a whole. If, however, the brother paid for the expenses of the wedding feast from his own resources, the brother who received the gift must repay it from his portion alone.
יג
השיא האב את בנו ועשה לו משתה והיתה ההוצאה משל אב ונשתלחה שושבינות לזה הבן בחיי האב, כשהיא חוזרת לאחר מיתת האב חוזרת לאמצע, אבל הוציא הבן במשתה משלו אינה חוזרת אלא מחלק הבן שנשתלחה לו בלבד. 4
14
When the father sent a wedding gift to a friend in the name of one of his sons, when that wedding gift is repaid to that son, it is his alone. If, however, the father sent the wedding gift in the name of his sons without making any specification, when it is repaid, it should be repaid to the estate as a whole.
The person to whom the wedding gift was sent is not required to return it unless all the brothers rejoice together with him, for they are all members of the wedding party and the gift was sent in all of their names. Therefore, if he rejoiced with only several of them, he need return only the portion appropriate for those with whom he rejoiced. The money he repays is shared by the estate as a whole.
יד
האב ששלח שושבינות בשם אחד מבניו כשתחזור השושבינות לאותו הבן הרי היא שלו, אבל אם שלחה האב בשם בניו סתם כשתחזור תחזור לאמצע, ואין זה שנשתלחה לו חייב להחזירה עד שישמחו עמו הבנים כולן, שהרי כולן שושבינין שבשם כולן נשתלחה, לפיכך אם שמח במקצתן מחזיר חלק זה ששמח עמו בלבד והרי הוא לאמצע.
15
When the oldest of the brothers dresses and garbs himself in fine raiment, he may purchase these garments from the funds of the estate if this brings his brothers benefit, i.e., because of his fine clothing, his words are heeded by other people.
טו
גדול האחין שהיה לובש ומתכסה מלבושין נאים אם יש לאחים הנאה ממנו כדי שיהיו דבריו נשמעין הרי זה לובש מתפיסת הבית.
FOOTNOTES
1.
אמרו ראו מה שהניח וכו' עד השבח לאמצע. א"א אין זו הגירסא שלנו ולא של הרב ז"ל וזה שבוש הוא עכ"ל.
2.
מי שירש את אביו וכו' עד שמין לו כאריס. א"א ואם ידע מה בכך הלא מורידין קרוב לנכסי שבוי קטן אא"כ יצא לדעת ולא צוה דהיינו רטושין עכ"ל.
3.
בד"א באחים ובאלמנה וכו' עד ואין צריך להביא ראיה. א"א והיאך גובה בו והא קי"ל דבעינן כתיבה ומסירה, והנה הוא הולך על דרך פירוש רבו שמפרש אינו צריך ראיה דמצי למימר שטר היה לי ואבד והאי פירושא לא דייק מגופא דהא שמעתא ומשמעתא דסנהדרין במעשה דההיא סבתא דנפק שטרא מתותי ידה עכ"ל.
4.
השיא האב את בנו וכו' עד והרי הוא לאמצע. א"א זה לא ידעתי מהו ולמה לאמצע והלא אינו מחזיר לו אלא חלקו וכשישאו האחרים נשים יחזיר להם חלקם עכ"ל.
Nachalot - Chapter 10
1
When two brothers divided an estate and then a third brother came from overseas, or when three brothers divided an estate and then a creditor came and expropriated the portion of one of them, the division is nullified. They should return and divide the remainder equally. This applies even if originally one brother took land and the other cash.
א
שני אחים שחלקו ובא להן אח ממדינת הים, וכן שלשה אחין שחלקו ובא בעל חוב ונטל חלקו של אחד מהן אפילו נטל זה קרקע וזה כספים בטלה מחלוקת וחוזרין וחולקין השאר בשוה.
2
When, before his death, a person commanded that so-and-so be given a palm tree or a field from his property, but the brothers divided the estate without giving that person anything, their division is negated. What should they do? The entity concerning which the deceased commanded should be given to that person, and then they should divide the estate anew.
ב
מי שצוה בשעת מיתתו שיתנו לפלוני דקל או שדה מנכסיו וחלקו האחין ולא נתנו לפלוני כלום, הרי המחלוקת בטלה, וכיצד עושין נותנין מה שצוה מורישן ואחר כך חוזרין וחולקין כתחלה.
3
When brothers divide an estate, we evaluate the clothes they are wearing. We do not evaluate the clothes that their sons and daughters are wearing that they purchased with the funds of the estate. Similarly, the clothes that their wives are wearing are considered as if they have already been acquired by them.
When does the above apply? With regard to weekday garments. With regard to Sabbath and festival garments, we evaluate what the women and children are wearing.
ג
האחין שחלקו שמין להן מה שעליהן, אבל מה שעל בניהן ובנותיהן שקנו להן מתפיסת הבית אין שמין, וכן מה שעל נשותיהן שכבר זכו בהן לעצמן, במה דברים אמורים בבגדי חול, אבל בבגדי שבת ומועד שמין מה שעליהן.
4
The following law applies when a person died leaving some orphans who are past majority, and others who are below majority. If they desired to divide their father's estate so that the older brothers could receive their portion, the court appoints a guardian for the minors and chooses a good portion for them. Once they come of age, they may not protest the division, because it was made by the court. If, however, the court erred in its evaluation of the estate's worth and reduced their portion by a sixth, they may issue a protest. In that instance, a new division is made after they come of age.
ד
מי שהניח יתומים מקצתן גדולים ומקצתן קטנים ורצו לחלוק בנכסי אביהן כדי שיטלו הגדולים חלקן, מעמידין בית דין אפוטרופוס לקטנים ובורר להן החלק היפה, ואם הגדילו אינן יכולין למחות שהרי על פי בית דין חלקו להם, ואם טעו בית דין בשומא ופחתו שתות, יכולין למחות וחולקין חלוקה אחרת אחר שהגדילו.
5
When a person dies, leaving some orphans who are past majority and others who are below majority, he must appoint a guardian before his death, who will care for the portion of the minors until they come of age." If the father does not appoint such a guardian, the court is obligated to appoint a guardian for them until they come of age. For the court acts as the parents of the orphans.
ה
מי שמת והניח יורשין גדולים וקטנים צריך למנות אפוטרופוס שיהיה מתעסק בחלק הקטן עד שיגדיל, ואם לא מנה חייבין בית דין להעמיד להן אפוטרופוס עד שיגדילו שבית דין הוא אביהן של יתומים. 1
6
If the dying person ordered: "Give the minor's portion of my estate to him. Let him do whatever he wants with it," he has the license to deal with his own estate in this manner."
Similarly, if the dying person appointed a minor, a woman or a servant as the guardian for the minors, he has the license to deal with his own estate in this manner. A court, by contrast, should not appoint a woman, a servant, a minor or an unlearned person who is suspect to violate the Torah's prohibitions' as a guardian.
Instead, they should seek out a faithful and courageous person who knows how to advance the claims of the orphans and bring arguments on their behalf, one who is capable with regard to worldly matters to protect their property and secure a profit for them. Such a person is appointed a guardian over the minors whether or not he is related to them. If he is a relative, however, he should not take control of the landed property.
ו
צוה המוריש ואמר ינתן חלק הקטן לקטן ומה שירצה יעשה בה הרשות בידו, וכן אם מנה המוריש אפוטרופוס על הקטנים קטן או אשה או עבד הרשות בידו, אבל אין בית דין ממנין אפוטרופוס לא אשה ולא עבד ולא קטן ולא עם הארץ, שהוא בחזקת חשוד על העבירות, אלא בודקין על אדם נאמן ואיש חיל ויודע להפך בזכות היתומים וטוען טענתם ושיש לו כח בעסקי העולם כדי לשמור נכסים ולהרויח בהן ומעמידין אותו על הקטנים, בין שיהיה רחוק בין שיהיה קרוב לקטן אלא שאם היה קרוב לא ירד לקרקעות.
7
When the court appointed a guardian and afterwards heard that he was eating, drinking and making other expenses beyond what he could be expected to, they should suspect that he is using the resources of the orphans. They should remove him from his position and appoint someone else.
If, however, the guardian was appointed by the orphan's father, he should not be removed in such a situation; it is possible that he found an ownerless article. If, however, witnesses come and testify that he is ruining the orphans' estate, he is removed from his position.The Geonim agreed that he should be required to take an oath in such a situation, for he is causing the orphans a loss.
Similarly, when a guardian was appointed by the orphans' father who had a praiseworthy reputation, was known to be upright and to pursue the mitzvot, and he became a glutton and a drunkard and began following paths that arouse suspicion, or became reckless with regard to vows and the shade of theft, the court is required to remove him from his position and require him to take an oath. Afterwards, they appoint an appropriate guardian. These matters are dependent on the perception of the local judge. For each and every court must act as the parents of the orphans.
ז
בית דין שהעמידו אפוטרופוס ושמעו עליו שהוא אוכל ושותה ומוציא הוצאות יתר מדבר שהיה אמור בו יש להן לחוש לו שמא מנכסי יתומים הוא אוכל ומסלקין אותו ומעמידין אחר, אבל אם מנהו אבי יתומים אין מסלקין אותו שמא מציאה מצא, אבל אם באו עדים שהוא מפסיד נכסי יתומים מסלקין אותו וכבר הסכימו הגאונים שמשביעין אותו הואיל ומפסיד, והוא הדין לאפוטרופוס שמנהו אבי יתומים והיתה שמועתו טובה והיה ישר ורודף מצות וחזר להיות זולל וסובא והולך בדרכי החשד או שפרץ בנדרים ובאבק גזל בית דין חייבים לסלק אותו ולהשביעו, ולמנות להן אפוטרופוס כשר, וכל הדברים האלו כפי מה שיראה לדיין שכל בית דין ובית דין הוא אביהן של יתומים.
8
When a minor attains majority, even if he eats and drinks excessively, ruins his estate and follows an undesirable path, the court does not withhold his property from him, nor does it appoint a guardian, unless his father or the person whose property he inherited ordered that the property not be given to him unless he conducts himself uprightly and successfully, or that it not be given to him until later.
A person who is mentally or emotionally unstable or a deaf-mute are considered as minors, and a guardian should be appointed for them.
ח
קטן שהגדיל אפילו היה אוכל ושותה יותר מדאי ומפסיד והולך בדרך רעה אין בית דין מונעין ממנו ממונו ואין מעמידין לו אפוטרופוס, אלא אם כן צוה אביו או מורישו שלא יתנו לו אלא אם כן יהיה כשר ומצליח או שלא יתנו לו עד זמן מרובה, והשוטה והחרש הרי הן כקטנים ומעמידין להן אפוטרופוס.
FOOTNOTES
1.
מי שמת והניח יורשים גדולים וכו' עד שיגדיל. א"א והוא שחלק להם בחייו שאם לא חלק יניח הכל ביד הגדולים והם ישביחו לאמצע וטוב להם עכ"ל.
Nachalot - Chapter 11
1
Money belonging to orphans that was left to them by their father does not require a guardian. What, instead, is done with it?
We search for a person who owns property that can be expropriated by a creditor and that is of high quality. This person should be trustworthy, one who heeds the laws of the Torah, and who was never placed under a ban of ostracism. He is given the money in the presence of the court to invest in a manner that will most likely lead to a profit and will not likely lead to loss. Thus, the orphans will derive benefit from the investment of the money.
Similarly, if such a person does not have landed property, he should give bars of gold that do not have any identifying marks as security. The court takes the security and gives him the money to invest in a manner that will most likely lead to a profit and will not likely lead to loss.
Why does he not give golden utensils or golden jewelry as security? For perhaps these articles belong to another person. We fear that in the event of the investor's death, that other person will claim these articles by identifying them with signs. They will then be given to him if the judge knows that the investor was unlikely to possess such articles.
How much should be given to the orphans as profit? As the judges determine, a third of the profits, half of them, or even a fourth of them; if the judges ascertain that this is in the best interests of the orphans, such an arrangement is followed.
If the court cannot find a person to give the money to invest in a manner that will not likely lead to loss and will most likely lead to a profit, they should use a small amount of the money to provide the orphans with their livelihood until they use the money to purchase land that they entrust to a guardian whom they appoint.
א
מעות של יתומים שהניח להן אביהן אינן צריכין אפוטרופוס, אלא כיצד עושין בהן, בודקין על מי שיש לו נכסים שיש להם אחריות ויהיו עדית ויהיה איש נאמן ושומע דיני תורה ומעולם לא קבל עליו נדוי, ונותנין לו המעות בבית דין קרוב לשכר ורחוק להפסד ונמצאו היתומים נהנין משכר המעות, וכן אם אין לו קרקע ינתן להן משכון זהב שבור שאין בו סימן ונוטלין בית דין המשכון ונותנין לו המעות קרוב לשכר ורחוק להפסד, ולמה לא יקחו משכון כלים של זהב או חלי של זהב, שמא של אחרים הוא ויתנו סימן ויטלוהו אחר מותו אם ידע הדיין שאין זה אמוד, וכמה יפסקו בשכר כפי מה שיראו הדיינין, או שליש השכר או חציו אפילו רביע השכר ליתומים אם ראו שזו תקנה להם עושין, לא מצאו אדם שיתנו לו המעות רחוק להפסד וקרוב לשכר הרי אלו מוציאין מהן מזונות מעט, עד שיקנו להן במעות קרקע וימסרו אותו ביד אפוטרופוס שיעמידו להן.
2
Movable property inherited by orphans should be evaluated and sold in the presence of a court. If the marketplace is close to their city of residence, we have the articles brought to the marketplace. They are sold and the proceeds added to the financial resources of the orphans."
ב
כל המטלטלין של יתומים שמין אותן ומוכרין אותן בבית דין, ואם היה השוק קרוב למדינה, מוליכין אותן לשוק ומוכרין אותן ויצטרפו דמיהן עם המעות של יתומים.
3
The following principle applies when a person possesses beer belonging to orphans and he is beset by a quandary: If he leaves it in its place until it is sold it might sour, and if he brings it to the marketplace it might become lost because of factors beyond his control. Our Sages ruled that he should do as he would do with his own beer. Similar laws apply in all analogous situations.
ג
מי שהיה בידו שכר של יתומים אם יניחו כאן עד שימכר שמא יחמיץ, ואם יוליכו לשוק שמא יארעו אונס בדרך, הרי זה עושה בו כדרך שהוא עושה בשלו וכן כל כיוצא בזה.
4
When the court appoints a guardian, he is given all the property of the minor: the landed property and the movable property that was not sold. He sells and purchases whatever he determines is necessary; he builds and he destroys; he rents, plants, sows and does whatever he thinks is in the best interests of the orphans. He should provide them with food and drink and provide them with their expenses according to their financial capacity and their social standing. He should not be overly generous with them, nor should he be overly parsimonious.
ד
כשמעמידין בית דין להן אפוטרופוס מוסרין לו כל נכסי הקטן הקרקע והמטלטלין שלא נמכרו, והוא מוציא ומכניס ובונה וסותר ושובר ונוטע וזורע ועושה כפי מה שיראה שזה טוב ליתומים ומאכילן ומשקן ונותן להן כל ההוצאה כפי הממון וכפי הראוי להן ולא ירויחו להן יותר מדאי ולא יצמצם עליהם יתר מדאי.
5
When the orphans come of age, the guardian should give them the property of the person whose estate they inherited. He does not have to give them an account of what he purchased and what he sold. Instead, he tells them: "This is what remains," and takes an oath holding a sacred article that he did not steal anything from them.
When does this apply? When the guardian was appointed by the court. When, however, the guardian was appointed by the orphans' father or other relatives, he is not required to take an oath because of an indefinite claim.
A guardian may dress and garb himself in a distinguished manner using the fund belonging to the orphans, so that he will be esteemed and his words will be heeded, provided that the orphans will benefit from the fact that he is esteemed and his words are heeded.
ה
כשיגדילו היתומים נותן להם ממון מורישן ואינו צריך לעשות להן חשבונות מה שהכניס והוציא אלא אומר להן זה הנשאר, ונשבע בנקיטת חפץ שלא גזלן כלום, במה דברים אמורים כשמנוהו בית דין אבל אפוטרופוס שמנהו אבי יתומים וכן שאר המורישן אינו נשבע על טענת ספק, יש לאפוטרופוס ללבוש ולהתכסות מנכסי יתומים כדי שיהיה מכובד ויהיו דבריו נשמעין והוא שיהיה ליתומים הנאה בנכסיהן בהיות דבריו נשמעין.
6
A guardian may sell animals, servants, maidservants, fields and vineyards belonging to the estate to provide sustenance for the orphans. He may not sell these assets and hoard the money. Nor may he sell fields to purchase servants, nor sell servants to purchase fields, for perhaps he will not be successful. He may, however, sell fields to purchase oxen to work other fields, for oxen are the fundamental element of the fields one possesses.
ו
יש לאפוטרופוס למכור בהמה ועבדים שפחות שדות וכרמים להאכיל ליתומים, אבל אין מוכרין ומניחין המעות ואין מוכרין שדות ליקח עבדים ולא עבדים ליקח שדות שמא לא יצליח, אבל מוכרין שדה ליקח שוורים לעבודת שדות אחרות שהשוורים הן עקר כל נכסי שדות.
7
The guardian is not permitted to sell a field located far from the city and purchase a field close to the city, nor may he sell a poor field and purchase a good field, for perhaps his purchases will not be successful.
Similarly, a guardian may not enter into a lawsuit to argue on behalf of the orphans with regard to a claim registered against them, with the intent of benefiting them. The rationale is that he may not be successful, and the claim against them will be substantiated.
ז
אין האפוטרופין רשאין למכור ברחוק ולגאול בקרוב למכור ברעה ולגאול ביפה, שמא לא יצליח זה שקנו, ואין רשאין לדון ולחוב על מנת לזכות ליתומים שמא לא יזכו ונמצא החוב קיים. 1
8
The guardians are not permitted to grant Canaanite servants their freedom. They may not even take money from the servant so that he will be released. Instead, they sell the servants to others and take the money from them with the intent that they grant them their freedom. It is those purchasers who release the servants.
ח
אין האפוטרופין רשאין להוציא עבדים לחירות אפילו ליקח מן העבד דמים שיצא לחירות, אבל מוכרין אותן לאחרים ולוקחין מהן הדמים על מנת שיוציאוהו לחירות ואותן האחרים הן שמשחררין אותם. 2
9
The guardians should separate terumah and the tithes from the crops of the orphans so that they can provide them with food. . For we may not feed the orphans forbidden substances. They may not, however, tithe or separate terumah so that the produce will be ready for use. Instead, they should sell it as tevel.Those who desire to make it ready for use will do so.
ט
האפוטרופין תורמין ומעשרין נכסי יתומים כדי להאכילן, שאין מאכילין את היתומים דבר האסור, אבל לא יעשרו ולא יתרומו כדי להניח פירות מתוקנין אלא ימכרו אותן טבל והרוצה לתקן יתקן. 3
10
The guardians must make a lulav, a sukkah, tzitzit, ashofar, a Torah scroll, tefillin, mezuzot and a megillah on behalf of the orphans. The general principle is: All mitzvot that have a fixed measure - whether of Scriptural or Rabbinic origin - should be made available for them, although they are obligated in these mitzvot only as part of their education. We do not, however, levy charitable assessments against their property, even for the sake of the redemption of captives. The rationale is that such mitzvot have no limit to them.
י
האפוטרופין עושין לקטנים לולב וסוכה וציצית ושופר ספר תורה ותפילין ומזוזות ומגילה, כללו של דבר כל מצות עשה שיש להם קצבה בין שהוא מדברי תורה בין שהוא מדברי סופרים, עושין להם אף על פי שאינן חייבין במצוה מכל אלו המצות אלא כדי לחנכן, אבל אין פוסקין עליהן צדקה ואפילו לפדיון שבוים, מפני שמצות אלו אין להן קצבה.
11
When a person loses his intellectual faculties or becomes a deaf-mute, the court levies charitable assessments against his property if he has the means.
יא
ומי שנשתטה או שנתחרש בית דין פוסקין עליו צדקה אם היה ראוי.
12
Although a guardian does not have to make an accounting, as mentioned above, he must keep a personal account, being extremely precise, so as not to incur the wrath of the Father of these orphans, He who rides upon the heavens, as Psalms 68:5-6 states: "Make a path for He who rides upon the heavens... the Father of orphans."
יב
אע"פ שאין האפוטרופוס צריך לעשות חשבון כמו שביארנו, צריך לחשב בינו לבין עצמו לדקדק ולהזהר הרבה מאביהן של אלו היתומים שהוא רוכב ערבות שנאמר סלו לרוכב בערבות וגו' אבי יתומים וגו'.
FOOTNOTES
1.
ואין רשאין וכו' עד ונמצא חוב קיים. א"א לא זו הדרך אלא שהוא דן לזכות ואם זכה זכו בו היתומים ואם חב לא חב ליתומים שאין להם רשות לאפוטרופסים לחוב ליתומים לא לכתחלה ולא דיעבד עכ"ל.
2.
אין האפוטרופין רשאין להוציא וכו' עד שמשחררין. א"א יש מי שאומר הלכה כרבי דאמר אף הוא נותן דמי עצמו ויוציא דבהא פליגי דת"ק סבר אין כסף גומר בה ור' סבר גומר וקי"ל גומר הלכך הלכתא כר' עכ"ל.
3.
האפוטרופין תורמין וכו' עד והרוצה לתקן יתקן. א"א אין הדעת נוחה הימנו שיהא האפוטרופוס חבר מוכר טבל להכשיל בני אדם בנכסי היתומים, אבל יניח המותר על מזונותיהם לשנה עד שיראה מקום ריוח במכירתם, ואחר ימכור והטעם שאינו שליח אלא לצורך שעה עכ"ל.
• Sunday, 22 Elul, 5776 · 25 September 2016
• "Today's Day"
• Wednesday, Elul 22, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Revi'i with Rashi.
Tehillim: 106-107. Also 64-66.
Tanya: And this is (p. 483) ...will have rest... (p. 485).
Chassidic doctrine demands that before reproving another, one must pare his own "fingernails," in order not to gash the other. "They (the forces of evil) seize by the fingernails"; every stab is k'lipa and sitra achra. After the "nails" are pared there must be "laving the hands," as explained in Chassidus1 - calling forth intellect into emotion.2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Paralleling the physical reality, that after cutting one's fingernails - in the simple sense - he is required by Torah to lave his hands. Viz. Shulchan Aruch (HaRav) Orach Chayim 4:18.
2.See Supplementary Footnotes.
• Daily Thought:• "Today's Day"
• Wednesday, Elul 22, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Revi'i with Rashi.
Tehillim: 106-107. Also 64-66.
Tanya: And this is (p. 483) ...will have rest... (p. 485).
Chassidic doctrine demands that before reproving another, one must pare his own "fingernails," in order not to gash the other. "They (the forces of evil) seize by the fingernails"; every stab is k'lipa and sitra achra. After the "nails" are pared there must be "laving the hands," as explained in Chassidus1 - calling forth intellect into emotion.2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Paralleling the physical reality, that after cutting one's fingernails - in the simple sense - he is required by Torah to lave his hands. Viz. Shulchan Aruch (HaRav) Orach Chayim 4:18.
2.See Supplementary Footnotes.
The King Alone
A parable of the Baal Shem Tov, of a king who on a day of joy proclaimed that anyone who would ask anything of him would be granted his request.
Some requested power and honor, others wealth and riches. To each the king gave according to his request.
Until there was one wise person who stated that his desire was nothing more than to speak with the king personally three times a day.
The king was very pleased with this request, seeing that this person cherished the king’s conversation more than wealth and honor. Therefore he granted this request, permitting this wise person entry to the palace to speak with the king, and instructed that the treasures be opened to him so that he might partake also of wealth and honor.
And so, David sang in his psalms, “A prayer of a pauper . . . when he will pour out his conversation before G‑d.” The conversation itself, that is his request.
What is the wisdom of this pauper?
It is that others chose greatness for themselves, while the pauper chose to stand as a nothingness before the greatness of the king.
By doing so, he chose the King Himself, along with all the King’s greatness.[Keter Shem Tov 97; Maamar Bayom Ashtei Asar; Shavuot 5724:1.]
-------CHABAD - TODAY IN JUDAISM: Sunday, 25 September 2016 - Today is: Sunday, 22 Elul, 5776 · 25 September 2016A parable of the Baal Shem Tov, of a king who on a day of joy proclaimed that anyone who would ask anything of him would be granted his request.
Some requested power and honor, others wealth and riches. To each the king gave according to his request.
Until there was one wise person who stated that his desire was nothing more than to speak with the king personally three times a day.
The king was very pleased with this request, seeing that this person cherished the king’s conversation more than wealth and honor. Therefore he granted this request, permitting this wise person entry to the palace to speak with the king, and instructed that the treasures be opened to him so that he might partake also of wealth and honor.
And so, David sang in his psalms, “A prayer of a pauper . . . when he will pour out his conversation before G‑d.” The conversation itself, that is his request.
What is the wisdom of this pauper?
It is that others chose greatness for themselves, while the pauper chose to stand as a nothingness before the greatness of the king.
By doing so, he chose the King Himself, along with all the King’s greatness.[Keter Shem Tov 97; Maamar Bayom Ashtei Asar; Shavuot 5724:1.]
Today's Laws and Customs:
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 64 Chapter 65 Chapter 66
Psalms 64:1 (0) For the leader. A psalm of David:
2 (1) Hear my voice, God, as I plead:
preserve my life from fear of the enemy.
3 (2) Hide me from the secret intrigues of the wicked
and the open insurrection of evildoers.
4 (3) They sharpen their tongues like a sword;
they aim their arrows, poisoned words,
5 (4) in order to shoot from cover at the innocent,
shooting suddenly and fearing nothing.
6 (5) They support each other’s evil plans;
they talk of hiding snares
and ask, “Who would see them?”
7 (6) They search for ways to commit crimes,
bringing their diligent search to completion
when each of them has thought it through
in the depth of his heart.
8 (7) Suddenly God shoots them down with an arrow,
leaving them with wounds;
9 (8) their own tongues make them stumble.
All who see them shake their heads.
10 (9) Everyone is awestruck —
they acknowledge that it is God at work,
they understand what he has done.
11 (10) The righteous will rejoice in Adonai;
they will take refuge in him;
all the upright in heart will exult.
65:1 (0) For the leader. A psalm of David. A song:
2 (1) To you, God, in Tziyon, silence is praise;
and vows to you are to be fulfilled.
3 (2) You who listen to prayer,
to you all living creatures come.
4 (3) When deeds of wickedness overwhelm me,
you will atone for our crimes.
5 (4) How blessed are those you choose and bring near,
so that they can remain in your courtyards!
We will be satisfied with the goodness of your house,
the Holy Place of your temple.
6 (5) It is just that you answer us with awesome deeds,
God of our salvation,
you in whom all put their trust,
to the ends of the earth and on distant seas.
7 (6) By your strength you set up the mountains.
You are clothed with power.
8 (7) You still the roaring of the seas,
their crashing waves, and the peoples’ turmoil.
9 (8) This is why those living at the ends of the earth
stand in awe of your signs.
The places where the sun rises and sets
you cause to sing for joy.
10 (9) You care for the earth and water it,
you enrich it greatly;
with the river of God, full of water,
you provide them grain and prepare the ground.
11 (10) Soaking its furrows and settling its soil,
you soften it with showers and bless its growth.
12 (11) You crown the year with your goodness,
your tracks overflow with richness.
13 (12) The desert pastures drip water,
the hills are wrapped with joy,
14 (13) the meadows are clothed with flocks
and the valleys blanketed with grain,
so they shout for joy and break into song.
66:(0) For the leader. A song. A psalm:
(1) Shout to God, all the earth!
2 Sing the glory of his name,
make his praise glorious.
3 Tell God, “How awesome are your deeds!
At your great power, your enemies cringe.
4 All the earth bows down to you,
sings praises to you, sings praises to your name.” (Selah)
5 Come and see what God has done,
his awesome dealings with humankind.
6 He turned the sea into dry land.
They passed through the river on foot;
there we rejoiced in him.
7 With his power he rules forever;
his eyes keep watch on the nations.
Let no rebel arise to challenge him. (Selah)
8 Bless our God, you peoples!
Let the sound of his praise be heard!
9 He preserves our lives
and keeps our feet from stumbling.
10 For you, God, have tested us,
refined us as silver is refined.
11 You brought us into the net
and bound our bodies fast.
12 You made men ride over our heads;
we went through fire and water.
But you brought us out
to a place of plenty.
13 I will come into your house with burnt offerings,
I will fulfill my vows to you,
14 those my lips pronounced and my mouth spoke
when I was in distress.
15 I will offer you burnt offerings of fattened animals,
along with the sweet smoke of rams;
I will offer bulls and goats. (Selah)
16 Come and listen, all you who fear God,
and I will tell what he has done for me.
17 I cried out to him with my mouth,
his praise was on my tongue.
18 Had I cherished evil thoughts,
Adonai would not have listened.
19 But in fact, God did listen;
he paid attention to my prayer.
20 Blessed be God, who did not reject my prayer
or turn his grace away from me.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily] Study:
Chitas and Rambam for today:
Chumash: Parshat Nitzavim, 1st Portion (Deuteronomy 29:9-29:11) with Rashi
• Deuteronomy Chapter 29
9You are all standing this day before the Lord, your God the leaders of your tribes, your elders and your officers, every man of Israel, טאַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם רָֽאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל:
You are all standing: [The verse says “this day,” which] teaches us that on the day of his death, Moses assembled Israel in the presence of the Holy One, Blessed is He, to bring them into [His] covenant. אתם נצבים: מלמד שכנסם משה לפני הקב"ה ביום מותו להכניסם בברית:
the leaders of your tribes: Heb. רָאשֵׁיכֶם שִׁבְטֵיכֶם, [lit., “your leaders, your tribes,” referring to two separate entities, which does not make sense here because “your tribes” includes the leaders. Rather, this means here:] “The leaders of your tribes.” ראשיכם שבטיכם: ראשיכם לשבטיכם:
your elders and your officers: [We learn from the order in this verse that] the more distinguished ones were mentioned first, and after this: “every man of Israel.” זקניכם ושטריכם: החשוב חשוב קודם ואחר כך כל איש ישראל:
10your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, יטַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַֽחֲנֶ֑יךָ מֵֽחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ:
both your woodcutters [and your water drawers]: [The mention of these people separate to the main community of Israel] teaches us that in the days of Moses, Canaanites came to convert [to Judaism], just as the Gibeonites came [to convert] in the days of Joshua. This is the meaning of the verse regarding the Gibeonites,“And they also acted cunningly…” (Josh. 9:4), [i. e., pretending that they had come from a far away country. When they were discovered, Joshua made them woodcutters and water drawers for Israel (see Josh. 9:3-27). Likewise here, the Canaanites attempted to deceive Moses,. but they did not succeed, and Moses did not accept them to be Jews. Rather,] Moses made them woodcutters and water drawers [i.e., slaves for Israel]. — [Tanchuma 2; Yev. 79a; see Rashi Gittin 23b] מחטב עציך: מלמד שבאו כנענים להתגייר בימי משה, כדרך שבאו גבעונים בימי יהושע. וזהו האמור בגבעונים (יהושע ט, ד) ויעשו גם המה בערמה, ונתנם משה חוטבי עצים ושואבי מים:
11that you may enter the covenant of the Lord, your God, and His oath, which the Lord, your God, is making with you this day, יאלְעָבְרְךָ֗ בִּבְרִ֛ית יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּבְאָֽלָת֑וֹ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם:
that you may enter: Heb. לְעָבְרְךָ. [Meaning,] “That you may pass through [i.e., enter] the covenant.” One should not understand this verb [to be in the causative conjugation,] to mean “to cause you to pass through,” [but rather, the verb is in the simple conjugation, and means that you yourselves will pass through]. This is similar to the expression, לַעֲשׂתְכֶם, “that you [yourselves] should do them” (Deut. 4:14). לעברך: להיותך עובר בברית. ולא יתכן לפרשו כמו להעבירך, אלא כמו (לעיל ד, יד) לעשותכם אותם:
that you may enter into the covenant: [lit.] “that you may pass through the covenant.” This was the method of those who made covenants: They would set up a demarcation on one side and a demarcation on the other, and [the respective parties of the covenant] “passed through” between [these partitions], as the verse says, “[when] they cut the calf in two and passed between its parts” (Jer. 34:18). לעברך בברית: דרך העברה, כך היו כורתים ברית, עושין מחיצה מכאן ומחיצה מכאן ועוברים בינתים, כמו שנאמר (ירמיה לד, יח) העגל אשר כרתו לשנים ויעברו בין בתריו:
Daily Tehillim: Psalms Chapters 106-107
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 64, 65 and 66.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Tanya: Iggeret HaKodesh, end of Epistle 17
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 22 Elul, 5776 · 25 September 2016
• Iggeret HaKodesh, end of Epistle 17
Chumash: Parshat Nitzavim, 1st Portion (Deuteronomy 29:9-29:11) with Rashi
• Deuteronomy Chapter 29
9You are all standing this day before the Lord, your God the leaders of your tribes, your elders and your officers, every man of Israel, טאַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֑ם רָֽאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל:
You are all standing: [The verse says “this day,” which] teaches us that on the day of his death, Moses assembled Israel in the presence of the Holy One, Blessed is He, to bring them into [His] covenant. אתם נצבים: מלמד שכנסם משה לפני הקב"ה ביום מותו להכניסם בברית:
the leaders of your tribes: Heb. רָאשֵׁיכֶם שִׁבְטֵיכֶם, [lit., “your leaders, your tribes,” referring to two separate entities, which does not make sense here because “your tribes” includes the leaders. Rather, this means here:] “The leaders of your tribes.” ראשיכם שבטיכם: ראשיכם לשבטיכם:
your elders and your officers: [We learn from the order in this verse that] the more distinguished ones were mentioned first, and after this: “every man of Israel.” זקניכם ושטריכם: החשוב חשוב קודם ואחר כך כל איש ישראל:
10your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, יטַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַֽחֲנֶ֑יךָ מֵֽחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ:
both your woodcutters [and your water drawers]: [The mention of these people separate to the main community of Israel] teaches us that in the days of Moses, Canaanites came to convert [to Judaism], just as the Gibeonites came [to convert] in the days of Joshua. This is the meaning of the verse regarding the Gibeonites,“And they also acted cunningly…” (Josh. 9:4), [i. e., pretending that they had come from a far away country. When they were discovered, Joshua made them woodcutters and water drawers for Israel (see Josh. 9:3-27). Likewise here, the Canaanites attempted to deceive Moses,. but they did not succeed, and Moses did not accept them to be Jews. Rather,] Moses made them woodcutters and water drawers [i.e., slaves for Israel]. — [Tanchuma 2; Yev. 79a; see Rashi Gittin 23b] מחטב עציך: מלמד שבאו כנענים להתגייר בימי משה, כדרך שבאו גבעונים בימי יהושע. וזהו האמור בגבעונים (יהושע ט, ד) ויעשו גם המה בערמה, ונתנם משה חוטבי עצים ושואבי מים:
11that you may enter the covenant of the Lord, your God, and His oath, which the Lord, your God, is making with you this day, יאלְעָבְרְךָ֗ בִּבְרִ֛ית יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּבְאָֽלָת֑וֹ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם:
that you may enter: Heb. לְעָבְרְךָ. [Meaning,] “That you may pass through [i.e., enter] the covenant.” One should not understand this verb [to be in the causative conjugation,] to mean “to cause you to pass through,” [but rather, the verb is in the simple conjugation, and means that you yourselves will pass through]. This is similar to the expression, לַעֲשׂתְכֶם, “that you [yourselves] should do them” (Deut. 4:14). לעברך: להיותך עובר בברית. ולא יתכן לפרשו כמו להעבירך, אלא כמו (לעיל ד, יד) לעשותכם אותם:
that you may enter into the covenant: [lit.] “that you may pass through the covenant.” This was the method of those who made covenants: They would set up a demarcation on one side and a demarcation on the other, and [the respective parties of the covenant] “passed through” between [these partitions], as the verse says, “[when] they cut the calf in two and passed between its parts” (Jer. 34:18). לעברך בברית: דרך העברה, כך היו כורתים ברית, עושין מחיצה מכאן ומחיצה מכאן ועוברים בינתים, כמו שנאמר (ירמיה לד, יח) העגל אשר כרתו לשנים ויעברו בין בתריו:
Daily Tehillim: Psalms Chapters 106-107
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 64, 65 and 66.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Tanya: Iggeret HaKodesh, end of Epistle 17
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 22 Elul, 5776 · 25 September 2016
• Iggeret HaKodesh, end of Epistle 17
• וזהו שאמרו רז״ל: ועטרותיהם בראשיהם, ונהנין כו׳
And this is the meaning of the teaching of our Sages, of blessed memory:1“[In the World to Come — here meaning Gan Eden — there is no eating and drinking..., but the righteous sit] with their crowns on their heads, and they take delight [in the radiance of the Divine Presence].”2
עטרה היא בחינת מקיף וסובב
A crown (atarah) is something that encompasses and encircles,
This refers to an illumination that neither contracts nor adapts itself so that it can be vested in varying degrees within created beings; rather, it descends to the worlds3 and encompasses them all equally.
ונקרא כתר, מלשון כותרת
and is called keter, as related to koteret, the capital which crowns a column,4 as in the Beit HaMikdash built by King Solomon (I Kings, ch. 7).
Atarah is thus a crown worn on the head,5 while keter means (as well) the crown atop a column.
Since the illumination of light from the Sefirah of Keter that will be revealed in the World to Come results from the performance of the mitzvot that are likened to 620 תר״ך columns of light (corresponding to the 613 Torah commandments and seven Rabbinic commandments, numerically equal to the word כתר),6 the Alter Rebbe also explains the term “crown” as it applies to a column.
והוא בחינת ממוצע המחבר הארת המאציל, אין סוף ברוך הוא, להנאצלים
[The Sefirah of Keter] is an intermediary which joins the radiation and revelation of the Emanator, the blessed Ein Sof, to the emanated beings in the World of Atzilut,
The Emanator is infinite, while the emanated beings — which are within a world, and even the loftiest of worlds is bound by limitation — are finite. There must therefore be an intermediary between the two. It is the Sefirah of Keter that serves as this intermediary, for its internal dimension is related to the Emanator and its external dimension is related to the emanated beings. It is thus through the Sefirah of Keter that the [infinite] Ein Sof-light is drawn into the World of Atzilut and to the emanated beings which populate it.
ולעתיד יאיר ויתגלה בעולם הזה, לכל הצדיקים שיקומו בתחייה
and in the future it will radiate and become revealed in this world to all the righteous who will rise with the Resurrection,
ועמך כולם צדיקים כו׳
This transcendent degree of Divine light will thus be revealed to the entire Jewish people.
Accordingly, the illumination that presently is received only by those beings that inhabit the World of Atzilut will radiate in the World to Come to this physical world as well. For unlike the indwelling illumination of Gan Eden that is dependent upon the level and comprehension of each recipient, this revelation is an encompassing light from theSefirah of Keter, which does not undergo contraction, but radiates to all equally.
This results in a state of total revelation, whereby the very Essence of Divinity is visually perceived (re’iyat hamahut), as it is written,10 “The glory of G‑d shall be revealed, and together all flesh shall see...”
וזהו שאמרו רז״ל: עתידים צדיקים שיאמרו לפניהם קדוש
And this is the meaning of the teaching of our Sages, of blessed memory:11“In the future the righteous will be lauded as holy,” as G‑d is praised now.
כי קדוש הוא בחינת מובדל
For “holy” signifies [lofty] separation;
שאינו בגדר השגה ודעת
it is not subject to apprehension and knowledge,
כי הוא למעלה מעלה מבחינת החכמה ודעת שבגן עדן
because it transcends by far the wisdom and knowledge which are attainable in Gan Eden.
כי החכמה מאין תמצא, כתיב
הוא בחינת כתר עליון, הנקרא אין בזוהר הקדוש
והשפעתו והארתו בבחינת גילוי, הוא דוקא כשהנשמה תתלבש בגוף זך וצח אחר התחיה
and the bestowal of its radiance is manifest, i.e., its essence is apprehended,only when, after the Resurrection, the soul is vested in a pure and clear body.
The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of Keter cannot be manifest, whereas — paradoxically — this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested within a body.
(For, as is well known,14 the determining opinion is that of the Ramban,15 who states that the ultimate reward will be specifically at the time of the Resurrection, when the soul will again be found within a body.)
כי נעוץ תחלתן בסופן דוקא
For16 “Their beginning (i.e., the loftiest initial level) is wedged in their end.”
This is explained in the teachings of Chassidut17 as follows: “Beginning” refers to a level of Divinity that utterly transcends the evolvement of any created worlds. This level of Divinity is wedged in the last level preceding the creation of the evolving worlds, theSefirah of Keter. Keter is revealed only in the “end” of all worlds — i.e., within this physical world — during the time of the Resurrection. Gan Eden, by contrast, is incapable of receiving this transcendent level of revelation in an internalized manner.
Thus, while the lesser radiance that is muted to match the respective limitations of the evolving worlds can be absorbed by the soul (in Gan Eden) in its disembodied state, the transcendent radiance issuing from Keter is revealed to the soul only when it is clothed within a body.
וסוף מעשה במחשבה תחלה כו׳, כנודע
Likewise, as is known,18 “The final deed — i.e., the last stage of creation: this physical world — was first in thought....”
Thought and creation both have aspects that are “first” and “last”; the “last” (i.e., lowest) level of creation, which is this world, is rooted in the “beginning” (i.e., in the highest level) of the Divine thought.
This is why specifically the deeds performed in this “last” world of creation, while the soul is clothed in a physical body, are able to elicit and draw down the radiance of Keter. As explained here by the Alter Rebbe, this refers to the mitzvah of tzedakah, as well as tomitzvot in general, all of which are termed “tzedakah”.19 For it is the performance of physical mitzvot in this material world that arose first in G‑d’s thought and will, at the level of the Divine Keter, for the physical mitzvot are the ultimate purpose of creation.
Returning to the earlier discussion: It is now clear why in future time the righteous (and “Your people are all righteous”) will be lauded as holy: they will all have revealed to them that Divine radiance that is “holy” in the sense that it transcends apprehension. Moreover, they will become so unified with this revelation that the term “holy” will apply to them as well.
אך אי אפשר להגיע למדרגה זו, עד שיהא בגן עדן תחלה
But it is impossible to attain this level of being able to absorb the transcendent light of Sovev Kol Almin, until one has first been in Gan Eden,
להשיג בחינת חכמה עילאה כו׳ אפשר צריך להיות: כל חד כפום שיעורא דיליה
For, as explained earlier, the lesser Divine light that radiates in Gan Eden is received by each soul according to its own particular degree.
וטל תורה מחייהו
(The Rebbe adds here that the soul will then rise at the time of the Resurrection of the Dead through the “dew of the Torah,” for, as our Sages teach,22 “[Whoever engages in the study of the Torah,]) the dew of Torah revives him [at the time of the Resurrection].”
The verse upon which our Sages base this teaching reads:23 “Your dead shall be resurrected...; those who lie in the dust shall awaken and sing joyful praises; for the Dew of Lights shall be your dew....” It is thus clear that the revival effected by “the dew of the Torah” refers to the Resurrection of the Dead.
והקיצות, היא תשיחך גו׳, ודי למבין
(The Rebbe adds: Thereafter,)24 “When you will awaken, it (i.e., the Torah)will cause you to speak...,” and this promise, as expounded in Avot,25 refers to the time of the World to Come. This will suffice for the discerning.
In order to attain the level of Sovev Kol Almin at the time of the Resurrection, the soul must first be in Gan Eden and apprehend Supernal Chochmah according to its particular degree and level. For though in Gan Eden the soul apprehends no higher than the lesser, permeating Divine light called Memaleh Kol Almin, its perception is nevertheless augmented by the light of Keter which also illumines it. The soul indeed apprehends the latter enlightenment only to the extent of yediat hametziut (lit., “a knowledge of its existence”; i.e., by the “encompassing” perception known as makkif), rather than with the penetrating revelation of hassagat hamahut (lit., “an understanding of its essence”).26Nevertheless, this added illumination enables the soul at the time of the Resurrection to comprehend the essence of the revelation of Sovev Kol Almin.
Since, as stated above, the soul in Gan Eden apprehends indwelling lights, its experience of Gan Eden consists of the revelation of the Torah within the soul, so to speak, for the Torah is likened to “food” (as in the verse,27 “for Your Torah is within my inward parts”) — i.e., something that affects one from within, as explained at length above, in Part I, ch. 5. However, Gan Eden is also illumined by a glimmering of the radiation that results from the performance of mitzvot, and these act as “garments” and “encompassing lights” for the soul in Gan Eden, as mentioned in the above letter.
At the time of the World to Come, at the time of the Resurrection, the superior light ofSovev Kol Almin will be revealed chiefly as a result of one’s present performance ofmitzvot. This comes about through and together with the “dew of Torah” that “revives him” and “causes [him] to speak.”
The Alter Rebbe now returns to the above-quoted verse, “Your commandment is very wide.” Having earlier explained that “Your commandment” (in the singular) refers to G‑d’s own commandment, viz., tzedakah, he now goes on to explain the words, “is very wide”: the mitzvah of tzedakah is a vessel so capacious that it can contain the revelation of G‑d’s infinite light at the time of the Resurrection.
וזהו: רחבה מצותך מאד
And this is the meaning of [the verse], “And your commandment is very wide.”
היא מצות הצדקה, שהיא כלי ושטח רחב מאד, להתלבש בה הארת אור אין סוף ברוך הוא
This refers to the precept of charity, which is a vessel of great volume, in which the radiation from the [infinite] Ein Sof-light may be invested,
וכמו שכתוב: לבושו צדקה
אשר יאיר לעתיד בבחינת בלי גבול ותכלית
In the future this [light] will radiate without limit or end,
בחסד חנם באתערותא דלתתא זו, הנקראת דרך ה׳
with a gratuitous [Divine] kindness elicited by this arousal from below —by the kindness and tzedakah initiated by man — which is called “the path of G‑d.”
As mentioned above, even when this Divine revelation is granted in response to an arousal from below it is still considered “gratuitous kindness,” for it is granted out of all proportion to man’s actions; man’s tzedakah is no more than a vessel which enables him to receive the benevolence of this Divine revelation.
וזהו לשון מאד, שהוא בלי גבול ותכלית
And this is the meaning of the term “very [wide],” signifying limitlessness and endlessness: tzedakah acts as an infinitely wide vessel for receiving an infinite degree of G‑d-liness.
אבל: לכל תכלה ראיתי קץ
However, at the beginning of the verse quoted above,30 [it is written,] “To every tichlah (lit., “conclusion”) I have seen an end.”
תכלה היא מלשון כלות הנפש שבגן עדן
The word tichlah is related to the term kalot hanefesh, the intense yearning — to the point of expiry — of the soul in Gan Eden,
שהיא בבחינת קץ ותכלית וצמצום, כנ״ל
for it (i.e., the Divine light that is yearned for in Gan Eden) does have an end and a limit, and undergoes contraction, as mentioned above: this is the radiation of the finite light called Memaleh Kol Almin.
Likkutei Levi Yitzchak, authored by the father of the Rebbe, explains how “end”, “limit” and “contraction” respectively refer to three kinds of illumination that radiate within Gan Eden. It also explains why the verse chooses to use the word “end” rather than “limit” or “contraction.”
ולכל תכלה
As to the term “to every [kind of] tichlah,” when the verse is alluding only to the yearning of souls in Gan Eden,
הוא לפי שיש כמה וכמה מעלות ומדרגות גן עדן, זה למעלה מזה, עד רום המעלות
this is used because there are numerous levels and rungs of Gan Eden,one higher than the other, to the topmost of levels.
כמו שכתוב בלקוטי הש״ס מהאריז״ל, בפירוש מאמר רז״ל: תלמידי חכמים אין להם מנוחה כו׳
As is written in Likkutei HaShas by R. Isaac Luria, of blessed memory, in explanation of the teaching of our Sages, of blessed memory,31 “Torah scholars have no rest [in this world nor in the next],”
שעולים תמיד ממדרגה למדרגה בהשגת התורה, שאין לה סוף כו׳
because they are constantly rising from level to level in [their] grasp of the Torah, which has no end... —
עד אחר התחיה, שיהיה להם מנוחה כו׳
until after the Resurrection, when they will have rest..., for that time will be32 “a day which is entirely Shabbat, and rest.”
At that time there will be revealed a radiance from G‑d’s Essence that utterly transcends levels; elevation from level to level will thus be not only impossible but also unnecessary. At that time mortal souls will finally find repose, as they delight in the radiance of G‑d’s Essence.
FOOTNOTES
1.
Berachot 17a.
2.
Note of the Rebbe: “The former phrase (`with their crowns on their heads’) alludes to makkif, the encompassing light; adding to this, the latter phrase (`and they take delight [in the Divine Presence]’) alludes to pnimi, the indwelling light.”
3.
At this point the Rebbe noted that although this illumination is present even in the lower worlds, it cannot be said that it illumines them with the same degree of luminosity as in its own inherent state. For while it is true that the light of “Sovev Kol Almin illumines all worlds equally, there yet remains an entirely separate question — whether it is revealed [to the worlds to quite the same degree] as it exists in itself [which indeed it does not do]. [By way of analogy:] Though a king’s august majesty transcends all of his subjects equally, their perception of it does not at all resemble its own intrinsic state. (Indeed, this is true not only with regard to the king’s objective essence, but even insofar as he is revealed to — and is aware of — himself.)”
4.
Note of the Rebbe: “I.e., this is the etymology that is relevant here, rather than that of katar li [Iyov 36:2; lit., `wait for me’], which implies silence and abnegation. (See Likkutei Torah, Bamidbar 69a; beginning of Hemshech5672.)”
5.
Cf. Tehillim 21:4.
6.
Cf. the prayer of R. Nechuniah ben Hakanah, cited and expounded in Epistle 29, below.
7.
Parentheses are in the original text.
8.
Yeshayahu 60:21.
9.
Note of the Rebbe: “This verse is cited here, for this is one of the differences between the time of the Resurrection and Gan Eden. As to the former, `Your people are allrighteous,’ whereas Gan Eden is not merited by all (see Torah Or, Parshat Yitro73b; Likkutei Torah; and elsewhere).”
Although the Alter Rebbe says below that “it is impossible to attain this level until one has first been in Gan Eden,” which would seem to presuppose that all Jews will meritGan Eden as well, the Rebbe notes that when the Alter Rebbe writes above that “Your people are all righteous” he means only that “they will all rise at the Resurrection, which will embrace everyone from Moshe Rabbeinu and the Patriarchs and so on, to the water-drawers. And it is self-evident that there will be enormous distinctions between their respective revelations at that time, each according to his measure (in Gan Eden), and so on.”
10.
Yeshayahu 40:5.
11.
Bava Batra 75b.
12.
Iyov 28:12. Note of the Rebbe: “In the place where Chochmah is to be found(Gan Eden), [the level of] Keter is in a state of concealment — ayin.”
13.
Note of the Rebbe: “See Mishpatim121a: ‘And Chochmah...,’ and elsewhere.”
14.
See Sefer HaMitzvot of the Tzemach Tzedek (Derech Mitzvo-techa), Mitzvat Tzitzit. See also Likkutei Torah, Parshat Tzav, p. 15c.
15.
Shaar HaGemul.
16.
Sefer Yetzirah 1:7.
17.
Hemshech 5666, p. 346.
18.
From the Friday night hymn entitledLechah Dodi (Siddur Tehillat HaShem,p. 132).
19.
See Tanya, Part I, ch. 37; see also below, Epistle 32.
20.
The parentheses and brackets are in the original Hebrew text.
21.
The parenthetical text means “etc.”, and the bracketed text that follows it suggests instead “each one.” The Rebbe notes that the anomalous “etc.” grew out of a copyist’s error in which its Hebrew abbreviation כו׳ was substituted for כ״ח, an abbreviation for כל חד (“each one”).
22.
Note of the Rebbe: “Cf. Ketubbot 111b, and see above, conclusion of ch. 36.” See also Likkutei Sichot, Vol. XI, p. 193 (footnote).
23.
Yeshayahu 26:19.
24.
Mishlei 6:22.
25.
6:9.
26.
Likkutei Torah, Parshat Tazria, in the maamar that begins, Ka Mifligei biMetivta deRakia.
27.
Tehillim 40:9.
28.
Parentheses are in the original text.
29.
From a piyyut (Machzor for Rosh HaShanah, p. 98; Machzor for Yom Kippur, p. 118).
30.
Tehillim 119:96.
31.
Conclusion of Tractate Berachot.
32.
Conclusion of Tractate Tamid.
| Rambam: Sefer Hamitzvos: |
• Sunday, 22 Elul, 5776 · 25 September 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 248 (Digest)
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
• Laws of Inheritance
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.
• 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 248 (Digest)
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
• Laws of Inheritance
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.
• Rambam - 1 Chapter a Day She'ar Avot haTum'ah - Chapter 3
• She'ar Avot haTum'ah - Chapter 3
• Rambam - 3 Chapters a Day Sanhedrin veha`Onashin haMesurin lahem - Chapter 1, Sanhedrin veha`Onashin haMesurin lahem - Chapter 2, Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
• She'ar Avot haTum'ah - Chapter 3
1
The carcass of a kosher fowl that was not ritually slaughtered imparts impurity according to Scriptural Law. According to the Oral Tradition, it is taught that Leviticus 17:15: "Any soul that will partake of the carcass of a fowl or one that is tereifah - whether a native or a convert - shall launder his garments and bathe in water" is speaking only about one who partakes of the carcass of a fowl from a kosher species that is forbidden because it is a carcass ortereifah.
How is its impurity defined? It does not impart impurity when touched or when carried or when it is in one's mouth, only in one's gullet. This is implied by the phrase: "Any soul that will partake...," i.e., it imparts impurity only when it has been ingested in "the chamber of the soul." It uses the term "partake" to define that the minimum measure that imparts impurity is the measure to which the prohibition against eating applies, i.e., an olive-sized portion. Moreover, it is written: "shall launder his garments;" this teaches that one who contracts impurity from such a carcass imparts impurity to his garments until he separates himself from the object that imparted impurity to him, as we explained.
What is implied? When one swallows an olive-sized portion of the carcass of a fowl from a kosher species and touched keilim while swallowing it, they become impure and are considered a primary derivative of impurity. If he was touching a person or earthenware containers while swallowing it, he does not impart impurity to them, as we stated with regard to other primary categories of impurity. After he has ingested the meat from the fowl, he does not impart impurity to other keilim. He is like an k'li that is a primary derivative of impurity that has been separated from the substance that imparted impurity to him. For even though he must immerse himself and wait for nightfall to regain ritual purity, he does not impart impurity to keilim.
א
נבלת העוף הטהור מטמא מן התורה מפי השמועה למדו שזה שנאמר וכל נפש אשר תאכל נבילה וטריפה באזרח ובגר וכבס בגדיו ורחץ במים אינו מדבר אלא באוכל נבילת העוף הטהור בלבד שהוא אסור משום נבילה וטריפה וכיצד היא טומאתה אינה מטמאה לא במגע ולא במשא ולא כשהיא בתוך הפה אלא בתוך בית הבליעה שנאמר וכל נפש אשר תאכל אינה מטמאה אלא כשהיא בבית הנפש וזה שנאמר תאכל לתת שיעור לטומאתה כשיעור אכילה שהוא כזית והרי נאמר בה וכבס בגדיו מלמד שהמתטמא בה מטמא בגדיו עד שיפרוש ממטמאיו כמו שביארנו כיצד הבולע כזית מנבלת העוף הטהור ונגע בכלים בשעת בליעתו טמאים ונעשו ראשון לטומאה היה נוגע באדם ובכלי חרס בשעת בליעתו לא טימאן כמו שביארנו בשאר אבות הטומאות ואחר שבלע אינו מטמא שאר כלים שהרי הוא ככלי ראשון לטומאה אחר שפירש ממטמאיו שאף על פי שהוא טעון טבילה והערב שמש אינו מטמא כלים:
2
It is not necessary for one to have the intent to consider the carcass of a fowl from a kosher species as food to impart this severe type of impurity. Instead, whenever one swallows an olive-size portion of such a carcass, it imparts impurity when in the person's gullet.
If one thought to partake of it, it imparts the impurity of foods. It is considered as a primary derivative of impurity even though it did not touch another source of impurity, nor must it be made fit to contract impurity.
ב
אין נבלת העוף הטהור צריכה מחשבה לטמא טומאה זו החמורה אלא כיון שבלע ממנה כזית מכל מקום הרי זו מטמאה בבית הבליעה חישב עליה לאכילה הרי זו מטמאה טומאת אוכלין והרי היא כאוכל ראשון לטומאה אע"פ שלא נגע בה טומאה אחרת ואינה צריכה הכשר:
3
The above does not apply to a red heifer and goats that are to be burned. Even though they impart impurity to those involved in offering them, if one considers partaking of them, it is necessary for them to come in contact with a source of impurity. Only then, do they contract the impurity associated with food.
ג
פרה אדומה ושעירין הנשרפים אינן כן אף על פי שהן מטמאין המתעסק בהן אם חישב עליהן לאכילה צריכין שתגע בהן טומאה ואח"כ יטמאו טומאת אוכלין:
4
When a person skewered an olive-size portion of an animal carcass with a weaving needle and inserted it into the inner organs of a woman from below or inserted it into the gullet of a colleague in a place where the carcass of a fowl from a kosher species would impart impurity, the person contracts impurity, because he or she is carrying the impurity, not because he touches it, as we explained in the beginning of this book.
ד
כזית מנבלת הבהמה שתחבו בכוש והכניס לתוך מעי האשה מלמטה או שהכניסו לתוך בליעתו של חבירו במקום שנבלת העוף הטהור מטמאה הרי זה טמאו משום נושא לא משום נוגע כמו שביארנו בתחילת הספר:
5
If a person wound an olive-sized portion of the carcass of a fowl from a kosher species in lettuce or the like and swallowed it, he is impure, even if it did not touch his throat. If he wound it with tree bast and swallowed it, he is pure.
ה
הכורך כזית מבשר נבילת העוף הטהור בחזרת וכיוצא בה ובלעו אע"פ שלא נגע בגרונו ה"ז טמא כרכו בסיב ובלעו ה"ז טהור:
6
If a person swallowed an olive-sized portion of the carcass of a fowl from a kosher species and, after swallowing it, vomited it before it was digested, he does not impart impurity to his garments when it passes his throat when vomiting it. For it imparts impurity in the gullet only when it is swallowed, but not when it is vomited.
ו
הבולע נבילת העוף הטהור ואחר שבלעה הקיאה קודם שתתעכל הרי זה אינו מטמא בגדים כשתצא לגרונו בשעה שמקיאה שאינה מטמאה בבית הנפש אלא בשעת בליעה לא בשעה שמקיאה:
7
The following rules apply when a person swallowed part of an intestine of a kosher species of fowl, part of it was in his gullet, and part was in his mouth. In there is an olive-sized portion in his gullet at one time, he is impure. If not, he remains pure.
ז
מעי של נבלת העוף הטהור שבלעו מקצתו בבית הבליע' ומקצתו בחוץ לתוך פיו אם יש בבית הבליעה כזית ה"ז טמא ואם לאו טהור:
8
When a person swallows an entire limb that is not as large as an olive-sized portion from such a carcass, it does not impart impurity. Even if he took an entire fowl and swallowed it, if it is as large as an olive, he becomes impure. If not, he remains pure.
ח
בלע ממנה אבר שלם שאין בו כזית אינו מתטמא אפילו נטל צפור ואכלה אם יש בה כזית נטמא ואם לאו טהור:
9
Although the thin feathers and the wooly hairs on the carcass of a fowl are considered as food and contract and impart the impurity associated with food, they are not included when reckoning an olive-sized portion of the carcass of a kosher species of fowl.
In contrast, the soft portions of the beak and the nails that are close to the flesh are considered like meat and are included in the reckoning of an olive-sized portion. The tips of the wings, the tip of the tail, and the bones, even those which are soft, are not included.
ט
הכנפיים והנוצה אף ע"פ שהן כאוכלים ומתטמאין ומטמאין טומאת אוכלין אינן מצטרפין בנבלת העוף הטהור לכזית אבל המקומו' הרכים הקרובים לבשר מן החרטום והציפורנים הרי הן כבשר ומצטרפין לכזית ראשי אגפיים וראש הזנב והעצמות אפילו הרכות אינן מצטרפין:
10
When a person partakes of the soft bones, the sinews, underdeveloped eggs while in the mother's body, or the blood of the carcass of a fowl from a kosher species or meat cut from such a fowl while it was alive, he is pure. If, however, one partook of the meat to which the underdeveloped eggs were attached, the gizzard, or the intestines of such a fowl after it died, or he liquefied the fat in fire and drank it, he is impure like one who partakes of its meat. One who drinks is like who eats. If he liquefied it in the sun and partook of it, he is pure, for he has caused it to become rancid.
י
האוכל מנבלת העוף הטהור מן העצמות הרכין או מן הגידין ומן השלל של ביצים ומן הדם ומבשר מן החי ממנו טהור אבל האוכל מן האשכול של ביצים ומן הקורקבן ומן בני המעיים או שהמחה את החלב באור וגמעו ה"ז טמא כאוכל מבשרם שהשותה בכלל אוכל המחהו בחמה וגמעו טהור שהרי הסריחו:
11
When the carcass of a fowl of a kosher species has decomposed to the extent that it is unfit to be eaten by a dog, it is pure. Similarly, if it becomes dry like a shard and would not return to its original state if left in lukewarm water for an entire day, it is pure. One who partakes of the netzel of the carcass of a fowl of a kosher species is pure.
יא
נבלת העוף הטהור שנפסדה מלאכול הכלב טהורה וכן אם יבשה כחרס ואינה יכולה להשרות בפושרין מעת לעת לחזור לכמות שהיתה הרי זו טהורה והאוכל נצל של נבלת העוף הטהור ה"ז טהור:
12
When a fowl from a kosher species becomes tereifah, but was slaughtered in a kosher manner, the slaughter causes it to be considered pure. This applies even if it was slaughtered in the Temple Courtyard. If its head was snipped off through melikahand it was discovered to be tereifah, the melikah does not cause it to be considered as pure. Thus it can be inferred that when one slaughters a fowl from a kosher species, whether outside the Temple Courtyard or inside of it, whether the fowl is consecrated or not, it is pure. Whether one performs melikah on ordinary fowl within the Temple Courtyard or consecrated fowl outside the Temple Courtyard, they impart impurity to a person and his garments when in the gullet.
יב
עוף טהור שנטרף ונשחט שחיטה כשירה שחיטתו מטהרתו ואפילו נשחט בעזרה ואם נמלק ונמצא טריפה אין מליקתו מטהרתו נמצאת אומר שהשוחט עוף טהור בין בחוץ בין בפנים בין קדשים בין חולין ה"ז טהור והמולק חולין בפנים או שמלק קדשים בחוץ הרי אלו מטמאין בגדים בבית הבליעה:
13
When one performs melikah on consecrated fowl in the Temple Courtyard, if they are fit for a sacrifice and do not have disqualifying blemishes, as explained in its place, they are pure. Similarly, when a calf that has its neck broken as required by law, it is pure, for "atonement" is mentioned with regard to it, as with regard to sacrificial offerings. Similarly, if it was slaughtered after it was taken down to the wadi, even though it is forbidden to benefit from it, the slaughter prevents it from being considered as an impure carcass.
יג
המולק קדשים בפנים אם היו ראויין לקרבן ולא נמצאו בהן מומין שביארנו במקומו הרי אלו טהורין כיוצא בו עגלה ערופה שנערפת כהלכתה טהורה כפרה כתיב בה כקדשים וכן אם נשחטה אחר ירידתה לנחל אף על פי שאסורה בהנאה הצילה אותה שחיטתה מידי נבילה:
14
The carcass of a fowl from a non-kosher species is pure and does not impart impurity in the gullet. If one thought to partake of it and it was made fit to contract impurity, it is considered as an impure food which is a primary derivative of impurity. The thin feathers, the wooly hairs, and the soft portions of its beak and its nails are considered as its meat.
יד
נבלת העוף הטמא טהורה ואינה מטמאה בבית הבליעה ואם חישב עליה לאכילה והוכשרה הרי היא כאוכלין טמאין שהן ראשון לטומאה וכנפיים והנוצה והמקומות הרכים מן החרטום ומן הציפורנים שלה הרי הן כבשרה:
15
When a limb is separated from a living fowl - whether from a kosher species or a non-kosher species - it is pure and does not impart impurity at all, as can be inferred from Leviticus 11:24-26: "Because of these, you will contract impurity... because of all the animals." This excludes fowl, because it does not have a hoof. According to the Oral Tradition, it was taught that the verse comes solely to teach that a limb from a living domesticated or wild animal is impure.
טו
אחד העוף הטהור ואחד העוף הטמא אבר מן החי הפורש מהם טהור ואין בו טומאה כלל שנאמר ולאלה תטמאו לכל הבהמה להוציא את העוף שאין לו פרסה ומפי השמועה למדו שלא בא הכתוב אלא לטמא אבר מן החי של בהמה או חיה:
16
A limb separated from the carcass of a fowl is considered like the carcass of the fowl from which it was separated. If it was from the carcass of a kosher fowl, an olive-sized portion of it imparts severe impurity in the gullet. If one thought of partaking of it, it contracts the impurity associated with impure foods. If the carcass was from a non-kosher fowl, it contracts the impurity associated with impure foods if one thought of partaking of it and it was made fit to contract impurity. It does not impart impurity to other foods unless it is the size of an egg. This is the measure required for all foods to contract impurity, as will be explained.
טז
אבר מן המת מן העוף הרי הוא כנבלת העוף שפירש ממנו אם היתה נבלת עוף טהור מטמאה טומאה חמורה בבית הבליעה בכזית ואם חישב עליו לאכילה מטמא טומאת אוכלין ואם היתה נבלת עוף טמא מטמא טומאת אוכלין אם חישב עליו והוכשר ואינו מטמא אוכלין אחרים עד שיהיה בו כביצה כשיעור כל האוכלין לטמא כמו שיתבאר:
• Sanhedrin veha`Onashin haMesurin lahem - Chapter 1
• Hayom Yom: Today's Hayom Yom
"Open your mouth, judge righteously, and render justice for the poor and indigent" Proverbs 31:9
The fourteenth book,
Sefer Shoftim
The Book of Judges
It contains five halachot. They are: Hilchot Sanhedrin V'HaOnshin Hamesurim Lahem - The laws of the courts and the penalties placed under their jurisdiction
Hilchot Edut - The laws of witnesses
Hilchot Mamrim - The laws of the rebellious ones
Hilchot Evel - The laws of mourning
Hilchot Melachim UMilchamotehem - The laws of kings and their wars
1
It is a positive Scriptural commandment to appoint judges and enforcement officers in every city and in every region, asDeuteronomy 16:18 states: "Appoint judges and enforcement officers in all your gates."
"Judges" refers to magistrates whose attendance is fixed in court, before whom the litigants appear. "Enforcement officers" refers to those equipped with a billet and a lash who stand before the judges and patrol the market places and the streets to inspect the stores and to regulate the prices and the measures. They inflict corporal punishment on all offenders. Their deeds are controlled entirely by the judges.
Whenever a person is seen perpetrating injustice, they should bring his to the court, where he will be judged according to his wickedness.
א
מצות עשה של תורה למנות שופטים ושוטרים בכל מדינה ומדינה ובכל פלך ופלך שנאמר שופטים ושוטרים תתן לך בכל שעריך שופטים אלו הדיינים הקבועין בבית דין ובעלי דינין באים לפניהם שוטרים אלו בעלי מקל ורצועה והם עומדים לפני הדיינין המסבבין בשווקים וברחובות ועל החנויות לתקן השערים והמדות ולהכות כל מעוות וכל מעשיהם ע"פ הדיינים וכל שיראו בו עוות דבר מביאין אותו לבית דין ודנין אותו כפי רשעו:
2
We are obligated to appoint courts in every region and in every city only in Eretz Yisrael. In the diaspora, by contrast, we are not obligated to appoint courts in every region. This is derived from the continuation of the above verse: "Appoint...in all your gates which God your Lord is giving you for your tribes."
ב
אין אנו חייבין להעמיד בתי דינים בכל פלך ופלך ובכל עיר ועיר אלא בארץ ישראל בלבד אבל בחוצה לארץ אינן חייבין להעמיד בית דין בכל פלך ופלך שנאמר תתן לך בכל שעריך אשר ה' אלהיך נותן לך לשבטיך:
3
How many established courts should there be among the Jewish people and how many judges should there be in each court?
First, a supreme court is established in the Temple. This is called the Great Sanhedrin. It was composed of 71 judges. This is derived from Numbers 11:16 which states: "Gather for Me seventy men from the elders of Israel." And Moses presided over them, as the verse continues: "And they shall stand there with you." Thus there are 71.
The one who is of greatest knowledge is placed as the head over them. He acts as the Rosh Yeshivah. And he is called the nasi by the Sages in all sources. He assumes the position of Moses our teacher.
The greatest among the remaining 70 is appointed as an assistant to the head. He sits at his right and is called av beit din. The remaining judges from the 70 sit before them and are seated according to their age and according to their stature. Whoever possesses greater wisdom than his colleague is seated closer than his colleagues to the nasi on his left. The members of theSanhedrin sit in a semi-circle so that the nasi and the av beit dincan see all of them.
In addition, two courts of 23 judges each are appointed. One holds sessions at the entrance to the Temple courtyard. and the other at the entrance to the Temple Mount.
In addition, in every city in Israel in which their are 120 or more adult males, we appoint a minor Sanhedrin. They hold court at the entrance to the city, as implied by Amos 5:15: "And you shall present judgment in your gates." How many judges should be in such a court? 23. The one who possesses the greatest wisdom is the chief justice and the remainder sit in a semi-circle so that the chief justice can see all of them.
ג
כמה בתי דינין קבועין יהיו בישראל וכמה יהיה מניינן קובעין בתחלה בית דין הגדול במקדש והוא הנקרא סנהדרי גדולה ומניינם שבעים ואחד שנאמר אספה לי שבעים איש מזקני ישראל ומשה על גביהן שנאמר והתיצבו שם עמך הרי שבעים ואחד הגדול בחכמה שבכולן מושיבין אותו ראש עליהן והוא ראש הישיבה והוא שקורין אותו החכמים נשיא בכל מקום והוא העומד תחת משה רבינו ומושיבין הגדול שבשבעים משנה לראש ויושב מימינו והוא הנקרא אב בית דין ושאר השבעים יושבין לפניו כפי שניהם וכפי מעלתם כל הגדול מחבירו בחכמה יהיה קרוב לנשיא משמאלו יותר מחבירו והם יושבין בכמו חצי גורן בעיגול כדי שיהיה הנשיא עם אב בית דין רואין כולן ועוד מעמידין שני בתי דינין של עשרים ושלשה עשרים ושלשה אחד על פתח העזרה ואחד על פתח הר הבית ומעמידין בכל עיר ועיר מישראל שיש בה מאה ועשרים או יותר סנהדרי קטנה ויושבת בשער העיר שנאמר והציגו בשער משפט וכמה יהיה מניינם עשרים ושלשה דיינים והגדול בחכמה שבכולן ראש עליהן והשאר יושבין בעיגול כמו חצי גורן כדי שיהא הראש רואה את כולן:
4
When there are less than 120 adult males in a city, we appoint a court of three judges. For a court should never be less than three. In that way, there will be a majority and a minority if there is a difference of opinion in any particular judgment.
ד
עיר שאין בה מאה ועשרים מעמידין בה שלשה דיינים שאין בית דין פחות משלשה כדי שיהא בהן רוב ומיעוט אם היתה ביניהן מחלוקת בדין מן הדינין:
5
When a city does not possess two sages of great knowledge - 0ne fit to teach and issue rulings with regard to the entire Torah and one who knows how to listen diligently and knows how to raise questions and arrive at solutions - a court should not be appointed for it even though thousands of Jews live there.
ה
כל עיר שאין בה שני חכמים גדולים אחד ראוי ללמד ולהורות בכל התורה כולה ואחד יודע לשמוע ויודע לשאול ולהשיב אין מושיבין בה סנהדרין אף על פי שיש בה אלפים מישראל:
6
When a court has two judges of this caliber: one capable of listening with regard to the entire Torah, and one capable of expounding, it is a valid court. If there are three, it is of intermediate esteem. If the court possess four judges who can expound upon the entire Torah, it is a wise court.
ו
סנהדרין שיש בה שנים אלו אחד ראוי לשמוע ואחד ראוי לדבר הרי זו סנהדרין היו בה שלשה הרי זו בינונית היו בה ארבעה יודעים לדבר הרי זו סנהדרי חכמה:
7
We sit three rows of Torah scholars before every minorSanhedrin. In each row, there are 23 men. The first row is seated next to the Sanhedrin, the second row below it, and the third row below it. In each row, the scholars are seated in the order of their level of wisdom.
ז
כל סנהדרי קטנה מושיבין לפניהן שלש שורות של תלמידי חכמים בכל שורה ושורה עשרים ושלשה איש שורה ראשונה קרובה לסנהדרין ושורה שנייה למטה הימנה ושלישית למטה הימנה וכל שורה ושורה יושבין בה לפי מעלתן בחכמה:
8
If there is a difference of opinion among the judges and it is necessary to grant semichah to one student to add to the number, the scholar of the greatest stature from the first row is granted semichah. The first scholar in the second row advances and sits in the first row to make up for the lack, and the first scholar in the third row advances and sits in the second row to make up for the lack. One of the remaining people is chosen and is seated in the third row. Similarly, if they must grant semichah to a second or third judge, they follow this pattern.
ח
אם נחלקו הסנהדרין והוצרכו לסמוך אחד להוסיף על מניינן סומכין מן הראשונה גדול שבה והראשון שבשורה שנייה בא ויושב בסוף שורה הראשונה כדי למלאות חסרונה והראשון שבשלישית בא ויושב בסוף שורה שנייה ובוררין להן אחד משאר הקהל ומושיבין אותו בסוף שורה שלישית וכן אם צרכו לסמוך שני או שלישי על הסדר הזה הם עושים:
9
Whenever a Sanhedrin functions, two legal scribes should stand before them: one at the right and one at the left. One writes the arguments of those who seek to hold the defendant liable, and one writes the arguments of those who seek to exonerate him.
ט
כל מקום שיש בו סנהדרין יהיו שם שני סופרי דיינים עומדין לפניהם אחד מן הימין ואחד מן השמאל אחד כותב דברי המחייבין ואחד כותב דברי המזכים:
10
Why is a Sanhedrin appointed only in a city with a population of 120? So that there will be a Sanhedrin of 23 judges, three rows of 23 students each, ten sitters in the synagogue, two scribes, two court officers, two litigants, two witnesses, two witnesses who seek to invalidate the testimony of the witnesses, two witnesses who seek to invalidate the testimony of the second pair of witnesses and restore the validity of the first, two charity collectors, and a third to distribute these collections, a doctor who is a bloodletter, a scribe, and a teacher for young children. This reaches a total of 120.
י
ולמה אין סנהדרין אלא בעיר שיש בה מאה ועשרים כדי שיהיה מהן סנהדרין של עשרים ושלשה ושלש שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת ושני סופרים ושני חזנים ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ועוד אחד כדי שיהיו שלשה לחלק צדקה ורופא אומן ולבלר ומלמד תינוקות הרי מאה ועשרים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 2
1
We appoint to a Sanhedrin - both to the Supreme Sanhedrinand to a minor Sanhedrin - only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential. They should also have some knowledge concerning other intellectual disciplines, e.g., medicine, mathematics, the fixation of the calendar, astronomy, astrology, and also the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry, so that they will know how to judge them.
We appoint to the Sanhedrin only priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood. This is derived from Number 11:16: "And they shall stand there with you." Implied is that they should resemble you, Moses in wisdom, the fear of heaven, and in lineage.
א
אין מעמידין בסנהדרין בין בגדולה בין בקטנה אלא אנשים חכמים ונבונים מופלגין בחכמת התורה בעלי דיעה מרובה יודעים קצת משאר חכמות כגון רפואות וחשבון ותקופות ומזלות ואיצטגנינות ודרכי המעוננים והקוסמים והמכשפים והבלי ע"ז וכיוצא באלו כדי שיהיו יודעים לדון אותם ואין מעמידין בסנהדרין אלא כהנים לויים וישראלים המיוחסים הראויים להשיא לכהונה שנאמר והתיצבו שם עמך בדומין לך בחכמה וביראה וביחס:
2
It is a mitzvah for there to be priests and Levites in the Supreme Sanhedrin, as Deuteronomy 17:9 states: "And you shall come to the priests and to the Levites. If appropriate ones are not found, it is permissible for all the judges to be Israelites.
ב
ומצוה להיות בסנהדרין גדולה כהנים ולויים שנאמר ובאת אל הכהנים הלוים ואם לא מצאו אפילו היו כולם ישראלים הרי זה מותר:
3
We should not appoint to a Sanhedrin a man of very old age or one who does not possess male physical attributes, for they possess the trait of cruelty, nor a man who is childless, so that the judges should be merciful.
ג
אין מעמידין בכל הסנהדרין לא זקן מופלג בשנים ולא סריס מפני שיש בהן אכזריות ולא מי שאין לו בנים כדי שיהא רחמן:
4
A king of Israel may not be included in the Sanhedrin, for we are forbidden to disagree with him and repudiate his words. The High Priest, by contrast, may be included in the Sanhedrin if his knowledge makes him fitting.
ד
ואין מושיבין מלך ישראל בסנהדרין שאסור לחלוק עליו ולמרות את דברו אבל מושיבין כהן גדול אם היה ראוי בחכמה:
5
Although the kings of the House of David may not be included in the Sanhedrin, they may sit in judgment over the people. Conversely, they may be called to judgment if a person has a complaint against them. The Kings of Israel, by contrast, may not serve as judges, nor may they be called to judgment. The rationale is that they do not humble themselves before the words of the Torah, and letting them serve as a judge or issuing a judgment against them may lead to a disaster.
ה
מלכי בית דוד אע"פ שאין מושיבין אותם בסנהדרין יושבין ודנים הם את העם ודנים אותם אם יש עליהן דין אבל מלכי ישראל אין דנין ואין דנין אותם לפי שאין נכנעים לדברי תורה שמא תבא מהן תקלה:
6
Just as the judges of a court must be on the highest level of righteousness; so, too, must they be unsullied by any physical blemishes.
An effort should be made that they all be white-haired, of impressive height, of dignified appearance, men who understand whispered matters, who understand many different languages so that the Sanhedrin will not need to hear testimony from an interpreter.
ו
כשם שבית דין מנוקין בצדק כך צריכין להיות מנוקין מכל מומי הגוף וצריך להשתדל ולבדוק ולחפש שיהיו כולן בעלי שיבה בעלי קומה בעלי מראה נבוני לחש ושידעו ברוב הלשונות כדי שלא תהא סנהדרין שומעת מפי התורגמן:
7
We are not careful to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation.
All of these qualities are mentioned explicitly in the Torah. When relating Moses' statements concerning the appointment of judges,Deuteronomy 1:13 mentions: "Men of wisdom and understanding." This refers to wisdom.
The verse continues: "Beloved by your tribes." This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently.
When relating Jethro's advice to Moses to appoint judges, Exodus 18:21 speaks of "men of power." This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves, and who overcome their evil inclination until they possess no unfavorable qualities, no trace of an unpleasant reputation, even during their early manhood, they were spoken of highly. The phrase "men of power" also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: "And Moses arose and delivered them."
Just as we see that Moses was humble; so, too, every judge should be humble. Exodus 18:21 continues: "God-fearing" - the intent is obvious. It mentions: "men who hate profit," i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want.
The verse continues: "men of truth," i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness.
ז
בית דין של שלשה אף על פי שאין מדקדקין בהן בכל אלו הדברים צריך שיהא בכל אחד מהן שבעה דברים ואלו הן: חכמה וענוה ויראה ושנאת ממון ואהבת האמת ואהבת הבריות להן ובעלי שם טוב וכל אלו הדברים מפורשין הן בתורה הרי הוא אומר אנשים חכמים ונבונים הרי בעלי חכמה אמור וידועים לשבטיכם אלו שרוח הבריות נוחה מהם ובמה יהיו אהובים לבריות בזמן שיהיו בעלי עין טובה ונפש שפלה וחברתן טובה ודבורן ומשאן בנחת עם הבריות ולהלן הוא אומר אנשי חיל אלו שהן גבורים במצות ומדקדקים על עצמם וכובשין את יצרן עד שלא יהא להן שום גנאי ולא שם רע ויהא פרקן נאה ובכלל אנשי חיל שיהיה להן לב אמיץ להציל עשוק מיד עושקו כענין שנאמר ויקם משה ויושיען ומה משה רבינו עניו אף כל דיין צריך להיות עניו יראי אלהים כמשמעו שונאי בצע אף ממון שלהם אינן נבהלין עליו ולא רודפין לקבץ הממון שכל מי שהוא נבהל להון חסר יבואנו אנשי אמת שיהיו רודפין אחר הצדק מחמת עצמן בדעתן אוהבין את האמת ושונאין את החמס ובורחין מכל מיני העול:
8
Our Sages relate: From the Supreme Sanhedrin, they would send emissaries throughout the entire land of Israel to seek out judges. Whenever they found a person who was wise, sin-fearing, humble, modest, with a good reputation, and beloved by people at large, they have him appointed as a judge in his own city. From there, they promote him to the court which holds sessions at the entrance to the Temple Mount. From there, he is promoted to the court which holds sessions at the entrance to the Temple Courtyard, and from there, to the Supreme Sanhedrin.
ח
אמרו חכמים שמבית דין הגדול היו שולחים בכל ארץ ישראל ובודקין כל מי שימצאוהו חכם וירא חטא ועניו ושפוי ופרקו נאה ורוח הבריות נוחה הימנו עושין אותו דיין בעירו ומשם מעלין אותו לפתח הר הבית ומשם מעלין אותו לפתח העזרה ומשם מעלין אותו לבית דין הגדול:
9
When one of the judges of a court of three is a convert, the court is disqualified. His mother must be a native-born Jewess. If, by contrast, one of the judges is a mamzer, even if all three of them are mamzerim, they are acceptable to pass judgment.
Similarly, if all of the members of a court of three were blind in one eye, it is acceptable. This does not apply with regard to aSanhedrin. If, however, a judge is blind in both eyes, he is unacceptable to serve on all courts.
ט
בית דין של שלשה שהיה אחד מהן גר הרי זה פסול עד שתהיה אמו מישראל היה אחד ממזר אפילו שלשתן ממזרים הרי אלו כשירין לדון וכן אם היה כל אחד מהם סומא באחד מעיניו כשר מה שאין כן בסנהדרין אבל הסומא בשתי עיניו פסול לכל:
10
Although a court requires no less than three judges, it is permissible for one judge to adjudicate a case according to Scriptural Law, as Leviticus 19:15 states: "Judge your fellow countryman with righteousness." According to Rabbinic Law, however, there should be three judges. When two judges adjudicate a case, their ruling is not binding.
י
אף על פי שאין בית דין פחות משלשה מותר לאחד לדון מן התורה שנאמר בצדק תשפוט עמיתך ומדברי סופרים עד שיהיו שלשה ושנים שדנו אין דיניהן דין:
11
When a judge is an expert and he is known by many to possess such knowledge or if he was granted permission by the court, he may adjudicate a case alone. Nevertheless, he is not considered as a court.
Even though it is permitted for such a person to issue judgments alone, it is a mitzvah from the Sages for him to have others sit in judgment with him, for our Sages said: "Do not act as a judge alone, for there is only One who judges alone."
יא
אחד שהיה מומחה לרבים או שנטל רשות מבית דין הרי זה מותר לו לדון יחידי אבל אינו חשוב בית דין ואע"פ שהוא מותר מצות חכמים הוא שמושיב עמו אחרים שהרי אמרו אל תהי דן יחידי שאין דן יחידי אלא אחד:
12
A person may execute judgment himself if he has the power to do so. If he acts according to the dictates of our faith and according to law, he is not obligated to take the trouble to come to the court. This applies even if he would not suffer any financial loss if he would delay and bring the matter to the court.
Consequently, should the other litigant lodge a complaint against him and bring him to court, if the court investigates and discovers that he acted according to law, i.e., the decision which he arrived at was true, we do not abrogate his decision.
יב
יש לאדם לעשות דין לעצמו אם יש בידו כח הואיל וכדת וכהלכה הוא עושה אינו חייב לטרוח ולבוא לבית דין אע"פ שלא היה שם הפסד בנכסיו אילו נתאחר ובא לבית דין לפיכך אם קבל עליו בעל דינו והביאו לבית דין ודרשו ומצאו שעשה כהלכה ודין אמת דן לעצמו אין סותרין את דינו:
13
Although a court of three is considered as a complete entity, whenever there are more judges, it is praiseworthy. It is preferable to make a decision with 11 judges than with ten. All the judges who sit in court must be Torah scholars and of appropriate character.
יג
אף על פי שבית דין של שלשה בית דין שלם הוא כל זמן שהן רבים הרי זה משובח ומוטב שיחתך הדין באחד עשר יותר מעשרה וצריכין שיהיו היושבים כולם שם בבית דין תלמידי חכמים וראויין:
14
It is forbidden for a wise man to sit in judgment until he knows with whom he will be sitting. This restraint is observed lest he be coupled with men who are unsuitable. Thus he will be part of "a band of traitors," and not part of a court.
יד
ואסור לאדם חכם שישב בדין עד שידע עם מי ישב שמא יצטרף עם אנשים שאינן הגונים ונמצא בכלל קשר בוגדים לא בכלל בית דין:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
1
Until when should the judges hold session? A minor Sanhedrinand a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice until the offering of the afternoon sacrifice. On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.
א
עד אימתי יושבין הדיינים בדין סנהדרי קטנה ובית דין של שלשה יושבין מאחר תפלת השחר עד סוף שש שעות ביום אבל בית דין הגדול היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות וימים טובים היו יושבין בבית המדרש שבהר הבית:
2
The High Court of 71 judges was not required to sit all together in their place in the Temple. Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return.
The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.
ב
אין בית דין של שבעים ואחד צריכין שיהיו יושבין כולן כאחד במקומן שבמקדש אלא בעת שיהו צריכין להתקבץ מתקבצין כולן ובשאר העתות כל מי שהיה לו עסק יצא לעשות חפצו וחוזר והוא שלא יפחתו מעשרים ושלשה יושבין תמיד כל זמן ישיבתן הוצרך אחד מהן לצאת הרי זה מסתכל בחביריו הנשארים אם ישארו שם עשרים ושלשה יצא ואם לאו לא יצא עד שיבא אחר:
3
A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: "Every dispute and every blemish," an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day; so, too, disputes should be adjudicated only during the day.
ג
אין מתחילין את הדינין בלילה מפי השמועה למדו שהדינין כנגעים שנאמר כל ריב וכל נגע מה ראיית נגעים ביום בלבד אף הדינין ביום בלבד:
4
Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night. With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.
ד
וכן אין מקבלין עדות ואין מקיימין שטרות בלילה ובדיני ממונות אם התחילו ביום מותר לגמור הדין בלילה:
5
The division of an inheritance resembles a judgment, for with regard to them, Numbers 35:29 states: "For the statutes of judgment." Therefore inheritances are not divided at night.
ה
הנחלות כדינין שנאמר בהן לחוקת משפט לפיכך אין מפילין נחלות בלילה:
6
When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate. They were three, if they desire, they may record his statements, or they may adjudicate the division of the estate.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.
ו
שנים שנכנסו לבקר את החולה וצוה בפניהם כותבים ואין עושים דין ואם היו שלשה רצו כותבין רצו עושין דין בד"א ביום אבל בלילה כותבין ואין עושין דין:
7
Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence. It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.
ז
כל בית דין של ישראל שהוא הגון שכינה עמהם לפיכך צריכין הדיינים לישב באימה ויראה ועטיפה וכובד ראש ואסור להקל ראש או לשחק או לספר בשיחה בטילה בבית דין אלא בדברי תורה וחכמה:
8
Whenever a Sanhedrin, a king, or an exilarch appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: "Do not show favoritism in judgment." According to the Oral Tradition, we learned that this command is addressed to those who appoint judges.
Our Sages declare: "Perhaps a person will say: 'So and so is attractive, I will appoint him as a judge,' 'So and so is strong, I will appoint him as a judge,' 'So and so is my relative, I will appoint him as a judge,' or "So and so knows all the languages, I will appoint him as a judge.' This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: "Do not show favoritism in judgment."
Our Sages also declare: "Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: "Do not erect a monument which is hated by God, your Lord." If he is appointed instead of a Torah scholar, it is as if one planted an asherah, asIbid.:21 states: "Do not plant an asherah or any other tree next to God's altar."
And our Sages interpreted Exodus 20:20: "Do not make gods of silver and gods of gold together with Me" to mean "Do not appoint a judge because of silver and gold." This refers to a judge who was appointed because of his wealth alone.
ח
כל סנהדרין או מלך או ראש גולה שהעמידו להן לישראל דיין שאינו הגון ואינו חכם בחכמת התורה וראוי להיות דיין אף על פי שהוא כולו מחמדים ויש בו טובות אחרות הרי זה שהעמידו עובר בלא תעשה שנאמר לא תכירו פנים במשפט מפי השמועה למדו שזה מדבר כנגד הממונה להושיב דיינין אמרו חכמים שמא תאמר איש פלוני נאה אושיבנו דיין איש פלוני גבור אושיבנו דיין איש פלוני קרובי אושיבנו דיין איש פלוני יודע בכל לשון אושיבנו דיין נמצא מזכה את החייב ומחייב את הזכאי לא מפני שהוא רשע אלא מפני שאינו יודע לכך נאמר לא תכירו פנים במשפט ועוד אמרו כל המעמיד לישראל דיין שאינו הגון כאילו הקים מצבה שנאמר ולא תקים לך מצבה אשר שנא ה' אלהיך ובמקום תלמידי חכמים כאילו נטע אשירה שנאמר לא תטע לך אשירה כל עץ אצל מזבח ה' אלהיך וכן אמרו חכמים לא תעשון אתי אלהי כסף אלוה הבא בשביל כסף וזהב זה הדיין שמינוהו מפני עשרו בלבד:
9
Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: "Consider the tallit with which he wraps himself as the saddle blanket of a donkey."
ט
כל דיין שנתן ממון כדי שיתמנה אסור לעמוד מפניו וצוו חכמים להקל אותו ולזלזל בו ואמרו חכמים שהטלית שמתעטף בה תהי בעיניך כמרדעת של חמור:
10
This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that if they would refrain from participating in the judgment the quality of the legal system would be impaired. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.
י
כך היה דרך חכמים הראשונים בורחין מלהתמנות ודוחקין עצמן הרבה שלא ישבו בדין עד שידעו שאין שם ראוי כמותם ושאם ימנעו מן הדין תקלקל השורה אעפ"כ לא היו יושבין בדין אלא עד שמכבידין עליהם את העם והזקנים ופוצרים בהן:
• Monday, 23 Elul, 5776 · 26 September 2016
• "Today's Day"
• Thursday, Elul 23, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Chamishi with Rashi.
Tehillim: 108-112. Also 67-69.
Tanya: XVIII. It is written (p. 485) ...in Likutei Amarim.(p. 487).
When R. Moshe, son of the Alter Rebbe, was between eight and eleven years old, he was studying the passage in Gittin 67a lauding the virtues of the sages. There R. Shimon bar Yochai said, "Learn my midot." R. Moshe was in doubt about the meaning of that last word, since there is Rashi's interpretation, "my teachings," and the simple meaning, "traits of character."
At that moment the Alter Rebbe came in and said, in the chant he habitually used: "The Torah given us is all fine character-traits. Even the punishments there, are in truth acts of kindness and goodness. The two interpretations are one, and interdependent. There can be no fine character-traits without Torah; there can be no Torah without fine character."
Exactly the same incident happened to the Tzemach Tzedek, when he was between eight and eleven.
• Daily Thought:• "Today's Day"
• Thursday, Elul 23, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Chamishi with Rashi.
Tehillim: 108-112. Also 67-69.
Tanya: XVIII. It is written (p. 485) ...in Likutei Amarim.(p. 487).
When R. Moshe, son of the Alter Rebbe, was between eight and eleven years old, he was studying the passage in Gittin 67a lauding the virtues of the sages. There R. Shimon bar Yochai said, "Learn my midot." R. Moshe was in doubt about the meaning of that last word, since there is Rashi's interpretation, "my teachings," and the simple meaning, "traits of character."
At that moment the Alter Rebbe came in and said, in the chant he habitually used: "The Torah given us is all fine character-traits. Even the punishments there, are in truth acts of kindness and goodness. The two interpretations are one, and interdependent. There can be no fine character-traits without Torah; there can be no Torah without fine character."
Exactly the same incident happened to the Tzemach Tzedek, when he was between eight and eleven.
The Poor Man's Advantage
Why is it the poor simpleton who has the wisdom to choose the King alone?
Because the others sit in the royal waiting chambers and are charmed by the gold and silver, the velvet and silk that they find there. Those treasures, those become their requests.
But the poor simpleton has no appreciation for treasures. So all he desires is the King alone.
So too it is with us: There are treasures of the mind, treasures of the soul, treasures of the higher spheres.
But we poor simpletons desire none of these.
We desire only to join with the One who made all things, great and small.
[Torat Menachem 5722, Yud Shvat, 10.]
-------Because the others sit in the royal waiting chambers and are charmed by the gold and silver, the velvet and silk that they find there. Those treasures, those become their requests.
But the poor simpleton has no appreciation for treasures. So all he desires is the King alone.
So too it is with us: There are treasures of the mind, treasures of the soul, treasures of the higher spheres.
But we poor simpletons desire none of these.
We desire only to join with the One who made all things, great and small.
[Torat Menachem 5722, Yud Shvat, 10.]
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