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.’
Today's Laws & Customs:
• Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 55</ br> Chapter 56 </ br> Chapter 57
Psalms 55:1 (0) For the leader. With stringed instruments. A maskil of David:
2 (1) Listen, God, to my prayer!
Don’t hide yourself from my plea!
3 (2) Pay attention to me, and answer me!
I am panic-stricken as I make my complaint,
I shudder 4 (3) at how the enemy shouts,
at how the wicked oppress;
for they keep heaping trouble on me
and angrily tormenting me.
5 (4) My heart within me is pounding in anguish,
the terrors of death press down on me,
6 (5) fear and trembling overwhelm me,
horror covers me.
7 (6) I said, “I wish I had wings like a dove!
Then I could fly away and be at rest.
8 (7) Yes, I would flee to a place far off,
I would stay in the desert. (Selah)
9 (8) I would quickly find me a shelter
from the raging wind and storm.”
10 (9) Confuse, Adonai, confound their speech!
For I see violence and fighting in the city.
11 (10) Day and night they go about its walls;
within are malice and mischief.
12 (11) Ruin is rife within it,
oppression and fraud never leave its streets.
13 (12) For it was not an enemy who insulted me;
if it had been, I could have borne it.
It was not my adversary who treated me with scorn;
if it had been, I could have hidden myself.
14 (13) But it was you, a man of my own kind,
my companion, whom I knew well.
15 (14) We used to share our hearts with each other;
in the house of God we walked with the crowd.
16 (15) May he put death on them;
let them go down alive to Sh’ol;
for evil is in their homes
and also in their hearts.
17 (16) But I will call on God,
and Adonai will save me.
18 (17) Evening, morning and noon I complain
and moan; but he hears my voice.
19 (18) He redeems me and gives me peace,
so that no one can come near me.
For there were many who fought me.
20 (19) God will hear and will humble them,
yes, he who has sat on his throne from the start. (Selah)
For they never change,
and they don’t fear God.
21 (20) [My companion] attacked those
who were at peace with him;
he broke his solemn word.
22 (21) What he said sounded smoother than butter,
but his heart was at war.
His words seemed more soothing than oil,
but in fact they were sharp swords.
23 (22) Unload your burden on Adonai,
and he will sustain you.
He will never permit
the righteous to be moved.
24 (23) But you will bring them down, God,
into the deepest pit.
Those men, so bloodthirsty and treacherous,
will not live out half their days.
But for my part, [Adonai,]
I put my trust in you.
56:1 (0) For the leader. Set to “The Silent Dove in the Distance.” By David; a mikhtam, when the P’lishtim captured him in Gat:
2 (1) Show me favor, God;
for people are trampling me down —
all day they fight and press on me.
3 (2) Those who are lying in wait for me
would trample on me all day.
For those fighting against me are many.
Most High, 4 (3) when I am afraid,
I put my trust in you.
5 (4) In God — I praise his word —
in God I trust; I have no fear;
what can human power do to me?
6 (5) All day long they twist my words;
their only thought is to harm me.
7 (6) They gather together and hide themselves,
spying on my movements, hoping to kill me.
8 (7) Because of their crime, they cannot escape;
in anger, God, strike down the peoples.
9 (8) You have kept count of my wanderings;
store my tears in your water-skin —
aren’t they already recorded in your book?
10 (9) Then my enemies will turn back
on the day when I call;
this I know: that God is for me.
11 (10) In God — I praise his word —
in Adonai — I praise his word —
12 (11) in God I trust; I have no fear;
what can mere humans do to me?
13 (12) God, I have made vows to you;
I will fulfill them with thank offerings to you.
14 (13) For you rescued me from death,
you kept my feet from stumbling,
so that I can walk in God’s presence,
in the light of life.
57:1 (0) For the leader. Set to “Do Not Destroy.” By David, a mikhtam, when he fled from Sha’ul into the cave:
2 (1) Show me favor, God, show me favor;
for in you I have taken refuge.
Yes, I will find refuge in the shadow of your wings
until the storms have passed.
3 (2) I call to God, the Most High,
to God, who is accomplishing his purpose for me.
4 (3) He will send from heaven and save me
when those who would trample me down mock me. (Selah)
God will send his grace and his truth.
5 (4) I am surrounded by lions,
I am lying down among people breathing fire,
men whose teeth are spears and arrows
and their tongues sharp-edged swords.
6 (5) Be exalted, God, above heaven!
May your glory be over all the earth!
7 (6) They prepared a snare for my feet,
but I am bending over [to avoid it].
They dug a pit ahead of me,
but they fell into it themselves. (Selah)
8 (7) My heart is steadfast, God, steadfast.
I will sing and make music.
9 (8) Awake, my glory! Awake, lyre and lute!
I will awaken the dawn.
10 (9) I will thank you, Adonai, among the peoples;
I will make music to you among the nations.
11 (10) For your grace is great, all the way to heaven,
and your truth, all the way to the skies.
12 (11) Be exalted, God, above heaven!
May your glory be over all the earth!
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 Quote:
Whoever has faith in individual Divine Providence knows that "Man's steps are established by G-d" (Psalms 37:23)--that this particular soul must purify and improve something specific in a particular place. For centuries, or even since the world's creation, that which needs purification or improvement waits for this soul to come and purify or improve it. The soul too, has been waiting - ever since it came into being - for its time to descend, so that it can discharge the tasks of purification and improvement assigned to it...[Hayom Yom, Elul 3]
Daily] Study:
Chitas and Rambam for today:
Chumash: Parshat Ki Tavo, 5th Portion (Deuteronomy 27:11-28:6) with Rashi
• Deuteronomy Chapter 27
11And Moses commanded the people on that day, saying, יאוַיְצַ֤ו משֶׁה֙ אֶת־הָעָ֔ם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר:
12When you cross the Jordan, the following shall stand upon Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. יבאֵלֶּה יַֽעַמְד֞וּ לְבָרֵ֤ךְ אֶת־הָעָם֙ עַל־הַ֣ר גְּרִזִּ֔ים בְּעָבְרְכֶ֖ם אֶת־הַיַּרְדֵּ֑ן שִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וְיוֹסֵ֥ף וּבִנְיָמִֽן:
to bless the people: As it is found in Tractate Sotah (32a): Six tribes ascended to the top of Mount Gerizim and [the other] six to the top of Mount Ebal; the kohanim , the Levites and the [holy] ark stood below in the middle. The Levites turned their faces towards Mount Gerizim and began with the blessing: “Blessed be the man who does not make a graven or molten image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] answered “Amen!” Then [the Levites] turned their faces towards Mount Ebal and began with the curse, saying: “Cursed be the man who makes any graven [or molten] image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] responded “Amen!” The Levites then turned their faces once again towards Mount Gerizim, and said: “Blessed be he who does not degrade his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!” The Levites] would then turn their faces once again towards Mount Ebal, and say: “Cursed be he who degrades his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!”]. Thus [it would continue] in this manner for all of them [the blessings and curses] until [the very last curse, namely (verse 26)]:“Cursed be the one who does not uphold [the words of this Torah].” לברך את העם: כדאיתא במסכת סוטה (לב א) ששה שבטים עלו לראש הר גריזים, וששה לראש הר עיבל והכהנים והלוים והארון למטה באמצע הפכו לוים פניהם כלפי הר גריזים ופתחו בברכה ברוך האיש אשר לא יעשה פסל ומסכה וגו' ואלו ואלו עונין אמן. חזרו והפכו פניהם כלפי הר עיבל ופתחו בקללה ואומרים, (פסוק טו) ארור האיש אשר יעשה פסל וגו' וכן כולם עד (פסוק כו) ארור אשר לא יקים:
13And the following shall stand upon Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naftali. יגוְאֵ֛לֶּה יַֽעַמְד֥וּ עַל־הַקְּלָלָ֖ה בְּהַ֣ר עֵיבָ֑ל רְאוּבֵן֙ גָּ֣ד וְאָשֵׁ֔ר וּזְבוּלֻ֖ן דָּ֥ן וְנַפְתָּלִֽי:
14The Levites shall speak up, saying to every individual of Israel, in a loud voice: ידוְעָנ֣וּ הַֽלְוִיִּ֗ם וְאָֽמְר֛וּ אֶל־כָּל־אִ֥ישׁ יִשְׂרָאֵ֖ל ק֥וֹל רָֽם:
15"Cursed be the man who makes any graven or molten image an abomination to the Lord, the handiwork of a craftsman and sets it up in secret! And all the people shall respond, saying, 'Amen!' טואָר֣וּר הָאִ֡ישׁ אֲשֶׁ֣ר יַֽעֲשֶׂה֩ פֶ֨סֶל וּמַסֵּכָ֜ה תּֽוֹעֲבַ֣ת יְהֹוָ֗ה מַֽעֲשֵׂ֛ה יְדֵ֥י חָרָ֖שׁ וְשָׂ֣ם בַּסָּ֑תֶר וְעָנ֧וּ כָל־הָעָ֛ם וְאָֽמְר֖וּ אָמֵֽן:
16Cursed be he who degrades his father and mother. And all the people shall say, 'Amen!' טזאָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who degrades his father: Heb. מַקְלֶה אָבִיו [The word מַקְלֶה means:] to treat cheaply [i.e., with disrespect]. It is similar to the verse, “וְנִקְלָה אָחִיךָ, your brother will be degraded” (Deut. 25:3). מקלה אביו: מזלזל לשון ונקלה אחיך (לעיל כ"ה, ג):
17Cursed be he who moves back his neighbor's landmark. And all the people shall say, 'Amen!' יזאָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who moves back his neighbor’s landmark: Heb. מַסִּיג גְּבוּל, moving it back and stealing the land. [The term מַסִּיג] is an expression similar to,“has turned backwards (וְהֻסַּג אָחוֹר) ” (Isa. 59:14). מסיג גבול: מחזירו לאחוריו וגונב את הקרקע לשון והוסג אחור (ישעיה נט, יד):
18Cursed be he who misguides a blind person on the way. And all the people shall say, 'Amen!' יחאָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who misguides a blind person: One [figuratively] blind regarding some matter [i.e., ignorant or inexperienced], and [knowingly] giving him bad advice. משגה עור: הסומא בדבר ומשיאו עצה רעה:
19Cursed be he who perverts the judgment of the stranger, the orphan, or the widow. And all the people shall say, 'Amen!' יטאָר֗וּר מַטֶּ֛ה מִשְׁפַּ֥ט גֵּֽר־יָת֖וֹם וְאַלְמָנָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
20Cursed be he who lies with his father's wife, thus uncovering the corner of his father's garment. And all the people shall say, 'Amen!' כאָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
21Cursed be he who lies with any animal. And all the people shall say, 'Amen!' כאאָר֕וּר שֹׁכֵ֖ב עִם־כָּל־בְּהֵמָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
22Cursed be he who lies with his sister, his father's daughter or his mother's daughter. And all the people shall say, 'Amen!' כבאָר֗וּר שֹׁכֵב֙ עִם־אֲחֹת֔וֹ בַּת־אָבִ֖יו א֣וֹ בַת־אִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
23Cursed be he who lies with his mother in law. And all the people shall say, 'Amen!' כגאָר֕וּר שֹׁכֵ֖ב עִם־חֹֽתַנְתּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
24Cursed be he who strikes his fellow in secret. And all the people shall say, 'Amen!' כדאָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who strikes his fellow in secret: [Scripture] is speaking of [someone who causes harm to his fellow Jew through] slander (Pirkei d’Rabbi Eliezer 53). I saw in the Yesod of Rabbi Moshe Hadarshan that there are eleven curses here, corresponding to eleven tribes. [Each of eleven tribes was blessed by Moses before he passed away. Here, we learn that every tribe had an allusionary curse attached to it, as if in admonishment: “If you do God’s will, you will be granted the blessing, but if not, then there is a curse attached.”] But in allusion to [the tribe of] Simeon, [Moses] did not write“Cursed be he…,” for [Moses] did not intend to bless [the tribe of] Simeon [individually] prior to his passing, when he blessed the other tribes. Therefore, [Moses] did not wish to curse them [either. Moses did not deem the tribe of Simeon deserving of a direct blessing before he passed away, on account of the shocking incident at Shittim which involved the leader of the tribe of Simeon having illicit relations with a Midianite princess. See Num. 25:1-15]. מכה רעהו בסתר: על לשון הרע הוא אומר. ראיתי ביסודו של רבי משה הדרשן י"א ארורים יש כאן כנגד י"א שבטים וכנגד שמעון לא כתב ארור לפי שלא היה בלבו לברכו לפני מותו כשברך שאר השבטים לכך לא רצה לקללו:
25Cursed be he who takes a bribe to put an innocent person to death. And all the people shall say, 'Amen!' כהאָרוּר֙ לֹקֵ֣חַ שֹׁ֔חַד לְהַכּ֥וֹת נֶ֖פֶשׁ דַּ֣ם נָקִ֑י וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
26Cursed be he who does not uphold the words of this Torah, to fulfill them. And all the people shall say, 'Amen!' כואָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַֽעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who does not uphold [the words of this Torah]: Here [in this curse,] Moses included the entire Torah, and they accepted it upon themselves with a curse and an oath. — [see Shevuoth 36a] אשר לא יקים: כאן כלל את כל התורה כולה וקבלוה עליהם באלה ובשבועה:
Deuteronomy Chapter 28
1And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth. אוְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עֶלְי֔וֹן עַ֖ל כָּל־גּוֹיֵ֥י הָאָֽרֶץ:
2And all these blessings will come upon you and cleave to you, if you obey the Lord, your God. בוּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
3You shall be blessed in the city, and you shall be blessed in the field. גבָּר֥וּךְ אַתָּ֖ה בָּעִ֑יר וּבָר֥וּךְ אַתָּ֖ה בַּשָּׂדֶֽה:
4Blessed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, the offspring of your cattle, and the flocks of your sheep. דבָּר֧וּךְ פְּרִֽי־בִטְנְךָ֛ וּפְרִ֥י אַדְמָֽתְךָ֖ וּפְרִ֣י בְהֶמְתֶּ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּר֥וֹת צֹאנֶֽךָ:
the offspring of your cattle: Heb. שְׁגַר אֲלָפֶיךָ, the young which are born from your cattle, [that is,] which the animal sends forth (מְשַׁגֶּרֶת) from its womb. שגר אלפיך: ולדות בקרך שהבהמה משגרת ממעיה:
and the flocks of your sheep: Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ [This expression is to be understood] as it is rendered by the Targum [Onkelos]: “וְעֶדְרֵי עָנָךְ, and the flocks of your sheep.” Our Rabbis, however, said: Why are [sheep] עַשְׁתְּרוֹת ? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b) and maintain them, as עַשְׁתְּרוֹת, which are strong rocks. ועשתרות צאנך: כתרגומו. ורבותינו אמרו למה נקרא שמם עשתרות שמעשירות את בעליהן ומחזיקות אותם כעשתרות הללו שהן סלעים חזקים:
5Blessed will be your basket and your kneading bowl. הבָּר֥וּךְ טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
Blessed will be your basket: Your fruits. Another explanation of טַנְאֲךָ: liquids which you strain through baskets [used as strainers]. ברוך טנאך: פירותיך. דבר אחר טנאך דבר לח שאתה מסנן בסלים:
and your kneading bowl: Heb. וּמִשְׁאַרְתֶּךָ. Something dry, which remains (נִשְׁאָר) in the receptacle and does not flow through. [This interpretation follows the latter interpretation in the above Rashi. According to the former interpretation, this means simply “your kneading bowl.” ומשארתך: דבר יבש שנשאר בכלי ואינו זב:
6You shall be blessed when you come, and you shall be blessed when you depart. ובָּר֥וּךְ אַתָּ֖ה בְּבֹאֶ֑ךָ וּבָר֥וּךְ אַתָּ֖ה בְּצֵאתֶֽךָ:
Blessed will you be when you come, and blessed will you be when you depart: May your departure from the world be as free of sin as was your entry into the world. — [B.M. 107a] ברוך אתה בבאך וברוך אתה בצאתך: שתהא יציאתך מן העולם בלא חטא כביאתך לעולם:
Daily Tehillim: Psalms Chapters 90-96
• 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 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
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 55, 56 and 57.
Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Tanya: Iggeret HaKodesh, beginning of Epistle 16
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 19 Elul, 5776 · 22 September 2016
• Iggeret HaKodesh, beginning of Epistle 16
• לאנשי קהילת
Rambam: Sefer Hamitzvos:
Chumash: Parshat Ki Tavo, 5th Portion (Deuteronomy 27:11-28:6) with Rashi
• Deuteronomy Chapter 27
11And Moses commanded the people on that day, saying, יאוַיְצַ֤ו משֶׁה֙ אֶת־הָעָ֔ם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר:
12When you cross the Jordan, the following shall stand upon Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. יבאֵלֶּה יַֽעַמְד֞וּ לְבָרֵ֤ךְ אֶת־הָעָם֙ עַל־הַ֣ר גְּרִזִּ֔ים בְּעָבְרְכֶ֖ם אֶת־הַיַּרְדֵּ֑ן שִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וְיוֹסֵ֥ף וּבִנְיָמִֽן:
to bless the people: As it is found in Tractate Sotah (32a): Six tribes ascended to the top of Mount Gerizim and [the other] six to the top of Mount Ebal; the kohanim , the Levites and the [holy] ark stood below in the middle. The Levites turned their faces towards Mount Gerizim and began with the blessing: “Blessed be the man who does not make a graven or molten image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] answered “Amen!” Then [the Levites] turned their faces towards Mount Ebal and began with the curse, saying: “Cursed be the man who makes any graven [or molten] image…,” and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] responded “Amen!” The Levites then turned their faces once again towards Mount Gerizim, and said: “Blessed be he who does not degrade his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!” The Levites] would then turn their faces once again towards Mount Ebal, and say: “Cursed be he who degrades his father and mother,” [and the tribes on Mount Gerizim and those on Mount Ebal responded “Amen!”]. Thus [it would continue] in this manner for all of them [the blessings and curses] until [the very last curse, namely (verse 26)]:“Cursed be the one who does not uphold [the words of this Torah].” לברך את העם: כדאיתא במסכת סוטה (לב א) ששה שבטים עלו לראש הר גריזים, וששה לראש הר עיבל והכהנים והלוים והארון למטה באמצע הפכו לוים פניהם כלפי הר גריזים ופתחו בברכה ברוך האיש אשר לא יעשה פסל ומסכה וגו' ואלו ואלו עונין אמן. חזרו והפכו פניהם כלפי הר עיבל ופתחו בקללה ואומרים, (פסוק טו) ארור האיש אשר יעשה פסל וגו' וכן כולם עד (פסוק כו) ארור אשר לא יקים:
13And the following shall stand upon Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naftali. יגוְאֵ֛לֶּה יַֽעַמְד֥וּ עַל־הַקְּלָלָ֖ה בְּהַ֣ר עֵיבָ֑ל רְאוּבֵן֙ גָּ֣ד וְאָשֵׁ֔ר וּזְבוּלֻ֖ן דָּ֥ן וְנַפְתָּלִֽי:
14The Levites shall speak up, saying to every individual of Israel, in a loud voice: ידוְעָנ֣וּ הַֽלְוִיִּ֗ם וְאָֽמְר֛וּ אֶל־כָּל־אִ֥ישׁ יִשְׂרָאֵ֖ל ק֥וֹל רָֽם:
15"Cursed be the man who makes any graven or molten image an abomination to the Lord, the handiwork of a craftsman and sets it up in secret! And all the people shall respond, saying, 'Amen!' טואָר֣וּר הָאִ֡ישׁ אֲשֶׁ֣ר יַֽעֲשֶׂה֩ פֶ֨סֶל וּמַסֵּכָ֜ה תּֽוֹעֲבַ֣ת יְהֹוָ֗ה מַֽעֲשֵׂ֛ה יְדֵ֥י חָרָ֖שׁ וְשָׂ֣ם בַּסָּ֑תֶר וְעָנ֧וּ כָל־הָעָ֛ם וְאָֽמְר֖וּ אָמֵֽן:
16Cursed be he who degrades his father and mother. And all the people shall say, 'Amen!' טזאָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who degrades his father: Heb. מַקְלֶה אָבִיו [The word מַקְלֶה means:] to treat cheaply [i.e., with disrespect]. It is similar to the verse, “וְנִקְלָה אָחִיךָ, your brother will be degraded” (Deut. 25:3). מקלה אביו: מזלזל לשון ונקלה אחיך (לעיל כ"ה, ג):
17Cursed be he who moves back his neighbor's landmark. And all the people shall say, 'Amen!' יזאָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who moves back his neighbor’s landmark: Heb. מַסִּיג גְּבוּל, moving it back and stealing the land. [The term מַסִּיג] is an expression similar to,“has turned backwards (וְהֻסַּג אָחוֹר) ” (Isa. 59:14). מסיג גבול: מחזירו לאחוריו וגונב את הקרקע לשון והוסג אחור (ישעיה נט, יד):
18Cursed be he who misguides a blind person on the way. And all the people shall say, 'Amen!' יחאָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who misguides a blind person: One [figuratively] blind regarding some matter [i.e., ignorant or inexperienced], and [knowingly] giving him bad advice. משגה עור: הסומא בדבר ומשיאו עצה רעה:
19Cursed be he who perverts the judgment of the stranger, the orphan, or the widow. And all the people shall say, 'Amen!' יטאָר֗וּר מַטֶּ֛ה מִשְׁפַּ֥ט גֵּֽר־יָת֖וֹם וְאַלְמָנָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
20Cursed be he who lies with his father's wife, thus uncovering the corner of his father's garment. And all the people shall say, 'Amen!' כאָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
21Cursed be he who lies with any animal. And all the people shall say, 'Amen!' כאאָר֕וּר שֹׁכֵ֖ב עִם־כָּל־בְּהֵמָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
22Cursed be he who lies with his sister, his father's daughter or his mother's daughter. And all the people shall say, 'Amen!' כבאָר֗וּר שֹׁכֵב֙ עִם־אֲחֹת֔וֹ בַּת־אָבִ֖יו א֣וֹ בַת־אִמּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
23Cursed be he who lies with his mother in law. And all the people shall say, 'Amen!' כגאָר֕וּר שֹׁכֵ֖ב עִם־חֹֽתַנְתּ֑וֹ וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
24Cursed be he who strikes his fellow in secret. And all the people shall say, 'Amen!' כדאָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who strikes his fellow in secret: [Scripture] is speaking of [someone who causes harm to his fellow Jew through] slander (Pirkei d’Rabbi Eliezer 53). I saw in the Yesod of Rabbi Moshe Hadarshan that there are eleven curses here, corresponding to eleven tribes. [Each of eleven tribes was blessed by Moses before he passed away. Here, we learn that every tribe had an allusionary curse attached to it, as if in admonishment: “If you do God’s will, you will be granted the blessing, but if not, then there is a curse attached.”] But in allusion to [the tribe of] Simeon, [Moses] did not write“Cursed be he…,” for [Moses] did not intend to bless [the tribe of] Simeon [individually] prior to his passing, when he blessed the other tribes. Therefore, [Moses] did not wish to curse them [either. Moses did not deem the tribe of Simeon deserving of a direct blessing before he passed away, on account of the shocking incident at Shittim which involved the leader of the tribe of Simeon having illicit relations with a Midianite princess. See Num. 25:1-15]. מכה רעהו בסתר: על לשון הרע הוא אומר. ראיתי ביסודו של רבי משה הדרשן י"א ארורים יש כאן כנגד י"א שבטים וכנגד שמעון לא כתב ארור לפי שלא היה בלבו לברכו לפני מותו כשברך שאר השבטים לכך לא רצה לקללו:
25Cursed be he who takes a bribe to put an innocent person to death. And all the people shall say, 'Amen!' כהאָרוּר֙ לֹקֵ֣חַ שֹׁ֔חַד לְהַכּ֥וֹת נֶ֖פֶשׁ דַּ֣ם נָקִ֑י וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
26Cursed be he who does not uphold the words of this Torah, to fulfill them. And all the people shall say, 'Amen!' כואָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַֽעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן:
who does not uphold [the words of this Torah]: Here [in this curse,] Moses included the entire Torah, and they accepted it upon themselves with a curse and an oath. — [see Shevuoth 36a] אשר לא יקים: כאן כלל את כל התורה כולה וקבלוה עליהם באלה ובשבועה:
Deuteronomy Chapter 28
1And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth. אוְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עֶלְי֔וֹן עַ֖ל כָּל־גּוֹיֵ֥י הָאָֽרֶץ:
2And all these blessings will come upon you and cleave to you, if you obey the Lord, your God. בוּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ:
3You shall be blessed in the city, and you shall be blessed in the field. גבָּר֥וּךְ אַתָּ֖ה בָּעִ֑יר וּבָר֥וּךְ אַתָּ֖ה בַּשָּׂדֶֽה:
4Blessed will be the fruit of your womb, the fruit of your soil, the fruit of your livestock, the offspring of your cattle, and the flocks of your sheep. דבָּר֧וּךְ פְּרִֽי־בִטְנְךָ֛ וּפְרִ֥י אַדְמָֽתְךָ֖ וּפְרִ֣י בְהֶמְתֶּ֑ךָ שְׁגַ֥ר אֲלָפֶ֖יךָ וְעַשְׁתְּר֥וֹת צֹאנֶֽךָ:
the offspring of your cattle: Heb. שְׁגַר אֲלָפֶיךָ, the young which are born from your cattle, [that is,] which the animal sends forth (מְשַׁגֶּרֶת) from its womb. שגר אלפיך: ולדות בקרך שהבהמה משגרת ממעיה:
and the flocks of your sheep: Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ [This expression is to be understood] as it is rendered by the Targum [Onkelos]: “וְעֶדְרֵי עָנָךְ, and the flocks of your sheep.” Our Rabbis, however, said: Why are [sheep] עַשְׁתְּרוֹת ? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b) and maintain them, as עַשְׁתְּרוֹת, which are strong rocks. ועשתרות צאנך: כתרגומו. ורבותינו אמרו למה נקרא שמם עשתרות שמעשירות את בעליהן ומחזיקות אותם כעשתרות הללו שהן סלעים חזקים:
5Blessed will be your basket and your kneading bowl. הבָּר֥וּךְ טַנְאֲךָ֖ וּמִשְׁאַרְתֶּֽךָ:
Blessed will be your basket: Your fruits. Another explanation of טַנְאֲךָ: liquids which you strain through baskets [used as strainers]. ברוך טנאך: פירותיך. דבר אחר טנאך דבר לח שאתה מסנן בסלים:
and your kneading bowl: Heb. וּמִשְׁאַרְתֶּךָ. Something dry, which remains (נִשְׁאָר) in the receptacle and does not flow through. [This interpretation follows the latter interpretation in the above Rashi. According to the former interpretation, this means simply “your kneading bowl.” ומשארתך: דבר יבש שנשאר בכלי ואינו זב:
6You shall be blessed when you come, and you shall be blessed when you depart. ובָּר֥וּךְ אַתָּ֖ה בְּבֹאֶ֑ךָ וּבָר֥וּךְ אַתָּ֖ה בְּצֵאתֶֽךָ:
Blessed will you be when you come, and blessed will you be when you depart: May your departure from the world be as free of sin as was your entry into the world. — [B.M. 107a] ברוך אתה בבאך וברוך אתה בצאתך: שתהא יציאתך מן העולם בלא חטא כביאתך לעולם:
Daily Tehillim: Psalms Chapters 90-96
• 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 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
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 55, 56 and 57.
Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Tanya: Iggeret HaKodesh, beginning of Epistle 16
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 19 Elul, 5776 · 22 September 2016
• Iggeret HaKodesh, beginning of Epistle 16
• לאנשי קהילת
To the members of the community of . . .
It has already been noted that the Alter Rebbe devoted many of the letters that comprise Iggeret HaKodesh to the theme oftzedakah, particularly when dedicated to the support of those who engage in Torah study and divine service in Eretz Yisrael. As its opening salutation indicates, the present letter is one of those sent to a particular community. Its economic state was dismal,1 and word had reached the Alter Rebbe that its charitable contributions for the Kollel Chabad Fund had fallen off accordingly.
The Alter Rebbe therefore writes that he is aware of their hardships, but it remains imperative that they maintain their regular level of generosity. The reasons he enumerates are based on the requirements of Torah law, as well as on considerations that surpass the letter of the law.
אהוביי אחיי ורעיי אשר כנפשי
My beloved, my brethren and friends, who are to me like my own soul.
Certain qualities are uniquely found in the closeness and love of brothers, and other qualities, in the warm devotion of friends.2 In writing “my brethren and friends,” the Alter Rebbe indicates that his letter wells from both kinds of brotherliness.
הנה לא נעלם ממני צוק העתים
The hardships of these times are not hidden from me,
אשר נתדלדלה הפרנסה
in that the means for earning a livelihood have declined,
ובפרט הידועים לי ממחניכם, אשר מטה ידם
especially among those known to me from your community, whose hands have faltered,
בלי שום משען ומשענה
so that they are without any providers at all,3 with no work available for either husband or wife,
וממש לווים ואוכלים
and they literally borrow in order to eat.4
ה׳ ירחם עליהם, וירחיב להם בצר, בקרוב
May G‑d show them compassion and speedily bring them respite from their straits.
ועם כל זה, לא טוב הם עושים לנפשם
Nonetheless, they are not acting rightly unto their souls,
לפי הנשמע, אשר קפצו ידם הפתוחה מעודם עד היום הזה
according to reports that they close their hand which all their life long, to this very day, has been open
ליתן ביד מלאה ועין יפה לכל הצטרכות ההכרחיות, לדי מחסורי האביונים נקיים
to give with a full hand and a generous eye5 for all vital necessities to satisfy the needs of the “clean” destitutes6
אשר עיניהם נשואות אלינו
whose eyes are lifted unto us.
This refers to the destitute of Eretz Yisrael who had absolutely no means of support other than the charitable fund of Kollel Chabad.
ואם אנו לא נרחם עליהם, חס ושלום, מי ירחם עליהם
If we will not pity them, heaven forfend, who will?
וחי אחיך עמך, כתיב
And it is written,7 “...so that your brother may live with you!”
I.e., one should share with his brethren even that which is most essential for one’s own life.
ולא אמרו: חייך קודמין, אלא כשביד אחד קיתון של מים וכו׳
As to the ruling of the Sages that8 “Your own life takes precedence,” this applies only in a case “when one has a pitcher of water in hand...”;
If a traveler in the desert has just enough water to sustain his own life until civilization is reached, and if he shares it with his friend they will both inevitably die, then his own life takes precedence.
שהוא דבר השוה לשניהם בשוה לשתות להשיב נפשם בצמא
that is, when it is equally essential that both drink in order to save their lives from thirst.
אבל אם העני צריך לחם לפי הטף, ועצים וכסות בקרה, וכהאי גוונא
But if a pauper needs bread for the mouths of babes, and firewood and clothes against the cold, and the like,
כל דברים אלו קודמין לכל מלבושי כבוד וזבח משפחה, בשר ודגים וכל מטעמים, של האדם וכל בני ביתו
then all these take precedence over any fine apparel and family feasts, with meat and fish and all kinds of delicacies, for oneself and all of one’s household.9
ולא שייך בזה: חייך קודמין
The rule that “your own life takes precedence” does not apply in such a case,
מאחר שאינן חיי נפש ממש, כמו של העני, שוה בשוה ממש
because these are not really essential to life, as are [the needs] of the poor, in true equality,
כדאיתא בנדרים, דף פ׳
as is discussed in Nedarim, page 80[b].
The Gemara speaks there about a stream that originates in one town and flows through another. If it does not provide enough drinking water for both towns, the water rights belong to the inhabitants of the first town. The same applies to the water that both towns need for their livestock or for washing their clothes. If, however, the second town needs drinking water for its citizens, while the first town only needs the water for washing clothes, then the needs of the second town prevail.
We thus see, that if the respective needs are not exactly equal, then one does not say “one’s own life take precedence,” even in a situation where one’s own needs are quite real and far from frivolous. When fathers and mothers are crying out for bread for their little ones, and for firewood and clothing to protect them from the cold, this surely takes precedence over the valid but non-essential needs of one’s own family.
| FOOTNOTES | |
| 1. | At this point the Yiddish original of the present commentary is interrupted by the colloquial interjection, Nisht do gedacht (lit., “May this not be spoken of here!”) — “May we never know of such misfortunes!” |
| 2. | Note of the Rebbe: “Cf. the distinctions between ‘my sister’ and ‘my wife’ in Likkutei Torah, beginning of Parshat Behar, et al.” |
| 3. | Note of the Rebbe: “This refers to their present earning capacity.” |
| 4. | Note of the Rebbe: “I.e., they have neither savings nor the wherewithal to buy even rations for minimal survival.” |
| 5. | The Rebbe adds, “...which increases the extent of the gift (Terumot 4:3).” |
| 6. | Note of the Rebbe: “An uncommon adjective for a pauper, perhaps chosen because of the additional connotation of the Hebrew idiom, נקי מנכסיו — ‘cleaned out of his possessions.”’ |
| 7. | Vayikra 25:36. |
| 8. | Bava Metzia 62a, in a discussion of the above verse. |
| 9. | This array of bourgeois non-essentials is borrowed from one of the well-known zemirot, a song sung between courses at certain Shabbos tables. |
• Thursday, 19 Elul, 5776 · 22 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 246
Laws of Claims
"In every case of trespass...in which one can say: 'This is it'"—Exodus 22:8.
We are commanded to adjudicate monetary cases between litigants [according to the laws outlined in the Torah].
Full text of this Mitzvah »• Laws of Claims
Positive Commandment 246
Translated by Berel Bell
The 246th mitzvah is that we are commanded regarding claims and counterclaims [in lawsuits.]
The source of this commandment is G‑d's statement1 (exalted be He), "In every case of dishonesty... [and the watchman] said that this is it."
In the words of the Mechilta: "The phrase 'that this is it' refers to partial admission to the claim."2
This mitzvah includes anything that can arise from the claims people have against one another involving admission and denial.
The details of this commandment are explained in the 3rd chapter of Bava Kama, the beginning of Bava Metzia, and the 5th, 6th, and 7th chapters of Shavuos. Many questions regarding this subject are spread throughout the Talmud.
FOOTNOTES
1.Ex. 22:8.
2.Since he has made a partial admission, he is required to take an oath regarding the rest of the claim.
"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 246
Laws of Claims
"In every case of trespass...in which one can say: 'This is it'"—Exodus 22:8.
We are commanded to adjudicate monetary cases between litigants [according to the laws outlined in the Torah].
Full text of this Mitzvah »• Laws of Claims
Positive Commandment 246
Translated by Berel Bell
The 246th mitzvah is that we are commanded regarding claims and counterclaims [in lawsuits.]
The source of this commandment is G‑d's statement1 (exalted be He), "In every case of dishonesty... [and the watchman] said that this is it."
In the words of the Mechilta: "The phrase 'that this is it' refers to partial admission to the claim."2
This mitzvah includes anything that can arise from the claims people have against one another involving admission and denial.
The details of this commandment are explained in the 3rd chapter of Bava Kama, the beginning of Bava Metzia, and the 5th, 6th, and 7th chapters of Shavuos. Many questions regarding this subject are spread throughout the Talmud.
FOOTNOTES
1.Ex. 22:8.
2.Since he has made a partial admission, he is required to take an oath regarding the rest of the claim.
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 Metamme'ey Mishkav uMoshav - Chapter 12
• Metamme'ey Mishkav uMoshav - Chapter 12
• Rambam - 3 Chapters a Day To`en veNit`an - Chapter 16, Nachalot - Chapter 1, Nachalot - Chapter 2
• Metamme'ey Mishkav uMoshav - Chapter 12
1
When a person entrusts keilim to an unlearned person or gives a k'li to an unlearned artisan to fix, they are considered to be impure because of the impurity associated with a human corpse and the impurity of midras. If the watchman is familiar with the owner of the keilim and knows that he is a priest who partakes of terumah, they are considered as pure with regard to the impurity associated with a corpse, but are considered to have contractedmidras impurity. The rationale is that it is suspected that his wife sat on them while she was in the nidah state without his knowledge, since care is not taken with regard to ritual impurity in the homes of unlearned people.
א
המפקיד כלים אצל ע"ה או שנתן כלי לאומן ע"ה הרי אלו טמאים טמא מת וטמאין מדרס ואם מכירו שהוא אוכל בתרומה טהורים מטמא מת אבל טמאים מדרס מפני שאשתו נדה יושבת עליהם שלא מדעתו שהרי אין נזהרין מן הטומאות בבתי ע"ה:
2
When a person places his keilim down before an unlearned person and tells him: "Watch these for me," they are considered to have contracted midras impurity, but not the impurity associated with a human corpse. If he placed them on the shoulder of the unlearned person, they are considered to have contracted both types of impurity.
If one left his keilim in a synagogue, they are considered as pure, for it is not entirely a domain of unlearned persons. If he left hiskeilim in a bathhouse and found them as he left them, they are pure, but he is taught not to do this in the future.
If one left his vat or his cistern unattended, even if he entered a city and returned and found an unlearned person next to the vat or the cistern, they are considered as pure, because the unlearned person does not have license to enter.
ב
המניח כליו בפני עם הארץ ואמר לו שמור לי את אלו הרי אלו טמאין מדרס וטהורין מטמא מת הניחן על כתיפו טמאין מדרס וטמא מת שכח כליו בבית הכנסת הרי הן טהורין שאינו רשות ע"ה גמורה הניח כליו במרחץ ובא ומצאן כמות שהן טהורין ומלמדין אותו שלא יעשה כן הניח גיתו ובורו אף על פי שנכנס לעיר ובא ומצא ע"ה בצידו טהורין מפני שאין לו רשות שיכנס:
3
When a person entrusts the key to his house to an unlearned person, everything in the house is considered as pure, for he entrusted only the key to him for safekeeping.
ג
המוסר מפתח ביתו לע"ה כל שבבית טהור שלא מסר לו אלא שמירת המפתח:
4
When a person places his keilim in the lockers of a bathhouse and locked them, the keilim are pure, even if he gave the key to an unlearned person. Similarly, if he sealed the locker or made a sign on it, his keilim are pure even if the seal has been broken.
ד
המניח כליו בחלונות של מרחץ ונעל עליהם אף ע"פ שנתן המפתח לע"ה כליו טהורין וכן אם חתם על החלון או עשה לו סימן אפילו מצא החותם מקולקל הרי כל אלו טהורין:
5
When a chavair leaves an unlearned person in his house to watch it and the owner sits a certain distance away, when he sees the people who enter and depart, all the foods, liquids, and earthenware containers that are not tightly sealed are impure. By contrast, surfaces on which one lies or rides and earthenware containers that are tightly sealed are pure. If the owner cannot see the people who enter or depart, everything in the house is impure. Even if the unlearned person he left in the home was bound or had his hands and feet cut off, everything is considered as impure, because it was in the domain of an unlearned person.
ה
המניח ע"ה בתוך ביתו לשומרו וישב הוא מרחוק בזמן שהוא רואה את הנכנסין ואת היוצאין הרי כל שבבית מן האוכלין והמשקין וכלי חרס שאינו מוקף צמיד פתיל טמאין אבל המשכבות והמרכבות וכלי חרס המוקף צמיד פתיל טהורין ואם אינו רואה לא את הנכנסין ולא את היוצאין כל שבבית טמא אפילו היה כפות או כרות ידים ורגלים הכל טמא מפני שהן ברשות ע"ה:
6
When a chavair slept in the home of an unlearned person and his clothes were folded and placed under his head and his sandal and his jug were placed before him, they are considered as pure, because they are assumed to be guarded by their owner. The unlearned person will not touch them for he will say to himself: "Now he will wake up and see me."
ו
חבר שהיה ישן בביתו של ע"ה והיו כלים מקופלים ומונחין תחת ראשו וסנדלו וחביתו לפניו הרי אלו טהורין מפני שהן בחזקת שמירת בעליהן ולא יגע בהן ע"ה שהרי הוא אומר עתה יעור ויביט בי:
7
When an unlearned person borrows a bed from a chavair and sleeps on it in the house of the chavair, only that bed and the area which he can touch when extending his hand from the bed are impure.
ז
ע"ה ששאל מחבר מטה שישן עליה וישן עליה בתוך ביתו של חבר אין טמא אלא אותה המטה ועד מקום שהוא יכול לפשוט את ידו מאותה המטה וליגע:
8
When a chavair told an unlearned person: "Watch this cow for me so that it will not enter the house" or "...break these utensils," the house and the utensils are pure, for he charged him only with guarding the cow. If, however, he told him: "Watch this house for me so that the cow will not enter it" or "Watch these utensils so that it will not break them," the house and the utensils are impure.
ח
חבר שאמר לע"ה שמור לי פרה זו שלא תכנס לבית או שלא תשבר את הכלים הרי הבית והכלים טהורים שלא מסר לו אלא שמירת הפרה אבל אם אמר לו שמור לי בית זה שלא תכנס בו הפרה וכלים אלו שלא תשברם הרי הן טמאין:
9
The following rules apply when one leaves an unlearned person lying down in his house and departs. Whether he left him awake and discovered him awake when he returned, he left him sleeping and found him sleeping, or left him awake and found him sleeping, everything in the house is pure. If he left him asleep and he found him awake, any place that is close to him to which he can extend his hand and touch is impure.
Similarly, if one leaves craftsmen in his house, only the places that they can reach when they extend their hands and touch are impure. We do not say that perhaps they climbed onto a chair or a ladder and touched a k'li or food that was hanging on a high place on the wall.
ט
המניח ע"ה בתוך ביתו ויצא הניחו ער ומצאו ער ישן ומצאו ישן או שהניחו ער ומצאו ישן כל שבבית טהור הניחו ישן ומצאו ער כ"מ הקרוב ממנו שהוא יכול לפשוט את ידו וליגע בו טמא וכן המניח אומנין בתוך ביתו אין טמא אלא עד מקום שיכולין לפשוט את ידיהן וליגע ואין אומרים שמא עלו על גבי כסא או על סולם ונגעו בכלי או באוכלין התלויין למעלה בכותל:
10
When the wife of a chavair leaves the wife of an unlearned person - or two such women - to grind flour in her home, only the places which the wife of the unlearned person can reach when she extends her hand and touch are impure. This applies even if the mill stops for a time. We do not say that while one was grinding, the other searched through everything in the house and maybe even suspended herself and ascended to high places.
י
אשת חבר שהניחה אשת ע"ה טוחנת בתוך ביתה אפילו פסקה הריחיים ואפילו היו שתים אין טמא אלא מקום שיכולין לפשוט את ידן וליגע ואין אומרין שמא האחת טוחנת והשניה בלשה כל שבבית ושמא ניתלת ועלתה במקומות הגבוהות:
11
When a woman standing at the entrance to her house went in to take out a loaf of bread for a poor man and when she came out, found him standing at the side of loaves of bread, they are pure - even if they are terumah. The rationale is that it can be assumed that he would not touch anything without permission. Similarly, if a woman departed and when she returned, found the wife of an unlearned person stirring the coals that are under her pot, the pot is pure.
יא
האשה שנכנסה להוציא פת לעני יצאת ומצאתו עומד בצד ככרות אפילו תרומה הרי הן טהורות שאין חזקתו ליגע שלא ברשות וכן האשה שיצאה ומצאה אשת ע"ה חותה גחלים מתחת הקדירה הרי הקדירה טהורה:
12
When tax-collectors for the ruling kingdom entered a house to take security for money that is owed, everything in the house is impure. If they are accompanied by a gentile, their word is accepted if they say they did not touch something, because they are possessed by fear of the gentile.
When does the above apply? When there are witnesses that they entered or they have security which they took in their hands. If, however, they say on their own initiative: "We entered, but did not touch anything," their word is accepted. The rationale is: the same person whose words aroused our suspicion also allayed it.
יב
גבאי מלכות שנכנסו לתוך הבית למשכן כל שבבית טמא אם יש עמהם עכו"ם נאמנים לומר לא נגענו מפני שאימת העכו"ם עליהן במה דברים אמורים בזמן שיש שם עדים שנכנסו או שהיה המשכון בידם אבל אם אמרו הן מעצמן נכנסו אבל לא נגענו נאמנין שהפה שאסר הוא הפה שהתיר:
13
When thieves entered a house, only the path where the thieves walked is impure. The rationale is that they are afraid to search through the entire house. Instead, they take only what is at hand.
To what do they impart impurity on the path where they walk? To food, liquids, and open earthenware containers. Surfaces on which one lies or rides and earthenware containers that are sealed closed are pure. If there is a gentile or a woman among them, everything is impure.
יג
הגנבים שנכנסו לתוך הבית אין טמא אלא מקום רגלי הגנבים מפני שהן מפחדין מלבלוש אלא (דבר) שנוטלין במזומן ומה הן מטמאין במקום הליכתן האוכלין והמשקין וכלי חרס הפתוחים אבל המשכבות והמרכבות וכלי חרס המוקפין צמיד פתיל טהורין ואם יש עמהן עכו"ם או אשה הכל טמא:
14
When tax-collectors and thieves repent and return the articles they took on their own initiative, and not because of fear, and when doing so, say: "When we entered, we did not touch anything that was in the house except what we took," their word is accepted even with regard to articles that were in their path.
יד
הגבאים והגנבים שעשו תשובה והחזירו מעצמן לא מחמת יראה ואמרו לא נגענו בכל מה שהיה בבית כשנכנסו הרי אלו נאמנים ואפילו על מקום רגליהן:
15
When a person leaves his house open and finds it open or finds it locked - and even if he left it locked and found it open - and nothing was stolen from it, everything in the house is pure. We assume that thieves opened the door and then changed their minds and did not enter.
טו
המניח את ביתו פתוח ומצאו פתוח או שמצאו נעול אפילו הניחו נעול ומצאו פתוח ולא נגנב ממנו כלום כל שבבית טהור שאני אומר הגנבים פתחוהו ונמלכו והלכו להם ולא נכנסו:
16
When a hatchet is lost in a house or left in one corner and found in another corner, all the contents of the house are impure, for we assume that an impure person entered the house and took it.
טז
קורדום שאבד בבית או שהניחו בזוית זו ובא ומצאו בזוית אחרת הבית טמא שאני אומר אדם טמא נכנס לשם ונטלו:
17
When a person lives together with an unlearned person and shares a common courtyard, if he forgot articles in the courtyard - even barrels that were sealed close or an oven that was sealed close - they are considered as impure. For them to be considered as pure, he must construct a barrier ten handbreadths high around the oven so that it will not be in the domain of an unlearned person.
יז
הדר עם ע"ה בחצר ושכח כלים בחצר אפילו חביות מוקפות צמיד פתיל או תנור מוקף צמיד פתיל הרי אלו טמאין עד שיעשה לתנור מחיצה גבוהה עשרה טפחים כדי שלא יהא ברשות ע"ה:
18
When a chavair has a partition or a hut before the entrance to an unlearned person's home or an unlearned person has a partition or a hut before the entrance to a chavair's home, keilimin the hut or in the partition are impure, because the unlearned person has the right to enter this hut or this partition.
יח
חבר שהיתה לו מחיצה או סוכה לפני פתחו של ע"ה או שהיתה מחיצה או סוכה של ע"ה לפני פתחו של חבר כלים שבתוכה או כלים שבמחיצה טמאים מפני שיש לעם הארץ בסוכה זו או במחיצה זו רשות:
19
When the roof of a chavair is above the roof of an unlearned person, thechavair may lay out utensils there and place pure foods there under the presumption that their status has not changed, even though the unlearned person could extend his hand and touch them. Similarly, if his neighbor is a gentile, he need not be concerned about impurity or wine used for libations to a false deity.
If the roofs were next to each other on the same level or the roof of the unlearned person was higher and the chavair laid out utensils or left pure foods on his roof, every place to which the unlearned person could extend his hand and touch is considered to be impure.
יט
חבר שהיה גגו למעלה מגגו של ע"ה ה"ז שוטח שם כלים ומניח טהרות והן בחזקתן אע"פ שע"ה יכול לפשוט ידו וליגע וכן בעכו"ם אינו חושש לא משום טומאה ולא משום יין נסך היו הגגות זה בצד זה או שהיה גגו של ע"ה למעלה ושטח החבר כלים או הניח טהרות בגגו הרי כ"מ שיכול ע"ה לפשוט את ידו וליגע בחזקת טומאה:
20
When there are two courtyards, one inside the other, the inner one belonging to a chavair and the outer one, belonging to an unlearned person, the chavair may place his utensils in his courtyard and spread out his produce there, even though the unlearned person's hand could reach there. There is no suspicion that the unlearned person would touch them, because he would be considered as a thief.
כ
שתי חצרות זו לפנים מזו הפנימית של חבר והחיצונה של ע"ה חבר מניח שם כלים ושוטח שם פירות אף על פי שיד ע"ה מגעת לשם מפני שנתפש עליו כגנב:
21
When a courtyard is divided by a lattice-work barrier, with achavair's domain on one side and an unlearned person's domain on the other side, the pure food belonging to the chavair is considered as pure, even though the unlearned person's hand could reach there. There is no suspicion that the unlearned person would touch it, because it is in the domain of the chavair.
כא
חצר החלוקה במסיפס וחבר בצד זה וע"ה בצד זה טהרותיו טהורות אע"פ שיד ע"ה מגעת מפני שהם ברשות החבר:
22
When the bucket of a chavair fell into the well of an unlearned person and the chavair went to get materials to lift it up, it is considered as impure. The rationale is that it was left unattended in the domain of an unlearned person for a given time.
כב
חבר שנפל דליו לתוך בורו של ע"ה והלך להביא במה יעלנו ה"ז טמא מפני שהונח ברשות ע"ה שעה אחת:
23
When the wife of an unlearned person enters the house of a chavair to take out the son or the daughter of the chavairor his animal, everything in the house is pure, because she entered without permission.
When a potter who is a chavair brings his pots to sell and he descends to a well to drink, those on the inner rows are pure, but those on the outer rows are impure. When does the above apply? When he placed them near the public domain, because the passersby will touch the outer ones as they walk by.
Different rules apply if they were placed down distant from the public domain. If he was carrying the tools of his trade in his hand, they are all impure, because his tools indicate that they were placed down to be sold and everyone will touch them. If he was not carrying the tools of his trade, they are all pure, for it can be assumed that no one touched them.
When a chavair places food or liquids down at the entrance to his store and enters, they are considered impure, for the passersby will touch them.
כג
אשת עם הארץ שנכנסה לתוך ביתו של חבר להוציא בנו או בתו או בהמתו של חבר כל שבבית טהור מפני שנכנסה שלא ברשות קדר חבר שהכניס קדירותיו למכור וירד לשתות הרי הפנימיות טהורות והחיצונות טמאות בד"א בשהניחן סמוך לרשות הרבים מפני שהעוברים והשבין נוגעים בחיצונות בשעת הליכה אבל היו רחוקות מרשות הרבים אם היו כלי אומנותו בידיו הכל טמאות מפני שכליו מוכיחין שהונחו למכור ויד הכל ממשמשות בהן אין כלי אומנותו בידו הכל טהורות חזקתן שלא נגע בהן אדם חבר שהניח אוכלין ומשקין על פתח חנותו ונכנס הרי אלו טמאים מפני שהעוברים והשבים ממשמשין בהן:
• To`en veNit`an - Chapter 16
• Hayom Yom: Today's Hayom Yom
1
A person's protests are not accepted in the following situation. Reuven sold a field to Shimon, and Levi was one of the witnesses who signed the deed of sale. Afterwards, Levi came and protested Shimon's ownership of the field, claiming that Reuven stole it from him. We do not heed Levi's protest, nor do we pay attention to the proofs he brings concerning his ownership of that field. He has forfeited all of his rights to it. For we tell him: "How could you serve as a witness to the sale and then come and protest?"
Similar concepts apply if Levi gives testimony in a legal document that speaks of "the field belonging to Reuven on the east" or "... on the north." Since he referred to that field as an identification marker for the sake of another person and recorded this testimony in a legal document, he forfeited his right to it and cannot issue a protest concerning it. For we tell him: "How could you serve as a witness in this legal document that mentions this field being near another field and then issue a protest concerning it?"
א
ראובן שמכר לשמעון שדה והיה לוי מעדי השטר ובא לוי לערער על השדה ולטעון שראובן גזל אותה ממנו, אין שומעין לו ואין משגיחין על ראיות שיביא על אותה שדה והרי אבד כל זכותו שאומר לו היאך תעיד על המכר ותבא ותערער, וכן אם העיד לוי בשטר שכתוב בו השדה פלוני של ראובן מצד מזרח או מערב הואיל ועשה השדה סימן לאחר והעיד בשטר אבד את זכותו ואינו יכול לחזור ולערער שאומרים לו היאך תעיד בשטר זה שכתוב בו השדה הזאת מצד פלוני ותחזור ותערער עליה.
2
If, in the above situation, the witness claimed: "There is one row? that I designated as a sign, but not the entire field. That row that is next to the boundary of the field alone belongs to Reuven," this is a claim that is worthy of being heard. He may protest the ownership of the entire field, with the exception of that row.
All of the above concepts apply only with regard to one of the witnesses to the legal document who comes to protest. When, by contrast, a judge verified the authenticity of the signatures of the witnesses to a bill of sale, he may protest the ownership of a field even though it was mentioned in that bill of sale. The rationale is that he can claim: "I did not know what was written in the bill of sale." For a judge may verify the authenticity of the signatures of the witnesses to a legal document even though he did not read it. Witnesses, by contrast, may not sign a legal document unless they read it in its entirety and paid attention to its details.
ב
טען העד ואמר תלם אחד הוא שעשיתי סימן ולא כל השדה ואותו התלם הסמוך למצר בלבד הוא של ראובן הרי זה טענה הנשמעת ויש לו לערער על כל השדה חוץ מאותו התלם, ואין כל הדברים אמורים אלא באחד מעדי השטר שבא לערער, אבל הדיין שקיים השטר יש לו לערער מפני שיכול לטעון ולומר לא ידעתי מה היה כתוב בשטר מפני שיש לדיינין לקיים השטר אע"פ שלא קראוהו, אבל העדים אין חותמין על השטר אלא אם כן קראוהו כולו וידקדק בו.
3
The following rules apply when Shimon comes and consults Levi, telling him: "I am buying this-and-this field from Reuven. I will buy it with your advice." Even though Levi tells him: "Go and buy it. It is good," Levi has the right to protest Shimon's ownership. He does not forfeit this right, because he did not perform a deed. He can tell Shimon: "I desired that the field leave the hands of Reuven, for he is a man of force, so that I could lodge a claim in court and take possession of my field."
ג
בא שמעון ונמלך בלוי ואמר לו הריני קונה שדה פלונית מראובן ובעצתך אקנה אותה, אמר לו לוי לך וקנה אותה טובה היא, יש לו ללוי לערער עליה ולא איבד זכותו שהרי לא עשה מעשה ויש לו לומר רצוני היה שתצא מתחת יד ראובן שהוא אלם כדי שאתבענה בדין ואקח שדי.
4
The following rules apply when Reuven protests Shimon's ownership of a field, and Shimon tells him: "I don't know what you are talking about. I purchased this field from Levi. Here are witnesses who will testify that I benefited from it for the amount of time necessary to establish a claim of ownership."
Reuven responds to him: "I have witnesses who will testify that yesterday evening, you came to me and asked me to sell you this field." This is not proof of Reuven's ownership. For Shimon could say: "I desired to purchase it from you so that you would not protest and trouble me to enter legal proceedings, even though I do not know whether or not it is really yours." Similar laws apply in all analogous situations.
If Shimon does not make such a claim, the court does not advance it on his behalf, n
ד
ראובן שערער על שמעון ושמעון אמר איני יודע מה אתה סח אלא שדה זו מלוי לקחתיה והרי עדים שאכלתיה שני חזקה, אמר לו ראובן והלא עדים יש לי שבערב באת אלי ואמרת לי מכור לי שדה זו אין זו ראיה, ויש לו לשמעון לומר רציתי לקנות ממך כדי שלא תערער ולא תטריחני בדין אע"פ שאיני יודע אם היה שלך או אינה, וכן כל כיוצא בזה, ואם לא טען שמעון טענה זו אין טוענין לו.
5
The following rules apply when Reuven protests and brings witnesses who testify that the field belongs to him, and Shimon who is in possession of it claims: "You sold it to me and I benefited from it for the amount of time necessary to establish a claim of ownership." Reuven responds: "You benefited from the field as a robber."
Whether there were no witnesses that he benefited from the field or whether there was only one witness who testified that he benefited for three years, the person in possession is not required to return the produce that he consumed. The rationale is that he is claiming: "I consumed my own produce," and there are no witnesses who are obligating him for the produce. On the contrary, he acknowledged it himself. And the witness who testified that he benefited from the property for three years is coming to reinforce the power of the person who benefited. Indeed, if there were another witness with him, the person in possession would be allowed to retain possession of the field.
Therefore, Reuven must take a sh'vu'at hesset that he did not sell the field, and then the field is returned to him. Shimon must take ash'vu'at hesset that he does not owe Reuven anything because of the produce he consumed. He is then released of liability.
ה
ראובן שערער והביא עדים ששדה זו שלו ושמעון שבתוכה טוען אתה מכרתה לי ואכלתיה שני חזקה, וראובן אמר בגזל אכלת, בין שלא היו עדים שאכל כלל בין שהיה שם עד אחד שאכלה שלש שנים אינו חייב להחזיר הפירות שאכל שהרי הוא אומר שלי אכלתי ואין עליו עדים שמחייבין אותו בפירות שהרי מעצמו הודה, וזה העד שהעיד שאכלה שלש שנים ליפות כחו של אוכל הוא בא ואילו היה עמו אחר היתה השדה עומדת בידו, לפיכך ישבע ראובן היסת שלא מכר ותחזור לו השדה וישבע שמעון היסת שאינו חייב לו כלום בפירות שאכל ויפטר.
6
When there are two witnesses who testify that Shimon benefited from a field for less than the amount of time necessary to establish a claim of ownership, he must return all the produce he consumed. Even if there is only one witness, he is liable to return all the produce because of his testimony. The rationale is that he is not contradicting the testimony of the witness. Instead, he is saying: "He testified truthfully. I did consume the produce for two years, but I consumed what was mine." He is thus obligated to take an oath, but unable to do so. Hence, he must pay.
ו
היו שני עדים מעידים על שמעון שאכלה פחות משני חזקה יחזיר כל הפירות שאכל ואפילו היה עד אחד חייב להחזיר על פיו שהרי אינו מכחיש העד אלא אומר אמת העיד ואכלתי שתי שנים ושלי אכלתי, נמצא מחוייב שבועה ואינו יכול להשבע ומשלם.
7
The following principle applies whenever a person is obligated to return the produce he consumed, the extent of the benefit is unknown, and the court is unable to estimate - i.e., in contrast to houses and the like, which have a standard rate - the benefit he received from the produce of trees or the produce of the fields. Since the owner does not have a definite claim, he is required to pay only what he admits to have consumed. We issue a conditional ban of ostracism against anyone who consumed more produce and did not make restitution.
ז
כל המחוייב להחזיר הפירות אם לא היו ידועין ואין בית דין יכולין לשער אותן כשער הבתים וכיוצא בהן שהוא ידוע, אלא היו פירות אילן או פירות שדה שאינן ידועין הואיל ואין כאן טענה ודאית ישלם מה שיודה בו שאכלו, ומחרימין על מי שאכל יותר ולא ישלם.
8
The following laws apply whenever a person in possession of property is required to return it. If he rented the property to others while he was in possession of it, and the renters are accessible, we expropriate the rent from them a second time and give it to the owner of the land. They in turn should lodge a claim against a person who rented them land that he did not own.
ח
כל המחזיר קרקע מתחת ידו אם השכירה לאחרים כשהיה מחזיק בה והיו השוכרין קיימין מוציאין מהן השכר פעם שנייה ונותנין לבעל הקרקע וחוזרין ותובעין זה שהשכיר להם מקום שאינו שלו.
9
It is forbidden for a person to lodge a false claim to distort a judgment or prevent its execution. What is implied? If a person was owed a maneh by a colleague, he may not lodge a claim against him for 200 zuz, so that he will admit owing the maneh and be obligated to take an oath.
If a person owes a colleague a maneh, and the colleague claims 200 from him, he should not say: "I will deny the entire amount in court so that I will not be required to take an oath and acknowledge the debt of the maneh in private."
ט
אסור לאדם לטעון טענת שקר כדי לעות הדין או כדי לעכבו, כיצד היה נושה בחבירו מנה לא יטעננו מאתים כדי שיודה במנה ויתחייב שבועה, היה נושה מנה וטענו מאתים לא יאמר אכפור הכל בבית דין ואודה לו במנה ביני לבינו כדי שלא אתחייב לו שבועה.
10
When a person owes money to three people, and he denies owing a debt to one of them the three should not collaborate and perpetrate the following scheme. One person will claim the entire sum, and the others will falsely testify to his claim. When the money is expropriated from him, they will then divide it. With regard to things of this nature and the like, the Torah Exodus 23:7 warned us: "Keep a distance from words of falsehood."
This concludes the Laws Governing Disputes between Plaintiffs and Defendants, with God's help.
י
היו שלשה נושין מנה באחד וכפר בהן לא יהיה אחד תובע ושנים מעידים וכשיוציאו ממנו יחלוקו, ועל דברים אלו וכיוצא בהן הזהיר הכתוב ואמר מדבר שקר תרחק. סליקו להו הלכות טוען ונטען בס"ד.
Nachalot - Chapter 1
It contains one mitzvah: the laws of the order of inheritance. This mitzvah is explained in the following chapters.
1
This is the order of inheritance: When a person dies, his children inherit his estate. They receive priority over everyone else, and the sons receive priority over the daughters.
א
סדר נחלות כך היא, מי שמת יירשוהו בניו והם קודמין לכל, והזכרים קודמין לנקבות.
2
In every situation, a female does not inherit together with a male.
If a person does not have children, his father inherits his estate. A mother does not inherit her son's estate. This has been conveyed by the Oral Tradition.
ב
בכל מקום אין לנקבה עם הזכר ירושה, אם אין לו בנים יירשנו אביו, ואין האם יורשת את בניה ודבר זה מפי הקבלה.
3
With regard to every concept of precedence for an inheritance, a person's blood descendants receive precedence. Therefore, when a person - either a man or a woman - dies and he leaves a son, he inherits everything. If the son is no longer alive, we look to see if the son left descendants. If there are descendants of the son, whether male or female - even the daughter of the daughter of the son's daughter, and this chain can be continued endlessly -that descendant inherits everything.
If the son does not have descendants, we return to the deceased's daughter. If there are descendants of the daughter, whether male or female - and this chain can be continued endlessly - that descendant inherits everything.
If the son does not have descendants, the estate returns to the deceased's father. If the father is no longer alive, -we look to see if the father left descendants - i.e., the brothers of the deceased. If there is a brother of the deceased or the descendant of a brother, he inherits everything. If there are no brothers, we return and look to see if the deceased had a sister. If there is a sister or the descendant of a sister, that person inherits everything.
If there are no descendants of the deceased's brothers or sisters, since there are no descendants of the deceased's father, the estate returns to the deceased's paternal grandfather. If the paternal grandfather is no longer alive, we look to see if the paternal grandfather left descendants - i.e., the uncles or aunts of the deceased. The males receive precedence over the females, and even the descendants of the males receive precedence over the females, as is the law with regard to the descendants of the deceased himself.
If there are no uncles or none of their descendants, the estate returns to the deceased's paternal great-grandfather. Following this pattern, the chain of inheritance continues to extend until Reuven the son of Jacob. Thus the order of inheritance is as follows: A son takes precedence over a daughter. Similarly, all of the son's descendants take precedence over the daughter. The daughter takes precedence over her paternal grandfather, and similarly, all her descendants take precedence over her paternal grandfather.
The deceased's father takes precedence over the deceased's brothers, because they are the father's descendants. The deceased's brothers take precedence over his sisters. Similarly, all their descendants take precedence over the sister.
The deceased's sister takes precedence over her paternal grandfather, and similarly, all her descendants take precedence over her paternal grandfather.
The deceased's paternal grandfather takes precedence over the deceased's uncles. The uncles take precedence over the aunts. Indeed, all the uncles' descendants take precedence over the aunts. The aunts take precedence over the deceased's paternal great-grandfather. Indeed, all the aunts' descendants take precedence over the deceased's paternal great-grandfather. This pattern should be continued until the beginning of all generations. Thus, there is no Jew who does not have heirs.
ג
וכל הקודם בנחלה יוצאי ירכו קודמין, לפיכך מי שמת בין איש בין אשה אם הניח בן יורש הכל, לא נמצא לו בן לעולם מעיינין בזרעו של בן אם נמצא לבנו זרע בין זכרים בין נקבות אפילו בת בת בת בנו עד סוף העולם היא תירש את הכל, לא נמצא לו זרע בן חוזרין אצל הבת היתה לו בת תירש את הכל לא נמצאת לו בת בעולם מעיינין על זרע הבת, אם נמצא לה זרע בין זכרים בין נקבות עד סוף העולם הוא יורש הכל, לא נמצא לה זרע בת חוזר הירושה לאביו. לא היה אביו קיים מעיינין על זרע האב שהן אחי המת, נמצא לו אח או זרע אח יורש את הכל ואם לאו חוזרין אצל אחות, נמצאת לו אחות או זרעה יורש הכל, ואם לא נמצאת לו זרע אחים ולא זרע אחות הואיל ואין לאב זרע תחזור הירושה לאבי האב, לא היה אבי האב קיים מעיינין על זרע של אבי האב שהן אחי אביו של מת והזכרים קודמין לנקבות וזרען של זכרים קודמין לנקבות כמו שהיה הדין בזרעו של מת עצמו, לא נמצאו אחים לאביו לא הם ולא זרען תחזור הירושה לאבי האב, ועל הדרך הזאת נחלה ממשמשת והולכת עד ראובן, נמצאת אומר הבן קודם לבת וכל יוצאי ירכו של בן קודמין לבת והבת קודמת לאבי אביה וכל יוצאי ירכה קודמין לאבי אביה, ואבי המת קודם לאחי המת מפני שהם יוצאי ירכו והאח קודם לאחות, וכל יוצאי ירכו של אח קודמין לאחות, ואחות קודמת לאבי אביה, וכל יוצאי ירכה קודמין לאבי אביה, אבי האב קודם לאחי האב של מת ואחי אביו קודמין לאחות אביו וכל יוצאי ירכו של אחי אביו קודמין לאחות אביו ואחות אביו קודמת לאבי אבי אביו של מת, וכן כל יוצאי ירכה של אחות אביו קודמין לאבי אבי אביו, ועל דרך זו הולך ועולה עד ראש הדורות, לפיכך אין לך אדם מישראל שאין לו יורשין.
4
When a person dies and leaves a daughter and the daughter of a son - or even the daughter of the son's daughter and this chain can continue for several generations - the son's daughter takes precedence. She inherits everything; the deceased's daughter does not receive anything.
Similar laws applies when a person is survived by his brother's daughter and his sister, by his uncle's daughter and his aunt, or in all other analogous situations.
ד
מי שמת והניח בת ובת הבן ואפילו בת בת בת הבן עד סוף כמה דורות היא קודמת ותירש הכל ואין לבת כלום, והוא הדין לבת האח עם האחות ולבת בן אחי אביו עם אחות אביו וכן כל כיוצא בהן.
5
A woman is, however, given full rights in the following situation. A person had two sons who died in his lifetime. One of the sons left three sons and the other left a daughter. Afterwards, the elder man died. The three grandsons inherit half of the inheritance and the granddaughter inherits the other half. For each inherits their father's portion. Similar laws apply with regard to the division of an estate among the children of the deceased's brothers, the children of his uncles, or the children of other relatives extending back until the beginning of all generations.
ה
מי שהיו לו שני בנים ומתו השני בנים בחייו והניח הבן האחד שלשה בנים והניח הבן השני בת אחת ואחר כך מת הזקן נמצאו שלשת בני בניו יורשין חצי הנחלה ובת בנו יורשת החצי שכל אחד ואחד מהן יורש חלק אביו ועל דרך זו חולקין בני האחים ובני אחי האב עד ראש הדורות.
6
With regard to the concept of inheritance, the family of a person's mother is not considered family. Inheritance is relevant only with regard to one's father's family. Therefore, maternal brothers do not inherit each other's estates, while paternal brothers do. This applies to brothers who share only a father or who share both a father and a mother.
ו
משפחת האם אינה קרויה משפחה ואין ירושה אלא למשפחת האב, לפיכך האחים מן האם אין יורשין זה את זה ואחין מן האב יורשין זה את זה, ואחד אחיו שהוא מאביו בלבד או אחיו מאביו ומאמו.
7
All relatives who were conceived through forbidden relations have equal inheritance rights to those who are conceived through permitted relations.
What is implied? When a person has a son or a brother who is amamzer, he is treated like any of the other sons or any of the other brothers when it comes to the concept of inheritance. A person's son who is born by a maid-servant or a gentile woman is not considered his son at all, and has no right of inheritance whatsoever.
ז
כל הקרובין בעבירה יורשין בכשרים, כיצד כגון שהיה לו בן ממזר או אח ממזר הרי אלו כשאר בנים וכשאר אחים לנחלה, אבל בנו מן השפחה או מן הנכרית אינו בן לדבר מן הדברים ואינו יורש כלל.
8
A woman does not inherit her husband's estate at all.
A husband inherits all his wife's property, according to the words of our Sages. He takes precedence over all others with regard to inheriting her estate. This applies even if she is forbidden to him - e.g., a widow who was married to a High Priest, or a divorcee or a woman who had performed chalitzah who was married to an ordinary priest. Similarly, this applies even if the woman was below majority. Even though a husband is a deaf-mute, he inherits his wife's estate.
ח
האשה אינה יורשת בעלה כלל והבעל יורש את כל נכסי אשתו מדברי סופרים והוא קודם לכל בירושתה אע"פ שהיא אסורה עליו, כגון אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ואע"פ שהיא קטנה ואע"פ שהבעל חרש הוא יורש את אשתו. 1
9
We have already explained in Hilchot Ishut that a husband does not inherit his wife's estate until she enters his domain, and that a man who is mentally aware does not inherit the estate of a woman whom he married as a deaf mute. This applies even if she later becomes fully mentally aware.
There we also explained that a husband inherits the property that enters his wife's domain and which she took possession of during her lifetime. This applies to the property she brought to his household as a dowry, and property that she did not bring to his household. When a husband attempted to divorce his wife, although there is a question about the validity of the divorce, her husband does not inherit her estate after her death.
ט
כבר ביארנו בהלכות אישות שאין הבעל יורש את אשתו עד שתכנס ברשותו ושאין הפקח יורש את החרשת שנשאת כשהיא חרשת אפילו נתפקחה, ושם בארנו שהוא יורש את נכסי אשתו שבאו לירושתה והוחזקו בין נכסים שהכניסה לו בנדונייתה בין נכסים שלא הכניסה לו, ומי שנתגרשה ספק גירושין ומתה אין הבעל יורשה. 2
10
When a man marries a young girl who does not need the right of
to nullify a marriage, he does not inherit her estate, because there is no marriage. Similarly, when a man who was mentally or emotionally unstable married a mentally aware woman, or a mentally aware man married a woman who was mentally or emotionally unstable, the husband does not inherit his wife's estate, for our Sages did not ordain marriage for such individuals.
י
בעל שנשא קטנה שאינה צריכה מיאון אינו יורשה שהרי אין כאן שום אישות, וכן שוטה שנשא פקחת או פקח שנשא שוטה אינו יורשה שהרי לא תקנו חכמים להן נשואין.
11
When a man's wife died, and afterwards her father, her brother, or any of the other individuals whose estate she may inherit dies, her husband does not inherit their estate. Instead, the estate should be inherited by her descendants, if she has descendants. If not, the right of inheritance should return to the family of her father's home. The rationale is that the husband does not inherit property that is fit to become hers afterwards, only property that she already inherited before she died.
יא
בעל שמתה אשתו ואחר כך מת אביה או אחיה או אחד מן המורישין אותה אין הבעל יורש אותן, אלא יורש אותן זרעה אם היה לה זרע או תחזור הירושה למשפחת בית אביה, שאין הבעל יורש נכסים הראויין לבא לאחר מכאן אלא לנכסים שכבר באו לירושה קודם שתמות.
12
Similarly, a husband does not inherit his wife's estate while he is in the grave as is the ordinary pattern of inheritance for members of his father's family.
What is implied? A man died, and afterwards his wife died. We do not say: Since the husband receives precedence over all others with regard to the inheritance, the husband's heirs should receive precedence over the woman's other heirs. Instead, the woman's heirs from her father's family inherit her estate if she dies after her husband.
יב
וכן אין הבעל יורש את אשתו והוא בקבר כשאר היורשין של משפחת האב, כיצד בעל שמת ואחר כך מתה אשתו אין אומרין הואיל והבעל היה קודם לכל אדם בירושתה כך יורשי הבעל יקדמו לשאר יורשי האשה אלא יורשי האשה ממשפחת בית אביה הם היורשים אותה אם מתה אחר בעלה.
13
Similarly, a son does not inherit his mother's estate while he is in the grave, so that the estate will be inherited by his paternal brothers.
What is implied? A person died, and afterwards his mother died. We do not say that if the son were alive, he would take precedence in the inheritance of her estate, and hence, the heirs of the son take precedence over the heirs of this woman. According to the latter conception, the son's paternal brothers would inherit the estate of his mother after her death. This view is not accepted. Instead, if the son has children, they should inherit his mother's estate. If he does not have children, the estate should return to her father's family.
If, however, the mother died first and then the son died, even if he was a newborn baby who was born prematurely, since he survived his mother and then died, he inherits his mother's estate and then transfers the rights to that estate to the family of his father.
יג
וכן אין הבן יורש את אמו בקבר כדי להנחיל לאחיו מאביו, כיצד מי שמת ואחר כך מתה אמו אין אומרין הואיל ואילו היה הבן קיים היה קודם אף יורשין של בן קודמין ליורשיה של אשה זו ונמצאו אחיו מאביו יורשין את אמו של זה אחר מותו של זה, אלא זרע בנה הוא שיירשנה אם היה לו זרע ואם אין לו זרע תחזור ירושתה למשפחת בית אביה, אבל אם מתה האם תחלה ואחר כך מת הבן אפילו היה קטן בן יומו ולא כלו לו חדשיו הואיל וחיה אחר אמו שעה אחת ומת הרי זה נוחל את אמו ומנחיל הנחלה ליורשיו ממשפחת אביו. 3
FOOTNOTES
1.
האשה אינה יורשת וכו' עד הוא יורש את אשתו. א"א איני מודה בזה משמעתא בתרייתא דמי שמת ושאר הראיות המראות הפך זה אין להם עמידה עכ"ל.
2.
כבר ביארנו בהלכות אישות וכו' עד אין הבעל יורשה. א"א מה שאמרו במס' גיטין בירושלמי נראה שהוא חולק עליו המגרש את אשתו ולנה עמו בפונדקי בה"א =בית הלל אומרים= צריכה ממנו גט שני לאידא מילתא אמר רבי אלעזר לירושה כלומר שהוא יורשה ומה התם בודאי גירשה וספק החזירה יורשה הכא דודאי אשתו היתה וספק גירשה לא כ"ש.
3.
אבל אם וכו'. א"א אינו כן אלא בכלו לו חדשיו דאי לא ידעי הוה ליה איהו ספק והאחין ודאין ואין ספק מוציא מידי ודאי עכ"ל.
Nachalot - Chapter 2
1
A firstborn receives a double portion of his father's estate, asDeuteronomy 21:17 states: "To give him twice the portion."
What is implied? If a father left five sons, one the firstborn, the firstborn receives a third of the estate and each of the other four receives a sixth. If he left nine sons, the firstborn receives a fifth and each of the other eight receive a tenth. We follow this pattern in dividing the estate in all instances.
א
הבכור נוטל פי שנים בנכסי אביו שנאמר לתת לו פי שנים, כיצד הניח חמשה בנים ואחד מהן בכור הבכור נוטל שליש הממון וכל אחד מהארבעה פשוטים נוטל שתות, הניח תשעה בנים הרי (האחד) הבכור נוטל חמישית וכל אחד מן השמונה פשוטים נוטל עשירית וכן על החלוקה הזאת חולקין לעולם.
2
When a firstborn is born after his father's death, he does not receive a double portion. This is derived from ibid.: 16-17: "On the day when he transfers his inheritance to his sons... he shall recognize the firstborn, the son of the hated one." If his forehead emerged during the lifetime of his father, even though his entire head did not emerge until after his father's death, he receives a double portion.
ב
בכור שנולד אחר מיתת אביו אינו נוטל פי שנים, שנאמר והיה ביום הנחילו את בניו וגו' כי את הבכור בן השנואה יכיר, ואם יצאת פדחתו בחיי אביו אף על פי שלא יצא כל ראשו לאויר העולם אלא לאחר מיתת אביו הרי זה נוטל פי שנים.
3
When a firstborn was born with his genitals covered by flesh and afterwards, an operation was performed and it was discovered that he was male, he does not receive a double portion. Conversely, when an ordinary son was born with a similar condition and after the operation was performed, it was discovered that he was male, he does not reduce the firstborn's share. These concepts are derived from ibid.:15 "And she will bear him sons." Implied is that the sons must be sons from the moment of birth.
ג
בכור שנקרע ונמצא זכר אינו נוטל פי שנים ופשוט שנקרע ונמצא זכר אינו ממעט בחלק בכורה שנאמר וילדו לו בנים עד שיהיה בן משעת לידה.
4
What is meant by saying that such a son does not reduce the firstborn's share? A person had a firstborn, two ordinary sons, and this son whose genitals were covered by flesh and afterwards were revealed through an operation. The firstborn receives one fourth of the estate as his extra share as the firstborn, as if there were only two other sons. The remaining three fourths of the estate are divided equally among the two ordinary sons, the son who underwent the operation, and the firstborn.
ד
כיצד אינו ממעט בחלק בכורה, הרי שהיה לו בן בכור ושני פשוטים וזה הטומטום שנקרע ונמצא זכר, הבכור נוטל רביע הממון בחלק הבכורה וכאילו אין עמו אלא שני הפשוטים בלבד, וחצי ורביע הנשאר חולקין אותו שני הפשוטין עם הנקרע ועם הבכור בשוה.
5
A child who lived for only one day reduces the portion of the firstborn, but a fetus does not. Similarly, a son born after his father's death, does not reduce the portion of the firstborn.
ה
קטן בן יום אחד ממעט בחלק בכורה אבל לא העובר, ובן שנולד אחר מיתת אביו אינו ממעט בחלק בכורה.
6
When there is a question if a son is a firstborn or an ordinary son - e.g., the firstborn became mixed together with another - he does not receive a double portion.
What is done? If at first, the babies were distinct and then they became mixed together," they may compose a document granting power of attorney to each other, and on that basis take the portion of the firstborn with their brothers. If the identity of the firstborn was never known - e.g., the two wives gave birth in one hiding place, - they should not compose a document granting power of attorney to each other, for there is no extra portion for the firstborn.
ו
בן שנסתפק לנו אם הוא בכור או פשוט כגון שנתערב עם אחר אינו נוטל פי שנים, וכיצד עושין אם הוכרו ולבסוף נתערבו כותבין הרשאה זה לזה ונוטלין חלק בכורה עם אחיהם, ואם לא הוכרו כגון שילדו במחבואה אחת אין כותבין הרשאה ואין כאן חלק בכורה.
7
The following laws apply when a person had two sons - a firstborn and an ordinary son - and they both died in his lifetime, after fathering children. The firstborn left a daughter and the ordinary son left a son. The son of the ordinary son inherits one third of the estate of his grandfather - i.e., his father's portion. And the daughter of the firstborn inherits two thirds of that estate, her father's portion.
The same laws apply with regard to the sons of the deceased's brothers, or the sons of his uncles, or any other set of heirs. If the father of any of the heirs was a firstborn, the person who inherits his share of the estate also receives the firstborn's share.
ז
מי שהיו לו שני בנים בכור ופשוט ומתו שניהם בחייו והניחו בנים, הבכור הניח בת והפשוט הניח בן, הרי בן הפשוט יורש בנכסי הזקן שליש שהוא חלק אביו, ובת הבכור יורשת שני שלישים שהוא חלק אביה, וכן הדין בבני האחין ובני אחי האב ובכל היורשין אם היה אבי אחד מן היורשים בכור נוטל חלק בכורה שלו זה היורש מחמתו.
8
A firstborn does not receive a double portion of his mother's estate. What is implied? When a firstborn and an ordinary son inherit their mother's estate, they divide it equally. This applies with regard to a son who was the firstborn with regard to the laws of inheritance, and to one who "open his mother's womb."
ח
אין הבכור נוטל פי שנים בנכסי האם, כיצד בכור ופשוט שירשו אמן חולקין בשוה בין שהיה בכור לנחלה בין שהיה פטר רחם.
9
The firstborn with regard to the laws of inheritance is the first child born to the father, as ibid.:17 states: "Because he is the first manifestation of his strength." We do not pay attention to the child's status vis-a-vis his mother. o Even if she gave birth to several sons previously, since this was the first son born to the father, he receives a double portion of the inheritance.
ט
בכור לנחלה הוא הנולד לאב ראשון שנאמר כי הוא ראשית אונו, ואין משגיחין על האם אפילו ילדה כמה בנים הואיל וזה ראשון לאביו יורש פי שנים.
10
A son who is born after stillborn babies, even if the stillborn baby was alive when its head emerged from the womb, is considered the firstborn with regard to the laws of inheritance. Similarly, when a fetus was born after a full-term pregnancy, but was not alive when its head emerged, the son who follows is considered the firstborn with regard to the laws of inheritance.
The term "the first of his strength," Deuteronomy 21:17, used with regard to the firstborn implies that no child before him emerged alive into the world. Hence, when a fetus was alive after its head emerged after a full-term pregnancy, a son born afterwards in not a firstborn even the first baby died immediately thereafter.
י
הבא אחר נפלים אע"פ שיצא ראש הנפל כשהוא חי הבא אחריו בכור לנחלה, וכן בן תשעה שיצא ראשו מת הבא אחריו בכור לנחלה שזה שנאמר ראשית אונו הוא שלא נולד לו קודם לזה ולד שיצא חי לאויר העולם, לפיכך בן תשעה שהוציא רוב ראשו חי הבא אחריו אינו בכור.
11
Neither a son born by Cesarean section, nor the son born after him, is considered "the firstborn." The first son was never "born," and ibid.: 15 states "and she bore sons to him." And the second son is not given this privilege, for he was preceded by another.
יא
יוצא דופן והבא אחריו שניהן אינן בכורים, הראשון לפי שלא נולד ונאמר וילדו לו בנים והשני שהרי קדמו אחר.
12
When a person had sons as a gentile and then converted, he does not have a firstborn with regard to the rights of inheritance. If, however, a Jewish man fathered sons from a maid-servant or from a gentile woman, since they are not considered his sons, a son he fathers afterwards from a Jewish woman is considered his firstborn with regard to the laws of inheritance, and he receives a double portion of his father's estate.
יב
היו לו בנים כשהיה עכו"ם ונתגייר אין לו בכור לנחלה, אבל ישראל שהיה לו בן מן השפחה ומן העכו"ם הואיל ואינו קרוי בנו הבא לו אחריו מן הישראלית בכור לנחלה ונוטל פי שנים.
13
Even if the firstborn is a mamzer, he receives a double portion. This is reflected by Deuteronomy 21:16: "But rather he will recognize the firstborn, the son of the hated one." This refers to a woman whose marriage is "hated." Needless to say, this applies if the firstborn is the son of a divorcee or a woman who performed chalitzah.
יג
היה הבכור ממזר נוטל פי שנים שנאמר כי את הבכור בן השנואה יכיר זו ששנואה בנישואיה ואין צריך לומר אם היה בן גרושה או בן חלוצה.
14
There are three individuals whose word is accepted with regard to the designation of a firstborn: the midwife, the mother and the father.
The midwife's word is accepted only at the moment of birth. For example, a woman gave birth to twins; if the midwife said: "This one emerged first," her word is accepted.
His mother's word is accepted for the first seven days after birth, when she says: "This one is the firstborn."
His father's word is always accepted. Even if the father said that a person who was not known to be his son was his firstborn son, his word is accepted. Similarly, his word is accepted if he says that the person whom we consider to be his firstborn is not his firstborn.
יד
שלשה נאמנין על הבכור, חיה ואמו ואביו, חיה מיד שאם אמרה זה יצא ראשון נאמנת, אמו כל שבעת ימי הלידה נאמנת לומר זהו הבכור, אביו לעולם אפילו אמר האב על מי שלא הוחזק בנו כלל הוא בני ובכורי הוא נאמן, וכן אם אמר על המוחזק לנו שהוא בכורו אינו בכור נאמן.
15
When a father loses his ability to speak, we check the soundness of his intellect in the same way as is done with regard to a bill of divorce. If through his motions he indicates - or he writes - that this is his firstborn son, that son receives a double portion.
טו
האב שנשתתק בודקין אותו כדרך שבודקין לגיטין, אם רמז או כתב שזה בנו בכורו הרי זה נוטל פי שנים.
16
If witnesses testify that they heard a father make certain statements that clearly indicate that a child is his firstborn son, the son receives a double portion even though the father did not explicitly say: "This is my firstborn son."
טז
העידו עדים שהן שמעו אביו של זה אומר דברים כך וכך שהרי אותן הדברים יודע מכללן שזה בנו בכורו, הרי זה נוטל פי שנים אע"פ שלא אמר האב בפירוש זה בני בכורי.
17
If the father was heard saying: "This son of mine is a firstborn," the son does not necessarily receive a double portion of the estate because of this testimony. Perhaps the son was the mother's firstborn, and this was his father's intent. For the son to receive a double portion, the father must call him: "My son, my firstborn."
יז
שמעו מן האב שאמר זה בני בכור אינו נוטל פי שנים בעדות זו שמא בכור לאמו הוא ולזה נתכוון האב עד שיאמר בני בכורי.
• Thursday, 19 Elul, 5776 · 22 September 2016
• "Today's Day"
• Sunday, Elul 19, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, first parsha with Rashi.
Tehillim: 90-96. Also 55-57.
Tanya: XVI. My beloved (p. 477) ...folio 80. (p. 479).
When the Alter Rebbe was still in Vitebsk he once expounded on the verse "You stand...1" Taking eitz (wood) as an idiom of eitza (counsel), he interpreted "choppers of wood" to mean that one must chop out "the many thoughts (counsels) in the heart of man."2 "Those who draw water," he interpreted - one must drain out the water that "makes all enjoyments grow."3
FOOTNOTES
1.Devarim 19:9, 10. The verses read (in part): "You stand today, all of you, before the Eternal your G-d...; ...from the choppers of your wood to those who draw your water."
2.Mishlei 19:21.
3.See Tanya Ch. 1. "The appetite for pleasures (derives) from the element of water, for water makes grow all kinds of enjoyment."
• Daily Thought:• "Today's Day"
• Sunday, Elul 19, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, first parsha with Rashi.
Tehillim: 90-96. Also 55-57.
Tanya: XVI. My beloved (p. 477) ...folio 80. (p. 479).
When the Alter Rebbe was still in Vitebsk he once expounded on the verse "You stand...1" Taking eitz (wood) as an idiom of eitza (counsel), he interpreted "choppers of wood" to mean that one must chop out "the many thoughts (counsels) in the heart of man."2 "Those who draw water," he interpreted - one must drain out the water that "makes all enjoyments grow."3
FOOTNOTES
1.Devarim 19:9, 10. The verses read (in part): "You stand today, all of you, before the Eternal your G-d...; ...from the choppers of your wood to those who draw your water."
2.Mishlei 19:21.
3.See Tanya Ch. 1. "The appetite for pleasures (derives) from the element of water, for water makes grow all kinds of enjoyment."
Why Is There Wonder?
This wonder—this awe that you experience in a time of quiet contemplation—it is not unique to the human being alone.
Every creature of the universe experiences wonder, a sense that there is something greater, something beyond its grasp, from which it derives life.
And with that sense of wonder each thing receives life. Without that wonder, there is no life. For that wonder is the very foundation of all that is.
Why was the universe created this way?
Because without wonder, the Creator would be forever an alien to His creation.
But when there is wonder, once our work is done, the creation itself will say, “I recognize this. This is the sense of wonder within me.”[Torah Ohr 41d; Torat Menachem 5745, vol. 3, p. 1686; and many other places.]
-------This wonder—this awe that you experience in a time of quiet contemplation—it is not unique to the human being alone.
Every creature of the universe experiences wonder, a sense that there is something greater, something beyond its grasp, from which it derives life.
And with that sense of wonder each thing receives life. Without that wonder, there is no life. For that wonder is the very foundation of all that is.
Why was the universe created this way?
Because without wonder, the Creator would be forever an alien to His creation.
But when there is wonder, once our work is done, the creation itself will say, “I recognize this. This is the sense of wonder within me.”[Torah Ohr 41d; Torat Menachem 5745, vol. 3, p. 1686; and many other places.]
No comments:
Post a Comment