Today's Laws and Customs:
Selichot
The Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers, in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur.
Links: More on Selichot
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 73 Chapter 74 Chapter 75
Psalms 73:(0) A psalm of Asaf:
(1) How good God is to Isra’el,
to those who are pure in heart!
2 But as for me, I lost my balance,
my feet nearly slipped,
3 when I grew envious of the arrogant
and saw how the wicked prosper.
4 For when their death comes, it is painless;
and meanwhile, their bodies are healthy;
5 they don’t have ordinary people’s troubles,
they aren’t plagued like others.
6 So for them, pride is a necklace;
and violence clothes them like a robe.
7 Their eyes peep out through folds of fat;
evil thoughts overflow from their hearts.
8 They scoff and speak with malice,
they loftily utter threats.
9 They set their mouths against heaven;
their tongues swagger through the earth.
10 Therefore his people return here
and [thoughtlessly] suck up that whole cup of water.
11 Then they ask, “How does God know?
Does the Most High really have knowledge?”
12 Yes, this is what the wicked are like;
those free of misfortune keep increasing their wealth.
13 It’s all for nothing that I’ve kept my heart clean
and washed my hands, staying free of guilt;
14 for all day long I am plagued;
my punishment comes every morning.
15 If I had said, “I will talk like them,”
I would have betrayed a generation of your children.
16 When I tried to understand all this,
I found it too hard for me —
17 until I went into the sanctuaries of God
and grasped what their destiny would be.
18 Indeed, you place them on a slippery slope
and make them fall to their ruin.
19 How suddenly they are destroyed,
swept away by terrors!
20 They are like a dream when one awakens;
Adonai, when you rouse yourself,
you will despise their phantoms.
21 When I had a sour attitude
and felt stung by pained emotions,
22 I was too stupid to understand;
I was like a brute beast with you.
23 Nevertheless, I am always with you;
you hold my right hand.
24 You will guide me with your advice;
and afterwards, you will receive me with honor.
25 Whom do I have in heaven but you?
And with you, I lack nothing on earth.
26 My mind and body may fail; but God
is the rock for my mind and my portion forever.
27 Those who are far from you will perish;
you destroy all who adulterously leave you.
28 But for me, the nearness of God is my good;
I have made Adonai Elohim my refuge,
so that I can tell of all your works.
74:(0) A maskil of Asaf:
(1) Why have you rejected us forever, God,
with your anger smoking against the sheep you once pastured?
2 Remember your community, which you acquired long ago,
the tribe you redeemed to be your very own.
Remember Mount Tziyon, where you came to live.
3 Hurry your steps to these endless ruins,
to the sanctuary devastated by the enemy.
4 The roar of your foes filled your meeting-place;
they raised their own banners as a sign of their conquest.
5 The place seemed like a thicket of trees
when lumbermen hack away with their axes.
6 With hatchet and hammer they banged away,
smashing all the carved woodwork.
7 They set your sanctuary on fire,
tore down and profaned the abode of your name.
8 They said to themselves, “We will oppress them completely.”
They have burned down all God’s meeting-places in the land.
9 We see no signs, there is no prophet any more;
none of us knows how long it will last.
10 How much longer, God, will the foe jeer at us?
Will the enemy insult your name forever?
11 Why do you hold back your hand?
Draw your right hand from your coat, and finish them off!
12 God has been my king from earliest times,
acting to save throughout all the earth.
13 By your strength you split the sea in two,
in the water you smashed sea monsters’ heads,
14 you crushed the heads of Livyatan
and gave it as food to the creatures of the desert.
15 You cut channels for springs and streams,
you dried up rivers that had never failed.
16 The day is yours, and the night is yours;
it was you who established light and sun.
17 It was you who fixed all the limits of the earth,
you made summer and winter.
18 Remember how the enemy scoffs at Adonai,
how a brutish people insults your name.
19 Don’t hand over the soul of your dove to wild beasts,
don’t forget forever the life of your poor.
20 Look to the covenant, for the land’s dark places
are full of the haunts of violence.
21 Don’t let the oppressed retreat in confusion;
let the poor and needy praise your name.
22 Arise, God, and defend your cause;
remember how brutish men insult you all day.
23 Don’t forget what your foes are saying,
the ever-rising uproar of your adversaries.
75:1 (0) For the leader. Set to “Do Not Destroy!” A psalm of Asaf. A song:
2 (1) We give thanks to you, God, we give thanks;
your name is near, people tell of your wonders.
3 (2) “At the time of my own choice,
I will dispense justice fairly.
4 (3) When the earth quakes, with all living on it,
it is I who hold its support-pillars firm.” (Selah)
5 (4) To the boastful I say, “Do not boast!”
and to the wicked, “Don’t flaunt your strength!
6 (5) Don’t flaunt your strength so proudly;
don’t speak arrogantly, with your nose in the air!
7 (6) For you will not be raised to power
by those in the east, the west or the desert;
8 (7) since God is the judge; and it is he
who puts down one and lifts up another.
9 (8) In Adonai’s hand there is a cup of wine,
foaming, richly spiced;
when he pours it out, all the wicked of the earth
will drain it, drinking it to the dregs.”
10 (9) But I will always speak out,
singing praises to the God of Ya‘akov.
11 (10) I will break down the strength of the wicked,
but the strength of the righteous will be raised up.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
Creation (3761 BCE)
The 1st day of creation, on which G-d created existence, time, matter, darknessand light, was the 25th of Elul. (Rosh Hashanah, on which we mark "the beginning of Your works", is actually the 6th day of creation, on which the world attained the potential for the realization of its purpose, with the creation of the first man and woman, Adam and Eve. Rosh Hashanah is therefore the day from which the Jewish calendar begins to count the years of history; the 1st day of creation thus occurred on the 25th of Elul of what is termed -1 from creation.
Links: Parshah Bereishit (Genesis 1:1-6:8) with commentary
Jerusalem Walls Rebuilt (335 BCE)
The rebuilding of the walls of Jerusalem -- which had been in ruins since the destruction of the First Temple by the Babylonians 88 years earlier -- was completed by Nehemia on Elul 25 of the year 3426 from creation (335 BCE) as related in the Book of Nehemia (ch. 6).
Passing of R. Elazar (2nd century CE)
Passing of the Talmudic sage Rabbi Elazar, son of Rabbi Shimon bar Yochai.
Passing of R. Michel of Zlotchov (1786)
Passing of Rabbi Yechiel Michel of Zlotchov (1721?-1786), disciple of the Baal Shem Tov.
Daily Quote:
"Mitzrayim" (Egypt) means constriction, limitation. The spiritual Egyptian exile is the animal soul's restricting and concealing the G-dly soul so severely that the G-dly soul is compressed to the degree that it is diminished and obscured. "Exodus from Egypt" is the removal of the constriction and bounds; i.e. the intellect in the brain illuminates the heart, bringing about fine character traits translated into actual practice...[Rabbi Yosef Yitzchak of Lubavitch (as quoted in Hayom Yom, Shevat 4)]
Daily Study:
Does He Need Our Praises?
-------Selichot
The Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers, in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur.
Links: More on Selichot
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 73 Chapter 74 Chapter 75
Psalms 73:(0) A psalm of Asaf:
(1) How good God is to Isra’el,
to those who are pure in heart!
2 But as for me, I lost my balance,
my feet nearly slipped,
3 when I grew envious of the arrogant
and saw how the wicked prosper.
4 For when their death comes, it is painless;
and meanwhile, their bodies are healthy;
5 they don’t have ordinary people’s troubles,
they aren’t plagued like others.
6 So for them, pride is a necklace;
and violence clothes them like a robe.
7 Their eyes peep out through folds of fat;
evil thoughts overflow from their hearts.
8 They scoff and speak with malice,
they loftily utter threats.
9 They set their mouths against heaven;
their tongues swagger through the earth.
10 Therefore his people return here
and [thoughtlessly] suck up that whole cup of water.
11 Then they ask, “How does God know?
Does the Most High really have knowledge?”
12 Yes, this is what the wicked are like;
those free of misfortune keep increasing their wealth.
13 It’s all for nothing that I’ve kept my heart clean
and washed my hands, staying free of guilt;
14 for all day long I am plagued;
my punishment comes every morning.
15 If I had said, “I will talk like them,”
I would have betrayed a generation of your children.
16 When I tried to understand all this,
I found it too hard for me —
17 until I went into the sanctuaries of God
and grasped what their destiny would be.
18 Indeed, you place them on a slippery slope
and make them fall to their ruin.
19 How suddenly they are destroyed,
swept away by terrors!
20 They are like a dream when one awakens;
Adonai, when you rouse yourself,
you will despise their phantoms.
21 When I had a sour attitude
and felt stung by pained emotions,
22 I was too stupid to understand;
I was like a brute beast with you.
23 Nevertheless, I am always with you;
you hold my right hand.
24 You will guide me with your advice;
and afterwards, you will receive me with honor.
25 Whom do I have in heaven but you?
And with you, I lack nothing on earth.
26 My mind and body may fail; but God
is the rock for my mind and my portion forever.
27 Those who are far from you will perish;
you destroy all who adulterously leave you.
28 But for me, the nearness of God is my good;
I have made Adonai Elohim my refuge,
so that I can tell of all your works.
74:(0) A maskil of Asaf:
(1) Why have you rejected us forever, God,
with your anger smoking against the sheep you once pastured?
2 Remember your community, which you acquired long ago,
the tribe you redeemed to be your very own.
Remember Mount Tziyon, where you came to live.
3 Hurry your steps to these endless ruins,
to the sanctuary devastated by the enemy.
4 The roar of your foes filled your meeting-place;
they raised their own banners as a sign of their conquest.
5 The place seemed like a thicket of trees
when lumbermen hack away with their axes.
6 With hatchet and hammer they banged away,
smashing all the carved woodwork.
7 They set your sanctuary on fire,
tore down and profaned the abode of your name.
8 They said to themselves, “We will oppress them completely.”
They have burned down all God’s meeting-places in the land.
9 We see no signs, there is no prophet any more;
none of us knows how long it will last.
10 How much longer, God, will the foe jeer at us?
Will the enemy insult your name forever?
11 Why do you hold back your hand?
Draw your right hand from your coat, and finish them off!
12 God has been my king from earliest times,
acting to save throughout all the earth.
13 By your strength you split the sea in two,
in the water you smashed sea monsters’ heads,
14 you crushed the heads of Livyatan
and gave it as food to the creatures of the desert.
15 You cut channels for springs and streams,
you dried up rivers that had never failed.
16 The day is yours, and the night is yours;
it was you who established light and sun.
17 It was you who fixed all the limits of the earth,
you made summer and winter.
18 Remember how the enemy scoffs at Adonai,
how a brutish people insults your name.
19 Don’t hand over the soul of your dove to wild beasts,
don’t forget forever the life of your poor.
20 Look to the covenant, for the land’s dark places
are full of the haunts of violence.
21 Don’t let the oppressed retreat in confusion;
let the poor and needy praise your name.
22 Arise, God, and defend your cause;
remember how brutish men insult you all day.
23 Don’t forget what your foes are saying,
the ever-rising uproar of your adversaries.
75:1 (0) For the leader. Set to “Do Not Destroy!” A psalm of Asaf. A song:
2 (1) We give thanks to you, God, we give thanks;
your name is near, people tell of your wonders.
3 (2) “At the time of my own choice,
I will dispense justice fairly.
4 (3) When the earth quakes, with all living on it,
it is I who hold its support-pillars firm.” (Selah)
5 (4) To the boastful I say, “Do not boast!”
and to the wicked, “Don’t flaunt your strength!
6 (5) Don’t flaunt your strength so proudly;
don’t speak arrogantly, with your nose in the air!
7 (6) For you will not be raised to power
by those in the east, the west or the desert;
8 (7) since God is the judge; and it is he
who puts down one and lifts up another.
9 (8) In Adonai’s hand there is a cup of wine,
foaming, richly spiced;
when he pours it out, all the wicked of the earth
will drain it, drinking it to the dregs.”
10 (9) But I will always speak out,
singing praises to the God of Ya‘akov.
11 (10) I will break down the strength of the wicked,
but the strength of the righteous will be raised up.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
Creation (3761 BCE)
The 1st day of creation, on which G-d created existence, time, matter, darknessand light, was the 25th of Elul. (Rosh Hashanah, on which we mark "the beginning of Your works", is actually the 6th day of creation, on which the world attained the potential for the realization of its purpose, with the creation of the first man and woman, Adam and Eve. Rosh Hashanah is therefore the day from which the Jewish calendar begins to count the years of history; the 1st day of creation thus occurred on the 25th of Elul of what is termed -1 from creation.
Links: Parshah Bereishit (Genesis 1:1-6:8) with commentary
Jerusalem Walls Rebuilt (335 BCE)
The rebuilding of the walls of Jerusalem -- which had been in ruins since the destruction of the First Temple by the Babylonians 88 years earlier -- was completed by Nehemia on Elul 25 of the year 3426 from creation (335 BCE) as related in the Book of Nehemia (ch. 6).
Passing of R. Elazar (2nd century CE)
Passing of the Talmudic sage Rabbi Elazar, son of Rabbi Shimon bar Yochai.
Passing of R. Michel of Zlotchov (1786)
Passing of Rabbi Yechiel Michel of Zlotchov (1721?-1786), disciple of the Baal Shem Tov.
Daily Quote:
"Mitzrayim" (Egypt) means constriction, limitation. The spiritual Egyptian exile is the animal soul's restricting and concealing the G-dly soul so severely that the G-dly soul is compressed to the degree that it is diminished and obscured. "Exodus from Egypt" is the removal of the constriction and bounds; i.e. the intellect in the brain illuminates the heart, bringing about fine character traits translated into actual practice...[Rabbi Yosef Yitzchak of Lubavitch (as quoted in Hayom Yom, Shevat 4)]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Nitzavim, 4th Portion (Deuteronomy 30:1-30:6) with Rashi
• Deuteronomy Chapter 30
1And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your God has banished you, אוְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
2and you will return to the Lord, your God, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, בוְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ וְשָֽׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
3then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you. גוְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבֽוּתְךָ֖ וְרִֽחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
The Lord, your God, will bring back your exiles: Heb. וְשָׁב, lit., The Lord, your God, will (Himself) return (with) your exiles. [That is, the verb שָׁב is in the simple conjugation. Now, since we understand the verse to mean: “The Lord your God will bring back your exiles,”] Scripture should have written, וְהֵשִׁיב ה׳ אֶת שְׁבוּתְךָ [with the verb וְהֵשִׁיב being in the causative conjugation, meaning “to bring back”]. But [although the meaning of the verse is indeed, “The Lord, your God, will bring back your exiles,”] our Rabbis learned from [the simple conjugation of the verb] here [which alludes to God Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed [from their exile], God writes [in Scripture an expression of] redemption for Himself [to allude to the fact that He has also been redeemed, as it were,] so that He Himself returns along with Israel’s exiles (Meg. 29a). A further [lesson] may be learned [from the unusual form of the verb which expresses “to bring back the exiles”]: The day on which Israel’s exiles will be gathered is so monumental and [this ingathering] will be such a difficult [procedure, as it were], that it is as though God Himself must literally take each individual Jew with His very hands, [taking him] out of his place [in exile. We see] the same concept [brought up in Scripture,] when the verse says, “And you will be gathered up, one by one, O children of Israel” (Isa. 27:12). [That verse refers to the ingathering of Israel’s exiles from Babylon. However,] we find this [idea] also regarding the [ingathering of] exiles from the other nations, as the verse says, “And I shall bring back the exiles of Moab (וְשַׁבְתִּי שְׁבוּת מוֹאָב)” (Jer. 48:47). ושב ה' אלהיך את שבותך: היה לו לכתוב והשיב את שבותך, רבותינו למדו מכאן שהשכינה כביכול שרויה עם ישראל בצרת גלותם, וכשנגאלין הכתיב גאולה לעצמו, שהוא ישוב עמהם. ועוד יש לומר, שגדול יום קבוץ גליות ובקושי, כאלו הוא עצמו צריך להיות אוחז בידיו ממש איש איש ממקומו, כענין שנאמר (ישעיה כז, יב) ואתם תלקטו לאחד אחד בני ישראל, ואף בגליות שאר האומות מצינו כן (ירמיהו מח מז) ושבתי שבות מואב:
4Even if your exiles are at the end of the heavens, the Lord, your God, will gather you from there, and He will take you from there. דאִם־יִֽהְיֶ֥ה נִדַּֽחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ:
5And the Lord, your God, will bring you to the land which your forefathers possessed, and you [too] will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers. הוֶֽהֱבִֽיאֲךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָֽרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵֽאֲבֹתֶֽיךָ:
6And the Lord, your God, will circumcise your heart and the heart of your offspring, [so that you may] love the Lord your God with all your heart and with all your soul, for the sake of your life. ווּמָ֨ל יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָֽבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ:
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
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 73, 74 and 75.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Tanya: Iggeret HaKodesh, beginning of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 25 Elul, 5776 · 28 September 2016
• Iggeret HaKodesh, beginning of Epistle 19
Chumash: Parshat Nitzavim, 4th Portion (Deuteronomy 30:1-30:6) with Rashi
• Deuteronomy Chapter 30
1And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your God has banished you, אוְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
2and you will return to the Lord, your God, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, בוְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ וְשָֽׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
3then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you. גוְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבֽוּתְךָ֖ וְרִֽחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
The Lord, your God, will bring back your exiles: Heb. וְשָׁב, lit., The Lord, your God, will (Himself) return (with) your exiles. [That is, the verb שָׁב is in the simple conjugation. Now, since we understand the verse to mean: “The Lord your God will bring back your exiles,”] Scripture should have written, וְהֵשִׁיב ה׳ אֶת שְׁבוּתְךָ [with the verb וְהֵשִׁיב being in the causative conjugation, meaning “to bring back”]. But [although the meaning of the verse is indeed, “The Lord, your God, will bring back your exiles,”] our Rabbis learned from [the simple conjugation of the verb] here [which alludes to God Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed [from their exile], God writes [in Scripture an expression of] redemption for Himself [to allude to the fact that He has also been redeemed, as it were,] so that He Himself returns along with Israel’s exiles (Meg. 29a). A further [lesson] may be learned [from the unusual form of the verb which expresses “to bring back the exiles”]: The day on which Israel’s exiles will be gathered is so monumental and [this ingathering] will be such a difficult [procedure, as it were], that it is as though God Himself must literally take each individual Jew with His very hands, [taking him] out of his place [in exile. We see] the same concept [brought up in Scripture,] when the verse says, “And you will be gathered up, one by one, O children of Israel” (Isa. 27:12). [That verse refers to the ingathering of Israel’s exiles from Babylon. However,] we find this [idea] also regarding the [ingathering of] exiles from the other nations, as the verse says, “And I shall bring back the exiles of Moab (וְשַׁבְתִּי שְׁבוּת מוֹאָב)” (Jer. 48:47). ושב ה' אלהיך את שבותך: היה לו לכתוב והשיב את שבותך, רבותינו למדו מכאן שהשכינה כביכול שרויה עם ישראל בצרת גלותם, וכשנגאלין הכתיב גאולה לעצמו, שהוא ישוב עמהם. ועוד יש לומר, שגדול יום קבוץ גליות ובקושי, כאלו הוא עצמו צריך להיות אוחז בידיו ממש איש איש ממקומו, כענין שנאמר (ישעיה כז, יב) ואתם תלקטו לאחד אחד בני ישראל, ואף בגליות שאר האומות מצינו כן (ירמיהו מח מז) ושבתי שבות מואב:
4Even if your exiles are at the end of the heavens, the Lord, your God, will gather you from there, and He will take you from there. דאִם־יִֽהְיֶ֥ה נִדַּֽחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ:
5And the Lord, your God, will bring you to the land which your forefathers possessed, and you [too] will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers. הוֶֽהֱבִֽיאֲךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָֽרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵֽאֲבֹתֶֽיךָ:
6And the Lord, your God, will circumcise your heart and the heart of your offspring, [so that you may] love the Lord your God with all your heart and with all your soul, for the sake of your life. ווּמָ֨ל יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָֽבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ:
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
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 73, 74 and 75.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Tanya: Iggeret HaKodesh, beginning of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 25 Elul, 5776 · 28 September 2016
• Iggeret HaKodesh, beginning of Epistle 19
• Part (i)
In order to “enable” the Ein Sof-light, by definition infinite, to create worlds, which are finite, an intermediary is needed — to bridge the chasm between infinity and finitude. This intermediary, Torah,1 is alluded to in our opening verse,2 “He enwraps [Himself with] light as [with] a garment....”
Now any intermediary must itself partake of each of the levels it bridges.3 Torah thus comprises both “light” and “garment”. The “light” of Torah is its infinite inwardness, “[whose] measure is longer than the earth....”;4 the “garment” of Torah refers to its finite and revealed exterior, which relates to the finite worlds. In the letter before us, the Alter Rebbe explains how the revealed “garment” (the nigleh) of Torah has concealed within it the inward “light” (the pnimiyut) of Torah. He also clarifies the difference between the comprehension of Torah and prophetic comprehension.
עוטה אור כשלמה וגו׳
”He wraps [Himself with] light as [with] a garment...”
This verse speaks of “light” hidden within a “garment”. The Alter Rebbe will explain here how the “light” of Torah that transcends revelation is vested in a concealing “garment”.
הנה בלקוטי תורה של האריז״ל, פרשת כי תשא ופרשת ויקרא, כתב כי השגת משה רבנו עליו השלום לא היתה בבחינת פנימיות דחכמה עילאה
In Likkutei Torah, by R. Isaac Luria, of blessed memory, Parshat Ki Tissaand Parshat Vayikra, it is stated5 that Moshe Rabbeinu, peace to him, did not apprehend the pnimiyut (i.e., the most inward and profound level) of Supernal Chochmah,
הנקרא אבא דאצילות
which is called “Abba of Atzilut,”
The degree of Divinity called Supernal Chochmah is not limited to the Sefirah ofChochmah in the World of Atzilut: it also possesses a number of levels that transcend it, such as Chochmah of Keter, Chochmah of Adam Kadmon, and so on. The Alter Rebbe is now explaining that not only were these loftier levels of Supernal Chochmah beyond Moses’ apprehension, but so too was even the pnimiyut of the Chochmah of Atzilut (i.e.,Abba of Atzilut).
וכל שכן בספירת הכתר שלמעלה ממנה, הנקרא אריך אנפין
and a fortiori, not the Sefirah of Keter, called Arich Anpin, that transcends [Chochmah].
For the very name Arich Anpin6 (lit., “the Long Countenance”) implies a level of Divinity of infinite extent, and hence beyond the reach of any soul clothed in a body.
כי אם בבחינת אחוריים דחכמה, המתלבשים בבינה
Rather, [Moshe Rabbeinu apprehended as far as] the achorayim (the exterior levels) of Chochmah, which are vested in Binah,
Unlike the internal and essential aspect of Chochmah, the exterior aspect ofChochmah is capable of descending into lower levels of Divinity, such as the Sefirah ofBinah.
המתלבשת בז׳ ספירות תחתונות, שנקראות זעיר אנפין
which in turn is vested in the seven lower Sefirot, [collectively] calledZ’eir Anpin7 (lit., the “Small Countenance”) —
This name implies a level of Divinity which is contracted to within finite dimensions. In this spirit, the seven emotive attributes are termed middot, whose singular form מדה translates literally as “measure”, for it refers to the [infinite] Ein Sof-light when it is at the stage of having garbed itself in finitude, in order thereby to become the source for created worlds.
סוד התורה
the mystic principle of the Torah.
The manner in which Supernal Chochmah descends through Binah and finds diverse expression within the seven emotive attributes, underlies the divergence of halachicrulings within the Torah. For the laws of the Torah — determining what is kasher (valid) versus pasul (invalid), innocent versus guilty, pure versus impure, and so on — derive from these emotive attributes. Rulings of what is kasher, innocent and pure, derive fromChesed (the attribute of kindness); rulings of what is pasul, guilty and impure, derive from Gevurah (the attribute of severity); and so on.
ומתפשטת עד סוף ד׳ ספירות התחתונות, שהן נצח, הוד, יסוד, מלכות
Moreover, [Supernal Chochmah] extends to the end of the four lowestSefirot: Netzach, Hod, Yesod and Malchut (in the Hebrew text abbreviated נהי״מ).
These latter four emotive attributes are merely the extrinsic offshoots of the first three basic emotive attributes — Chesed, Gevurah and Tiferet, which they activate and cause to descend.
ושם היתה השגת נבואתו בבחינת פנימיות, דהיינו מבחינת פנימיות דנהי״מ
There [Moshe Rabbeinu’s] prophecy apprehended the pnimiyut, i.e., the inner dimension of Netzach, Hod, Yesod and Malchut, whose function is to bring about the descent of the loftier Sefirot within the worlds that are belowAtzilut.
אבל למעלה מנהי״מ לא היתה לו שום השגה בפנימיות, כי אם בבחינת אחוריים דחכמה המלובשים בבינה, המלובשת ומתפשטת תוך פנימיות דנהי״מ
However, his apprehension did not extend to the pnimiyut of the levels [of Divinity] transcending Netzach-Hod-Yesod-Malchut, but only to theachorayim (the external aspect) of Chochmah which is vested in Binah,whichin turn is vested and extended within the pnimiyut of Netzach-Hod-Yesod-Malchut.
In his Glosses and Emendations to this work the Rebbe asks: What does the Alter Rebbe accomplish by repeating that the external aspect of Chochmah vests itself in Binahand in turn in Netzach-Hod-Yesod-Malchut? It will be noted that here the Alter Rebbe does not mention its being clothed in the other attributes as he had done earlier, but only its vestiture in Binah and in Netzach-Hod-Yesod-Malchut.
בסוד נובלות חכמה שלמעלה: תורה
This is the mystic principle underlying the teaching of the Midrash,8 that “The novlot (withered vestige) of Supernal Chochmah is Torah,”
I.e., the Torah is not the undistilled essence of Supernal Chochmah; only a paler dilution of this can find actual expression in the revealed aspect of the Torah.
שהיא בבחינת זעיר אנפין
on the level of Z’eir Anpin; i.e., diminished and finite, as explained above.
וכדכתיב: וראית את אחורי, ופני לא יראו
Thus it is written that G-d said to Moshe Rabbeinu,9 “You shall see My back (the Heb. achorai suggesting the hinder or external aspect of Divinity),but My face (the Heb. panai suggesting pnimiyut, the frontal or inward aspect of Divinity) shall not be seen.”
Even Moses could behold no more than the achorayim of Supernal Chochmah, and not its pnimiyut, or essence.
עיין שם, ובשער הנבואה פרק א׳
See there (in Likkutei Torah of the AriZal), and in Shaar HaNevuah, ch. 1.
ולכאורה יש להפליא הרי נאמר: ולא קם עוד נביא בישראל כמשה
Now this seems surprising. After all, it is said,10 “There rose no other prophet in Israel like Moshe.”
ואיך השיג האריז״ל יותר ממנו, ודרש כמה דרושים בבחינת פנימיות, אפילו בספירות ומדרגות רבות שלמעלה מהחכמה וכתר דאצילות
How then did R. Isaac Luria, of blessed memory, apprehend more than he, and expound many themes dealing with the pnimiyut, even of manySefirot and levels that transcend Chochmah and Keter of Atzilut?
Yet the AriZal writes that Moshe Rabbeinu’s prophecy did not enable him to grasp thepnimiyut of Chochmah of Atzilut!
Likkutei Haggahot (a compilation of glosses to the Tanya)11 quotes here Chiddushei HaRitva:12 “The Supernal Chariot [not as it appears in the World of Beriah nor in the World of Atzilut, but at a higher level] was never beheld by the prophets, yet its secrets were known to the mystics of the Kabbalah [lit., ‘to the Masters of Truth’].”
FOOTNOTES
1.
See Yahel Or (Glosses of the Tzemach Tzedek) on this verse.
2.
Tehillim 104:2.
3.
See Likkutei Sichot, Vol. XIX, p. 11ff., and references there.
4.
Iyov 11:9.
5.
Note of the Rebbe: A close examination of Likkutei Torah shows how all that appears here in this letter is derived from it, and specifically, by combining the passage in Ki Tissa with that inVayikra.
6.
Aramaic; in the original text, abbreviated as א״א.
7.
Aramaic; in the original text, abbreviated as ז״א.
8.
Bereishit Rabbah 17:7.
9.
Shmot 33:23.
10.
Devarim 34:10.
11.
Kehot, 5733.
12.
In his commentary to Sukkah 28a.
| Rambam: Sefer Hamitzvos: |
• Wednesday, 25 Elul, 5776 · 28 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 226 (Digest)
Execution by Beheading
"[The sin] shall surely be avenged"—Exodus 21:20.
Transgressors of certain sins are to be executed via decapitation.
Unabridged English Text of this Mitzvah »• Execution by Beheading
The 226th mitzvah is that we are commanded to execute by the sword1 those who transgress certain mitzvos.
The source of this commandment is G‑d's statement2 (exalted be He), [the death] "must be avenged."
In our list of the prohibitions we will point out which mitzvos are punishable by decapitation.
The details of this mitzvah are explained in the 7th chapter of tractate Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.This was beheading, as written below. See Hilchos Sanhedrin 15:4.
2.Ex. 21:20. This verse refers to a man who murders his servant, which is a capital offense. The special term used to describe his execution ("avenge") refers to beheading.
Positive Commandment 227 (Digest)
Execution by Strangulation
"He shall be put to death"—Exodus 21:16.
Transgressors of certain sins are to be executed via strangulation.
Unabridged English Text of this Mitzvah »• Execution by Strangulation
The 227th mitzvah is that we are commanded to execute by strangulation1 those who transgress certain mitzvos.
The source of this commandment is G‑d's statement2 (exalted be He), "He shall be put to death."3
In our list of the prohibitions we will point out which mitzvos are punishable by strangulation.
The details of this mitzvah are explained in the 7th chapter of tractate Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The person's neck was wrapped with a stiff cloth, which was pulled from both ends until he expired. See Hilchos Sanhedrin 15:5.
2.Ex. 21:15.
3.The Oral Tradition indicates that when the Torah mentions execution, it means chenek unless indicated otherwise. See Hilchos Sanhedrin 14:1.
Positive Commandment 230 (Digest)
Hanging
"And you shall hang him on a wood[en pole]"—Deuteronomy 21:22.
We are commanded to hang the corpses of certain criminals executed by the courts. (See Negative Commandment 66.)
Unabridged English Text of this Mitzvah »• Hanging
The 230th mitzvah is that we are commanded to hang certain individuals who have been executed by the High Court.1
The source of this commandment is G‑d's statement2 (exalted be He), "You must hang him on a gallows."
In our list of the prohibitions we will point out for which mitzvos the transgressor is hung.3
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.I.e. after they have been executed, they are hung publicly. The person is hung up just before sunset and taken down immediately thereafter. See Hilchos Sanhedrin 15:6-7.
2.Deut. 21:22.
3.I.e. Cursing G‑d and worshipping idols. See Hilchos Sanhedrin 15:6.
4.46a.
Positive Commandment 231 (Digest)
Burying the Dead
"You shall surely bury him on the same day"—Deuteronomy 21:23.
We are commanded to bury those executed by the courts on the same day of their execution.
The same applies to all dead—every Jewish deceased must be buried on the day of the passing. (This is why a person who died with no one to care for his interment is called a "met mitzvah" (a "mitzvah corpse"), because it is a mitzvah on everyone to ensure that he is buried.)
Unabridged English Text of this Mitzvah »• Burying the Dead
The 231st mitzvah is that we are commanded to bury those who have been executed by the High Court on the same day of their execution.
The source of this commandment is G‑d's statement1 (exalted be He), "[You may not allow his body to remain on the gallows overnight,] you must certainly bury him on the same day."
The Sifri2 says, "The phrase, 'You must certainly bury him' is a positive commandment."
This law applies to all deceased; every Jew should be buried on the day in which he passes away. This is the reason why a person who has nobody to arrange his burial is called a "meis mitzvah." This means that he is a meis (dead person) for which the mitzvah is on every individual to bury. [The mitzvah referred to is] G‑d's statement (exalted be He), "You must certainly bury him [on the same day]."
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.3
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 21:23.
2.Ibid.
3.46a.
Negative Commandment 66 (Digest)
Leaving a Corpse Hanging Overnight
"His body shall not remain all night upon the tree"—Deuteronomy 21:23.
It is forbidden to leave a corpse that was hung by the courts hanging overnight.
This because only two offenses are punishable by hanging [post execution]: idolatry and blaspheme. As such, someone seeing the hanging corpse might contemplate the reason why the individual was hanged, and will come to blaspheme G‑d in his thoughts.
[This prohibition also includes leaving any Jewish corpse unburied overnight, unless the delay in the internment is in honor of the deceased; e.g., to allow time for relatives to arrive for the funeral.]
Unabridged English Text of this Mitzvah »
• Leaving a Corpse Hanging Overnight
The 66th prohibition is that we are forbidden from leaving a person hung on a tree [after being executed by the High Court1] overnight. This is to prevent a person who would see him from repeating in his thought a curse against G‑d, since the only ones who are hanged are those who cursed G‑d or who worshipped idols. The verse also terms the latter as having "cursed G‑d."2
The source of this prohibition is G‑d's statement,3 "You may not allow his body to remain on the gallows overnight."
The Sifri4 says, "The phrase, 'You may not allow his body to remain on the gallows overnight,' is a prohibition.
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See P231 above.
2.Num. 15:30. Therefore one who sees an idol worshipper hanging will think about what curse he said, and thereby repeat the "curse" in his thought.
3.Deut. 21:23.
4.Ibid.
5.45b.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 226 (Digest)
Execution by Beheading
"[The sin] shall surely be avenged"—Exodus 21:20.
Transgressors of certain sins are to be executed via decapitation.
Unabridged English Text of this Mitzvah »• Execution by Beheading
The 226th mitzvah is that we are commanded to execute by the sword1 those who transgress certain mitzvos.
The source of this commandment is G‑d's statement2 (exalted be He), [the death] "must be avenged."
In our list of the prohibitions we will point out which mitzvos are punishable by decapitation.
The details of this mitzvah are explained in the 7th chapter of tractate Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.This was beheading, as written below. See Hilchos Sanhedrin 15:4.
2.Ex. 21:20. This verse refers to a man who murders his servant, which is a capital offense. The special term used to describe his execution ("avenge") refers to beheading.
Positive Commandment 227 (Digest)
Execution by Strangulation
"He shall be put to death"—Exodus 21:16.
Transgressors of certain sins are to be executed via strangulation.
Unabridged English Text of this Mitzvah »• Execution by Strangulation
The 227th mitzvah is that we are commanded to execute by strangulation1 those who transgress certain mitzvos.
The source of this commandment is G‑d's statement2 (exalted be He), "He shall be put to death."3
In our list of the prohibitions we will point out which mitzvos are punishable by strangulation.
The details of this mitzvah are explained in the 7th chapter of tractate Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The person's neck was wrapped with a stiff cloth, which was pulled from both ends until he expired. See Hilchos Sanhedrin 15:5.
2.Ex. 21:15.
3.The Oral Tradition indicates that when the Torah mentions execution, it means chenek unless indicated otherwise. See Hilchos Sanhedrin 14:1.
Positive Commandment 230 (Digest)
Hanging
"And you shall hang him on a wood[en pole]"—Deuteronomy 21:22.
We are commanded to hang the corpses of certain criminals executed by the courts. (See Negative Commandment 66.)
Unabridged English Text of this Mitzvah »• Hanging
The 230th mitzvah is that we are commanded to hang certain individuals who have been executed by the High Court.1
The source of this commandment is G‑d's statement2 (exalted be He), "You must hang him on a gallows."
In our list of the prohibitions we will point out for which mitzvos the transgressor is hung.3
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.I.e. after they have been executed, they are hung publicly. The person is hung up just before sunset and taken down immediately thereafter. See Hilchos Sanhedrin 15:6-7.
2.Deut. 21:22.
3.I.e. Cursing G‑d and worshipping idols. See Hilchos Sanhedrin 15:6.
4.46a.
Positive Commandment 231 (Digest)
Burying the Dead
"You shall surely bury him on the same day"—Deuteronomy 21:23.
We are commanded to bury those executed by the courts on the same day of their execution.
The same applies to all dead—every Jewish deceased must be buried on the day of the passing. (This is why a person who died with no one to care for his interment is called a "met mitzvah" (a "mitzvah corpse"), because it is a mitzvah on everyone to ensure that he is buried.)
Unabridged English Text of this Mitzvah »• Burying the Dead
The 231st mitzvah is that we are commanded to bury those who have been executed by the High Court on the same day of their execution.
The source of this commandment is G‑d's statement1 (exalted be He), "[You may not allow his body to remain on the gallows overnight,] you must certainly bury him on the same day."
The Sifri2 says, "The phrase, 'You must certainly bury him' is a positive commandment."
This law applies to all deceased; every Jew should be buried on the day in which he passes away. This is the reason why a person who has nobody to arrange his burial is called a "meis mitzvah." This means that he is a meis (dead person) for which the mitzvah is on every individual to bury. [The mitzvah referred to is] G‑d's statement (exalted be He), "You must certainly bury him [on the same day]."
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.3
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 21:23.
2.Ibid.
3.46a.
Negative Commandment 66 (Digest)
Leaving a Corpse Hanging Overnight
"His body shall not remain all night upon the tree"—Deuteronomy 21:23.
It is forbidden to leave a corpse that was hung by the courts hanging overnight.
This because only two offenses are punishable by hanging [post execution]: idolatry and blaspheme. As such, someone seeing the hanging corpse might contemplate the reason why the individual was hanged, and will come to blaspheme G‑d in his thoughts.
[This prohibition also includes leaving any Jewish corpse unburied overnight, unless the delay in the internment is in honor of the deceased; e.g., to allow time for relatives to arrive for the funeral.]
Unabridged English Text of this Mitzvah »
• Leaving a Corpse Hanging Overnight
The 66th prohibition is that we are forbidden from leaving a person hung on a tree [after being executed by the High Court1] overnight. This is to prevent a person who would see him from repeating in his thought a curse against G‑d, since the only ones who are hanged are those who cursed G‑d or who worshipped idols. The verse also terms the latter as having "cursed G‑d."2
The source of this prohibition is G‑d's statement,3 "You may not allow his body to remain on the gallows overnight."
The Sifri4 says, "The phrase, 'You may not allow his body to remain on the gallows overnight,' is a prohibition.
The details of this mitzvah are explained in the 6th chapter of tractate Sanhedrin.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See P231 above.
2.Num. 15:30. Therefore one who sees an idol worshipper hanging will think about what curse he said, and thereby repeat the "curse" in his thought.
3.Deut. 21:23.
4.Ibid.
5.45b.
• Rambam - 1 Chapter a Day She'ar Avot haTum'ah - Chapter 5
• She'ar Avot haTum'ah - Chapter 5
• Rambam - 3 Chapters a Day Sanhedrin veha`Onashin haMesurin lahem - Chapter 7, Sanhedrin veha`Onashin haMesurin lahem - Chapter 8, Sanhedrin veha`Onashin haMesurin lahem - Chapter 9
1
Semen is a primary source of impurity and imparts impurity to persons and implements when touched and to an earthenware container, when it enters its inner space. It does not impart impurity when carried and one who touches it does not impart impurity to his clothes even when touching it. It imparts impurity both to one who touches it and one who discharges it. They are both primary derivatives of impurity according to Scriptural Law.
What is the measure that imparts impurity? For one who touches it, an amount the size of a lentil. For one who discharges it, the slightest amount. A man who discharges it is not impure until it leaves his body, reaching the orifice of the male organ, as implied by Leviticus 22:4: "From whom is discharged semen." Therefore even one who discharges semen through a reed, is impure because the semen reached the orifice of the male organ.
One is impure whether he discharges semen as a natural physical reaction or due to forces beyond his control.
א
שכבת זרע מאבות הטומאה מטמאה אדם וכלים במגע וכלי חרס באויר ואינה מטמאה במשא ואין המתטמא בה מטמא בגדים בשעת מגעו ואחד הנוגע בה ואחד הרואה אותה בבשרו שניהן ראשון לטומאה דין תורה וכמה שיעורה לנוגע בכעדשה ולרואה בכל שהוא ואין הרואה טמא עד שתצא ממנו ויחתום ממנו פי אמה שנאמר אשר תצא ממנו שכבת זרע לפיכך אפילו ראה בקיסם הואיל והגיעה לפי אמה נטמא ואחד הרואה מחמת בשרו או הרואה באונס טמא:
2
The semen of a minor does not impart ritual impurity until he is nine years old.
ב
אין שכבת זרע של קטן מטמאה עד שיהיה בן ט' שנים ויום אחד:
3
Semen that is red is pure. It does not impart impurity unless it is white and viscous.
ג
שכבת זרע אדומה טהורה עד שתהיה לבנה ונמשכת:
4
Whenever a person's body does not feel the discharge of semen, it does not impart impurity. Therefore if a person discharges semen without an erection and without desire, it does not impart the impurity associated with semen. If there was a sensation when the discharge began, he is impure even though when it departed from his body, there was no sensation.
ד
וכל שכבת זרע שאין גופו של אדם מרגיש בה אינה מטמאה לפיכך אם ראה בלא קישוי ובלא תאוה אינה מטמאה משום שכבת זרע נעקרה בהרגשה אף על פי שיצתה שלא בהרגשה טמא:
5
When a person thinks about sexual matters at night and dreams that he had intercourse and awakes to find his organ warm, he is impure even though he did not find traces of semen. It is presumed that since, in his dreams, he had the sensation that he was involved in intercourse, he discharged semen with a physical sensation. That is why his organ was warm. The discharge, however, was small and it was absorbed on his flesh or on his clothes. Therefore, he did not find any moisture. If he had sexual thoughts, but did not find his organ warm or found his organ warm, but did not have sexual thoughts, he is pure.
ה
המהרהר בלילה וראה ששימש מטה בחלום ועמד ומצא בשרו חם אע"פ שלא מצא שכבת זרע ה"ז טמא כיון שהרגיש ששימש בחלום כבר ראה בהרגשה ולפיכך מצא בשרו חם והיתה מעט ונתקנחה בבשרו או בכליו ולפיכך לא מצא לחלוחית הרהר ולא מצא בשרו חם או שמצא בשרו חם ולא הרהר טהור:
6
If a person's urine was slippery or murky at the outset, he is pure. If the slipperiness or the murkiness was seen in the middle of his urination or at the end, he is impure. If, from the beginning to the end, the urine was slippery and murky, he is pure. If it was white and viscous, he is impure. One who releases thick drops from his male organ is pure.
ו
המטיל מים וראה מים חלוקין או עכורים בתחילה טהור ראה אותם באמצע או בסוף ה"ז טמא היו המים שהטיל כולם מתחילה ועד סוף חלוקין או עכורים הרי זה טהור היו לבנים ונמשכין טמא והמטיל טיפים עבות מתוך האמה טהור:
7
When a man who experienced a seminal emission immerses himself and had not urinated before he immersed himself, he becomes impure when he urinates. For there are remnants of semen that are not discharged until he urinates.
To whom does the above apply? To one who is sick or elderly. A healthy youth, by contrast, is pure, for he ejaculates semen powerfully, like an arrow and it clears the orifice of the male organ entirely.
Until when is a male considered a youth in this context? As long as he can stand on one foot and put on or remove his other shoe. If he cannot do this because he is sick, he is considered as infirm in this context.
ז
בעל קרי שטבל ולא הטיל מים קודם שיטבול כשיטיל מים טמא מפני צחצוחי שכבת זרע שאינן יוצאין אלא כשיטיל מים במה דברים אמורים בחולה או בזקן אבל ילד בריא טהור מפני שהוא יורה שכבת זרע בחזקה כחץ והיא כולה ננתקת מן האמה עד כמה הוא ילד כל זמן שהוא עומד על רגלו אחת ונועל או חולץ מנעלו ואם אינו יכול לעשות כן מפני חוליו הרי זה חולה לענין זה:
8
Any woman who engaged in physical intimacy and then went and immersed herself before she washed her vaginal area thoroughly remains impure.
ח
וכל אשה ששמשה מטתה וירדה וטבלה קודם שתקנח עצמה יפה יפה הרי היא בטומאתה:
9
Both a man and a woman who engage in physical intimacy are impure. Both of them are considered as primary derivatives of impurity according to Scriptural Law. The woman is not impure because she touched the semen, because the semen touched the inner part of her body, and touching the inner part of the body is not considered as touch. Instead, a woman who engages in intercourse is considered as a man who ejaculates.
The above applies provided the female is at least three years old, as implied by Leviticus 15:18: "A woman with whom a man lies." If a minor is less than three, she does not become impure because of the physical intimacy itself. She can, however, become impure because she touched the semen if it touches the outer surface of her flesh. Based on this logic, when a man engages in anal intercourse with an adult woman, she is pure, for Scripture only dictated that a woman becomes impure although the impurity only touched her internal organs when intercourse was carried out in the ordinary manner.
ט
אחד האיש ואחד האשה ששמשו מטתן שניהן טמאים ושניהן ראשון לטומאה דין תורה ואין האשה טמאה משום נוגעת בשכבת זרע שנגיעת בית הסתרים אינה נגיעה אלא המשמשת הרי היא כרואה קרי והוא שתהיה בת שלש שנים ויום אחד שנאמר [ואשה אשר ישכב איש אותה] היתה קטנה מבת שלש שנים אינה מתטמאה בשכיבה אבל מתטמאה בנגיעת שכבת זרע אם נגע בבשרה מבחוץ [לפיכך הבועל גדולה שלא כדרכה טהורה] שלא טימא אותה הכתוב בטומאת בית הסתרים אלא כדרכה:
10
When a man engages in intercourse with a woman and does not ejaculate, he is pure even though the corona entered the vagina. Similarly, the woman is pure until the man ejaculates.
י
הבועל את האשה ולא הוציא שכבת זרע טהור אף על פי שהערה וכן האשה טהורה עד שיוציא האיש:
11
The following rules apply when semen seeps from a woman after relations. If she discharges it within three twelve-hour periods after intercourse, she is impure like a man who has a seminal emission. Therefore, she misses one day if she is azavah, like a man who had a seminal emission. Even the slightest amount of semen renders her impure even if it does not emerge outside her body, but is just discharged between the folds of her vagina, she is impure, for semen is like vaginal bleeding. Just as vaginal bleeding imparts impurity while inside the woman's body, so too, semen that she discharges makes her impure while it is within her body.
יא
האשה שפלטה שכבת זרע אם פלטה אותה בתוך שלש עונות הרי היא טמאה כרואה קרי לפיכך סותרת יום אחד אם היתה זבה כאיש שראה קרי ומטמאה בכל שהוא אע"פ שלא יצאת לחוץ אלא נעקרה והגיעה לבין השיניים נטמאה שהרי שכבת זרע כדמה מה דמה מטמא בפנים אף שכבת זרע שתפלוט תטמא אותה בפנים:
12
Semen itself that was discharged within three twelve-hour periods imparts impurity to others who touch it as it imparts impurity to the woman who discharges it.
If she discharged it after three twelve-hour periods, the woman is considered as pure. Similarly, the semen itself that was discharged after such a time is pure, for its substance has already putrefied.
יב
שכבת זרע עצמה שנפלטה בתוך השלש עונות מטמאה אחרים שנגעו בה כדרך שטימאה האשה שפלטה אותה ואם פלטה אחר שלש עונות הרי האשה טהורה וכן שכבת זרע שנפלטה טהורה שכבר נפסדה צורתה:
13
What is meant by a twelve-hour period? A full day or a full night. The period in which relations took place is not counted.
What is implied? If relations took place on Friday night, the three twelve-hour periods are: the Sabbath day, Saturday night, and during the day on Sunday. If she discharged semen during this time, she is impure. If she discharged it from Sunday night onward, she is pure.
When a man was sodomized, the semen he discharges is impure, as long as it is moist, even after several twelve-hour periods. Similarly, the man who discharges it is impure.
יג
וכמה היא עונה יום או לילה ואין העונה שנבעלה בה מן המניין כיצד נבעלה בליל השבת שלש עונות שלה יום השבת וליל אחד בשבת ואחד בשבת אם פלטה בתוך זמן זה טמאה פלטה מליל שני והלאה טהורה והאיש שפירשה ממנו שכבת זרע אפילו לאחר כמה עונות הרי זו טמאה כל זמן שהיא לחה והפורש ממנו טמא:
14
Semen does not impart impurity unless it is moist. If it becomes dry like a shard it is pure. If it would return to its original state when left to soak in lukewarm water for an entire day, it imparts impurity.
יד
שכבת זרע אינה מטמאה אלא כשהיא לחה יבשה כחרס טהורה ואם יכולה לשרות מעת לעת בפושרין ולחזור לכמות שהיתה הרי זו טמאה:
15
In this chapter, we have already explained that a man who ejaculates, a woman who engages in relations with a man, and one who touches semen, are impure according to Scriptural law. Similarly, a woman who discharges semen within three twelve-hour periods after relations is impure according to Scriptural Law like one who has a seminal emission. All of the others about whom it was said in this chapter that they are impure, e.g., one who has sexual thoughts in his dreams or has questionable substances in his urine, are impure only due to Rabbinic decree. That decree applies only to terumah, but for ordinary foods, they are pure.
טו
כבר ביארנו בפרק זה שהרואה קרי והאשה ששכב איש אותה שכבת זרע והנוגע בשכבת זרע טמאים מן התורה וכן האשה שפלטה בתוך שלש עונות הרי היא טמאה מן התורה כרואה קרי אבל שאר האמורין בפרק זה שהן טמאים כגון מהרהר ומטיל מים אינן טמאין אלא מדבריהם ולא גזרו עליהם טומאה אלא לתרומה אבל לחולין טהורין:
16
When a gentile woman discharges the semen of a Jew within three twelve-hour periods - or when an animal discharges the semen of a Jew within this time - the semen discharged is impure. If it was released after this time, there is an unresolved question whether it is considered to have putrefied or not.
טז
נכרית שפלטה שכבת זרע של ישראל בתוך השלש עונות וכן הבהמה שפלטה שכבת זרע של ישראל בתוך זמן זה הרי אותה הנפלטת טמאה פלטתו לאחר זמן זה הרי היא ספק נסרחה או עדיין לא נסרחה:
17
In Hilchot Metamei Mishkav UMoshav, we already explained that the semen of a gentile is absolutely pure. Therefore if a Jewish woman discharges the semen of a gentile even within three twelve-hour periods, she is pure.
יז
כבר ביארנו בהלכות מטמאי משכב ומושב ששכבת זרעו של עכו"ם טהור מכלום לפיכך בת ישראל שפלטה שכבת זרע של עכו"ם אפילו בתוך שלש עונות טהורה:
18
When a gentile felt the release of semen, converted and went to immerse himself and released the semen that he felt initially after he immersed, there is a question whether or not he is impure.
יח
עכו"ם שהרגיש ונתגייר וירד וטבל ויצא ממנו שכבת זרע שהרגיש בה אחר שטבל ה"ז ספק טמא:
19
When a minor less than nine years old - or a gentile or an animal - engages in relations with a mature female, she is pure, as indicated by Leviticus 15:18: "And a man who will lie with a woman." Implied is that the male must be a mature man and Jewish, as we explained.
יט
גדולה ששכב אותה קטן פחות מבן תשע [או עכו"ם או בהמה] הרי זו טהורה שנאמר [ואשה אשר ישכב איש אותה] עד שיהיה השוכב איש ומישראל כמו שביארנו:
• Sanhedrin veha`Onashin haMesurin lahem - Chapter 7
• Hayom Yom: Today's Hayom Yom
1
The following law applies when one of the litigants says: "Let so and so act as a judge for me," and the other litigant says: "Let so and so act as a judge for me." Together the two judges which were chosen by each of the litigants respectively choose a third judge and the three of them adjudicate the case for the two litigants. In this manner, a true judgment will emerge.
Even if the judge chosen by one of the litigants is a great sage who has received semichah, the one litigant cannot compel the other litigant to have him adjudicate the case. Instead, he also chooses a judge he desires.
א
אחד מבעלי דינין שאמר איש פלוני ידון לי ואמר בעל דינו פלוני ידון לי הרי אלו שני הדיינים שבירר זה אחד וזה אחד הם בוררים להן דיין שלישי ושלשתן דנין לשניהן שמתוך כך יצא הדין לאמתו אפילו היה האחד שביררו בעלי הדין חכם גדול וסמוך אינו יכול לכוף את בעל דינו שידון אצל זה אלא גם הוא בורר מי שירצה:
2
The following rules apply when a litigant accepts his own or an opposing litigant's relative or another person who is unacceptable to serve as a judge or a witness in his case. If he affirms his commitment with a kinyan, he cannot retract his consent. If he did not affirm his commitment with a kinyan, he can retract his consent until the case is concluded. Once the verdict is rendered and the unacceptable judge ruled in his verdict - or a verdict was rendered on the basis of the testimony of an unacceptable witness - that money should be expropriated, the litigant may not retract.
The above laws also apply if a litigant accepted a person who is disqualified because he committed a transgression as two witnesses to testify concerning him or as a court of three judges to rule concerning his interests. Similarly, it applies regardless of whether he gave his consent at the risk of forfeiting rights and waiving a claim that he is pressing or he gave his consent at the risk of having to pay what the plaintiff demands of him because of the testimony of this unacceptable witness or because of the ruling of this unacceptable judge.
ב
מי שקבל עליו קרוב או פסול בין להיותו דיין בין להיותו עד עליו אפילו קבל אחד מן הפסולים בעבירה כשני עדים כשרים להעיד עליו או כשלשה בית דין מומחין לדון לו בין שקבל על עצמו לאבד זכיותיו ולמחול מה שהיה טוען על פיהן בין שקבל שיתן כל מה שיטעון עליו חבירו בעדות זו הפסול או בדינו אם קנו מידו על זה אינו יכול לחזור בו ואם לא קנו מידו יכול לחזור בו עד שיגמר הדין נגמר הדין והוציא הממון בדין זה הפסול או בעדותו אינו יכול לחזור:
3
Similarly, the following rules apply when a person was obligated by a court to take an oath to a colleague and the person to whom the oath must be given state: "Take an oath on your own life, and be freed of liability," or "Take an oath on your own life that your claim is justified and I will give you everything that you claim." If he affirms his commitment with a kinyan, he cannot retract his consent. If he did not affirm his commitment with a kinyan, he can retract his consent until the case is concluded. Once the case is concluded and he took an oath as stipulated, he cannot retract and is obligated to pay.
ג
וכן מי שנתחייב לחבירו שבועה בבית דין ואמר לו השבע לי בחיי ראשך והפטר או השבע לי בחיי ראשך ואתן לך כל מה שתטעון אם קנו מידו אינו יכול לחזור בו ואם לא קנו מידו יכול לחזור בו עד שיגמר הדין נגמר הדין ונשבע כמו שאמר לו אינו יכול לחזור וחייב לשלם:
4
Similar laws apply when a person was obligated to take ash'vuat hesset and he reversed it and obligated the plaintiff. If he affirmed his consent with a kinyan or the plaintiff took the oath, the defendant cannot retract.
ד
והוא הדין למי שנתחייב שבועת היסת והפכה אם קנו מידו או אם נשבע זה שנהפכה עליו אינו יכול לחזור בו:
5
Similarly, when a person was not obligated to take an oath and yet he said: "I will take an oath in response to your claim," if he affirmed his statement with a kinyan, he cannot retract. If he did not affirm his statement with a kinyan, he has the right to retract until the judgment is concluded and he actually takes the oath, even though he made his commitment in court.
ה
והוא הדין במי שלא היה חייב שבועה ואמר אשבע לך שבועה אם קנו מידו אינו יכול לחזור בו ואם לא קנו מידו אע"פ שקבל בבית דין חוזר עד שיגמר הדין וישבע:
6
When a person was obligated by a court, and then brought witnesses or proof to vindicate himself, the judgment is rescinded and the case should be tried again. Although the judgment was already rendered, whenever he brings support for his claim, the judgment is rescinded.
Even if the judges tell him: "Bring all the proofs that you have within 30 days," a litigant may have the judgment rescinded although he brings proof after 30 days. What can he do if he did not discover the proof within 30 days, but found it afterwards?
ו
מי שנתחייב בבית דין והביא עדים או ראיה לזכותו סותר את הדין וחוזר הדין אף על פי שכבר נגמר הדין כל זמן שהוא מביא ראיה סותר אמרו לו הדיינים כל ראיות שיש לך הבא מכאן ועד שלשים יום אף על פי שהביא ראיה לאחר שלשים יום סותר את הדין מה יעשה אם לא מצא בתוך שלשים ומצא לאחר שלשים:
7
If, however, the litigant completed stating his claims, he cannot have the judgment rescinded.
What is implied? The judges asked him: "Do you have witnesses supporting your claim?"
He replied: "I do not have witnesses."
"Do you have proof of your position?"
"I do not have proof," he answered.
In such a situation, if the court judged him and held him liable, the judgment is not rescinded. Although when he sees that he was being held liable, he declared: "So-and-so and so-and-so come forward and testify on my behalf" or he produced written proof from his money-belt, it is not significant. We do not pay any attention to his witnesses or his proof.
ז
אבל אם סתם את טענותיו אינו סותר כיצד אמרו לו יש לך עדים אמר אין לי עדים יש לך ראיה אמר אין לי ראיה ודנו אותו וחייבוהו כיון שראה שנתחייב אמר קרבו פלוני ופלוני והעידוני או שהוציא ראיה מתוך אפונדתו אין זה כלום ואין משגיחין על עדיו ועל ראיתו:
8
When does the above apply? When the proof was in his possession and the witnesses were together with him in the country. If, however, he said: "I have neither witnesses, nor proof," and afterwards, witnesses came from overseas or a leather satchel belonging to his father where legal documents were held had been entrusted to another person and that person came and supplied him with proof, he may call on these witnesses and/or this proof and have the ruling rescinded.
Why may he have the ruling rescinded? Because he could claim: "The reason I said: 'I don't have any witnesses' and 'I don't have any proof is because they were not available to me." Whenever he could make such a claim and there is substance to his words, he is not considered to have completed stating his claims when he originally stated: "I have no witnesses...." He may bring the witnesses and/or proof and have the judgment rescinded.
Accordingly, if he explicitly states: "I have no witnesses at all, neither here or overseas, nor any written proof, neither in my possession or in the possession of others," he cannot have the judgment rescinded.
ח
במה דברים אמורים כשהיתה הראיה אצלו והעדים עמו במדינה אבל אם אמר אין לי עדים ואין לי ראיה ולאחר מכאן באו לו עדים ממדינת הים או שהיתה החמת של אביו שיש שם השטרות מופקדת ביד אחרים ובא זה שהפקדון אצלו והוציא לו ראיתו הרי זה מביא וסותר ומפני מה סותר מפני שיכול לטעון ולומר זה שאמרתי אין לי עדים אין לי ראיה מפני שלא היו מצויין אצלי וכל זמן שיכול לטעון ולומר זה שאמרתי אין לי עדים אין לי ראיה מפני שלא היו מצויין אצלי או מפני כך וכך אמרתי אין לי עדים ואין לי ראיה והיה ממש בדבריו הרי זה לא סתם טענותיו וסותר לפיכך אם פירש ואמר אין לי עדים כלל לא הנה ולא במדינת הים ולא ראיה כלל לא בידי ולא ביד אחרים אינו יכול לסתור:
9
When does the above apply? With regard to an adult who was held liable and then brought written proof or witnesses after completing the statement of his arguments.
Different concepts apply, however, with regard to an heir who was a minor when the person whose estate he inherited died and a suit was lodged against him because of that person after he came of age. Even though he stated: "I have neither witnesses, nor proof," and after he departed from the court after being held liable, others told him: "We know testimony that favors your father that will cause this judgment to be rescinded," or "The person whose estate you inherited entrusted this written proof to me," he may bring the testimony or the proof immediately and have the judgment rescinded. The rationale is that a minor is not aware of all the proofs possessed by the person whose estate he inherited.
ט
בד"א בגדול שנתחייב והביא ראיות והביא עדים אחר שסתם טענותיו אבל יורש שהוא קטן כשמת מורישו ובאו עליו טענות מחמת מורישו אחר שהגדיל ואמר אין לי עדים ואין לי ראיה ואחר שיצא מבית דין חייב אמרו לו אחרים אנו יודעים לאביך עדות שתסתור בה דין זה או אמר לו אחד מורישך הפקיד ראיה זו הרי זה מביא מיד וסותר שאין היורש קטן יודע כל ראיות מורישו:
10
The following rules apply when a person affirmed his consent to the following agreement with a kinyan: If he does not come on this-and-this day and take an oath, his colleague's claim would be accepted and that colleague could take whatever he claims without taking an oath. Alternatively, if he does not come on this-and-this day, take an oath, and collect his due, he forfeits his right to the claim. Nothing is to be granted him and his colleague is released of liability. Should that day pass and he not come, the stipulation is binding and he forfeits his rights.
If, however, he brings proof that he was held back by forces beyond his control on that day, he is not bound by his agreement. He may take an oath against the claim issued by his colleague as before. Similar laws apply in all analogous situations.
י
מי שקנו מידו שאם לא יבא ביום פלוני וישבע יהיה חבירו נאמן בטענתו ויטול כל מה שטען בלא שבועה או שאם לא יבא ביום פלוני וישבע ויטול אבד את זכותו ואין לו כלום ויפטר חבירו ועבר היום ולא בא נתקיימו התנאים ואבד את זכותו ואם הביא ראיה שהיה אנוס באותו היום הרי זה פטור מקנין זה וישבע כשיתבענו חבירו כשהיה מקודם וכן כל כיוצא בזה:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 8
1
When a court reaches a split decision - some say that the defendant is not liable, and others say that he is liable, we follow the majority. This is a positive mitzvah of Scriptural origin, asExodus 23:2 states: "Follow after the inclination of the majority."
When does the above apply? With regard to financial matters and with regard to laws involving questions of what is forbidden and what is permitted, what is impure and what is pure and the like. With regard to capital cases, different laws apply if there is a difference of opinion whether the transgressor should be executed or not. If the majority rule to exonerate him, he is exonerated. If, however, the majority rules that he is guilty, he should not be executed until there are at least two more judges who hold him guilty than who exonerate him.
According to the Oral Tradition, we learned that the Torah warned against this saying Ibid.: "Do not follow the majority to do harm." That is to say that if the majority are inclined "to do harm," i.e., to execute the defendant, you should not follow them until there is a significant inclination, and there is a majority of two judges who rule that he is guilty.
This is implied by (Ibid.): "to follow the inclination of the majority and influence the judgment." A positive inclination may be made on the basis of a majority of one, a harmful inclination, on the basis of a majority of two. All of these concepts are based on the Oral Tradition.
א
בית דין שנחלקו מקצתם אומרים זכאי ומקצתם אומרים חייב הולכין אחר הרוב וזו מצות עשה של תורה שנאמר אחרי רבים להטות במה דברים אמורים בדיני ממונות ובשאר דיני אסור ומותר וטמא וטהור וכיוצא בהן אבל בדיני נפשות אם נחלקו בזה החוטא אם יהרג או לא יהרג אם היו הרוב מזכים זכאי ואם היו הרוב מחייבין אינו נהרג עד שיהיו המחייבין יתר על המזכים שנים מפי השמועה למדו שעל זה הזהירה תורה ואמרה לא תהיה אחרי רבים לרעות כלומר אם הרוב נוטים לרעה להרוג לא תהיה אחריהם עד שיטו הטייה גדולה ויוסיפו המחייבין שנים שנאמר לנטות אחרי רבים להטות הטייתך לטובה על פי אחד לרעה על פי שנים וכל אלו הדברים קבלה הם:
2
The following laws apply when there is a difference of opinion within a court of three judges with regard to a monetary issue: If two say the defendant's claim should be vindicated and one says that he is liable, his claim is vindicated. If two say that he is liable and one says his claim should be vindicated, he is held liable. If one says that his claim should be vindicated and one says he is liable, or two say that his claim should be vindicated or that he is liable and the third judge says: "I do not know," we add another two judges. Thus five judges debate the matter.
If three say the defendant's claim should be vindicated and two say that he is liable, his claim is vindicated. If three say that he is liable and two say his claim should be vindicated, he is held liable. If two say that his claim should be vindicated and two say he is liable, and the fifth judge says: "I do not know," we add another two judges. If, however, four say his claim should be vindicated or that he is liable and one says: "I don't know," or three say his claim should be vindicated and one says that he is liable, and the fifth says: "I don't know," we follow the majority. This applies whether the judge who says: "I don't know" is the same who said "I don't know" at the outset or another individual.
If, in this situation as well, the opinions are evenly balanced and one says: "I don't know," or in any situation that there is a doubt, we continue to add two more judges until we reach 71 judges. If, after reaching 71, the issue is still unresolved, i.e., 35 hold him liable, and 35 wish to vindicate his claim and one says: "I don't know," they debate the matter until the judge who has not made up his mind sides with one of the opinions and thus there will be 36 who vindicate him or 36 who hold him liable. If neither that judge or another changes his opinion, the matter remains unresolved and the money is allowed to remain in the possession of its owner.
ב
בית דין של שלשה שנחלקו שנים אומרים זכאי ואחד אומר חייב הרי זה זכאי שנים אומרים חייב ואחד אומר זכאי הרי זה חייב אחד אומר זכאי ואחד אומר חייב ואחד אומר איני יודע או שאמרו שנים זכאי או חייב והשלישי אומר איני יודע יוסיפו הדיינים שנים נמצאו חמשה נושאים ונותנים בדבר אמרו שלשה מהם זכאי ושנים אומרים חייב הרי זה זכאי אמרו שלשה חייב ושנים זכאי הרי זה חייב אמרו שנים מהם זכאי ושנים מהם חייב ואחד אומר איני יודע מוסיפין שנים אבל אם אמרו ארבעה זכאי או חייב ואחד אומר איני יודע או שאמרו שלשה זכאי ואחד חייב ואמר אחד איני יודע בין שהיה זה שאמר איני יודע הוא שאמר איני יודע בתחלה בין שאמר אחר הולכים אחר הרוב היו מחצה למחצה ואחד אומר איני יודע הרי אלו מוסיפין שנים אחרים וכן אם נסתפק הדבר מוסיפין והולכין עד שבעים ואחד הגיעו לשבעים ואחד ואמרו שלשים וחמשה חייב ושלשים וחמשה זכאי ואחד אומר איני יודע נושאים ונותנים עמו עד שיחזור לדברי הצד האחד ונמצאו שלשים וששה מזכים או מחייבין ואם לא חזר לא הוא ולא אחד מהן הרי הדבר ספק ומעמידין את הממון בחזקת בעליו:
3
Whenever a judge says: "I don't know," he is not required to explain the rationale for his statements and explain the reason why he is in doubt. In contrast, a judge who rules that a litigant's claim is vindicated must state why he vindicates the claim, or if he holds him liable, he must state why he holds him liable.
ג
כל מי שאמר איני יודע אינו צריך לתת טעם לדבריו ולהודיע מאי זה טעם בא לו הספק כדרך שמראה המזכה מאי זה טעם מזכה והמחייב מאי זה טעם מחייב:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 9
1
When all the judges of a Sanhedrin begin their judgment of a case involving capital punishment and say that the defendant is liable, he is exonerated. There must be some who seek to exonerate him and argue on his behalf, but yet the majority hold him liable. Only then he is executed.
א
סנהדרין שפתחו כולם בדיני נפשות תחלה ואמרו כולן חייב הרי זה פטור עד שיהיו שם מקצת מזכין שיהפכו בזכותו וירבו המחייבין ואח"כ יהרג:
2
The following rules apply when there is a difference of opinion in a minor Sanhedrin. If twelve judges say that he should be exonerated and eleven say that he should be held liable, he is exonerated. If twelve say that he is liable and eleven say that he should be exonerated or eleven say that he should be exonerated and eleven say that he is liable, and one says: "I don't know," we add two judges. Even if there are twelve who wish to exonerate him and twelve who hold him liable, and one who one says: "I don't know," we add two judges. The rationale is that the judge who says: "I don't know," is considered as if he does not exist, for he cannot change his mind and explain why the defendant should be held liable. Thus after the addition, there are 24 judges aside from the person who says: "I don't know."
If twelve say that he should be exonerated and twelve say that he is liable, he is exonerated. If eleven say that he should be exonerated and thirteen say that he is liable, he is liable. This applies even if one of the original judges says: "I don't know." For there are two more judges who rule that he is liable.
If twelve say that he should be exonerated and twelve say that he is liable, we add two judges. And similarly, if the balance is not broken, we continue to add two judges until there is at least one more judge who rules that he should be exonerated or at least two more judges who rule that he should be held liable. If there are an even number of judges on both sides, and one says: "I don't know," or if the number of judges who rule that he is liable is only one more than those who rule that he should be exonerated, we continue to add judges until we reach 71.
The following rules apply when the court reaches that size. If 36 say that he should be exonerated and 35 say that he is liable, he should be exonerated. If 36 say that he is liable and 35 say that he should be exonerated, they debate back and forth against each other until one of them sees the other's perspective and either exonerates him or holds him liable. If such a change in perspective does not take place, the judge of the greatest stature declares: "This judgment has become aged," and he is released.
If 35 say that he is liable and 35 say that he should be exonerated, and one says "I don't know," we release him. If 34 say that he should be exonerated and 36 say that he is liable, and one says: "I don't know," he is held liable. For there is a majority of two judges who hold him liable.
ב
סנהדרי קטנה שנחלקו בדיני נפשות שנים עשר אומרים זכאי ואחד עשר אומרים חייב הרי זה זכאי שנים עשר אומרים חייב ואחד עשר אומרים זכאי או שאמרו אחד עשר זכאי ואחד עשר חייב ואחד אומר איני יודע אפילו עשרים ושנים מזכין או מחייבין והאחד אומר איני יודע יוסיפו שנים זה שאמר איני יודע הרי הוא כמי שאינו שהרי אינו חוזר ומלמד חובה ונמצאו אחר התוספת עשרים וארבעה חוץ מזה המסתפק אמרו שנים עשר זכאי ושנים עשר חייב הרי זה זכאי אחד עשר אומרים זכאי ושלשה עשר אומרים חייב אע"פ שהאחד מן הראשונים אומר איני יודע הרי זה חייב שהרי המחייבין רבו בשנים אמרו שנים עשר זכאי ושנים עשר חייב ואחד אומר איני יודע מוסיפין שנים אחרים וכן מוסיפין והולכין עד שירבו המזכין אחד ויהא זכאי או ירבו המחייבין שנים או יותר ויהא חייב היו אלו כנגד אלו ואחד אומר איני יודע או שהיו המחייבין יותר אחד בלבד מוסיפין והולכין עד שבעים ואחד הגיעו לשבעים ואחד שלשים וששה אומרים זכאי ושלשים וחמשה אומרים חייב הרי זה זכאי שלשים וששה אומרים חייב ושלשים וחמשה אומרים זכאי דנים אלו כנגד אלו עד שיראה אחד מהן דברי חבירו ומזכין אותו או מחייבין אותו ואם לא ראה גדול שבדיינים אומר נזדקן הדין ופוטרין אותו שלשים וחמשה אומרים חייב ושלשים וחמשה אומרים זכאי ואחד אומר איני יודע פוטרין אותו ארבעה ושלשים אומרים זכאי וששה ושלשים אומרים חייב ואחד אומר איני יודע חייב שהרי רבו המחייבין שנים:
3
When there is a difference of opinion in the SupremeSanhedrin, whether with regard to a law involving capital punishment, monetary law, or other matters of Torah law, we do not add judges. Instead, they debate against each other and the ruling follows the majority. If their difference of opinion involves whether a person will be executed, they should debate against each other until they either exonerate him or hold him liable.
ג
בית דין הגדול שבא להם מחלוקת בין בדיני נפשות בין בדיני ממונות בין בדיני תורה אין מוסיפין עליהן אלא דנין אלו כנגד אלו והולכין אחר הרוב שלהן ואם בדין אחד מן הנהרגין נחלקו דנין אלו כנגד אלו עד שיפטרוהו או יתחייב:
• Wednesday, 25 Elul, 5776 · 28 September 2016
• "Today's Day"
• Shabbat, Elul 25, 5703
Say the entire Tehillim in the early morning.
Day of farbrengen. S'lichot immediately after midnight, but on the remaining s'lichot days - in the early morning.
When Nitzavim and Vayeilech are separate, the Maftir and Shevi'i of Nitzavim begin at Re'ei natati l'fanecha...
Torah lessons: Chumash: Nitzavim-Vayeilech, Shevi'i with Rashi.
Tehillim: 119, 1-96. Also 73-75.
Tanya: XIX. "He wraps (p. 489) ...(as follows). (p. 491).
The Alter Rebbe related: When I was in Mezritch I heard from my Rebbe, the Maggid, in the name of the Baal Shem Tov: The seventh month (Tishrei), first of the months of the year,1 is blessed by G‑d Himself, on Shabbat mevarchim - last Shabbat in the month of Elul.2 With this power3 Israel blesses the other months eleven times a year.
It is written, Atem nitzavim hayom, "You stand this day."4 This day refers to Rosh Hashana which is the day of Judgment (as it is written, "The day came,"5 which Targum renders, the day of the great judgment came). Yet you remain standing firmly upright (nitzavim), meaning - you will be vindicated in judgment.6
On the Shabbat preceding Rosh Hashana, the last Shabbat in Elul, we read the parsha of Atem nitzavim, which is G‑d's blessing7 on the Shabbat-of-blessing the seventh month (Shabbat mevarchim). That seventh month (Tishrei) is itself sated8 - and in turn satiates all Israel - with an abundance of good for the duration of the (coming) year."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.While Tishrei is the seventh month of the Festival Calendar (which begins with Nissan), it is the first month of the Annual Calendar, marking the years since Creation. See Likutei Sichos Vol. 4, p. 1139, footnote 2.
2.The month of Tishrei is not blessed by the congregants in shul on the Shabbat preceding it, unlike all other months of the year.
3.I.e. with the power of G‑d's blessing of the seventh month - Tishrei.
4.Devarim 29:9.
5.Iyov 2:1.
6.This assurance of vindication in the upcoming Rosh Hashana judgment - contained in the opening words of Nitzavim - is G‑d's blessing of Tishrei - embodied in the Torah-reading.
7.See footnote 6.
8.The word sheva (seven), may alternately be rendered sova (sated).
• Daily Thought:• "Today's Day"
• Shabbat, Elul 25, 5703
Say the entire Tehillim in the early morning.
Day of farbrengen. S'lichot immediately after midnight, but on the remaining s'lichot days - in the early morning.
When Nitzavim and Vayeilech are separate, the Maftir and Shevi'i of Nitzavim begin at Re'ei natati l'fanecha...
Torah lessons: Chumash: Nitzavim-Vayeilech, Shevi'i with Rashi.
Tehillim: 119, 1-96. Also 73-75.
Tanya: XIX. "He wraps (p. 489) ...(as follows). (p. 491).
The Alter Rebbe related: When I was in Mezritch I heard from my Rebbe, the Maggid, in the name of the Baal Shem Tov: The seventh month (Tishrei), first of the months of the year,1 is blessed by G‑d Himself, on Shabbat mevarchim - last Shabbat in the month of Elul.2 With this power3 Israel blesses the other months eleven times a year.
It is written, Atem nitzavim hayom, "You stand this day."4 This day refers to Rosh Hashana which is the day of Judgment (as it is written, "The day came,"5 which Targum renders, the day of the great judgment came). Yet you remain standing firmly upright (nitzavim), meaning - you will be vindicated in judgment.6
On the Shabbat preceding Rosh Hashana, the last Shabbat in Elul, we read the parsha of Atem nitzavim, which is G‑d's blessing7 on the Shabbat-of-blessing the seventh month (Shabbat mevarchim). That seventh month (Tishrei) is itself sated8 - and in turn satiates all Israel - with an abundance of good for the duration of the (coming) year."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.While Tishrei is the seventh month of the Festival Calendar (which begins with Nissan), it is the first month of the Annual Calendar, marking the years since Creation. See Likutei Sichos Vol. 4, p. 1139, footnote 2.
2.The month of Tishrei is not blessed by the congregants in shul on the Shabbat preceding it, unlike all other months of the year.
3.I.e. with the power of G‑d's blessing of the seventh month - Tishrei.
4.Devarim 29:9.
5.Iyov 2:1.
6.This assurance of vindication in the upcoming Rosh Hashana judgment - contained in the opening words of Nitzavim - is G‑d's blessing of Tishrei - embodied in the Torah-reading.
7.See footnote 6.
8.The word sheva (seven), may alternately be rendered sova (sated).
Does He Need Our Praises?
One time my kids outsmarted me. I had them in the van, and we pulled into a parking lot where a ferris wheel and other rides had been set up. But I had no time to take kids on merry-go-rounds on a hot summer day. I had work to do.
And then I heard from the back seat:
“Oh, thank you Daddy! You’re the best daddy in the whole world! You brought us for a surprise! Yay Daddy!”
Five minutes later, I was frying on the hot pavement, at the foot of a ferris wheel, waving to my kids.
It was then that I understood a teaching of the Rebbe:
Before we make any request, we praise the Master of the Universe.
We praise Him for the beauty of the world He has made.
We praise Him for rescuing the widow, the orphan and the oppressed.
We praise Him for the simple things, the lowly things, the everyday things that go unnoticed.
In that way, we are bringing Him into our world, and our prayers have an effect in this world.[Maamar Lehavin Inyan haRashbi.]
And then I heard from the back seat:
“Oh, thank you Daddy! You’re the best daddy in the whole world! You brought us for a surprise! Yay Daddy!”
Five minutes later, I was frying on the hot pavement, at the foot of a ferris wheel, waving to my kids.
It was then that I understood a teaching of the Rebbe:
Before we make any request, we praise the Master of the Universe.
We praise Him for the beauty of the world He has made.
We praise Him for rescuing the widow, the orphan and the oppressed.
We praise Him for the simple things, the lowly things, the everyday things that go unnoticed.
In that way, we are bringing Him into our world, and our prayers have an effect in this world.[Maamar Lehavin Inyan haRashbi.]
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