Torah Reading
Ki Teitzei: Deuteronomy 21:10 “When you go out to war against your enemies, and Adonai your God hands them over to you, and you take prisoners, 11 and you see among the prisoners a woman who looks good to you, and you feel attracted to her and want her as your wife; 12 you are to bring her home to your house, where she will shave her head, cut her fingernails 13 and remove her prison clothing. She will stay there in your house, mourning her father and mother for a full month; after which you may go in to have sexual relations with her and be her husband, and she will be your wife. 14 In the event that you lose interest in her, you are to let her go wherever she wishes; but you may not sell her for money or treat her like a slave, because you humiliated her.
15 “If a man has two wives, the one loved and the other unloved, and both the loved and unloved wives have borne him children, and if the firstborn son is the child of the unloved wife; 16 then, when it comes time for him to pass his inheritance on to his sons, he may not give the inheritance due the firstborn to the son of the loved wife in place of the son of the unloved one, who is in fact the firstborn. 17 No, he must acknowledge as firstborn the son of the unloved wife by giving him a double portion of everything he owns, for he is the firstfruits of his manhood, and the right of the firstborn is his.
18 “If a man has a stubborn, rebellious son who will not obey what his father or mother says, and even after they discipline him he still refuses to pay attention to them; 19 then his father and mother are to take hold of him and bring him out to the leaders of his town, at the gate of that place, 20 and say to the leaders of his town, ‘This son of ours is stubborn and rebellious, he doesn’t pay attention to us, lives wildly, gets drunk.’ 21 Then all the men of his town are to stone him to death; in this way you will put an end to such wickedness among you, and all Isra’el will hear about it and be afraid.
(ii) 22 “If someone has committed a capital crime and is put to death, then hung on a tree, 23 his body is not to remain all night on the tree, but you must bury him the same day, because a person who has been hanged has been cursed by God — so that you will not defile your land, which Adonai your God is giving you to inherit.
22:1 “You are not to watch your brother’s ox or sheep straying and behave as if you hadn’t seen it; you must bring them back to your brother. 2 If your brother is not close by, or you don’t know who the owner is, you are to bring it home to your house; and it will remain with you until your brother asks for it; then you are to give it back to him. 3 You are to do the same with his donkey, his coat or anything else of your brother’s that he loses. If you find something he lost, you must not ignore it.
4 “If you see your brother’s donkey or ox collapsed on the road, you may not behave as if you hadn’t seen it; you must help him get them up on their feet again.
5 “A woman is not to wear men’s clothing, and a man is not to put on women’s clothing, for whoever does these things is detestable to Adonai your God.
6 “If, as you are walking along, you happen to see a bird’s nest in a tree or on the ground with chicks or eggs, and the mother bird is sitting on the chicks or the eggs, you are not to take the mother with the chicks. 7 You must let the mother go, but you may take the chicks for yourself; so that things will go well with you, and you will prolong your life.
(iii) 8 “When you build a new house, you must build a low wall around your roof; otherwise someone may fall from it, and you will be responsible for his death.
9 “You are not to sow two kinds of seed between your rows of vines; if you do, both the two harvested crops and the yield from the vines must be forfeited. 10 You are not to plow with an ox and a donkey together. 11 You are not to wear clothing woven with two kinds of thread, wool and linen together.
12 “You are to make for yourself twisted cords on the four corners of the garment you wrap around yourself.
13 “If a man marries a woman, has sexual relations with her and then, having come to dislike her, 14 brings false charges against her and defames her character by saying, ‘I married this woman, but when I had intercourse with her I did not find evidence that she was a virgin’; 15 then the girl’s father and mother are to take the evidence of the girl’s virginity to the leaders of the town at the gate. 16 The girl’s father will say to the leaders, ‘I let my daughter marry this man, but he hates her, 17 so he has brought false charges that he didn’t find evidence of her virginity; yet here is the evidence of my daughter’s virginity’ — (18 ) and they will lay the cloth before the town leaders. 18 (19) The leaders of that town are to take the man, punish him, 19 and fine him two-and-a-half pounds of silver shekels, which they will give to the girl’s father, because he has publicly defamed a virgin of Isra’el. She will remain his wife, and he is forbidden from divorcing her as long as he lives.
20 “But if the charge is substantiated that evidence for the girl’s virginity could not be found; 21 then they are to lead the girl to the door of her father’s house, and the men of her town will stone her to death, because she has committed in Isra’el the disgraceful act of being a prostitute while still in her father’s house. In this way you will put an end to such wickedness among you.
22 “If a man is found sleeping with a woman who has a husband, both of them must die — the man who went to bed with the woman and the woman too. In this way you will expel such wickedness from Isra’el.
23 “If a girl who is a virgin is engaged to a man, and another man comes upon her in the town and has sexual relations with her; 24 you are to bring them both out to the gate of the city and stone them to death — the girl because she didn’t cry out for help, there in the city, and the man because he has humiliated his neighbor’s wife. In this way you will put an end to such wickedness among you.
25 “But if the man comes upon the engaged girl out in the countryside, and the man grabs her and has sexual relations with her, then only the man who had intercourse with her is to die. 26 You will do nothing to the girl, because she has done nothing deserving of death. The situation is like the case of the man who attacks his neighbor and kills him. 27 For he found her in the countryside, and the engaged girl cried out, but there was no one to save her.
28 “If a man comes upon a girl who is a virgin but who is not engaged, and he grabs her and has sexual relations with her, and they are caught in the act, 29 then the man who had intercourse with her must give to the girl’s father one-and-a-quarter pounds of silver shekels, and she will become his wife, because he humiliated her; he may not divorce her as long as he lives.
23:1 (22:30) “A man is not to take his father’s wife, thus violating his father’s rights.
2 (1) “A man with crushed or damaged private parts may not enter the assembly of Adonai.
3 (2) “A mamzer may not enter the assembly of Adonai, nor may his descendants down to the tenth generation enter the assembly of Adonai.
4 (3) “No ‘Amoni or Mo’avi may enter the assembly of Adonai, nor may any of his descendants down to the tenth generation ever enter the assembly of Adonai, 5 (4) because they did not supply you with food and water when you were on the road after leaving Egypt, and because they hired Bil‘am the son of B‘or from P’tor in Aram-Naharayim to put a curse on you. 6 (5) But Adonai your God would not listen to Bil‘am; rather, Adonai your God turned the curse into a blessing for you; because Adonai your God loved you. 7 (6) So you are never to seek their peace or well being, as long as you live.
(iv) 8 (7) “But you are not to detest an Edomi, because he is your brother; and you are not to detest an Egyptian, because you lived as a foreigner in his land. 9 (8) The third generation of children born to them may enter the assembly of Adonai.
10 (9) “When you are in camp, at war with your enemies, you are to guard yourself against anything bad. 11 (10) If there is a man among you who is unclean because of a nocturnal emission, he is to go outside the camp; he is not to enter the camp. 12 (11) When evening arrives he is to bathe himself in water, and after sunset he may enter the camp. 13 (12) Also you are to have an area outside the camp to use as a latrine. 14 (13) You must include a trowel with your equipment, and when you relieve yourself, you are to dig a hole first and afterwards cover your excrement. 15 (14) For Adonai your God moves about in your camp to rescue you and to hand over your enemies to you. Therefore your camp must be a holy place. [Adonai] should not see anything indecent among you, or he will turn away from you.
16 (15) “If a slave has escaped from his master and taken refuge with you, you are not to hand him back to his master. 17 (16) Allow him to stay with you, in whichever place suits him best among your settlements; do not mistreat him.
18 (17) “No woman of Isra’el is to engage in ritual prostitution, and no man of Isra’el is to engage in ritual homosexual prostitution.
19 (18) Nothing earned through heterosexual or homosexual prostitution is to be brought into the house of Adonai your God in fulfillment of any vow, for both of these are abhorrent to Adonai your God.
20 (19) “You are not to lend at interest to your brother, no matter whether the loan is of money, food or anything else that can earn interest. 21 (20) To an outsider you may lend at interest, but to your brother you are not to lend at interest, so that Adonai your God will prosper you in everything you set out to do in the land you are entering in order to take possession of it.
22 (21) “When you make a vow to Adonai your God, you are not to delay in fulfilling it, for Adonai your God will certainly demand it of you, and your failure to do so will be your sin. 23 (22) If you choose not to make a vow at all, that will not be a sin for you; 24 (23) but if a vow passes your lips, you must take care to perform it according to what you voluntarily vowed to Adonai your God, what you promised in words spoken aloud.
(v) 25 (24) “When you enter your neighbor’s vineyard, you may eat enough grapes to satisfy your appetite; but you are not to put any in your basket. 26 (25) When you enter your neighbor’s field of growing grain, you may pluck ears with your hand; but you are not to put a sickle to your neighbor’s grain.
24:1 “Suppose a man marries a woman and consummates the marriage but later finds her displeasing, because he has found her offensive in some respect. He writes her a divorce document, gives it to her and sends her away from his house. 2 She leaves his house, goes and becomes another man’s wife; 3 but the second husband dislikes her and writes her a get, gives it to her and sends her away from his house; or the second husband whom she married dies. 4 In such a case her first husband, who sent her away, may not take her again as his wife, because she is now defiled. It would be detestable to Adonai, and you are not to bring about sin in the land Adonai your God is giving you as your inheritance.
(vi) 5 “If a man has recently married his wife, he is not to be subject to military service; he is to be free of external obligations and left at home for one year to make his new wife happy.
6 “No one may take a mill or even an upper millstone as collateral for a loan, because that would be taking as collateral the debtor’s very means of sustenance.
7 “If a man kidnaps any of his brothers, fellow members of the community of Isra’el, and makes him his slave or sells him, that kidnapper must die; in this way you will put an end to such wickedness among you.
8 “When there is an outbreak of tzara‘at, be careful to observe and do just what the cohanim, who are L’vi’im, teach you. Take care to do as I ordered them. 9 Remember what Adonai your God did to Miryam on the road after you left Egypt.
10 “When you make any kind of loan to your neighbor, you are not to enter his house to take his collateral. 11 You must stand outside, and the borrower will bring the collateral outside to you. 12 If he is poor, you are not to go to bed with what he gave as collateral in your possession; 13 rather, you must restore the pledged item at sunset; then he will go to sleep wearing his garment and bless you. This will be an upright deed of yours before Adonai your God.
(vii) 14 “You are not to exploit a hired worker who is poor and needy, whether one of your brothers or a foreigner living in your land in your town. 15 You are to pay him his wages the day he earns them, before sunset; for he is poor and looks forward to being paid. Otherwise he will cry out against you to Adonai, and it will be your sin.
16 “Fathers are not to be executed for the children, nor are children to be executed for the fathers; every person will be executed for his own sin.
17 “You are not to deprive the foreigner or the orphan of the justice which is his due, and you are not to take a widow’s clothing as collateral for a loan. 18 Rather, remember that you were a slave in Egypt; and Adonai your God redeemed you from there. That is why I am ordering you to do this.
19 “When harvesting the grain in your field, if you forgot a sheaf of grain there, you are not to go back and get it; it will remain there for the foreigner, the orphan and the widow, so that Adonai your God will bless you in all the work you do. 20 When you beat your olive tree, you are not to go back over the branches again; the olives that are left will be for the foreigner, the orphan and the widow. 21 When you gather the grapes from your vineyard, you are not to return and pick grapes a second time; what is left will be for the foreigner, the orphan and the widow. 22 Remember that you were a slave in the land of Egypt. That is why I am ordering you to do this.
25:1 “If people have a dispute, seek its resolution in court, and the judges render a decision in favor of the righteous one and condemning the wicked one; 2 then, if the wicked one deserves to be flogged, the judge is to have him lie down and be flogged in his presence. The number of strokes is to be proportionate to his offense; 3 but the maximum number is forty. He is not to exceed this; if he goes over this limit and beats him more than this, your brother will be humiliated before your eyes.
4 “You are not to muzzle an ox when it is treading out the grain.
5 “If brothers live together, and one of them dies childless, his widow is not to marry someone unrelated to him; her husband’s brother is to go to her and perform the duty of a brother-in-law by marrying her. 6 The first child she bears will succeed to the name of his dead brother, so that his name will not be eliminated from Isra’el. 7 If the man does not wish to marry his brother’s widow, then his brother’s widow is to go up to the gate, to the leaders, and say, ‘My brother-in-law refuses to raise up for his brother a name in Isra’el; he will not perform the duty of a husband’s brother for me.’ 8 The leaders of his town are to summon him and speak to him. If, on appearing before them, he continues to say, ‘I don’t want to marry her,’ 9 then his brother’s widow is to approach him in the presence of the leaders, pull his sandal off his foot, spit in his face and say, ‘This is what is done to the man who refuses to build up his brother’s family.’ 10 From that time on, his family is to be known in Isra’el as ‘the family of the man who had his sandal pulled off.’
11 “If men are fighting with each other, and the wife of one comes up to help her husband get away from the man attacking him by grabbing the attacker’s private parts with her hand, 12 you are to cut off her hand; show no pity.
13 “You are not to have in your pack two sets of weights, one heavy, the other light. 14 You are not to have in your house two sets of measures, one big, the other small. 15 You are to have a correct and fair weight, and you are to have a correct and fair measure, so that you will prolong your days in the land Adonai your God is giving you. 16 For all who do such things, all who deal dishonestly, are destestable to Adonai your God.
(Maftir) 17 “Remember what ‘Amalek did to you on the road as you were coming out of Egypt, 18 how he met you by the road, attacked those in the rear, those who were exhausted and straggling behind when you were tired and weary. He did not fear God. 19 Therefore, when Adonai your God has given you rest from all your surrounding enemies in the land Adonai your God is giving you as your inheritance to possess, you are to blot out all memory of ‘Amalek from under heaven. Don’t forget!
Isaiah 54:1 “Sing, barren woman who has never had a child!
Burst into song, shout for joy,
you who have never been in labor!
For the deserted wife will have more children
than the woman who is living with her husband,” says Adonai.
2 Enlarge the space for your tent,
extend the curtains of your dwelling;
do not hold back, lengthen your cords,
make your tent pegs firm.
3 For you will spread out to the right and the left,
your descendants will possess the nations
and inhabit the desolated cities.
4 Don’t be afraid, for you won’t be ashamed;
don’t be discouraged, for you won’t be disgraced.
You will forget the shame of your youth,
no longer remember the dishonor of being widowed.
5 For your husband is your Maker,
Adonai-Tzva’ot is his name.
The Holy One of Isra’el is your Redeemer.
He will be called the God of all the earth.
6 For Adonai has called you back
like a wife abandoned and grief-stricken;
“A wife married in her youth
cannot be rejected,” says your God.
7 “Briefly I abandoned you,
but with great compassion I am taking you back.
8 I was angry for a moment
and hid my face from you;
but with everlasting grace
I will have compassion on you,”
says Adonai your Redeemer.
9 “For me this is like Noach’s flood.
Just as I swore that no flood like Noach’s
would ever again cover the earth,
so now I swear that never again
will I be angry with you or rebuke you.
10 For the mountains may leave and the hills be removed,
but my grace will never leave you,
and my covenant of peace will not be removed,”
says Adonai, who has compassion on you.
11 “Storm-ravaged [city], unconsoled,
I will set your stones in the finest way,
lay your foundations with sapphires,
12 make your windows shine with rubies,
your gates with garnet, your walls with gemstones.
13 All your children will be taught by Adonai;
your children will have great peace.
14 In righteousness you will be established,
far from oppression, with nothing to fear;
far from ruin, for it will not come near you.
15 Any alliance that forms against you
will not be my doing;
whoever tries to form such an alliance
will fall because of you.
16 It is I who created the craftsman
who blows on the coals and forges weapons
suited to their purpose;
I also created the destroyer to work havoc.
17 No weapon made will prevail against you.
In court you will refute every accusation.
The servants of Adonai inherit all this;
the reward for their righteousness is from me,”
says Adonai.
55:1 “All you who are thirsty, come to the water!
You without money, come, buy, and eat!
Yes, come! Buy wine and milk
without money — it’s free!
2 Why spend money for what isn’t food,
your wages for what doesn’t satisfy?
Listen carefully to me, and you will eat well,
you will enjoy the fat of the land.
3 Open your ears, and come to me;
listen well, and you will live —
I will make an everlasting covenant with you,
the grace I assured David.
4 I have given him as a witness to the peoples,
a leader and lawgiver for the peoples.
5 You will summon a nation you do not know,
and a nation that doesn’t know you will run to you,
for the sake of Adonai your God,
the Holy One of Isra’el, who will glorify you.”
Today's Laws & 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 40 Chapter 41 Chapter 42
Psalms 40:1 (0) For the leader. A psalm of David:
2 (1) I waited patiently for Adonai,
till he turned toward me and heard my cry.
3 (2) He brought me up from the roaring pit,
up from the muddy ooze,
and set my feet on a rock,
making my footing firm.
4 (3) He put a new song in my mouth,
a song of praise to our God.
Many will look on in awe
and put their trust in Adonai.
5 (4) How blessed the man who trusts in Adonai
and does not look to the arrogant
or to those who rely on things that are false.
6 (5) How much you have done, Adonai my God!
Your wonders and your thoughts toward us —
none can compare with you!
I would proclaim them, I would speak about them;
but there’s too much to tell!
7 (6) Sacrifices and grain offerings you don’t want;
burnt offerings and sin offerings you don’t demand.
Instead, you have given me open ears;
8 (7) so then I said, “Here I am! I’m coming!
In the scroll of a book it is written about me.
9 (8) Doing your will, my God, is my joy;
your Torah is in my inmost being.
10 (9) I have proclaimed what is right in the great assembly;
I did not restrain my lips, Adonai, as you know.
11 (10) I did not hide your righteousness in my heart
but declared your faithfulness and salvation;
I did not conceal your grace and truth
from the great assembly.”
12 (11) Adonai, don’t withhold your mercy from me.
Let your grace and truth preserve me always.
13 (12) For numberless evils surround me;
my iniquities engulf me — I can’t even see;
there are more of them than hairs on my head,
so that my courage fails me.
14 (13) Be pleased, Adonai, to rescue me!
Adonai, hurry and help me!
15 (14) May those who seek to sweep me away
be disgraced and humiliated together.
May those who take pleasure in doing me harm
be turned back and put to confusion.
16 (15) May those who jeer at me, “Aha! Aha!”
be aghast because of their shame.
17 (16) But may all those who seek you
be glad and take joy in you.
May those who love your salvation say always,
“Adonai is great and glorious!”
18 (17) But I am poor and needy;
may Adonai think of me.
You are my helper and rescuer;
my God, don’t delay!
41:1 (0) For the leader. A psalm of David:
2 (1) How blessed are those who care for the poor!
When calamity comes, Adonai will save them.
3 (2) Adonai will preserve them, keep them alive,
and make them happy in the land.
You will not hand them over
to the whims of their enemies.
4 (3) Adonai sustains them on their sickbed;
when they lie ill, you make them recover.
5 (4) I said, “Adonai, have pity on me!
Heal me, for I have sinned against you!”
6 (5) My enemies say the worst about me:
“When will he die and his name disappear?”
7 (6) When they come to see me they speak insincerely,
their hearts meanwhile gathering falsehoods;
then they go out and spread bad reports.
8 (7) All who hate me whisper together against me,
imagining the worst about me.
9 (8) “A fatal disease has attached itself to him;
now that he lies ill, he will never get up.”
10 (9) Even my close friend, on whom I relied,
who shared my table, has turned against me.
11 (10) But you, Adonai, have pity on me,
put me on my feet, so I can pay them back.
12 (11) I will know you are pleased with me
if my enemy doesn’t defeat me.
13 (12) You uphold me because of my innocence
you establish me in your presence forever.
14 (13) Blessed be Adonai the God of Isra’el
from eternity past to eternity future.
Amen. Amen.
42:1 (0) For the leader. A maskil of the descendants of Korach:
2 (1) Just as a deer longs for running streams,
God, I long for you.
3 (2) I am thirsty for God, for the living God!
When can I come and appear before God?
4 (3) My tears are my food, day and night,
while all day people ask me, “Where is your God?”
5 (4) I recall, as my feelings well up within me,
how I’d go with the crowd to the house of God,
with sounds of joy and praise from the throngs
observing the festival.
6 (5) My soul, why are you so downcast?
Why are you groaning inside me?
Hope in God, since I will praise him again
for the salvation that comes from his presence.
7 (6) My God, when I feel so downcast,
I remind myself of you
from the land of Yarden, from the peaks of Hermon,
from the hill Mizar.
8 (7) Deep is calling to deep
at the thunder of your waterfalls;
all your surging rapids and waves
are sweeping over me.
9 (8) By day Adonai commands his grace,
and at night his song is with me
as a prayer to the God of my life.
10 (9) I say to God my Rock,
“Why have you forgotten me?
Why must I go about mourning,
under pressure by the enemy?
11 (10) My adversaries’ taunts make me feel
as if my bones were crushed,
as they ask me all day long,
‘Where is your God?’ ”
12 (11) My soul, why are you so downcast?
Why are you groaning inside me?
Hope in God, since I will praise him again
for being my Savior and God.
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
Ethics: Chapters 1 & 2
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapters One and Two.
Links: Ethics of the Fathers, Chapter 1
1. Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They [the Men of the Great Assembly] would always say these three things: Be cautious in judgement. Establish many pupils. And make a safety fence around the Torah.
2. Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G‑d, and deeds of kindness.
3. Antignos of Socho received the tradition from Shimon the Righteous. He would say: Do not be as slaves, who serve their master for the sake of reward. Rather, be as slaves who serve their master not for the sake of reward. And the fear of Heaven should be upon you.
4. Yossei the son of Yoezer of Tzreidah, and Yossei the son of Yochanan of Jerusalem, received the tradition from them. Yossei the son of Yoezer of Tzreidah would say: Let your home be a meeting place for the wise; dust yourself in the soil of their feet, and drink thirstily of their words.
5. Yossei the son of Yochanan of Jerusalem would say: Let your home be wide open, and let the poor be members of your household. And do not engage in excessive conversation with a woman. This is said even regarding one's own wife--how much more so regarding the wife of another. Hence, the sages said: One who excessively converses with a woman causes evil to himself, neglects the study of Torah, and, in the end, inherits purgatory.
6. Joshua the son of Perachia and Nitai the Arbelite received from them. Joshua the son of Perachia would say: Assume for yourself a master, acquire for yourself a friend, and judge every man to the side of merit.
7. Nitai the Arbelite would say: Distance yourself from a bad neighbor, do not cleave to a wicked person, and do not abandon belief in retribution.
8. Judah the son of Tabbai and Shimon the son of Shotach received from them. Judah the son of Tabbai would say: When sitting in judgement, do not act as a counselor-at-law. When the litigants stand before you, consider them both guilty; and when they leave your courtroom, having accepted the judgement, regard them as equally righteous.
9. Shimon the son of Shotach would say: Increasingly cross-examine the witnesses. Be careful with your words, lest they learn from them how to lie.
10. Shmaayah and Avtalyon received from them. Shmaayah would say: Love work, loath mastery over others, and avoid intimacy with the government.
11. Avtalyon would say: Scholars, be careful with your words. For you may be exiled to a place inhabited by evil elements [who will distort your words to suit their negative purposes]. The disciples who come after you will then drink of these evil waters and be destroyed, and the Name of Heaven will be desecrated.
12. Hillel and Shammai received from them. Hillel would say: Be of the disciples of Aaron--a lover of peace, a pursuer of peace, one who loves the creatures and draws them close to Torah.
13. He would also say: One who advances his name, destroys his name. One who does not increase, diminishes. One who does not learn is deserving of death. And one who make personal use of the crown of Torah shall perish.
14. He would also say: If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?
15. Shammai would say: Make your Torah study a permanent fixture of your life. Say little and do much. And receive every man with a pleasant countenance.
16. Rabban Gamliel would say: Assume for yourself a master; stay away from doubt; and do not accustom yourself to tithe by estimation.
17. His son, Shimon, would say: All my life I have been raised among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but deed. And one who speaks excessively brings on sin.
18. Rabbi Shimon the son of Gamliel would say: By three things is the world sustained: law, truth and peace. As is stated (Zachariah 8:16), "Truth, and a judgement of peace, you should administer at your [city] gates.''
and Chapter 2
1. Rabbi [Judah HaNassi]* would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.
Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.
Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.
2. Rabban Gamliel the son of Rabbi Judah HaNassi would say: Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin.
Those who work for the community should do so for the sake of Heaven; for then merit of their ancestors shall aid them, and their righteousness shall endure forever. And you, [says G‑d,] I shall credit you with great reward as if you have achieved it.
3. Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.
4. He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will.
Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood [or: Do not say something that ought not to be heard even in the strictest confidence, for ultimately it will be heard]. And do not say "When I free myself of my concerns, I will study,'' for perhaps you will never free yourself.
5. He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where there are no men, strive to be a man.
6. He also saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.
7. He would also say: One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.
8. Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.
9. Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Joshua the son of Chananya, Rabbi Yossei the Kohen, Rabbi Shimon the son of Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Joshua the son of Chananya---fortunate is she who gave birth to him; Rabbi Yossei the Kohen---a chassid (pious one); Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an ever-increasing wellspring.
[Rabbi Yochanan] used to say: If all the sages of Israel were to be in one cup of a balance-scale, and Eliezer the son of Hurkenus were in the other, he would outweigh them all. Abba Shaul said in his name: If all the sages of Israel were to be in one cup of a balance-scale, Eliezer the son of Hurkenus included, and Elazar the son of Arach were in the other, he would outweigh them all.
10. [Rabbi Yochanan] said to them: Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Joshua: A good friend. Said Rabbi Yossei: A good neighbor. Said Rabbi Shimon: To see what is born [out of ones actions]. Said Rabbi Elazar: A good heart. Said He to them: I prefer the words of Elazar the son of Arach to yours, for his words include all of yours.
He said to them: Go and see which is the worst trait, the one that a person should most distance himself from. Said Rabbi Eliezer: An evil eye. Said Rabbi Joshua: An evil friend. Said Rabbi Yossei: An evil neighbor. Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives'' (Psalms 37:21). Said Rabbi Elazar: An evil heart. Said He to them: I prefer the word of Elazar the son of Arach to yours, for his words include all of yours.
They would each say three things:
Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death.** Warm yourself by the fire of the sages, but be beware lest you be burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss a serpent, and all their words are like fiery coals.
11. Rabbi Joshua would say: An evil eye, the evil inclination, and the hatred of one's fellows, drive a person from the world.
12. Rabbi Yossei would say: The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.
13. Rabbi Shimon would say: Be meticulous with the reading of the Shma and with prayer. When you pray, do not make your prayers routine, but [an entreaty of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree'' (Joel 2:13). And do not be wicked in your own eyes.
14. Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.
15. Rabbi Tarfon would say: The day is short, the work is much, the workers are lazy, the reward is great, and the Master is pressing.
16. He would also say: It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it. If you have learned much Torah, you will be greatly rewarded, and your employer is trustworthy to pay you the reward of your labors. And know, that the reward of the righteous is in the World to Come.
* Rabbi Judah HaNassi, compiler of the Mishnah, is referred to in the Talmud as ``Rabbi.''
** "Rabbi Eliezer would say: Repent one day before your death. Asked his disciples: Does a man know on which day he will die? Said he to them: So being the case, he should repent today, for perhaps tomorrow he will die; hence, all his days are passed in a state of repentance. Indeed, so said Solomon in his wisdom (Ecclesiastes 9:8): 'At all times, your clothes should be white, and oil should not lack from your head'" (Talmud, Shabbat 153a).
Daily Study:
Chitas and Rambam for today:
Chumash: Ki Teitzei, 6th Portion Deuteronomy 24:5-24:13 with Rashi
• Deuteronomy Chapter 24
5When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken. הכִּֽי־יִקַּ֥ח אִישׁ֙ אִשָּׁ֣ה חֲדָשָׁ֔ה לֹ֤א יֵצֵא֙ בַּצָּבָ֔א וְלֹא־יַֽעֲבֹ֥ר עָלָ֖יו לְכָל־דָּבָ֑ר נָקִ֞י יִֽהְיֶ֤ה לְבֵיתוֹ֙ שָׁנָ֣ה אֶחָ֔ת וְשִׂמַּ֖ח אֶת־אִשְׁתּ֥וֹ אֲשֶׁר־לָקָֽח:
[When a man takes] a new wife: [i.e., one] who is new to him, even if she is a widow [i.e., she was previously married to someone else], but this excludes [a man who] remarries his divorcee. — [Sotah 44a] אשה חדשה: שהיא חדשה לו ואפילו אלמנה, פרט למחזיר גרושתו:
nor shall he be subjected: lit., nor shall it pass over him, [referring to] the order of the army. ולא יעבור עליו: דבר הצבא:
to anything associated with it: that is required by the army: [For instance,] he must not supply water and food or repair the roads [for the army]. However, men who return from the battlefield by the order of the kohen because they either built a house but did not yet dedicate it, or betrothed a woman but did not yet take her [as a wife] [see Deut. 20:5-7], are required to supply water and food and repair the roads [for the army]. — [Sotah 43a] לכל דבר: שהוא צורך הצבא, לא לספק מים ומזון ולא לתקן דרכים, אבל החוזרים מעורכי המלחמה על פי כהן, כגון בנה בית ולא חנכו או ארס אשה ולא לקחה, מספיקין מים ומזון ומתקנין את הדרכים:
He shall remain [free] for his home: Heb. לְבֵיתוֹ, lit.,“for his house,” [meaning] also for his house. If he built a new house and dedicated it, or if he planted a vineyard (see Deut. 20:6) and redeemed it [i.e., he just began to partake of its fruits in the fourth year by redeeming them and eating their value in Jerusalem], he does not move from his home for the needs of war. יהיה לביתו: אף בשביל ביתו, אם בנה בית וחנכו ואם נטע כרם וחללו, אינו זז מביתו בשביל צורכי המלחמה:
for his home: Heb. לְבֵיתוֹ. This refers to his house [as explained above]. לביתו: זה ביתו:
must remain: Heb. יִהְיֶה. [This] comes to include his vineyard [as explained above]. יהיה: לרבות את כרמו:
and delight: Heb. וְשִׂמַּח. [The word אֶת in this phrase, וְשִׂמַּח אֶת-אִשְׁתּוֹ, can mean “with,” or it can introduce the direct object, namely, “his wife.” Thus, this phrase can either mean “he shall rejoice with his wife,” or it could mean “he shall delight his wife.” Here, Rashi decides that the meaning is]“He shall delight his wife” [that is, the verb is in the piel (intensive causative) conjugation]. Thus, the [correct] rendering is as it appears in the Targum [Onkelos]: וְיַחְדֵי יַת אִיתְּתֵהּ,“and he shall make his wife happy.” One who renders: וְיֶחְדֵי יַת אִיתְּתֵהּ,“he shall rejoice with his wife,” is mistaken, for this is not the translation of וְשִׂמַּח [in the piel, causative conjugation], but [the translation] of וְשָׂמַח, [the kal, simple intransitive conjugation]. ושמח: ישמח את אשתו. ותרגומו ויחדי ית אתתיה. והמתרגם ויחדי עם אתתיה, טועה הוא, שאין זה תרגום של ושמח אלא של ושמח:
6One shall not take the lower or the upper millstone as security [for a loan], because he is taking a life as security. ולֹא־יַֽחֲבֹ֥ל רֵחַ֖יִם וָרָ֑כֶב כִּי־נֶ֖פֶשׁ ה֥וּא חֹבֵֽל:
One shall not take the lower or the upper millstone as security [for a loan]: If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food. — [B.M. 115a] לא יחבול: אם בא למשכנו על חובו בבית דין, לא ימשכננו בדברים שעושים בהן אוכל נפש:
the lower millstone: Heb. רֵחַיִם. This is the lower [millstone]. רחים: היא התחתונה:
the upper millstone: Heb. וָרָכֶב. This is the upper [millstone]. ורכב: היא העליונה:
7If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you. זכִּֽי־יִמָּצֵ֨א אִ֜ישׁ גֹּנֵ֨ב נֶ֤פֶשׁ מֵֽאֶחָיו֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל וְהִתְעַמֶּר־בּ֖וֹ וּמְכָר֑וֹ וּמֵת֙ הַגַּנָּ֣ב הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
If [a man] is discovered: By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא, “[if someone is] discovered,” in the Torah. - [Mechilta 21:63] כי ימצא: בעדים והתראה. וכן כל כי ימצא שבתורה:
and treats him as a slave: The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave]. — [Sifrei 24:139, San. 85b] והתעמר בו: אינו חייב עד שישתמש בו:
8Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall do according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do. חהִשָּׁ֧מֶר בְּנֶֽגַע־הַצָּרַ֛עַת לִשְׁמֹ֥ר מְאֹ֖ד וְלַֽעֲשׂ֑וֹת כְּכֹל֩ אֲשֶׁר־יוֹר֨וּ אֶתְכֶ֜ם הַכֹּֽהֲנִ֧ים הַֽלְוִיִּ֛ם כַּֽאֲשֶׁ֥ר צִוִּיתִ֖ם תִּשְׁמְר֥וּ לַֽעֲשֽׂוֹת:
Be cautious regarding the lesion of tzara’ath: that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth , bright spot. — [Sifrei 24:140, Mak. 22a] השמר בנגע הצרעת: שלא תתלוש סימני טומאה, ולא תקוץ את הבהרת:
according to all that [the Levite kohanim] instruct you: whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean. ככל אשר יורו אתכם: אם להסגיר אם להחליט אם לטהר:
9Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt. טזָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
Remember what the Lord, your God, did to Miriam: If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). - [Sifrei 24: 141] זכור את אשר עשה ה' אלהיך למרים: אם באת להזהר שלא תלקה בצרעת, אל תספר לשון הרע. זכור העשוי למרים שדברה באחיה ולקתה בנגעים:
10When you lend your fellow [Jew] any item, you shall not enter his home to take his security. יכִּֽי־תַשֶּׁ֥ה בְרֵֽעֲךָ֖ מַשַּׁ֣את מְא֑וּמָה לֹֽא־תָבֹ֥א אֶל־בֵּית֖וֹ לַֽעֲבֹ֥ט עֲבֹטֽוֹ:
When you lend your fellow [Jew]: Heb. כִּי-תַשֶּׁה, lit., when you obligate your friend. כי תשה ברעך: תחוב בחברך:
any item: Heb. מַשַּׁאת מְאוּמָה, lit., a debt involving anything. משאת מאומה: חוב של כלום:
11You shall stand outside, and the man to whom you are extending the loan shall bring the security to you outside. יאבַּח֖וּץ תַּֽעֲמֹ֑ד וְהָאִ֗ישׁ אֲשֶׁ֤ר אַתָּה֙ נשֶׁ֣ה ב֔וֹ יוֹצִ֥יא אֵלֶ֛יךָ אֶת־הָֽעֲב֖וֹט הַחֽוּצָה:
12And if he is a poor man, you shall not lie down [to sleep] with his security. יבוְאִם־אִ֥ישׁ עָנִ֖י ה֑וּא לֹ֥א תִשְׁכַּ֖ב בַּֽעֲבֹטֽוֹ:
you shall not lie down [to sleep] with his security: You shall not lie down [to sleep] while you have his security in your possession. — [Sifrei 24:144, B.M. 114b] לא תשכב בעבוטו: לא תשכב ועבוטו אצלך:
13You shall return the security to him by sunset, so that he may lie down [to sleep] in his garment, and he will bless you, and it will be counted for you as merit before the Lord, your God. יגהָשֵׁב֩ תָּשִׁ֨יב ל֤וֹ אֶת־הָֽעֲבוֹט֙ כְּב֣וֹא הַשֶּׁ֔מֶשׁ וְשָׁכַ֥ב בְּשַׂלְמָת֖וֹ וּבֵֽרֲכֶ֑ךָּ וּלְךָ֙ תִּֽהְיֶ֣ה צְדָקָ֔ה לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
[You shall return the security to him] by sunset: if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim , where the verse says, “ until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back]. — [B.M. 114b] כבוא השמש: אם כסות לילה הוא, ואם כסות יום החזירהו בבקר, וכבר כתוב בואלה המשפטים (שמות כב כה) עד בא השמש תשיבנו לו, כל היום תשיבנו לו וכבוא השמש תקחנו:
and he will bless you: And if he does not bless you, it will nevertheless “be counted for you as merit.” - [Sifrei 24:144] וברכך: ואם אינו מברכך, מכל מקום ולך תהיה צדקה:
Daily Tehillim: Psalms Chapters 69 - 71
• Special Custom for the Month of Elul and High Holidays
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 14 Elul, 5776 · 17 September 2016
• Iggeret HaKodesh, beginning of Epistle 15
• The subject of this letter, the Ten Sefirot of the World of Atzilut and of the other worlds, is a fundament of both Kabbalahand Chassidut.
• Rambam: Sefer Hamitzvos:
• Shabbat, 14 Elul, 5776 · 17 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Chumash: Ki Teitzei, 6th Portion Deuteronomy 24:5-24:13 with Rashi
• Deuteronomy Chapter 24
5When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken. הכִּֽי־יִקַּ֥ח אִישׁ֙ אִשָּׁ֣ה חֲדָשָׁ֔ה לֹ֤א יֵצֵא֙ בַּצָּבָ֔א וְלֹא־יַֽעֲבֹ֥ר עָלָ֖יו לְכָל־דָּבָ֑ר נָקִ֞י יִֽהְיֶ֤ה לְבֵיתוֹ֙ שָׁנָ֣ה אֶחָ֔ת וְשִׂמַּ֖ח אֶת־אִשְׁתּ֥וֹ אֲשֶׁר־לָקָֽח:
[When a man takes] a new wife: [i.e., one] who is new to him, even if she is a widow [i.e., she was previously married to someone else], but this excludes [a man who] remarries his divorcee. — [Sotah 44a] אשה חדשה: שהיא חדשה לו ואפילו אלמנה, פרט למחזיר גרושתו:
nor shall he be subjected: lit., nor shall it pass over him, [referring to] the order of the army. ולא יעבור עליו: דבר הצבא:
to anything associated with it: that is required by the army: [For instance,] he must not supply water and food or repair the roads [for the army]. However, men who return from the battlefield by the order of the kohen because they either built a house but did not yet dedicate it, or betrothed a woman but did not yet take her [as a wife] [see Deut. 20:5-7], are required to supply water and food and repair the roads [for the army]. — [Sotah 43a] לכל דבר: שהוא צורך הצבא, לא לספק מים ומזון ולא לתקן דרכים, אבל החוזרים מעורכי המלחמה על פי כהן, כגון בנה בית ולא חנכו או ארס אשה ולא לקחה, מספיקין מים ומזון ומתקנין את הדרכים:
He shall remain [free] for his home: Heb. לְבֵיתוֹ, lit.,“for his house,” [meaning] also for his house. If he built a new house and dedicated it, or if he planted a vineyard (see Deut. 20:6) and redeemed it [i.e., he just began to partake of its fruits in the fourth year by redeeming them and eating their value in Jerusalem], he does not move from his home for the needs of war. יהיה לביתו: אף בשביל ביתו, אם בנה בית וחנכו ואם נטע כרם וחללו, אינו זז מביתו בשביל צורכי המלחמה:
for his home: Heb. לְבֵיתוֹ. This refers to his house [as explained above]. לביתו: זה ביתו:
must remain: Heb. יִהְיֶה. [This] comes to include his vineyard [as explained above]. יהיה: לרבות את כרמו:
and delight: Heb. וְשִׂמַּח. [The word אֶת in this phrase, וְשִׂמַּח אֶת-אִשְׁתּוֹ, can mean “with,” or it can introduce the direct object, namely, “his wife.” Thus, this phrase can either mean “he shall rejoice with his wife,” or it could mean “he shall delight his wife.” Here, Rashi decides that the meaning is]“He shall delight his wife” [that is, the verb is in the piel (intensive causative) conjugation]. Thus, the [correct] rendering is as it appears in the Targum [Onkelos]: וְיַחְדֵי יַת אִיתְּתֵהּ,“and he shall make his wife happy.” One who renders: וְיֶחְדֵי יַת אִיתְּתֵהּ,“he shall rejoice with his wife,” is mistaken, for this is not the translation of וְשִׂמַּח [in the piel, causative conjugation], but [the translation] of וְשָׂמַח, [the kal, simple intransitive conjugation]. ושמח: ישמח את אשתו. ותרגומו ויחדי ית אתתיה. והמתרגם ויחדי עם אתתיה, טועה הוא, שאין זה תרגום של ושמח אלא של ושמח:
6One shall not take the lower or the upper millstone as security [for a loan], because he is taking a life as security. ולֹא־יַֽחֲבֹ֥ל רֵחַ֖יִם וָרָ֑כֶב כִּי־נֶ֖פֶשׁ ה֥וּא חֹבֵֽל:
One shall not take the lower or the upper millstone as security [for a loan]: If [a creditor] comes to the court to demand security for a debt [for which no security had previously been required], he may not take as security articles used in the preparation of food. — [B.M. 115a] לא יחבול: אם בא למשכנו על חובו בבית דין, לא ימשכננו בדברים שעושים בהן אוכל נפש:
the lower millstone: Heb. רֵחַיִם. This is the lower [millstone]. רחים: היא התחתונה:
the upper millstone: Heb. וָרָכֶב. This is the upper [millstone]. ורכב: היא העליונה:
7If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you. זכִּֽי־יִמָּצֵ֨א אִ֜ישׁ גֹּנֵ֨ב נֶ֤פֶשׁ מֵֽאֶחָיו֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל וְהִתְעַמֶּר־בּ֖וֹ וּמְכָר֑וֹ וּמֵת֙ הַגַּנָּ֣ב הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
If [a man] is discovered: By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] יִמָּצֵא, “[if someone is] discovered,” in the Torah. - [Mechilta 21:63] כי ימצא: בעדים והתראה. וכן כל כי ימצא שבתורה:
and treats him as a slave: The perpetrator is not liable [to the death penalty] until he uses [his victim as a slave]. — [Sifrei 24:139, San. 85b] והתעמר בו: אינו חייב עד שישתמש בו:
8Be cautious regarding the lesion of tzara'ath, to observe meticulously and you shall do according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do. חהִשָּׁ֧מֶר בְּנֶֽגַע־הַצָּרַ֛עַת לִשְׁמֹ֥ר מְאֹ֖ד וְלַֽעֲשׂ֑וֹת כְּכֹל֩ אֲשֶׁר־יוֹר֨וּ אֶתְכֶ֜ם הַכֹּֽהֲנִ֧ים הַֽלְוִיִּ֛ם כַּֽאֲשֶׁ֥ר צִוִּיתִ֖ם תִּשְׁמְר֥וּ לַֽעֲשֽׂוֹת:
Be cautious regarding the lesion of tzara’ath: that you do not remove any of the signs of uncleanness [e.g., by peeling off the skin], and that you do not cut off a bahereth , bright spot. — [Sifrei 24:140, Mak. 22a] השמר בנגע הצרעת: שלא תתלוש סימני טומאה, ולא תקוץ את הבהרת:
according to all that [the Levite kohanim] instruct you: whether to quarantine [the person with tzara’ath], whether to make a decisive diagnosis [of tzara’ath], or whether to declare him clean. ככל אשר יורו אתכם: אם להסגיר אם להחליט אם לטהר:
9Remember what the Lord, your God, did to Miriam on the way, when you went out of Egypt. טזָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
Remember what the Lord, your God, did to Miriam: If you wish to take precautions against being stricken with tzara’ath, then do not speak לָשׁוֹן הָרַע [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath] (see Num. 12:1-16). - [Sifrei 24: 141] זכור את אשר עשה ה' אלהיך למרים: אם באת להזהר שלא תלקה בצרעת, אל תספר לשון הרע. זכור העשוי למרים שדברה באחיה ולקתה בנגעים:
10When you lend your fellow [Jew] any item, you shall not enter his home to take his security. יכִּֽי־תַשֶּׁ֥ה בְרֵֽעֲךָ֖ מַשַּׁ֣את מְא֑וּמָה לֹֽא־תָבֹ֥א אֶל־בֵּית֖וֹ לַֽעֲבֹ֥ט עֲבֹטֽוֹ:
When you lend your fellow [Jew]: Heb. כִּי-תַשֶּׁה, lit., when you obligate your friend. כי תשה ברעך: תחוב בחברך:
any item: Heb. מַשַּׁאת מְאוּמָה, lit., a debt involving anything. משאת מאומה: חוב של כלום:
11You shall stand outside, and the man to whom you are extending the loan shall bring the security to you outside. יאבַּח֖וּץ תַּֽעֲמֹ֑ד וְהָאִ֗ישׁ אֲשֶׁ֤ר אַתָּה֙ נשֶׁ֣ה ב֔וֹ יוֹצִ֥יא אֵלֶ֛יךָ אֶת־הָֽעֲב֖וֹט הַחֽוּצָה:
12And if he is a poor man, you shall not lie down [to sleep] with his security. יבוְאִם־אִ֥ישׁ עָנִ֖י ה֑וּא לֹ֥א תִשְׁכַּ֖ב בַּֽעֲבֹטֽוֹ:
you shall not lie down [to sleep] with his security: You shall not lie down [to sleep] while you have his security in your possession. — [Sifrei 24:144, B.M. 114b] לא תשכב בעבוטו: לא תשכב ועבוטו אצלך:
13You shall return the security to him by sunset, so that he may lie down [to sleep] in his garment, and he will bless you, and it will be counted for you as merit before the Lord, your God. יגהָשֵׁב֩ תָּשִׁ֨יב ל֤וֹ אֶת־הָֽעֲבוֹט֙ כְּב֣וֹא הַשֶּׁ֔מֶשׁ וְשָׁכַ֥ב בְּשַׂלְמָת֖וֹ וּבֵֽרֲכֶ֑ךָּ וּלְךָ֙ תִּֽהְיֶ֣ה צְדָקָ֔ה לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
[You shall return the security to him] by sunset: if it is a garment worn at night. And if it is a garment worn by day, return it in the morning. This has already been written in parshath Mishpatim , where the verse says, “ until sunset you shall return it to him” (Exod. 22:25), meaning that you shall return it to him for the entire day, and when the sun sets, you may take it [back]. — [B.M. 114b] כבוא השמש: אם כסות לילה הוא, ואם כסות יום החזירהו בבקר, וכבר כתוב בואלה המשפטים (שמות כב כה) עד בא השמש תשיבנו לו, כל היום תשיבנו לו וכבוא השמש תקחנו:
and he will bless you: And if he does not bless you, it will nevertheless “be counted for you as merit.” - [Sifrei 24:144] וברכך: ואם אינו מברכך, מכל מקום ולך תהיה צדקה:
Daily Tehillim: Psalms Chapters 69 - 71
• 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 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.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
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 37, 38 and 39.
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
Tanya: Iggeret HaKodesh, beginning of Epistle 15• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 14 Elul, 5776 · 17 September 2016
• Iggeret HaKodesh, beginning of Epistle 15
• The subject of this letter, the Ten Sefirot of the World of Atzilut and of the other worlds, is a fundament of both Kabbalahand Chassidut.
All the worlds are both created and conducted by means of the Sefirot, the emanations by which the various attributes of Divinity become manifest. Thus we find in the discourse beginning Patach Eliyahu,1 “You are He Who has brought forth ten ‘garments’, and we call them ten Sefirot, through which to direct hidden worlds which are not revealed, and revealed worlds.”
The Ten Sefirot demonstrate both G‑d’s infinite power (Ko’ach HaBli-Gvul) and His finite power (Ko’ach HaGvul). For, as is pointed out by the author of Avodat HaKodesh,2 “The Or Ein Sof (‘the [infinite] Ein Sof-light’) is שלימותא דכולא (‘the completeness of everything,’ or: ‘the most complete entity of all’): hence, just as He has infinite power, so too does He have finite power. For if you were to say that He possesses infinite power but lacks finite power then you minimize His completeness — and He is the most complete entity of all.”
It is within the Sefirot that infinity and the finite first coalesce, as it were, in order for worlds to be created and directed. For the Sefirot are composed of both orot (“lights”) and kelim (“vessels”). The orot of the Sefirot are simple and formless. Since they are not limited by specific characteristics (such as Chochmah or Chesed), they reflect G‑d’s infinite power as revealed within the Sefirot. The kelim, by contrast, do have specific characteristics, and thereby reveal G‑d’s power of limitation and finitude. It is thus through the Sefirot that the Ein Sof-light, which is by definition infinite, creates and conducts the finite worlds.
Since both the orot and the kelim which together comprise the Sefirot are utterly united with the Ein Sof-light, for3 “He and His orot are One; He and His kelim are One,” it is possible for the worlds to be created and animated by the Ein Sof and still be finite — for, as explained above, the Sefirot are infused with a capability for finitude.
The garbing of the Ein Sof-light within the Sefirot is known as “man”, as in the verse,4 “And upon the likeness of the throne there was a likeness of man,” for “man” denotes a visage comprising ten Sefirot.
The Kabbalah deals mainly with the Sefirot as they exist in the Supernal worlds, as in the World of Atzilut. In addition to the above, Chassidut gives closer attention to the Sefirot insofar as they appear as the ten corresponding faculties of a Jew’s soul, which derive and evolve from them.5 Thus, on the one hand, the middah (the mortal attribute or spiritual emotion) ofChesed, for example, derives from the Supernal Sefirah of Chesed, and so on. But conversely, too, when a Jew utilizes the ten soul-powers within him in his divine service here below, he is able to affect their source, the Sefirot of the higher worlds.
The knowledge and understanding of the Ten Sefirot Above as well as the knowledge of the evolvement of the worlds, is in itself “a great and lofty mitzvah,” as the Alter Rebbe writes below in Kuntres Acharon.6 This understanding leads to a love and fear of G‑d, which are the source and root that motivate the performance of all mitzvot, as explained in Likkutei Torah.7Moreover, a comprehension of the Sefirot and their corresponding soul-powers inspires a Jew’s spiritual service with vitality, and elevates it.
להבין משל ומליצה, דברי חכמים וחידותם, בענין הספירות
“To understand the allegory and metaphor, the words of the wise and their riddles,”8 with respect to theSefirot:
The commentaries note that “allegory and metaphor” refers to the Written Torah, which includes allegorical passages which are true at both the allusive and the literal levels. An example would be,9 “Seek life with the woman whom you love.” Although in this context “woman” is a metaphor for the wisdom of the Torah, the verse retains its simple meaning as well.
The commentaries note further that “the words of the wise and their riddles” refers to the Oral Torah: “the words of the wise” refers to those things that are revealed to all, while “their riddles” refers to those things which need to be revealed and solved.
By applying this phrase to the Sefirot, the Alter Rebbe is indicating that the Sefirot contain all four levels — allegory, metaphor, words of the wise, and riddles, for the Sefirot are found both Above in the spiritual worlds, as well as within a Jew’s soul.
מודעת זאת בארץ, מפי קדושי עליון, נשמותיהם עדן
It is known10 “throughout the land” from the mouth of heavenly saints, may their souls rest in Eden,
לקרב קצת אל השכל מאי דכתיב: ומבשרי אחזה אלוה
enabling us to somewhat comprehend the verse,11 “And from my flesh shall I behold G‑d,”
שהכוונה היא להבין קצת אלקותו יתברך, מנפש המלובשת בבשר האדם
that [this verse] speaks of a partial understanding of G‑d’s blessed Divinity from [a consideration of] the soul which is vested in the flesh of man.
This refers only to the dimension of the soul that animates the body, for, as the Rebbe notes, the essence of the soul, like the spirituality that transcends this world at large, remains incomprehensible to man.
ועל פי מאמר רז״ל על פסוק: ברכי נפשי וגו׳
This [correspondence between the soul and its Creator] accords with the teaching of our Sages,12 of blessed memory, on the verse,13 “Give praise, my soul, [to G‑d]”:
מה הקב״ה כו׳, אף הנשמה כו׳
“Just as the Holy One, blessed be He, [permeates the world,] so does the soul [permeate the body].”
Since the Sages go on to enumerate other similarities between the soul and G‑d, it is clear that from the soul we are able to catch a glimpse of things as they exist Above.
But how, indeed, can we possibly compare the soul to G‑d?
The Alter Rebbe therefore goes on to quote the Zohar: The soul derives from the innermost aspect of G‑dliness, thus sharing characteristics with the Supernal Sefirot and with Divinity itself. We are therefore able to understand G‑dliness through the analogy of the soul.
ועל פי מאמר הזהר על פסוק: ויפח באפיו נשמת חיים
[This correspondence likewise] accords with the teaching of the Zohar14 on the verse,15 “And He blew into his nostrils a soul of life”:
מאן דנפח, מתוכיה נפח
“He who blows, blows from within him,” i.e., from his inwardness and his innermost being.
Unlike speech, which utilizes only the external aspect of the speaker’s breath, blowing emits the innermost breath. Thus, when Scripture states that “He blew into his nostrils a soul of life,” it means to indicate that the soul derives from the innermost aspects of G‑dliness, as explained in Iggeret HaTeshuvah, ch. 4.
ואפילו נפש דעשיה, היא באה מזיווג ז״א ונוקבא דעשיה
For even a Nefesh (i.e., a soul of the lowest grade) of Asiyah (i.e., the lowest world) derives from the union of Za(ז״א: the initials of זעיר אנפין, i.e., the bracket of six masculine middot, or emotive attributes) with nukva (i.e., the feminine attribute called Malchut) of Asiyah,
I.e., a Nefesh in the World of Asiyah is born of the union of the above masculine and feminine middot (this union being called the yichud (or zivug) of זו״נ, which is an acronym for ז״א ונוקבא),
והמוחין שלהם, שהם בחינת חיה ונשמה דזו״נ
and of [the union of] their Mochin (i.e., ChaBaD, an acronym for the intellective soul-faculties of Chochmah, Binah andDaat, together constituting the Mochin of Za-and-nukva in the World of Asiyah), which are the Chayah and Neshamahof Za-and-nukva.
Foreshadowing the above-mentioned union at the level of the lower (emotive) Sefirot, the union which first brings a Nefeshto the stage of potential creation is that which takes place at the level of the higher (intellective) Sefirot. The two partners to this union are the soul-level called Chayah, representing the level of Chochmah16 (the masculine element), and the soul-level called Neshamah, representing the level of Binah17 (the feminine element).
Thus, even a soul that is merely of the level called Nefesh comprises all the Sefirot of the World of Asiyah — Chochmah, Binah, Za (the six emotive attributes), and nukva (Malchut).
שהן הן אחוריים דכלים דזו״נ דאצילות
These, in turn, are the external aspect of the kelim of Za-and-nukva of Atzilut.
For the kelim of Za-and-nukva of Atzilut illuminate and are infused within the Sefirot of the World of Asiyah.18 The Sefirotof Asiyah are thus the external aspect of the kelim of Za-and-nukva of Atzilut.
שהם אלקות ממש
And they (the kelim of Atzilut) are truly Divine,
שבתוכם מאיר אור אין סוף ברוך הוא, המלובש וגנוז בחכמה דאצילות
for in them radiates the [infinite] Ein Sof-light, which is vested and concealed in the Chochmah of Atzilut,for reasons explained in the Alter Rebbe’s Note to ch. 35; indeed, the infinite light vested in Chochmah illuminates all the kelimof the Sefirot of Atzilut:19 “The Supernal Father ‘nests’ in Atzilut,”
דאיהו וגרמוהי חד באצילות
and “He (the [infinite] Ein Sof-light) and His kelim are one in Atzilut.”
Since the Sefirot of Atzilut are the internal aspect of the Sefirot of Asiyah, the [infinite] Ein Sof-light is thus vested within the Sefirot of Asiyah.
ועל כן גם בנשמת האדם מאיר אור אין סוף ברוך הוא, מלובש וגנוז באור החכמה שבה, להחיות את האדם
Hence, since the soul derives from these Sefirot, it follows that the [infinite] Ein Sof-light radiates in the soul of man as well, vested and concealed in the light of its Chochmah, in order to animate man.
וממנה יוכל האדם להבין קצת בספירות העליונות
And from it (the soul), man is enabled to understand something of the Supernal Sefirot,
שכולן מאירות בנשמתו, הכלולה מהן
for they all radiate in his soul, which comprises them.
Since the soul derives from the Ten Sefirot and hence comprises ten corresponding faculties, man can arrive at an understanding of the Supernal Sefirot through contemplating the dynamics within his own soul.
The Alter Rebbe now goes on to make it perfectly clear that the Sefirot are, however, infinitely higher than the corresponding faculties within the soul. Indeed, even Abraham’s attribute of Chesed could in no way compare to the Chesed of the Sefirot, notwithstanding the fact that Abraham was considered a “chariot” to G‑d,20 i.e., a self-effacing vehicle with no direction or desire other than that of his Rider.
| FOOTNOTES | |
| 1. | Introduction II to Tikkunei Zohar, reproduced in Siddur Tehillat HaShem, pp. 125-6. |
| 2. | Part I, beginning of ch. 8. |
| 3. | Introduction to Tikkunei Zohar, p. 3b; Etz Chayim, Shaar 47, ch. 2 et al.; and see Epistle 20, below. |
| 4. | Yechezkel 1:26. |
| 5. | See Tanya, Part I, ch. 3. |
| 6. | P. 156b. |
| 7. | Discourse entitled Lo Tashbit. |
| 8. | Mishlei 1:6. |
| 9. | Kohelet 9:9. |
| 10. | Cf. Yeshayahu 12:5. |
| 11. | Iyov 19:26. |
| 12. | Berachot 10a. |
| 13. | Tehillim 103:1. |
| 14. | Quoted above — in Part I, beginning of ch. 2, and in Part III (Iggeret HaTeshuvah), ch. 4 — in the name of the Zohar. |
| 15. | Bereishit 2:7. |
| 16. | This connection is hinted at in the phrase, החכמה תחיה (Kohelet 7:12). |
| 17. | For this connection, cf. the phrase, נשמת שדי תבינם (Iyov 32:8). |
| 18. | See Etz Chayim, Shaar 47, ch. 2. |
| 19. | Tikkunei Zohar, Tikkun 6. |
| 20. | Note of the Rebbe: “Bereishit Rabbah 47:8, et al.; explained in Tanya, Part I, chs. 18, 23, et al.” |
• Shabbat, 14 Elul, 5776 · 17 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 246 (Digest)
Laws of Claims
"In every case of trespass...in which one can say: 'This is it'"—Exodus 22:8.
We are commanded to adjudicate monetary cases between litigants [according to the laws outlined in the Torah].
• Laws of Claims
The 246th mitzvah is that we are commanded regarding claims and counterclaims [in lawsuits.]
The source of this commandment is G‑d's statement1 (exalted be He), "In every case of dishonesty... [and the watchman] said that this is it."
In the words of the Mechilta: "The phrase 'that this is it' refers to partial admission to the claim."2
This mitzvah includes anything that can arise from the claims people have against one another involving admission and denial.
The details of this commandment are explained in the 3rd chapter of Bava Kama, the beginning of Bava Metzia, and the 5th, 6th, and 7th chapters of Shavuos. Many questions regarding this subject are spread throughout the Talmud.
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.Ex. 22:8.
2.Since he has made a partial admission, he is required to take an oath regarding the rest of the claim.
• Rambam - 1 Chapter a Day
Metamme'ey Mishkav uMoshav - Chapter 7
•
1
A zav imparts impurity to articles on which one lies, sits, or rides in five ways: by standing above them, sitting above them, lying above them, hanging from them, or leaning on them.
What is implied? When there is an article on which one lies, sits, or rides - even if it is under a stone - if one of the persons who imparts impurity to articles on which one lies stands, sits, lies on the stone, hangs from it, or leans on it, since he was in someway supported by the article, it becomes a primary source of impurity. Any of these five acts is included in the term midras whenever it is used.
א
הזב מטמא את המשכב והמושב והמרכב בחמש דרכים: עומד יושב שוכב נתלה ונשען כיצד כלי העשוי למשכב או למושב או למרכב אפילו היה תחת האבן אם עמד אחד ממטמאי משכב על האבן או ישב עליה או שכב או נשען עליה או נתלה בה הואיל ונתנשא על הכלי הזה מ"מ נטמא ונעשה אב טומאה וכל אחד מה' דרכים אלו הוא הנקרא מדרס בכל מקום:
2
Similarly, an object on which one lies and rides imparts impurity to a person in seven ways, in the five listed in the previous halachah, by touching and by carrying.
What is implied? When a zav was supported by an article on which one lies or rides and thus imparted impurity to it, if a person touches or carries that article, he contracts impurity. Similarly, one contracts impurity if one sits on it, stands on it, lies on it, hangs from it, or leans on it, even if there is a stone separating between the person who was pure and the impure support, as Leviticus 15:6states: "One who sits on the article on which the zav had sat." According to the Oral Tradition, it was taught that the place on which a zav sits and imparts impurity causes a person who is pure who sits there to contract impurity. Now just as a zav imparts impurity to an object on which one rides or sits that is beneath a stone, so too, a pure person can contract impurity from an object on which one rides or sits that is beneath a stone, even though thezav is not on the object on which one sits. A person who contracts impurity who is above the midras imparts impurity to his garments as long as he does not separate from the article that imparted impurity to him, as we explained.
ב
וכן המשכב והמרכב מטמאין את האדם בז' דרכים בחמשה דרכים אלו שמנינו ובמגע ובמשא כיצד משכב או מרכב שדרס עליו הזב ונטמא במדרסו הנוגע בו או הנושאו טמא וכן היושב עליו או העומד או השוכב או הנתלה או הנשען אף על פי שהיתה אבן מבדלת בין הטהור ובין המדרס הרי זה נטמא שנאמר והיושב על הכלי אשר ישב עליו הזב מפי השמועה למדו שמקום שהזב יושב ומטמא אם ישב שם הטהור נטמא מה הזב מטמא מרכב ומושב שתחת האבן אף הטהור מתטמא מן המשכב או המרכב שהוא מתחת האבן אע"פ שאין הזב שם על המשכב ואדם זה שהוא למעלה מן המדרס מטמא בגדים כל זמן שלא פירש ממטמאיו כמו שביארנו:
3
A zav does not impart impurity to an object upon which one lies until the majority of his body is supported by the object upon which one lies, sits, or rides. Similarly, when a pure person is supported by a midras made impure by a zav, he does not contract impurity because of the midras until the majority of his body is supported by it. If, however, only the lesser portion of his body is supported by it, since he did not touch it, he remains pure.
What is implied? If the lesser portion of an impure person's body is on a surface on which one lies and the lesser portion of the pure person's body is on that same surface, the surface is pure and the pure person whose body was supported in part by it is pure. When the majority of the impure person's body was supported by the lesser portion of the surface on which one lies or rides, that surface becomes impure in its entirety. Similarly, if the majority of a pure person's body was supported by the lesser portion of an impuremidras, he becomes impure even though he was supported only by the lesser portion of the object on which one sits.
ג
אין הזב מטמא את המשכב עד שינשא רובו על המשכב או על המושב או על המרכב וכן הטהור שדרס על מדרס הזב אינו מתטמא מחמת המדרס עד שינשא רובו עליו אבל אם נישא מיעוטו הואיל ולא נגע הרי זה טהור כיצד מקצת טמא על המשכב ומקצת הטהור על אותו משכב המשכב טהור והטהור שנשא מקצתו עליו טהורין הטמא שנשא רובו על מקצת המשכב או המרכב נטמא המשכב כולו או המרכב כולו וכן הטהור שנשא רובו על מקצת המדרס נטמא ואף ע"פ שלא נשא אלא מקצת המושב:
4
When a zav was sprawled over five benches that are positioned lengthwise, they are all impure, because each one of them supported the majority of his body. If they were positioned widthwise, they are pure, because the majority of his body was not supported by any of them. If he slept upon the benches, they are all impure, because maybe he turned over and each one supported the majority of his body at a given time.
If he was sprawled over six supports, each of his two hands on one, each of his two feet on one, his head on one and his trunk on one, the only one which is impure as a surface on which one lies is the one under his trunk, because the majority of his body is supported by it.
If he is standing on two supports, one foot on one and the other on the second, they are both impure.
ד
זב שהיה מוטל על חמשה ספסלין שהן מונחין לאורכן טמאים שהרי נישא רובו על כל אחד מהן היו מונחין לרוחבן טהורין שהרי לא נישא רובו על כל אחד מהן ואם ישן עליהם בין כך ובין כך טמאים שמא נתהפך עליהם ונמצא רובו על כל אחד היה מוטל על ששה כלים העשויים למשכב שתי ידיו על שנים ושני רגליו על שנים וראשו על אחד וגופו על אחד אין טמא משום משכב אלא זה שתחת גופו שהרי נישא רובו עליו עמד על שני משכבות רגלו אחת על אחד ורגלו שניה על השני שניהן טמאין:
5
If a person was sitting on a bed and there were four surfaces, each one under one of the four legs of the bed, they are all impure. The rationale is that the bed cannot stand merely on three.
ה
היה יושב על גבי המטה וד' משכבות תחת ארבע רגלי המטה כולן טמאות מפני שאינה יכולה לעמוד על שלש:
6
If a zav was riding on an animal and there were four surfaces, one under each of the animal's four feet, they are all pure. The rationale is that the animal can stand on three feet. Thus the fourth is merely an assist and an assist is not significant. Thus each of the legs is fit to be considered as merely an assist. Since we do not know which forefoot or hindfoot the animal was not using for support, none of them are considered as impure. Hence they all remain pure.
Therefore if one support was under the two forefeet of the animal, its two hindfeet, or a forefoot and a hindfoot, the support is impure, for this support definitely served as a base for the zav, for an animal cannot stand on only two feet.
ו
היה רוכב על גבי בהמה וד' משכבות תחת ארבע רגליה כולן טהורות מפני שהבהמה יכולה לעמוד על שלש ונמצאת הרביעית מסייע ומסייע אין בו ממש והואיל וכל אחת ראויה להיות מסייע ואין אנו יודעים אי זו יד ואי זו רגל היא שלא היתה נשענת עליה הרי לא הוחזקה טומאה באחת מהן ולפיכך כולן טהורות לפיכך אם היה משכב אחד תחת שתי ידי הבהמה או תחת שתי רגליה או תחת ידה ורגלה הרי זה טמא שהרי ודאי נישא הזב על משכב זה שאין הבהמה יכולה לעמוד על שתים:
7
When an impure person sat on the beam in an olive press, all of the keilim in the net are impure, for they are pressed directly under the beam. When, by contrast, a person sits on a launderer's press, the garments under the board in the press are pure. The press rests on its own feet and not on the garments that are under it. Thus if a person would desire to insert a knife or the like between the garments that are under the press and the press, he would be able to, even though the press is tied close.
ז
ישב הטמא על קורת בית הבד כל הכלים שבעקל טמאים שהרי הם רצוצים תחת הקורה אבל אם ישב על מכבש של כובס הרי הכלים שתחת לוח המכבש טהורים מפני שהוא רפוי ונמצאת משענת המכבש על רגליו לא על הכלים שתחתיו שאם ירצה אדם להכניס סכין וכיוצא בה בין הכלים שתחת המכבש ובין המכבש מכניס אף על פי שהוא קשור:
8
When a zav used for support an implement that was not made for one to lie, sit, or ride on, since he did not touch it, it is pure even though it could have been used to lie on. The rationale is that we tell him: "Stand up and let us perform our work with this article."
What is implied? If one turned over a measuring container for grain or a kneading trough and sat on it, or sat on a curtain or the sail of a ship, they are pure, as implied by Leviticus 15:4 which states "that he sits upon," indicating an article set aside for sitting and not one concerning which would be said: "Stand up and let us perform our work," for this article was not made for sitting.
If the article was used to be sat upon together with the purpose it was made, it can contract impurity as a midras, for example, a veil, a cloak, an outer garment, a drinking pouch, and a carrying bag. Even though none of these entities were made to lie upon, isuch an article could be used to lie upon together with the purpose for which it was made. Similar laws apply in all analogous situations. In Hilchot Keilim, I will explain which keilim can contract impurity through midras and which do not, which keilim are fit for sitting, which are fit for lying, and which are fit for riding.
ח
זב שדרס על כלי שלא נעשה למשכב או למושב או למרכב אף ע"פ שהוא ראוי למשכב הואיל ולא נגע בו הרי זה טהור שהרי אומרים לו עמוד ונעשה מלאכתנו בכלי זה כיצד כפה סאה וישב עליה כפה עריבה וישב עליה או שישב על פרוכת או על קלע של ספינה וכיוצא בהן הרי אלו טהורים שנאמר אשר ישב עליו המיוחד לישיבה לא שאומרים לו עמוד ונעשה מלאכתנו מפני שכלי זה לא נעשה לישיבה היה הכלי משמש לישיבה עם מלאכתו שעושה לה הרי זה מתטמא במדרס כגון הרדיד והחלוק והטלית והתורמל והחמת אע"פ שכל אחד מהן לא נעשה מתחילה למשכב הרי הוא משמש את המשכב עם מלאכתו וכן כל כיוצא באלו ובהלכות כלים אבאר כל הכלים המיטמאין במדרס וכלים שאין מיטמאין במדרס ואי זה כלי ראוי לישיבה ואי זה ראוי לשכיבה ואי זה ראוי לרכיבה:
To`en veNit`an - Chapter 1, To`en veNit`an - Chapter 2, To`en veNit`an - Chapter 3
• To`en veNit`an - Chapter 1
• To`en veNit`an - Chapter 1
It contains one mitzvah, the laws when a person issues a claim against a colleague and he either admits or denies the claim.
This mitzvah is explained in the following chapters.
1
When a person who issues a claim against a colleague with regard to movable property, and the defendant acknowledges a portion of the claim, he must pay what he acknowledged, and take an oath with regard to the remainder. This is a Scriptural obligation, as Exodus 22:8 states: "That this is it."
Similarly, if the defendant denies the entire obligation and says: "Such a thing never happened," and one witness testifies that the defendant is obligated to the plaintiff, the defendant is obligated by Scriptural Law to take an oath. The Oral Tradition teaches: Whenever two witnesses would obligate the person to pay money, one witness obligates him to take an oath.
Similarly, it was derived through the Oral Tradition that one witness shall not rise up against any man for any iniquity or any sin. He may, however, rise up against him to obligate him to take an oath.
א
הטוען את חבירו במטלטלין והודה לו במקצת הרי זה משלם מה שהודה בו ונשבע על השאר מן התורה שנאמר אשר יאמר כי הוא זה, וכן אם כפר בכל ואומר לא היו דברים מעולם ועד אחד מעיד [שהוא חייב לו] הרי זה נשבע מן התורה, ומפי השמועה למדו שכל מקום ששנים מחייבין אותו ממון אחד מחייבו שבועה, וכן למדו מפי השמועה שעד אחד לכל עון ולכל חטאת אינו קם אבל קם הוא לשבועה.
2
There are only three individuals who are obligated by Scriptural Law to take an oath: a person who denied a portion of a claim of movable property, a person obligated by one witness, and a watchman. For with regard to a watchman, Exodus 22:10states: "The oath of God shall be between them." We have already explained the oath required of watchman in Hilchot Sechirut.
Each of these three individuals takes an oath and becomes free of his obligation to pay. In contrast, those who take an oath and collect the money they claim, e.g., an employee, a person who was injured, a person who impairs the legal power of his promissory note and the like, and similarly, those who take an oath because there is a possibility of a claim being lodged against them, e.g., partners and sharecroppers, all take oaths because of our Sages' ordinances. Although all these oaths were ordained by Rabbinic decree, they all resemble a Scriptural oath, and all must be taken while holding a sacred article.
ב
אין לך מחוייב שבועה מן התורה חוץ משלשה, מי שהודה במקצת המטלטלין, ומי שחייבו עד אחד, והשומר, שהרי נאמר בשומר שבועת ה' תהיה בין שניהם, וכבר ביארנו שבועת השומרין בהלכות שכירות, וכל אחד מן השלשה נשבע ונפטר מלשלם, אבל כל הנשבעין ונוטלין כגון שכיר ונחבל ופוגם את שטרו וכיוצא בו, וכן כל הנשבעין בטענת ספק כגון השותפין והאריסין כולן נשבעין בתקנת חכמים, וכל אלו השבועות אע"פ שהן מדברי סופרים הרי הן כעין של תורה בנקיטת חפץ.
3
A defendant is not liable to take a Scriptural oath when a colleague claims that he owes movable property and the defendant:
a) denies the entire matter, saying: "Such a thing never occurred";
) admitted a portion of the claim and gave it to him immediately, saying: "This is all I owe you; here it is";
c) admits that he had originally owed the plaintiff the debt, but claims that the plaintiff waived payment, gave him the object claimed as a present, or that he already returned the debt;
d) admits owing barley, while the plaintiff owes wheat.
Nevertheless, the Sages of the Gemara ordained that in all these situations, the defendant should take a sh'vuat heset, before being freed of liability. This oath does not resemble a Scriptural oath, because one need not hold a sacred article while taking it. We have already described the process of taking a Scriptural oath and that of taking a sh'vuat heset in Hilchot Sh'vuos.
ג
הטוען מטלטלין על חבירו וכפר בכל ואמר לא היו דברים מעולם, או שהודה במקצת ונתנו מיד ואמר אין לך בידי אלא זה והילך, או שאמר אמת שהיה לך אצלי אבל מחלת לי או נתת לי או מכרת לי או החזרתי לך או שטענו חטים והודה לו בשעורים בכל אלו פטור משבועת התורה, אבל חכמי הגמרא תקנו שישבע הנתבע בכל אלו שבועת היסת ויפטר, ואינו כעין של תורה לפי שאין בהן נקיטת חפץ, וכבר ביארנו דרך שבועה של תורה ודרך שבועת היסת בהלכות שבועות.
4
Whenever anyone is required to take an oath by Scriptural Law, he may take the oath and free himself of obligations. If he does not desire to take the oath, we attach his property and expropriate everything the plaintiff claims. For the plaintiff will say: "I will not budge from the Torah's ruling. Either take the oath or pay me." He may, however, have a conditional ban of ostracismissued against anyone who makes a false claim. He must then pay.
Different laws apply when, by contrast, a person is obligated to take an oath by Rabbinic degree. If he was one of those who must take an oath and collect his due, he cannot reverse the oath and require the defendant to take it. For the defendant will tell him: "Take the oath and collect as the Sages ordained for you." If he does not desire to take an oath, he should depart.
My masters ruled that if the plaintiff says: "I do not desire the ordinance which the Sages ordained on my behalf. Instead, I am no different than any other plaintiff," he may require the defendant to take a sh'vuat heset. If the defendant desires to reverse this oath and require the plaintiff to take it, we obligate the plaintiff to take the oath or to depart.
ד
כל מי שנתחייב שבועה מן התורה הרי זה נשבע ונפטר, ואם לא רצה להשבע יורדין לנכסיו וגובין מהם כל מה שתבע חבירו עליו, שהרי התובע אומר לו איני זז מדין תורה או השבע או תן לי, ויש לו להחרים על מי שטען עליו דבר שאינו כן ונותן, אבל מי שנתחייב שבועה מדבריהן אם היה מן הנשבעין ונוטלין אינו יכול להפך את השבועה שהרי הנתבע אומר לו השבע וטול כמו שתקנו לך, ואם לא רצה להשבע ילך לו, והורו רבותי שאם אמר התובע איני רוצה בתקנה זו שתקנו לי חכמים אלא הריני כשאר התובעים הרי זה משביע את הנתבע היסת, ואם רצה להפכה על התובע מחייבין את התובע להשבע או ילך לו.
5
If a defendant was obligated by Rabbinic decree to take an oath to be released from responsibility, e.g., those who must take an oath because of a doubt or those required to take a sh'vuat heset, and he did not want to take an oath, he is placed under a ban of ostracism for 30 days. If he does not come and seek to be released from his ban, he is given stripes for rebellious conduct.
Similarly, whenever a person has been placed under a ban of ostracism for 30 days, he is given stripes for rebellious conduct and then his ban is lifted. His property is not attached, because he is not required to take an oath by Scriptural Law.
ה
היה מחוייב שבועה מדבריהם מן הנשבעין ונפטרין כגון הנשבעין על טענת ספק או מן הנשבעין היסת ולא רצה להשבע משמתין אותו שלשים יום אם לא בא ולא תבע נידויו מלקין אותו מכת מרדות, וכל מי שחלה עליו שמתא שלשים יום מכין אותו מכת מרדות ואחר כך מתירין נדויו, ואין יורדין לנכסיו לפי שאינו מחוייב שבועה מן התורה.
6
Whenever a person is obligated to take a sh'vuat heset, if he desires, he may reverse the oath and obligate the plaintiff. The plaintiff may take the sh'vuat heset and then collect his claim from his colleague.
There is no other person who takes a sh'vuat heset and collects his claim from his colleague except this person for whom the obligation to take a sh'vuat heset. A Scriptural oath and a Rabbinic oath that resembles a Scriptural oath may not be reversed.
ו
כל המחוייב שבועת היסת אם רצה להפוך השבועה על התובע הרי התובע נשבע היסת ונוטל מחבירו, ואין לך מי שנשבע היסת ונוטל מחבירו אלא זה שנהפכה עליו שבועת היסת, ואין לך שבועה שתהפך אלא שבועת היסת בלבד, אבל שבועה של תורה או של דבריהם שהיא כעין של תורה אין הופכין שבועתן.
7
A person cannot be required to take a sh'vuat heset unless a definite claim is lodged against him. If, however, the plaintiff's claim is doubt, the defendant is not liable for the oath.
What is implied? The plaintiff says: "It appears to me that you owe me a maneh," "I lent you a maneh, it appears to me that you did not repay me," "My father said that you owe me a maneh, "My father declared to me in the presence of witnesses that you owe me a maneh," "A certain article was stolen from my house. You were the only person there. In my eyes, it is likely that you stole it," "I calculated the money I have and I found that I was lacking some. Perhaps you caused me to err in the accounting," and to all these complaints, the defendant states: "I do not owe you anything," he is not liable even for a sh'vuat heset. The same applies in all analogous situations.
ז
אין משביעין שבועת היסת אלא על טענת ודאי אבל על טענת ספק פטור, כיצד כמדומה לי שיש לי אצלך מנה או שאמר מנה הלויתיך וכמדומה לי שלא פרעתני, אמר לי אבא שיש לי אצלך מנה או צוה לי בפני עדים שיש לי אצלך מנה, דבר פלוני נגנב מביתי ולא היה שם אלא אתה קרוב בעיני שאתה גנבתו, חשבתי מעות ומצאתי חסר שמא אתה הטעיתני בחשבון, והנתבע אומר אין לך בידי כלום הרי זה פטור אף משבועת היסת וכן כל כיוצא בזה. 1
8
The defendant is required to take a sh'vuat heset in the following situations. The plaintiff claims: "You definitely owe me a kor of wheat," and the defendant replies: "I don't know. Maybe I owe you, maybe I do not owe you," the defendant must take a sh'vuat heset that he does not know of the obligation. He is then released. He is not liable, because he did not definitely obligate himself. Similar laws apply in all analogous situations.
Similarly, if the plaintiff claims: "You definitely owe me a kor of wheat," and the defendant replies: "I don't know whether I owe you a kor of wheat or barley," the defendant must take a sh'vuat hesetthat he does not know and pay the plaintiff a kor of barley. Similar laws apply in all analogous situations.
ח
כור חטים יש לי בידך בודאי והנתבע אומר איני יודע שמא יש לך שמא אין לך הרי הנתבע ישבע שבועת היסת שאינו יודע ונפטר, לפי שלא חייב עצמו בודאי וכן כל כיוצא בזה, כור חטים יש לי בידך בודאי והנתבע אומר איני יודע אם חטים הוא או שעורים הרי זה נשבע היסת שאינו יודע ומשלם שעורין וכן כל כיוצא בזה. 2
9
Different rules apply when the plaintiff claims: "You definitely owe me a maneh," and the defendant replies: "I did owe you amaneh. I do not know, however, if I returned it to you or did not return it to you yet." The defendant is obligated to pay. The plaintiff is not obligated to take an oath at all, not even a sh'vuat heset.
The rationale is that the defendant knows that he was liable and the plaintiff is lodging a definite claim against him, and he does not know whether he fulfilled his obligation or not. Similar laws apply in all analogous situations.
This stringency does not apply if there is no plaintiff, i.e., on his own initiative, the defendant said: "I stole from you...", "You lent me a maneh...", "Your father entrusted me with a maneh, and I do not know if I returned it to you or not, he is not liable at all. If he desires to fulfill his moral and spiritual obligations, he is liable to make restitution.
ט
מנה יש לי בידך בודאי והנתבע אומר כן היה לך בידי אבל איני יודע אם החזרתי לך או עדיין לא החזרתי לך חייב לשלם ולא ישבע התובע כלל אפילו שבועת היסת, מפני שהוא יודע בודאי שהוא חייב והרי זה טוען אותו טענת ודאי ונסתפק אם נפטר או לא נפטר וכן כל כיוצא בזה, אבל אם אין לו תובע והודה מעצמו ואמר גזלתיך או הלויתני מנה, אביך הפקיד אצלי מנה ואיני יודע אם החזרתיו או לא החזרתיו, אינו חייב לשלם, ואם בא לצאת ידי שמים חייב לשלם.
10
As mentioned above, a sh'vuat heset can be reversed. Thus if a plaintiff claims: "You owe me a maneh," and the defendant responds: "I do not owe you anything," the plaintiff may tell him: "Take a sh'vuat heset and go on your way." And the defendant may respond: "You take the sh'vuat heset and collect your claim." If the plaintiff says: "I do not desire to take the oath," the defendant may tell him: "Either take the oath and collect your claim or go away without anything." The obligation to take the oath may not be reversed again. The plaintiff may, however, have a conditional bill of ostracism issued against anyone who owes him money and refuses to pay.
י
מנה לי בידך אין לך בידי כלום השבע היסת ולך השבע אתה היסת וטול, ואמר התובע איני רוצה להשבע הרי הנתבע אומר לו השבע וטול או תלך בלא כלום, ואין שם הפוך אחר ויש לו להחרים סתם על מי שהוא חייב לי ולא יתן לי.
11
My masters ruled that anyone who is obligated to take an oath - whether a Scriptural oath or a Rabbinic oath, even ash'vuat heset - may, before taking the oath, have a conditional ban of ostracism issued against anyone who lodges a claim against him for money which he does not owe so that he will have to take an oath unnecessarily. The person requiring him to take the oath must answer Amen. Afterwards, the defendant must take that oath.
This is a proper ordinance for litigants so that they will refrain from making false claims and not cause God's name to be mentioned for no purpose, thus preventing them from lodging spurious suits.
יא
הורו רבותי שכל מי שנתחייב שבועה בין של תורה בין של דבריהם אפילו היסת, יש לו להחרים סתם קודם שישבע על מי שיטעון עליו דבר שאינו חייב בו כדי שישביע אותו בחנם ויענה המשביע אמן ואחר ישבע, ותקנה טובה לבעלי דינין כדי שימנעו מטענת שקר ולא יגרמו להוציא שם שמים לבטלה ולא ישיאו שמע שוא.
12
Whenever a person is required to take an oath - whether a Scriptural oath or a Rabbinic oath - the plaintiff can require him to include in his oath a denial of any other claim that he desires which would obligate the defendant financially.
To what extent can he be forced to include a claim? Until the plaintiff has him include in the oath that he was not sold to the plaintiff as a Hebrew servant and is still under his bond.
As mentioned, a worker who is required to take an cannot be forced to include other claims in that oath.
יב
כל מי שנתחייב שבועה בין של תורה בין של דבריהם מגלגל עליו המשביע כל מה שירצה מדברים שאם יודה בהן יתחייב ממון, ועד היכן כח גלגול עד שיאמר ובכלל שבועה זו שלא נמכרת לי בעבד עברי ועדיין עבדי אתה, וכבר ביארנו שאין מגלגלין על השכיר.
13
The following principle applies whenever a person is obligated to take an oath, even a sh'vuat heset, and the plaintiff begins to demand that he include in the oath matters which were not included in the original claim. If the defendant sees this and says: "I do not desire to take the oath. Instead, I will pay the original claim whose denial obligated me to take the oath," we do not accept his request. Instead, we tell him: "Either pay all the definite claims he asked you to include in the oath or take the oath and be released of responsibility."
יג
מי שנתחייב שבועה אפילו היסת והתחיל התובע לגלגל עליו דברים אחרים שלא טען אותם, וראה הנתבע כך ואמר איני רוצה להשבע אלא הריני משלם הטענה הראשונה שנתחייבתי על כפירתה שבועה, אין שומעין לו אלא אומרים לנתבע או תן לו כל מה שגלגל עליך מטענות הודאיות או השבע והפטר. 3
14
When a person lodges many claims against a colleague, the defendant cannot be forced to take an oath on each claim individually. Instead, he includes all the claims in one oath. If a person was obligated to take two oaths on two different claims, one lenient and one more severe, he is required to take the more severe oath and include in it the other claims based on the principle of gilgul sh'vuah.
יד
הטוען את חבירו טענות הרבה אין משביעין אותו על כל טענה וטענה אלא שבועה אחת על הכל, נתחייב שתי שבועות על שתי טענות קלה וחמורה, משביעין אותו על החמורה ומגלגלין בה שאר דברים.
15
When a person lodges a claim against a colleague which would not result in a financial obligation if he would acknowledge its truth, even if the defendant denies the claim, we do not require him to take a sh'vuat heset, nor do we issue a conditional ban of ostracism.
What is implied? The plaintiff claims: "You promised to give me amaneh," and the defendant states: "That never happened," the defendant is not required to take a sh'vuat heset, nor is a conditional ban of ostracism issued against him. The rationale is that even were he to have acknowledged making such a promise, he would not be obligated to fulfill it. Similarly, if a plaintiff claimed: "You cursed me," or "You spread a disparaging report about me," and the defendant replied: "That never happened," a ban of ostracism is not issued in such a situation. Similar principles apply in all analogous situations.
טו
כל הטוען את חבירו טענה שאם הודה אינו חייב לשלם ממון, אע"פ שכפר אין מחייבין אותו שבועת היסת ולא חרם סתם, כיצד אמרת שתתן לי מנה לא היו דברים מעולם אין משביעין אותו היסת ולא חרם שאילו הודה בדבר זה אינו חייב כלום, אתה קללת אותי אתה הוצאת עלי שם רע לא היו דברים מעולם אין מחרימין על זה, וכן כל כיוצא בזה מדברים אלו.
16
If a plaintiff claims: "You injured me," and the defendant states: "That never happened," the defendant is required to take a sh'vuat heset. The rationale is although the defendant is not liable to pay a k'nas because of his own admission alone, he would be liable to pay the injured party for his unemployment, his medical expenses, and the embarrassment he suffered.
The following rule applies when a plaintiff claims: "You embarrassed me," and the defendant states: "That never happened." If they were in a place where claims involving k'nasotwere collected, the defendant is required to take a sh'vuat heset, for if he would acknowledge the truth of the claim, he would be required to pay for the embarrassment he caused.
טז
אתה חבלת בי לא היו דברים מעולם, הרי זה נשבע היסת שאע"פ שאינו משלם קנס על פי עצמו משלם שבת ורפוי ובשת, אתה ביישתני לא היו דברים מעולם, אם היו במקום שגובין בו קנסות הרי זה נשבע היסת, שאילו הודה היה משלם הבושת. 4
17
When do we apply the above statement: "A person who admits his guilt with regard to a claim involving a k'nas is not liable"? When the defendant says: "I injured this person."
If, however, the defendant says: "I injured this person. He brought witnesses against me in court and it obligated me to pay so and so much for his damages," he is liable. Accordingly, were the plaintiff to claim that a court obligated the defendant to pay him 100dinarim because he injured him, and the defendant denied the claim, the defendant would be required to take a sh'vuat heset. Similar principles apply in all analogous situations.
יז
במה דברים אמורים שהמודה בקנס פטור כשהודה בדבר שחייב עליו קנס כגון שאמר חבלתי בזה, אבל אם אמר חבלתי בזה והביא עלי עדים בבית דין וחייבוני ליתן כך וכך בנזקי הרי זה חייב לשלם, לפיכך אם טען הטוען שבית דין חייבוך לשלם לי מאה דינרין משום שחבלת בי והוא אומר לא היו דברים מעולם, הרי זה נשבע היסת וכן כל כיוצא בזה..
FOOTNOTES
1.
אין משביעין וכו' עד וכן כל כיוצא בזה. א"א בזה איני מודה לו כי היא טענת ברי ועל זו אמר ר"א בן יעקב פעמים שאדם נשבע על טענת עצמו שהעמיד אותה בבא בטענת עצמו והוא שאמר כך צוה לי אבא שאם אמר ברי לי שאני יודע על זה אמרו מה לי הוא מה לי אביו ואפילו לרבנן עכ"ל.
2.
כור חטים יש לי בידך וכו' עד וכן כל כיוצא בזה. א"א זה אינו שאינו משלם שעורים והיינו דרבה בר נתן אלא א"כ תפס ואיכא דדחו לה דכיון דהאידנא איכא שבועת היסת אי אשתבע דלא ידענא אי חטים הוו או שעורים הוו הא אודי הודאה גמורה דאית ליה כל דהוא ולא דחייה הוא הילכך משלם ויש לו פנים אבל הוא היה צריך לגלות עכ"ל.
3.
מי שנתחייב שבועה וכו' עד השבע והפטר. א"א ואם זה שנתחייב היסת ורואה שמגלגלין עליו הרבה והפך השבועה אם נאמר כבר פטר עצמו מן השבועה או נאמר לו או השבע לו על הכל או תהפך עליו את הכל שישבע ויטול שהרי אתה חייב לו שבועת היסת אף על הגלגולים כמו על הטענה הראשונה, זה המחבר האריך וקיצר ואני רואה כי זה הוא הדין או ישבע על הכל או יהפך על הכל וישבע זה ויטול ולא יפטר בהפוכו מן הגלגולים ואם אמר הנתבע על הגלגולין אני נשבע ונפטר ועל הטענה הראשונה השבע וטול הרשות בידו עכ"ל.
4.
אתה חבלת וכו' עד משלם שבת ורפוי ובשת. א"א איני מוצא קנס בחבלות ואם מפני שאין דנין חבלות בבבל גם שבת ורפוי ובשת אין דנין ועוד שהרי בית דין מנדין עד שיפייס בעל דינו עכ"ל.
To`en veNit`an - Chapter 2
1
Whenever it is suspected that a person might take a false oath,no oath - neither a Scriptural oath, a Rabbinic oath, nor ash'vuat heset - is administered to him. Even if the plaintiff desires that he take this oath, we do not heed his request.
א
כל חשוד על השבועה אין משביעין אותו לא שבועת התורה ולא שבועה מדבריהם ולא שבועת היסת, ואפילו רצה התובע אין שומעין לו.
2
A person who took a false oath - whether a sh'vuat bitui,ash'vuat edut, or a sh'vuat hapikadon - or an unnecessary oath, he is considered suspect to take a false oath.
Similarly, a person who is not acceptable to serve as a witness because he committed a transgression, whether disqualified because of a Scriptural prohibition, e.g., a person who lends at interest, one who eats meat from an animal that was not ritually slaughtered, or a thief, or because of a Rabbinic prohibition, e.g., a dice-player or a dove racer, is considered suspect to take a false oath and we do not administer an oath to him.
ב
אחד הנשבע לשקר שבועת בטוי, או שבועת עדות, או שבועת הפקדון, או שבועת שוא, הרי הוא חשוד על השבועה, וכן כל הפסול לעדות משום עבירה בין פסלנות של תורה כגון בעלי רבית, ואוכלי נבלות, וגזלנין, בין פסלנות של דבריהם כגון משחק בקוביא ומפריחי יונים הרי הוא חשוד על השבועה ואין משביעין אותו.
3
A person is not deemed suspect to take a false oath until witnesses testify that he violated the transgression for which he is disqualified. Different rules apply, however, if a person himself admits that he is suspect to take a false oath, because he committed a transgression that disqualifies him.
We consider him under suspicion and it is not appropriate to make him a witness at the outset. Nevertheless, if he is obligated to take an oath, we administer that oath. For we tell him: "If you are telling the truth, take the oath. The fact that you committed a sin does not make it forbidden for you to take a truthful oath. And if you are lying, acknowledge the other litigant's claim." When a person is deemed suspect because of the testimony of witnesses, we do not believe that he will take a truthful oath.
ג
אין אדם נעשה חשוד עד שיבאו עליו עדים שהוא עבר עבירה שנפסל בה, אבל המודה מפי עצמו שהוא חשוד ושעבר עבירה שנפסל בה, אע"פ שחוששין לו ואין ראוי לעשותו עד בתחלה, אם נתחייב שבועה משביעין אותו שהרי אומרים לו אם אמת אתה אומר השבע ולא מפני שעברת עבירה אסור לך להשבע באמת, ואם שקר אתה אומר הודה לבעל דינך, אבל הנחשד בעדים אין אנו מאמינים אותו שישבע.
4
Our Sages ordained that whenever a person who is suspect to take a false oath is obligated to take a Scriptural Oath because of a definite claim, the plaintiff is given the option of taking a Rabbinic oath and may then collect what he claims.
If they were both suspect, the responsibility for taking the oath returns to the one obligated to take it, i.e., the defendant. Since he cannot take the oath, he is required to pay.
If the person who was suspect was a watchman who claims that the entrusted article was lost or stolen, the plaintiff cannot take an oath, because he does not have a definite claim that the watchman consumed it. Therefore, if the owner of the entrusted object claims: "He used my entrusted article for his own purposesin my presence," or "I know that he was negligent," the plaintiff may take an oath as ordained by our Sages and collect the money he claims.
ד
תקנת חכמים היא שכל המחוייב שבועה מן התורה על טענת ודאי, אם היה חשוד הרי התובע נשבע מדבריהם ונוטל מה שטען, היו שניהם חשודין חזרה שבועה למחוייב לה שהוא הנתבע ומתוך שאינו יכול לישבע משלם, היה החשוד שומר וטען שאבד הפקדון או נגנב שכנגדו אינו יכול להשבע וליטול שהרי אינו טוענו ודאי שאכלו, לפיכך אם טען בעל הפקדון ואמר בפני שלח יד בפקדוני או פשע בו הרי התובע נשבע בתקנת חכמים ונוטל.
5
The following laws apply if the person suspect to take a false oath was liable to take a Rabbinic oath. If he is one of those who takes an oath and collects, he may not take the oath and collect. Instead, the defendant is allowed to take a sh'vuat hesetand then is freed of liability.
Similarly, when a person who is suspect impairs the legal power of his promissory note or the like and the borrower claims to have paid and requires the plaintiff to take an oath, the defendant is given the option of taking the oath, and in that way becoming released from the obligation of the promissory note.
ה
נתחייב החשוד שבועה מדבריהם אם היה מן הנשבעין ונוטלין אינו יכול להשבע וליטול אלא הנתבע שכנגדו ישבע היסת ויפטר, וכן פוגם שטרו וכל כיוצא בזה שהיה חשוד וטען הלוה שפרעו ואמר ישבע לי הרי הנתבע נשבע היסת ויפטר מן השטר. 1
6
If the person who is suspect was one of those who is required to take an oath because of an indefinite claim, he is not allowed to take the oath, nor does the plaintiff take the oath. The rationale is that the defendant was not obligated to take an oath by Scriptural Law and the plaintiff is not lodging a definite claim against him that he could support with an oath.
ו
היה החשוד מן הנשבעין בטענת ספק אינו נשבע ואין שכנגדו נשבע לפי שלא נתחייב זה שבועה מן התורה, ולפי שאין התובע טוענו טענת ודאי כדי שישבע על טענתו.
7
When a person who is suspect becomes obligated to take ash'vuat heset, the plaintiff is not given the option of taking the oath and collecting what he claims. The rationale is that a sh'vuat heset is itself a measure ordained for the benefit of the plaintiff. Therefore we did not ordain a second measure for his benefit. Instead, the defendant is released from liability without taking an oath.
ז
נתחייב החשוד שבועת היסת אין שכנגדו נשבע ונוטל, ששבועת היסת עצמה תקנה היא ולא עשו לה תקנה אחרת שישבע התובע אלא הרי הנתבע נפטר בלא שבועה.
8
When a person is obligated to take a sh'vuat heset and the plaintiff is suspect to take a false oath, the defendant does not have the option of reversing the responsibility to take the oath. For the plaintiff is unable to take the oath. Instead, the defendant must pay the claim or take a sh'vuat heset.
We do not accept his request to make the judgment dependant on an impossible factor. This is comparable to a person who seeks to reverse the responsibility of an oath and place it upon a minor. We do not heed him. Instead, he must either take a sh'vuat heset or pay.
ח
מי שנתחייב שבועת היסת והיה התובע חשוד, אין הנתבע יכול להפוך עליו השבועה שהרי אין יכול להשבע, אלא ישלם או ישבע היסת, ואין שומעין לזה לתלות בדבר שאי אפשר, והרי זה כמי שהפך שבועתו על הקטן שאין שומעין לו אלא או ישבע היסת או ישלם.
9
The following principle applies when a person was obligated to take an oath - whether of Scriptural or Rabbinic origin - and he took the oath and either collected his claim or was released and afterwards, witnesses came and testified that he was suspect to take a false oath. The oath which he took is of no consequence. The other litigant may expropriate the money which the person who was suspect collected from him or the other litigant may take an oath and collect his claim.
ט
מי שנתחייב שבועה בין של תורה בין של דבריהם ונשבע ונטל או נשבע ונפטר, ואחר כך באו עליו עדים שהוא חשוד, אין שבועתו שנשבע כלום ויש לבעל דינו להוציא מידו מה שנטל או ישבע זה שכנגדו ויטול ממנו.
10
These principles are applied with regard to a person suspect of taking a false oath until he receives lashes in court. If there are witnesses that he received lashes and repented, his status is restored and he is acceptable both as a witness and to take an oath.
י
לעולם כזה דנין לחשוד עד שילקה בבית דין, אם היו עליו עדים שלקה ועשה תשובה יחזור לכשרותו בין לעדות בין לשבועה.
11
The following rules apply when a person lodges a claim against a colleague, the defendant denies the claim and supports his denial by taking either a Scriptural oath or a Rabbinic oath. If afterwards, witnesses come and testify that he took a false oath, he must pay the claim and is deemed suspect of taking a false oath.
We already explained in Hilchot Sh'vuot, that anyone who takes a false oath with regard to money belonging to his colleague and repents must add an additional fifth.
יא
מי שטען על חבירו וכפר בו ונשבע בין שבועת התורה בין שבועת היסת, ואחר כך באו עדים והעידו עליו שעל שקר נשבע הרי זה משלם והוחזק חשוד על השבועה, וכבר בארנו בשבועות שכל הנשבע על ממון חבירו ועשה תשובה חייב להוסיף חומש.
12
The following rule applies when a plaintiff claims that a defendant owes him a debt which was undertaken in the presence of witnesses and affirmed by a kinyan, and the defendant agrees that originally this was so, but claims to have paid the debt, or the defendant says: "I do not owe you anything," and takes an oath to support either of these claims. If, afterwards, witnesses to the kinyan testify or the plaintiff produces a promissory note and verifies its authenticity, the defendant is obligated to pay. He is not, however, considered as suspect to take a false oath. For the witnesses did not testify that he did not pay. And the defendant did not say: "This never happened." Similar principles apply in all analogous situations.
יב
טענו שיש לו חוב אצלו בעדים וקנין ואמר כן היה ופרעתיך, או שאמר איני חייב לך כלום ונשבע ואחר כך באו עדי הקנין, או הוציא השטר ונתקיים הרי זה משלם ואינו חשוד, שהרי לא העידו שלא פרעו ולא אמר הנתבע לא היו דברים מעולם וכן כל כיוצא בזה.
FOOTNOTES
1.
וכן פוגם שטרו וכו' עד ויפטר מן השטר. א"א איני מודה בזה אלא שנוטל בלא שבועה שאין פוסלין שטר מקויים מפני שבועה דרבנן ואם תאמר הא דרב ושמואל היא אמרינן הבו דלא לוסיף עלה עכ"ל.
To`en veNit`an - Chapter 3
1
A person who admits a portion of a claim is not liable to take a Scriptural oath until he admits an obligation of a p'rutah or more and denies owing two silver me'in or more.
How much is a p'rutah worth? The weight of half a barleycorn of pure silver. How much is two me'in worth? The weight of 32 barleycorns of pure silver.
א
אין מודה במקצת חייב שבועה מן התורה עד שיודה בפרוטה או יתר ויכפור בשתי מעין כסף או יתר, וכמה היא פרוטה משקל חצי שעורה של כסף נקי, וכמה הם שתי מעין משקל שתים ושלשים שעורות כסף מזוקק.
2
Whenever the Torah speaks of kessef it refers to a holy shekelwhich is worth 20 me'in. Whenever the term kessef is used with regard to Rabbinic law, the intent is a coin used in Jerusalem referred to as a sela. This coin was one eighth silver and the remainder copper as we explained. A meah, by contrast, even in Jerusalem was pure silver; it was the smallest silver coin used in Jerusalem in that era.
Since the requirement that the claim denied be two measures of silver is Rabbinic in origin, the Sages established it as two silver coins of Jerusalem, i.e., two me'in, rather than two "holy" shekalim. This is the interpretation that appears correct with regard to the amount of money from the claim that must be denied for an oath to be required.
My teachers ruled that the amount of money from the claim that must be denied for an oath to be required is 19 and ½ barleycorns of silver. I have several proofs to refute the path of reasoning they adopted which led to their arriving at this figure. I think that it is an error.
ב
כל כסף האמור בתורה היא שקל הקדש והוא עשרים מעה וכל כסף של דבריהן ממטבע ירושלים שהיה הסלע שלהן אחד משמנה בו כסף והשאר נחושת כמו שבארנו, אבל המעה היא היתה כסף נקי אפילו בירושלים והיא כסף של ירושלים, ולפי שזה שהצריכו להיות כפירת הטענה שתי כסף היא מדבריהם עשו אותה שתי כסף של ירושלים שהן שתי מעין ולא עשו אותה שני שקלים בשקל הקדש, זהו הדבר הנראה בשעור כפירת הטענה, ורבותי הורו שכפירת הטענה הוא משקל תשע עשרה שעורות וחצי שעורה מן הכסף, ויש לי כמה ראיות לסתור אותה הדרך שתפסו עד שיצא להם זה החשבון, ויראה לי שהוא טעות.
3
When the plaintiff claims: "You owe me two me'in and ap'rutah," and the defendant responds: "I owe you only twop'rutot," he is not obligated to take this oath. The rationale is that he denied owing less than two me'in.
When the plaintiff claims: "You owe me a maneh," and the defendant responds: "I owe you only half a p'rutot," he is not obligated to take this oath. The rationale is that whenever a person acknowledges a debt of less than a p'rutah, it is as if he did not acknowledge any debt at all.
ג
שתי מעין ופרוטה יש לי בידך אין לך בידי אלא פרוטה חייב, אין לך בידי אלא שתי פרוטות פטור מפני שכפר בפחות משתי מעין, מנה לי בידך אין לך בידי אלא חצי פרוטה פטור שכל המודה בפחות מפרוטה כאילו לא הודה בכלום.
4
When the plaintiff claims: "You owe me 100 dates," and the defendant responds: "I owe you only ninety," we make calculations. If the ten dates that he denies are worth two me'in, he must take an oath. If they are not, he is not liable.
When the plaintiff claims: "You owe me five or six nuts," and the defendant responds: "I owe you only one," we make calculations. If the nut that he admits owing is equivalent to p'rutah, he must take an oath. If it is not, he is not liable. Similar principles apply in all analogous situations.
ד
מאה תמרים יש לי בידך אין לך בידי אלא תשעים, רואים אם היו שוין שם העשר שכפר בהן שתי מעין נשבע ואם לאו פטור, חמשה או ששה אגוזים יש לי בידך אין לך [בידי] אלא אגוז אחד רואין אם שוה האחד פרוטה נשבע ואם לאו פטור וכן כל כיוצא בזה.
5
When does the above apply? With regard to money, merchandise, produce, or the like. With regard to utensils, by contrast, we do not evaluate their worth. Even when ten needles are being sold for a p'rutah, if a plaintiff claims two needles and the defendant admits owing one and denies owing the other, he is liable to take an oath.
This is derived from Exodus 22:6 which speaks of "money or utensils...." Implied is that all utensils are like money.
The following rules apply when the plaintiff claims that he is owed both money and utensils and the defendant admits owing the utensils, but denies owing the money. If the money he denies is equivalent to two me'in, he is obligated to take this oath. If not, he is under no obligation. Conversely, if he admits owing the money, but denies owing the utensils, he is liable if he admits owing ap'rutah. Similar principles apply in all analogous situations.
ה
במה דברים אמורים בכסף או במיני סחורות ופירות וכיוצא בהן, אבל הכלים אין משערין את דמיהן ואפילו הן עשר מחטין בפרוטה וטענו שתי מחטין הודה באחת וכפר באחת חייב, שנאמר כסף או כלים כל הכלים ככסף, טענו כסף וכלים והודה בכלים וכפר בכסף אם יש בכפירה שתי מעין חייב ואם לאו פטור, הודה בכסף וכפר בכלים אם הודה בפרוטה חייב וכן כל כיוצא בזה.
6
When one witness testifies against a colleague, stating that he owes money, he is required to take an oath even when he denied owing only a p'rutah. The rationale is that whenever the testimony of two witnesses would require a person to make a payment, the testimony of one witness obligates him to take an oath.
What is implied? The plaintiff claims: "You owe a p'rutah," or "...merchandise worth a p'rutah," the defendant responds: "I don't owe you anything," and a witness testifies that he does owe the plaintiff, he is required to take an oath.
Similar concepts apply with regard to an oath taken by a watchman. Even if a person entrusted a p'rutah or the worth of ap'rutah to a colleague and that person claimed that it was lost, he is required to take an oath. Anything less than a p'rutah is not financially significant and the court does not concern itself with it. Similarly, all those who take oaths and collect their claim, they take their oaths and collect any claim equivalent to a p'rutah or more.
ו
העיד עליו עד אחד אפילו לא כפר אלא פרוטה הרי זה נשבע שכל מי ששנים מחייבים אותו ממון אחד מחייבו שבועה, כיצד פרוטה או שוה פרוטה יש לי בידך אין לך בידי כלום ועד אחד מעיד שיש לו הרי זה נשבע, וכן בשבועת השומרים אפילו הפקיד אצלו פרוטה או שוה פרוטה וטען שאבדה נשבע, וכל פחות מפרוטה אינו ממון ואין בית דין נזקקין לו, וכן כל הנשבעין ונוטלין נשבעין ונוטלין מפרוטה ומעלה.
7
My teachers' ruled that a person who takes an oath and collects his claim does not have to issue a claim equivalent to two silver me'in. I differ and maintain that the defendant must deny a claim equivalent to two silver me'in for the plaintiff to be required to take an oath as ordained by the Sages to collect his claim. The rationale is that those who must take an oath because of a claim concerning which doubt exists are not required to take that oath unless there is a sum equivalent to two silver me'in which is denied.
ז
הורו רבותי שהנשבעין ונוטלין אינן צריכין טענת שתי כסף, ואני אומר שצריך הנתבע שיכפור בשתי מעין ואחר כך ישבע התובע בתקנת חכמים ויטול, שהרי הנשבעין בטענת ספק צריך שיהיה ביניהם כפירת שתי מעין ואחר כך ישבע מספק. 1
8
A person who admits a portion of a claim is not obligated to take an oath unless the admission is of the same nature as the claim.
What is implied? The plaintiff claims: "You owe me a kor of wheat." If the defendant responds: "I only owe you a letach of wheat," he is liable to take the oath. If, however, the defendant responds: "I only owe you a kor of barley," he is not liable. The rationale is that the defendant did not admit owing the species which the plaintiff claimed, and the plaintiff did not claim the species which the defendant admitted owing.
If the plaintiff claims: "I gave you golden dinarim for safekeeping," and the defendant responds: "You entrusted me only with silverdinarim," or the plaintiff claims: "I gave you a silver meah for safekeeping," and the defendant responds: "You entrusted me only with a p'rutah, the defendant is not liable, because the plaintiff claimed one species and the defendant admitted owing another.
Similarly, if the plaintiff claims: "I gave you 10 Egyptian dinarim for safekeeping," and the defendant responds: "You entrusted me only with Tyrian dinarim," he is not obligated to take an oath. Similar laws apply in all analogous situations.
ח
אין מודה במקצת חייב שבועה עד שתהיה הודיה ממין הטענה, כיצד כור חטים יש לי בידך אין לך בידי אלא לתך חטים חייב, אבל אם אמר לו אין לך בידי אלא כור של שעורים פטור שהמין שטענו לא הודה לו בו והמין שהודה לו בו לא טענו, דינר זהב יש לי בידך פקדון לא הפקדת אצלי אלא דינר כסף, מעה כסף הפקדתי אצלך לא הפקדת אצלי אלא פרוטה פטור שטענו מין אחד והודה לו במין אחר, וכן אם אמר לו עשרה דינרים מצריות הפקדתי אצלך לא הפקדת אצלי אלא עשרה צוריות פטור וכן כל כיוצא בזה.
9
If the plaintiff claims: "You have a large lamp of mine," and the defendant responds: "I have only a small lamp of yours," he is not liable. If, however, the plaintiff claimed a lamp weighing ten liter, and the defendant admitted owing a lamp weighing five liter, he is considered as one who has admitted a portion of a claim. The rationale is that one can cut away the larger lamp and cause it to weigh only five.
Similarly, if the plaintiff claimed being owed a large belt, and the defendant replied: "I have only a small belt," he is not liable. If he claimed a curtain that was 20 cubits long and he admitted owing a curtain ten cubits long, he is required to take an oath, because it can be cut and limited to ten. Similar principles apply in all analogous situations.
ט
מנורה גדולה יש לי בידך אין לך בידי אלא מנורה קטנה הרי זה פטור, אבל אם טענו מנורה בת עשר ליטרין והודה לו במנורה בת חמש ליטרין הרי זה מודה במקצת מפני שיכול לגררה ולהעמידה על חמש, וכן אם טענו אזור גדול ואמר לו אין לך בידי אלא אזור קטן פטור, אבל אם טענו יריעה בת עשרים אמה והודה לו ביריעה בת עשר אמות הרי זה נשבע מפני שיכול לחתכה ולהעמידה על עשר וכן כל כיוצא בזה.
10
If the plaintiff claims: "You have a kor of wheat of mine in your possession," and the defendant answers: "I have only a kor of barley," he is not liable, not even for the barley. The rationale is that the plaintiff states: "You do not owe me barley." Thus the situation resembles one in which a person tells a colleague in court: "I have a maneh of yours," and that colleague replies: "You do not owe me anything." In such a situation, the court does not require the person making the admission to pay his colleague anything.
If the plaintiff who claims the wheat seizes possession of the barley, we do not expropriate it from him.
י
כור חטים יש לי בידך אין לך בידי אלא כור שעורים פטור אף מדמי שעורים, שהרי אומר לו אין לי בידך שעורים ונמצא זה דומה למי שאמר לחבירו בבית דין מנה לך בידי ואומר לו האחר אין לי בידך שאין בית דין מחייבין אותו ליתן לו כלום, ואם תפס התובע דמי השעורים אין מוציאין מידו.
11
When a person claims that a colleague owes him two types of produce and the colleague admits owing only one, his admission is considered as the same type of the claim and he is required to take an oath. What is implied? The plaintiff claims: "You have a kor of wheat and a kor of barley of mine in your possession," and the defendant answers: "I have only a kor of wheat," he is liable.
The following rules apply when the plaintiff begins saying: "You have a kor of wheat in your possession," and before the plaintiff can complete his statements and add: "And you have a kor of barley of mine in your possession," the defendant answers: "I have only a kor of barley." If it appears to the judges that the defendant is seeking to deceive, he is required to take the oath. If it appears, that he acted in good faith, he is not liable.
יא
הטוען את חבירו שני מינין והודה באחד מהן הרי ההודיה ממון /ממין/ הטענה ונשבע, כיצד כגון כור חטין וכור שעורין יש לי בידך אין לך בידי אלא כור חטין חייב, התחיל הטוען ואמר כור חטין יש לי בידך וקודם שישלים דבריו ואמר כור שעורים יש לי בידך אמר לו הנטען אין לך בידי אלא כור שעורים, אם נראה לדיינין שהנטען הערים חייב שבועה, ואם לפי תומו פטור.
12
Different rules apply if the plaintiff does not issue both claims at once. For example, he claims: "You have a kor of wheat of mine in your possession," and the defendant answers: "Yes." And then he says: "and a kor of barley," to which the defendant replies: "I have no wheat of yours." He is not considered as admitting a portion of the claim unless the defendant makes these statements at one time. For an oath to be required, the plaintiff must claim: "You have a kor of wheat and a kor of barley of mine in your possession," and the defendant must answer: "I have only a kor of barley." Similar laws apply in all analogous situations.
יב
כור חטין יש לי בידך אמר לו הן וכור שעורים אמר לו אין לך בידי שעורין, הרי זה פטור ואין זה מודה במקצת עד שיאמר לו בבת אחת כור חטים וכור שעורין יש לי בידך ואמר לו הנטען אין לך בידי אלא כור שעורים וכן כל כיוצא בזה.
13
Similarly, the defendant is not held liable for an oath when the plaintiff claims: "You have a quantity of oil large enough to fill ten jugs of mine in your possession," and the defendant answers: "I owe you only ten empty jugs." The rationale is that the plaintiff claimed oil and the defendant admitted owing only earthenware.
Different rules apply if the plaintiff claimed: "You have ten jugs of oil of mine in your possession," and the defendant answers: "I owe you only ten empty jugs." The defendant is liable to take an oath. The rationale is that the plaintiff claimed both jugs and oil and the defendant admitted owing the jugs. Similar laws apply in all analogous situations.
יג
מלא עשרה כדין שמן יש לי בידך אין לך בידי אלא עשרה כדין בלא שמן פטור, שהרי טענו שמן והודה לו בחרסים, עשרה כדין שמן יש לי בידך אין לך בידי אלא עשרה כדין ריקנין חייב שבועה שהרי טענו הכדין והשמן והודה לו בכדין וכן כל כיוצא בזה.
14
My teachers ruled that the defendant is considered as admitting a portion of a claim and is required to take an oath when the plaintiff claims: "You owe me a maneh which was given to you as a loan," and the defendant answers: "That never happened. I never borrowed from you. I do, however, owe you 50dinarim which you entrusted to me for safekeeping," "...because of damages," or the like. The rationale is that the plaintiff claimed that the defendant owed him 100 and the defendant admitting owing 50. What difference does it make to me if he became liable because of a loan, as a trustee of an entrusted article, or because of damages? I also favor this approach.
יד
מנה לי אצלך הלואה לא היו דברים מעולם ולא לויתי ממך אבל חמשים דינרין יש לך בידי פקדון או משום נזק וכיוצא בו הורו רבותי שזה מודה במקצת וישבע, שהרי טענו שהוא חייב לו מאה והודה לו שהוא חייב חמשים ומה לי נתחייב לו משום הלואה או משום פקדון או משום נזק, ולזה דעתי נוטה. 2
15
When a plaintiff claims: "You owe me a maneh and a utensil" and the defendant responds: "I owe you only the utensil. Here it is," the defendant is not required to take a Scriptural oath. He must, however, take a sh'vuat heset that this is all he owes him.
If the owner of the utensil claims that the utensil the defendant seeks to give him is not his own, the defendant must include in his oath that the utensil belongs to the plaintiff. If the defendant admits that this utensil is not the plaintiff's, but was exchanged for it, he is obligated to take an oath.
Whenever we have mentioned above that the defendant is not obligated, the intent is that he is not obligated to take a Scriptural oath. He is, however, obligated to take a sh'vuat heset as we explained on several occasions.
טו
מנה וכלי יש לי בידך אין לך בידי אלא הכלי והא לך, הרי זה פטור ונשבע היסת שאין לו אצלו אלא זה, אמר בעל הכלי אין זה הכלי כולל בשבועתו שזה כליו, הודה הנטען שאין זה כליו ונתחלף לו באחר הרי זה חייב שבועה, כל מקום שנאמר בענין זה פטור הרי זה פטור משבועת התורה וחייב שבועת היסת כמו שבארנו כמה פעמים.
FOOTNOTES
1.
הורו רבותי שהנשבעין וכו' עד ישבע מספק. א"א ומה יעשה השכיר העני שהשכיר עצמו במעה או בפונדיון ילך בפחי נפש, אבל הדמיון שדימה והלמוד שלמד מן הנשבעין בטענת ספק שהצריכו להם כפירת שתי כסף אינו דמיון כלל שזה נשבע להפטר ועל כרחו הוא נשבע וזה שנשבע ליטול מדעתו הוא נשבע כדי ליטול ואפילו על פרוטה ואולי אפילו היה שכרו פחות מפרוטה עכ"ל.
2.
מנה לי אצלך וכו' עד ולזה דעתי נוטה. א"א ואני מורה ובא שאם טענו מנה מלוה ומנה פקדון והודה באחד וכפר באחד אין זה מודה במקצת הטענה שהלואה ופקדון שתי טענות הן ויש בידי ראיה על זה וה"ה שאין בזה מקצת הודאה עכ"ל.
• Hayom Yom: Today's Hayom Yom
• Shabbat, 14 Elul, 5776 · 17 September 2016
• "Today's Day"
• Tuesday, Elul 14, 5703
• Shabbat, 14 Elul, 5776 · 17 September 2016
• "Today's Day"
• Tuesday, Elul 14, 5703
Torah lessons: Chumash: Tavo, Shlishi with Rashi.
Tehillim: 72-76. Also 40-42.
Tanya: XV. "To understand (p. 465) ...which compounds them. (p. 465).
From my father's guiding instructions: Keep away - to the ultimate degree - from a campaign of attack. Not because we lack the means of prevailing or because of timorousness, but because we must consecrate all our strength exclusively to strengthening our own structure, the edifice of Torah and mitzvot performed in holiness and purity. To this we must devote ourselves utterly, with actual mesirat nefesh,1 not merely with potential mesirat nefesh.
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.Self-sacrifice.
• Daily Thought:
Childish Love
A child gives love for the sake of love.
Yet an adult can also learn to do the same.
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