Today's Laws & Customs:
• Chassidic Holiday
"Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul") is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
12 Days of Reflection
Elul, the last month of the Jewish year, is a month devoted to stocktaking and introspection. A Chassidic tradition holds that the last twelve days of the year -- Elul 18 to 29 -- are specifically devoted to the twelve months of the closing year: on each of these twelve days, one should review the deeds and achievements of its corresponding month.
Links
A Chai Elul anthology
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 52 Chapter 53 Chapter 54
Psalms 52:1 (0) For the leader. A maskil of David, 2 when Do’eg from Edom came and told Sha’ul, “David has arrived at the house of Achimelekh”:
3 (1) Why do you boast of your evil, you tyrant,
when God’s mercy is present every day?
4 (2) Your tongue, as sharp as a razor,
plots destruction and works deception.
5 (3) You love evil more than good,
lies rather than speaking uprightly. (Selah)
6 (4) You love all words that eat people up,
you deceitful tongue!
7 (5) This is why God will strike you down,
seize you, pluck you from your tent
and uproot you from the land of the living. (Selah)
8 (6) The righteous will see and be awestruck;
they will jeer at him, saying,
9 (7) “This fellow would not make God his refuge,
but trusted in his own great wealth,
relying on his evil plots.”
10 (8) But I am like a leafy olive tree
in the house of God;
I put my trust in the grace of God
forever and ever.
11 (9) I will praise you forever for what you have done,
and I will put my hope in your name;
for this is what is good
in the presence of your faithful.
53:1 (0) For the leader. On machalat. A maskil of David:
2 (1) A brutish fool tells himself,
“There isn’t any God.”
Such people are depraved, all their deeds are vile,
not one of them does what is good.
3 (2) God looks out from heaven
upon the human race
to see if even one is wise,
if even one seeks God.
4 (3) Every one of them is unclean,
altogether corrupt;
not one of them does what is good,
not a single one.
5 (4) Won’t these evildoers ever learn?
They devour my people
as if they were eating bread,
and they never call on God!
6 (5) They will be gripped with terror,
even though now they are not afraid;
for God will scatter the bones
of him who is besieging you.
You are putting them to shame,
because God has rejected them.
7 (6) If only salvation for Isra’el
would come out of Tziyon!
When God restores his people’s fortunes,
what joy for Ya‘akov! what gladness for Isra’el!
54:1 (0) For the leader. With stringed instruments. A maskil of David, 2 when the Zifim came and told Sha’ul, “David is hiding with us”:
3 (1) God, deliver me by your name;
in your power, vindicate me.
4 (2) God, hear my prayer;
listen to the words from my mouth.
5 (3) For foreigners are rising against me,
violent men are seeking my life;
they give no thought to God. (Selah)
6 (4) But God is helping me;
Adonai is my support.
7 (5) May he repay the evil
to those who are lying in wait for me.
In your faithfulness, destroy them!
8 (6) Then I will generously sacrifice to you;
I will praise your name, Adonai,
because it is good,
9 (7) because he rescued me from all trouble,
and my eyes look with triumph at my enemies.
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 ElulToday in Jewish History:
• Passing of Maharal (1609)
Elul 18 is the yahrtzeit of Rabbi Yehudah Loewe, the "Maharal" of Prague (1525-1609), outstanding Torah scholar, philosopher, Kabbalist and Jewish leader. Popularly known for creating a "golem" (clay man) to protect the Jewish community of Prague from the frequent threat of blood libels.
Baal Shem Tov Born (1698)
Elul 18 is the birthday of Rabbi Israel Baal Shem Tov, the founder of Chassidism
Rabbi Israel was born in a small town in Ukraine in 1698. His father, Rabbi Eliezer, who was a member of the secret society of "hidden tzaddikim," passed away when young Israel was only five years old; his last words to his son were, "Fear nothingbut G-d alone. Love every Jew with all your heart and all your soul."
The young orphan would spend much of his time wandering and meditating in the forests that surrounded his hometown; there, he one day met with one of his father's compatriots, and eventually joined their society. For many years, he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples. But on his 36th birthday, he was instructed by his master to "reveal" himself and publicly disseminate his teachings.
Drawing from the mystical "soul of Torah," the Baal Shem Tov ("Master of the Good Name," as he came to be known) taught about the spark of G-dliness that is to be found in every creation, and about the great love that G-d has for each and every one of His children, scholars and simple folk alike. He emphasized the importance of joy and simple faith in serving G-d, rather than asceticism. Initially, his teachings encountered fierce opposition from the scholarly elite and established leadership of the Jewish community; but many of those very scholars and communal leaders ended up becoming his devoted disciples. When Rabbi Israel passed at age 62 onShavuot of 1760, the movement he founded was well on the way of becoming the most vital force in Jewish life.
Links:
Rabbi Israel Baal Shem Tov
Chassidic Movement Founded (1734)
After many years as a member of the society of "hidden tzaddikim", living under the guise of an ignorant clay-digger, Rabbi Israel Baal Shem Tov was instructed by his masters to reveal himself and begin to publicly disseminate his teachings. This he did on his 36th birthday, Elul 18, 5494 (1734).
1st Chabad Rebbe Born (1745)
Rabbi Schneur Zalman of Liadi (1745-1812), founder of the "Chabad" branch ofChassidism, was born on Elul 18 of the year 5505 from creation -- the 47th birthday of his "spiritual grandfather", Rabbi Israel Baal Shem Tov (Rabbi Schneur Zalman was the disciple of the Baal Shem Tov's disciple and successor, Rabbi DovBer of Mezeritch).
Link: A brief biography of Rabbi Schneur Zalman
Daily Quote:
I pray with the mind of a child[Rabbi Isaac ben Sheshet ("Rivash")Daily] Study:
Chitas and Rambam for today:
Chumash: Parshat Ki Tavo, 4th Portion (Deuteronomy 27:1-27:10) with Rashi
• Deuteronomy Chapter 27
1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day. אוַיְצַ֤ו משֶׁה֙ וְזִקְנֵ֣י יִשְׂרָאֵ֔ל אֶת־הָעָ֖ם לֵאמֹ֑ר שָׁמֹר֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם:
Observe all of the commandment: Heb. שָׁמֹר [The word שָׁמֹר here denotes] continuous action [that is to say:“You must observe this commandment always”]. Gardant in Old French. שמור את כל המצוה: לשון הווה גרדנ"ט בלע"ז (בעאבאכטענד):
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime. בוְהָיָ֗ה בַּיּוֹם֘ אֲשֶׁ֣ר תַּֽעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַֽהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד:
you shall set up for yourself: in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above]. והקמות לך: בירדן ואחר כך תוציא משם אחרות ותבנה מהן מזבח בהר עיבל נמצאת אתה אומר ג' מיני אבנים היו שנים עשר בירדן וכנגדן בגלגל וכנגדן בהר עיבל כדאיתא במסכת סוטה (ל"ה):
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you. גוְכָֽתַבְתָּ֣ עֲלֵיהֶ֗ן אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעָבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֣יךָ | נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּֽאֲשֶׁ֥ר דִּבֶּ֛ר יְהֹוָ֥ה אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ:
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime. דוְהָיָה֘ בְּעָבְרְכֶ֣ם אֶת־הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־הָֽאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד:
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them. הוּבָנִ֤יתָ שָּׁם֙ מִזְבֵּ֔חַ לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ מִזְבַּ֣ח אֲבָנִ֔ים לֹֽא־תָנִ֥יף עֲלֵיהֶ֖ם בַּרְזֶֽל:
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God. ואֲבָנִ֤ים שְׁלֵמוֹת֙ תִּבְנֶ֔ה אֶת־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְהַֽעֲלִ֤יתָ עָלָיו֙ עוֹלֹ֔ת לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God. זוְזָֽבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
8You shall write upon the stones all the words of this Torah, very clearly. חוְכָתַבְתָּ֣ עַל־הָֽאֲבָנִ֗ים אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בַּאֵ֥ר הֵיטֵֽב:
very clearly: in seventy languages. — [Sotah 32a] באר היטב: בשבעים לשון:
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God. טוַיְדַבֵּ֤ר משֶׁה֙ וְהַכֹּֽהֲנִ֣ים הַֽלְוִיִּ֔ם אֶל־כָּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת | וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִֽהְיֵ֣יתָ לְעָ֔ם לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
Pay attention: [To be understood] as the Targum [Onkelos] renders: [meaning, “Listen!” or “Pay attention!”]. הסכת: כתרגומו:
This day, you have become a people [to the Lord, your God]: Every single day, it should seem to you as though you are today entering into a covenant with Him. — [see Ber. 63b] היום הזה נהיית לעם: בכל יום יהיו בעיניך כאילו היום באת עמו בברית:
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day. יוְשָׁ֣מַעְתָּ֔ בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְעָשִׂ֤יתָ אֶת־מִצְוֹתָו֙ וְאֶת־חֻקָּ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
Daily Tehillim: Psalms Chapters 88-89
• 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 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 52, 53 and 54.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Iggeret HaKodesh, end of Epistle 15
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 18 Elul, 5776 · 21 September 2016
• Iggeret HaKodesh, end of Epistle 15
• והנה כל זה הוא רק על דרך משל לבד
• Rambam: Sefer Hamitzvos:
Chumash: Parshat Ki Tavo, 4th Portion (Deuteronomy 27:1-27:10) with Rashi
• Deuteronomy Chapter 27
1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day. אוַיְצַ֤ו משֶׁה֙ וְזִקְנֵ֣י יִשְׂרָאֵ֔ל אֶת־הָעָ֖ם לֵאמֹ֑ר שָׁמֹר֙ אֶת־כָּל־הַמִּצְוָ֔ה אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם:
Observe all of the commandment: Heb. שָׁמֹר [The word שָׁמֹר here denotes] continuous action [that is to say:“You must observe this commandment always”]. Gardant in Old French. שמור את כל המצוה: לשון הווה גרדנ"ט בלע"ז (בעאבאכטענד):
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime. בוְהָיָ֗ה בַּיּוֹם֘ אֲשֶׁ֣ר תַּֽעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַֽהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד:
you shall set up for yourself: in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above]. והקמות לך: בירדן ואחר כך תוציא משם אחרות ותבנה מהן מזבח בהר עיבל נמצאת אתה אומר ג' מיני אבנים היו שנים עשר בירדן וכנגדן בגלגל וכנגדן בהר עיבל כדאיתא במסכת סוטה (ל"ה):
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you. גוְכָֽתַבְתָּ֣ עֲלֵיהֶ֗ן אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעָבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֣יךָ | נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּֽאֲשֶׁ֥ר דִּבֶּ֛ר יְהֹוָ֥ה אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ:
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime. דוְהָיָה֘ בְּעָבְרְכֶ֣ם אֶת־הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־הָֽאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָֽנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד:
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them. הוּבָנִ֤יתָ שָּׁם֙ מִזְבֵּ֔חַ לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ מִזְבַּ֣ח אֲבָנִ֔ים לֹֽא־תָנִ֥יף עֲלֵיהֶ֖ם בַּרְזֶֽל:
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God. ואֲבָנִ֤ים שְׁלֵמוֹת֙ תִּבְנֶ֔ה אֶת־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְהַֽעֲלִ֤יתָ עָלָיו֙ עוֹלֹ֔ת לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God. זוְזָֽבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
8You shall write upon the stones all the words of this Torah, very clearly. חוְכָתַבְתָּ֣ עַל־הָֽאֲבָנִ֗ים אֶת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בַּאֵ֥ר הֵיטֵֽב:
very clearly: in seventy languages. — [Sotah 32a] באר היטב: בשבעים לשון:
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God. טוַיְדַבֵּ֤ר משֶׁה֙ וְהַכֹּֽהֲנִ֣ים הַֽלְוִיִּ֔ם אֶל־כָּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת | וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִֽהְיֵ֣יתָ לְעָ֔ם לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
Pay attention: [To be understood] as the Targum [Onkelos] renders: [meaning, “Listen!” or “Pay attention!”]. הסכת: כתרגומו:
This day, you have become a people [to the Lord, your God]: Every single day, it should seem to you as though you are today entering into a covenant with Him. — [see Ber. 63b] היום הזה נהיית לעם: בכל יום יהיו בעיניך כאילו היום באת עמו בברית:
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day. יוְשָׁ֣מַעְתָּ֔ בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְעָשִׂ֤יתָ אֶת־מִצְוֹתָו֙ וְאֶת־חֻקָּ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
Daily Tehillim: Psalms Chapters 88-89
• 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 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 52, 53 and 54.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Iggeret HaKodesh, end of Epistle 15
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 18 Elul, 5776 · 21 September 2016
• Iggeret HaKodesh, end of Epistle 15
• והנה כל זה הוא רק על דרך משל לבד
Now all this — the above-mentioned effect of the emotive traits upon the resultant teaching or influence — is only by way of allegory, and does not provide a completely true picture of the Sefirot as they exist within man’s soul,
כי כל זה הוא בנפש השכלית, התחתונה שבאדם, הבאה מקליפת נוגה
for all this applies to the rational soul, which is the lower one in man, and derives from kelipat nogah.
This “lower soul” naturally inclines to “lower” (i.e., corporeal) matters, so that even its intellect goes only as far as understanding the composition and so on, of mundane things. For although the kelipah which is the source of this soul iskelipat nogah, a kelipah whose darkness is relieved by a ray of good, nevertheless it is wholly bound up with mundanity.
אך באמת לאמיתו, בנפש העליונה האלקית, שהיא חלק אלוה ממעל
But in true fact, with regard to [the Sefirot in] the higher, divine soul, which is a “part of G‑d above,”1
כל המדות פנימיות וחיצוניות הן לה׳ לבדו
all the internal and external attributes are [directed] to G‑d alone: the divine soul is concerned with spiritual things alone, so that both its (internal) love and (external) Chesed are concentrated purely on G‑dliness.
כי מחמת אהבת ה׳, ומרוב חפצו לדבקה בו
For because of one’s love of G‑d and because of one’s great desire to cleave unto Him,
הוא חפץ חסד, כדי לידבק במדותיו
he desires with all his being [to practice] Chesed, in order to cleave to His attributes.
כמאמר רז״ל על פסוק, ולדבקה בו: הדבק במדותיו
This accords with the teaching of our Sages, of blessed memory, on the verse,2 “And to cleave unto Him”: “Cleave unto His attributes.”3
Just as G‑d is compassionate so should mortal man be compassionate; just as G‑d has an innate desire to practice kindness, so should a person’s inner desire to practice kindness be motivated by a desire to cleave to G‑d.
As to the attribute of Chesed, then, both its internal aspect (love) and its external aspect (kindness) are directed purely to G‑dly things.
וכן במדת הגבורה
It is likewise with the attribute of Gevurah, whose internal aspect is fear; it, too, is experienced only for G‑dly causes:
להפרע מן הרשעים, ולענשם בעונשי התורה
for example, to punish and chastise the wicked with the punishments of the Torah;
וכן להתגבר על יצרו, ולקדש את עצמו במותר לו
and also, to prevail over one’s [evil] inclination and to4 “Sanctify himself in that which is permitted to him,”
ולעשות גדר וסייג לתורה
and to5 put up a fence and a hedge around the Torah,
מפני פחד ה׳ ויראתו, פן יבוא לידי חטא, חס ושלום
because of the dread and fear of G‑d, lest he might come to sin, heaven forfend.
In order to ensure that he will not come to sin, a person may thus choose to sanctify himself and refrain from6 “one hundred portals of the permissible, so as not to transgress in one portal of the prohibited.”
To summarize the above conclusions regarding the first two of the seven middot, or spiritual emotions: Not only is a man’s attribute of Chesed directed to G‑dly matters, but so too is his attribute of Gevurah — both in its internal aspect, viz., the fear of G‑d, and in its external manifestations in his rigorous observance of the Torah and its mitzvot.
וכן לפאר את ה׳ ותורתו בכל מיני פאר
Likewise, by exercising the attribute of Tiferet (lit., “beauty”), [a man seeks] to glorify G‑d and His Torah in all ways possible, such as by possessing a beautiful sefer Torah, beautiful tefillin and the like,
ולדבקה בשבחיו בכל בחינות נפשו
and to cleave to His praises [by praising G‑d] with all the faculties of his soul:
דהיינו, בהתבוננות שכלו ומחשבתו
that is, by intellectual and thoughtful meditation on the greatness of G‑d, which blossoms into the singing of His praises;
גם בדיבורו
and likewise when he speaks, his praises are not empty words, but grow out of his preparatory meditation.
“[Praising G‑d] with all the faculties of his soul” thus means that the worshiper utilizes his intellect and emotions as well as all three “garments” of his soul (i.e., the soul’s media of self-expression), viz., thought, speech and action (for speech constitutes7 “mini-action”). Alternatively, “[praising G‑d] with all the faculties of his soul” may mean: all those aspects of the soul that relate to praise, i.e., intellect, thought and speech.
וכן לעמוד בנצחון נגד כל מונע מעבודת ה׳ ומלדבקה בו
Likewise, by exercising the attribute of Netzach, [a man seeks] to prevail triumphantly against anything that would restrain [him] from the service of G‑d and from cleaving unto Him,
ונגד כל מונע מלהיות כבוד ה׳ מלא את כל הארץ
and against anything that would restrain [the state of revelation in which]8 the entire earth is filled with the glory of G‑d,
כמלחמות ה׳ אשר נלחם דוד המלך, עליו השלום
like the wars for G‑d fought by King David, peace to him, which derived from his attribute of Netzach.
וכן להשתחוות ולהודות לה׳
Likewise, by exercising the attribute of Hod,9 which implies self-abnegation, and acknowledging the transcendence of that which defies his mortal understanding, [a man seeks] to prostrate himself and to [self-effacingly] praise G‑d
אשר מחיה ומהוה את הכל, והכל בטל במציאות אצלו, וכולא קמיה כלא חשיב, וכאין ואפס ממש
Who animates and creates everything, and before Whom everything is essentially non-existent and esteemed as truly nothing and null.
ואף שאין אנו משיגים איך הוא הכל אפס ממש קמיה
Though we cannot apprehend just how everything is truly as null before Him,
אף על פי כן מודים אנחנו, בהודאה אמיתית, שכן הוא באמת לאמיתו
nevertheless, we acknowledge and genuinely concede that in absolute truth such is the case.
From the very depths of his soul the Jew acknowledges that G‑d’s “Supernal Daat” and knowledge that everything is essentially non-existent before Him is true, and that the mortal understanding of our “inferior Daat” — that creation does indeed exist, except that it is nullified to Him — results from the limited compass of our earthbound perspective.10 This acknowledgement results from the self-abnegation expressed by the attribute of Hod.
ובכלל זה גם כן להודות לה׳ על כל הטובות אשר גמלנו
This [attribute] also includes the expression of gratitude11 to G‑d for all the favors that He has bestowed upon us,
ולא להיות כפוי טובה, חס ושלום
so that [we] should not be ungrateful, G‑d forbid.
ובכלל זה להודות על כל שבחיו ומדותיו ופעולותיו באצילות ובריאות עליונים ותחתונים
This [attribute of Hod] also includes the offering of thanks to G‑d for all His praiseworthy [deeds], and His attributes and His workings in the emanation and creation of the upper and lower worlds,
שהם משובחים עד אין תכלית חקר
for they are praiseworthy to no end,12
ונאים וראוים אליו, יתברך ויתעלה
and are becoming and befitting Him, blessed and exalted be He.
והוא מלשון הוד והדר
The term [Hod is here to be understood] as in the phrase,13 Hod vehadar (“majesty and splendor”).
וכן במדת צדיק יסוד עולם
And likewise [engaged in one’s divine service is] the attribute of [Yesod (lit., “foundation”), as in the phrase],14 “The tzaddik is the foundation of the world.”
In the above analogy, it was by means of the attribute of Yesod that the father communicated with his son and disciple through bonds of desire and pleasure. So, too, in the realm of divine service, the attribute of Yesod involves cleaving to G‑d with intense desire and pleasure,
להיות נפשו קשורה בה׳, חיי החיים
so that one’s soul is bound up with G‑d, the Fountain-head of Life,
ולדבקה בו בדביקה וחשיקה, בחשק ותענוג נפלא
cleaving to Him with an attachment and a desire, out of a wondrous love and delight, all of which are expressions of the attribute of Yesod.
ובמדת מלכות, לקבל עליו עול מלכותו ועבודתו
And as for the [divine soul’s] attribute of Malchut, [the worshiper seeks thereby] to accept upon himself the yoke of G‑d’s sovereignty and of His service,
כעבודת כל עבד לאדונו, באימה וביראה
like the service of any servant to his master, i.e., out of awe and fear.
* * *
Up to this point the Alter Rebbe has explained how the seven middot exist within the Jew’s G‑dly soul. These emotive attributes are activated by the three intellective faculties — the Sefirot of ChaBaD (Chochmah, Binah and Daat), which are now to be explained.
ומקור ושורש כל המדות הן מחב״ד
Now, the source and root of all the attributes are in the ChaBaD.
דהיינו: החכמה היא מקור השכל המשיג את ה׳ וחכמתו וגדולתו ומדותיו הקדושות, שמנהיג ומחיה בהן כל העולמות עליונים ותחתונים
That is: Chochmah is the source of the intellect which apprehends G‑d and His wisdom, His greatness, and the holy attributes wherewith He conducts and animates all the higher and lower worlds;
ובינה היא ההתבוננות בהשגה זו
Binah is the contemplation of this apprehension of G‑d’s greatness and His holy attributes
באורך ורוחב ועומק בינתו
in the length, breadth, and depth of one’s understanding,
The “length” of a particular concept — in this case, the greatness of the Creator — entails drawing it down from its lofty abstraction (by way of a parable, for example) to a level of intelligibility. The “breadth” of the concept refers to the multitudinous components and ramifications that await one’s mastery. Its “depth” refers to the challenge of plumbing its seemingly limitless profundity.
להבין דבר מתוך דבר
ולהוליד מהשגה זו תולדותיה
and from this apprehension to beget its offspring,
שהן מדות אהבה ויראה
which are the attributes of love and awe,
The thinker’s understanding of the greatness of G‑d gives birth to emotions — a love and a fear of Him.
ושארי מדות הנולדות בנפש האלקית, המשכלת ומתבוננת בגדולת ה׳, כי לגדולתו אין חקר
and the other attributes born in the divine soul which contemplates and meditates upon G‑d’s greatness, as to how17 “His greatness is unfathomable.”
ויש בחינת גדולת ה׳, שעל ידי התבוננות הנפש האלקית בה, תפול עליה אימתה ופחד
One aspect of G‑d’s greatness is such that the divine soul, when contemplating it, is overwhelmed by a fear and dread.
שהיא יראה תתאה, שהיא בחינת מלכות
This is yirah tataah (“the lower level of fear”), which is an aspect of Malchut.
ויש בחינת גדולת ה׳, שממנה באה יראה עילאה, ירא בושת
There is another aspect of the greatness of G‑d from [the contemplation of] which derives yirah ilaah(“the superior level of fear”), in which one is awed out of bashfulness.
ויש בחינה שממנה באה אהבה רבה
There is also an aspect [of G‑d’s greatness] from [the contemplation of] which derives ahavah rabbah(“the great love”),
ויש בחינה שממנה באה אהבה זוטא
and still another aspect [of G‑d’s greatness], from [the contemplation of] which derives ahavah zutta(“the lesser love”).
All these levels of ahavah and yirah are internal emotive attributes that are fathered by ChaBaD.
וכן במדות החיצוניות, שהן חסד כו׳
The same applies to the external attributes, i.e., Chesed and so on; they, too, emanate from ChaBaD.
ובכולן צריך להיות מלובש בהן בחינת הדעת
Now, the faculty of Daat must be vested within all these [emotive attributes],
שהוא בחינת התקשרות הנפש, הקשורה ותקועה בהשגה זו
for it represents the bond with which the soul is bound and embedded in this apprehension
שמשגת איזה ענין מגדולת ה׳, שממנה נולדה בה איזה מדה מהמדות
as it apprehends some aspect of G‑d’s greatness, from which one of these attributes is born within it.
Once the soul has apprehended some aspect of G‑d’s greatness it must bind itself to this comprehension through the faculty of Daat.
כי בהיסח הדעת כרגע מהשגה זו
For by a momentary removal of Daat from this apprehension,
מסתלקת גם כן המדה הנולדה ממנה
the emotion born of it is also withdrawn
מהגילוי בנפש אל ההעלם
from its [prior] state of manifestation in the soul [back] into concealment [within the soul],
להיות בה בכח ולא בפועל
to exist there in potentia but not in actuality.
It is the faculty of Daat — a prolonged and constant involv-ement in the subject being contemplated — that reveals and actualizes the emotive experience of love or fear.
ולכן נקרא הזיווג בלשון דעת, מפני שהוא לשון התקשרות
That is why the term Daat is applied to coition,18 for it signifies a bond that results in issue, just as out ofDaat are born the emotions.
וזהו בחינת דעת תחתון נוסח אחר: הדעת התחתון, המתפשט במדות ומתלבש בהן, להחיותן ולקיימן
This is the faculty of Daat Tachton, the lower level of Daat, which extends into the attributes and vests itself in them to animate and sustain them.
ויש בחינת דעת העליון, שהוא בחינת התקשרות וחיבור מקור השכל המשיג עומק המושג
There is also a faculty of Daat Elyon, a superior level of Daat, through which the source of the intellect that apprehends the profundity of a concept is bound and connected [to it] —
שהוא כנקודה וכברק המבריק על שכלו
like a point or a flash of lightning that flashes over one’s mind —
שיתפשט למטה
so that [the concept] will extend downward.
ויבא עומק המושג לידי הבנה
The profundity of the apprehended concept will thereby come to be understood
בהרחבת הביאור, באורך ורוחב
with extensive clarification, in length and breadth,
שהיא בחינת בינה, הנקראת, רחובות הנהר, כמו שיתבאר במקומו
this stage being the function of the faculty of Binah, which is known as rechovot hanahar (lit., “the expanses of the river”), as will be explained in its place.19
The faculty of Daat Elyon unifies Chochmah with Binah. For Chochmah is the intuitive flash of illumination that would vanish as quickly as it appeared, if it were not anchored by Daat in the comprehension of Binah, whereby this seminal point assumes length and breadth. Chochmah is thus likened to a wellspring whose waters issue forth drop by drop, while Binah is likened to a broad and deep river. It is the function of Daat Elyon to draw the wellsprings of Chochmah into the river of Binah.
The function of Daat Tachton, by contrast, is that of binding the intellective faculties of ChaBaD with their resultant emotions, so that one’s intellectual activity will illuminate them, and provide them with vitality and continuity.
* * *
In summary, this discourse demonstrates how all the ten faculties of the divine soul engage in an ongoing relationship with their G‑dly source. Indeed, to recall the Alter Rebbe’s opening lines, an understanding of this dynamic within oneself enables one to experience the truth of the verse, “From my flesh shall I behold G‑d,” and to gain some measure of understanding of the Supernal Sefirot.
| FOOTNOTES | |
| 1. | See Tanya, Part I, beginning of ch. 2. |
| 2. | Devarim 11:22. |
| 3. | Sifri (sec. 49) on the above verse; Sotah 14a. |
| 4. | Cf. Yevamot 20a. |
| 5. | Cf. Avot 1:1. |
| 6. | Reishit Chochmah, Shaar HaKedushah, ch. 15, et al. |
| 7. | Sanhedrin 65a. |
| 8. | Cf. Yeshayahu 6:3. |
| 9. | The Hebrew root of this word comprises three meanings — to praise, to thank and to acknowledge. |
| 10. | Note of the Rebbe: “See Likkutei Torah, Vaetchanan, p. 4a ff.” |
| 11. | The Hebrew root of this word comprises three meanings — to praise, to thank and to acknowledge. |
| 12. | According to an alternative reading, “...beyond searching.” |
| 13. | Tehillim 104:1. |
| 14. | Mishlei 10:25. |
| 15. | Chagigah 14a. |
| 16. | Note of the Rebbe: “Two explanations (Or HaTorah, Bereishit, p. 2048ff.).” |
| 17. | Tehillim 145:3. |
| 18. | Note of the Rebbe: “See [Tanya,] Part I, conclusion of ch. 3.” |
| 19. | Note of the Rebbe: “The intent of ‘in its place’ is problematic. Possibly this refers to the relevant places in [Tanya,] Part I (see its indexes), and likewise in Likkutei Torah, etc.” |
• Wednesday, 18 Elul, 5776 · 21 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.
• 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.
• Rambam - 1 Chapter a Day Metamme'ey Mishkav uMoshav - Chapter 11
• Metamme'ey Mishkav uMoshav - Chapter 11
• Rambam - 3 Chapters a Day To`en veNit`an - Chapter 13, To`en veNit`an - Chapter 14, To`en veNit`an - Chapter 15
• Metamme'ey Mishkav uMoshav - Chapter 11
1
We have already explained that the word of unlearned persons is accepted with regard to the purification process of the red heifer. Because of the severity involved, the matter is never treated lightly. Similarly, their word is accepted with regard to the wine and oil intended for the accompanying offerings of a sacrifice. If they say that they are pure, they are assumed to be pure. Because this is a very severe matter, they are mindful of it.
Similarly, their word is accepted with regard to the purity of terumahduring the time when winepresses and olive vats are active, for all people purify themselves and their utensils to prepare their wine in a state of purity. When the time when winepresses and olive vats are active passes, their word is no longer accepted.
א
כבר ביארנו שעמי הארץ נאמנים הן על טהרת פרת החטאת מפני חומרתה אין מזלזלין בה וכן נאמנים הן על טהרת יין ושמן של נסכים אם אמר טהור הוא הרי זה בחזקת טהרה מפני חומרתו נזהרין בו וכן נאמנים הן על התרומה בשעת הגיתות והבדים מפני שכל העם מטהרין עצמן וכליהן כדי לעשות יינם ושמנם בטהרה עברו הגיתות והבדים אינן נאמנים:
2
When an unlearned person brings a priest a barrel of wine or oil that is terumah, he should not accept it from him, because it is assumed to be impure. If the unlearned person left it in his own possession until the next time of the winepresses and olive vats and brought it to the priest, he should accept it even though he knows it is from the previous year. For no impurity was decreed on unlearned people during the time when winepresses and olive vats are active.
ב
כהן שהביא לו ע"ה חבית יין או שמן של תרומה לא יקבלנה ממנו מפני שהיא בחזקת טומאה הניחה ע"ה אצלו עד גת הבאה והביאה לו יקבלנה ממנו אע"פ שהוא יודע שהיא של אשתקד שלא גזרו עליהם טומאה בשעת הגיתות והבדים:
3
When an unlearned person locks his olive press or wine vat when the people completed pressing and brought the key to a priest, even though several days pass since the pressing season was completed, there is room for leniency. The priest may come, open the press or vat in the unlearned person's presence, have him immerse himself, press the olives or grapes and take terumahin a state of ritual purity.
If he did not do this, he should only take olives and grapes that were not made fit to contract impurity from an unlearned person, for they will not contract impurity.
ג
עם הארץ שנעל בית בדו או גיתו בשעה שגמרו העם לדרוך והוליך את המפתח מיד לכהן אף על פי ששהה כמה ימים אחר שעברו הגיתות הרי הכהן בא ופותח בפניו ומטבילו ודורך ונוטל תרומה בטהרה ואם לא עשה כן לא יטול תרומה מע"ה אלא זיתים וענבים שאינן מוכשרין שאינן מקבלין טומאה:
4
If an unlearned person brought a priest a barrel of terumahwine or oil during the remainder of the year and told him: "I have separated consecrated wine or oil from it," even if only arevi'it, since his word is accepted with regard to the purity of the consecrated wine or oil, his word is accepted with regard to the entire amount.
Even during the time when winepresses and olive vats are active and the word of unlearned people is accepted with regard toterumah, their word is not accepted with regard to the empty containers to say that they are pure and may be used for terumah. Similarly, their word is never accepted with regard to empty containers to say that they are pure and may be used for consecrated liquids.
ד
הביא לו ע"ה חבית של תרומה בשאר ימות השנה ואמר הפרשתי בתוכה קדש אפילו רביעית מתוך שנאמן על טהרת הקדש נאמן על הכל אפילו בשעת הגיתות והבדים שעמי הארץ נאמנין על התרומה אינן נאמנין על הכלי הריקם לומר שהוא טהור לתרומה וכן אין נאמנין לעולם על כלי ריקם לומר שהוא טהור לקדש:
5
When there was a container of wine or oil and we saw an unlearned person waiting and protecting it so that he could take accompanying offerings from it, his word is accepted with regard to the purity of the container for even 70 days before the time when winepresses and olive vats are active. Before these 70 days, by contrast, their word is not accepted.
Where does the above apply? In the other portions of the land of Israel. In Jerusalem, by contrast, the word of unlearned people that empty earthenware containers are pure for consecrated articles is always accepted. This applies with regard to small utensils or large ones, whether they are full or empty. Implied is that the word of an unlearned person that a container is pure is accepted even though the liquids in the container are impure. Even if the garment of the unlearned person which is considered as impure due to midrasenters the container, the container is assumed to be pure with regard to sacrificial foods. Why was such leniency shown? Because kilns for earthenware containers are not made in Jerusalem.
ה
כלי שהיה בתוכו יין או שמן וראינו ע"ה יושב ומשמרו כדי להוציא ממנו נסכים הרי הוא נאמן על טהרת הכלי ואפילו קודם לגיתות ולבדים בשבעים יום אבל קודם לשבעים אינן נאמנים במה דברים אמורים בשאר א"י אבל בירושלים נאמנים על כלי חרס הריקם לומר שהוא טהור לקדש לעולם בין כלים דקים בין כלים גסים בין מליאין בין ריקנים הרי הוא נאמן על הכלי אף ע"פ שהמשקין שבתוכו טמאין אפילו היה בגדו שהוא מדרס בתוך הכלי הרי הכלי בחזקת טהרה לקודש ומפני מה הקלו בהם מפני שאין עושין כבשונות בירושלים:
6
From Modi'it and closer, the word of unlearned people is accepted with regard to earthenware containers. Outside that area, their word is not accepted. Modi'it itself is sometimes considered as within that area and sometimes as outside.
What is implied? If a chavair was entering that town and an unlearned person carrying an earthenware container was departing, his word - that the container is pure with regard to sacrificial food - is accepted in Modi'it. If they were both either entering or departing, the word of the unlearned person is not accepted unless he is closer to Jerusalem than Modi'it.
ו
מן המודיעית ולפנים נאמנים על כלי חרס מן המודיעית ולחוץ אינן נאמנין והמודיעית עצמה פעמים כלחוץ ופעמים כלפנים כיצד היה חבר נכנס וע"ה יוצא וכלי חרס בידו הרי זה נאמן במודיעית לומר שהוא טהור לקדש היו שניהן נכנסין או שניהן יוצאין אינו נאמן עד שיהא לפנים מן המודיעית:
7
The following rules apply when a potter brings pots and places them down closer to Jerusalem than Modi'it. Potential customers come and he tells them that it is pure. If a chavairpurchases a pot and brings it in, it is considered as pure with regard to sacrificial food, but not with regard to terumah, as we explained. If he purchased a pot and took it outside of Modi'it, it is impure, both for sacrificial foods and for terumah. This applies even though these are the same pots and the same potter. His word is accepted only within a radius beginning from Modi'it.
ז
קדר שהביא קדרות והניחן לפנים מן המודיעית ובאו הלוקחין והוא אומר להן שטהורות הן לקח קדירה ונכנס בה הרי היא טהורה לקודש אבל לא לתרומה כמו שביארנו לקח קדירה ויצא בה חוץ למודיעית הרי זו טמאה בין לקדש בין לתרומה אע"פ שהן הם הקדירות והוא הקדר עצמו אינו נאמן אלא לפנים מן המודיעית:
8
When one takes earthenware containers from a kiln no matter where it is located, they are considered pure, both with regard to sacrificial foods and with regard to terumah. We do not suspect that perhaps an unlearned person touched them. Even if they were taken from the first row and even if the kiln was open and half of its contents were already taken, containers taken by a chavair are considered as pure. For a decree was not established concerning utensils in a kiln.
ח
הלוקח כלי חרס מן הכבשן בכ"מ הרי אלו טהורין בין לקודש בין לתרומה ואין אומרים שמא נגע בהן ע"ה ואפילו לקח מן הסדר הראשון ואף על פי שהכבשן פתוח וכבר נלקח חציו שלא גזרו טומאה על כלים שבכבשן:
9
During the pilgrimage festivals, the impurity decreed upon the unlearned is suspended and they are considered as pure. For the entire Jewish people are considered as chavairim during the pilgrimage festivals. All of their utensils, their food, and their liquids are considered as pure during the festivals, for everyone purifies themselves and ascends to Jerusalem on the festivals. Therefore their word is accepted - whether with regard to sacrificial foods or with regard to terumah - throughout the festivals. After the festival passes, they are considered as impure again.
ט
טומאת ע"ה ברגל כטהורה היא חשובה שכל ישראל חברים הן ברגלים וכליהם כולם ואוכליהם ומשקיהן טהורים ברגל מפני שהכל מטהרין עצמן ועולים לרגל לפיכך הן נאמנים כל ימות הרגל בין על הקודש בין על התרומה משעבר הרגל חוזרין לטומאתן:
10
When a person opened his barrel of wine or of oil or began selling his dough during the festival, once the festival passes, the remainder of the contents of the barrel and the remainder of the dough are assumed to be impure, for they were touched by an unlearned person. Although he touched them only during the time that he is considered as a chavair, they are only considered as pure during the days of the festival.
י
הפותח חביתו ברגל והמתחיל בעיסתו ועבר הרגל הרי שאר החבית ושאר העיסה בחזקת טומאה שהרי נגעו בו ע"ה ואע"פ שלא נגע בה אלא בזמן שהוא כחבר אינה טהורה אלא בימי הרגל בלבד:
11
After the festival, on the night following the festival, the priests would immerse all the utensils that were in the Temple in a mikveh, because the unlearned people had touched them during the festival. Therefore they would tell the people: "Do not touch the Golden Table," when they would show it to the festive pilgrims so that, after the festival, it would not be considered as impure because they touched it and thus would require immersion and waiting until nightfall before it would regain purity. This is undesirable, because with regard to the showbread, Exodus 25:30states: "It should be before Me continuously."
All of the sacred utensils require immersion and waiting until nightfall with the exception of the Golden Altar and the Copper Altar. They do not contract impurity, because their metal plating is considered as subsidiary to their inner material.
יא
אחר הרגל במוצאי י"ט היו מטבילין כל הכלים שהיו במקדש מפני שנגעו בהן עמי הארץ ברגל בשעת החג ולפיכך היו אומרים להן אל תגעו בשולחן בשעה שמראין אותו לעולי רגלים כדי שלא יהיה טמא במגעו אחר הרגל ונמצא צריך טבילה והערב שמש ונאמר בלחם הפנים לפני תמיד וכל הכלים היו טעונים טבילה והערב שמש חוץ ממזבח הזהב ומזבח הנחושת מפני שציפוייהן כבטלין לגביהן:
12
When an unlearned person says: "I have not contracted the impurity associated with a human corpse," or "This k'li has not contracted the impurity associated with a human corpse," his word is accepted. He or the k'li is immersed only because of the impurity associated with unlearned people and must wait until nightfall. There is, however, no need for the ashes of the red heifer to be sprinkled on him or it.
When does the above apply? When he is asked and he says that it is pure. When, however, a person takes a k'li from the domain of an unlearned person without clarification, it is suspected that it contracted the impurity associated with a human corpse and the ashes of the red heifer are sprinkled on it on the third and seventh days, as is the law regarding keilim that are found in any place outside of Jerusalem. As will be explained with regard to situations where impurity is questionable, a decree was not established with regard to the impurity of keilim found in Jerusalem.
יב
ע"ה שאמר טהור אני מטומאת מת או שאמר כלי זה טהור מטומאת מת נאמן ומטבילין אותו משום טומאת ע"ה בלבד וצריך הערב שמש ואינו צריך הזאה בד"א בששאלו ואמר טהור הוא אבל הלוקח כלי סתם מרשות ע"ה חוששין לו שמא טמא מת הוא ומזין עליו שלישי ושביעי ככל הכלים הנמצאים בכל מקום חוץ לירושלים שלא גזרו טומאה על הכלים הנמצאים בירושלים כמו שיתבאר בטומאת הספיקות:
• To`en veNit`an - Chapter 13
• Hayom Yom: Today's Hayom Yom
1
The following individuals are not given the privilege of establishing a claim of ownership even though they have benefited from a property for three years: craftsmen, sharecroppers, guardians, partners, a husband with regard to property belonging to his wife, a wife with regard to property belonging to her husband, a son with regard to property belonging to his father, and a father with regard to property belonging to his son.
The rationale is that in all these instances the owners will not be irritated if the other uses the property. Therefore, the fact that they benefited from it does not serve as proof of ownership, even though the owner did not protest. Instead, the property should be returned to the owner, provided that they bring proof that this land was known to belong to them, and that they take a sh'vu'at hessetthat they did not sell or give away the land, as we have explained.
א
ואלו שאין מעמידין הקרקע בידן אע"פ שאכלום שלש שנים האומנין והאריסין והאפוטרופין והשותפין והאיש בנכסי אשתו והאשה בנכסי בעלה, ובן בנכסי אביו, והאב בנכסי הבן, שכל אחד מאלו אין מקפידין זה על זה, לפיכך אין אכילתן ראיה אע"פ שלא מיחו בהן הבעלים אלא תחזור הקרקע לבעלים שהביאו ראיה שזאת הקרקע ידועה להן וישבע היסת שלא מכרו ושלא נתנו כמו שביארנו.
2
Similarly, the exiliarchs of that period, a robber and a gentile cannot establish a claim of ownership because they benefited from a property. The rationale is that they are men of force.
Similarly, a deaf-mute, a mentally or emotionally unstable person and a minor cannot establish a claim of ownership through benefiting from a property. The rationale is that they do not have a claim on which the property could be awarded to them. Instead, the property should be returned to its owners. Conversely, if a person manifests ownership over his property for three years, the fact that he benefited from the property is not considered proof of ownership.
ב
וכן ראשי גליות של אותו זמן והגזלן והעכו"ם אין אכילתן ראיה מפני שהן בעלי זרוע, וכן חרש שוטה וקטן אין אכילתן ראיה מפני שאין להם טענה כדי שתעמוד הקרקע בידן אלא תחזור לבעלים, וכן המחזיק בנכסיהן אין אכילתן ראיה.
3
What is meant by the statement that they are not given the privilege of establishing a claim of ownership over property? Reuven benefited from a field originally belonging to Shimon for a sufficient number of years to establish a claim of ownership. He claims that he purchased the land. Shimon brought witnesses who testify that the property was known to belong to him. Similarly, he brought witnesses who testify that Reuven was known to be his partner, his sharecropper or his guardian. For this reason, he claims that he did not protest. The field is returned to Shimon, provided that he takes a sh'vu'at hesset that he did not sell or give the property to Reuven. Similar laws apply with regard to the others mentioned above.
Different laws apply, however, if Shimon does not bring proof that Reuven was his partner or sharecropper, but instead, Reuven made this admission on his own initiative, saying: "Yes, he is my partner and he sold me the property." Since he benefited from the land for the number of years long enough to establish a claim of ownership and he could have said: "He was never my partner," his word is accepted like the word of other persons.
ג
כיצד אין מעמידין את הקרקע בידן, ראובן שאכל שדה שמעון שני חזקה והוא טען שהיא לקוחה בידו והביא שמעון עדים שהיא ידועה לו וכן הביא עדים שראובן ידוע שהוא שותפו או אריסו או אפוטרופוסו ומפני זה לא מיחה תחזור השדה לשמעון וישבע היסת שלא מכר ולא נתן והוא הדין לשארן, אבל אם לא הביא שמעון ראיה שראובן היה שותף או אריס אלא ראובן הודה מעצמו ואמר הן הוא שותפו ומכר לי, הואיל ואכל שני חזקה ויכול לומר לא היה שותפי מעולם הרי זה נאמן כשאר כל אדם.
4
What is meant by the exclusion of craftsmen? If a person was building a property or repairing it for many years he cannot establish a claim of ownership over it.
If the craftsman abandoned his profession and benefited from a property for three years after he abandoned the profession, he can establish a claim of ownership.
ד
האומנין כיצד, כגון שהיו בונין בה או מתקנין אותה שנים רבות ירדו מאומנותן אם אכלו אותן שלש שנים מאחר שירדו מאומנותן יש להן חזקה.
5
What is meant by the exclusion of sharecroppers? For example, a person worked as a sharecropper for the father of the owner of the property, or for another member of the family. Since he is a sharecropper who has worked for the family, the owner will not lodge a protest against him. If, however, a person becomes a sharecropper for the first time and then benefits from the land for the length of time necessary to establish a claim of ownership, he is allowed to retain possession. We tell the owners: "How did you allow him to benefit from the property year after year without issuing a protest?"
ה
האריסין כיצד, כגון שהיה אריס לאביו של בעל השדה או לאנשי משפחתו שכיון שהוא אריס של בתי אבות אין ממחין הבעלים בידו, אבל אם זה הוא שנעשה אריס תחלה הואיל ואכלה כולה שני חזקה מעמידין אותה בידו, ואומרין לבעלים היאך אכל שנה אחר שנה ולא מחית בו.
6
Moreover, even when a sharecropper who has worked for the family brings other sharecroppers to work in his place, he may establish a claim of ownership. For ordinarily, there is no way that a person will bring sharecroppers into a colleague's property, and the latter will remain silent.
If, however, he divided the land among other sharecroppers who also worked on that property, he may not establish a claim of ownership. For it is possible that the owner appointed him as a supervisor over the sharecroppers.
When a sharecropper ceases working in that capacity and afterwards benefits from the produce of the land on which he had been working for three years, he establishes a claim of ownership.
ו
אריס של בתי אבות שהוריד אריסין תחת ידו יש לו חזקה שאין מורידין אריסים אחרים לנכסי אדם והוא שותק, אבל אם חלק לאריסין אחרים שהיו בה אין לו חזקה שמא ממונה על האריסין עשו אותו, ואריס שירד מאריסותו ואכלה שלש שנים מאחר שירד החזיק.
7
What is meant by the exclusion of guardians? The exclusion applies whether the guardian was charged with caring for a particular field or all of an heir's properties, whether he was appointed by the court or appointed by the father of the orphans, and the orphans came of age and allowed him to remain in that capacity, or whether an adult appointed a guardian to supervise his income and expenditures. Since these persons have permission to use the property, they cannot establish a claim of ownership. If a guardian left his position and benefited from the property for three years after leaving, he establishes a claim of ownership.
ז
האפוטרופוסין כיצד, בין שהיה אפוטרופוס על שדה זו בין על שאר נכסים בין שמינו אותם בית דין בין שמינה אותם אבי יתומים וגדלו היתומים והניחו אותן, בין שמינה אדם אפוטרופוס על הוצאתו והכנסתו הואיל והן משתמשין ברשות אין להן חזקה, עברו האפוטרופין ממינויין ואכלו שלש שנים אחר שעברו הרי זו חזקה.
8
What is meant by the exclusion of partners? When a person is a partner in a field that is not required to be divided , even though he alone benefits from the entire field for several years, the field is still presumed to be owned by both of the partners.
If, however, it is large enough to be divided and only one of the partners benefited from it in its entirety for the years necessary to establish a claim of ownership, he establishes such a claim. For he may tell his partner: "If it is true that you did not sell or give me your share of the field, why did I alone benefit from the entire field? Why did you remain silent and not protest for all these three years?"
Similarly, when a man who had stipulated that he waives the right to benefit from his wife's property nevertheless derives benefit from his wife's property for the number of years necessary to establish a claim of ownership, the fact that he derived benefit is of no consequence. This applies even when - while she was consecrated but not yet married - he stipulated that he would not inherit her property, and afterwards derived benefit from it, built or destroyed structures on it, doing whatever he desired.
Similarly, when a woman derived benefit from her husband's property and made use of it as she desired for several years, the fact that she derived benefit is of no consequence. This applies even if her husband designated another field for her to derive her livelihood from, and she benefited from other fields.
Similarly, when a son receives his livelihood at his father's home and is considered one of the members of his household, if he benefits from his father's property for the number of years necessary to establish a claim of ownership, it is of no consequence. The same law applies when the father derives benefit from the property of this son, who derives his livelihood from him for the number of years necessary to establish a claim of ownership.
ח
השותפין כיצד, אם היה שותף בשדה זו ואין בה דין חלוקה אע"פ שאכל את כולה האחד מהן כמה שנים הרי היא בחזקת שניהם, ואם יש בה דין חלוקה ואכלה האחד כולה שני חזקה יש לו חזקה שהרי אומר לשותפו אם באמת שלא מכרת ולא נתת היאך אכלתי את כולה ואתה שותק ולא מחית כל שלש שנים, וכן האיש שאכל בנכסי אשתו שני חזקה אע"פ שהתנה עמה שאין לו פירות בנכסיה, ואפילו התנה עמה כשהיא ארוסה שלא יירשנה ואחר כך אכל ובנה והרס ועשה כל מה שעשה, וכן האשה שאכלה פירות בנכסי בעלה ונשתמשה בהן כחפצה כמה שנים, אע"פ שיחד לה שדה במזונותיה ואכלה שדות אחרות אין אכילתן ראיה, וכן הבן שהוא סומך על שלחנו של אביו ונחשב בכלל בני ביתו אם אכל נכסי אביו שני חזקה, וכן האב שאכל נכסי בן זה שהוא סומך עליו שני חזקה אין אכילתן ראיה.
9
If such a son leaves his father's household or a woman is divorced - this applies even if there is a question whether the divorce is effective - they are bound by the laws that apply to all other individuals.
ט
ובן שפירש מאביו ואשה שנתגרשה אפילו ספק גירושין הרי הן כשאר כל אדם.
10
The exiliarchs of the Talmudic era could not establish a claim of ownership because they benefited from a field. The rationale is that they had the authority to rale over the people.
Similarly, when a person manifests ownership over property belonging to the exiliarchs, even if he benefits from it for a number of years, the fact that he derived benefit is not significant. The rationale is that the exiliarchs do not protest because they have the power to remove the other person from the property whenever they desire. Instead, they must take a sh'vu'at hesset that they did not sell or give that person the property. Conversely, if they took possession of the property of another person, and that person says that he did not sell the property, that person must take a sh'vu'at hesset that he did not sell or give them the property.
י
ראשי גליות שהיו בימי חכמים לפי שהיה בהן כח לרדות את העם אין אכילתן ראיה, וכן אחר שהחזיק בנכסיהן אפילו אכל כמה שנין אין אכילתן ראיה לפי שאינן ממחין מפני שידן תקפה כל זמן שירצו מסלקין זה ממנה, אבל נשבעין היסת שלא מכרו ושלא נתנו, ואם הן החזיקו בנכסי אחר ואמר שלא מכר נשבע היסת שלא מכר להן ולא נתן להם.
11
What is meant by the exclusion of robbers? When a person is presumed to have stolen this field, or his ancestors were presumed to kill people in order to take their property, although he benefits from a field for several years, he does not establish a claim of ownership, and the field should be returned to its owners.
יא
הגזלן כיצד מי שהוחזק גזלן על שדה זו או מי שהוחזקו אבותיו שהן הורגין נפשות על עסקי ממון אע"פ שאכל שדה זו כמה שנים לא החזיק ותחזור שדה לבעלים.
To`en veNit`an - Chapter 14
1
If any of the individuals who are not able to establish a claim of ownership by benefiting from a property bring witnesses who testify that the owner sold them this particular field or gave it to them as a present, the testimony is accepted as substantial. There are two exceptions: a robber, and a husband with regard to his wife's property. With regard to which property were the above statements made? With regard to nichsei tzon barzel, a field designated as payment for the money due her by virtue of herketubah, a field belonging to her and mentioned in her ketubah, or a field that her husband had evaluated in her ketubah as a present for her. With regard to nichsei milog, by contrast, he may bring proof, as stated in Hilchot Ishut.
א
כל אלו שאין אכילתן ראיה אם הביאו עדים שמכרו להם הבעלים שדה זו או נתנוה להן במתנה ראייתן ראיה, חוץ מן הגזלן והבעל בנכסי אשתו, באי זה נכסים אמרו בנכסי צאן ברזל או בשדה שייחד לה בכתובתה ובשדה שכתב לה בכתובתה ובשדה שנתן לה בשום משלו אבל בנכסי מלוג יש לו ראיה כמו שבארנו בהלכות אישות.
2
What is meant by saying that a robber cannot substantiate the sale of a property? Once it has been established that a person gained possession of a field through robbery, he cannot substantiate his possession of a field even though he brings proof that, in the presence of witnesses, the owner acknowledged the fact that he sold him this field and received payment for it. For the owner can say: "We never sold the field; we acknowledged [the sale only out of fear." In such an instance, we expropriate the field from the robber, and he is not given anything.
If witnesses testify that the robber counted out a specific sum of money to the owner, we expropriate the field from the robber and require the owner to return the money, as stated in Hilchot Gezelah.
ב
כיצד הגזלן אין לו ראיה, כיון שהוחזק גזלן על שדה זו אע"פ שהביא ראיה שהודה הבעל בפני עדים שמכר לו שדה זו ולקח דמים והבעלים אומרים לא מכרנו לך אלא מפני היראה הודינו לו מוציאין את השדה מידו ואין לו כלום, ואם העידו העדים שבפניהם מנה לו כך וכך מוציאין את השדה מיד הגזלן ומחזירין לו הבעלים את הדמים כמו שבארנו בהלכות גזלה.
3
The following rules apply when the son of a craftsman, the son of a sharecropper, or the son of a guardian benefits from a field for the number of years necessary to establish a claim of ownership. If these individuals claim that the owner sold the property to them, or gave it to them as a present, their claim is established. If, however, they claim that the property is an inheritance that they received from their father, who benefited from it for the number of years necessary to establish a claim of ownership, their claim is not accepted.
If they bring witnesses who testify that the owner acknowledged to their father that he sold it or gave it to him, they are allowed to retain possession of the field.
ג
בן האומן ובן האריס וכן /ובן/ האפוטרופוס שאכלו שדה זו שני חזקה, אם טענו שהבעלים מכרו להן או נתנו להן יש להן חזקה, ואם טענו שהיא ירושה להן מאביהם שאכלוה שני חזקה אין להן חזקה, ואם הביאו עדים שהודו הבעלים לאביהן שמכרוה להן או נתנוה מעמידין את השדה בידן.
4
Although the son of a robber brings proof that the owner acknowledged to their father that he sold a property to him, it is of no consequence, as explained above. When, however, a robber's grandson claims that he - or even his father - acquired a property, he can establish a claim of ownership. If, however, his claim is based on his grandfather's acquisition, he cannot establish a claim of ownership.
ד
בן הגזלן אע"פ שהביא ראיה שהודו הבעלים לאביו שמכר אינה ראיה כמו שבארנו, אבל בן בן הגזלן אפילו בא בטענת אביו יש לו חזקה בא בטענת אבי אביו אין לו חזקה.
5
Even though a gentile benefited from a property for several years, he cannot establish a claim of ownership on this basis. If he does not bring a deed of sale, we require that the field be returned to its owner. An oath is not required, for a sh'vu 'at hessetwas ordained only when the plaintiff was Jewish.
When a Jew claims a property on the basis of the claim of a gentile, he is governed by the same laws as the gentile, and the fact that he benefited from the property is not significant.
ה
העכו"ם אפילו אכלה כמה שנים אין אכילתו ראיה, ואם לא הביא שטר תחזור השדה לבעלים בלא שום שבועה שלא תקנו שבועת היסת אלא לישראל וישראל הבא מחמת העכו"ם הרי הוא כעכו"ם שאין אכילתו ראיה. 1
6
If the Jew who acquired the property from the gentile claimed: "In my presence, the gentile who sold me the land acquired this land from the Jew who is disputing my claim," his claim is accepted, provided that he supports it with a sh'vu 'at hesset. The rationale is that since the claimant could have asserted: "I acquired it from you and I benefited from it for the number of years necessary to establish a claim of ownership," we accept his word when he asserts: "I acquired it from so-and-so who, in my presence, acquired it from you."
ו
טען זה הישראל הבא מחמת העכו"ם ואמר בפני לקחה העכו"ם שמכר לי מזה הישראל המערער עלי הרי זה נאמן וישבע היסת על כך מתוך שיכול לומר אני לקחתיה ממך והרי אכלתיה שני חזקה יכול לומר מפלוני לקחתיה שבפני לקחה ממך.
7
A claim of ownership cannot be established with regard to property inherited by a minor, even when the minor later attains majority. What is implied? A person benefited from property inherited by a minor for one year in the minor's presence before the minor attained majority, and for two years after he attained majority. Although he claims: "You sold it to me" or "You gave it to me," his claim is not accepted unless he benefits from the property for three consecutive years after he attains majority.
ז
אין מחזיקין בנכסי קטן ואפילו הגדיל, כיצד אכלה בפניו כשהוא קטן שנה אחת ושתים אחר שהגדיל וטען אתה מכרת לי אתה נתת לי אין זה כלום עד שיאכל שלש שנים רצופות אחר שהגדיל. 2
8
The following rules apply when a person maintains possession of property belonging to a minor for many years and claims: "I am maintaining possession of it as security, and I am owed this-and-this on its account." Since if he had desired, he could have said: "I purchased it," his word is accepted, for it has not been established that the property belonged to this person's father. Hence, the person in possession may collect what he claims from the property' s increase in value. The property itself is then returned to the orphans.
If, however, the property is reputed to belong to the orphans, the claim of the person in possession is not accepted. The rationale is that a claim of ownership cannot be established over property belonging to a minor. Instead, the field and all the produce that the person used must be returned to the orphans. When they come of age, the plaintiff will lodge a claim against them. 6
ח
מי שהחזיק בנכסי קטן שנים רבות וטען ואמר משכונה הן בידי ויש לי חובה עליהן כך וכך, הואיל ואילו רצה אמר לקוחים הן בידי נאמן שהרי אינה מוחזקת שהיה לאביו של זה והרי זה גובה משבחה מה שטען ותחזור ליתומים, אבל אם יצא עליה קול שהיא של יתומים אינו נאמן שהרי אין מחזיקין בנכסי קטן ותחזור השדה וכל הפירות שאכל ליתומים עד שיגדלו ויעשה עמהן דין. 3
9
Different rules apply if the person in possession benefited from the field for the time necessary to establish a claim of ownership during the lifetime of the orphans' father. Since he could have claimed that he is the owner because he purchased it from their father, we accept his word when he claims that a debt is owed him by their father. He collects the debt from the produce of the field. Since he could say that the produce belongs to him, he is not required to take an oath concerning it.
ט
אכלה שני חזקה בחיי אביהן מתוך שיכול לומר לקוחה היא בידי מאביהן נאמן לומר חוב יש לי על אביהן, וגובה אותו מן הפירות וגובהו שלא בשבועה מתוך שיכול לומר שלי הן. 4
10
When a person has to flee because of a danger to his life - e.g., the king desired to kill him - a claim of ownership cannot be established with regard to his property. Even if the person in possession of it derived benefit for several years and claimed that he purchased it, the fact that he derived benefit is not significant. We do not tell the owner of the field: "Why didn't you protest?" For the answer is obvious; he was concerned over his life. If, however, a person flees because of financial matters, he is considered like any other person. Thus, if he does not protest, a claim of ownership can be established over his property.
י
בורח שברח מחמת סכנת נפשות כגון שהיה המלך מבקש להמיתו, אין מחזיקין בנכסיו אפילו אכל המחזיק כמה שנים וטען שלקח אין אכילתו ראיה, ואין אומרים לבעל השדה למה לא מחית מפני שהוא מתעסק בנפשו, אבל הבורח מחמת ממון הרי הוא ככל אדם ואם לא מיחה מחזיקין בנכסיו.
11
A claim of ownership can be established over the property of a married woman.
What is implied? A person benefited from the land for a portion of the period necessary to establish a claim of ownership during the lifetime of the woman's husband, and for three years after the husband's death. If he claims: "You and your husband sold it to me," he is allowed to maintain possession. The rationale is that since the person in possession could say: "I purchased it from you after the death of your husband" - for he benefited from it for the amount of time necessary to establish a claim of ownership after the death of her husband and she did not protest his word is accepted with regard to the claim mentioned above.
If, however, he benefited from the property for several years during the lifetime of her husband, but did not benefit from it for the amount of time necessary to establish a claim of ownership after the death of her husband, he does not establish a claim of ownership.
יא
מחזיקין בנכסי אשת איש, כיצד אכלה מקצת שני חזקה בחיי הבעל ושלש שנים אחר מיתת הבעל, וטען ואמר מכרתה /מכרת/ לי את ובעליך מעמידין אותה בידו מתוך שיכול לומר ממך לקחתיה אחר מות בעליך שהרי אכלה שני חזקה אחר מיתת הבעל ולא מיחת בו, אבל אם אכלה בחיי בעלה כמה שנים ולא אכלה שני חזקה אחר מיתת בעלה אין לו חזקה.
12
Possession of property for the time necessary to establish a claim of ownership is of no consequence unless it is accompanied by a claim of acquisition.
What is implied? A person benefited from the produce of a field for several years. Afterwards, the person raising the protest comes and claims: "How did you acquire this field? It's mine."
The person in possession responds: "I don't know who the owner is. Since no one said anything to me about it. I took possession of it."
This does not establish a claim of ownership. For he is not claiming that he acquired it, that it was given to him, or that he inherited it. Nevertheless, even though he does not issue such a demand, the field is not expropriated from him until the person protesting brings witnesses that the field belongs to him. When, however, he brings witnesses, the field and all the benefit that he received from it is expropriated from the squatter.
We do not open by asking the squatter: "Perhaps you had a deed of acquisition and you lost it." He must make such a claim on his own. If he does not make such a claim, he must return all the produce that he reaped. Similarly, when a person benefits from a field for the number of years necessary to establish a claim of ownership on the basis of a deed of sale, and that deed of sale was disqualified, the claim of ownership established is nullified. The field and all of the produce reaped must be returned to the original owner.
יב
כל חזקה שאין עמה טענה אינה חזקה, כיצד הרי שאכל פירות שדה זו כמה שנים ובא המערער ואמר לו מאין לך שדה זו שלי הוא השיבו ואמר לו איני יודע של מי היא וכיון שלא אמר לי אדם כלום ירדתי לתוכה, אין זו חזקה שהרי לא טען שלקחה ולא שנתנה לו ולא שירשה, ואע"פ שלא טען אין מוציאין אותה מידו עד שיביא זה המערער עדים שהיא שלו, הביא עדים תחזור לו השדה ומוציאין מזה כל הפירות שאכל ואין פותחין לזה המחזיק תחלה ואין אומרים שמא שטר היה לך ואבד עד שיטעון מעצמו ואם לא טען יחזיר כל הפירות שאכל, וכן האוכל שני חזקה מחמת שיש שטר בידו ונמצא השטר בטל בטלה החזקה ותחזור השדה עם כל הפירות לבעלים.
13
When a person claims ownership of a field as an inheritance, he must bring proof that his father dwelled in or used this field for even one day. Once that is accomplished, since he benefited from the field for three years on the basis of his father's ownership, he is allowed to retain possession.
If, however, he did not bring proof that his father lived in it at all, the field and all of the produce reaped must be returned to the person lodging the protest, if he brings witnesses who testify that the field belongs to him. The rationale is that the person in possession does not claim that the owner sold or gave him the field, and it is not known that the field belonged to his ancestors.
If the person in possession brought proof that his father was seen in the field, it is of no consequence. Perhaps he went to inspect it and did not purchase it. Instead, he must bring proof that his father dwelled there for at least one day.
יג
הבא מחמת ירושה צריך להביא ראיה שדר אביו בשדה זו או נשתמש בה אפילו יום אחד וכיון שאכלה הוא שלש שנים מחמת אביו מעמידין אותה בידו, אבל אם לא הביא ראיה שדר בה אביו כלל תחזור השדה וכל הפירות למערער שיש לו עדים שהוא שלו, שהרי אינו טוען עליו שמכר או נתן לו ולא נודעה קרקע זו לאבותיו, הביא ראיה שנראה בה אביו אינה כלום שמא בא לבקר אותה ולא קנאה, אלא צריך להביא ראיה שדר אביו בה אפילו יום אחד.
14
The following laws apply when a person benefited from a field for many years and the person raising the protest states: "What are you doing in this field?"
The person in possession acknowledges the truth of his statements, but says: "I know that it once belonged to you, but so-and-so sold it to me, and he purchased it from you."
The person raising the protest states: "So-and-so, the person who sold you the field, is a robber."
Since the person in possession admitted that the field belonged to him and that he did not purchase it from him, the field and all of its produce must be returned to the person raising the protest. This applies even though that person does not bring witnesses that the field belongs to him. Similar laws apply in all analogous situations.
If the person in possession brings witnesses who testify that the person who sold the field to him lived in it for even one day or he told him, "He purchased it from you in my presence and afterwards he sold it to me," he is allowed to retain possession, for he has a definite claim and he has established a claim of ownership. If he desired, he could have claimed: "I purchased it from you." His claim would have been accepted, for he lived in it long enough to establish a claim of ownership.
יד
הרי שאכל שדה זו שנים רבות ובא המערער ואמר לו מה לך ולשדה זו הודה ואמר לו יודע אני שהיתה שלך אבל פלוני מכרה לי והוא לקחה ממך, ואמר לו המערער פלוני שמכר לך גזלן הוא, הואיל והודה שהוא שלו ושלא לקחה ממנו תחזור השדה וכל הפירות למערער אע"פ שאין לזה המערער עדים שהיא שלו וכן כל כיוצא בזה, הביא זה המחזיק עדים שפלוני שמכר לו דר בה אפילו יום אחד או שאמר לו בפני לקח ממך ואחר כך מכרה לי, מעמידין אותה בידו שהרי יש לו טענה עם חזקתו ואילו רצה טען ואמר ממך לקחתיה שהרי יש לו שני חזקה.
FOOTNOTES
1.
העכו"ם אפילו אכלה כמה שנים וכו' עד ואין אכילתו ראיה. א"א יש כאן שבוש ואומר אני שאם מכרה לישראל שישבע היסת אע"פ שבא מחמת העכו"ם עכ"ל.
2.
אין מחזיקין בנכסי קטן וכו' עד אחר שהגדיל. א"א אינו כן אלא אפילו אכלה שלש שנים אחר שהגדיל אינה חזקה וכן נראה מן הגמרא עכ"ל.
3.
מי שהחזיק בנכסי קטן וכו' עד ותחזור ליתומים. א"א נראה מדבריו דמעשה דרבה בר שרשום מוקי לה בשאינה ידועה שהיתה של אביה ואם כן למה ליה למימר מגו דאי בעי אמר לקוחה היא בידו לימא דאי בעי אמר דידי היא ועוד משום קלא מבטלין מגו וחזקה דממונא ואיהו הוה מוחזק ואבוהון דיתמי לא הוה מוחזק אלא ודאי בחזקת אבוהון הות מיהו כיון דאכלה שני חזקה בחיי אבוהון בלא מחאה איכא מגו ואי לאו קלא הוה מהימן במגו והשתא דאיכא קלא לא אמרינן ומוקמי ארעא בחזקת אבהתא והאי דינא דקושטא עכ"ל.
4.
אכלה שני חזקה בחיי אביהם וכו' עד מתוך שיכול לומר שלי היא. א"א נראה מדבריו אפילו יצא עליו קול שהיא של יתומים וזהו טעות גדולה דאיהי היא ועוד אני אומר שלא יועיל מגו לגבות לכתחלה בלא שבועה מידי דהוה אנשבע על המשכון שאמרו הגאונים שהוא נשבע ונוטל ורבה בר שרשום דקא בעי למפטר נפשיה משבועה אחר אכילה קאמר בין תבין עכ"ל.
To`en veNit`an - Chapter 15
1
The following rules apply when a person raises a protest regarding the ownership of a particular field and brings witnesses who testify that it was known to belong to him. The person in possession produces a deed of sale that he purchased it from the protester and also brings witnesses who testify that he benefited from the land for enough time to establish a claim of ownership. We tell the person in possession at the outset: "Validate your deed of sale." If the deed of sale is validated, it is preferable, and the judgment is based on the deed of sale. If he cannot validate the deed of sale, we rely on the witnesses who testify that he has established a claim of ownership. The person in possession must take a sh'vu 'at hesset that he purchased it from the protester.
א
מי שערער על שדה זו והביא עדים שהיא ידועה לו והביא זה שבתוכה שטר שלקחה ממנו והביא עדים שאכלה שני חזקה, אומרים לו בתחלה קיים שטרך, אם נתקיים הרי טוב וידון בשטר, ואם אי אפשר לו לקיימו סומכין על עדי חזקה וישבע היסת שלקחה.
2
When there are differences between the testimony of the two witnesses who testify that a claim of ownership has been established - e.g., one testifies that the person in possession benefited from wheat for three years and the other testifies that he benefited from barley - their testimony is accepted. For witnesses are not concerned with these particulars. If one witness testifies that the person in possession benefited from the property in the first, third and fifth years, and the other testifies that he benefited in the second, fourth and sixth years, their testimonies cannot be linked together. The rationale is that neither testified concerning the year about which the other testified. Hence, the land and its produce must be returned.
ב
עדי החזקה שהעיד אחד משניהם שאכלה חטים שני חזקה והשני העיד שאכלה שעורים עדותן קיימת שאין העד מדקדק בזה, העיד האחד שאכלה זה שנה ראשונה שלישית וחמישית והשני מעיד שאכלה שניה ורביעית וששית אין עדותן מצטרפת, שבשנה שמעיד בה זה לא העיד בה זה ותחזור הקרקע והפירות.
3
If a person took possession of a field on the assumption that he is the heir and benefited from the field, and then it was discovered that there was another heir who shared a closer connection and is fit to inherit the field, the person who took possession of the field first is obligated to return all the produce that he ate. This applies whether witnesses testified to the closer relative's identity or the person who first took possession of the property acknowledged it.
ג
מי שירד לשדה בחזקת שהוא יורש ואכל פירותיה ונמצא יורש אחר שהוא קרוב ממנו וראוי ליורשה בין שנמצא בעדים בין שהודה לו זה שירד תחלה חייב להחזיר כל הפירות שאכל.
4
The following laws apply when two people are disputing the ownership of a field, each claiming it to be his own, but neither has proof of his claim. These same laws apply when both claimants bring witnesses who testify that the field belongs to them or to their parents, or when each of them brings witnesses who testify that the claimants benefited from the field for the time necessary to establish a claim of ownership, and both pairs of witnesses testify about exactly the same time period. We leave the field in their hands, and whoever overcomes the other one assumes possession. If the other seeks to expropriate the field from him, he must bring proof of his ownership.
If a third party comes, seizes the property from them and takes possession of it, he is removed from it and it is returned to the others.
ד
שנים שהיו עוררין על השדה זה אומר שלי וזה אומר שלי ואין לאחד מהן ראיה, או שהביא כל אחד מהם עדים שהיא שלו או של אבותיו או שהביא כל אחד משניהם עדים שאכלה שני חזקה, והשנים שהעידו בהן אלו הן השנים עצמן שהעידו בהן אלו, מניחין אותה בידיהן וכל המתגבר ירד בה ויהיה האחר מוציא מידו ועליו הראיה, ואם בא שלישי ותקף עליהן וירד לתוכה מסלקין אותו ממנה.
5
If one claimant brings witnesses who testify that the field belonged to his ancestors, that he benefited from it for the period necessary to establish a claim of ownership, and that it is in his possession, and the other brings witnesses who testify that he benefited from it for the period necessary to establish a claim of ownership and that it is in his possession, the testimonies regarding the claims of ownership contradict each other. We grant the field to the person who produced witnesses that it belonged to his ancestors, and give him possession of it.
If the second person also brought witnesses who testify that the field belonged to his ancestors, and so this testimony also involves a contradiction, the court rescinds its initial ruling, removes the first claimant from it, and leaves it in possession of both of them. The one who overpowers the other acquires the right of ownership.
ה
הביא האחד עדים שהיא של אבותיו ושאכלה שני חזקה והרי היא תחת ידו, והביא האחר עדים שאכלה שני חזקה והרי היא תחת ידו, נמצאת עדות החזקה של שניהם מוכחשת, מעמידין אותה ביד זה שהעידו עליו עדי החזקה שהיא של אבותיו ומורידין אותו לתוכה, חזר השני והביא אף הוא עדים שהיא של אבותיו שהרי נמצאת גם עדות זו מוכחשת, חוזרין בית דין ומסלקין ממנה אף הראשון ומניחין אותה ביד שניהם וכל המתגבר ירד בה.
6
When both claimants say that the field belonged to their ancestors, and one brings witnesses who testify that the field belonged to his ancestors, while the other brings witnesses who testify only that he benefited from the field for the period necessary to establish a claim of ownership, the field should be returned to the one who brought witnesses that it belonged to his ancestors. The other claimant must return the produce that he used. The rationale is that he did not issue a claim. Hence, his consumption of the produce does not serve as proof. For any claim of ownership that is not based on a assertion against the owners is of no consequence.
If the person in possession of the field retorts: "Yes. It belonged to your ancestors and you sold it to me. When I originally claimed that it belonged to my ancestors, I meant that my claim of ownership over it is so strong that it is as if it belonged to my ancestors," or he states: "It was my ancestors, because they purchased it from your ancestors, his claim is valid, for he gave an explanation for his original statements. Hence, we allow him to maintain possession.
If at the outset, he claimed: "It belonged to my ancestors and not your ancestors," we do not accept his later claim. Similar laws apply in all analogous situations.
ו
זה אומר של אבותי וזה אומר של אבותי זה הביא עדים שהיא של אבותיו וזה הביא עדים שאכלה שני חזקה תחזור לזה שהביא עדים שהיא של אבותיו ויחזיר הפירות שאכל, שהרי לא טען כלום ואין אכילתו ראיה שכל חזקה שאין עמה טענה על הבעלים אינה כלום, חזר זה המחזיק ואמר כן של אבותיך היתה ואתה מכרתה לי וזה שטענתי תחלה שהיא של אבותי כלומר שאני סומך עליה והרי היא שלי כשל אבותי, או שאמר של אבותי שלקחוה מאבותיך הרי זו טענה נכונה שהרי נתן אמתלא לדבריו הראשונים ומעמידין אותה בידו, ואם טען בתחלה ואמר של אבותי ולא של אבותיך אין שומעין לו בטענה זו האחרת וכן כל כיוצא בזה.
7
The following rules apply when Reuven was in possession of a field and Shimon came and protested his ownership. Reuven responded: "I purchased this field from Levi and benefited from it for the amount of time necessary to establish a claim of ownership."
Shimon answered him: "I have a validated deed of sale in my possession that I purchased the field from Levi four years ago."
Reuven retorted: "Do you think that it is only three years since I purchased. I purchased it many years ago? My claim precedes yours."
Reuven's claim is acceptable, for it is common for a person to call many years "the amount of time necessary to establish a claim of ownership." Therefore, if Reuven brings witnesses who testify that he benefited from the field for seven years - and he thus would have established a claim of ownership before Shimon purchased the field - he is allowed to retain possession. If, however, he benefited from it for less than seven years, the field is returned to Shimon. The rationale is that Levi could not have issued a greater protest over Reuven's use of the field than selling it to Shimon before Reuven established a claim of ownership.
ז
ראובן שהיה בתוך שדה ובא שמעון וערער עליו ואמר ראובן שדה זו מלוי קניתיה ואכלתי אותה שני חזקה אמר לו שמעון והלא שטר זה מקויים בידי שאני לקחתיה מלוי מהיום ארבע שנים חזר ראובן ואמר וכי תעלה על דעתך ששלש שנים בלבד יש לי משקניתיה שנים רבות יש לי משלקחתיה ואני קדמתיך, הרי טענת ראובן טענה, שאדם קורא לשנים רבות שני חזקה, לפיכך אם הביא ראובן עדים שאכלה שבע שנים שנמצא שאכל שני חזקה קודם שלקחה שמעון מעמידין אותה בידו, אבל אם אכלה פחות משבע שנים תחזור לשמעון שאין לך מחאה גדולה מזו שהרי מכרה קודם שהחזיק ראובן.
8
The following rules apply when one claimant stated: "The field belonged to my ancestors" and brought witnesses who substantiate his claim and another claims: "It belonged to my ancestors," but does not have witnesses. The field should be returned to the one who brought witnesses. All the produce that the other claimant acknowledges consuming is expropriated from him, even though there are no witnesses that he consumed it. The rationale is that he admits that he consumed produce because the field belonged to his ancestors, and there are witnesses that the field belonged to the ancestors of the other claimant. Similar laws apply in all analogous situations.
ח
זה אומר של אבותי והביא עדים וזה אומר של אבותי ואין לו עדים תחזור לזה שהביא עדים ומוציאין מזה כל פירות שהודה בהן שאכלן אע"פ שאין עליו עדים שאכל, שהרי הוא אומר שמחמת אבותיו אכל והרי העדים שהיה של אבותיו של זה הטוען וכן כל כיוצא בזה.
9
We apply the principle of miggo in the following situation: One person is in possession of a field. Another raises a protest, bringing witnesses who testify that the field once belonged to him. The person in possession states: "I purchased it from you. Here is the deed of sale," and produces a deed that is validated.
The person raising the protest claims that the deed is a forgery. The one in possession admits this, but claims: "I had a valid deed of sale, but I lost it. I took this so that I would have something in hand to intimidate him, so that he would admit that he actually sold it to me."
Since he could have stood by his deed of sale, for it has been validated, his word is accepted. We do not expropriate the field from his possession. He must, however, take a sh'vu'at hesset to support his claim.
ט
הביא המערער עדים שזו השדה שלו וזה שבתוכה טוען ממך לקחתיה והרי שטרי והוציא שטר מקויים טען המערער שהוא מזוייף והודה בעל השטר ואמר כן הוא אבל היה לי שטר כשר ואבד ולקחתי זה שבידי כדי לאיים עליו שיודה שמכר לי באמת, הואיל ואילו רצה היה אומר בשטרו שהרי מקויים הוא הרי זה נאמן ואין מוציאין את השדה מתחת ידו וישבע היסת.
10
The following rules apply when a person protests a colleague's ownership of a field and brings witnesses who testify that the field belongs to him. The person in possession claims: "I purchased the field from you and benefited from it for the time necessary to establish a claim of ownership" and brings witnesses who support his claim.
The protester responded, claiming: "How could you claim that you purchased it from me on this date three years ago? At that time, I was not in this country."
To resolve the question, the court requires the person in possession to bring proof that the person raising the protest was together with him in that city at the time he claims that he sold him the field, even for one day, so that he could have sold it. If he did not bring proof, he is removed from the field.
י
הביא המערער עדים שזו השדה שלו וזה שבתוכה טוען ממך לקחתיה ואכלתיה שני חזקה והביא עדים שאכלה שני חזקה טען המערער ואמר היאך תטעון שלקחת ממני היום שלש שנים ובאותו הזמן לא הייתי במדינה זו, מצריכין זה שבתוכה להביא ראיה שזה פלוני שמערער היה עמו במדינה בזמן הזה שטוען שמכר לו בו אפילו יום אחד כדי שיהיה אפשר שימכור ואם לא הביא מסלקין אותו.
11
The following rules apply when a person journeyed overseas, and the path to his field was lost. These laws apply whether the fields surrounding his field were owned by four different people or they were all purchased from one person. Each of the owners may turn away the claimant, telling him: "What makes you say that your way passes through my property? Maybe it passes through the property of my colleagues?" Hence, the claimant must purchase a path, even though it costs 100 maneh, or he must fly through the air.
Similarly, when the four fields belong to one person who purchased them from four people, he is not required to provide the claimant with a path. For he can tell him: "If I now returned each one his deed of sale, you would not be able to pass through the property of any one of them. And I purchased from each one every right that he possessed."
If, however, there was one person who owned all four fields, and he was this person's neighbor from the beginning until the end, the claimant can tell him: "You certainly must provide me with a path." Hence, he should be given the shortest path through any one of the fields that the owner chooses. Similar laws apply in all analogous situations.
If the claimant takes possession of a path saying: "This is my path," he may not be removed from it unless the owner of that property brings explicit proof that it never belonged to him.
יא
מי שהלך למדינת הים ואבדה דרך שדהו בין שהיו ארבע השדות המקיפות אותה לארבעה אנשים בין שהיו הארבע שדות קנויות מאחד הרי כל אחד מהן דוחהו ואומר שמא דרך שלך על חברי הוא, לפיכך יקנה לו דרך במאה מנה או יפרח באויר, וכן אם היו ארבע השדות לאיש אחד שקנה אותן מארבעה אין לו עליו דרך שהרי אומר לו עתה אם אחזיר לכל אחד שטרו אין אתה יכול לעבור על אחד מהן ואני קניתי מכל אחד מהן כל זכות שיש לו, אבל אם היה בעל ארבע שדות המקיפו איש אחד והוא בעל המצר שלה מתחלה ועד סוף הרי זה אומר לו מכל מקום דרכי עליך וילך לו בקצרה באי זו שדה שירצה בעל השדה וכן כל כיוצא בזה, ואם החזיק בדרך ואומר זו היא דרכי אין מסלקין אותו ממנה אלא בראיה ברורה.
• Wednesday, 18 Elul, 5776 · 21 September 2016
• "Today's Day"
• Shabbat, Chai (18) Elul, 5703
At Shishi the Torah-reader says the b'rachot without being called to the Torah.
Torah lessons: Chumash: Tavo, Shevi'i with Rashi.
Tehillim: 88-89. Also 52-54.
Tanya: Now all this (p. 473) ...in its place. (p. 477).
Birth of the Baal Shem Tov in 5458 (1698). The day his holy teacher1 and master appeared to him in 5484 (1724). The day the Baal Shem Tov became revealed2 in 5494 (1734).
Birth of the Alter Rebbe 5505 (1745).
Outline of the Baal Shem Tov's discourse3 on Shabbat Tavo, Chai (18th) Elul 5652 (1892), after Kabalat Shabbat:
It will be when you come into the land (eretz) that the Eternal your G-d gives you for an inheritance, and you will inherit it and dwell in it.4
The Midrash notes that eretz is an idiom of merutza (running) and of ratzon (will, desire). When you attain the level of ratzon, "desire,"5 that is a gift from Above and an inheritance for every one of Israel, then your avoda is "...you will dwell in it" - to internalize all you have attained, "bringing it down" in a settled manner.6
"You shall take...and place it in a basket,"7 - draw down the (spiritual) lights into (appropriate) vessels.
"You shall go to the place the Eternal your G-d will choose"8 - a Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is...
"...to cause His Name to dwell there"9 - that is, to make G-d known in his (that Jew's) locale.10
After Maariv the Baal Shem Tov repeated this discourse and added:
"It will be when you come..." For you to attain the level of "desire"11 etc. it is necessary that... "you shall go to the place, etc... to cause His Name to dwell there." You are to utterly dedicate yourself to making G-d known there. How does one "make G-d known"? With a b'racha and a verse of Tehillim.
FOOTNOTES
1.Achiya HaShiloni.
2.As a tzadik, to the world.
3.The Baal Shem Tov passed away in 1760. His discourse - in gan eden (the heavenly abode of souls) - was said by him to the Rebbe Rashab in 1892 in a vision experienced by the latter after Kabalat Shabbat and again after Maariv. See Section 3, Supplements to Keter Shem Tov (Kehot edition).
4.Devarim 26:1.
5.For the G-dly.
6."In a settled manner" - hit'yashvut, from the same root as veyashavta, "you will dwell."
7.Devarim ibid; verse 2.
8.Ibid.
9.Ibid.
10.In the place to which he was Divinely led.
11.As above.
• Daily Thought:• "Today's Day"
• Shabbat, Chai (18) Elul, 5703
At Shishi the Torah-reader says the b'rachot without being called to the Torah.
Torah lessons: Chumash: Tavo, Shevi'i with Rashi.
Tehillim: 88-89. Also 52-54.
Tanya: Now all this (p. 473) ...in its place. (p. 477).
Birth of the Baal Shem Tov in 5458 (1698). The day his holy teacher1 and master appeared to him in 5484 (1724). The day the Baal Shem Tov became revealed2 in 5494 (1734).
Birth of the Alter Rebbe 5505 (1745).
Outline of the Baal Shem Tov's discourse3 on Shabbat Tavo, Chai (18th) Elul 5652 (1892), after Kabalat Shabbat:
It will be when you come into the land (eretz) that the Eternal your G-d gives you for an inheritance, and you will inherit it and dwell in it.4
The Midrash notes that eretz is an idiom of merutza (running) and of ratzon (will, desire). When you attain the level of ratzon, "desire,"5 that is a gift from Above and an inheritance for every one of Israel, then your avoda is "...you will dwell in it" - to internalize all you have attained, "bringing it down" in a settled manner.6
"You shall take...and place it in a basket,"7 - draw down the (spiritual) lights into (appropriate) vessels.
"You shall go to the place the Eternal your G-d will choose"8 - a Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is...
"...to cause His Name to dwell there"9 - that is, to make G-d known in his (that Jew's) locale.10
After Maariv the Baal Shem Tov repeated this discourse and added:
"It will be when you come..." For you to attain the level of "desire"11 etc. it is necessary that... "you shall go to the place, etc... to cause His Name to dwell there." You are to utterly dedicate yourself to making G-d known there. How does one "make G-d known"? With a b'racha and a verse of Tehillim.
FOOTNOTES
1.Achiya HaShiloni.
2.As a tzadik, to the world.
3.The Baal Shem Tov passed away in 1760. His discourse - in gan eden (the heavenly abode of souls) - was said by him to the Rebbe Rashab in 1892 in a vision experienced by the latter after Kabalat Shabbat and again after Maariv. See Section 3, Supplements to Keter Shem Tov (Kehot edition).
4.Devarim 26:1.
5.For the G-dly.
6."In a settled manner" - hit'yashvut, from the same root as veyashavta, "you will dwell."
7.Devarim ibid; verse 2.
8.Ibid.
9.Ibid.
10.In the place to which he was Divinely led.
11.As above.
Why the Heavens?
Why were we made so small, with such great heavens above our heads?
Because He desired creatures that would know wonder.[Maamar Basi LeGani 5732]
-------Why were we made so small, with such great heavens above our heads?
Because He desired creatures that would know wonder.[Maamar Basi LeGani 5732]
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