Torah Reading
Ki Tavo: Deuteronomy 26:1 “When you have come to the land Adonai your God is giving you as your inheritance, taken possession of it and settled there; 2 you are to take the firstfruits of all the crops the ground yields, which you will harvest from your land that Adonai your God is giving you, put them in a basket and go to the place where Adonai your God will choose to have his name live. 3 You will approach the cohen holding office at the time and say to him, ‘Today I declare to Adonai your God that I have come to the land Adonai swore to our ancestors that he would give us.’ 4 The cohen will take the basket from your hand and put it down in front of the altar of Adonai your God.
5 “Then, in the presence of Adonai your God, you are to say, ‘My ancestor was a nomad from Aram. He went down into Egypt few in number and stayed. There he became a great, strong, populous nation. 6 But the Egyptians treated us badly; they oppressed us and imposed harsh slavery on us. 7 So we cried out to Adonai, the God of our ancestors. Adonai heard us and saw our misery, toil and oppression; 8 and Adonai brought us out of Egypt with a strong hand and a stretched-out arm, with great terror, and with signs and wonders. 9 Now he has brought us to this place and given us this land, a land flowing with milk and honey. 10 Therefore, as you see, I have now brought the firstfruits of the land which you, Adonai, have given me.’ You are then to put the basket down before Adonai your God, prostrate yourself before Adonai your God, 11 and take joy in all the good that Adonai your God has given you, your household, the Levi and the foreigner living with you.
(ii) 12 “After you have separated a tenth of the crops yielded in the third year, the year of separating a tenth, and have given it to the Levi, the foreigner, the orphan and the widow, so that they can have enough food to satisfy them while staying with you; 13 you are to say, in the presence of Adonai your God, ‘I have rid my house of the things set aside for God and given them to the Levi, the foreigner, the orphan and the widow, in keeping with every one of the mitzvot you gave me. I haven’t disobeyed any of your mitzvot or forgotten them. 14 I haven’t eaten any of this food when mourning, I haven’t put any of it aside when unclean, nor have I given any of it for the dead. I have listened to what Adonai my God has said, and I have done everything you ordered me to do. 15 Look out from your holy dwelling-place, from heaven; and bless your people Isra’el and the land you gave us, as you swore to our ancestors, a land flowing with milk and honey.’
(iii) 16 “Today Adonai your God orders you to obey these laws and rulings. Therefore, you are to observe and obey them with all your heart and all your being. 17 You are agreeing today that Adonai is your God and that you will follow his ways; observe his laws, mitzvot and rulings; and do what he says. 18 In turn Adonai is agreeing today that you are his own unique treasure, as he promised you; that you are to observe all his mitzvot; 19 and that he will raise you high above all the nations he has made, in praise, reputation and glory; and that, as he said, you will be a holy people for Adonai your God.”
27:1 (iv) Then Moshe and all the leaders of Isra’el gave orders to the people. They said, “Observe all the mitzvot I am giving you today. 2 When you cross the Yarden to the land Adonai your God is giving you, you are to set up large stones, put plaster on them, 3 and, after crossing over, write this Torah on them, every word — so that you can enter the land Adonai your God is giving you, a land flowing with milk and honey, as Adonai, the God of your ancestors, promised you. 4 When you have crossed the Yarden, you are to set up these stones, as I am ordering you today, on Mount ‘Eival; and put plaster on them. 5 There you are to erect an altar to Adonai your God, an altar made of stones. You are not to use any iron tool on them, 6 but are to build the altar of Adonai your God of uncut stones; and you are to offer burnt offerings on it to Adonai your God. 7 Also you are to sacrifice peace offerings, eat there and be joyful in the presence of Adonai your God. 8 You are to write on the stones all the words of this Torah very clearly.”
9 Next Moshe and the cohanim, who are L’vi’im, spoke to all Isra’el. They said, “Be quiet; and listen, Isra’el! Today you have become the people of Adonai your God. 10 Therefore you are to listen to what Adonai your God says and obey his mitzvot and laws, which I am giving you today.”
(v) 11 That same day Moshe commissioned the people as follows: 12 “These are the ones who are to stand on Mount G’rizim and bless the people after you have crossed the Yarden: Shim‘on, Levi, Y’hudah, Yissakhar, Yosef and Binyamin; 13 while these are to stand on Mount ‘Eival for the curse: Re’uven, Gad, Asher, Z’vulun, Dan and Naftali. 14 The L’vi’im, speaking loudly, will proclaim to every man of Isra’el:
15 “‘A curse on anyone who makes a carved or metal image, something Adonai detests, the handiwork of a craftsman, and sets it up in secret!’ All the people are to respond by saying, ‘Amen!’
16 “‘A curse on anyone who dishonors his father or mother.’ All the people are to say, ‘Amen!’
17 “‘A curse on anyone who moves his neighbor’s boundary marker.’ All the people are to say, ‘Amen!’
18 “‘A curse on anyone who causes a blind person to lose his way on the road.’ All the people are to say, ‘Amen!’
19 “‘A curse on anyone who interferes with justice for the foreigner, orphan or widow.’ All the people are to say, ‘Amen!’
20 “‘A curse on anyone who has sexual relations with his father’s wife, because he has violated his father’s rights.’ All the people are to say, ‘Amen!’
21 “‘A curse on anyone who has sexual relations with any kind of animal.’ All the people are to say, ‘Amen!’
22 “‘A curse on anyone who has sexual relations with his sister, no matter whether she is the daughter of his father or of his mother.’ All the people are to say, ‘Amen!’
23 “‘A curse on anyone who has sexual relations with his mother-in-law.’ All the people are to say, ‘Amen!’
24 “‘A curse on anyone who secretly attacks a fellow member of the community.’ All the people are to say, ‘Amen!’
25 “‘A curse on anyone who accepts a bribe to kill an innocent person.’ All the people are to say, ‘Amen!’
26 “‘A curse on anyone who does not confirm the words of this Torah by putting them into practice.’ All the people are to say, ‘Amen!’
28:1 “If you listen closely to what Adonai your God says, observing and obeying all his mitzvot which I am giving you today, Adonai your God will raise you high above all the nations on earth; 2 and all the following blessings will be yours in abundance — if you will do what Adonai your God says:
3 “A blessing on you in the city, and a blessing on you in the countryside.
4 “A blessing on the fruit of your body, the fruit of your land and the fruit of your livestock — the young of your cattle and flocks.
5 “A blessing on your grain-basket and kneading-bowl.
6 “A blessing on you when you go out, and a blessing on you when you come in.
(vi) 7 “Adonai will cause your enemies attacking you to be defeated before you; they will advance on you one way and flee before you seven ways.
8 “Adonai will order a blessing to be with you in your barns and in everything you undertake; he will bless you in the land Adonai your God is giving you.
9 “Adonai will establish you as a people separated out for himself, as he has sworn to you — if you will observe the mitzvot of Adonai your God and follow his ways. 10 Then all the peoples on earth will see that Adonai’s name, his presence, is with you; so that they will be afraid of you.
11 “Adonai will give you great abundance of good things — of the fruit of your body, the fruit of your livestock and the fruit of your land in the land Adonai swore to your ancestors to give you. 12 Adonai will open for you his good treasure, the sky, to give your land its rain at the right seasons and to bless everything you undertake. You will lend to many nations and not borrow; 13 Adonai will make you the head and not the tail; and you will be only above, never below — if you will listen to, observe and obey the mitzvot of Adonai your God 14 and not turn away from any of the words I am ordering you today, neither to the right nor to the left, to follow after other gods and serve them.
15 “But if you refuse to pay attention to what Adonai your God says, and do not observe and obey all his mitzvot and regulations which I am giving you today, then all the following curses will be yours in abundance:
16 “A curse on you in the city, and a curse on you in the countryside.
17 “A curse on your grain-basket and kneading-bowl.
18 “A curse on the fruit of your body, the fruit of your land and the young of your cattle and flocks.
19 “A curse on you when you come in, and a curse on you when you go out.
20 “Adonai will send on you curses, disasters and frustration in everything you set out to do, until you are destroyed and quickly perish, because of your evil actions in abandoning me.
21 “Adonai will bring on you a plague that will stay with you until he has exterminated you from the land you are entering in order to take possession of it. 22 Adonai will strike you down with wasting diseases, fever, inflammation, fiery heat, drought, blasting winds and mildew; and they will pursue you until you perish.
23 “The sky over your head will be brass and the earth under you iron. 24 Adonai will turn the rain your land needs into powder and dust that will fall on you from the sky until you are destroyed.
25 “Adonai your God will cause you to be defeated before your enemies; you will advance on them one way and flee before them seven. You will become an object of horror to every kingdom on earth. 26 Your carcasses will become food for all the birds in the air and the wild animals, and there will be no one to scare them away.
27 Adonai will strike you down with the boils that broke out on the Egyptians, tumors, skin lesions and itching, all incurable. 28 Adonai will strike you with insanity, blindness and utter confusion. 29 You will grope about at noon like a blind person groping in the dark, unable to find your way.
“You will be continually oppressed and robbed, and there will be no one to save you. 30 You will get engaged to a woman, but another man will marry her. You will build a house but not live in it. You will plant a vineyard but not use its fruit. 31 Your ox will be slaughtered before your eyes, but you won’t eat any of its meat. Your donkey will be taken away from you by force as you watch, and you won’t get it back. Your sheep will be given to your enemies, and there will be no one to help you. 32 Your sons and daughters will be handed over to another people; you will watch for them longingly all day but not see them; and there will be nothing you can do about it. 33 A nation unknown to you will eat the fruit of your land and labor. Yes, you will be continually oppressed and crushed, 34 till you go crazy from what your eyes have to see. 35 Adonai will strike you down in the knees and legs with painful and incurable boils; they will spread from the sole of your foot to the crown of your head. 36 Adonai will bring you and your king whom you have put over yourselves to a nation you have not known, neither you nor your ancestors; and there you will serve other gods made of wood and stone. 37 You will be so devastated as to become a proverb and a laughingstock among all the peoples to which Adonai will drive you.
38 “You will carry much seed out to the field but gather little in, because locusts will devour it. 39 You will plant vineyards and dress them but neither drink the wine nor gather the grapes, because worms will eat them. 40 You will have olive trees throughout your territory but not anoint yourself with the oil, because your olives will fall off unripe. 41 You will father sons and daughters, but they won’t belong to you, because they will go into captivity. 42 The bugs will inherit all your trees and the produce of your land.
43 “The foreigner living with you will rise higher and higher while you sink lower and lower. 44 He will lend to you, but you will not lend to him; he will be the head and you the tail.
45 “All these curses will come on you, pursuing you and overtaking you until you are destroyed, because you didn’t pay attention to what Adonai your God said, observing his mitzvot and regulations that he gave you. 46 These curses will be on you and your descendants as a sign and a wonder forever. 47 Because you didn’t serve Adonai your God with joy and gladness in your heart when you had such an abundance of everything; 48 Adonai will send your enemy against you; and you will serve him when you are hungry, thirsty, poorly clothed and lacking everything; he will put a yoke of iron on your neck until he destroys you. 49 Yes, Adonai will bring against you a nation from far away that will swoop down on you from the end of the earth like a vulture, a nation whose language you don’t understand, 50 a nation grim in appearance, whose people neither respect the old nor pity the young. 51 They will devour the offspring of your livestock and the produce of your soil, until you have been destroyed. They will leave you without grain, wine, olive oil, or your young cattle and sheep — until they have caused you to perish. 52 They will besiege all your towns until your high, fortified walls, in which you trusted, collapse everywhere in your land, which Adonai your God gave you. 53 Then, because of the severity of the siege and distress that your enemies are inflicting on you, you will eat the offspring of your own body, the flesh of your own sons and daughters, whom Adonai your God has given you. 54 Even the most gentle and sensitive man among you will be without pity for his brother, his beloved wife or his surviving children, 55 to the degree that he will refuse to share with any of them the flesh of his children whom he is eating; because if he did, he would have nothing left for himself — in the severity of the siege and distress your enemies are inflicting on you in all your towns. 56 The most delicate and sensitive woman among you, so sensitive and delicate that she wouldn’t think of touching the sole of her foot to the ground, will so begrudge her own beloved husband, son and daughter 57 that she will secretly eat the afterbirth that comes out of her and even her own children as she bears them — so desperately hungry will she be in the severity of the siege and distress your enemies are inflicting on you in your towns.
58 “If you will not observe and obey all the words of this Torah that are written in this book, so that you will fear this glorious and awesome name, Adonai your God; 59 then Adonai will strike down you and your descendants with extraordinary plagues and severe sicknesses that go on and on. 60 He will bring back upon you all the diseases the Egyptians had, which you were in dread of; and they will cling to you. 61 Not only that, but Adonai will bring upon you all the sicknesses and plagues that are not written in this book of the Torah — until you are destroyed. 62 You will be left few in number, whereas you were once as numerous as the stars in the sky — because you did not pay attention to the voice of Adonai your God.
63 “Thus it will come about that just as once Adonai took joy in seeking to do you good and increase your numbers, so now Adonai will take joy in causing you to perish and be destroyed, and you will be plucked off the land you are entering in order to take possession of it. 64 Adonai will scatter you among all peoples from one end of the earth to the other, and there you will serve other gods, made of wood and stone, which neither you nor your ancestors have known. 65 Among these nations you will not find repose, and there will be no rest for the sole of your foot; rather Adonai will give you there anguish of heart, dimness of eyes and apathy of spirit. 66 Your life will hang in doubt before you; you will be afraid night and day and have no assurance that you will stay alive. 67 In the morning you will say, ‘Oh, how I wish it were evening!’ and in the evening you will say, ‘Oh, how I wish it were morning!’ — because of the fear overwhelming your heart and the sights your eyes will see. 68 Finally, Adonai will bring you back in ships to Egypt, the place of which I said to you, ‘You will never ever see it again’; and there you will try to sell yourselves as slaves to your enemies, but no one will buy you.”
69 (29:1) These are the words of the covenant which Adonai ordered Moshe to make with the people of Isra’el in the land of Mo’av, in addition to the covenant which he made with them in Horev.
29:1 (vii) (2) Then Moshe summoned all Isra’el and said to them, “You saw everything Adonai did before your eyes in the land of Egypt to Pharaoh, to all his servants and to all his land; 2 (3) the great testings which you saw with your own eyes, and the signs and those great wonders. 3 (4) Nevertheless, to this day Adonai has not given you a heart to understand, eyes to see or ears to hear! 4 (5) I led you forty years in the desert. Neither the clothes on your body nor the shoes on your feet wore out. 5 (6) You didn’t eat bread, and you didn’t drink wine or other intoxicating liquor; this was so that you would know that ‘I am Adonai your God.’ (Maftir) 6 (7) When you arrived at this place, Sichon the king of Heshbon and ‘Og the king of Bashan advanced against us in battle, and we defeated them, 7 (8) took their land and gave it as an inheritance to the Re’uveni, the Gadi and the M’nashi. 8 (9) Therefore, observe the words of this covenant and obey them; so that you can make everything you do prosper.
Isaiah 60:1 “Arise, shine [Yerushalayim],
for your light has come,
the glory of Adonai
has risen over you.
2 For although darkness covers the earth
and thick darkness the peoples;
on you Adonai will rise;
over you will be seen his glory.
3 Nations will go toward your light
and kings toward your shining splendor.
4 Raise your eyes and look around:
they are all assembling and coming to you;
your sons are coming from far off,
your daughters being carried on their nurses’ hips.
5 Then you will see and be radiant,
your heart will throb and swell with delight;
for the riches of the seas will be brought to you,
the wealth of nations will come to you.
6 Caravans of camels will cover your land,
young camels from Midyan and ‘Eifah,
all of them coming from Sh’va,
bringing gold and frankincense,
and proclaiming the praises of Adonai.
7 All the flocks of Kedar will be gathered for you,
the rams of N’vayot will be at your service;
they will come up and be received on my altar,
as I glorify my glorious house.
8 “Who are these, flying along like clouds,
like doves to their dovecotes?
9 The coastlands are putting their hope in me,
with the ‘Tarshish’ ships in the lead,
to bring your children from far away,
and with them their silver and gold,
for the sake of Adonai your God,
the Holy One of Isra’el, who glorifies you.
10 Foreigners will rebuild your walls,
their kings will be at your service;
for in my anger I struck you,
but in my mercy I pity you.
11 Your gates will always be open,
they will not be shut by day or by night,
so that people can bring you the wealth of nations,
with their kings led in procession.
12 For the nation or kingdom that won’t serve you will perish;
yes, those nations will be utterly destroyed.
13 “The glory of the L’vanon will come to you,
cypresses together with elm trees and larches,
to beautify the site of my sanctuary —
I will glorify the place where I stand.
14 The children of your oppressors will come
and bow low before you,
all who despised you will fall at your feet,
calling you the city of Adonai,
Tziyon of the Holy One of Isra’el.
15 “In the past you were abandoned and hated,
so that no one would even pass through you;
but now I will make you the pride of the ages,
a joy for many generations.
16 You will drink the milk of nations,
you will nurse at royal breasts
and know that I, Adonai, am your Savior,
your Redeemer, the Mighty One of Ya‘akov.
17 “For bronze I will bring you gold,
for iron I will bring you silver,
bronze in place of wood,
and iron in place of stones.
I will make shalom your governor
and righteousness your taskmaster.
18 Violence will no longer be heard in your land,
desolation or destruction within your borders;
instead, you will call your walls Salvation
and your gates Praise.
19 “No more will the sun be your light by day,
nor will moonlight shine on you;
instead Adonai will be your light forever
and your God your glory.
20 No longer will your sun go down;
your moon will no longer wane;
for Adonai will be your light forever;
your days of mourning will end.
21 All your people will be tzaddikim;
they will inherit the land forever;
they will be the branch I planted,
my handiwork, in which I take pride.
22 The smallest will grow to a thousand,
the weakest will become a mighty nation.
I, Adonai, when the right time comes,
will quickly bring it about.”
Today's Laws and Customs:
Ethics: Chapters 3 & 4
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 Three and Four.
Links: Ethics of the Fathers, Chapter 3 and Chapter 4
Selichot
The series of Selichot ("supplication") prayers recited in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur begin this Saturday night, after midnight (after the Ashkenazic custom; the Sephardic community begins on the 1st of Elul). On subsequent days, the custom is to recite the Selichot in the early morning hours, before the morning prayers, each morning up to and including Elul 29, the eve of Rosh Hashanah.
Links: More on Selichot
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 61 Chapter 62 Chapter 63
Psalms 61:1 (0) For the leader. With stringed instruments. By David:
2 (1) Hear my cry, God;
listen to my prayer.
3 (2) From the end of the earth, with fainting heart,
I call out to you.
Set me down on a rock
far above where I am now.
4 (3) For you have been a refuge for me,
a tower of strength in the face of the foe.
5 (4) I will live in your tent forever
and find refuge in the shelter of your wings. (Selah)
6 (5) For you, God, have heard my vows;
you have given me the heritage of those who fear your name.
7 (6) Prolong the life of the king!
May his years go on for many generations.
8 (7) May he be enthroned in God’s presence forever!
Appoint grace and truth to preserve him!
9 (8) Then I will sing praise to your name forever,
as day after day I fulfill my vows.
62:1 (0) For the leader. Set in the style of Y’dutun. A psalm of David:
2 (1) My soul waits in silence for God alone;
my salvation comes from him.
3 (2) He alone is my rock and salvation,
my stronghold; I won’t be greatly moved.
4 (3) How long will you assail a person
in order to murder him, all of you,
as if he were a sagging wall
or a shaky fence?
5 (4) They only want to shake him from his height,
they take delight in lying —
with their mouths they bless,
but inwardly they curse. (Selah)
6 (5) My soul, wait in silence for God alone,
because my hope comes from him.
7 (6) He alone is my rock and salvation,
my stronghold; I won’t be moved.
8 (7) My safety and honor rest on God.
My strong rock and refuge are in God.
9 (8) Trust in him, people, at all times;
pour out your heart before him;
God is a refuge for us. (Selah)
10 (9) Ordinary folks are merely a breath
and important people a sham;
if you lay them on a balance-scale, they go up —
both together are lighter than nothing.
11 (10) Don’t put your trust in extortion,
don’t put false hopes in robbery;
even if wealth increases,
don’t set your heart on it.
12 (11) God has spoken once, I have heard it twice:
strength belongs to God.
13 (12) Also to you, Adonai, belongs grace;
for you reward all as their deeds deserve.
63:1 (0) A psalm of David, when he was in the desert of Y’hudah:
2 (1) O God, you are my God;
I will seek you eagerly.
My heart thirsts for you,
my body longs for you
in a land parched and exhausted,
where no water can be found.
3 (2) I used to contemplate you in the sanctuary,
seeing your power and glory;
4 (3) for your grace is better than life.
My lips will worship you.
5 (4) Yes, I will bless you as long as I live;
in your name I will lift up my hands.
6 (5) I am as satisfied as with rich food;
my mouth praises you with joy on my lips
7 (6) when I remember you on my bed
and meditate on you in the night watches.
8 (7) For you have been my help;
in the shadow of your wings I rejoice;
9 (8) my heart clings to you;
your right hand supports me.
10 (9) But those who seek to destroy my life —
may they go to the lowest parts of the earth.
11 (10) May they be given over to the power of the sword;
may they become prey for jackals.
12 (11) But the king will rejoice in God.
Everyone who swears by him will exult,
for the mouths of liars will be silenced.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily] Study:
Chitas and Rambam for today:
Chumash: Parshat Ki Tavo, 7th Portion (Deuteronomy 29:1-29:8) with Rashi
• Deuteronomy Chapter 29
1And Moses called all of Israel and said to them, "You have seen all that the Lord did before your very eyes in the land of Egypt, to Pharaoh, to all his servants, and to all his land; אוַיִּקְרָ֥א משֶׁ֛ה אֶל־כָּל־יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אַתֶּ֣ם רְאִיתֶ֗ם אֵ֣ת כָּל־אֲשֶׁר֩ עָשָׂ֨ה יְהֹוָ֤ה לְעֵֽינֵיכֶם֙ בְּאֶ֣רֶץ מִצְרַ֔יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
2the great trials which your very eyes beheld and those great signs and wonders. בהַמַּסּוֹת֙ הַגְּדֹלֹ֔ת אֲשֶׁ֥ר רָא֖וּ עֵינֶ֑יךָ הָֽאֹתֹ֧ת וְהַמֹּֽפְתִ֛ים הַגְּדֹלִ֖ים הָהֵֽם:
3Yet until this day, the Lord has not given you a heart to know, eyes to see and ears to hear. גוְלֹֽא־נָתַן֩ יְהֹוָ֨ה לָכֶ֥ם לֵב֙ לָדַ֔עַת וְעֵינַ֥יִם לִרְא֖וֹת וְאָזְנַ֣יִם לִשְׁמֹ֑עַ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
Yet…the Lord did not give you a heart to know: [I.e.,] to recognize the kind acts of the Holy One, Blessed is He, and [therefore] to cleave to Him. ולא נתן ה' לכם לב לדעת: להכיר את חסדי הקב"ה ולידבק בו:
until this day: I heard that on the very day that Moses gave the Torah scroll to the sons of Levi-as the verse says, “And he gave it to the kohanim , the sons of Levi” (Deut. 31:19)-all Israel came before Moses and said to him: “Moses, our Teacher! We also stood at [Mount] Sinai and accepted the Torah, and it was [also] given to us! Why, then, are you giving the members of your tribe control over it, so that some day in the future they may claim, 'It was not given to you-it was given only to us!’” Moses rejoiced over this matter and it was on account of this, that he said to them, “This day, you have become a people [to the Lord your God]” (Deut. 27:9). [This meant:] “It is today that I understand that you cleave to the Omnipresent and desire Him.” עד היום הזה: שמעתי שאותו היום שנתן משה ספר התורה לבני לוי, כמו שכתוב (לקמן לא, ט) ויתנה אל הכהנים בני לוי באו כל ישראל לפני משה ואמרו לו משה רבינו אף אנו עמדנו בסיני וקבלנו את התורה ונתנה לנו, ומה אתה משליט את בני שבטך עליה, ויאמרו לנו יום מחר לא לכם נתנה, לנו נתנה. ושמח משה על הדבר, ועל זאת אמר להם היום הזה נהיית לעם וגו' (לעיל כז, ט), היום הזה הבנתי שאתם דבקים וחפצים במקום:
4I led you through the desert for forty years [during which time] your garments did not wear out from upon you, nor did your shoes wear out from upon your feet. דוָֽאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵֽעֲלֵיכֶ֔ם וְנַֽעַלְךָ֥ לֹא־בָֽלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ:
5You neither ate bread, nor drank new wine or old wine, in order that you would know that I am the Lord, your God. הלֶ֚חֶם לֹ֣א אֲכַלְתֶּ֔ם וְיַ֥יִן וְשֵׁכָ֖ר לֹ֣א שְׁתִיתֶ֑ם לְמַ֨עַן֙ תֵּֽדְע֔וּ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
6And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. ווַתָּבֹ֖אוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיֵּצֵ֣א סִיחֹ֣ן מֶֽלֶךְ־חֶ֠שְׁבּ֠וֹן וְע֨וֹג מֶֽלֶךְ־הַבָּשָׁ֧ן לִקְרָאתֵ֛נוּ לַמִּלְחָמָ֖ה וַנַּכֵּֽם:
And then you arrived at this place: Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather, “Observe the words of this covenant” (verse 8). Another explanation of “Yet… the Lord did not give you a heart to know” (verse 3): No one can fathom neither the depths of his teacher’s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore: “Observe the words of this covenant…” (verse 8). ותבאו אל המקום הזה: עתה אתם רואים עצמכם בגדולה וכבוד אל תבעטו במקום ואל ירום לבבכם, ושמרתם את דברי הברית הזאת. דבר אחר ולא נתן ה' לכם לב לדעת, שאין אדם עומד על סוף דעתו של רבו וחכמת משנתו עד ארבעים שנה ולפיכך לא הקפיד עליכם המקום עד היום הזה, אבל מכאן ואילך יקפיד ולפיכך (פסוק ח) ושמרתם את דברי הברית הזאת וגו':
7And we took their land, and we gave it as an inheritance to the Reubenites, the Gadites, and to the half tribe of Manasseh. זוַנִּקַּח֙ אֶת־אַרְצָ֔ם וַנִּתְּנָ֣הּ לְנַֽחֲלָ֔ה לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַֽחֲצִ֖י שֵׁ֥בֶט הַֽמְנַשִּֽׁי:
8And you shall observe the words of this covenant and fulfill them, in order that you will succeed in all that you do. חוּשְׁמַרְתֶּ֗ם אֶת־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם לְמַ֣עַן תַּשְׂכִּ֔ילוּ אֵ֖ת כָּל־אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:
Daily Tehillim: Psalms Chapters 104-105
• 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 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
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 61, 62 and 63.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Tanya: Iggeret HaKodesh, beginning of Epistle 17
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 21 Elul, 5776 · 24 September 2016
• Iggeret HaKodesh, beginning of Epistle 17
• נודע דבאתערותא דלתתא, שהאדם מעורר בלבו מדת החסד ורחמנות על כל הצריכים לרחמים
Chumash: Parshat Ki Tavo, 7th Portion (Deuteronomy 29:1-29:8) with Rashi
• Deuteronomy Chapter 29
1And Moses called all of Israel and said to them, "You have seen all that the Lord did before your very eyes in the land of Egypt, to Pharaoh, to all his servants, and to all his land; אוַיִּקְרָ֥א משֶׁ֛ה אֶל־כָּל־יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אַתֶּ֣ם רְאִיתֶ֗ם אֵ֣ת כָּל־אֲשֶׁר֩ עָשָׂ֨ה יְהֹוָ֤ה לְעֵֽינֵיכֶם֙ בְּאֶ֣רֶץ מִצְרַ֔יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
2the great trials which your very eyes beheld and those great signs and wonders. בהַמַּסּוֹת֙ הַגְּדֹלֹ֔ת אֲשֶׁ֥ר רָא֖וּ עֵינֶ֑יךָ הָֽאֹתֹ֧ת וְהַמֹּֽפְתִ֛ים הַגְּדֹלִ֖ים הָהֵֽם:
3Yet until this day, the Lord has not given you a heart to know, eyes to see and ears to hear. גוְלֹֽא־נָתַן֩ יְהֹוָ֨ה לָכֶ֥ם לֵב֙ לָדַ֔עַת וְעֵינַ֥יִם לִרְא֖וֹת וְאָזְנַ֣יִם לִשְׁמֹ֑עַ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
Yet…the Lord did not give you a heart to know: [I.e.,] to recognize the kind acts of the Holy One, Blessed is He, and [therefore] to cleave to Him. ולא נתן ה' לכם לב לדעת: להכיר את חסדי הקב"ה ולידבק בו:
until this day: I heard that on the very day that Moses gave the Torah scroll to the sons of Levi-as the verse says, “And he gave it to the kohanim , the sons of Levi” (Deut. 31:19)-all Israel came before Moses and said to him: “Moses, our Teacher! We also stood at [Mount] Sinai and accepted the Torah, and it was [also] given to us! Why, then, are you giving the members of your tribe control over it, so that some day in the future they may claim, 'It was not given to you-it was given only to us!’” Moses rejoiced over this matter and it was on account of this, that he said to them, “This day, you have become a people [to the Lord your God]” (Deut. 27:9). [This meant:] “It is today that I understand that you cleave to the Omnipresent and desire Him.” עד היום הזה: שמעתי שאותו היום שנתן משה ספר התורה לבני לוי, כמו שכתוב (לקמן לא, ט) ויתנה אל הכהנים בני לוי באו כל ישראל לפני משה ואמרו לו משה רבינו אף אנו עמדנו בסיני וקבלנו את התורה ונתנה לנו, ומה אתה משליט את בני שבטך עליה, ויאמרו לנו יום מחר לא לכם נתנה, לנו נתנה. ושמח משה על הדבר, ועל זאת אמר להם היום הזה נהיית לעם וגו' (לעיל כז, ט), היום הזה הבנתי שאתם דבקים וחפצים במקום:
4I led you through the desert for forty years [during which time] your garments did not wear out from upon you, nor did your shoes wear out from upon your feet. דוָֽאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵֽעֲלֵיכֶ֔ם וְנַֽעַלְךָ֥ לֹא־בָֽלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ:
5You neither ate bread, nor drank new wine or old wine, in order that you would know that I am the Lord, your God. הלֶ֚חֶם לֹ֣א אֲכַלְתֶּ֔ם וְיַ֥יִן וְשֵׁכָ֖ר לֹ֣א שְׁתִיתֶ֑ם לְמַ֨עַן֙ תֵּֽדְע֔וּ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
6And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. ווַתָּבֹ֖אוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיֵּצֵ֣א סִיחֹ֣ן מֶֽלֶךְ־חֶ֠שְׁבּ֠וֹן וְע֨וֹג מֶֽלֶךְ־הַבָּשָׁ֧ן לִקְרָאתֵ֛נוּ לַמִּלְחָמָ֖ה וַנַּכֵּֽם:
And then you arrived at this place: Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather, “Observe the words of this covenant” (verse 8). Another explanation of “Yet… the Lord did not give you a heart to know” (verse 3): No one can fathom neither the depths of his teacher’s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore: “Observe the words of this covenant…” (verse 8). ותבאו אל המקום הזה: עתה אתם רואים עצמכם בגדולה וכבוד אל תבעטו במקום ואל ירום לבבכם, ושמרתם את דברי הברית הזאת. דבר אחר ולא נתן ה' לכם לב לדעת, שאין אדם עומד על סוף דעתו של רבו וחכמת משנתו עד ארבעים שנה ולפיכך לא הקפיד עליכם המקום עד היום הזה, אבל מכאן ואילך יקפיד ולפיכך (פסוק ח) ושמרתם את דברי הברית הזאת וגו':
7And we took their land, and we gave it as an inheritance to the Reubenites, the Gadites, and to the half tribe of Manasseh. זוַנִּקַּח֙ אֶת־אַרְצָ֔ם וַנִּתְּנָ֣הּ לְנַֽחֲלָ֔ה לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַֽחֲצִ֖י שֵׁ֥בֶט הַֽמְנַשִּֽׁי:
8And you shall observe the words of this covenant and fulfill them, in order that you will succeed in all that you do. חוּשְׁמַרְתֶּ֗ם אֶת־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם לְמַ֣עַן תַּשְׂכִּ֔ילוּ אֵ֖ת כָּל־אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:
Daily Tehillim: Psalms Chapters 104-105
• 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 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
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 61, 62 and 63.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Tanya: Iggeret HaKodesh, beginning of Epistle 17
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 21 Elul, 5776 · 24 September 2016
• Iggeret HaKodesh, beginning of Epistle 17
• נודע דבאתערותא דלתתא, שהאדם מעורר בלבו מדת החסד ורחמנות על כל הצריכים לרחמים
It is well known1 that in response to an arousal from below, when a man arouses in his heart the attribute of lovingkindness and compassion for all those in need of compassion,
אתערותא דלעילא, לעורר עליו רחמים רבים ממקור הרחמים
there comes an arousal from above, that arouses great compassion upon him from the Source of Compassion,
As taught in ch. 45 of Part I, this does not refer to Av HaRachaman, the limited level of compassion that derives from the measured evolvement of the worlds, but to the level of Divine compassion (Av HaRachamim) that transcends all limitations.
להשפיע לו הפירות בעולם הזה, והקרן לעולם הבא
that endows him with the fruits [of his deeds] in this world, while the principal [remains intact] for the World to Come.2
The Alter Rebbe goes on to explain that “fruits in this world” refers not only to physical blessings, but also to the insights and spiritual delights of Gan Eden (lit., “the Garden of Eden”), for even Gan Eden is termed “this world” in relation to the World to Come at the time of the Revival of the Dead.
It is true that in relation to our present physical world Gan Eden is called the World to Come, because it follows and rewards the good deeds performed in this world.3 Nevertheless, when compared to the actual World to Come, all worlds — including the spiritual worlds, of which Gan Eden is one — are termed “this world.” This is because all worlds can aspire (even now) to a revealed level of comprehension (“this” being a word denoting revelation); by contrast, as the Alter Rebbe will soon explain,4 the perceptions of Divinity in the World to Come at the time of the Revival of the Dead will transcend all revealed levels of comprehension.
פירוש: הפירות היא ההשפעה הנשפעת ממקור הרחמים וחיי החיים ברוך הוא
This means that “the fruits” refers to the flow of benevolence which is bestowed by the Source of Compassion and the Fountainhead of Life, blessed be He.
ונמשכת למטה מטה, בבחינת השתלשלות העולמות מלמעלה למטה כו׳
It issues ever netherwards, following the pattern of the evolution of the worlds from above downwards, and so on,
עד שמתלבשת בעולם הזה הגשמי, בבני חיי ומזוני כו׳
until it vests itself in this physical world, in [the form of the blessings of] children, life and livelihood, and the like.
All these gifts, both spiritual and material, are deemed to be mere “fruits”, for just as fruits are not of the essence of a tree, but fall and are replaced, so, too, does this flow of benevolence undergo a transformation from world to world.
והקרן הוא כמו שכתוב: רחבה מצותך מאד
The “principal” relates to the verse,5 “Your commandment (mitzvat’cha) is very wide.”
והוה ליה למימר: מצותיך, לשון רבים
Now it should have said “Your commandments” (mitzvotecha), in the plural.
This would be the case, if the verse simply meant to say that the commandments in general are without end.
(וגם לשון רחבה אינו מובן)
(6The term “wide” is also puzzling.)
A more commonly expected term might have been “great”, “immense”, “lofty”, or the like.
אלא מצותך דייקא היא מצות הצדקה, שהיא מצות ה׳ ממש
However, the choice of the singular form of “Your commandment” alludes to the mitzvah of tzedakah, which is truly G‑d’s mitzvah, the mitzvah He performs Himself,
מה שהקב״ה בכבודו ובעצמו עושה תמיד, להחיות העולמות
which the Holy One Himself, blessed be He, in all His majesty, performs at all times by animating the worlds,
ויעשה לעתיד ביתר שאת ועז
and will do so in the future with exceeding magnitude and intensity.
וכמו שכתוב: ושמרו דרך ה׳, לעשות צדקה גו׳
It is likewise written,7 “And they shall observe the path of G‑d, to do tzedakah...”; i.e., tzedakah is here described as G‑d’s path.
כמו דרך שהולכים בה מעיר לעיר, על דרך משל
Metaphorically speaking, like a road on which one travels from one town to another,
כך הצדקה היא בחינת גילוי והארת אור אין סוף ברוך הוא, סובב כל עלמין
so, too, charity is a manifestation and radiation of the [infinite] Ein Sof-light which encompasses all worlds,
שיאיר ויתגלה עד עולם הזה באתערותא דלתתא, בתורת צדקה וחסד חנם, לעתיד, בתחיית המתים
that will radiate and become manifest in the future, at the time of the Resurrection of the Dead, even to this world — in response to the arousal [initiated by mortals] from below, as expressed in charity and gratuitous kindness —
ביתר שאת ויתר עז לאין קץ מבחינת גילוי הארה ההארה בגן עדן התחתון והעליון
with a magnitude and force infinitely exceeding the state in which the radiation8 is manifested in the Lower and Higher levels of Gan Eden.
שהרי כל נשמות הצדיקים והתנאים והנביאים
The proof for this is: For the souls of all the tzaddikim,9 and of the tannaim10 who preceded them, and of the prophets11 who pre-date the tannaim,
שהם עתה בגן עדן העליון, ברום המעלות
that are now in the Higher Gan Eden, at the peak of all levels,
יתלבשו בגופותיהם לעתיד, ויקומו בזמן התחייה, ליהנות מזיו השכינה
will become vested in their bodies in the time to come, and will arise at the time of the Resurrection,12 to derive pleasure from the splendor of the Shechinah, which will then radiate in this world to the souls as they are vested within their bodies.
It is thus clear that this revelation will transcend by far the degree of revelation that can be attained in the Higher Gan Eden, so that it is worthwhile for souls which are so loftily situated to descend and enclothe themselves in physical bodies, in order to be able to receive it.
This revelation is purely an act of tzedakah and gratuitous kindness on G‑d’s part, for man’s arousal from below is in no way intense enough to draw down such an immense degree of revelation; his spiritual service serves only as a vessel which enables him to receive it.
The Alter Rebbe now goes on to explain what exactly it is about the revelation attainable in the World to Come that makes the revelation attainable even in the Higher Gan Eden pale in comparison.
לפי שההארה והגילוי שבגן עדן היא בחינת ממלא כל עלמין
For the manifestation and the radiation in Gan Eden are of the level called Memaleh Kol Almin13 — the light which “permeates all worlds”; i.e., the muted Divine life-force that contracts, descends and diminishes according to the receptive capacity of the particular created being which it is to permeate.
שהוא בחינת השתלשלות ממדרגה למדרגה, על ידי צמצומים עצומים
This [diminishment of the Divine life-force] is an evolving progression from one rung to another by means of immense contractions.
וכמאמר רז״ל: ביו״ד נברא עולם הבא
As was taught by our Sages, of blessed memory,14 “The World to Come — which here means Gan Eden — was created by the letter yud,” a letter limited and contracted to a single point.
והיא בחינת חכמה עילאה
This [letter] signifies the level of Supernal Chochmah (the first of the ten Sefirot of the World of Atzilut),
הנקראת עדן העליון
which is referred to as the Higher Eden, that surpasses the level of Gan Eden, inasmuch as gan implies only a gardenderived from Eden, and not Eden itself,
המשתלשלת ומתלבשת בכל העולמות
and which evolves and becomes vested in all the worlds,
I.e., Chochmah descends and vests itself in all the worlds in order to continuously create and animate them,
כמו שכתוב: כולם בחכמה עשית גו׳
as it is written,15 “ You have made them all with Chochmah...”; i.e., all created beings derive from the Sefirah ofChochmah.
והחכמה תחיה גו׳
[It is likewise written],16 “And Chochmah animates...,” again indicating that the Sefirah of Chochmah animates all the worlds.
ובגן עדן היא בבחינת גילוי ההשגה, לכל חד לפום שיעורא דיליה
In Gan Eden it is manifestly comprehensible to each according to his measure.
While the life-force that emanates from Chochmah is concealed from all other worlds, it is manifest in Gan Eden, so that the souls there are able to apprehend the Essence of Divinity.
כנודע שעונג הנשמות בגן עדן, הוא מהשגת סודות התורה שעסק בעולם הזה בנגלה
For, as is known, the delight of the souls in Gan Eden derives from [their] apprehension of the secrets of the Torah in whose revealed dimensions [they were] engaged in this world, so that what was secret in this world is revealed in Gan Eden,
כדאיתא בזוהר הקדוש, פרשת שלח
as is discussed in the sacred Zohar, Parshat Shlach,17
The Zohar speaks there about the various heavenly “academies” such as “Moses’ Academy” and the “Heavenly Academy,” and so too an academy in which Miriam teaches righteous women.
ובגמרא, בעובדא דרבה בר נחמני
and in the Gemara,18 with reference to the incident involving Rabbah bar Nachmeni.
The Gemara describes a legal debate between G‑d and the Heavenly Academy regarding ritual purity in a situation where it is doubtful whether “the baheret preceded the appearance of a white hair, or whether the white hair preceded the baheret.” It was agreed that Rabbah bar Nachmeni would render the decisive opinion because of his singular knowledge in the field ofNega’im and Ohalot. In Likkutei Torah, Parshat Tazria,19 the Alter Rebbe explains this specific dispute, as well as the concept of the Heavenly Academy in general.
At any rate, the revelation attainable in Gan Eden is that of Memaleh Kol Almin, in which only a limited degree of light filters through.
אבל גילוי ההארה שבתחיית המתים יהיה מבחינת סובב כל עלמין
The radiation of light at the time of the Resurrection, however, will become manifest from the level ofSovev Kol Almin,
שאינה בבחינת צמצום ושיעור וגבול, אלא בלי גבול ותכלית
which is not in a state of contraction, measure and limit, but is limitless and endless.
כמו שכתוב בלקוטי אמרים, פרק מ״ח, ביאור ענין סובב כל עלמין
The concept of Sovev Kol Almin, as has been explained in Likkutei Amarim, ch. 48,
שאינו כמשמעו, כמו עיגול, חס ושלום
is not to be understood literally, as resembling a sphere, heaven forfend; i.e., this superior order of light does not “encompass all worlds” spatially, so that it surrounds creation and remains exterior to it.
אלא שאינו בבחינת התלבשות וכו׳
Rather, [it means that] it is not invested (implying adaptation) [within it]; instead of contracting itself to match the receptive capacity of the particular created being that it animates, it affects it — even from within — while remaining on its own level.
ועיין שם היטב
Note there carefully.
| FOOTNOTES | |
| 1. | Zohar I, 88a. |
| 2. | Note of the Rebbe: “Mishnah at the beginning of Peah; Peirush HaMishnayot there; see also the maamar entitled Kol HaMeracheim 5709 (Sefer HaMaamarim 5709, on p. 7 of the second pagination).” |
| 3. | Rambam, Hilchot Teshuvah 8:8. |
| 4. | Note of the Rebbe: “See also ch. 48 [of Part I].” |
| 5. | Tehillim 119:96. |
| 6. | Parentheses are in the original text. |
| 7. | Bereishit 18:19. |
| 8. | Parentheses and brackets are in the original text. |
| 9. | Note of the Rebbe: “Mitzvot.” |
| 10. | Note of the Rebbe: “Torah.” |
| 11. | Note of the Rebbe: “Revelation of G‑dliness.” |
| 12. | Note of the Rebbe: “It will be noted that the Alter Rebbe distinguishes between two periods (which implies that they are of distinct content): the time to come, and the Resurrection. This requires further examination.” |
| 13. | Note of the Rebbe: “See ch. 48 [of Part I].” |
| 14. | Menachot 29b. |
| 15. | Tehillim 104:24. |
| 16. | Kohelet 7:12. |
| 17. | P. 163a. |
| 18. | Bava Metzia 86a. |
| 19. | See the maamar that begins, Ka Mifligei biMetivta deRakia. |
| Rambam: Sefer Hamitzvos: |
• Shabbat, 21 Elul, 5776 · 24 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 248
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
Full text of this Mitzvah »
• Laws of Inheritance
Positive Commandment 248
Translated by Berel Bell
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 248
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
Full text of this Mitzvah »
• Laws of Inheritance
Positive Commandment 248
Translated by Berel Bell
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.
• Rambam - 1 Chapter a Day
She'ar Avot haTum'ah - Chapter 1
• She'ar Avot haTum'ah - Chapter 1
• Rambam - 3 Chapters a Day Nachalot - Chapter 6, Nachalot - Chapter 7, Nachalot - Chapter 8
She'ar Avot haTum'ah - Chapter 1
• She'ar Avot haTum'ah - Chapter 1
Included in this text are three positive commandments. They comprise the following:
1) the laws of the impurity of a dead animal;
2) the laws of the impurity of a dead crawling animal;
3) the laws of the impurity of semen.
False deities impart impurity like a dead crawling animal. This impurity is a Rabbinic decree.
These mitzvot are explained in the ensuing chapters.
1
The carcass of a dead animal is a primary source of impurity. An olive-sized portion of its meat imparts impurity to a person and keilim when touched and to an earthenware container when it enters its inner space. And it imparts impurity to a person when being carried to the extent that his clothes become impure, as is the law regarding a surface on which one rides that contracted impurity from a zav.
What is implied? When a person touches the carcass of a dead animal, he is considered as a primary derivative of impurity. If he touches keilim - even at the same time that he is touching the carcass - they are pure. Similarly, the clothes that he is wearing are pure, for he is a derivative of impurity and a derivative does not impart impurity to keilim.
When, by contrast, one carries the carcass of a dead animal, he imparts impurity to keilim while he is carrying it, as Leviticus 11:28states: "One who carries their carcasses must launder his garments." Those garments are considered as primary derivatives of impurity. He does not impart impurity to another person or to earthenware containers even when he is carrying the carcass, as we explained in Hilchot Metamei Mishkav UMoshav.
א
הנבילה אב מאבות הטומאות כזית מבשרה מטמא אדם וכלים במגע וכלי חרס באויר ומטמא את האדם במשא לטמא בגדים כמרכב הזב כיצד אדם שנגע בנבילה נטמא והרי הוא ראשון לטומאה ואם נגע בכלים אפילו בשעת מגעו בנבילה הרי הן טהורין וכן כלים שעליו טהורין לפי [שהוא] ולד ואין ולד מטמא כלים אבל הנושא את הנבילה מטמא כלים בשעת נשיאתו שנאמר והנושא את נבלתם יכבס בגדיו ואותן הבגדים ראשון לטומאה ואינו מטמא לא אדם ולא כלי חרס ואפילו בשעת נשיאתו כמו שביארנו במטמאי משכב ומושב:
2
These laws apply regarding both the carcasses of a domesticated animal and a wild animal, whether of a species permitted to be eaten or one forbidden to be eaten. If any of these types of animals die, an olive-sized portion of their meat imparts impurity. The ritual slaughter of a kosher domesticated animal or a kosher wild animal purifies it in all circumstances. Even if one slaughtered an ordinary animal in the Temple Courtyard or a consecrated animal outside the Temple Courtyard, they are pure. If a disqualifying factor occurs in the process of ritual slaughter, the carcass is considered like that of an animal that died. It imparts impurity when carried, as stated in Hilchot Shechitah.
ב
אחד בהמה וחיה בין המותרין באכילה בין האסורין אם מתו כולן בשרן מטמא בכזית ושחיטת בהמה טהורה וחיה טהורה מטהרתו בכ"מ ואפילו שחט חולין בעזרה וקדשים בחוץ הרי אלו טהורין ואם אירע פיסול בשחיטה הרי זו נבילה ומטמאה במשא כמו שביארנו בהלכות שחיטה:
3
Ritual slaughter has no effect on the status of a non-kosher domesticated animal or a non-kosher wild animal. Whether one slaughters such an animal, stabs it in the throat, strangles it, or it dies naturally, it is considered as an animal carcass. Flesh from all carcasses - both from kosher species and from non-kosher species can be combined to reach the minimum measure of an olive-sized portion that imparts ritual impurity.
ג
בהמה טמאה וחיה טמאה אין השחיטה מועלת בה ואחד השוחטה או הנוחרה או החונקה או שמתה כדרכה הרי זו נבילה וכל הנבילות מצטרפות לעניין טומאה לכזית אחד טמאות ואחד טהורות:
4
The marrow of a bone is considered like flesh. The blood of an animal carcass does not impart impurity like an animal carcass. Instead, it is considered as an impure liquid which does not impart impurity to a person or to utensils according to Scriptural Law.
ד
מוח הרי הוא כבשר ודם הנבילה אינו מטמא כנבילה אלא הרי הוא כמשקין טמאים שאינו מטמא לא אדם ולא כלים מן התורה:
5
The fat of a kosher animal that died without ritual slaughter is ritually pure, as implied by Leviticus 7:24: "The fat of a domesticated animal that died or the fat of a domesticated animal that was torn to death may be used for any purpose." The license granted by this verse applies to an entity forbidden only because the animal had died or was torn to death. If such fat was made fit to contract impurity due to contact with liquids that convey that status, it is considered as impure food and not as the meat of a dead animal.
Nevertheless, when one touches the fat the surrounds the kidney of a kosher domesticated animal that died without ritual slaughter before it was separated from the kidney, he is impure like one who touches the kidney itself. The rationale is that several strands of flesh from the kidney itself extend into the fat.
With regard to a non-kosher domesticated animal and a wild animal, whether kosher or non-kosher, the same laws apply to both its meat and its fat with regard to ritual impurity. An olive-sized portion imparts impurity to a person and to keilim like the meat of a dead animal.
ה
חלב בהמה טהורה שמתה טהור שנאמר וחלב נבילה וחלב טריפה יעשה לכל מלאכה ואכול לא תאכלוהו מי שאיסורו משום נבילה וטרפה ואם הוכשר במשקין המכשירין הרי הוא כאוכלין טמאין ואינו כבשר נבילה והנוגע בחלב החופה את הכוליא קודם הפרשה הרי זה טמא כנוגע בכוליא עצמה שהרי כמה חוטין נמשכין ממנה בחלב אבל בהמה טמאה והחיה בין טהורה בין טמאה אחד בשרה ואחד חלבה לטומאה ומטמא אדם וכלים בכזית כבשר הנבילה:
6
The fat of a ko'i imparts impurity like its meat does, but this impurity is of doubtful status. Therefore terumah and sacrificial foods are not burnt because of it, nor is one liable for karet for entering the Temple or partaking of sacrificial foods after touching it.
ו
הכוי חלבו מטמא כבשרו וטומאתו בספק לפיכך אין שורפין עליו תרומה וקדשים ואין חייבין כרת על טומאתו ועל ביאת המקדש או על אכילת קדשיו:
7
These are the parts of a carcass that do not impart impurity: the bones, the horns, and the hoofs; this includes even their soft portions that if cut off from a living animal would cause bleeding, the hide, even if has not been processed to use for other purposes, the pieces of flesh that remain attached to the hide when an animal is skinned, the sinews, sauce, and spices cooked with such meat.
When does the above apply? When they were separated from an animal's carcass. If, however, one touches any of these entities while they are still attached to the meat of a carcass, he contracts impurity, provided there is an olive-sized portion of meat. For none of these can be included as part of that required olive-sized portion.
ז
ואלו דברים שאין מטמאין מן הנבילות העצמות והקרניים והטלפים אפי' עיקרן הרך שאם יחתך מן החי יוצא דם והעור אף על פי שאינו מעובד והאלל והגידים והמרק והתבלין שמתבשלין עמה במה דברים אמורים בזמן שפירשו מן הנבילה אבל הנוגע באחד מכל אלו כשהן מחוברין בבשר ה"ז טמא והוא שיהיה בבשר כזית שאין אחד מכל אלו מצטרף לכזית:
8
The pieces of flesh that remain attached to the hide when an animal is skinned whether separated by a wild beast or by a knife should not be considered as part of an olive-sized portion. If the different pieces of flesh were collected and they comprised an olive-sized portion, they impart impurity.
ח
האלל בין שפלטתו חיה בין שפלטתו סכין אינו מצטרף לכזית ואם כנסו והיה בו כזית מטמא:
9
These are the parts of animals for which the hide is considered as their meat: the hide of a domesticated pig, the soft hide of a camel hump, the skin of the genital area, the skin of a fetus, and the skin below the fat-tail. Such portions of an animal carcass impart impurity. If one processed them or trod upon them to the extent necessary to process them, they are pure. If one performed a deed that negated their use as meat, they are pure even though he did not trod upon them to the extent necessary to process them.
What is implied? If one used the ear of a donkey as the handle for his basket, it is pure. For how long must one tread on a hide in order to process it? For as long as it takes to walk four millin. What is meant by a soft camel hump? One that was never used for a burden. If a camel reached the age when it was fit to carry burdens, but one did not use it for that purpose or one used it for that purpose before it reached the appropriate age, it is questionable whether its status changes.
ט
ואלו בהמות שעורותיהם כבשרם: עור חזיר של יישוב ועור חטוטרת הגמל הרכה ועור בית הבושת ועור השליל ועור שתחת האליה הרי אלו מטמאין מן הנבילה ואם עיבדן או הלך בהן כדי עבודה הרי אלו טהורים ואם עשה בהן מעשה שביטלן טהורין אע"פ שלא הלך בהן כדי עבודה כיצד אוזן חמור שטלאה לכפיפתו טהורה כמה הוא כדי עבודה ארבעה מילין ואי זו היא חטוטרת רכה כל זמן שלא טענה הגיע זמנה לטעון ולא טענה או שטענה קודם שיגיע זמנה הרי זה ספק:
10
The following laws apply when one skins the carcass of a domesticated or a wild animal, whether from a kosher species or a non-kosher one, whether it is a small animal or a large animal. If he skins it to use as a mat, as soon as he skins a portion of the hide sufficient to hold onto, i.e., two handbreadths, one who touches the hide that was skinned is pure. Before it is skinned two handbreadths, one who touches the hide is like one who touches meat.
If one skins the animal in order to use its hide for a flask, the hide is considered as connected to the carcass until one skins the entire breast. If one skins an animal from its feet alone, the entire hide is considered as connected. One who touches the hide is like one who touches the meat until the hide is entirely separated from the meat. Similarly, when one skins the hide of crawling animals, the hide is considered as connected until it is skinned in its entirety. Similarly, the hide that is around an animal's neck is considered as connected until it is removed in its entirety.
Any hide that is considered as connected with regard to imparting ritual impurity is also considered as connected with regard to contracting ritual impurity, i.e., if an animal was slaughtered and impurity touched this hide that was connected to the meat, the meat contracts impurity.
י
המפשיט נבלת בהמה או חיה בין טמאה בין טהורה בין דקה בין גסה אם לשטיחה הפשיט כיון שהפשיט מן העור כדי אחיזה והוא שני טפחים הנוגע בעור זה שהופשט טהור ועד שלא הפשיט שני טפחים הנוגע בעור כנוגע בבשר הפשיטה כדי לעשות מן העור חמת הרי העור חיבור עד שיפשיט את כל החזה ואם הפשיטה מרגליה בלבד הרי העור כולו חיבור והנוגע בעור כנוגע בבשר עד שיפריש העור כולו מעל הבשר וכן המפשיט בשרצים חיבור עד שיפשיט כולו עור שעל הצואר חיבור עד שיפשיט כולו וכל עור שהוא חיבור לטמא כך הוא חיבור להתטמא שאם היתה שחוטה ונגעה טומאה בעור זה שהוא חיבור נטמא הבשר:
11
When there is a hide that has an olive-sized portion of meat from a carcass on it, if one touches a strand of the hide that extends outward from the meat or the hair on the other side of the hide that is opposite the meat, he contracts impurity. The rationale is that the hide and its hair are considered as "protecting" the meat.
When does the above apply? When the meat was left over by an animal. When it was left over by a knife, it is considered insignificant with regard to the hide if it was thin.
יא
עור שיש עליו כזית נבילה הנוגע בציב היוצא ממנו ובשערו שכנגדו מאחורי העור נטמא מפני שהעור בשערו שומר לבשר בד"א שפלטתו חיה אבל פלטתו סכין אם היה מרודד בטל אגב העור:
12
When there are two pieces of meat, each half the size of an olive-sized portion on a hide, the hide causes them to be considered as insignificant. They do not impart impurity, neither when touched, nor when carried. The rationale is that any portion of a carcass that does not impart impurity when touched does not impart impurity when carried.
If, however, one skewered two pieces, each half the size of an olive-sized portion, one who carries them is impure because he carried an olive-sized portion of meat from a carcass. One who touches them, by contrast, is pure, because something joined by man is not considered as joined. The liability for carrying the pieces of meat applies provided both pieces are flattened and stuck together so that they are picked up together. If, however, the two half olive-sized portion were separate entities, but held on the same skewer, the person is pure even if he carries them back and forth the entire day.
יב
עור שיש עליו כשני חצאי זיתים בשר נבילה העור מבטלן ואינן מטמאין לא במגע ולא במשא שכל שאינו מטמא מן הנבילה במגע אינו מטמא במשא אבל שני חצאי זיתים שתחבן בקיסם הנושאן טמא שהרי נשא כזית והנוגע טהור שאין חיבורי אדם חיבור והוא שיהיו שניהן מרודדין ודבוקין זה בזה עד שינטלו כאחד אבל אם היה חצי זית זה בפני עצמו וזה בפני עצמו בקיסם אחד אפילו הוליך והביא כל היום כולו טהור:
13
When the meat of a carcass decomposes, becomes spoiled, and is no longer fit for a dog to eat, it is pure. Accordingly, there is an unresolved doubt whether the netzal of an animal carcass imparts impurity or not.
The following laws apply when the meat from a carcass dries out. If it would return to a moist state and be fit for a dog to eat when left to soak in lukewarm water for an entire day, it imparts impurity. If not, it is pure. It does not even impart impurity like impure foods do.
יג
בשר נבילה שנפסד והבאיש ונפסל מלאכול הכלב טהור לפיכך נצל הנבילה ספק אם מטמא בכזית אם לא בשר נבילה שיבש אם יכול לשרות בפושרין מעת לעת לחזור לח וראוי לכלב מטמא ואם לאו טהור ואפילו באוכלין טמאין אינו מטמא:
14
When the meat of an animal carcass was decomposed at the outset and was not fit for human consumption, it is pure, as can be inferred from Deuteronomy 14:21: "Give it to the stranger in your gate and he will eat it." At the outset, it must be fit for a stranger to eat.
יד
בשר נבילה שהיה סרוח מעיקרו ואינו ראוי למאכל אדם ה"ז טהור שנאמר לגר אשר בשעריך תתננה ואכלה עד שתהיה תחילתה ראויה לגר:
15
A placenta found in an animal carcass is considered as waste matter and feces. It does not impart impurity like a carcass. If the person had in mind to eat it, it is susceptible to the impurity associated with food. The dried milk in the stomach and the liquid milk in the stomach of a carcass are entirely pure.
טו
שליא של נבילה הרי היא כפרש וכרעי ואינה מטמאה כנבילה ואם חשב עליה לאכילה מתטמא טומאת אוכלין הקיבה והחלב של נבילה טהורין מכלום:
16
When an animal discharges coagulated blood, even though such a discharge makes it exempt from the laws of the firstborn, it does not impart impurity, neither when touched, nor when carried unless there is the form of a fetus recognizable. The rationale is that it is nullified because there is a majority of other substances that are discharged with it. Therefore, it is pure even though it was initially fit for a stranger to eat together with its mother.
טז
בהמה ששפעה חררת דם אף על פי שנפטרה מן הבכורה אינה מטמאה לא במגע ולא במשא עד שיהיה בה צורת נפל לפי שהיא בטילה ברוב היוצא עמה לפיכך היא טהורה אע"פ שהיתה ראויה לגר אגב אמה:
17
The following laws apply when the carcass of an animal that was not slaughtered became intermingled with that of a slaughtered animal. If the majority of the meat is from the ritually slaughtered animal, the meat from the carcass is considered as insignificant and none of the mixture imparts impurity when touched. If, however, one carries the entire mixture, he contracts impurity.
The reason why the meat of the carcass can be considered insignificant is that it is impossible for the ritually slaughtered meat to be considered as a carcass, but the carcass can become pure if it becomes putrefied. Therefore it can become nullified.
יז
נבילה שנתערבה בשחוטה אם רוב מן השחוטה בטלה הנבילה בשחוטה ואין הכל מטמא במגע אבל אם נשא הכל נטמא שאי אפשר לשחוטה שתחזור נבילה אבל הנבלה אפשר שתטהר כשתסרח לפיכך תבטל:
• Nachalot - Chapter 6
• Hayom Yom: Today's Hayom Yom
1
Although all that is involved is money, a person may not give property as an inheritance to a person who is not fit to inherit, nor may he exclude a rightful heir from inheriting. This is derived from the verse in the passage concerning inheritance, Numbers 27:11: "And it shall be for the children of Israel as a statute of judgment."
This verse implies that this statute will never change, and no stipulation can be made with regard to it. Whether a person made statements while he was healthy or on his deathbed, whether orally or in writing, they are of no consequence.
א
אין אדם יכול להוריש למי שאינו ראוי ליורשו ולא לעקור הירושה מן היורש אע"פ שזה ממון הוא, לפי שנאמר בפרשת נחלות והיתה לבני ישראל לחוקת משפט לומר שחוקה זו לא נשתנה ואין התנאי מועיל בה, בין שצוה והוא בריא בין שהיה שכיב מרע בין על פה בין בכתב אינו מועיל.
2
Therefore, if a person states: "So-and-so is my firstborn son, he should not receive a double portion," or "My son so-and-so should not inherit my estate together with his brothers," his statements are of no consequence. Similarly, if he says: "Let so-and-so inherit my estate" when the dying man has a daughter, or "Let my daughter inherit my estate" when he has a son, his statements are of no consequence. Similar laws apply in all analogous situations.
If, however, he had many heirs - e.g., many sons, brothers, or many daughters - and he says while on his deathbed: "Of all my brothers, only my brother so-and-so should inherit my estate," or "Of all my daughters, only my daughter so-and-so should inherit my estate," his words are binding. This applies whether he made these statements orally or in writing.
If, however, he states: "My son so-and-so should be my sole heir," different rules apply]. If he made this statement orally, his words are binding. If, however, he had a document composed stating that his entire estate should be given to one son, he is considered merely to have appointed him as a guardian, as explained.
ב
לפיכך האומר איש פלוני בני בכורי לא יטול פי שנים, איש פלוני בני לא יירש עם אחיו לא אמר כלום, איש פלוני יירשני במקום שיש לו בת, בתי תירשני במקום שיש לו בן לא אמר כלום וכן כל כיוצא בזה, אבל היו לו יורשין רבים כגון בנים רבים או אחים או בנות ואמר כשהוא שכיב מרע פלוני אחי יירשני מכלל אחי או בתי פלונית תירשני מכלל בנותי דבריו קיימין בין שאמר על פה בין שכתב בכתב, אבל אם אמר פלוני בני יירשני לבדו אם אמר על פה דבריו קיימין, אבל אם כתב כל נכסיו לבנו לא עשהו אלא אפוטרופוס כמו שביארנו.
3
If a person states: "So-and-so my son should inherit half my estate and my other sons should inherit the other half," his words are binding. If, however, he states: "My firstborn should inherit as an ordinary son," or "My firstborn should not receive a double portion among his brothers," his words are of no consequence. This is derived from Deuteronomy 21:16-17: "He cannot give the firstborn rights to the son of the beloved instead of the firstborn, the son of the hated. Instead, he shall recognize the firstborn, the son of the hated."i4
ג
אמר פלוני בני יירש חצי נכסי ושאר בני החצי דבריו קיימין, אבל אם אמר הבכור יירש כפשוט או שאמר לא יירש פי שנים עם אחיו לא אמר כלום שנאמר לא יוכל לבכר את בן האהובה על פני בן השנואה הבכור כי את הבכור בן השנואה יכיר.
4
If the person desiring to bequeath his estate was healthy, he may not increase or decrease either the portion of the firstborn or that of any other heirs.
ד
ואם היה בריא אינו יכול להוסיף ולא לגרוע לא לבכור ולא לאחד משאר היורשין.
5
When does the above apply? When the person making the bequest uses the expression "inherit." If, however, he gives a present, his statements are binding.
Accordingly, when a person apportions his estate verbally to his sons on his deathbed, his statements are binding even though he gave a greater portion to one, reduced the portion of another and equated the portion of the firstborn with that of his other sons. If, however, he used wording that speaks of "inheritance," his statements are of no consequence.
ה
במה דברים אמורים כשאמר בלשון ירושה, אבל אם נתן מתנה דבריו קיימין, לפיכך המחלק נכסיו על פיו לבניו כשהוא שכיב מרע ריבה לאחד ומיעט לאחד והשוה להן הבכור דבריו קיימין, ואם אמר משום ירושה לא אמר כלום.
6
If, when apportioning his estate, a person wrote that he is giving his estate as a present, whether at the beginning, the middle, or the end, his statement is binding even though he also spoke of an inheritance.
What is implied? The person said: "Have this-and-this field given to so-and-so, my son, and let him inherit it," "Let him inherit this-and-this field, have it given to him and let him inherit it," or "Let him inherit it and have it given to him." Since he mentioned a present, even though he spoke of an inheritance at the beginning and/or at the end of his statements, his words are binding.
Similarly, if he was apportioning three fields to three different heirs, and he said: "May so-and-so inherit this-and-this field. This-and-this field should be given to so-and-so, and so-and-so should inherit this-and-this field," the intended recipients acquire the gifts even though wording indicating an inheritance was used with regard to one individual, and wording indicating a present was used with regard to another.
This applies provided that the person making the bequest did not make a significant pause between his statements. If, however, he paused, he must mention giving a present with regard to all three individuals.
ו
כתב בין בתחלה בין באמצע בין בסוף משום מתנה אף על פי שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, כיצד תנתן שדה פלוני לפלוני בני ויירשנה, או שאמר יירשנה ותנתן לו ויירשנה, או יירשנה ותנתן לו, הואיל ויש שם לשון מתנה אע"פ שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, וכן אם היו שלש שדות לשלשה יורשין ואמר יירש פלוני שדה פלונית ותנתן לפלוני שדה פלונית ויירש פלוני שדה פלונית קנו, אע"פ שזה שאמר לו בלשון ירושה אינו זה שאמר לו בלשון מתנה, והוא שלא ישהה בין אמירה לאמירה כדי דבור, אבל אם שהה צריך שיהא לשון המתנה מעורב בשלשתן.
7
What is implied? If the wording mentioning a present was in the middle, he should say: "So-and-so, so-and-so, and so-and-so, should inherit this-and-this field, this-and-this field, and this-and-this field that I gave them as a present, and they should inherit it."
If the wording mentioning a present was in the beginning, he should say: "May this-and-this field, this-and-this field, and this-and-this field be given to so-and-so, so-and-so, and so-and-so, and they should inherit it."
If the wording mentioning a present was at the end, he should say: "May so-and-so, so-and-so, and so-and-so, inherit this-and-this field, this-and-this field, and this-and-this field that I gave to them as a present."
ז
כיצד אם היה לשון המתנה באמצע יאמר פלוני ופלוני יירשו שדה פלוני ופלוני שנתתים להן במתנה ויירשום, ואם היה לשון המתנה בתחלה יאמר תנתן שדה פלוני ופלוני לפלוני ופלוני ויירשום, ואם היה לשון המתנה בסוף יאמר יירש פלוני ופלוני (ופלוני) שדה פלוני ופלוני (ופלוני) שנתתים להן במתנה.
8
Although a husband's right to inherit his wife's estate is a Rabbinic decree, our Sages reinforced their words and gave them the strength of Scriptural Law. Hence, a stipulation in which the husband waives his right to her inheritance is not effective unless he made this stipulation while the woman was consecrated, as we have explained in Hilchot Ishut.
ח
ירושת הבעל אע"פ שהיא מדבריהם עשו חזוק לדבריהם כשל תורה, ואין התנאי מועיל בה אלא אם כן התנה עמה כשהיא ארוסה כמו שביארנו בהלכות אישות.
9
According to Scriptural Law, a gentile inherits his father's estate. With regard to other inheritances, we allow them to follow their own customs.
ט
העכו"ם יורש את אביו דבר תורה, אבל שאר ירושותיהן מניחין אותו לפי מנהגם.
10
A convert does not inherit the estate of his father, a gentile. Nevertheless, our Sages ordained that he be able to inherit the estate as he was entitled previously, lest he return to rebellion against God.
It appears to me that a stipulation can be made with regard to this inheritance, for a gentile is not obligated to accept our Sages' ordinances.
A gentile does not inherit the estate of his father, a convert, nor does one convert inherit another convert's estate, neither according to Scriptural Law nor according to Rabbinic Law.
י
והגר אינו יורש את אביו העכו"ם אלא מדבריהם תקנו לו שיירש כשהיה שמא יחזור למרדו, ויראה לי שתנאי מועיל בירושה זו הואיל ואין העכו"ם מחוייב לעמוד בתקנת חכמים, ואין העכו"ם יורש את אביו הגר ולא גר יורש את גר לא מדברי תורה ולא מדברי סופרים.
11
Our Sages did not derive satisfaction from a person who gives his property to others, taking it away from his heirs. This applies even when the heirs do not conduct themselves properly toward him. Nevertheless, the recipients acquire everything that was given to them.
It is an attribute of piety for a pious person not to act as a witness with regard to a will in which property is being taken from an heir. This applies even when the property is being taken from a son who does not conduct himself properly, and being given to a brother who is wise and who conducts himself properly.
יא
כל הנותן נכסיו לאחרים והניח היורשין, אע"פ שאין היורשין נוהגין (בו) כשורה אין רוח חכמים נוחה הימנו, וזכו האחרים בכל מה שנתן להן, מדת חסידות היא שלא יעיד אדם חסיד בצוואה שמעבירין בו הירושה מן היורש אפילו מבן שאינו נוהג כשורה לאחיו חכם ונוהג כשורה.
12
Although a Jew converts out of the faith, he retains the right to inherit the estates of his Jewish relatives as before. If, however, the court sees fit to make him forfeit his money and penalize him by preventing him from receiving the inheritance so as not to strengthen his hand, they have that power. If he has children " among the Jewish people, the inheritance due their father, the apostate, should be given to them. This is the custom that is always followed in the West.
יב
ישראל שהמיר יורש את קרוביו הישראלים כשהיה, ואם ראו בית דין לאבד את ממונו ולקנסו שלא יירש כדי שלא לחזק את ידיהם הרשות בידן, ואם יש לו בנים בישראל תנתן ירושת אביהן המומר להן, וכן המנהג תמיד במערב.
13
Our Sages commanded that a person should not differentiate between his children in his lifetime, even with regard to a small matter, lest this spawn competition and envy as happened with Joseph and his brothers.
יג
צוו חכמים שלא ישנה אדם בין הבנים בחייו אפילו בדבר מועט שלא יבואו לידי תחרות וקנאה כאחי יוסף עם יוסף.
Nachalot - Chapter 7
1
Heirs are not given their inheritance until they bring clear proof that the person whose estate they are inheriting did in fact die. Even if they heard that he died, or gentiles mentioned that he died in the course of conversation, despite the fact that this is sufficient for license to be given for the person's wife to remarry and to receive the money due her by virtue of her ketubah, the heirs do not receive their inheritance on this basis.
א
אין היורשין נוחלין עד שיביאו ראיה ברורה שמת מורישן, אבל אם שמעו בו שמת או שבאו עכו"ם משיחין לפי תומן, אע"פ שמשיאין את אשתו על פיהם ונוטל כתובתה אין היורשין נוחלין על פיהם.
2
When a woman comes and states: "My husband died," although her testimony is accepted and she is given license to remarry and to receive the money due her by virtue of her ketubah,the heirs do not receive their inheritance on this basis.
If she testifies: "My husband died," and is married by his brother, the brother receives the deceased's estate on the basis of her testimony. This is derived from Deuteronomy 25:6: "He will assume the name of his deceased brother," and he has assumed his position.
ב
האשה שבאת ואמרה מת בעלי אע"פ שהיא נאמנת ותנשא ותטול כתובתה אין היורשין נכנסין לנחלה על פיה, אמרה מת בעלי ונתייבמה הרי יבמה נכנס לנחלה על פיה שנאמר יקום על שם אחיו המת והרי קם.
3
When a person drowned in a body of water that has no end, and witnesses testify that he drowned in their presence and all traces of him were lost, his heirs may inherit his estate on the basis of their testimony, despite the fact that, at the outset, his wife is not permitted to remarry in this situation.
Similarly, if witnesses come and testify that they saw a person fall into a lions' or tigers' den, they saw him crucified with birds eating from his body, he was pierced in battle and died, or he was killed, but his face was not recognizable, but there were definitive signs on his body and they were identified - with regard to these and similar situations, if all traces of the person were lost afterwards, the heirs may assume possession of the inheritance because of such testimony, although the person's wife is not given license to marry.
I maintain that our Sages were stringent concerning these matters only because of the severity of the prohibition involving karetinvolved. With regard to financial matters, by contrast, if witnesses testify with regard to matters that we can presume will lead to death, saying that they saw these matters, all traces of the person are lost, and afterwards it is heard that he died, we allow the heirs to assume possession of the estate on this basis. This is the standard practice followed on an everyday basis in all courts of law. We have not heard about anyone who rules differently regarding this matter.
ג
מי שטבע במים שאין להם סוף ובאו עדים שטבע בפניהם ואבד זכרו, אע"פ שאין משיאין את אשתו לכתחלה הרי היורשין נוחלין על פיהם, וכן אם באו עדים שראוהו שנפל לגוב אריות ונמרים או שראוהו צלוב והעוף אוכל בו, או שנדקר במלחמה ומת או שנהרג ולא הכירו פניו אבל היו לו סימנים מובהקין בגופו והכירו אותם, בכל אלו הדברים וכיוצא בהן אם אבד זכרו אחר כך יורדין לנחלה בעדות זו אף על פי שאין משיאין את אשתו, שאני אומר שלא החמירו בדברים אלו אלא מפני איסור כרת אבל לענין ממון אם העידו העדים בדברים שחזקתן למיתה והעידו שראו אותן הדברים ואבד זכרו ואחר כך נשמע שמת הרי אלו נוחלין על פיהן, וכזה מעשים בכל יום בכל בתי דינין ולא שמענו מי שחלק בדבר זה. 1
4
When a report was heard that a person who had been captive died, and the heirs assumed possession of his estate and divided it among themselves, we do not expropriate it from their possession. A similar law applies when a report is heard about the death of a person who fled because of danger to his life."
If, however, a report was heard that a person who voluntarily left his city died, and the heirs assumed possession of his estate and divided it among themselves, we do expropriate it from their possession unless they bring proof that this person died.
ד
שבוי שנשבה ושמעו שמת וירדו יורשיו לנחלה וחלקו אותה ביניהם אין מוציאין אותה מידן, וכן הבורח מחמת סכנה, אבל היוצא לדעת ששמעו בו שמת וירדו יורשיו לנכסיו וחלקום מוציאין מידן עד שיביאו ראיה שמת מורישן. 2
5
The court is obligated to take responsibility for the property belonging to a person who was taken captive or one who fled because of mortal danger.
What do they do? They entrust all the movable property to a person deemed trustworthy by the court for safekeeping.'9 They give possession of the landed property to relatives who are fit to inherit it, so that they would work the land and care for the property until they know whether the person died or he comes.
When the person who was taken captive or who fled comes, we evaluate the increase in value brought about by the relatives who were granted trusteeship and the benefit they received according to the norms applying to sharecroppers in that region.
Why does the court not appoint a guardian at all times, both for movable property and for landed property, until the owners come or until it is definitely known that they died? Because the court is not obligated to appoint guardians for adults who are intellectually mature.
ה
שבוי שנשבה וברח מחמת סכנת נפשות חייבין בית דין להתעסק בנכסיהן, כיצד עושין, כל המטלטלין יהיו מופקדין ביד נאמן על פי בית דין ומורידין לתוך הקרקעות קרובין הראויין לירושה כדי לעבוד את הקרקעות ולהתעסק בהן עד שיודע שמתו או עד שיבואו, ולכשיבוא השבוי והבורח שמין אלו הקרובים שהורדו מה שעשו ומה שאכלו כמנהג כל האריסין של אותה המדינה, ולמה לא יעמידו בית דין אפוטרופוס לעולם בין במטלטלים בין בקרקעות עד שיבואו הבעלים או עד שיודע בודאי שמתו, לפי שאין בית דין חייבין להעמיד אפוטרופוס לגדולים שהן בני דעת.
6
When a person was taken captive or fled because of danger and left standing grain to reap, or grapes, dates or olives to harvest, the court takes possession of their property and appoints a guardian who will reap or harvest this produce and sell it. The money is then entrusted to the court for safekeeping together with the remainder of the movable property. Afterwards, the relative is given possession of the property as stated in the previous halachah. This procedure is followed because if the relative were given the land at the outset, he might harvest this produce - for it is already as if it had been reaped - and consume it.
This concept also applies with regard to courtyards, inns and stores that are fit to be rented out, do not need work, for here is no difficulty in tending to them, and they are usually not given out in a sharecropping agreement. We do not place them in the possession of an heir, for he would collect the rent and consume it.
What is done instead? The court appoints a collector and has the rent placed in the court until the heir brings proof that the owner died or until the owner comes and takes his property.
ו
נשבה השבוי וברח המסוכן והניח קמה לקצור וענבים לבצור תמרים לגדור וזיתים למסוק, בית דין יורדים לנכסיו ומעמידין להן אפוטרופוס וקוצר ובוצר וגודר ומוסק ומוכר הפירות, ומניחין דמיהן עם שאר המטלטלין בבית דין ואחר כך מורידין הקרוב לנכסיו, שאם ירד תחלה שמא יתלוש אלו הפירות שהן כתלושין ויאכל אותן, והוא הדין בחצרות ופונדקיות וחנויות העשויות לשכר ואינן צריכין עבודה ולא טורח ואין אדם נותן אותן באריסות, אין מורידין להם יורש שהרי גובה השכר ואוכל, אלא כיצד עושין, בית דין מעמידין להן גבאי ויהיה השכר מונח בבית דין עד שיביא ראיה שמת או עד שיבא ויטול שלו.
7
A relative is never given possession of property other than fields, gardens, vineyards and the like. In these properties, he is considered as a sharecropper. This measure is instituted so that the properties will not be ruined and be left fallow and desolate.
ז
ואין מורידין הקרוב לעולם אלא לשדות ולגנות וכרמים וכיוצא בהן שיהיה בהן כאריס כדי שלא יפסדו ונמצאו בורים ונשמים.3
8
The following laws apply when a person left his dwelling place voluntarily, abandoning his property, and we do not where he went or what happened to him. We do not give his property to a relative. If, however, a relative takes possession of it, we do not remove him from it. The court does not have the responsibility to tend to such a person's property and appoint a guardian, neither for the landed property nor for the movable property. The rationale is that he voluntarily departed and abandoned his property.
What are the laws governing this person's property? The movable property should remain in the possession of the person in whose domain it is found until this person comes and claims it or until he dies and it is claimed by heirs.
ח
מי שיצא לדעת והניח נכסיו ואין ידוע להיכן הלך ולא מה אירע לו, אין מורידין קרוב לנכסיו ואם ירד אין מסלקין אותו, ואין בית דין צריכין להטפל בו ולהעמיד לו אפוטרופוס לא לקרקע ולא למטלטלין שהרי לדעתו יצא והניח נכסיו, וכיצד יהיה דין נכסי זה, מטלטלין יעמדו ביד זה שהן תחת ידו עד שיבא זה ויתבע או עד שימות ויתבעו היורשין.
9
With regard to landed property in which he left someone dwelling, we do not collect rent from him. If there is a field or a vineyard left to a sharecropper, it should remain as he left it until he comes. If he left a field or a vineyard fallow, it should be left fallow. The rationale is that he willingly caused the loss of his property, and when a person willingly forfeits his property, we are not required to return it.
ט
והקרקעות מי שהניחו שכן אין לוקחין ממנו שכר, ושדה או כרם שהיה בהן אריס ישארו כמו שהניחו עד שיבוא, ושדה או כרם שהניחם בורים ישארו בורים שהרי הוא ברצונו אבד ממונו ואבדה לדעת אין אנו מצווין להחזירה.
10
If we hear a report that the person who had left voluntarily died, the court collects all the movable property belonging to him and entrusts it to a person whom they consider faithful. They give the fields and vineyards to a relative to care for as a sharecropper, until the heirs bring clear proof that the owner died or until the owner comes.
י
שמעו בו שמת הרי בית דין מוציאין כל המטלטלין ומניחין אותן אצל נאמן על פיהן ומורידין הקרוב לשדות ולכרמים בהן כאריס עד שיביא ראיה ברורה שמת או עד שיבוא.
FOOTNOTES
1.
מי שטבע במים וכו' עד הרי היורשין נוחלין על פיהם. א"א ויש מי שאומר שהיא אינה נוטלת כתובתה שאין אני קורא בה כשתנשאי לאחר תטלי מה שכתוב ליכי עכ"ל.
2.
שבוי שנשבה וכו'. א"א תמה אני על דבריו רבותינו אמרו אפילו בלא שמעו בו שמת מורידין קרוב לנכסיו והוא אומר אפילו בששמעו בו שמת אם ירדו לנחלה אין מוציאין מידם (ועוד ביוצא לדעת ששמעו בו שמת מנין לו שמוציאין אותם מידם) עכ"ל.
3.
ואין מורידין וכו' עד בורים ונשמים. א"א אני איני אומר כן כשאמרו שמין להם כאריס לא אמרו אלא כשיבא וימצא שם פירות אבל כל מה שאכל עד שלא בא שלו הוא עכ"ל.
Nachalot - Chapter 8
1
When the fields of a person who was taken captive, or who fled, or who left voluntarily but was reported to have died are given to a relative in a share-cropping arrangement, we do not entrust them to a minor, lest he ruin the property.
Conversely, we do not give a minor's property to a relative in a share-cropping arrangement. This is a safeguard, lest that person claim that the property belongs to him, that it is his portion that he received through inheritance. The minor's property is not even given to a relative of a relative.
What is implied? There were two brothers, one older and one younger, and the younger was taken captive or fled, we do not give the younger brother's field to the older brother. For the younger brother will not be able to protest. Perhaps the older brother will take possession of the property and after many years, he will claim: "This is my portion that I received through inheritance; I took possession as an inheritance."
Even the son of the brother of the minor who was taken captive is not given the property in a share-cropping agreement, lest he claim: "I inherited this portion because of my father."
א
כשמורידין קרוב לנכסי השבוי או בורח או לנכסי היוצא לדעת ששמעו בו שמת, לא יורידו קטן שמא יפסיד הנכסים, ואין מורידין קרוב לנכסי קטן שמא יטעון ויאמר זה חלקי המגיע לי בירושתי ואפילו קרוב מחמת קרוב אין מורידין, כיצד היו שני אחים אחד גדול ואחד קטן ונשבה הקטן או ברח, אין מורידין הגדול לתוך שדהו מפני שהקטן אינו יכול למחות, ושמא יחזיק זה האח ולאחר שנים יאמר זה חלקי שהגיע לי בירושתי ומחמת ירושה באתי, ואפילו בן אחיו של זה הקטן הנשבה אין מורידין אותו לנכסיו שמא יאמר שמחמת אבי ירשתי חלק זה.
2
No relative is ever given possession of the property of a minor, not even a person whose family connection stems from one's maternal brother, who is not fit to inherit. This is an extra safeguard.
Even if there is a document recording the division of the estate, whether homes or courtyards, the property should not be given to the relative. Even if the relative states: "Write a document stating that I received the field as part of a sharecropping agreement," he should not be given the field. Perhaps the documents will be lost, and after a long period the person will claim that he received it as an inheritance, or that he received it as an inheritance from a relative who received it as an inheritance.
An incident once occurred concerning an old woman who had three daughters. The old woman and one daughter were taken captive. A second daughter died and left a son below the age of majority. The Sages said: We do not give the property to the remaining daughter in a sharecropping agreement, for perhaps the elderly woman died and thus one third of the estate would belong to the minor, and we do not give a relative property belonging to a minor. Similarly, we do not give the property to the minor. For perhaps the old woman is still alive, and the property of a person taken captive should not be given to a minor.
"What should be done instead? Since a guardian must be appointed for the half designated for the minor, we appoint a guardian for the old woman's entire estate."
Afterwards, it was reported that the older woman died. Our Sages said: "The remaining daughter should receive the third that is her portion of the inheritance. The minor should receive the third that is his portion of the older woman's estate. And a guardian should be appointed for the third that belongs to the daughter in captivity, because of the portion of it that the minor might receive. For if the daughter in captivity also dies, the minor would receive one half of her third." Similar principles apply in all analogous situations.
ב
לעולם אין מורידין קרוב לנכסי קטן אפילו קרוב מחמת אחי האם שאינן ראויין לירש, הרחקה יתירה היא זו ואפילו יש ביניהן שטר חלוקה בין בבתים בין בשדות לא ירד, ואפילו אמר כתבו עלי שטר אריסות לא ירד שמא יאבדו השטרות ויארכו הימים ויטעון ויאמר שזה חלק ירושה בא לו (מחמתו או) מחמת מורישיו, מעשה באשה אחת שהיו לה שלש בנות ונשבית הזקנה היא ובת אחת ומתה בת שניה והניחה בן קטן, ואמרו חכמים אין מורידין זו הבת הנשארה לנכסים שמא מתה הזקנה ונמצאו שליש נכסים אלו לקטן ואין מורידין קרוב לנכסי קטן, וכן אין מורידין לזה הקטן בנכסים שמא עדיין הזקנה בחיים ואין מורידין קטן לנכסי שבוי, אלא כיצד עושין, מתוך שצריך להעמיד אפוטרופוס לחצי של קטן מעמידין אפוטרופוס על כל נכסי הזקנה, אחר זמן שמעו שמתה הזקנה אמרו חכמים תרד הבת הנשארה לשליש הנכסים שהוא חלק ירושתה וירד הקטן לשליש שהוא חלקו מנכסי הזקנה, והשליש של בת השבויה מעמידין לו אפוטרופוס מפני חלק הקטן שמא מתה גם הבת השבויה ויש לזה הקטן חצי השליש שלה וכן כל כיוצא בזה.
• Shabbat, 21 Elul, 5776 · 24 September 2016
• "Today's Day"
• Tuesday, Elul 21, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Shlishi with Rashi.
Tehillim: 104-105. Also 61-63.
Tanya: XVII. It is known (p. 481) ...note there carefully]. (p. 483).
Our first father, Avraham, as a result of his avoda with self-sacrifice to make G-d - the one G-d - widely known among all mankind, merited to bequeath to his descendants (to the end of all generations) pure faith in G-d and His Torah. Hence, every Jewish man and woman has the power and fortitude to offer his life for the holy Torah.1
FOOTNOTES
1.See Tanya Ch. 18, Ch. 25.
• Daily Thought:• "Today's Day"
• Tuesday, Elul 21, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Shlishi with Rashi.
Tehillim: 104-105. Also 61-63.
Tanya: XVII. It is known (p. 481) ...note there carefully]. (p. 483).
Our first father, Avraham, as a result of his avoda with self-sacrifice to make G-d - the one G-d - widely known among all mankind, merited to bequeath to his descendants (to the end of all generations) pure faith in G-d and His Torah. Hence, every Jewish man and woman has the power and fortitude to offer his life for the holy Torah.1
FOOTNOTES
1.See Tanya Ch. 18, Ch. 25.
The Signature
When He had finished His world, complete and whole, each thing in its place, the earth below and the heavens beyond,
. . . it was then that the Artist signed His holy name, a stillness within the busy painting, a vacuum in time, a pocket of silence within the polyphony, so that the Infinite Light could kiss the finite world, enter within and grant it life.
And He called that silence Shabbat.
Within each thing there is a Shabbat, a sense of wonder, of knowing that there is something greater, something it will never truly know, and a yearning to receive from there.
With that yearning, it receives life. Without it, nothing can survive.
For it is that emptiness that allows the Infinite to enter.
-------When He had finished His world, complete and whole, each thing in its place, the earth below and the heavens beyond,
. . . it was then that the Artist signed His holy name, a stillness within the busy painting, a vacuum in time, a pocket of silence within the polyphony, so that the Infinite Light could kiss the finite world, enter within and grant it life.
And He called that silence Shabbat.
Within each thing there is a Shabbat, a sense of wonder, of knowing that there is something greater, something it will never truly know, and a yearning to receive from there.
With that yearning, it receives life. Without it, nothing can survive.
For it is that emptiness that allows the Infinite to enter.
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