Halachic Times (Zmanim)
Candle Lighting
Light Holiday Candles before sunset ––:––.
Today's Laws and Customs:
• Selichot
Today is the last day of the Jewish year, and a day of preparation for Rosh Hashanah ("Head of the Year") which commences this evening.
A more lengthy version of the Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers.
• Omit Tachnun
Tachnun (confession of sins) and similar prayers are omitted.
• No Shofar Today
The Shofar is not sounded on the day before Rosh Hashanah, to separate between the shofar soundings of the month of Elul (which are a minhag, or "custom") and the Rosh Hashanah soundings, which are a biblically ordained mitzvah, divine commandment).
• Annulment of Vows
Following the morning services, Hatarat Nedarim, the annulment of vows, is performed (the text for this procedure is found in most prayer books).
• Visiting the Cemetery
It is customary visit the the graves of the righteous on this day and pray there, as the resting place of a righteous person is an opportune place to beseech the Almighty.
• Rosh Hashanah Begins Tonight
The festival of Rosh Hashanah, marking the start of a new Jewish year, begins this evening at sunset.
Upon the conclusion of the evening prayers in the synagogue, we extend to one another greetings of Leshana Tovah Tekatev Vitechatem, "May you be inscribed and sealed for a good year." In the evening meal, we eat apple dipped in honey, the head of a fish, pomogranates ,tzimmes (sweet carrots) and other foods signifying a sweet and successful year.
See Laws & Customs for tomorrow, Tishrei 1.
• 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" for Elul 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 ofPsalms 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 85 Chapter 86 Chapter 87
Psalm 85:1 (0) For the leader. A psalm of the sons of Korach:
2 (1) Adonai, you have shown favor to your land;
you have restored the fortunes of Ya‘akov,
3 (2) taken away the guilt of your people,
pardoned all their sin, (Selah)
4 (3) withdrawn all your wrath,
turned from your fierce anger.
5 (4) Restore us, God of our salvation,
renounce your displeasure with us.
6 (5) Are you to stay angry with us forever?
Will your fury last through all generations?
7 (6) Won’t you revive us again,
so your people can rejoice in you?
8 (7) Show us your grace, Adonai;
grant us your salvation.
9 (8) I am listening. What will God, Adonai, say?
For he will speak peace to his people,
to his holy ones —
but only if they don’t relapse into folly.
10 (9) His salvation is near for those who fear him,
so that glory will be in our land.
11 (10) Grace and truth have met together;
justice and peace have kissed each other.
12 (11) Truth springs up from the earth,
and justice looks down from heaven.
13 (12) Adonai will also grant prosperity;
our land will yield its harvest.
14 (13) Justice will walk before him
and make his footsteps a path.
86:(0) A prayer of David:
(1) Listen, Adonai, and answer me,
for I am poor and needy.
2 Preserve my life, for I am faithful;
save your servant,
who puts his trust in you
because you are my God.
3 Take pity on me, Adonai,
for I cry to you all day.
4 Fill your servant’s heart with joy,
for to you, Adonai, I lift my heart.
5 Adonai, you are kind and forgiving,
full of grace toward all who call on you.
6 Listen, Adonai, to my prayer;
pay attention to my pleading cry.
7 On the day of my trouble I am calling on you,
for you will answer me.
8 There is none like you among the gods, Adonai;
no deeds compare with yours.
9 All the nations you have made
will come and bow before you, Adonai;
they will honor your name.
10 For you are great, and you do wonders;
you alone are God.
11 Adonai, teach me your way,
so that I can live by your truth;
make me single-hearted,
so that I can fear your name.
12 I will thank you, Adonai my God,
with my whole heart;
and I will glorify your name forever.
13 For your grace toward me is so great!
You have rescued me from the lowest part of Sh’ol.
14 God, arrogant men are rising against me,
a gang of brutes is seeking my life,
and to you they pay no attention.
15 But you, Adonai,
are a merciful, compassionate God,
slow to anger
and rich in grace and truth.
16 Turn to me, and show me your favor;
strengthen your servant, save your slave-girl’s son.
17 Give me a sign of your favor,
so that those who hate me
will see it and be ashamed,
because you, Adonai,
have helped and comforted me.
87:(0) A psalm of the sons of Korach. A song:
(1) On the holy mountains is [the city’s] foundation.
2 Adonai loves the gates of Tziyon
more than all the dwellings in Ya‘akov.
3 Glorious things are said about you,
city of God. (Selah)
4 I count Rahav and Bavel
among those who know me;
Of P’leshet, Tzor and Ethiopia [they will say],
“This one was born there.”
5 But of Tziyon it will be said,
“This one and that was born in it,
for the Most High himself establishes it.”
6 When he registers the peoples, Adonai will record,
“This one was born there.” (Selah)
7 Singers and dancers alike say,
“For me, you are the source of everything.”
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.
Let Him In
So strange.
We trust that He is good, and that all He does is good.
Yet we pray. Because to us things don’t look so good. After all, His goodness is so distant from us. Beyond our understanding. Far beyond.
If so, shouldn’t we simply continue to trust? To surrender to a higher understanding?
Yet He asks us to pray. To complain and to kvetch. And He listens. And He answers our prayers.
Because this is what He most desires from us: that we make room for Him in our lives, in all that matters to us as flesh and blood human beings.
And that begins when we share with Him those things that touch us most deeply. Deep within our hearts.
“Serve G‑d, your G‑d, with all your heart,” the Torah says. The sages ask, “What kind of service do you do with your heart?”
And they answer, “Prayer.”
Pour out your heart to Him. It is the one place He can enter only once you let Him in.
-------• Selichot
Today is the last day of the Jewish year, and a day of preparation for Rosh Hashanah ("Head of the Year") which commences this evening.
A more lengthy version of the Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers.
• Omit Tachnun
Tachnun (confession of sins) and similar prayers are omitted.
• No Shofar Today
The Shofar is not sounded on the day before Rosh Hashanah, to separate between the shofar soundings of the month of Elul (which are a minhag, or "custom") and the Rosh Hashanah soundings, which are a biblically ordained mitzvah, divine commandment).
• Annulment of Vows
Following the morning services, Hatarat Nedarim, the annulment of vows, is performed (the text for this procedure is found in most prayer books).
• Visiting the Cemetery
It is customary visit the the graves of the righteous on this day and pray there, as the resting place of a righteous person is an opportune place to beseech the Almighty.
• Rosh Hashanah Begins Tonight
The festival of Rosh Hashanah, marking the start of a new Jewish year, begins this evening at sunset.
Upon the conclusion of the evening prayers in the synagogue, we extend to one another greetings of Leshana Tovah Tekatev Vitechatem, "May you be inscribed and sealed for a good year." In the evening meal, we eat apple dipped in honey, the head of a fish, pomogranates ,tzimmes (sweet carrots) and other foods signifying a sweet and successful year.
See Laws & Customs for tomorrow, Tishrei 1.
• 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" for Elul 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 ofPsalms 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 85 Chapter 86 Chapter 87
Psalm 85:1 (0) For the leader. A psalm of the sons of Korach:
2 (1) Adonai, you have shown favor to your land;
you have restored the fortunes of Ya‘akov,
3 (2) taken away the guilt of your people,
pardoned all their sin, (Selah)
4 (3) withdrawn all your wrath,
turned from your fierce anger.
5 (4) Restore us, God of our salvation,
renounce your displeasure with us.
6 (5) Are you to stay angry with us forever?
Will your fury last through all generations?
7 (6) Won’t you revive us again,
so your people can rejoice in you?
8 (7) Show us your grace, Adonai;
grant us your salvation.
9 (8) I am listening. What will God, Adonai, say?
For he will speak peace to his people,
to his holy ones —
but only if they don’t relapse into folly.
10 (9) His salvation is near for those who fear him,
so that glory will be in our land.
11 (10) Grace and truth have met together;
justice and peace have kissed each other.
12 (11) Truth springs up from the earth,
and justice looks down from heaven.
13 (12) Adonai will also grant prosperity;
our land will yield its harvest.
14 (13) Justice will walk before him
and make his footsteps a path.
86:(0) A prayer of David:
(1) Listen, Adonai, and answer me,
for I am poor and needy.
2 Preserve my life, for I am faithful;
save your servant,
who puts his trust in you
because you are my God.
3 Take pity on me, Adonai,
for I cry to you all day.
4 Fill your servant’s heart with joy,
for to you, Adonai, I lift my heart.
5 Adonai, you are kind and forgiving,
full of grace toward all who call on you.
6 Listen, Adonai, to my prayer;
pay attention to my pleading cry.
7 On the day of my trouble I am calling on you,
for you will answer me.
8 There is none like you among the gods, Adonai;
no deeds compare with yours.
9 All the nations you have made
will come and bow before you, Adonai;
they will honor your name.
10 For you are great, and you do wonders;
you alone are God.
11 Adonai, teach me your way,
so that I can live by your truth;
make me single-hearted,
so that I can fear your name.
12 I will thank you, Adonai my God,
with my whole heart;
and I will glorify your name forever.
13 For your grace toward me is so great!
You have rescued me from the lowest part of Sh’ol.
14 God, arrogant men are rising against me,
a gang of brutes is seeking my life,
and to you they pay no attention.
15 But you, Adonai,
are a merciful, compassionate God,
slow to anger
and rich in grace and truth.
16 Turn to me, and show me your favor;
strengthen your servant, save your slave-girl’s son.
17 Give me a sign of your favor,
so that those who hate me
will see it and be ashamed,
because you, Adonai,
have helped and comforted me.
87:(0) A psalm of the sons of Korach. A song:
(1) On the holy mountains is [the city’s] foundation.
2 Adonai loves the gates of Tziyon
more than all the dwellings in Ya‘akov.
3 Glorious things are said about you,
city of God. (Selah)
4 I count Rahav and Bavel
among those who know me;
Of P’leshet, Tzor and Ethiopia [they will say],
“This one was born there.”
5 But of Tziyon it will be said,
“This one and that was born in it,
for the Most High himself establishes it.”
6 When he registers the peoples, Adonai will record,
“This one was born there.” (Selah)
7 Singers and dancers alike say,
“For me, you are the source of everything.”
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on ElulToday in Jewish History:
• Tzemach Tzeddek Born (1789)
The third Chabad Rebbe, Rabbi Menachem Mendel Schneersohn of Lubavitch (1789-1866), was born on the 29th of Elul. Orphaned from his mother at age 3, he was raised by his maternal grandfather, Rabbi Schneur Zalman of Liadi. Rabbi Menachem Mendel assumed the leadership of Chabad in 1827, upon the passing of his father-in-law and uncle, Rabbi DovBer of Lubavitch. Extremely active in communal affairs, he established and funded Jewish farming colonies which provided a livelihood for thousands of families. He also stood at the forefront of the battle against the "Enlightenment Movement" which, with the support of the Czarist regime, sought to destroy traditional Jewish life -- a battle which earned him no less than 22 (!) imprisonments and arrests. In the course of his lifetime, Rabbi Menachem Mendel penned more than 48,000 pages of Chassidic teachings and Halachic exegesis. He is known as the "Tzemach Tzeddek" ("a sprouting of righteousness") after his work of Halachic responsa by that name.
Links: A brief biography; more on the Tzemach Tzeddek
Daily Quote:• Tzemach Tzeddek Born (1789)
The third Chabad Rebbe, Rabbi Menachem Mendel Schneersohn of Lubavitch (1789-1866), was born on the 29th of Elul. Orphaned from his mother at age 3, he was raised by his maternal grandfather, Rabbi Schneur Zalman of Liadi. Rabbi Menachem Mendel assumed the leadership of Chabad in 1827, upon the passing of his father-in-law and uncle, Rabbi DovBer of Lubavitch. Extremely active in communal affairs, he established and funded Jewish farming colonies which provided a livelihood for thousands of families. He also stood at the forefront of the battle against the "Enlightenment Movement" which, with the support of the Czarist regime, sought to destroy traditional Jewish life -- a battle which earned him no less than 22 (!) imprisonments and arrests. In the course of his lifetime, Rabbi Menachem Mendel penned more than 48,000 pages of Chassidic teachings and Halachic exegesis. He is known as the "Tzemach Tzeddek" ("a sprouting of righteousness") after his work of Halachic responsa by that name.
Links: A brief biography; more on the Tzemach Tzeddek
Our sages have said, "Sleep is one sixtieth of death" (Talmud, Berachot 57b). If sleep is a form of death, then death is a form of sleep -- but a temporary withdrawal of vitality for the sake of reawakening to a higher quality of life[The Lubavitcher Rebbe]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayelech, 1st Portion Deuteronomy 31:1-31:3 with Rashi
• Deuteronomy Chapter 31
1And Moses went, and he spoke the following words to all Israel. אוַיֵּ֖לֶךְ משֶׁ֑ה וַיְדַבֵּ֛ר אֶת־הַדְּבָרִ֥ים הָאֵ֖לֶּה אֶל־כָּל־יִשְׂרָאֵֽל:
2He said to them, "Today I am one hundred and twenty years old. I can no longer go or come, and the Lord said to me, "You shall not cross this Jordan." בוַיֹּ֣אמֶר אֲלֵהֶ֗ם בֶּן־מֵאָה֩ וְעֶשְׂרִ֨ים שָׁנָ֤ה אָֽנֹכִי֙ הַיּ֔וֹם לֹֽא־אוּכַ֥ל ע֖וֹד לָצֵ֣את וְלָב֑וֹא וַֽיהֹוָה֙ אָמַ֣ר אֵלַ֔י לֹ֥א תַֽעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה:
Moses went…I can no longer go or come: One might think [this means] that Moses’ strength had ebbed [and that is why he could no longer go or come]. Scripture [however] states [regarding Moses], “His eye had not dimmed, nor had he lost his [natural] moisture” (Deut. 34:7) [which teaches us that his powers were intact even on the day of his passing]. So what then is [the meaning of] “I can no longer”? [Here it means:] “I am not permitted,” because authority was taken from him and granted to Joshua. וילך משה וגו', לא אוכל עוד לצאת ולבא: יכול שתשש כחו, תלמוד לומר (דברים לד, ז) לא כהתה עינו ולא נס לחה. אלא מהו לא אוכל, איני רשאי שנטלה ממני הרשות ונתנה ליהושע:
and the Lord said to me: This is the meaning of “I can no longer go or come,” because “the Lord said to me….” וה' אמר אלי: זהו פירוש לא אוכל עוד לצאת ולבא, לפי שה' אמר אלי:
Today I am [one-hundred and twenty years old]: [That is to say,] today [is the exact day that] my days and my years have become complete; on this very day [the seventh of Adar] I was born, and on this day I will die. — [Sotah 13b] Another interpretation of “[I can no longer] go or come” is: [I can no longer figuratively go and come, i.e., I can no longer negotiate] in matters of Torah. This teaches us that the channels of transmission and the well-springs of wisdom were closed up from him [i.e., from Moses on that day]. — [Sotah 13b] [That is the order of the early editions and should be preserved. Rashi means that according to the first interpretation, that God did not permit him to go and come before the people, we do not explain the beginning of the verse to mean that Moses’ days were completed, but that God had taken away the authority from Moses. According to the Talmud, which states that Moses’ days were completed, we explain that he could not go and come in matters of Torah, and according to that interpretation, we do not explain that “the Lord said to me” as the meaning for “I can no longer go or come,” but another reason for Moses’ inability to cross the Jordan.] אנכי היום: היום מלאו ימי ושנותי, ביום זה נולדתי וביום זה אמות. דבר אחר, לצאת ולבא בדברי תורה, מלמד שנסתמו ממנו מסורות ומעינות החכמה:
3The Lord, your God He will cross before you; He will destroy these nations from before you so that you will possess them. Joshua he will cross before you, as the Lord has spoken. גיְהֹוָ֨ה אֱלֹהֶ֜יךָ ה֣וּא | עֹבֵ֣ר לְפָנֶ֗יךָ הֽוּא־יַשְׁמִ֞יד אֶת־הַגּוֹיִ֥ם הָאֵ֛לֶּה מִלְּפָנֶ֖יךָ וִֽירִשְׁתָּ֑ם יְהוֹשֻׁ֗עַ ה֚וּא עֹבֵ֣ר לְפָנֶ֔יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה
Daily Tehillim: Psalms Chapters 140 - 150
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 85, 86 and 87.
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, end of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 29 Elul, 5776 · 2 October 2016
• Iggeret HaKodesh, end of Epistle 19
Chumash: Vayelech, 1st Portion Deuteronomy 31:1-31:3 with Rashi
• Deuteronomy Chapter 31
1And Moses went, and he spoke the following words to all Israel. אוַיֵּ֖לֶךְ משֶׁ֑ה וַיְדַבֵּ֛ר אֶת־הַדְּבָרִ֥ים הָאֵ֖לֶּה אֶל־כָּל־יִשְׂרָאֵֽל:
2He said to them, "Today I am one hundred and twenty years old. I can no longer go or come, and the Lord said to me, "You shall not cross this Jordan." בוַיֹּ֣אמֶר אֲלֵהֶ֗ם בֶּן־מֵאָה֩ וְעֶשְׂרִ֨ים שָׁנָ֤ה אָֽנֹכִי֙ הַיּ֔וֹם לֹֽא־אוּכַ֥ל ע֖וֹד לָצֵ֣את וְלָב֑וֹא וַֽיהֹוָה֙ אָמַ֣ר אֵלַ֔י לֹ֥א תַֽעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה:
Moses went…I can no longer go or come: One might think [this means] that Moses’ strength had ebbed [and that is why he could no longer go or come]. Scripture [however] states [regarding Moses], “His eye had not dimmed, nor had he lost his [natural] moisture” (Deut. 34:7) [which teaches us that his powers were intact even on the day of his passing]. So what then is [the meaning of] “I can no longer”? [Here it means:] “I am not permitted,” because authority was taken from him and granted to Joshua. וילך משה וגו', לא אוכל עוד לצאת ולבא: יכול שתשש כחו, תלמוד לומר (דברים לד, ז) לא כהתה עינו ולא נס לחה. אלא מהו לא אוכל, איני רשאי שנטלה ממני הרשות ונתנה ליהושע:
and the Lord said to me: This is the meaning of “I can no longer go or come,” because “the Lord said to me….” וה' אמר אלי: זהו פירוש לא אוכל עוד לצאת ולבא, לפי שה' אמר אלי:
Today I am [one-hundred and twenty years old]: [That is to say,] today [is the exact day that] my days and my years have become complete; on this very day [the seventh of Adar] I was born, and on this day I will die. — [Sotah 13b] Another interpretation of “[I can no longer] go or come” is: [I can no longer figuratively go and come, i.e., I can no longer negotiate] in matters of Torah. This teaches us that the channels of transmission and the well-springs of wisdom were closed up from him [i.e., from Moses on that day]. — [Sotah 13b] [That is the order of the early editions and should be preserved. Rashi means that according to the first interpretation, that God did not permit him to go and come before the people, we do not explain the beginning of the verse to mean that Moses’ days were completed, but that God had taken away the authority from Moses. According to the Talmud, which states that Moses’ days were completed, we explain that he could not go and come in matters of Torah, and according to that interpretation, we do not explain that “the Lord said to me” as the meaning for “I can no longer go or come,” but another reason for Moses’ inability to cross the Jordan.] אנכי היום: היום מלאו ימי ושנותי, ביום זה נולדתי וביום זה אמות. דבר אחר, לצאת ולבא בדברי תורה, מלמד שנסתמו ממנו מסורות ומעינות החכמה:
3The Lord, your God He will cross before you; He will destroy these nations from before you so that you will possess them. Joshua he will cross before you, as the Lord has spoken. גיְהֹוָ֨ה אֱלֹהֶ֜יךָ ה֣וּא | עֹבֵ֣ר לְפָנֶ֗יךָ הֽוּא־יַשְׁמִ֞יד אֶת־הַגּוֹיִ֥ם הָאֵ֛לֶּה מִלְּפָנֶ֖יךָ וִֽירִשְׁתָּ֑ם יְהוֹשֻׁ֗עַ ה֚וּא עֹבֵ֣ר לְפָנֶ֔יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה
Daily Tehillim: Psalms Chapters 140 - 150
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 85, 86 and 87.
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, end of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 29 Elul, 5776 · 2 October 2016
• Iggeret HaKodesh, end of Epistle 19
• Part (ii)
The Epistle that follows, beginning “The Letters that are Revealed,” is one of the Epistles that was appended to the edition of Tanya published in Vilna in the year 5660 (1900), these additions being noted by R. Asher of Nikolayev in his introductory declaration there.1
This relevance of this Epistle to the previous one may be found in the following parallel: The previous Epistle explains how only the Netzach-Hod-Yesod-Malchut (i.e., the lower Sefirot) of the Emanator extend to the recipient. The conclusion of the present Epistle likewise explains2 that only the hindmost aspect and externality of the Netzach-Hod-Yesod of the higher realm enter the lower one.
האותיות הנגלות לנו, הן במעשה, דיבור ומחשבה
The letters3 that are revealed to us exist in action, speech, and thought.
דמעשה, הן תמונות האותיות שבכתב אשורי שבספר תורה
Pertaining to the plane of action are the visual forms4 of the letters in the Assyrian script of the Torah scroll.5
The very validity of the scroll depends on the scrupulous observance of the numerous detailed laws governing the writing of these twenty-two letters. As is explained in the Note to ch. 12 of Shaar HaYichud VehaEmunah, each letter reflects the flow of a unique life-force and spiritual energy: its distinct shape suggests the form taken by the flow of light and energy revealed in that letter.
ואותיות הדבור נחקקות בהבל וקול, המתחלק לכ״ב חלקים, שונים זה מזה בצורתן
The letters pertaining to speech are engraved in the breath and voice, which is divided into twenty-two parts, one differing from the other with respect to their form,
שהיא הברת ומבטא הכ״ב אותיות בכל לשון
i.e., the enunciation and utterance of the twenty-two letters in any language.6
כי אין הפרש בין לשון הקודש ובין שאר לשונות במהות הברת האותיות, כי אם בצירופן
For there is no difference between the Holy Tongue and the other languages with respect to the nature of the letters’ enunciation, only with respect to their com-binations.7
ואותיות המחשבה הן, גם כן בכל לשון שאדם מחשב, תיבות ואותיות הלשון
The letters of thought are — again, in any language that a person may think in — the words and letters of that language and its letters,
שהן כ״ב לבד
which number twenty-two only.
רק שבמחשבה, יש בה ג׳ מיני בחינות אותיות
Now in thought there are three kinds of letters.
שהרי כשרואה בספר תורה תמונות האותיות, הן מצטיירות במחשבתו
For when one sees the visual forms of the letters in the Torah-scroll they are pictured in his thought.
וזה נקרא בחינת עשיה שבמחשבה
This is called the “action in thought,” i.e., the manner in which thought envisions the letters of actual handwritten script. In terms of the spiritual Worlds of Beriah, Yetzirah and Asiyah, “action in thought” relates to the lowest World —Asiyah, the World of Action.
וכן כאשר שומע אותיות הדבור, הן נרשמות במחשבתו, ומהרהר בהן
Likewise, when one hears the letters of speech, they become inscribed in his thought and he meditates upon them.
וזה נקרא בחינת דבור שבמחשבה, ובחינת יצירה
This is called the “speech in thought,”i.e., thinking about the letters of speech, and it relates to Yetzirah.
ואותיות המחשבה לבדה, בלי הרהור אותיות הדבור, נקראות מחשבה שבמחשבה, בחינת בריאה
The letters of thought alone, without any meditation on the letters of speech, are called the “thought in thought,” and relate to Beriah.
In general terms, thought, speech and action correspond to Beriah, Yetzirah and Asiyah, respectively. More particularly, “action in thought” corresponds to “Asiyah within Beriah,” “speech in thought” to “Yetzirah within Beriah,” and “thought in thought” to “Beriah within Beriah.”
והנה אותיות הדבור ממש, הן מתהוות ומקבלות חיותן מאותיות אלו עצמן שבמחשבה
Now, the letters of actual speech come into being and receive their life-force from those very same letters that are in thought.
ואף שלפעמים מדבר אדם, ומהרהר בדבר אחר
Though sometimes a person may speak [of one thing] while thinking of another,
This would tend to indicate that the letters of speech do not receive their life-force from the letters of thought.
הרי אינו יכול לדבר כי אם אותן דבורים וצירופים שכבר דברם, והיו במחשבתו פעמים רבות מאד
in such an instance he can speak only such words and combinations that he has already spoken previously and that were in his thought a great many times.
ונשאר בדבורים וצירופים אלו הרשימו מהמחשבה, שנכנסה בהם פעמים רבות
Thus in those words and combinations there remains the vestige of the thought that entered into them many times, and this serves as the life-force of the letters of his speech.
וזהו בחינת אחוריים וחיצוניות נה״י מפרצוף העליון שנכנס בתחתון, להיות לו בחינת מוחין וחיות כנודע
And this, in terms of the Sefirot, is the hindmost aspect and the externality of the Netzach-Hod-Yesod of the Visage of the higher realm that enters into the lower one, serving it as the intellective faculty of mochin(lit., “brains”) and life-force, as is known.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “It will have been noted that the Alter Rebbe himself added letters to Iggeret HaKodesh (Sefer HaMaamarim 5708, p. 170, et al.).” |
| 2. | Note of the Rebbe: “For example: In keeping with the teaching that ‘from my flesh do I behold G‑dliness,’ [the above levels are here discussed] as found within man — in thought, speech and action.” |
| 3. | Note of the Rebbe: “In all that follows, cf. Imrei Binah, Shaar HaKriyat Shema, sec. 32; the slight differences in the mode of explanation may be resolved without great difficulty.” |
| 4. | Heb. text emended above according to the Glosses and Emendations of the Rebbe. |
| 5. | Cf. Sanhedrin 21b. |
| 6. | Note of the Rebbe: “In this respect, ‘letters of speech’ and ‘letters of thought’ are superior (to ‘letters of action,’ whose visual forms vanish [when depicted in another language], as they are superseded by its differing visual forms).” |
| 7. | Note of the Rebbe: “What possible connection between the combinations and the enunciations [of the letters] prompted [the Alter Rebbe] to negate it? Possibly he is here anticipating the assumption that since [the letters of other languages] are not holy, they must perforce be on a lower level than those of the Holy Tongue (and surely — different). Hence he explains that the [difference between the letters of the Holy Tongue and those of other languages lies only] in their combinations.” |
| Rambam: Sefer Hamitzvos: |
• Sunday, 29 Elul, 5776 · 2 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 280
Perverting Justice against a Convert or Orphan
"You shall not pervert the judgment of the stranger or the orphan"—Deuteronomy 24:17.
A judge is forbidden to unlawfully rule against a convert or orphan [taking advantage of their powerlessness].
Though it is forbidden to pervert justice no matter the identity of the defendant, a judge who does so in that case of a convert or orphan, transgresses also this additional prohibition.
Full text of this Mitzvah »• Perverting Justice against a Convert or Orphan
Negative Commandment 280
Translated by Berel Bell
The 280th prohibition is that a judge is forbidden from tilting the judgment against converts and orphans.
The source of this prohibition is G‑d's statement,1 "Do not pervert justice against the convert or orphan."
Therefore, for judging any Jew unjustly, one transgresses the prohibition, i.e. "Do not pervert justice."2 For judging a convert unjustly, one transgresses two prohibitions.
The Sifri3 says, "The verse, 'Do not pervert justice against the convert,' teaches that one who judges a convert unjustly transgresses two prohibitions. And if the person was both a convert and an orphan, one transgresses three4 prohibitions."
FOOTNOTES
1.Deut. 24:17.
2.Lev. 19:15. N273 above.
3.Parshas Ki Seitzei.
4.See Radvaz, quoted in Kapach, 5731, footnote 84, regarding why the three don't count separately among the 613.
Positive Commandment 177
Equal Treatment for Litigants
"With righteousness, judge your neighbor"—Leviticus 19:15.
The judge presiding over a case must treat both litigants equally, giving each the opportunity to speak whatever is on his mind—whether he speaks briefly or at length.
Also included in this mitzvah is the obligation on a qualified judge who is versed in Torah's legal code to issue a verdict. This obligation takes effect as soon as the two litigants present their arguments before him.
And also included in this mitzvah is that every individual is commanded to give his fellow the benefit of the doubt, and, when circumstances allow, to interpret his fellow's actions or words in a favorable light.
Full text of this Mitzvah »• Equal Treatment for Litigants
Positive Commandment 177
Translated by Berel Bell
The 177th mitzvah is that judges are commanded to treat both litigants equally. Both must be allowed [to speak], whether it takes a long time or a short time.
The source of this commandment is G‑d's statement,1 "Judge your people fairly."
The Sifra2 explains, "He should not allow one to speak as long as he needs and then tell the other, 'Speak for a short time.' " This is one of the laws included in this commandment.
It also includes the law that if one is qualified to judge, and the litigants have begun to present their case, one is required to complete hearing the case. Our Sages explicitly said,3 "One is required by the Torah to act as a judge, as the verse says, 'Judge your people fairly.' "
This mitzvah also includes the law4 that one is required to judge other people favorably, and to explain their words and actions only in a good and kind way.
The details of this mitzvah are explained in a number of passages in the Talmud.
FOOTNOTES
1.Lev. 19:15.
2.Kedoshim 4:4.
3.Sanhedrin 3a. See Kapach, 5731, footnote 98, that this passage of Sefer HaMitzvos answers the questions of the Kesef Mishneh and Maggid Mishneh, Hilchos Sanhedrin 2:10.
4.Sifra, Lev. 19:15.
Negative Commandment 276
Fearless Justice
"You shall not be afraid before any man"—Deuteronomy 1:17.
A judge may not fear an evil and dangerous individual, ruling in his favor because he's concerned that he may exact revenge against him. As the Midrash says, "Perhaps you will see, 'I fear that individual for perhaps he will kill my son, set my barn afire, or destroy my crops'—therefore the Torah says, 'You shall not be afraid before any man!'"
Full text of this Mitzvah »• Fearless Justice
Negative Commandment 276
Translated by Berel Bell
The 276th prohibition is that a judge is forbidden from fearing a vicious, evil, uncontrolled person to the extent of not ruling against him in judgment. He must give a just decision without being concerned with any damage the person might cause him.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not fear any man."
The Sifri2 says, " 'Do not fear any man.' One might say, 'I am afraid of this person: perhaps he will murder my son, or set my grain on fire, or destroy my crops.' The Torah therefore says, 'Do not fear any man.'"
FOOTNOTES
1.Deut. 1:17.
2.See Sifri, on above verse.
Negative Commandment 274
Bribery
"And you shall take no bribe"—Exodus 23:8.
A judge may not accept a gift from any of the parties in a case—even if the gift is given on condition that he rules justly [i.e., the party presenting the gift clearly states that it does not expect – or want – to be favored in any way].
Full text of this Mitzvah »
• Bribery
Negative Commandment 274
Translated by Berel Bell
The 274th prohibition is that a judge is forbidden from taking a bribe from a litigant, even to give an honest judgment.
The source of this prohibition is G‑d's statement,1 "Do not accept bribery." This prohibition is repeated.2
The Sifri3 says, "The prohibition, 'Do not accept bribery,' applies even to declare that innocent people are innocent and that guilty people are guilty."
The details of this mitzvah are explained in a number of passages in tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:8.
2.Deut. 16:19.
3.Parshas Shoftim, ibid.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 280
Perverting Justice against a Convert or Orphan
"You shall not pervert the judgment of the stranger or the orphan"—Deuteronomy 24:17.
A judge is forbidden to unlawfully rule against a convert or orphan [taking advantage of their powerlessness].
Though it is forbidden to pervert justice no matter the identity of the defendant, a judge who does so in that case of a convert or orphan, transgresses also this additional prohibition.
Full text of this Mitzvah »• Perverting Justice against a Convert or Orphan
Negative Commandment 280
Translated by Berel Bell
The 280th prohibition is that a judge is forbidden from tilting the judgment against converts and orphans.
The source of this prohibition is G‑d's statement,1 "Do not pervert justice against the convert or orphan."
Therefore, for judging any Jew unjustly, one transgresses the prohibition, i.e. "Do not pervert justice."2 For judging a convert unjustly, one transgresses two prohibitions.
The Sifri3 says, "The verse, 'Do not pervert justice against the convert,' teaches that one who judges a convert unjustly transgresses two prohibitions. And if the person was both a convert and an orphan, one transgresses three4 prohibitions."
FOOTNOTES
1.Deut. 24:17.
2.Lev. 19:15. N273 above.
3.Parshas Ki Seitzei.
4.See Radvaz, quoted in Kapach, 5731, footnote 84, regarding why the three don't count separately among the 613.
Positive Commandment 177
Equal Treatment for Litigants
"With righteousness, judge your neighbor"—Leviticus 19:15.
The judge presiding over a case must treat both litigants equally, giving each the opportunity to speak whatever is on his mind—whether he speaks briefly or at length.
Also included in this mitzvah is the obligation on a qualified judge who is versed in Torah's legal code to issue a verdict. This obligation takes effect as soon as the two litigants present their arguments before him.
And also included in this mitzvah is that every individual is commanded to give his fellow the benefit of the doubt, and, when circumstances allow, to interpret his fellow's actions or words in a favorable light.
Full text of this Mitzvah »• Equal Treatment for Litigants
Positive Commandment 177
Translated by Berel Bell
The 177th mitzvah is that judges are commanded to treat both litigants equally. Both must be allowed [to speak], whether it takes a long time or a short time.
The source of this commandment is G‑d's statement,1 "Judge your people fairly."
The Sifra2 explains, "He should not allow one to speak as long as he needs and then tell the other, 'Speak for a short time.' " This is one of the laws included in this commandment.
It also includes the law that if one is qualified to judge, and the litigants have begun to present their case, one is required to complete hearing the case. Our Sages explicitly said,3 "One is required by the Torah to act as a judge, as the verse says, 'Judge your people fairly.' "
This mitzvah also includes the law4 that one is required to judge other people favorably, and to explain their words and actions only in a good and kind way.
The details of this mitzvah are explained in a number of passages in the Talmud.
FOOTNOTES
1.Lev. 19:15.
2.Kedoshim 4:4.
3.Sanhedrin 3a. See Kapach, 5731, footnote 98, that this passage of Sefer HaMitzvos answers the questions of the Kesef Mishneh and Maggid Mishneh, Hilchos Sanhedrin 2:10.
4.Sifra, Lev. 19:15.
Negative Commandment 276
Fearless Justice
"You shall not be afraid before any man"—Deuteronomy 1:17.
A judge may not fear an evil and dangerous individual, ruling in his favor because he's concerned that he may exact revenge against him. As the Midrash says, "Perhaps you will see, 'I fear that individual for perhaps he will kill my son, set my barn afire, or destroy my crops'—therefore the Torah says, 'You shall not be afraid before any man!'"
Full text of this Mitzvah »• Fearless Justice
Negative Commandment 276
Translated by Berel Bell
The 276th prohibition is that a judge is forbidden from fearing a vicious, evil, uncontrolled person to the extent of not ruling against him in judgment. He must give a just decision without being concerned with any damage the person might cause him.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not fear any man."
The Sifri2 says, " 'Do not fear any man.' One might say, 'I am afraid of this person: perhaps he will murder my son, or set my grain on fire, or destroy my crops.' The Torah therefore says, 'Do not fear any man.'"
FOOTNOTES
1.Deut. 1:17.
2.See Sifri, on above verse.
Negative Commandment 274
Bribery
"And you shall take no bribe"—Exodus 23:8.
A judge may not accept a gift from any of the parties in a case—even if the gift is given on condition that he rules justly [i.e., the party presenting the gift clearly states that it does not expect – or want – to be favored in any way].
Full text of this Mitzvah »
• Bribery
Negative Commandment 274
Translated by Berel Bell
The 274th prohibition is that a judge is forbidden from taking a bribe from a litigant, even to give an honest judgment.
The source of this prohibition is G‑d's statement,1 "Do not accept bribery." This prohibition is repeated.2
The Sifri3 says, "The prohibition, 'Do not accept bribery,' applies even to declare that innocent people are innocent and that guilty people are guilty."
The details of this mitzvah are explained in a number of passages in tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:8.
2.Deut. 16:19.
3.Parshas Shoftim, ibid.
• Rambam - 1 Chapter a Day She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 9
• She'ar Avot haTum'ah - Chapter 9
• Rambam - 3 Chapters a Day Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 19, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 20, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 21
1
When a person immerses his head and the majority of his body in drawn water or three lugim of drawn water fall on his head and the majority of his body, he is a secondary derivative of impurity until he immerses himself in a mikveh. If he touches foods, he causes them to be considered as a tertiary derivative. If he touches liquids, he imparts impurity to them, causing them to be considered as a primary derivative and they impart impurity to other foods and liquids. They do not, however, impart impurity tokeilim.
Why did the Sages decree that such a person should be impure? Because people would immerse in caves where the water was foul and then they would wash with fresh drawn water for the sake of cleanliness. This became such a widespread practice that the majority of people got the impression that the drawn water in which the people would ultimately wash was the agent that conveyed ritual purity and not the immersion in the waters of the mikveh. Therefore, they would immerse themselves carelessly, without attention to details. Accordingly, our Sages decreed that when a person immerses his head and the majority of his body in drawn water or three lugim of drawn water fall on his head and the majority of his body, he becomes a secondary derivative of impurity. Even when three lugim of drawn water falls on the head and the majority of the body of a person who was pure or he immerses his head and the majority of his body in drawn water, he becomes a secondary derivative of impurity until he immerses himself.
After a person who contracted impurity in such a manner immerses himself, he need not wait until nightfall to regain purity, for the impurity contracted by this person is fundamentally a Rabbinic decree. Similarly, a person who contracted impurity because he ate impure foods or drank impure liquids and then immersed himself need not wait until nightfall to regain purity. Similarly, when keilimbecome impure due to contact with impure liquids, once they were immersed, they become pure. There is no need to wait until nightfall, because these impurities are fundamentally Rabbinic decrees.
א
הבא ראשו ורובו במים שאובין או שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין הרי הוא כשני לטומאה עד שיטבול ואם נגע באוכלין עשאן שלישי ואם נגע במשקין טמאים עשאן תחילה לטמא אוכלים ומשקין אחרים אבל לא לטמא כלים ומפני מה גזרו טומאה על אדם זה מפני שהיו טבולי יום טובלין במערות שמימיהן רעים ואח"כ היו רוחצין במים שאובים יפים דרך נקיות ופשט המנהג כך עד שהיו רוב העם מדמים שמים שאובים שרוחצין בהן באחרונה הן שמטהרין לא הטבילה שבמי מקוה והיו טובלין בזלזול בלא כוונה ולפיכך גזרו שכל שבא ראשו ורובו במים שאובים או שנפלו על ראשו ורובו נטמא ונעשה כשני לטומאה אפילו טהור שאינו טבול יום אם נפלו על ראשו ורובו שלשת לוגין מים שאובין או שבא ראשו ורובו במים שאובין ה"ז כשני לטומאה עד שיטבול טבל אינו צריך הערב שמש מפני שעיקר טומאה זו מדבריהן וכן האוכל אוכלין טמאים והשותה משקין טמאין וטבל אינו צריך הערב שמש וכן כלים שנטמאו במשקין כיון שמטבילן טהרו ואין צריכין הערב שמש מפני שטומאות אלו עיקרן מדבריהן:
2
The following laws apply when three lugim of drawn water fall on a person from two or three different containers. If water began to flow from the second before it concluded flowing from the first, they can be combined to reach the sum of three lugim. If water falls from four containers, it is not combined. Even if one began to flow before the other ceased flowing, the person is pure.
If the water fell on his head, but not on the majority of his body or fell on the majority of his body, but not on his head, or fell on his head from above and on the majority of his body from the side or from below, he is pure. To impart impurity, the water must fall on his head and the majority of his body that is close to his head in an ordinary manner. Similarly, if his head entered drawn water, but not his body or his body entered, but not his head, or his head was inserted in drawn water and then other drawn water engulfed his body from the side or from below, he is pure. To contract impurity, his head and the majority of his body close to his head must enter the water in an ordinary manner.
ב
מי שנפלו עליו ג' לוגין מים שאובין משני כלים או משלשה אם התחיל השני עד שלא פסק הראשון מצטרפין ואם לאו אין מצטרפין נפלו מארבעה כלים אין מצטרפים ואף על פי שהתחיל זה עד שלא פסק זה ה"ז טהור נפלו על ראשו אבל לא על רובו או שנפלו על רובו ולא על ראשו או שנפלו על ראשו בלבד מלמעלה ועל רובו נפלו מן הצד או מלמטה ה"ז טהור עד שיפלו על ראשו ועל רובו הסמוך לראשו כדרכו וכן אם בא ראשו במים שאובין ולא בא רובו או בא רובו ולא בא ראשו או שבא ראשו בלבד ובא משאר גופו ורובו במים שאובין מלמטה או מן הצד ה"ז טהור ער שיבא ראשו ורובו הסמוך לראשו כדרכו:
3
When a portion of a person's head and half the majority of his body were inserted in drawn water and drawn water falls on the other half of his head and the majority of his body, since water fell on half and half was inserted in water, he is pure.
ג
הבא מראשו ורובו החצי במים שאובין ונפלו על החצי האחר מים שאובין הואיל וחציו בנפילה וחציו בביאה טהור:
4
When the three lugim of water which fell upon a person or into which he inserted his head and body were a combination of drawn water and natural water or they were mixed with wine, honey, or milk, he is pure. The three lugim must be entirely drawn water.
The status of these three lugim of water which fell on a pure person or in which he inserted his head and body and from which he contracted impurity also changes. Since the person became a secondary derivative of impurity, the water is also impure for it touched a secondary derivative. It is as if the water tells the pure person: "I made you impure and you made me impure."
ד
היו שלשת הלוגין שנפלו עליו או שבא בהן מקצתן שאובין ומקצתן אינן שאובין או שנתערב בהן יין דבש וחלב ה"ז טהור עד שיהיו השלשה כולן מים שאובין שלשת לוגין אלו שנפלו על הטהור או שבא בהן וטמאוהו כיון שנעשה כשני לטומאה הרי המים האלו טמאין שהרי נגעו בשני והרי אלו המים אומרין לזה הטהור טמאנו אותו וטימאנו:
5
Initially, they would place loaves of terumah next to sacred scrolls, saying: "These are holy and these are holy." Mice would come and tear the sacred scrolls. Therefore, the Sages decreed that any terumah that touches the Holy Scriptures would become impure. It is considered as a tertiary derivate of impurity, as if it touched a secondary derivative. Thus all the Holy Scriptures disqualify terumah like a secondary derivative.
Moreover, when anyone whose hands were pure touched one of the Holy Scriptures, his hands become secondary derivatives of impurity and impart impurity to terumah and to liquids. Although generally, hands only contract impurity from a primary derivative of impurity, as we explained, they contract impurity from a scroll.
ה
בראשונה היו מניחין ככרות של תרומה בצד הספרים ואומרים זה קודש וזה קודש ובאין העכברים וקורעין את הספרים לפיכך גזרו שכל תרומה שתגע באחד מכתבי הקדש נטמאת והרי היא כשלישי לטומאה כאלו נגעו בשני ונמצאו כל כתבי הקדש פוסלין את התרומה כשני ולא עוד אלא מי שהיו ידיו טהורות ונגע באחד מכתבי הקדש נעשו ידיו שניות ומטמאין את התרומה ואת המשקין ואע"פ שאין הידים מתטמאות אלא מראשון לטומאה כמו שביארנו הן מתטמאות מן הספר:
6
Tefillin straps when connected to the tefillin, the blank parchment of the margins above or below the scroll and at its beginning or end when connected to the scroll, a scroll that was erased, but at least 85 letters remained, and a scroll on which at least 85 letters from the Torah are written, as in the passageNumbers 10:35-36: "And when the ark set forth...," all impart impurity to hands. Not only the words of the Torah, but the words of all the Holy Scriptures, including the Song of Songs and Ecclesiastes which are words of wisdom, impart impurity to hands.
ו
רצועות תפילין עם התפילין וגיליון שבספר שלמעלה ושלמטה שבתחלה ושבסוף כשהן מחוברין לספר וספר שנמחק ונשתייר בו שמנים וחמש אותיות ומגילה שכתוב בה מן התורה שמנים וחמש אותיות כפרשת ויהי בנסוע הארון הרי אלו מטמאין את הידים ולא דברי תורה בלבד אלא כל כתבי הקדש אפילו שיר השירים וקהלת שהן דברי חכמה מטמאין את הידים:
7
The Aramaic portions in the Books of Ezra and Daniel are considered as part of the Holy Scriptures. If, by contrast, one translated an Aramaic portion into Hebrew or a Hebrew portion into Aramaic, or wrote the Holy Scriptures in the Hebrew script, they do not impart impurity to hands. That applies only when Scripture is written in the Ashuri script, on parchment, with ink.
ז
תרגום שבעזרא ושבדניאל הרי הוא מכלל כתבי הקדש אבל תרגום שכתבו עברית ועברית שכתבו תרגום או שכתב כתבי הקדש בכתב עברי אינן מטמאין את הידים עד שיהיו כתובים אשורית על העור ובדיו:
8
Although it is forbidden to do so, if one writes Hallel or theShema for a child to study, they impart impurity to hands.
ח
הכותב הלל ושמע לתינוק להתלמד בו אף על פי שאינו רשאי הרי אלו מטמאין את הידים:
9
Although it is forbidden to maintain them, as long as the strings and the straps sewed within a Torah scroll are attached to the scroll, they impart impurity to hands.
ט
המשיחות והרצועות שתפרן לספר אע"פ שאינו רשאי לקיימן כל זמן שהן מחוברין לספר מטמאין את הידים:
10
When the case of a scroll, an ark, or the mantle of a scroll are sewn to the scroll itself, they impart impurity to hands. By contrast, although passages of blessings, contain the letters of God's name and many Torah concepts, they do not impart impurity to hands.
י
תיק של ספר ומטפחות ספרים בזמן שהן תפורות מטמאין את הידים אבל הברכות אף על פי שיש בהן מאותיות של שם ומעניינים הרבה של תורה אינן מטמאין את הידים:
11
Scrolls written by heretics do not impart impurity to hands. Since the passage of a sotah is intended to be blotted out, it does not impart impurity to hands.
יא
ספרי המינים אינן מטמאין את הידים פרשת סוטה הואיל ולמחיקה עומדת אינה מטמאה את הידים:
• Sanhedrin veha`Onashin haMesurin lahem - Chapter 19
• Hayom Yom: Today's Hayom Yom
1
There are a total of 21 negative commandments that are punishable by kerait, but which are not punishable by execution by the court, for which lashes are administered. They are:
i) a person who has relations with his sister;
ii) ...with his father's sister;
iii) ...with his mother's sister;
iv) ...with the sister of his wife;
v) ...with his brother's wife;
vi) ...with the wife of the brother of his father;
vii) ...with a woman in the niddah state;
viii) a person who eats forbidden fat;
ix) ...blood;
x) ...leaven on Passover;
xi) ...on Yom Kippur;
xii) a person who performs forbidden labor on Yom Kippur;
xii) a person who partakes of sacrificial meat after the designated time;
xiv) ...of sacrificial meat disqualified as piggul;
xv) ...of sacrificial meat while ritually impure;
xvi) a person who enters the Temple Courtyard while ritually impure;
xvii) a person who slaughters a consecrated animal outside the Temple;
xviii) a person who burns a consecrated animal as a sacrifice outside the Temple;
xix) a person who prepares the anointing oil for personal use;
xx) a person who anoints himself with the anointing oil for his own benefit
xi) a person who prepares the incense offering for his personal use;
א
כל לא תעשה שיש בו כרת ואין בו מיתת בית דין שלוקין עליהן אחד ועשרים ואלו הן: (א) הבא על אחותו ג (ב) הבא על אחות אביו ד (ג) הבא על אחות אמו ה (ד) הבא על אחות אשתו ו (ה) הבא על אשת אחיו ז (ו) הבא על אשת אחי אביו ח (ז) הבא על הנדה ט (ח) האוכל חלב י (ט) האוכל דם יא (י) האוכל חמץ בפסח יב (יא) האוכל ביום הכפורים יג (יב) העושה מלאכה ביוה"כ יד (יג) האוכל הנותר טו (יד) האוכל פיגול טז (טו) הטמא שאכל בשר קודש יז (טז) הטמא שנכנס לעזרה יח (יז) השוחט קדשים בחוץ יט (יח) המעלה קדשים בחוץ כ (יט) המפטם את השמן כא (כ) הדך בשמן המשחה כב (כא) המפטם את הקטרת:
2
There are a total of 18 negative commandments that are punishable by death by the hand of heaven, whose transgression involve a deed, for which lashes are administered. They are:
i) a person other than a priest who partakes of primary terumahwhether it was ritually pure or ritually impure;
ii) a person other than a priest who partakes of terumat ma'aser;
iii) a person other than a priest who partakes of the first fruits after they entered Jerusalem;
iv) a person other than a priest who partakes of challah;
v) a person who partakes of tevel before the primary terumah andterumat ma'aser were separated from it;
vi) a person who partakes of the product of dough from whichchallah was not separated;
vii) a priest who partakes of terumah that was ritually pure while he was in a state of ritual impurity;
viii) a priest who entered the Holy of Holies for a purpose other than sacrificial worship;
ix) a priest who departed from the Temple in the midst of the sacrificial worship;
x) a Levite who performed the service of the priests;
xi) a person other than a priest who performs service in the Temple;
xii) a person who does not wear all the priestly garments; he is considered as if he is not a priest and receives lashes if he serves in the Temple;
xiii) a priest who serves in the Temple while in a state of ritual impurity;
xiv) a person who was intoxicated from wine who served in the Temple;
xv) a person who immersed himself to emerge from a state of ritual impurity but must still wait until the end of the day to attain a state of purity who served in the Temple;
xvi) a priest who served in the Temple although he did not yet bring the required sacrifices to attain atonement;
xvii) a person who let his hair grow long who served in the Temple;
xviii) a person whose clothes are ripped who served in the Temple;
ב
כל מחוייבין מיתה בידי שמים שהן בלא תעשה ויש בהן מעשה שלוקין עליהן שמונה עשר ואלו הן: (א) זר שאכל תרומה גדולה בין טהורה בין טמאה כה (ב) זר שאכל תרומת מעשר כו (ג) זר שאכל בכורים אחר שנכנסו לירושלים כז (ד) זר שאכל חלה כח (ה) האוכל טבל שלא הורם ממנו תרומה גדולה ותרומת מעשר כט (ו) האוכל עיסה שלא הורמה חלתה ל (ז) כהן טמא שאכל תרומה טהורה לא (ח) כהן שנכנס לקדש הקדשים שלא לעבודה לב (ט) כהן שיצא מן המקדש בשעת עבודה לג (י) לוי שעבד בעבודת כהנים לד (יא) זר ששמש במקדש לה (יב) מחוסר בגדים הרי הוא כזר ולוקה אם עבד לו (יג) כהן טמא ששמש לז (יד) שתוי יין ששמש לח (טו) טבול יום ששמש לט (טז) מחוסר כפורים ששמש מ (יז) פרוע ראש ששמש מא (יח) קרוע בגדים ששמש:
3
When, however, a person serves in the Temple without sanctifying his hands and feet, although he is worthy of death, he does not receive lashes, because he has violated only a positive commandment. Similarly, the following three - a prophet who withheld his prophecy or transgressed his own prophecy and a person who violated the words of a prophet - although they all are worthy of death - they do not receive lashes. For their transgression stems from a positive commandment, asDeuteronomy 18:15 states: "And you shall listen to him." In all contexts, a prohibition that stems from a positive commandment has the status of a positive commandment and lashes are not administered because of it.
ג
אבל המשמש בלא קדוש ידים ורגלים אף על פי שהוא חייב מיתה אינו לוקה מפני שהיא מצות עשה וכן נביא שכבש נבואתו או שעבר על דברי עצמו והעובר על דברי נביא אע"פ ששלשתן במיתה אינו לוקה שהן באין מכלל עשה שנאמר אליו תשמעון ולאו הבא מכלל עשה הרי הוא כעשה ואין לוקין עליו:
4
13There are a total of 168 negative commandments that are neither punishable by kerait, nor by execution by the court, for which lashes are administered. They are:
i) a person who fashions an idol;
ii) a person who makes an image for artistic purposes;
iii) a person who turns to idolatry with any deed;
iv) a person who erects a monument;
v) a person who plants a tree in the Temple;
vi) a person who places down an engraved stone on which to prostrate oneself;
vii) a person who takes a vow in the name of a false divinity;
viii) a person who takes an oath in the name of a false divinitiy;
ix) a person who derives benefit from a false divinity;
x) a person who rebuilds a city destroyed because it was swayed to idolatry;
xi) a person who benefits from the property of such a city;
xii) a person who follows the statutes of the gentiles;
xiii) a diviner;
xiv) an augurer;
xv) a reader of omens;
xvi) a person who casts spells;
xvii) a necromancer;
xviii) a person who erases God's name, or the like, e.g., he destroys a stone from the altar or destroys wood consecrated to the Sanctuary;
xix) a person who extinguishes fire from the altar;
xx) a person who ascends the altar with steps;
xxi) a person who enters the Temple Courtyard with impure garments;
xxii) a zav and the like who enters the Temple Mount;
xxiii) a person who removes the staves of the ark;
xxiv) a person who removes the High Priest's breastplate from hisephod;
xxv) a person who tears the collar of the High Priest's cloak;
xxvi) a person who offers anything else than the commanded offerings on the golden altar;
xxvii) a priest who enters the Sanctuary while not in the midst of sacrificial worship;
xxviii) a priest with a physical deformity who enters the Sanctuary;
xxix) a priest with who enters the Sanctuary while intoxicated;
xxx) a priest with a physical deformity who performs sacrificial worship;
xxxi) an uncircumcised priest who performs sacrificial worship;
xxxii) a priest who performs the tasks of the Levites;
xxxiii) a priest who enters the Sanctuary with uncut hair;
xxxiv) a priest who enters the Sanctuary with torn clothes;
xxxv) a person who consecrates an animal with a physical deformity;
xxxvi) a person who slaughters such an animal as an offering;
xxxvii) a person who sprinkles the blood of such animals on the altar;
xxxviii) a person who burns the fats of such animals on the altar;
xxxix) a person who offers an animal with a physical deformity on behalf of gentile;
xxxx) a person who produces a blemish in a consecrated animal at the time the Temple is standing;
xxxxi) a person who performs labor with consecrated animals;
xxxxii) a person who shears consecrated animals
xxxxiii) a person who makes a fire-offering of yeast or honey;
xxxxiv) a person who allows the remainder of the meal-offerings to leaven;
xxxxv) a person who offers a sacrifice without salt;
xxxxvi) a person who offers a present given to a prostitute or an animal given in exchange for a dog;
xxxxvii) a person who adds oil to the meal-offering of a sinner;
xxxxviii) a person who adds frankincense to such an offering;
il) a person who adds oil to the meal-offering of a sotah;
l) a person who adds frankincense to such an offering;
li) a person who separates the head of a bird brought as a sin offering from its trunk;
lii) a person who transfers the holiness of one animal to another;
liii) a person who partakes of sacrificial meat after it became ritually impure;
liv) a person who partakes of sacrifices that have been disqualified;
lv) a priest who partakes of the meat of sacrifices of the most sacred order outside the Temple courtyard;
lvi) a non-priest who partakes of the meat of sacrifices of the most sacred order after their blood has been sprinkled on the altar;
lvii) a non-priest who partakes of the meat of a firstborn animal;
lviii) a daughter of a priest who married a non-priest who partakes of the breast and the foreleg given to the priests; this applies even after the death of her husband; lix) a chalalah who partakes ofterumah;
lx) a person who partakes of sacrifices of lesser sanctity outside of Jerusalem;
lxi) a person who partakes of sacrifices of lesser sanctity before their blood is sprinkled on the altar
lxii) a person who partakes of an unblemished firstborn animal outside of Jerusalem;
lxiii) a person who partakes of the second tithe after it had entered Jerusalem once it had been taken outside Jerusalem again;
lxiv) a priest who partakes of the first fruits after they entered Jerusalem, but before they were placed down in the Temple Courtyard;
lxv) a priest who partakes of the first fruits after they were placed down in the Temple Courtyard and were then taken outside Jerusalem again;
lxvi) a person who partakes of ma'aser sheni in Jerusalem after it became impure, before it was redeemed;
lxvii) a person who is ritually impure who partakes of ma'aser sheniwhich was pure in Jerusalem;
lxviii) a person who partakes of ma'aser sheni - and similarly, any other consecrated food - while in a state of acute mourning;
lxix) an uncircumcised person who partakes of sacrificial meal orterumot;
lxx) a person who partakes of a meal offering brought by a priest or any other sacrifice that should be totally consumed by the fire of the altar;
lxxi) a person who partakes of the meat of the sin-offerings that are burned and any other sacrifices that must be burnt;
lxxii) a person who slaughters the Paschal sacrifice while he possesses chametz;
lxxiii) a person who breaks a bone from the Paschal sacrifice; this applies with regard to the first sacrifice or the second sacrifice;
lxxiv) a person who removes meat from the Paschal sacrifice outside the company of people partaking of it;
lxxv) a person who partakes of meat from the Paschal sacrifice outside of that company;
lxxvi) a person who partakes of meat from the Paschal sacrifice partially roasted or cooked; lxxvii) a person who purposely derives benefit from consecrated property;
lxxviii) a person who partakes of tevel from which the tithes, even the tithe for the poor, has not been separated, even though theterumot have been separated;
lxxix) a person who partakes of the meat of an animal that was condemned to be stoned to death, even if the condemned animal was slaughtered correctly;
lxxx) a person who eats meat from a non-kosher animal;
lxxxi) ... a non-kosher fowl;
lxxxii) ... a non-kosher fish;
lxxxiii) a person who partakes of a flying teeming animal;
lxxxiv) ... an earthbound teeming animal;
lxxxv) ... an aquatic teeming animal;
lxxxvi) ... an animal that crawls on the earth even though it does not reproduce;
lxxxvii) ... worms from fruit after they emerged from the fruit;
lxxxviii) a person who eats carrion;
lxxxix) ... an animal that was critically injured;
xc) ... a limb from a living animal;
xci) ... the sciatic nerve;
xcii) ... meat cooked with milk;
xciii) a person who cooks meat with milk;
xciv) a person who partakes of fresh grain before the bringing of the omer;
xcv) a person who partakes of orlah;
xcvi) a person who partakes of kilai hakerem;
xcvii) a person who partakes of chametz in a mixture on Pesach;
xcviii) ...after midday on the fourteenth of Nissan;
ic) a person who maintains possession of chametz on Pesach, e.g., he causes his dough to leaven;
c) a person who drinks wine used as a libation for false deities;
ci) a nazarite who partakes of the products of the vine;
cii) ... cuts his hair,
ciii) ...who contracts impurity imparted by a corpse;
civ) a person who shaves the hair next to a blemish of tzara'at
cv) a person who cuts off signs of tzara'at or removes them with fire;
cvi) a person who tills a wadi where the neck of a calf was broken to atone for an unsolved murder;
cvii) a person who sows in Eretz Yisrael in the Sabbatical year;
cviii) a person who trims a tree in the Sabbatical year;
cix) a person who reaps freely growing produce in the Sabbatical year without deviating from his ordinary pattern;
cx) a person who harvests fruit in the Sabbatical year without deviating from his ordinary pattern;
cxi) a person who sows in the Jubilee year;
cxii) a person who reaps in the Jubilee year without deviating from his ordinary pattern;
cxiii) a person who harvests fruit in the Jubilee year without deviating from his ordinary pattern;
cxiv) a person who destroys the produce from the corners of his harvest without giving it to a poor person;
cxv) a person who collects the grapes that grow individually in his vineyard and does not give them to a poor person;
cxvi) a person who collects the grain that falls from the reapers and does not give it to a poor person;
cxvii) a person who collects the grapes that grow in underdeveloped clusters in his vineyard and does not give them to a poor person;
cxviii) a person who takes a forgotten sheaf and does not give it to a poor person;
cxix) a person who takes a mother bird together with her young and does not send away the mother bird;
cxx) a person who sows mixed species of seeds together while sowing in Eretz Yisrael;
cxxi) a person who sows mixed species in a vineyard in Eretz Yisrael;
cxxii) a person who grafts mixed species of trees; this prohibition applies in every place;
cxxiii) a person who mates mixed species of animals; this prohibition applies in every place;
cxxiv) a person who leads mixed species of animals; this prohibition applies in every place;
cxxv) a person who muzzles an animal while it is working; this prohibition applies in every place;
cxxvi) a person who slaughters an animal and its offspring on the same day; this prohibition applies in every place;
cxxvii) a person who takes security from a colleague and does not return it to him when he requires it;
cxxviii) a person who takes security from a widow and does not return it to her;
cxxix) a person who takes utensils used in the preparation of food as security;
cxxx) a lying witness who is not penalized financially;
cxxxi) a person who strikes a colleague with a blow that does not require a p'rutah to be paid as compensation;
cxxxii) a wayward and rebellious son after the first testimony was delivered against him;
cxxxiii) a person who spreads a libelous report about his wife who is discovered to have lied;
cxxxiv) a person who curses a colleague using God's name;
cxxxv) a person who takes a false oath
cxxxvi) a person who takes an unnecessary oath
cxxxvii) a person who abrogates his vow;
cxxxiii) a person who goes beyond the Sabbath limits on the Sabbath;
cxxxix) a person who performs a forbidden labor on a festival;
cxl) a person who removes the hair at the corner of his head;
cxli) a person who removes the hair at the corner of his head;
cxlii) a person who gouges his flesh because of a person's death;
cxliii) a person who shaves his head because of a person's death;
cxliv) a person who tatoos himself;
cxlv) a person who wears shaatnez;
cxlvi) a person who chops down a fruit tree for a destructive purpose;
cxlvii) a man who wears the garments of a woman;
cxlviii) a woman who wears the garments of a man;
cil) a priest who contracts impurity because of contact with a corpse;
cl) a priest who consecrates a woman classified as a zonah and has relations with her;
cli) a priest who consecrates a divorcee and has relations with her;
clii) a priest who consecrates a woman classified as a challalahand has relations with her;
cliii) a High Priest who had relations with a widow even though he did not consecrate her;
cliv) a person who remarries his divorcee after she has been consecrated by another man;
clv) a person who marries a woman who is obligated to performyibbum;
clvi) a man who has relations with a woman outside the context of marriage;
clvii) a mamzer who marries a native-born Jewess and has relations with her;
clviii) a person with crushed testicles who marries a native-born Jewess and has relations with her;
clix) a person who castrates another man, or a male animal, beast, or fowl;
clx) a rapist who divorces his victim and does not remarry her;
clxi) a person who spreads a libelous report about his wife, divorces her without remarrying her;
clxii) a person who enjoys intimacy with a woman forbidden him even though he did not engage in sexual relations; such a person is suspect of forbidden sexual activity;
clxiii) a person who marries out of the faith;
clxiv) an Ammonite convert who marries a native-born Jewess and had relations with her;
clxv) a Moabite convert who marries a native-born Jewess and had relations with her;
clxvi) a king who takes more wives than allowed by the Torah;
clxvii) a king who acquires more horses than allowed by the Torah;
clxviii) a king who acquires more wealth than necessary;
Thus there are a total of 207 violations which are punishable by lashes. An acronym for them is yilaku zerim The strangers will be lashed.
ד
כל לא תעשה שבתורה שאין בהן לא כרת ולא מיתת בית דין שלוקין עליהן קס"ח ואלו הן: (א) העושה אליל מה (ב) העושה אליל לנוי מו (ג) הפונה אל אלילים באחד מן המעשים מז (ד) המקים מצבה מח (ה) הנוטע אילן במקדש מט (ו) הנותן אבן משכית נ (ז) הנודר בשם ע"ז נא (ח) הנשבע בשמה נב (ט) הנהנה בה נג (י) הבונה עיר הנדחת נד (יא) הנהנה ממנה נה (יב) העושה כחקות העכו"ם נו (יג) הקוסם נז (יד) המעונן נח (טו) המנחש נט (טז) החובר ס (יז) הדורש אל המתים סא (יח) המוחק שם וכיוצא בו כגון הורס אבן מן המזבח או שורף עץ מן המקדש סב (יט) המכבה אש מן המזבח סג (כ) העולה עליו במעלות סד (כא) הנכנס לעזרה בבגדים טמאים סה (כב) זב וכיוצא בו שנכנס להר הבית סו (כג) המסיר בדי ארון סז (כד) המזיח חשן מעל האפוד סח (כה) הקורע פי המעיל סט (כו) המקריב על מזבח הזהב ע (כז) כהן שנכנס להיכל שלא בשעת העבודה עא (כח) בעל מום שנכנס לשם עב (כט) שתוי שנכנס לשם עג (ל) בעל מום ששמש עד (לא) ערל ששמש עה (לב) כהן שעבד בעבודת הלוים עו (לג) כהן שנכנס למקדש פרוע ראש עז (לד) כהן שנכנס למקדש קרוע בגדים עח (לה) המקדיש בעלי מומין עט (לו) השוחטן פ (לז) הזורק דמיהן פא (לח) המקטיר אימוריהן פב (לט) המקריב קרבנות עכו"ם בעלי מומין פג (מ) המטיל מום בקדשים בזמן המקדש פד (מא) העובד בקדשים פה (מב) הגוזז אותן פו (מג) המקטיר שאור או דבש פז (מד) העושה שירי מנחות מחמץ פח (מה) המקריב בלא מלח פט (מו) המקריב אתנן או מחיר כלב צ (מז) הנותן שמן על מנחת חוטא צא (מח) הנותן עליה לבונה צב (מט) הנותן שמן בקרבן סוטה צג (נ) הנותן עליו לבונה: (נא) המבדיל בחטאת העוף צה (נב) המימר בקדשי מזבח צו (נג) האוכל בשר קודש שנטמא צז (נד) האוכל מפסולי המוקדשין צח (נה) כהן שאכל בשר קדשי קדשים חוץ לעזרה צט (נו) זר שאכל בשר קדשי קדשים אחר מתן דמים ק (נז) זר שאכל בשר בכור קא (נח) כהנת שנשאת לזר שאוכלת חזה ושוק אפילו לאחר מיתת בעלה קב (נט) חללה שאכלה תרומה קג (ס) האוכל קדשים קלים חוץ לירושלים קד (סא) האוכל קדשים קלים קודם זריקת דמים קה (סב) האוכל בכור חוץ לירושלים קו (סג) האוכל מעשר שני אחר שראה פני הבית חוץ לירושלים קז (סד) כהן שאכל בכורים משנכנסו לירושלים קודם הנחה בעזרה קח (סה) כהן שאכל בכורים חוץ לירושלים אחר שהניחו בעזרה קט (סו) האוכל מעשר שני שנטמא בירושלים קודם שיפדה קי (סז) טמא שאכל מעשר שני הטהור בירושלים קיא (סח) האוכל מעשר שני באנינות וכן כל הקדשים קיב (סט) ערל שאכל בשר קודש או תרומות קיג (ע) האוכל ממנחת כהן וכן מכל דבר שהוא כליל לאשים קיד (עא) האוכל מבשר חטאות הנשרפות וכן מכל הטעון שריפה קטו (עב) השוחט פסח על החמץ קטז (עג) השובר בו עצם בין בראשון בין בשני קיז (עד) המוציא מבשרו חוץ לחבורתו קיח (עה) האוכל מבשרו חוץ מחבורתו קיט (עו) האוכל מבשרו נא או מבושל קכ (עז) הנהנה מן ההקדש במזיד קכא (עח) האוכל טבל שעדיין לא הופרש ממנו מעשר אפילו מעשר עני אף על פי שהורמו תרומותיו קכב (עט) האוכל מבשר נפש חיה שנגמר דינה לסקילה אף על פי שנשחטה קכג (פ) האוכל בהמה טמאה קכד (פא) האוכל עוף טמא קכה (פב) האוכל דג טמא קכו (פג) האוכל שרץ העוף קכז (פד) האוכל שרץ הארץ קכח (פה) האוכל שרץ המים קכט (פו) האוכל רמש האדמה אע"פ שאינו רבה קל (פז) האוכל תולעים שבפירות אחר שפירשו: (פח) האוכל נבילה קלב (פט) האוכל טריפה קלג (צ) האוכל אבר מן החי קלד (צא) האוכל גיד הנשה קלה (צב) האוכל בשר בחלב קלו (צג) המבשל בשר בחלב קלז (צד) האוכל מתבואה חדשה קודם הבאת העומר [המקריב מנחה מתבואה חדשה קודם הבאת שתי הלחם] קלח (צה) האוכל ערלה קלט (צו) האוכל כלאי הכרם קמ (צז) האוכל תערובת חמץ בפסח קמא (צח) האוכל חמץ אחר חצות קמב (צט) המקיים חמץ ברשותו וכגון שחימץ עיסתו קמג (ק) השותה יין נסך קמד (קא) נזיר שאכל מגפן היין קמה (קב) נזיר שגילח קמו (קג) נזיר שנטמא למת קמז (קד) המגלח את הנתק קמח (קה) החותך סימני צרעת או שכוואן באש קמט (קו) העובד בנחל שנתערפה בו העגלה קנ (קז) הזורע ארץ ישראל בשביעית קנא (קח) הזומר את האילן בשביעית קנב (קט) הקוצר ספיח בלא שינוי קנג (קי) הבוצר בלא שינוי קנד (קיא) הזורע בשנת היובל קנה (קיב) הקוצר בה בלא שינוי קנו (קיג) הבוצר בה בלא שינוי קנז (קיד) המכלה פאת שדה ולא נתנה לעני קנח (קטו) המעולל כרמו ולא נתנה לעני קנט (קטז) המלקט לקט ולא נתנו לעני קס (קיז) פרט כרמו ולא נתנו לעני קסא (קיח) הלוקח עומר השכחה ולא נתנו לעני קסב (קיט) הלוקח אם על בנים ולא שלח האם קסג (קכ) הזורע כלאים בארץ בזרעים קסד (קכא) הזורע כלאי הכרם בארץ קסה (קכב) המרכיב אילנות כלאים בכ"מ קסו (קכג) המרביע בהמה כלאים בכל מקום קסז (קכד) המנהיג בכלאים בכ"מ קסח (קכה) החוסם בהמה בעת מלאכה בכל מקום קסט (קכו) השוחט אותו ואת בנו בכ"מ: (קכז) הממשכן חבירו בידו ולא החזיר לוה עבוט קעא (קכח) החובל אלמנה ולא החזיר המשכון קעב (קכט) החובל כלים שעושין בהן אוכל נפש קעג (קל) עד זומם שאין בו תשלומין קעד (קלא) המכה חבירו הכאה שאין בה שוה פרוטה קעה (קלב) בן סורר ומורה בעדות ראשונה קעו (קלג) המוציא שם רע שנמצא דברו שקר קעז (קלד) המקלל את חבירו בשם קעח (קלה) הנשבע לשקר קעט (קלו) הנשבע לשוא קפ (קלז) המחלל נדרו קפא (קלח) היוצא חוץ לתחום בשבת קפב (קלט) העושה מלאכה ביום טוב קפג (קמ) המקיף פאת הראש קפד (קמא) המקיף פאת זקן קפה (קמב) השורט על מת קפו (קמג) הקורח ראשו על המת קפז (קמד) הכותב כתובת קעקע קפח (קמה) הלובש שעטנז קפט (קמו) הקוצץ אילני מאכל דרך השחתה: (קמז) איש שלבש מלבוש אשה קצא (קמח) אשה שלבשה מלבוש איש קצב (קמט) כהן שנטמא למת קצג (קנ) כהן שקדש אשה זונה ובעלה קצד (קנא) כהן שקדש גרושה ובעלה קצה (קנב) כהן שקדש חללה ובעלה קצו (קנג) כהן גדול שבעל אלמנה אף על פי שלא קדשה קצז (קנד) המחזיר גרושתו אחר שנתקדשה קצח (קנה) הנושא זקוקה ליבם קצט (קנו) הבא על הקדשה ר (קנז) ממזר שנשא בת ישראל ובעל רא (קנח) פצוע דכא שנשא בת ישראל ובעל רב (קנט) המסרס איש וכן שאר זכרי בהמה חיה ועוף רג (קס) אונס שגירש אנוסתו ולא החזירה רד (קסא) המוציא שם רע שגירש אשתו ולא החזירה רה (קסב) הקרב אל העריות בדרך מדרכי הזנות אע"פ שלא גילה ערוה וזהו החשוד על העריות רו (קסג) המתחתן בעכו"ם רז (קסד) גר עמוני שנשא בת ישראל ובעל רח (קסה) גר מואבי שנשא בת ישראל ובעל רט (קסו) מלך שהרבה נשים רי (קסז) מלך שהרבה סוסים ריא (קסח) מלך שהרבה כסף וזהב: נמצאו כל הלוקים ר"ז וסימן להם ילקו זרים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 20
1
A court does not inflict punishment on the basis of conclusions which it draws, only on the basis of the testimony of witnesses with clear proof. Even if witnesses saw a person pursuing a colleague, they gave him a warning, but then diverted their attention, punishment is not inflicted on the basis of their testimony. Or to give a graphic example, the pursuer entered into a ruin, following the pursued and the witnesses followed him. They saw the victim slain, in his death throes, and the sword dripping blood in the hand of the killer, since they did not see him strike him, the court does not execute the killer based on this testimony. Concerning this and the like, Exodus 23:7 states: "Do not kill an innocent and righteous person."
Similarly, if two people testified that a person served a false deity in different circumstances, e.g., one saw him serve the sun and warned him, while the other saw him serve the moon and warned him, their testimonies are not combined. This can also be inferred from the verse: "Do not kill an innocent and righteous person." Since there is a rationale on which basis he could be held innocent and righteous, he should not be executed.
א
אין בית דין עונשין באומד הדעת אלא על פי עדים בראיה ברורה אפילו ראוהו העדים רודף אחר חבירו והתרו בו והעלימו עיניהם או שנכנסו אחריו לחורבה ונכנסו אחריו ומצאוהו הרוג ומפרפר והסייף מנטף דם ביד ההורג הואיל ולא ראוהו בעת שהכהו אין בית דין הורגין בעדות זו ועל זה וכיוצא בו נאמר ונקי וצדיק אל תהרוג וכן אם העידו עליו שנים שעבד ע"ז זה ראהו שעבד את החמה והתרה בו וזה ראהו שעבד את הלבנה והתרה בו אין מצטרפין שנאמר ונקי וצדיק אל תהרוג הואיל ויש שם צד לנקותו ולהיותו צדיק אל תהרגוהו:
2
Whenever a person violates a prohibition punishable by execution by the court under duress, the court should not execute him. Even in situations where the transgressor was commanded to sacrifice his life and not transgress, if he sinned under duress, although he desecrated God's name, he should not be executed. This is derived from Deuteronomy 22:26: "To the maiden, you should not do anything." This verse is a warning to the court not to punish a person who transgresses under duress.
ב
כל מי שעשה דבר שחייבין עליו מיתת בית דין באונס אין בית דין ממיתין אותו ואף על פי שהיה מצווה שיהרג ואל יעבור אע"פ שחלל את השם והוא אנוס אינו נהרג שנאמר ולנערה לא תעשה דבר זו אזהרה לבית דין שלא יענשו את האנוס:
3
When a man is compelled to engage in relations with a woman forbidden to him, he is liable for execution by the court. The rationale is that an erection can only come about willingly. When a woman is raped, by contrast, she is absolved. This applies even if, in the midst of the rape, she says: "Allow him to continue." It is her natural inclination that overcame her.
ג
איש שאנסוהו עד שבא על הערוה חייב מיתת בית דין שאין קישוי אלא לדעת אבל האשה הנבעלת באונס אפילו אמרה אחר שנאנסה הניחו לו הרי היא פטורה מפני שיצרה נתגבר עליה:
4
It is forbidden for the court to have compassion for the killer. The judges should not say: "Since this person has already been killed, what advantage is there in killing another person," and thus be lax in executing him. This is implied by Deuteronomy 19:13: "Do not allow your eyes to take pity. You shall eliminate innocent bloodshed."
Similarly, it is forbidden for the court to take pity on a person who was obligated to pay a fine. They should not say: "He is poor. He acted unintentionally." Instead, they should exact the entire payment from him without compassion, as Ibid.:21 states: "You shall not take pity."
Similarly, in questions of monetary law, one should not show mercy to the poor, saying: "He is indigent and the other litigant is wealthy. Since both I and the wealthy man are obligated to provide for the poor person's livelihood, I will vindicate him in judgment and thus he will derive his livelihood with honor." With regard to this, the Torah warned Exodus 23:3: "Do not glorify the indigent in his dispute," and Leviticus 19:15: "Do not show favor to the poor."
It is forbidden to show favor to a person of stature. What is implied? Two people come before one for judgment, one a wise man of stature and one, an ordinary person. One may not ask about the welfare of the person of stature first, nor treat him with favor, nor show him honor, lest this cause the other litigant to become tongue-tied. Instead, the judge should not turn to either of them in a personal manner until the judgment is concluded. This is derived from [Ibid.: "Do not glorify the countenance of a person of stature." Our Sages said: One should not say: "This man is affluent; he is the son of people of stature, how can I embarrass him and witness his humiliation." With regard to this, it is written: "Do not glorify the countenance of a person of stature."
ד
אסור לבית דין לחוס על ההורג שלא יאמרו כבר נהרג זה ומה תועלת יש בהריגת האחר ונמצאו מתרשלין בהריגתו שנאמר ולא תחוס עינך ובערת דם הנקי וכן אסור לבית דין לחוס על מי שנתחייב קנס שלא יאמרו עני הוא זה שלא בכוונה עשה אלא מגבין ממנו כל שיש לו בלא חנינה שנאמר ולא תחוס עינך וכן בדיני ממונות אין מרחמין על הדל שלא תאמר עני הוא זה ובעל דינו עשיר הואיל ואני והעשיר חייבין לפרנסו אזכנו בדין ונמצא מתפרנס בכבוד על זה הזהירה תורה ודל לא תהדר בריבו ונאמר לא תשא פני דל אסור להדר פני גדול כיצד הרי שבאו לפניך שנים לדין אחד חכם גדול ואחד הדיוט לא תקדים לשאול בשלומו של גדול ולא תסביר לו פנים ולא תכבדנו כדי שלא יסתתמו טענותיו של אחר אלא אינו נפנה לאחד מהן עד שיגמר הדין שנאמר לא תהדר פני גדול אמרו חכמים אל תאמר עשיר הוא זה בן גדולים הוא זה היאך אביישנו ואראה בבושתו לכך נאמר לא תהדר פני גדול:
5
If two people come before a judge one observant and one wicked, he should not say : "Since he is wicked and it can be presumed that he is lying and conversely, it can be assumed that the other litigant does not falsify his statements, I will be biased against the wicked in judgment." With regard to this, Exodus 23:7states: "Do not be biased in the judgment of the poor person." The intent is even if a person is poor in the observance of mitzvot, do not be biased in his judgment.
ה
באו לפניך שנים אחד כשר ואחד רשע אל תאמר הואיל ורשע הוא וחזקתו משקר וחזקת זה שאינו משנה בדברו אטה הדין על הרשע על זה נאמר לא תטה משפט אביונך בריבו אף על פי שהוא אביון במצות לא תטה דינו:
6
Leviticus 19:15: "Do not act perversely in judgment" refers to a person who distorts the judgment and vindicates the litigant who should be held liable and obligates the litigant who should be vindicated. Similarly, a person who delays rendering judgment and extends his deliberations even though the matter is clear-cut in order to aggravate one of the litigants is also considered as one who acts perversely.
ו
לא תעשו עול במשפט זה המעוות את הדין ומזכה את החייב ומחייב את הזכאי וכן המענה את הדין ומאריך בדברים ברורים כדי לצער אחד מבעלי דינים הרי זה בכלל עול:
7
A person who is haughty when rendering judgment and hurries to deliver a judgment before he examines the matter in his own mind until it is as clear as the sun to him is considered a fool, wicked, and conceited. Our Sages commanded: "Be patient in judgment." And similarly, Job 29:16 states: "When I did not understand a complaint, I would investigate."
ז
הגס לבו בהוראה וקופץ וחותך את הדין קודם שיחקרהו בינו לבין עצמו עד שיהא לו ברור כשמש הרי זה שוטה רשע וגס רוח כך צוו חכמים הוו מתונין בדין וכן איוב הוא אומר וריב לא ידעתי אחקרהו:
8
A judge who begins comparing a judgment that is brought before him to a judgment that was already rendered with which he was familiar is considered as wicked and haughty when rendering judgment if there is a scholar in his city who is wiser than him and he fails to consult him. Our Sages comment: "May evil upon evil befall him." For these and similar concepts stem from haughtiness which leads to the perversion of justice.
Proverbs 7:26: "She cast down many corpses" refers to a student who has not reached the level where he can deliver rulings, but does so. Awesome are all she has slain" Ibid. refers to a scholar who has reached the level where he can deliver rulings, but does not do so.
The latter denunciation applies provided his generation requires his services. If, however, he knows that there is another scholar capable of rendering decisions, and therefore he refrains from doing so, he is praiseworthy. Whenever a person refrains from becoming involved in a judgment, he removes the responsibility for antagonism, theft, and false oaths from himself. A person who is haughty in rendering judgment is foolish, wicked, and arrogant.
ח
כל דיין שבא לפניו דין והתחיל לדמותו בדין פסוק שכבר ידע אותו ויש במדינה גדול ממנו בחכמה ואינו הולך ונמלך בו הרי זה בכלל הרשעים שלבם גס בהוראה ואמרו חכמים רעה על רעה תבא לו שכל הדברים וכיוצא בהן מגסות הרוח הן המביאות לידי עוות הדין כי רבים חללים הפילה זה תלמיד שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה שהגיע להוראה ואינו מורה והוא שיהיה הדור צריך לו אבל אם ידע שיש לשם ראוי להוראה ומנע עצמו מן ההוראה הרי זה משובח וכל המונע עצמו מן הדין מונע ממנו איבה וגזל ושבועת שוא והגס לבו בהוראה שוטה רשע וגס רוח:
9
A student should not give a ruling in the presence of his teacher unless he is three parseot removed from him. This distance is the length of the encampment of the Jews in the desert.
ט
תלמיד אל יורה הלכה לפני רבו אא"כ היה רחוק ממנו שלש פרסאות כנגד מחנה ישראל:
10
A person should not say: "All of the above applies with regard to a judgment that involves the expropriation of a large sum of money from one person to another." Instead, a judgment involving 1000 maneh and one involving a p'rutah should be regarded as identical with regard to all matters.
י
אל תאמר שכל אלו הדברים בדין שיש בו הוצאת ממון הרבה מזה ונתינתו לזה לעולם יהי דין אלף מנה ודין פרוטה אחת שוין בעיניך לכל דבר:
11
Judges should not sit down to adjudicate a case involving less than a p'rutah. If, however, they were required to adjudicate a complaint involving a p'rutah, they render a judgment even if ultimately, the outcome concerns less than a p'rutah.
יא
אין הדיינין יושבין לדין בדין פחות משוה פרוטה ואם הוזקקו לשוה פרוטה גומרין את דינו אפילו לפחות משוה פרוטה:
12
Anyone who perverts a judgment against another Jew transgresses a negative commandment, as Leviticus 19:15states: "Do not act perversely in judgment." If the litigant was a convert, he transgresses two negative commandments, asDeuteronomy 24:17 states: "Do not distort the judgment of a convert." If he was an orphan, the transgressor violates three negative commandments as that verse continues: "...the judgment of an orphaned convert."
יב
כל המטה משפט אחד מישראל עובר בלאו אחד שנאמר לא תעשו עול במשפט ואם היה גר עובר בשני לאוין שנאמר לא תטה משפט גר ואם היה יתום עובר בשלשה לאוין שנאמר משפט גר יתום:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 21
1
It is a positive commandment for a judge to adjudicate righteously, as Leviticus 19:15 states: "Judge your colleagues with righteousness."
What is meant by a righteous judgment? Equating the litigants with regard to all matters. One should not be allowed to speak to the full extent he feels necessary while the other is told to speak concisely. One should not treat one favorably and speak gently to him and treat the other harshly and speak sternly to him.
א
מצות עשה לשפוט השופט בצדק שנאמר בצדק תשפוט עמיתך אי זהו צדק המשפט זו השויית שני בעלי דינין בכל דבר לא יהא אחד מדבר כל צרכו ואחד אומר לו קצר דבריך ולא יסביר פנים לאחד וידבר לו רכות וירע פניו לאחר וידבר לו קשות:
2
When there are two litigants, one wearing precious garments and the other degrading garments, we tell the litigant who carries himself honorably: "Either clothe him as you are clothed for the duration of your judgment or dress like him, so that you will be equal. Afterwards, stand judgment."
ב
שני בעלי דינין שהיה אחד מהם מלובש בגדים יקרים והשני מלובש בגדים בזויין אומר למכובד או הלבישהו כמותך עד שתדון עמו או לבוש כמותו עד שתהיו שוין אחר כך תעמדו בדין:
3
One of the litigants should not be allowed to sit, while the other stands. Instead, they both should stand. If the court desires to seat both of them, they may. One should not be seated on a higher plane than the other. Instead, they should sit on the same level.
When does this apply? During the give and take of the arguments. When, however, the judgment is being delivered, both litigants must stand, as Exodus 18:13 states: "And the people stood before Moses."
What is meant by the delivery of the judgment? The announcement: "So and so, you are vindicated? So and so, you are liable."
When does the above apply? To the litigants. The witnesses, by contrast, must always stand, as Deuteronomy 19:17 states: "And the two men shall stand."
ג
לא יהיה אחד יושב ואחד עומד אלא שניהם עומדים ואם רצו בית דין להושיב את שניהם מושיבין ולא ישב אחד למעלה ואחד למטה אלא זה בצד זה במה דברים אמורים בשעת משא ומתן אבל בשעת גמר דין שניהם בעמידה שנאמר ויעמוד העם על משה ואי זהו גמר דין איש פלוני אתה זכאי איש פלוני אתה חייב במה דברים אמורים בבעלי דינין אבל העדים לעולם בעמידה שנאמר ועמדו שני האנשים:
4
When a Torah scholar and a common person come to adjudicate a dispute, the Torah scholar is seated. And the common person is instructed to sit. If, however, he does not sit, it is of no consequence.
A student who wishes to have a dispute adjudicated should not come early and sit before his teacher if he desires to have him adjudicate the case. If, however, each one of the judge's students had a fixed time to read before the judge and one of them came to read at the time of his judgment, it is permitted for the judge to hear the case.
ד
תלמיד חכם ועם הארץ שבאו לדין מושיבין את החכם ואומרים לעם הארץ שב אם לא ישב אין מקפידין על כך ולא יקדים התלמיד כשיבא לדין וישב לפני רבו כרוצה לדון לפניו ואם היה קובע לו זמן לקרות ובא זמנו מותר:
5
It has already become customary in all the courts throughout Israel after the era of Talmud, in all the yeshivot, to have the litigants and the witnesses sit so that there will be no controversy. For we do not have the power to establish the judgments of our faith in a firm manner.
ה
כבר נהגו כל בתי דיני ישראל מאחר הגמרא בכל הישיבות שמושיבין בעלי דינין ומושיבין העדים כדי לסלק המחלוקת שאין בנו כח להעמיד משפטי הדת על תלם:
6
If there were many litigants before the judges, precedence should be give to a case involving an orphan to one involving a widow, as implied by Isaiah 1:17: "Judge an orphan, enter in a dispute on behalf of a widow." A case involving a widow receives precedence over a case involving a Torah scholar. A case involving a Torah scholar takes precedence over a case involving a common person. And a case involving a woman takes precedence over one involving a man, because the shame felt by a woman is greater.
ו
היו לפני הדיינים בעלי דין הרבה מקדימין את דין היתום לדין האלמנה שנאמר שפטו יתום ריבו אלמנה ודין אלמנה קודם לדין תלמיד חכם ודין תלמיד חכם קודם לדין עם הארץ ודין האשה קודם לדין האיש שבשת האשה מרובה:
7
It is forbidden for a judge to hear the words of one of the litigants before the other comes or outside the other's presence. Even hearing one word is forbidden, as implied byDeuteronomy 1:16: "Listen among your brethren." A judge who listens to only one litigant violates a negative commandment, asExodus 23:1 states: "Do not bear a false report." Included in this prohibition is a warning to a person who listens to malicious gossip, one who speaks malicious gossip, and one who bears false testimony.
Similarly, each litigant is warned not to tell his arguments to a judge before the other litigant comes. With regard to this and similar matters, Exodus 23:7 states: "Keep distant from words of falsehood."
ז
אסור לדיין לשמוע דברי אחד מבעלי דינין קודם שיבא חבירו או שלא בפני חבירו ואפילו דבר אחד אסור שנאמר שמוע בין אחיכם וכל השומע מאחד עובר בלא תעשה שנאמר לא תשא שמע שוא ובכלל לאו זה אזהרה למקבל לשון הרע ומספר לשון הרע ומעיד עדות שקר וכן בעל דין מוזהר שלא ישמיע דבריו לדיין קודם שיבא בעל דין חבירו וגם על זה וכיוצא בו נאמר מדבר שקר תרחק:
8
A judge should not hear from a translator. If he understands the language of the litigants and listens to their arguments, but is not fluent in their language in order to respond to them, he should appoint a translator to inform them of the ruling and the rationale why this person's claim was vindicated and the other was held liable.
ח
לא יהיה הדיין שומע מפי התורגמן אלא אם כן היה מכיר לשון בעלי דינין ושומע טענותיהם ואם אינו מהיר בלשונם כדי להשיב להם יעמוד התורגמן להודיע אותם פסק הדין ומאי זה טעם חייב זה וזכה זה:
9
A judge must listen to the arguments of the litigants and restate their claims, as evident from I Kings 3:23 which states: "And the king said: 'This one says: "Mine is the son who lives and your son is the one who is dead."...'"
He should determine the just resolution of the judgment in his heart and then pronounce judgment.
ט
צריך הדיין לשמוע טענות בעלי דינין ולשנות טענותיהן שנאמר ויאמר המלך זאת אומרת זה בני החי ובנך המת ומצדק את הדין בלבו ואח"כ חותכו:
10
What is the source which teaches that a judge should not justify the arguments of one of the litigants? "Keep distant from words of falsehood." Instead, the litigant should tell the judge what appears correct to him and the judge should remain silent.
He should not teach one of the litigants an argument at all. Even if the plaintiff brings only one witness, the judge should not say: "We do not accept the testimony of one witness." Instead, he should tell the defendant: "See, he has testified against you." Preferably, he will acknowledge the other's claim, saying: "He testified truthfully." The judge should not ignore the witness's testimony unless the other litigant says: "He is only one witness and I do not accept his testimony." Similar principles apply in all analogous situations.
י
מנין לדיין שלא יעשה מליץ לדבריו של בעל דין שנאמר מדבר שקר תרחק אלא יאמר מה שנראה לו וישתוק ולא ילמד אחד מבעלי דינין טענה כלל אפילו הביא עד אחד לא יאמר לו אין מקבלין עד אחד אלא יאמר לנטען הרי זה העיד עליך הלואי שיודה ויאמר אמת העיד עד שיטעון הוא ויאמר עד אחד הוא ואינו נאמן עלי וכן כל כיוצא בזה:
11
If a judge sees a vindicating argument for one of the litigants and realizes that the litigant is seeking to state it, but does not know how to articulate the matter, sees that one was painfully trying to extricate himself with a true claim, but because of his anger and rage, he lost touch of the argument, or sees that one became confused because of his intellectual inadequacy, he may assist him somewhat to grant him an initial understanding of the matter, as indicated by Proverbs 31:8: "Open your mouth for the dumb person." One must reconsider the matter amply, lest one become like a legal counselor.
יא
ראה הדיין זכות לאחד מהן ובעל דין מבקש לאמרה ואינו יודע לחבר הדברים או שראהו מצטער להציל עצמו בטענת אמת ומפני החימה והכעס נסתלק ממנו או נשתבש מפני הסכלות הרי זה מותר לסעדו מעט להבינו תחלת הדבר משום פתח פיך לאלם וצריך להתיישב בדבר זה הרבה שלא יהיה כעורכי הדיינין:
• Sunday, 29 Elul, 5776 · 2 October 2016
• "Today's Day"
• Wednesday, Elul 29, Erev Rosh Hashana 5703
S'lichot in the very early morning; remain standing at Vayomer David. Hatarat Nedarim (Annulment of Vows, p. 269), with ten participants. Eiruv Tavshilin (p. 249).
Torah lessons: Chumash: Ha'azinu, Revi'i with Rashi.
Tehillim: 140-150. Also 85-87.
Tanya: The letters that (p. 497) ...as known. (p. 497).
Birth of the Tzemach Tzedek, 5549 (1789).
From the Alter Rebbe's aphorisms: We have absolutely no conception how precious to G-d is the body of a Jew.
• Daily Thought:• "Today's Day"
• Wednesday, Elul 29, Erev Rosh Hashana 5703
S'lichot in the very early morning; remain standing at Vayomer David. Hatarat Nedarim (Annulment of Vows, p. 269), with ten participants. Eiruv Tavshilin (p. 249).
Torah lessons: Chumash: Ha'azinu, Revi'i with Rashi.
Tehillim: 140-150. Also 85-87.
Tanya: The letters that (p. 497) ...as known. (p. 497).
Birth of the Tzemach Tzedek, 5549 (1789).
From the Alter Rebbe's aphorisms: We have absolutely no conception how precious to G-d is the body of a Jew.
Let Him In
So strange.
We trust that He is good, and that all He does is good.
Yet we pray. Because to us things don’t look so good. After all, His goodness is so distant from us. Beyond our understanding. Far beyond.
If so, shouldn’t we simply continue to trust? To surrender to a higher understanding?
Yet He asks us to pray. To complain and to kvetch. And He listens. And He answers our prayers.
Because this is what He most desires from us: that we make room for Him in our lives, in all that matters to us as flesh and blood human beings.
And that begins when we share with Him those things that touch us most deeply. Deep within our hearts.
“Serve G‑d, your G‑d, with all your heart,” the Torah says. The sages ask, “What kind of service do you do with your heart?”
And they answer, “Prayer.”
Pour out your heart to Him. It is the one place He can enter only once you let Him in.
No comments:
Post a Comment