Today's Laws & Customs:
• "Rosh Hashanah of Chassidism"
The Rosh Hashanah ("new year") of Chassidism, marking the liberation of Rabbi Schneur Zalman of Liadi and the subsequent blossoming of Chabad Chassidism, is celebrated for two days, Kislev 19-20. (The Rebbe was released from prison on the 19th, but his full freedom was only obtained late in the evening -- Kislev 20 on the Jewish Calendar.) The two days are celebrated with farbrengens (Chassidic gatherings) and an increased commitment to the ways and teachings of Chassidism. Tachnun (supplication) and similar prayers are omitted. For more information and links, see entries for yesterday Kislev 19.
Today in Jewish History:
• Ezra's Address (347 BCE)
Ezra, head of the Sanhedrin and the leader of the Jewish people at the time of the building of the Second Temple, made an historic address to a three-day assemblage of Jews in Jerusalem, exhorting them to adhere to the teachings of the Torah and to dissolve their interfaith marriages (the Jewish people were on the verge of complete assimilation at the time, following their 70-year exile in Babylonia).
Links: On Intermarriage
• Tanya Published (1796)
The first printing of the "bible of Chassidism", the Tanya, the magnum opus of Rabbi Schneur Zalman of Liadi, founder of Chabad.
Links: The Longer Shorter Way; Lessons in Tanya (includes an English translation of the Hebrew text plus explanatory commentary in English); 28 TeachingsDaily Quote:
A denigrating attitude toward others while inflating one's own importance makes one lose all his spiritual gains, G-d forbid[Rabbi Yosef Yitzchak of Lubavitch (Hayom Yom, Iyar 20)]
Today's Study:
Chitas and Rambam for today:
Chumash: Vayeishev, 3rd Portion Genesis 37:23-37:36 with Rashi
• Genesis Chapter 37
23Now it came to pass when Joseph came to his brothers, that they stripped Joseph of his shirt, of the fine woolen coat which was upon him. כגוַיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו:
that they stripped Joseph of his shirt: This is the shirt. את כתנתו: זה חלוק:
of the fine woolen coat which was upon him: This is what his father gave to him, more than his brothers. [From Gen. Rabbah 84:16] את כתונת הפסים: הוא שהוסיף לו אביו יותר על אחיו:
24And they took him and cast him into the pit; now the pit was empty there was no water in it. כדוַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם:
now the pit was empty-there was no water in it: Since it says: “now the pit was empty,” do I not know that there was no water in it? For what purpose did the Torah write,“there was no water in it” ? [To inform us that] there was no water in it, but there were snakes and scorpions in it. [From Shab. 22a, Chag. 3a] והבור רק אין בו מים: ממשמע שנאמר והבור רק, איני יודע שאין בו מים, מה תלמוד לומר אין בו מים, מים אין בו אבל נחשים ועקרבים יש בו:
25And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt. כהוַיֵּֽשְׁבוּ֘ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹֽרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הֽוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה:
a caravan: Heb. אֹרְחַת, as the Targum renders שְׁיָרַת, [אֹרְחַת] because of those who travel on the way (אֹרַח). ארחת: כתרגומו שיירת, על שם הולכי ארח:
and their camels were carrying, etc.: Why did Scripture publicize their burden? To let you know the reward of the righteous, for it is customary for Arabs to carry only naphtha and tar, whose odor is foul, but for this one (Joseph) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor. [Mechilta Beshallach, treatise 2, section 5] וגמליהם נושאים וגו': למה פרסם הכתוב את משאם, להודיע מתן שכרן של צדיקים, שאין דרכן של ערביים לשאת אלא נפט ועטרן שריחן רע, ולזה נזדמנו בשמים שלא יוזק מריח רע:
spices: Heb. נְכֹאת. Any collection of many spices is called נְכֹאת. Similarly,“and he showed them his entire storeroom of spices (בֵּית נְכֹתֹה)” (II Kings 20:13), the compounding of his spices. Onkelos, however, renders it as a word meaning wax. נכאת: כל כנוסי בשמים הרבה קרוי נכאת וכן (מ"ב כ יג) ויראם את כל בית נכתה, מרקחת בשמיו, ואונקלוס תרגמו לשון שעוה:
balm: Heb. וּצְרִי, a sap that drips from balsam trees, and this is נָטָתּ, sap, which is enumerated with the ingredients of the incense [used in the Temple] (Exod. 30:34-38). וצרי: שרף הנוטף מעצי הקטף, והוא (שמות ל לד) נטף, הנמנה עם סמני הקטורת:
and lotus: Heb. וָלֹט. This is called לוֹטִיתָא in the language of the Mishnah (Shevi’ith 7:6). Our Sages defined it as a root of an herb, called aristolochie, birthwort, in Tractate Niddah (8a). ולט: לוטס שמו בלשון משנה (שביעית ז ו). ורבותינו פירשוהו לשון שרש עשב ושמו אשטורוזי"א [ספלול] במסכת נידה (ח א):
26And Judah said to his brothers, "What is the gain if we slay our brother and cover up his blood? כווַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַֽהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ:
What is the gain: What money [will we profit]? As the Targum renders. מה בצע: מה ממון, כתרגומו:
and cover up his blood: And conceal his death. וכסינו את דמו: ונעלים את מיתתו:
27Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh." And his brothers hearkened. כזלְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֨נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַיִּשְׁמְע֖וּ אֶחָֽיו:
And… hearkened: Heb. וַיִשְׁמְעוּ, [which the Targum renders:] מִינֵיהּ וְקַבִּילוּ, and they accepted from him. Every instance of שְׁמִיעָה that signifies acceptance, such as this one and such as“And Jacob listened (וַיִשְׁמַע) to his father” (Gen. 28:7),“We will do, and we will listen (וְנִשְׁמָע)” (Exod. 24:7), is translated נְקַבֵּל. Every instance that means the hearing of the ear, [however,] such as“And they heard (וַיִשְׁמְעוּ) the voice of the Lord God going in the garden” (Gen. 3:8),“But Rebecca overheard (שׁוֹמַעַת)” (ibid. 27:5),“and Israel heard (וַיִשְׁמַע) [of it]” (ibid. 35:22),“I have heard (שָׁמַעְתִּי) the complaints” (Exod. 16:12), are all rendered [respectively]: וּשְׁמַע, וּשְׁמָעַת, וּשְׁמָעוּ, שְׁמִיע ַקֳדָמַי. וישמעו: וקבילו מניה. וכל שמיעה שהיא קבלת דברים כגון זה וכגון (לעיל כח ז) וישמע יעקב אל אביו, (שמות כד ז) נעשה ונשמע, מתרגם נקבל, וכל שהוא שמיעת האוזן, כגון (בראשית ג ח) וישמעו את קול ה' א-להים מתהלך בגן, (שם כז ה) ורבקה שומעת, (שם לה כב) וישמע ישראל, (שמות טז יב) שמעתי את תלונות, כולן מתרגם ושמעו, ושמעת, ושמע, שמיע קדמי:
28Then Midianite men, merchants, passed by, and they pulled and lifted Joseph from the pit, and they sold Joseph to the Ishmaelites for twenty silver [pieces], and they brought Joseph to Egypt. כחוַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה:
Then Midianite men, merchants, passed by: This is another caravan, and Scripture informs you that he was sold many times. [From Tanchuma Buber, Vayeshev 13] ויעברו אנשים מדינים: זו היא שיירא אחרת, והודיעך הכתוב שנמכר פעמים הרבה:
and they pulled: The sons of Jacob [pulled] Joseph out the pit and sold him to the Ishmaelites, and the Ishmaelites to the Midianites, and the Midianites to Egypt. [From Midrash Asarah Harugei Malchuth] וימשכו: בני יעקב את יוסף מן הבור וימכרוהו לישמעאלים, והישמעאלים למדינים, והמדינים למצרים:
29And Reuben returned to the pit, and behold, Joseph was not in the pit; so he rent his garments. כטוַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵֽין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו:
And Reuben returned: But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav Kahana ch. 25. וישב ראובן: ובמכירתו לא היה שם, שהגיע יומו לילך ולשמש את אביו. דבר אחר עסוק היה בשקו ובתעניתו על שבלבל יצועי אביו:
30And he returned to his brothers and said, "The boy is gone! And I where will I go?" לוַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַֽאֲנִ֖י אָ֥נָה אֲנִי־בָֽא:
…where will I go?: Where will I flee from Father’s pain? אנה אני בא: אנה אברח מצערו של אבא:
31And they took Joseph's coat, and they slaughtered a kid, and they dipped the coat in the blood. לאוַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם:
and they slaughtered a kid: Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan] שעיר עזים: דמו דומה לשל אדם:
the coat: Heb. הַכֻּתֹּנֶת. This is its name. [I.e. this is the absolute state.] But when it is connected to another word [i.e. in the construct state], as in“Joseph’s coat” (כְּתֹנֶת יוֹסֵף) ,“a fine woolen coat” (כְּתֹנֶת פַּסִים) (above, verse 3), [and]“a linen shirt” (כְּתֹנֶת בַּד) (Lev. 16:4), it is vowelized כְּתֹנֶת. הכתנת: זה שמה, וכשהיא דבוקה לתיבה אחרת כגון (פסוק לא) כתנת יוסף, (פסוק ג) כתנת פסים, (ויקרא טז ד) כתנת בד, נקוד כתנת:
32And they sent the fine woolen coat, and they brought [it] to their father, and they said, "We have found this; now recognize whether it is your son's coat or not." לבוַיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֨יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּֽאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא:
33He recognized it, and he said, "[It is] my son's coat; a wild beast has devoured him; Joseph has surely been torn up." לגוַיַּכִּירָ֤הּ וַיֹּ֨אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף:
and he said, “[It is] my son’s coat…”: It is [my son’s coat]. [From targumim] ויאמר כתנת בני: היא זו:
a wild beast has devoured him: [This means that] the Holy Spirit flickered within him: Potiphar’s wife will ultimately provoke him (Gen. Rabbah 84:19). Now why did the Holy One, blessed be He, not reveal it (the truth) to him? Because they (the brothers) excommunicated and cursed anyone who would reveal [it], and they included the Holy One, blessed be He, with them, but Isaac, however, knew that he was alive [but] he said, “How can I reveal it if the Holy One, blessed be He, does not wish to reveal it to him?” [from Tanchuma Miketz] חיה רעה אכלתהו: נצנצה בו רוח הקדש, סופו שתתגרה בו אשת פוטיפר. ולמה לא גלה לו הקב"ה, לפי שהחרימו וקללו את כל מי שיגלה, ושתפו להקב"ה עמהם, אבל יצחק היה יודע שהוא חי, אמר היאך אגלה והקב"ה אינו רוצה לגלות לו:
34And Jacob rent his garments, and he put sackcloth on his loins, and he mourned for his son many days. לדוַיִּקְרַ֤ע יַֽעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים:
many days: Twenty-two years from the time he (Joseph) left him until Jacob went down to Egypt, as it is said: “Joseph was seventeen years old, etc.” (verse 2), and he was 30 years old when he stood before Pharaoh, and the seven years of plenty, “For this is already two years of the famine” (Gen. 45:6) when Jacob came to Egypt. Here are 22 years corresponding to the 22 years that Jacob did not fulfill [the mitzvah] to honor his father and mother: 20 years that he was in Laban’s house, and two years that he was on the road when he returned from Laban’s house, one and a half years in Succoth and six months in Beth-el. This is what he [meant when he] said to Laban, “This is twenty years for me in your house” (Gen. 31:41). They are for me, upon me, and I will ultimately suffer [for twenty years], corresponding to them. [From Gen. Rabbah 84:20, Meg. 16b-17a] ימים רבים: עשרים ושתים שנה משפירש ממנו עד שירד יעקב למצרים, שנאמר (פסוק ב) יוסף בן שבע עשרה שנה וגו' ובן שלשים שנה היה בעמדו לפני פרעה, ושבע שני השובע ושנתים הרעב כשבא יעקב למצרים הרי עשרים ושתים שנה, כנגד עשרים ושתים שנה שלא קיים יעקב כבוד אב ואם. עשרים שנה שהיה בבית לבן, ושתי שנים בדרך בשובו מבית לבן, שנה וחצי בסכות וששה חדשים בבית אל וזהו שאמר ללבן לעיל (לא מא) זה לי עשרים שנה בביתך, לי הן, עלי הן, וסופי ללקות כנגדן:
35And all his sons and all his daughters arose to console him, but he refused to be consoled, for he said, "Because I will descend on account of my son as a mourner to the grave"; and his father wept for him. להוַיָּקֻ֩מוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַֽחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו:
and all his daughters: Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of“and all his daughters” ? A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21] וכל בנתיו: רבי יהודה אומר אחיות תאומות נולדו עם כל שבט ושבט ונשאום. רבי נחמיה אומר כנעניות היו, אלא מהו וכל בנותיו, כלותיו, שאין אדם נמנע מלקרוא לחתנו בנו ולכלתו בתו:
but he refused to be consoled: No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b] וימאן להתנחם: אין אדם יכול לקבל תנחומין על החי וסבור שמת, שעל המת נגזרה גזירה שישתכח מן הלב ולא על החי:
I will descend on account of my son: Heb. אֶל-בְּנִי. There are many instances of אֶל that serve as an expression of עַל, “on account of,” e.g.“on account of (אֶל) Saul and on account of (וְאֶל) the bloody house” (II Sam. 21:1);“because (אֶל) the Ark of God had been taken and because of (וְאֶל) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21). ארד אל בני: כמו על בני, והרבה אל משמשין בלשון על, (ש"ב כא א) אל שאול ואל בית הדמים, (ש"א ד כא) אל הלקח ארון הא-להים ואל מות חמיה ואישה:
as a mourner to the grave: Heb. שְׁאֹלָה. According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [שְׁאוֹל means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu] אבל שאולה: כפשוטו לשון קבר הוא, באבלי אקבר, ולא אתנחם כל ימי. ומדרשו גיהנם, סימן זה היה מסור בידי מפי הגבורה אם לא ימות אחד מבני בחיי מובטח אני שאיני רואה גיהנם:
and his father wept for him: This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21] ויבך אתו אביו: יצחק היה בוכה מפני צרתו של יעקב, אבל לא היה מתאבל, שהיה יודע שהוא חי:
36And the Midianites sold him to Egypt, to Potiphar, Pharaoh's chamberlain, chief of the slaughterers. לווְהַ֨מְּדָנִ֔ים מָֽכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים:
chief of the slaughterers: Those who slaughter the king’s animals. הטבחים: שוחטי בהמות המלך
• Daily Tehillim: Psalms Chapters 97 - 103
• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Likutei Amarim, beginning of Compiler's Foreword
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 20 Kislev, 5777 · 20 December 2016
• Likutei Amarim, beginning of Compiler's Foreword
• Compiler’s Foreword
• Rambam - Tuesday, 20 Kislev, 5777 · 20 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 171
Giving a Half Shekel
"Then shall they give every man a ransom for his soul to G‑d"—Exodus 30:12.
Every Jewish man is obligated to contribute annually a half a shekel [to the Temple coffers].
This biblical mitzvah only applies during the Temple Era.
Full text of this Mitzvah »
• Giving a Half Shekel
Positive Commandment 171
Translated by Berel Bell
The 171st mitzvah is that we are commanded to give a half shekel1 every year.
The source of this commandment is G‑d's statement2 (exalted be He), "Each man shall give an atonement offering for his life," and, "[Everyone included in the census] shall give [a half shekel.]"
It is clear that women are not obligated in this mitzvah, since the verse says, "Everyone included in the census" [and only men were in the census].
The details of this mitzvah are explained in the tractate devoted to this subject, i.e. tractate Shekalim.
There it is explained that this mitzvah applies only when the Holy Temple is standing.
FOOTNOTES
1.Or one half of whatever coin is in use at a particular time (Hilchos Shekalim 1:5). This money was used to purchase the communal sacrifices, as well as other necessities (ibid. 4:1).
2.Ex. 30:12-13.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon Hilchot Nizkei Mamon - Chapter Thirteen
• Hilchot Nizkei Mamon - Chapter Thirteen
• Shekalim - Chapter One
• Tuesday, 20 Kislev, 5777 · 20 December 2016
• "Today's Day"
• Sunday, Kislev 20, 5703
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 97-103.
Tanya: Approbation by the rabbis...of blessed memory (p.x).
The first printing of the "Book of the Intermediates" - Tanya - was completed on Tuesday, Kislev 20, 5557 (1796) in Slavita. It included Part I - Sefer Shel Benonim, - Part II - Chinuch Katan - and Shaar Hayichud Veha'emunah.
Igeret Hateshuvah, first edition, was printed in Zolkvi 5559 (1799); second edition, first printing, Shklov 5566 (1806).
Igeret Hakodesh, first printing, Shklov 5574 (1814).
The corrected edition of all four parts was printed in Vilna (Rom edition) in 5660 (1900) and has been reprinted many times since.
• Daily Thought:
Nature, Miracles & Beyond
What is natural law? Natural law is when the Director directs each of His actors according to its character. Wondrous, but sensible. G‑d has endless wisdom.
What are miracles? Miracles are when the Director directs His actors freely, unrestrained by the character He has assigned each one. Amazing, but why not? G‑d is free to do as He wants.
Then there are the greatest of miracles: When the Director directs the show entirely contrary to the character of His actors, while directing each actor according to its character. The impossible occurs in a seemlessly natural way.
There is no room in our minds for such miracles. They are a perfect paradox—freedom and wisdom, chaos and order in perfect harmony. And therefore, we rarely can admit that they have occurred.
But go beyond your nature to fulfill your mission in life and you will ride the waves of such miracles, and the entire world will see with open eyes.
Chumash: Vayeishev, 3rd Portion Genesis 37:23-37:36 with Rashi
• Genesis Chapter 37
23Now it came to pass when Joseph came to his brothers, that they stripped Joseph of his shirt, of the fine woolen coat which was upon him. כגוַיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו:
that they stripped Joseph of his shirt: This is the shirt. את כתנתו: זה חלוק:
of the fine woolen coat which was upon him: This is what his father gave to him, more than his brothers. [From Gen. Rabbah 84:16] את כתונת הפסים: הוא שהוסיף לו אביו יותר על אחיו:
24And they took him and cast him into the pit; now the pit was empty there was no water in it. כדוַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם:
now the pit was empty-there was no water in it: Since it says: “now the pit was empty,” do I not know that there was no water in it? For what purpose did the Torah write,“there was no water in it” ? [To inform us that] there was no water in it, but there were snakes and scorpions in it. [From Shab. 22a, Chag. 3a] והבור רק אין בו מים: ממשמע שנאמר והבור רק, איני יודע שאין בו מים, מה תלמוד לומר אין בו מים, מים אין בו אבל נחשים ועקרבים יש בו:
25And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt. כהוַיֵּֽשְׁבוּ֘ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹֽרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הֽוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה:
a caravan: Heb. אֹרְחַת, as the Targum renders שְׁיָרַת, [אֹרְחַת] because of those who travel on the way (אֹרַח). ארחת: כתרגומו שיירת, על שם הולכי ארח:
and their camels were carrying, etc.: Why did Scripture publicize their burden? To let you know the reward of the righteous, for it is customary for Arabs to carry only naphtha and tar, whose odor is foul, but for this one (Joseph) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor. [Mechilta Beshallach, treatise 2, section 5] וגמליהם נושאים וגו': למה פרסם הכתוב את משאם, להודיע מתן שכרן של צדיקים, שאין דרכן של ערביים לשאת אלא נפט ועטרן שריחן רע, ולזה נזדמנו בשמים שלא יוזק מריח רע:
spices: Heb. נְכֹאת. Any collection of many spices is called נְכֹאת. Similarly,“and he showed them his entire storeroom of spices (בֵּית נְכֹתֹה)” (II Kings 20:13), the compounding of his spices. Onkelos, however, renders it as a word meaning wax. נכאת: כל כנוסי בשמים הרבה קרוי נכאת וכן (מ"ב כ יג) ויראם את כל בית נכתה, מרקחת בשמיו, ואונקלוס תרגמו לשון שעוה:
balm: Heb. וּצְרִי, a sap that drips from balsam trees, and this is נָטָתּ, sap, which is enumerated with the ingredients of the incense [used in the Temple] (Exod. 30:34-38). וצרי: שרף הנוטף מעצי הקטף, והוא (שמות ל לד) נטף, הנמנה עם סמני הקטורת:
and lotus: Heb. וָלֹט. This is called לוֹטִיתָא in the language of the Mishnah (Shevi’ith 7:6). Our Sages defined it as a root of an herb, called aristolochie, birthwort, in Tractate Niddah (8a). ולט: לוטס שמו בלשון משנה (שביעית ז ו). ורבותינו פירשוהו לשון שרש עשב ושמו אשטורוזי"א [ספלול] במסכת נידה (ח א):
26And Judah said to his brothers, "What is the gain if we slay our brother and cover up his blood? כווַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַֽהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ:
What is the gain: What money [will we profit]? As the Targum renders. מה בצע: מה ממון, כתרגומו:
and cover up his blood: And conceal his death. וכסינו את דמו: ונעלים את מיתתו:
27Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh." And his brothers hearkened. כזלְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֨נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַיִּשְׁמְע֖וּ אֶחָֽיו:
And… hearkened: Heb. וַיִשְׁמְעוּ, [which the Targum renders:] מִינֵיהּ וְקַבִּילוּ, and they accepted from him. Every instance of שְׁמִיעָה that signifies acceptance, such as this one and such as“And Jacob listened (וַיִשְׁמַע) to his father” (Gen. 28:7),“We will do, and we will listen (וְנִשְׁמָע)” (Exod. 24:7), is translated נְקַבֵּל. Every instance that means the hearing of the ear, [however,] such as“And they heard (וַיִשְׁמְעוּ) the voice of the Lord God going in the garden” (Gen. 3:8),“But Rebecca overheard (שׁוֹמַעַת)” (ibid. 27:5),“and Israel heard (וַיִשְׁמַע) [of it]” (ibid. 35:22),“I have heard (שָׁמַעְתִּי) the complaints” (Exod. 16:12), are all rendered [respectively]: וּשְׁמַע, וּשְׁמָעַת, וּשְׁמָעוּ, שְׁמִיע ַקֳדָמַי. וישמעו: וקבילו מניה. וכל שמיעה שהיא קבלת דברים כגון זה וכגון (לעיל כח ז) וישמע יעקב אל אביו, (שמות כד ז) נעשה ונשמע, מתרגם נקבל, וכל שהוא שמיעת האוזן, כגון (בראשית ג ח) וישמעו את קול ה' א-להים מתהלך בגן, (שם כז ה) ורבקה שומעת, (שם לה כב) וישמע ישראל, (שמות טז יב) שמעתי את תלונות, כולן מתרגם ושמעו, ושמעת, ושמע, שמיע קדמי:
28Then Midianite men, merchants, passed by, and they pulled and lifted Joseph from the pit, and they sold Joseph to the Ishmaelites for twenty silver [pieces], and they brought Joseph to Egypt. כחוַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה:
Then Midianite men, merchants, passed by: This is another caravan, and Scripture informs you that he was sold many times. [From Tanchuma Buber, Vayeshev 13] ויעברו אנשים מדינים: זו היא שיירא אחרת, והודיעך הכתוב שנמכר פעמים הרבה:
and they pulled: The sons of Jacob [pulled] Joseph out the pit and sold him to the Ishmaelites, and the Ishmaelites to the Midianites, and the Midianites to Egypt. [From Midrash Asarah Harugei Malchuth] וימשכו: בני יעקב את יוסף מן הבור וימכרוהו לישמעאלים, והישמעאלים למדינים, והמדינים למצרים:
29And Reuben returned to the pit, and behold, Joseph was not in the pit; so he rent his garments. כטוַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵֽין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו:
And Reuben returned: But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav Kahana ch. 25. וישב ראובן: ובמכירתו לא היה שם, שהגיע יומו לילך ולשמש את אביו. דבר אחר עסוק היה בשקו ובתעניתו על שבלבל יצועי אביו:
30And he returned to his brothers and said, "The boy is gone! And I where will I go?" לוַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַֽאֲנִ֖י אָ֥נָה אֲנִי־בָֽא:
…where will I go?: Where will I flee from Father’s pain? אנה אני בא: אנה אברח מצערו של אבא:
31And they took Joseph's coat, and they slaughtered a kid, and they dipped the coat in the blood. לאוַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם:
and they slaughtered a kid: Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan] שעיר עזים: דמו דומה לשל אדם:
the coat: Heb. הַכֻּתֹּנֶת. This is its name. [I.e. this is the absolute state.] But when it is connected to another word [i.e. in the construct state], as in“Joseph’s coat” (כְּתֹנֶת יוֹסֵף) ,“a fine woolen coat” (כְּתֹנֶת פַּסִים) (above, verse 3), [and]“a linen shirt” (כְּתֹנֶת בַּד) (Lev. 16:4), it is vowelized כְּתֹנֶת. הכתנת: זה שמה, וכשהיא דבוקה לתיבה אחרת כגון (פסוק לא) כתנת יוסף, (פסוק ג) כתנת פסים, (ויקרא טז ד) כתנת בד, נקוד כתנת:
32And they sent the fine woolen coat, and they brought [it] to their father, and they said, "We have found this; now recognize whether it is your son's coat or not." לבוַיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֨יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּֽאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא:
33He recognized it, and he said, "[It is] my son's coat; a wild beast has devoured him; Joseph has surely been torn up." לגוַיַּכִּירָ֤הּ וַיֹּ֨אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף:
and he said, “[It is] my son’s coat…”: It is [my son’s coat]. [From targumim] ויאמר כתנת בני: היא זו:
a wild beast has devoured him: [This means that] the Holy Spirit flickered within him: Potiphar’s wife will ultimately provoke him (Gen. Rabbah 84:19). Now why did the Holy One, blessed be He, not reveal it (the truth) to him? Because they (the brothers) excommunicated and cursed anyone who would reveal [it], and they included the Holy One, blessed be He, with them, but Isaac, however, knew that he was alive [but] he said, “How can I reveal it if the Holy One, blessed be He, does not wish to reveal it to him?” [from Tanchuma Miketz] חיה רעה אכלתהו: נצנצה בו רוח הקדש, סופו שתתגרה בו אשת פוטיפר. ולמה לא גלה לו הקב"ה, לפי שהחרימו וקללו את כל מי שיגלה, ושתפו להקב"ה עמהם, אבל יצחק היה יודע שהוא חי, אמר היאך אגלה והקב"ה אינו רוצה לגלות לו:
34And Jacob rent his garments, and he put sackcloth on his loins, and he mourned for his son many days. לדוַיִּקְרַ֤ע יַֽעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים:
many days: Twenty-two years from the time he (Joseph) left him until Jacob went down to Egypt, as it is said: “Joseph was seventeen years old, etc.” (verse 2), and he was 30 years old when he stood before Pharaoh, and the seven years of plenty, “For this is already two years of the famine” (Gen. 45:6) when Jacob came to Egypt. Here are 22 years corresponding to the 22 years that Jacob did not fulfill [the mitzvah] to honor his father and mother: 20 years that he was in Laban’s house, and two years that he was on the road when he returned from Laban’s house, one and a half years in Succoth and six months in Beth-el. This is what he [meant when he] said to Laban, “This is twenty years for me in your house” (Gen. 31:41). They are for me, upon me, and I will ultimately suffer [for twenty years], corresponding to them. [From Gen. Rabbah 84:20, Meg. 16b-17a] ימים רבים: עשרים ושתים שנה משפירש ממנו עד שירד יעקב למצרים, שנאמר (פסוק ב) יוסף בן שבע עשרה שנה וגו' ובן שלשים שנה היה בעמדו לפני פרעה, ושבע שני השובע ושנתים הרעב כשבא יעקב למצרים הרי עשרים ושתים שנה, כנגד עשרים ושתים שנה שלא קיים יעקב כבוד אב ואם. עשרים שנה שהיה בבית לבן, ושתי שנים בדרך בשובו מבית לבן, שנה וחצי בסכות וששה חדשים בבית אל וזהו שאמר ללבן לעיל (לא מא) זה לי עשרים שנה בביתך, לי הן, עלי הן, וסופי ללקות כנגדן:
35And all his sons and all his daughters arose to console him, but he refused to be consoled, for he said, "Because I will descend on account of my son as a mourner to the grave"; and his father wept for him. להוַיָּקֻ֩מוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַֽחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו:
and all his daughters: Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of“and all his daughters” ? A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21] וכל בנתיו: רבי יהודה אומר אחיות תאומות נולדו עם כל שבט ושבט ונשאום. רבי נחמיה אומר כנעניות היו, אלא מהו וכל בנותיו, כלותיו, שאין אדם נמנע מלקרוא לחתנו בנו ולכלתו בתו:
but he refused to be consoled: No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b] וימאן להתנחם: אין אדם יכול לקבל תנחומין על החי וסבור שמת, שעל המת נגזרה גזירה שישתכח מן הלב ולא על החי:
I will descend on account of my son: Heb. אֶל-בְּנִי. There are many instances of אֶל that serve as an expression of עַל, “on account of,” e.g.“on account of (אֶל) Saul and on account of (וְאֶל) the bloody house” (II Sam. 21:1);“because (אֶל) the Ark of God had been taken and because of (וְאֶל) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21). ארד אל בני: כמו על בני, והרבה אל משמשין בלשון על, (ש"ב כא א) אל שאול ואל בית הדמים, (ש"א ד כא) אל הלקח ארון הא-להים ואל מות חמיה ואישה:
as a mourner to the grave: Heb. שְׁאֹלָה. According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [שְׁאוֹל means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu] אבל שאולה: כפשוטו לשון קבר הוא, באבלי אקבר, ולא אתנחם כל ימי. ומדרשו גיהנם, סימן זה היה מסור בידי מפי הגבורה אם לא ימות אחד מבני בחיי מובטח אני שאיני רואה גיהנם:
and his father wept for him: This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21] ויבך אתו אביו: יצחק היה בוכה מפני צרתו של יעקב, אבל לא היה מתאבל, שהיה יודע שהוא חי:
36And the Midianites sold him to Egypt, to Potiphar, Pharaoh's chamberlain, chief of the slaughterers. לווְהַ֨מְּדָנִ֔ים מָֽכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים:
chief of the slaughterers: Those who slaughter the king’s animals. הטבחים: שוחטי בהמות המלך
• Daily Tehillim: Psalms Chapters 97 - 103
• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Likutei Amarim, beginning of Compiler's Foreword
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 20 Kislev, 5777 · 20 December 2016
• Likutei Amarim, beginning of Compiler's Foreword
• Compiler’s Foreword
As we have seen from the title page, the Alter Rebbe perceives himself as a mere compiler rather than as an author.
והיא אגרת השלוחה לכללות אנשי שלומינו יצ״ו יברכם צורנו וישמרם
Being a letter sent to all Anash — members of our fellowship, i.e., the chassidim), may [G‑d] our Stronghold bless and guard them.1
אליכם אישים אקרא
To you [worthy] men, do I call.
שמעו אלי רודפי צדק מבקשי ה׳ וישמע אליכם אלקים, למגדול ועד קטן
Listen to me, you who pursue righteousness, who seek G‑d, and may the Almighty listen to you, both great in spiritual stature and small,
כל אנ״ש דמדינתינו וסמוכות שלה
all Anash in our land and in nearby countries:
איש על מקומו יבוא לשלום וחיים עד העולם נצח סלה ועד
may each in his own place achieve peace and eternal life.
אמן, כן יהי רצון
Amen. May this be His Will.
* * *
הנה מודעת זאת כי מרגלא בפומי דאינשי בכל אנ״ש לאמר
It is well known that all Anash are wont to say
כי אינה דומה שמיעת דברי מוסר לראייה וקריאה בספרים
that hearing words of moral guidance from a teacher addressing his student individually and directly is not the same as seeing and reading such guidance in books, which are impersonal and addressed to the reading audience at large.
The spoken word will have far greater effect than the written word, for two reasons. The first:
שהקורא קורא לפי דרכו ודעתו
For the reader, who gains such instruction in books, will read it after his own manner and mind,
ולפי השגת ותפיסת שכלו באשר הוא שם
and will absorb the written message according to his mental grasp and comprehension at that particular time.
ואם שכלו ודעתו מבולבלים, ובחשיכה יתהלכו בעבודת ה׳
Hence, if his intellect and mind are confused and wander about in darkness in ideas pertaining to the service of G‑d
בקושי יכול לראות את האור כי טוב הגנוז בספרים
he will find it difficult to see the beneficial light hidden in books,
אף כי מתוק האור לעינים ומרפא לנפש
although this light be pleasant to the eyes and therapeutic for the soul.
In the case of personal guidance, on the other hand, the mentor can ensure that his message is understood fully and correctly.
The Alter Rebbe now points out a second disadvantage in written advice. By its very nature its ability to inspire even the understanding reader is restricted to a specific audience. A book does not allow for the subjective differences between one reader’s character and another’s. It will, of necessity, leave some of its readership untouched.
The Alter Rebbe next distinguishes between two categories of inspirational books. In those books belonging to the first category this problem is more obvious and acute; in those of the second category, less so.
The first category embraces those books that argue for pious conduct on grounds of human intellect. These will surely not affect all readers equally; owing to the diversity of mind and temperament among readers, what profoundly inspires one reader, will leave another indifferent.
The second category comprises those works founded on the teachings of our Sages. It would seem at first glance that in such books the problem of subjective differences between readers would be irrelevant. Since they are based on Torah, which is pertinent to every Jew without exception, surely every Jew could be guided and inspired by them.
The Alter Rebbe points out, however, that not every Jew is privileged to find his place in Torah and to derive the instruction applicable to him as an individual. Thus the problem still obtains, though to a lesser degree.
ובר מן דין
Aside from this aforementioned possibility that the reader’s intellectual shortcomings may prevent him from perceiving the light concealed in the holy books, there is yet another difficulty:
הנה ספרי היראה הבנויים על פי שכל אנושי, בודאי אינם שוין לכל נפש
Those books on piety founded on human intelligence surely do not affect all people equally,
כי אין כל השכלים והדעות שוות
for not all intellects and minds are alike,
ואין שכל אדם זה מתפעל ומתעורר ממה שמתפעל ומתעורר שכל חבירו
and the intellect of one man is not affected and aroused by that which affects and arouses the intellect of another.
וכמו שאמרו רז״ל גבי ברכת חכם הרזים על ששים ריבוא מישראל
As our Sages have said, in reference to the blessing of “He who is wise in secrets” ordained by the Sages to be recited on [witnessing a gathering of] 600,000 Jews,2 whereby we praise G‑d’s omniscience in knowing the secrets of them all:
שאין דעותיהם דומות זו לזו וכו׳
“For their minds (i.e., thoughts, opinions and feelings) are all different from one another.”3
וכמו שכתב הרמב״ן ז״ל במלחמות שם בפירוש הספרי גבי יהושע, שנאמר בו: איש אשר רוח בו
So too does Ramban (of blessed memory) [explain the reason for the blessing] in his Milchamot,4 elaborating on the comment of Sifrei on the verse5 describing Joshua as “a man in whom there is spirit”;
שיכול להלוך נגד רוחו של כל אחד ואחד
Sifrei explains “that he was able to meet the spirit of every man.”6
אלא אפילו בספרי היראה אשר יסודותם בהררי קדש
But even those works of mussar whose foundation is in the peaks of holiness, meaning that they are founded
מדרשי חז״ל אשר רוח ה׳ דבר בם ומלתו על לשונם
on the Midrashim of our Sages “in whom the spirit of G‑d speaks, and His word is on their tongues,”7 —even in the case of such works the aforementioned problem obtains.
ואורייתא וקודשא בריך הוא כולא חד
For although “Torah and the Holy One, blessed be He, are one,”8
וכל ששים רבוא נשמות כללות ישראל, ופרטיהם ופרטי פרטיהם
and all 600,000 general souls of Israel, and the individual souls that are their offshoots,9
עד ניצו׳ קל שבקלים ופחותי הערך שבעמינו בני ישראל
down to even the [soul-]spark residing within the most worthless and least estimable members of our people, the Children of Israel,
כולהו מתקשראן באורייתא ואורייתא היא המקשרת אותן להקדוש ברוך הוא
are all bound up with the Torah and the Torah is what binds them to G‑d,
כנודע בזהר הקדוש
as is known from the holy Zohar,10 and since the Torah does contain what is pertinent to every Jew, those works founded on the Torah ought to appeal to every Jewish reader, —
הרי זה דרך כללות לכללות ישראל
yet this is [said] in a general way for the Jewish people as a whole.
This statement of the Zohar speaks of the bond between Jewry in general with the Torah in its entirety. It does not refer to a particular Jew seeking individual instruction in a specific area in the Torah.
ואף שניתנה התורה לידרש בכלל ופרט ופרטי פרטות
It is true that the Torah lends itself to interpretation by the rule of “general principles and specific applications,” and these applications may be further broken down to even more specific details,
לכל נפש פרטית מישראל המושרשת בה
to apply to each individual soul in Israel rooted in the Torah.
Thus the Torah contains not only general instruction for the nation as a whole, but also specific instruction for each individual. Therefore, despite subjective differences between people, every Jew could theoretically find in such works instruction pertinent to his circumstances.
הרי אין כל אדם זוכה להיות מכיר מקומו הפרטי שבתורה
Yet, not every man is privileged to recognize his specific place in the Torah, so that he may know how to derive specific guidance from it.
והנה אף בהלכות איסור והיתר הנגלות לנו ולבנינו
Even in the [Torah-]laws governing things forbidden and permissible which have been11 “revealed to us and to our children [equally]“ (for despite the differences between generations, the law applies equally to all, complete objectivity prevailing), —
מצאנו ראינו מחלוקת תנאים ואמוראים מן הקצה אל הקצה ממש
even in these laws we witness arguments from one extreme to the other between tannaim and amoraim, with one tanna, for instance, declaring perfectly permissible that which another tanna rules absolutely forbidden.
ואלו ואלו דברי אלקים חיים
Yet12 “these as well as those are the words of the living G‑d.“
לשון רבים
In this phrase the words “living G‑d” appear in the plural form13
על שם מקור החיים לנשמות ישראל
because [the diversity of opinions in the Halachah stems from plurality in] the source of life of the souls of Israel — within the “living G‑d” (i.e., within G‑d as He is the source of life).
הנחלקות דרך כלל לשלשה קוין: ימין, ושמאל, ואמצע, שהם חסד וגבורה וכו׳
The souls, and hence also their source, so to speak, are divided into three general categories: right, left and center, representing kindness (Chesed), severity (Gevurah)... [and beauty (Tiferet)-.
ונשמות ששרשן ממדת חסד הנהגתן גם כן להטות כלפי חסד להקל כו׳ כנודע
Those souls which are rooted in the attribute of kindness tend to be lenient in their halachic decisions, being inclined toward kindness, which dictates that the object be declared permissible and thus capable of being sanctified if used for a sacred purpose, and so on, with the attribute of severity dictating stringency in halachic decisions, and the attribute of beauty mediating, as is known.
In his Iggeret HaKodesh, the Alter Rebbe applies this principle to the legal arguments between the Schools of Shammai and Hillel. The School of Shammai was usually stringent, because their spiritual source was the attribute of severity; the school of Hillel usually lenient because of their source in the attribute of kindness. In certain decisions, however, their positions were reversed. For the realm of holiness is governed by the principle of mutual incorporation (התכללות), with kindness containing elements of severity and vice versa.
Now if one’s individual spiritual tendencies affect the way he views the Torah even in the area of the Halachah, which is intrinsically objective,
וכל שכן וקל וחומר בהנסתרות לה׳ אלקינו
surely, how much more so, will subjective differences play a role in “matters hidden to G‑d Almighty,”
דאינון דחילו ורחימו
namely, to one’s awe and love of G‑d, which are subjective by their very nature, for they express themselves
דבמוחא ולבא דכל חד וחד לפום שיעורא דיליה
in the mind and heart of each person according to his own measure (his שעור ),
לפום מה דמשער בלביה
according to his heart’s estimation (השערה), and according to the “gate” (שער) that he makes in his heart,to permit his intellectual understanding (of G‑dliness) to pervade his heart and generate within him a love and awe of G‑d,
כמו שכתוב בזהר הקדוש על פסוק: נודע בשערים בעלה וגו׳
The Zohar interprets the “husband” of this verse as a reference to G‑d, Who is the “husband” of the community of Israel. We “know” and attach ourselves to Him “by the she‘arim,” which the Zohar interprets in the sense of shaar (“gate”), shiur (“measure”), and hash’arah (“estimation”), as explained above. At any rate, we see that being inspired in the love and fear of G‑d is intrinsically subjective. To return to the thread of our earlier argument: If even in the objective halachah we find differences of opinion arising from the variety in human nature, we will surely find a variety of response to inspirational literature. The chassidic saying quoted above, that “seeing” (in books — even Torah books) “is not the same as hearing” (inspiration from a teacher), seems quite justified. How then could the Alter Rebbe now propose to offer the Tanya to his followers as a substitute for the personal guidance that he had been giving them until this time
In answer the Alter Rebbe states that the Tanya is addressed to his chassidim, with whom he has a long-standing relationship, and whose specific needs for guidance are known to him from their personal audiences with him. They will therefore find the advice provided in the Tanya relevant to their individual needs.
Chassidim would add that this includes all those who study the Tanya: the Alter Rebbe knew them all and addressed himself to each one’s needs in the service of G‑d, as though they had spoken to him in private audience. As the Rebbe Rashab phrased it,16 “To study the Tanya is to converse with the Alter Rebbe.”
* * *
| FOOTNOTES | |
| 1. | The abbreviation may also represent: “May our Stronghold and Redeemer preserve them,” or some similar expression. Compare the phrase (in the morning prayer): “Stronghold of Israel, arise to the aid of Israel...” It is possible that the Alter Rebbe wrote the words in abbreviation to allow for a variety of interpretations of the blessing. (— Comment of the Rebbe) |
| 2. | The reading in the text is ששים ריבוא — “sixty ten-thousands,” corresponding to the number of adult male Israelites in the Exodus from Egypt (Shmot 12:37; Bamidbar 11:21). |
| 3. | Berachot 58a. |
| 4. | Commenting on Alfasi’s omission of this passage in the Gemara. |
| 5. | Bamidbar 27:18. |
| 6. | Rashi, too (ibid.), cites the interpretation that “he could meet the spirit of every man,” yet the Alter Rebbe quotes it from Ramban. This may be because Ramban suggests the possibility that a great sage may be the equivalent of, and incorporate within himself, the minds of 600,000. (Ramban accordingly explains why, as the Gemara relates, Rabbi Chananya the son of Rabbi Icka recited the blessing of “he who is wise in secrets” when he met Rav Papa and Rav Huna the son of Rabbi Yehoshua.) However, recognizing such a sage requires a discerning mind on the part of the observer, and for this reason Ramban rules in practice that one should recite the blessing only when he actually sees 600,000 people. We see from Ramban, at any rate, that the alternative possibility theoretically exists. The chassidim, who “know” and “recognize” the Alter Rebbe (as he says of them later), know him to be such a sage “who can meet the spirit of every man”; for inasmuch as his was a “comprehensive soul” (נשמה כללית), he contained within himself the spirit of every one of them. |
| 7. | Paraphrase of II Shmuel 23:2. |
| 8. | Cf. Zohar I, 24a; II 60a. |
| 9. | See Tanya, ch. 37. |
| 10. | III, p. 73b. |
| 11. | Based on the verse (Devarim 29:28): “The hidden things are for G‑d Almighty, and the revealed things are for us and our children....” |
| 12. | Eruvin 13b. |
| 13. | אלקים חיים, rather than אלקה חי. |
| 14. | P. 103a, b. |
| 15. | Mishlei 31:23. |
| 16. | Torat Shalom p. 56. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 171
Giving a Half Shekel
"Then shall they give every man a ransom for his soul to G‑d"—Exodus 30:12.
Every Jewish man is obligated to contribute annually a half a shekel [to the Temple coffers].
This biblical mitzvah only applies during the Temple Era.
Full text of this Mitzvah »
• Giving a Half Shekel
Positive Commandment 171
Translated by Berel Bell
The 171st mitzvah is that we are commanded to give a half shekel1 every year.
The source of this commandment is G‑d's statement2 (exalted be He), "Each man shall give an atonement offering for his life," and, "[Everyone included in the census] shall give [a half shekel.]"
It is clear that women are not obligated in this mitzvah, since the verse says, "Everyone included in the census" [and only men were in the census].
The details of this mitzvah are explained in the tractate devoted to this subject, i.e. tractate Shekalim.
There it is explained that this mitzvah applies only when the Holy Temple is standing.
FOOTNOTES
1.Or one half of whatever coin is in use at a particular time (Hilchos Shekalim 1:5). This money was used to purchase the communal sacrifices, as well as other necessities (ibid. 4:1).
2.Ex. 30:12-13.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon Hilchot Nizkei Mamon - Chapter Thirteen
• Hilchot Nizkei Mamon - Chapter Thirteen
1
When utensils fall into a cistern and break, the owner of the cistern is not liable.1 [This is derived from Exodus 21:33, which] states: "And an ox or a donkey fell there." The Oral Tradition interprets2 this as an exclusion: "'An ox' and not a man;3 'a donkey' and not utensils." Even when an ox fell [into a cistern] when carrying utensils and died and broke the utensils, the owner is liable for the ox, but not for the utensils.
א
כלים א שנפלו לבור ונשתברו בעל הבור פטור שנאמר ונפל שמה שור או חמור מפי השמועה למדו שור ולא אדם חמור ולא כלים. אפילו נפל שור בכליו ומת השור ונשתברו כליו חייב על הבהמה ופטור על הכלים:
2
A cistern is considered one of the general categories of causes of damage. Its derivatives, like it, are considered mu'adim from the outset. Whenever a person leaves an obstacle [in the path of other living beings], it is considered to be a derivative of a cistern.4 If a person or an animal is injured because of it, the person who caused the obstacle to exist is liable, whether or not he renounced ownership of it. If it caused damage to utensils, [the person responsible] is not held liable.
ב
הבור מאבות נזיקין הוא ותולדותיו כמוהו מועדין מתחילתן. וכל המניח תקלה הרי זו תולדת הבור ואם הוזק בה אדם או בהמה משלם זה שהניח התקלה נזק שלם בין הפקיר [א] התקלה בין לא הפקירה. ואם הוזקו בה כלים פטור:
3
What is implied? When a person leaves his stone, his knife, his straw, his burden or the like in the public domain, and they cause injury to another human or to an animal, [the first person] is liable for the full amount of the damages. Similarly, if he left such items on his property and declared his property - but not these items - ownerless, and a person stumbled on the ground5 and received a blow from such an item that caused him injury, the person who caused the obstacle to exist is liable. If the person's utensils became damaged or soiled in such a situation, [the person who caused the obstacle to exist] is not liable.
ג
כיצד המניח אבנו או סכינו או תבנו או משאו וכיוצא בהן ברשות הרבים והוזקו בהן בין אדם בין בהמה חייב נזק שלם וכן אם הניחן ברשותו והפקיר רשותו ולא הפקירן נתקל בקרקע ונחבט בתקלה זו והוזק בה חייב בעל התקלה. ואם הוזקו כלים בכל אלו או נטנפו פטור:
4
If a person brought his ox into a courtyard belonging to another person without permission, the ox defecated, and the feces soiled utensils belonging to the owner, [the owner of the ox] is not liable. For the feces are considered to be a derivative of a cistern, and [the owner of] a cistern is never liable for damage to utensils.
ד
הכניס שורו לחצר בעל הבית שלא ברשות והרביץ גללים ונטנפו בהן כליו של בעל הבית פטור. שהגלל זה תולדת בור הוא ולא מצאנו בור שחייב בו על הכלים:
5
[The following laws apply when a person] leaves his jug in the public domain, and a passerby stumbles over it and breaks it. The passerby is not liable, because it is not the practice of people to look out on the way as they walk. If [the passerby] was injured, the owner of the jug is liable for his injury. [This applies] even if he declared his jug ownerless. For whenever a person declares ownerless an obstacle that he has created in a domain in which he has no permission to place it at the outset,6 he is liable, as if he had never declared it ownerless.
ה
המניח את הכד ברשות הרבים והלך [המהלך] ונתקל בה ושברה פטור לפי שאין דרך בני [ב] אדם להתבונן בדרך כשהן מהלכין. ואם הוזק בה הרי בעל הכד חייב בנזקיו ואפילו הפקיר הכד. שכל המפקיר נזקיו במקום שאין לו רשות לעשותה מתחלה חייב כאילו לא הפקירן:
6
If the person placed the jug down in a place where he had permission to place it - e.g., the marketplace before the wine vats or the like7 - and a passerby stumbles over it and breaks it, [the passerby] is liable. If the passerby was injured, the owner of the jug is not liable, because [the passerby] should have looked to see [if there was anything in his way].8 If it was dark or [if the owner of the jugs] filled the entire path with jugs, the passerby is not liable for breaking it. If he is injured, the owner of the jugs is liable.9Similar laws apply in all analogous situations.
ו
הניח את הכד במקום שיש לו רשות להניחה שם כגון מקום הקרנות של גיתות וכיוצא בהן ונתקל בה ושברה חייב. ואם הוזק בה המהלך בעל הכד פטור מפני שהיה לו להסתכל. ואם היתה אפלה או שמילא כל הדרך כדים פטור [ג] על שבירתה ואם נתקל בה הרי בעל הכד חייב וכן כל כיוצא בזה:
7
[The following rules apply when] a jug belonging to a person breaks [accidentally] in the public domain, and another person slips on the water [that spilled] or receives a blow from its shards. The owner cannot be held liable by an earthly court, because [the jug] was broken by accident.10 He has, however, a moral and a spiritual obligation, because he did not gather the shards.11 The shards and the water are like ownerless entities, [even though] he did not rescind his ownership until after the accident, he is not held liable. If he intended to take possession of the shards, and another person was damaged by them, he is liable. Similar laws apply to a person whose camel fell and he did not raise it up, or the like.12 In all these situations, if utensils were damaged, the owner of the obstacle is not liable, whether he declared his object ownerless or not, as we have explained.13
ז
נשברה כדו ברשות הרבים והוחלק אחד במים או שלקה בחרסיה פטור מדיני אדם לפי שאנוס הוא. וחייב בדיני שמים מפני שלא סילק החרסים. והרי החרסים והמים כהפקר ולא הפקיר אלא אחר שנאנס ולפיכך פטור. ואם נתכוון לזכות בחרסיה והוזק בהן אחר חייב. והוא הדין לנפלה גמלו ולא העמידה וכל כיוצא בה. ואם הוזקו כלים בכל אלו פטור בין הפקיר בין לא הפקיר כמו שביארנו:
8
[The following laws apply when] two potters were following each other on a path, the first tripped and fell, and the second tripped over the first. If the first could have stood up but failed to do so, he is liable for the damages suffered by the second. Although he accidentally fell, the accident did not [force him to remain] lying in the road. [Therefore,] since he could have stood up, [he is liable].14 If he was unable to have risen [before the second potter tripped over him], he is not liable. [This applies] even though he did not warn [the potter] who tripped over him. [The rationale is] that he is concerned with his own [difficulties].15
ח
שני קדרים שהיו מהלכין בדרך זה אחר זה ונתקל הראשון ונפל ונתקל השני בראשון. אם היה לראשון לעמוד ולא עמד חייב הראשון בנזקי שני שאע"פ שהוא אנוס בשעת נפילה אינו אנוס בהיותו מוטל בדרך והרי הוא יכול לעמוד. ואם לא היה לו לעמוד פטור ואע"פ שלא הזהיר לזה שנתקל בו מפני שהוא טרוד בנפשו:
9
When do we say that he is liable for the damages to the second [potter]? When he suffers damage to his body. If, however, his utensils are damaged, [the first potter] is not liable. For [an owner of] a cistern is not liable for the damage to utensils, and any obstacle is considered to be a derivative of a cistern, as explained above.16
ט
במה דברים אמורים שהוא חייב בנזקיו של שני כשהוזק גופו של שני אבל אם הוזקו כליו פטור שאינו חייב על הכלים בבור וכל תקלה תולדת בור הוא כמו שביארנו:
10
[The following rules apply when] potters, glass blowers and the like were walking one after the other, the first one tripped and fell, the second tripped over the first one, and the third tripped over the second. Each of them had time to stand up, but failed to do so. The first is liable for the damages to the body of the second, regardless of whether he was injured by the body of the first person who is lying on the earth,17 or he was injured by his burden.18 The second is liable for the injuries suffered by the body of the third person if he was injured by the second person's body. If, however, he was injured by the second person's burden, [the second person] is not liable. For he will say: "I did not dig this cistern - i.e., my burden." For it was the first person who caused the second person and his burden to fall.19 In all cases, [if the person who fell] warned [the person who tripped over him or his burden], [the person who fell] is not liable.
י
הקדרים והזגגים וכיוצא בהן שהיו מהלכין זה אחר זה ונתקל הראשון ונפל ונתקל השני בראשון והשלישי בשני וכל אחד מהן יש לו לעמוד ולא עמד. הראשון חייב בנזקי גופו של שני בין שהוזק בגופו של ראשון המוטל בארץ בין שהוזק במשאו.
11
If the first person fell and was lying lengthwise across the road and one person tripped over his head, another [tripped] over his legs and a third over his abdomen, he is liable for the injuries each suffered, for he had the potential to arise.
יא
נפל הראשון והיה מוטל לרוחב הדרך ונתקל אחד בראשו ואחד ברגליו ואחד בבטנו הרי הוא חייב בנזקי כולן הואיל והיה לו לעמוד ולא עמד:
12
When a person pours water into the public domain, and another person is injured by it, [the one who poured out the water] is liable for the damages.20 If the other person's garments were soiled, [the one who poured out the water] is not liable, as we have explained.21 If the water was absorbed by the earth, but the earth remained slippery,22 and a person slipped and fell and was injured by the ground, [the one who poured out the water] is liable.23
יב
השופך את המים ברשות הרבים והוזק בהן אחר חייב בנזקיו ואם נטנפו כליו פטור כמו שביארנו.
13
All those who open their sewage vats and rake out their cesspools do not have permission to pour this water into the public domain during the summer months.24 In the rainy season, a person has permission [to release such sewage].25Nevertheless, if a person or an animal is damaged by the water, the one who released it is responsible for the entire sum of the damages.26
יג
כל אלו שפותקין ביבותיהן וגורפין מערותיהן אין להן רשות לשפוך המים ברשות הרבים בימות החמה אבל בימות הגשמים יש להן רשות. ואעפ"כ אם הוזק אדם או בהמה במים חייבין נזק שלם:
14
A person should not take his straw and hay out to the public domain so that it will be trod upon and become fit to use as fertilizer. If he did take it out, our Sages penalized him and declared the straw to be ownerless. The first person to take possession of it acquires it as his own, once it has been trod upon and its value has increased.27 If a person took possession of it before that time - i.e., directly after it was taken out to the public domain - it should not be expropriated from him.28 Although the straw and the hay are ownerless, if [they cause damage to] a person or an animal, the person who brought it out [to the public domain] must compensate [for the damages].29
יד
לא יוציא אדם תבנו וקשו לרשות הרבים כדי שידושו ויעשו לו זבל. ואם הוציאו קנסוהו חכמים שיהיו כהפקר וכל הקודם בהן זכה מעת שנידושו והשביחו. ואם קדם אדם וזכה בהן משעת הוצאה לרשות הרבים אין מוציאין מידו. ואע"פ שהן כהפקר אם הוזק בהן אדם או בהמה הרי זה המוציא חייב לשלם:
15
A person may take out compost and manure to the public domain at a time when everyone does so and amass them there for 30 days so that they will be trodden upon by people and animals. Although [permission is granted], if these substances cause damage the owner is liable for the damages. [If another person takes] this manure,30 he is liable for theft. Since its value will not increase [appreciably] by being trodden upon, [our Sages] did not penalize him [by declaring it ownerless].31
טו
יש לכל אדם להוציא את הזבל והגללים לרשות הרבים בשעת הוצאת זבלים ולצבור אותן שם שלשים יום כדי שיהיה נשוף ברגלי אדם [ורגלי בהמה]. ואע"פ כן אם הזיק חייב לשלם. וחייבין על זה הגלל משום גזל כיון שאין בו שבח אם גדוש לא קנסו בו:
16
טז
אין שורין טיט ברשות הרבים ואין לובנים לבנים. אבל גובלין טיט ברשות הרבים אבל לא לבנים:
17
When a person constructs a building in the public domain, the one who brings stones may bring stones, and the one who builds may build. If any of them causes damage, they are obligated to pay for the entire sum of the damages.34
יז
הבונה ברשות הרבים המביא אבנים מביא והבונה בונה. וכולן א שהזיקו חייבין לשלם נזק שלם:
18
When a quarrier hews out a stone and gives it to a stonecutter, and it causes damage to a human or an animal, the stonecutter is liable. If the stonecutter gives it to a donkey-driver35 [and it causes damage], the donkey-driver is liable. If the donkey-driver gives it to a porter36 [and it causes damage], the porter is liable. If the porter gives it to a builder [and it causes damage], the builder is liable. If the builder gives it to the person who positions it on the building [and it causes damage], the latter is liable. If they were working as contractors [in a partnership], and after it was positioned in its place on the building it fell and caused damage, they all share in the liability.37 If they are hired laborers, the one [who positioned the stone in its place] is liable, and the others are not liable.38
יח
החוצב שחצב אבן ומסרה לסתת והוזק בה אדם או בהמה הסתת חייב. וסתת שמסר לחמר החמר חייב. מסר חמר לכתף הכתף חייב. מסר כתף לבונה הבונה חייב. מסרה הבונה לזה שמתקן ישיבתה בבנין המתקן חייב. ואם אחר שהעלוה על גבי הדימוס נפלה והזיקה והיו עושין בקבלנות כולן חייבין. ובשכירות האחרון חייב וכולן פטורין:
19
When a wall or a tree falls into the public domain and causes damage,39 the owner is not required to compensate [for the damages].40 [This applies] even when he declared [the tree or the wall] ownerless.41 [The rationale is that these entities] do not resemble a cistern, for at the outset, [it is not likely] that they will cause damage. If they were not sturdy, the court sets a time for the person by which he must cut down the tree and tear down the wall. How much time is granted him? Thirty days.42 If the tree or the wall falls within this time and causes damage, he is not liable. [If it falls] afterwards, he is liable, because he delayed [beyond the limits set].
יט
הכותל והאילן שנפלו לרשות הרבים [ד] והזיקו [ה] פטור מלשלם ואע"פ שהפקירן. לפי שאינן דומים לבור שהרי אין תחילתן להזיק. ואם היו רעועין בית דין קובעין לו זמן לקוץ את האילן ולסתור את הכותל וכמה הזמן שלשים יום. נפלו בתוך הזמן והזיקו פטור לאחר הזמן חייב מפני ששהה אותן:
20
When a person places thorns or glass [within a wall], or when a person makes a fence of thorns that project into the public domain, and it causes damage to another person,43 he is liable for the full extent of the damages. If he makes a fence of thorns that are contained within his property,44 he is not held liable, for it is not ordinary for people to rub against a wall [in the public domain].
כ
המצניע את הקוץ ואת הזכוכית והגודר גדרו בקוצים והפריח לרשות הרבים והוזק אחד בהן חייב נזק שלם. ואם גדר בקוצים בצמצום בתוך רשותו פטור לפי שאין דרך בני אדם להתחכך בכתלים:
21
[The following laws apply when] a person hid his thorns and [fragments of] glass in a wall belonging to a colleague, the owner of the wall came and tore down his wall into the public domain, and [the thorns or glass] caused damage. If the wall was shaky,45 the person who hid [the thorns or glass] is liable. If the wall was strong, its owner is liable.46
כא
המצניע קוציו וזכוכיותיו בתוך כותלו של חבירו ובא בעל הכותל וסתר את כותלו ונפל לרשות הרבים והזיק. אם כותל רעוע היה המצניע חייב. ואם כותל בריא הוא בעל הכותל חייב:
22
The pious men47 of the early generations would bury thorns and [fragments of] glass in their fields [at least] three handbreadths below the ground, so they would not be lifted up by a plow. Others would burn them in fire. Still others would throw them to the sea or to the river so that other people would not be injured by them.
כב
חסידים הראשונים היו מצניעין את הקוצים ואת הזכוכיות בתוך שדותיהם בעומק שלשה טפחים בארץ כדי שלא תעלם המחרישה. ואחרים שורפים [ו] אותם באש. ואחרים משליכים אותם לים או לנהר כדי שלא יוזק בהם אדם.
23
A person should not clear stones from his private property into the public domain.48 One should not dig a cavity, a cistern, a trench or a cave under the public domain.49 [This applies] even when [the covering of the cavity is so strong] that it can support a carriage laden with stones, for there is the possibility that [at a later date] it will open from below without his knowledge. It is permitted for a person to dig a cistern for the needs of people at large.50
כג
לא יסקל אדם מרשותו לרשות הרבים. ואין עושין חלל תחת רשות הרבים ג ולא בורות ולא שיחין ולא מערות ואע"פ שהעגלה יכולה להלך על גביהן והיא טעונה אבנים שמא תפחת מלמטה שלא מדעתו. והחופר בור ד לצרכי רבים מותר:
24
One should not build projections and balconies that protrude into the public domain unless it is possible for a camel and its rider51 to pass beneath, and provided it does not cast shadows on the people in the public domain. If he desires, he can withdraw the walls [of his building into his own domain] and build [the projection].52 If he did withdraw the walls [of his building], but has not built [a projection], he may do so at any time he desires. Never, however, may he return the walls to their original place. Once people at large have been granted permission to pass through a particular property, it cannot be withdrawn.53
כד
אין מוציאין זיזין וגזוזטראות לרשות הרבים אלא אם כן היו למעלה מגמל ורוכבו. [ז] והוא שלא יאפיל הדרך על בני רשות הרבים. ואם רצה כונס לתוך שלו ומוציאו. כנס ולא הוציא הרי זה מוציא כל זמן שירצה אבל אינו יכול להחזיר כותלים למקומן לעולם. שכל מיצר שהחזיקו בו רבים אסור [ח] לקלקלו:
25
When a person purchased a courtyard with projections and balconies protruding into the public domain, we operate under the presumption [that they were built legally].54 If the building falls, he is allowed to rebuild it according to its original proportions.
כה
לקח חצר ובה זיזין וגזוזטראות יוצאות לרשות הרבים הרי זו בחזקתה ואם נפלה חוזר ובונה אותה כשהיתה:
26
When [the foliage of] a tree leans into the public domain, it should be trimmed so that a camel and its rider can pass under it. An empty space should be left next to the banks on both sides of a river wide enough for the crewmen who descend and pull a boat.55 Any tree that is found in this space should be cut down immediately. A warning need not be given to its owner,56 for it blocks the crewmen from pulling ships.
כו
אילן שהוא נוטה לרשות הרבים קוצץ כדי שיהיה הגמל עובר ברוכבו. ומניחין מקום פנוי משתי שפתות הנהר כרחב כתפי המלחים שיורדין שם ומושכין הספינה. וכל אילן הנמצא ברוחב זה קוצצין אותו מיד ואין מתרין בבעליו שהרי מעכב מושכי הספינה:
27
[The following rules apply when] there was a path for people at large passing through a person's field, he expropriated the path and prepared a new path at the side of the field. What he granted them, they acquire possession of,57 but he does not acquire possession of [the land] he took. How wide is a path for people at large? Not less than sixteen cubits.58
כז
מי שהיתה דרך הרבים עוברת בתוך שדהו נטלה ונתנה להם מן הצד מה שנתן נתן וזכו בו וזה שנטל לא זכה בו. וכמה רוחב דרך הרבים אין פחות משש עשרה אמות:
FOOTNOTES
1.
Similarly, as stated in the following halachah, the owner of thecistern is not held liable if the utensils are damaged. With regard toa human, by contrast, the owner is liable for damages. (See Chapter12, Halachah 16; Shulchan Aruch, Choshen Mishpat 410:21.)
2.
See Bava Kama 28b, 53b.
3.
See Chapter 12, Halachah 16.
4.
See the Tur (Choshen Mishpat 410), which defines thederivatives of a cistern as including any property that causesdamage in its place, which does not move. Although the Rambammentions a moving obstacle in Chapter 2, Halachah 19, the intentis that the obstacle is being moved by another force.
5.
The person stumbled on the earth, and this is what caused theinjury. Nevertheless, since the earth is ownerless, he collects thedamages from the person who left the obstacle in its place. Were itnot for the obstacle, the damage would not have taken place.
6.
If, however, he left a jug on his own property and then declared itownerless, he is not liable. At the outset, he had permission to leavethe jug there. See Chapter 12, Halachah 2.
7.
I.e. a place in front of oil vats or beehives, where jugs of oil orhoney would be filled.
8.
Although, as stated above, it is not the general practice forpeople to watch for obstacles as they walk, since jugs are often lefton the ground in places like these, a passerby should watch his step(Kessef Mishneh).
9.
In the dark, the owner of the jugs should have removed them beforenightfall, for he knows that a passerby will not be able to see. If hefilled the path with jugs, he made it likely that a person would breaka jug as he passed by.Note the quotation of this law in the Shulchan Aruch(Choshen Mishpat 412:2). There a further category is added: aninstance where a person places so many jugs in the road that it isimpossible for people to pass without breaking some of the jugs: thepasserby is not liable even if he intentionally broke enough jugs toallow him to pass.
10.
Since the jug broke accidentally, the owner is not considerednegligent with regard to the damages that were caused. For thisreason, the laws stated in Halachah 5 are not applied to him.
11.
If he did not have time to gather the shards before the otherperson was injured, he does not have such a moral obligation(Shulchan Aruch, Choshen Mishpat 412:4.)
12.
For the camel, like the broken pitcher, fell accidentally as thepitcher broke, and is thus considered to be an obstacleunintentionally placed in the public domain. Bava Kama 29astates that this is speaking of an instance where the camel died, andits owner rescinded his ownership over its carcass. Otherwise, hewould be held liable.
13.
Halachah 1.
14.
I.e., his body is considered like an obstacle in the publicdomain.
15.
Although one might think that he could have been held liable fornot warning his colleague, this presumption is not accepted. Hisconcern for his own welfare takes priority. Rabbenu Asher (and hisopinion is accepted by the Tur and the Ramah ChoshenMishpat 413:1) differs and maintains that if the first potterhad the opportunity to warn the second and failed to do so, he isliable.
16.
Halachah 2. Implied by the Rambam's wording in this halachah (andthe following one) is that the body of the first potter is consideredto be an obstacle. He is not considered to have caused damage to hiscolleague with his person.
17.
This reflects the concept mentioned in the previous note. Aperson's body is considered to be an obstacle. Therefore, the Rambammentions damage to the body of the second person, implying that if thesecond person's utensils were damaged, the first would not be heldliable.
18.
From Halachah 7, it would appear that this ruling applies onlywhen the potter did not declare his wares ownerless. See the Ra'avad,the Maggid Mishneh, the Tur and the Ramah (ChoshenMishpat 413:2).
19.
This argument does not apply, however, with regard to injurycaused by the body of the second person. Since he had time to rise, heis liable for the injuries suffered.
20.
In this instance, there is no difference whether or not the persondeclared the water ownerless, as reflected in Halachot 2 and 7.
21.
For the owner of a derivative of a cistern is not liable fordamages to property (Halachot 1 and 2).
22.
The Ra'avad explains that this ruling applies only when the groundis still muddy because of the water. The Maggid Mishneh states that even when the water has been absorbed totally, if the ground is still slippery, the person is liable. The Shulchan Aruch (Choshen Mishpat 412:5) appears to follow the Ra'avad's view.
23.
Although the ground did not belong to him, since the fall wascaused by the water that he poured, he is liable.
24.
During these months, the streets are clean and it is forbidden forsomeone to soil them. Moreover, in Eretz Yisrael it does notrain during these months, and the sewage will remain in the streetsfor months.
25.
For the streets are muddy at that time, and there is water flowingto wash away the sewage. Needless to say, as our sewage and sidewalkshave become more sophisticated, the relevance of these laws hasfaded.
26.
Although our Sages granted a person permission to release hissewage at this time, they did not absolve him of responsibility.
27.
There is an unresolved difference of opinion among the Sages(Bava Kama 30b) if the penalty takes effect from the time thestraw was taken out, or from the time it became useful asfertilizer.Note the Tur and the Ramah (Choshen Mishpat 414:1), whostate that at the outset a person who asks whether he may take thestraw and the hay, should not be told that he may retain possession ofits initial value. Instead, he should be told that he may keep onlythe increment. After the fact, he is allowed to keep the initial valueas well.
28.
The Tur and the Ramah differ with regard to this point as well and maintain that in this instance, the straw should be expropriated from the person who took possession of it.
29.
Whenever damage is caused by an object that was declared ownerlessafter being placed in the public domain without permission, the personwho placed it there is liable.
30.
As stated in Hilchot Gezelah 6:5, this applies even if aperson takes his compost out at a time when it is forbidden to do so.A person who takes it is liable for theft.
31.
The Tur and the Ramah (Choshen Mishpat 414:2) statethat if the compost causes damage, it is considered to be ownerless,and it may be taken by another person.
32.
For these will remain in the public domain for an extendedperiod.
33.
To be used for building in the near future.
34.
In this instance as well, the license to perform an activity inthe public domain does not absolve a person of liability.
35.
To transport to a construction site.
36.
To carry it to the builder.
37.
If they were partners, once the task is completed they all sharein the responsibility. Until the entire task is completed, however,the person who is responsible for the activity at the time the damagewas caused must pay for the damages, even when they were allpartners.
38.
I.e., each person is liable for the portion of the task that heperforms.
39.
The Maggid Mishneh emphasizes that this applies when damageis caused by the tree or the wall as it falls. After it falls and thetree or the stones are lying in the public domain, the owner is notliable, if he declares them ownerless.
40.
This is considered an oness, a loss due to forces beyond hiscontrol. The Maggid Mishneh clarifies that this applies onlywhen the wall was constructed properly to begin with. When, however,it is built faultily, the owner is liable.
41.
Generally, despite the fact that a person declares an obstacle that he created in the public domain as ownerless, he is liable. In this instance, however,since he had permission to plant the tree or build the wall, and itfell because of forces beyond his control, he is not heldresponsible.The Maggid Mishneh explains that the owner is liable, if he desires toestablish his possession over the entities which fell.The Tur and the Ramah (loc. cit.) differ.
42.
As Bava Metzia 118a states, this is the ordinary timegranted by the court to adjust difficulties.
43.
The thorns or glass that projects is considered to be an obstacleplaced in the public domain.
44.
Even if they project beyond the wall itself, as long as they arecontained within the owner's property, he is not liable.
45.
And thus one could assume that it would be torn down in the nearfuture.
46.
The owner of the thorns or glass is not liable, because he had noreason to think that someone would tear down a sturdy wall. If thedamage was done when the wall was being destroyed, the owner of thewall is liable, because he should have taken care that no passersbywere hurt. If the damage was done after the wall was destroyed, theowner of the wall is liable, because he was responsible for clearingthe debris remaining from his wall (Tur, Beit Yosef, ChoshenMishpat 415).
47.
I.e., men who went beyond the measure of the law. This teaching isbased on the examples of sages cited by Bava Kama 30a.
48.
Lest another person stumble over them and be injured.
49.
The Ramah (Choshen Mishpat 417:1) states that in his era, ithad already become customary to dig below the streets of the publicdomain. This is surely the case in our age, when engineering hasprogressed to the point that safety is not compromised by digging inthis manner.
50.
E.g., to provide travelers with drinking water.This law is stated in a separate paragraph, because as is stated inthe Tur and the Shulchan Aruch (Choshen Mishpat410:7, but see 417:1), it is a separate clause, and not a continuationof the previous idea. The Tur and the Shulchan Aruch alsomention that the person must cover the cistern and entrust the coverto the trustees of the people at large, or at the very least informthe court that he has dug a cistern for people, but is expecting thecourt to arrange for its being covered.
51.
A camel was the highest popular means of conveyance in Talmudictimes. Needless to say, in every era, the height should be adjusted to fit the highest contemporary means of conveyance, e.g., in the present era, allowances should be made for semi-trailers.
52.
I.e., knock down the existing walls and build new walls furtherremoved from the public domain.
53.
If, however, people do not frequently walk through this space(e.g., the person prevented that by building a platform there), he mayrebuild the walls in their original place when he desires RabbenuYerucham; Beit Yosef, Ramah (Choshen Mishpat 417:2).
54.
I.e., that the person who originally constructed the buildingbuilt its walls removed from the public domain, so that theprotrusions and balconies were permitted.
55.
I.e., the rivers of Eretz Yisrael and Babylon were for themost part neither wide nor deep. When a ship wanted to dock, severalof its crewmen would descend and they would pull the ship to the riverbank by ropes. This halachah requires that enough empty space be leftalong the river banks to allow these crewmen to maneuver. FromHilchot Geneivah 8:2, it appears that we are speaking about fourcubits.
56.
This can be derived by the conduct of Rabbah bar Rav Nachman(Bava Metzia 108a), who cleared space without informing theowner of the property.
57.
See Halachah 24.
58.
This is derived from the width of the public thoroughfare in thecamp of the Jews in the desert.
• Shekalim - Chapter One
Introduction to Hilchos Shekalim
It contains one positive commandment: [The obligation] that every man give a half-shekel [to the Temple treasury] every year. This mitzvah is explained in the [following] chapters.
הלכות שקלים - הקדמה
מצות עשה אחת והיא ליתן כל איש מחצית השקל בכל שנה: וביאור מצוה זו בפרקים אלו:
1
It is a positive commandment from the Torah1 that every adult Jewish male2 give a half3-shekel each and every year.4 Even a poor man who derives his livelihood from charity is obligated [to make this donation]. He should borrow from others or sell the clothes5 he is wearing so that he can give a half-shekel of silver, as [Exodus 30:15] states: "The rich shall not give more,6 nor should the poor give less."7
[The half-shekel] should not be given in several partial payments - today a portion, tomorrow a portion. Instead, it is to be given all at once.8
א
מצות עשה מן התורה ליתן כל איש מישראל מחצית השקל בכל שנה ושנה. אפילו עני המתפרנס מן הצדקה חייב. ושואל מאחרים או מוכר כסות שעל כתיפו ונותן מחצית השקל כסף שנאמר העשיר לא ירבה והדל לא ימעיט וגו'. ואינו נותנו בפעמים רבות היום מעט ולמחר מעט אלא נותנו כולו כאחת בפעם אחת:
2
The sum of money mentioned in the Torah concerning [the fines paid by] a rapist,9 a seducer,10 a slanderer,11 or a slave killed [by an ox]12 is [calculated] in shekalim, a coin [of equal value] whenever mentioned in the Torah. Its weight is 320 barley corns [of pure silver].13
The Sages increased its value and made it equivalent to the coin called a sela, [which was prevalent] during the Second Temple period. How much did a sela weigh? 384 average size barley corns [of pure silver].14
ב
מנין כסף האמור בתורה באונס ובמפתה ובמוציא שם רע והורג עבד הוא שקל הנאמר בכל מקום בתורה. ומשקלו שלש מאות ועשרים שעורה. וכבר הוסיפו חכמים עליו ועשו משקלו כמשקל המטבע הנקרא סלע בזמן בית שני. וכמה הוא משקל הסלע שלש מאות וארבע ושמונים שעורה בינונית:
3
A sela is four dinarim, a dinar is six ma'ah and a ma'ah was called a gerah in the time of Moses our teacher.15 A ma'ah equals two poondionin, and a poondion is equal to two isarin. A prutah16 is worth an eighth of an [Italian] isar.
Thus, the weight of a ma'ah - and a gerah - is sixteen barley corns [of silver]; the weight of an isar is four barley corns; and the weight of a prutah is half a barley corn.
ג
הסלע ארבעה דינרין והדינר שש מעין. ומעה היא הנקראת בימי משה רבינו גרה. ומעה היא שני פונדיונין ופונדיון שני איסרין. ופרוטה אחת משמנה באיסר. נמצא משקל המעה והיא הגרה שש עשרה שעורות. ומשקל האיסר ארבע שעורות. ומשקל הפרוטה חצי שעורה:
4
[At that time,] there was also another coin that was worth two selaim; it was called a darcon.17
These coins whose weights we have listed and explained are used universally as standard measures. We have described them so that we will not have to describe their weight at all times.
ד
ועוד מטבע אחר היה שם שהיה משקלו שתי סלעים והוא היה נקרא דרכון. ואלו המטבעות כולן שאמרנו ובארנו משקל כל אחד מהן הן שמשערין בהן בכל מקום. וכבר בארנום כדי שלא אהיה צריך לפרש משקלם בכל מקום:
5
The mitzvah of giving the half-shekel entails giving half of the coin that is [common] currency at the time in question, even if that coin is larger than the shekel used for the sanctuary. [The converse, however, does not apply.] Never should one give less than the half-shekel18 that was given in the time of Moses our teacher, which weighed 160 barley corns [of silver].
ה
מחצית השקל זו מצותה שיתן מחצית מטבע של אותו הזמן אפילו היה אותו מטבע גדול משקל הקדש. ולעולם אינו שוקל פחות מחצי השקל שהיה בימי משה רבינו שהוא משקלו מאה וששים שעורה:
6
At the time when the common currency was a darcon, everyone would give a sela as a half-shekel.19 At the time when the common currency was a sela, everyone would give half a sela, the equivalent of two dinarim, as a half-shekel. At the time when the common currency was half a sela, everyone would give that coin, half of a sela, as a half-shekel.20 At no time did the Jews ever give less than the half-shekel mentioned in the Torah for the half-shekel.
ו
בזמן שהיה מטבע של אותו זמן דרכונות היה כל אחד ואחד נותן במחצית השקל שלו סלע. ובזמן שהיה המטבע סלעים היה נותן כל אחד במחצית השקל שלו חצי סלע שהוא שני דינרין. ובזמן שהיה המטבע חצי סלע היה כל אחד ואחד נותן במחצית השקל אותו חצי הסלע. ומעולם לא שקלו ישראל במחצית השקל פחות מחצי שקל של תורה:
7
Everyone is obligated to give a half-shekel: priests,21 Levites, Israelites, converts, and freed slaves. Women,22 slaves, and children23 are not obligated. Nevertheless, if they give [a half-shekel], it may be accepted.24 By contrast, if a Samaritan25 gives a half-shekel, it should not be accepted.
A father who began giving a half-shekel on behalf of a child should not stop. Instead, he should [continue to] give a half-shekel on the child's behalf every year until he comes of age and gives [the half-shekel] by himself.26
ז
הכל חייבין ליתן מחצית השקל כהנים לויים וישראלים וגרים ועבדים משוחררים. אבל לא נשים ולא עבדים ולא קטנים. ואם נתנו מקבלין מהם. אבל הכותים שנתנו מחצית השקל אין מקבלין מהם. קטן שהתחיל אביו ליתן עליו מחצית השקל שוב אינו פוסק אלא נותן עליו בכל שנה ושנה עד שיגדיל ויתן על עצמו:
8
[The mitzvah of giving a half-]shekel is observed only during the era that the Temple is standing.27 During the era that the Temple is standing, the [half-]shekel should be given both in Eretz Yisrael and in the diaspora.28 When, however, it is destroyed, even in Eretz Yisrael it is not necessary to give.
ח
השקלים אינן נוהגין אלא בפני הבית. ובזמן שבית המקדש קיים נותנין את השקלים בין בארץ ישראל בין בחוצה לארץ. ובזמן שהוא חרב אפילו בארץ ישראל אין נוהגין:
9
On the first of Adar, the court would announce [the collection of] the [half-]shekalim, so that every single individual would prepare his half-shekel and be ready to give.
On the fifteenth [of Adar],29 the money-changers would sit in every city30 and would gently prod [the people to give]. If people gave them, they would accept it. If someone did not give, they would not compel him to give.
On the twenty-fifth [of Adar], they would sit in the Temple to collect [the half-shekalim]. From this time onward, everyone who had not given [a half-shekel] as yet would be compelled to give.31 When a person did not give [voluntarily], his property would be taken by force as a pledge. Even his clothing was taken from him.
ט
באחד באדר משמיעין על השקלים כדי שיכין כל אחד ואחד מחצית השקל שלו. ויהיה עתיד ליתן. בחמשה עשר בו ישבו השולחנים בכל מדינה ומדינה ותובעין בנחת כל מי שיתן להם יקבלו ממנו ומי שלא נתן אין כופין אותו ליתן. בחמשה ועשרים בו ישבו במקדש לגבות. ומכאן ואילך כופין את מי שלא נתן עד שיתן. וכל מי שלא יתן ממשכנין אותו ולוקחין עבוטו בעל כרחו ואפילו כסותו:
10
We do not take property as a pledge by force from those individuals who are not obligated to give a [half-]shekel, even though they are accustomed to giving,32 or they will give in the future.33 Nor do we take the property of priests as a pledge by force, as a reflection of the ways of peace.34 Instead, when they give, we accept their donations. We do, however, [continue to] demand from them until they give.
י
כל מי שאינו חייב בשקלים אע"פ שדרכו ליתן או הוא עתיד ליתן אין ממשכנין אותו. ואין ממשכנין את הכהנים לעולם מפני דרכי שלום אלא כשיתנו מקבלין מהן ותובעין אותן עד שיתנו
FOOTNOTES
1.
Sefer HaMitzvot (Positive Commandment 171) and Sefer HaChinuch (Mitzvah 105) count this as one of the Torah's 613 mitzvot.
2.
Both concepts are implied by the Hebrew word ish. (See Halachah 7.)
3.
One might ask: why were the Jews not commanded to give a full shekel? There is normally an emphasis that one's offerings be complete and unblemished. Why in this instance were we obligated to give only a half-shekel?
To offer a homiletic resolution to this question: Giving a half-shekel emphasizes that a person is only a half and can never reach fulfillment until he joins together with another individual. Alternatively, it is God who contributes the second half, which enables an individual to reach fulfillment (Likkutei Sichot, Vol. III, Parashat Ki Tissa).
4.
Sefer HaKovetz states that this teaches that one may not give several shekalim in one year to fulfill the mitzvah for many future years.
5.
See Halachah 9. (See also Hilchot Chanukah 4:12, which also mentions that one should sell one's clothes to perform the mitzvah mentioned there.)
6.
The Ramban (in his commentary on the Torah, Exodus 30:15) and others raise the question: why is this not considered one of the 365 negative commandments of the Torah?
In resolution, the commentaries point to the Rambam's introduction to Sefer HaMitzvot (General Principle 8), where the Rambam explains that the use of negative terminology by the Torah - e.g., לא, "Do not..." - does not always imply that the subject should be considered a separate negative commandment. For example, concerning a Hebrew maidservant, Exodus 21:7 states, "She shall not go out [to freedom] as the slaves go out."
The Rambam explains that this is not a negative commandment, but a narrative verse introducing the concept. Similarly, the commentaries explain that the verse under discussion is not a negative commandment, but rather a description of how the half-shekel is given (Nimukei Mahari).
7.
There is also a homiletic dimension to this requirement: The half-shekel relates to a level of soul shared equally by all.
8.
Rav Kapach emphasizes that there are two dimensions implied by this law: a) that the half-shekel should be given on a single day, not in several payments;
b) that a single coin should be given, not several coins equal in value to a half-shekel.
9.
One who rapes a maiden, whom Deuteronomy 22:29 obligates to pay 50 silver pieces.
10.
One who seduces a maiden, whom Exodus 22:16 obligates to pay 50 silver pieces.
11.
One who slanders his wife, claiming that she was not a virgin at the time of marriage. Deuteronomy 22:19 requires such a person to pay 100 silver pieces.
12.
Thirty silver pieces (Exodus 21:32).
13.
See the Rambam's Commentary on the Mishnah (Bechorot 8:8), where the Rambam describes the traditional measures for this figure in detail. According to the figures he gives, in modern measure, a shekel of the Torah is 16 grams of pure silver.
14.
Today, it is common custom to give 96 grams of silver for the five shekalim required for the pidyon habeyn ceremony. Thus a shekel is 19.2 grams. According to the Piskei Siddur of Rabbi Shneur Zalman of Liadi a shekel is 20.4 grams.
15.
Exodus 30:13 describes a shekel as being twenty ma'ah. Thus, in Talmudic times, the Sages increased the shekel's worth by one fifth, making the old value five sixths of the new total.
16.
The coin of minimum value. Less than a prutah's worth is not considered as a significant financial amount.
17.
This is the Talmudic term for the god Neptune. In his Commentary on the Mishnah, Shekalim 2:1, the Rambam mentions darconim of gold, which, though smaller, were equal in value to the silver coins mentioned here.
18.
The Mishnah (Shekalim 2:4) relates that, at one time, the dinar was the common currency in Eretz Yisrael, and the people proposed giving half a dinar instead of a half-shekel. The Sages, however, did not accept this proposal, since it entailed giving less than the half-shekel given at the time of Moses.
19.
This halachah provides examples of the principles mentioned in the previous halachah, quoting from Shekalim, loc. cit. The Mishnah refers to the initial years of the Second Temple period.
The Ra'avad differs with the Rambam's interpretation of that Mishnah and offers another explanation why the people gave a larger coin at that time: Only a small portion of the Jewish people returned to Zion with Ezra. Had the people been required to give only the minimum amount, there would not have been enough funds to purchase communal sacrifices. In his Commentary on the Torah, the Ramban (Exodus 30:12) also follows the Ra'avad's interpretation.
20.
Because it was the equivalent of the half-shekel given in the time of Moses.
21.
The Mishnah (Shekalim 1:4) mentions an opinion that maintains that priests are not obligated to give a half-shekel because they are entitled to partake of certain communal offerings.
The Jerusalem Talmud (Shekalim 1:3) mentions another rationale why some maintain that priests are not obligated: The Torah (Exodus 30:13) states that the half-shekel should be given by: כל העובר על הפקודים, "all those included in the census." Since the priests were not included in the census, they are not obligated to fulfill this mitzvah.
Significantly, in his Commentary on the Mishnah (Shekalim, loc. cit. Avot 4:7), the Rambam appears to accept the view that the priests are not required to give a half-shekel. Similarly, in his Sefer HaMitzvot, the Rambam cites the above verse as a proof-text explaining why women are not obligated in this mitzvah. Thus, his ruling in this halachah appears to reflect a change of position.
22.
Although giving a half-shekel is a positive mitzvah that is not limited to a specific time, in Sefer HaMitzvot (loc. cit.) the Rambam states that women are explicitly excluded from the obligation to perform this mitzvah, as implied by the verse cited above, "all those included in the census." As mentioned in the previous note, although the Rambam appears to have changed his mind in relation to this phrase, it nevertheless appears that there is a specific exclusion concerning women, for the previous verse states, "A man shall give...." (See the glosses of Rabbenu Asher and Rabbenu Ovadiah of Bertinoro, Shekalim 1:3.)
23.
Although the Torah obligates only those included in the census - and that meant men of the age of twenty and above - for posterity, the mitzvah must be fulfilled by any child who reaches the age of thirteen.
This ruling is not accepted by many authorities. The Sefer HaChinuch (loc. cit.) and Rabbenu Ovadiah of Bertinoro (Shekalim 1:3) maintain that the requirements of the original census were observed for posterity.
24.
Several commentaries have offered explanations why the Temple treasury was allowed to accept the gift of a child, when (as reflected in Hilchot Lulav 8:10) according to Torah law, a child is not able to transfer ownership of his property to others.
[K'tzot HaShulchan (Section 235) uses this law as the basis for a thesis of a larger scope: That once a transaction sanctioned only by Rabbinic law is completed, it is acceptable according to the Torah. For if the child's gift of the half-shekel (a transaction sanctioned by Rabbinic law only) were not acceptable according to the Torah, the money could not be used to purchase sacrifices. Netivot HaMishpat and others do not accept this thesis and offer other explanations why a child's gift is acceptable.]
25.
This restriction would appear to refer to all gentiles. Indeed, Rav Kapach's Yemenite manuscripts of the Mishneh Torah state גוי, "a gentile," rather than כותי, "a Samaritan."
Without discounting the possibility of a change having been made because of censorship, it would appear that the reference to Samaritans is historical in nature. The reason why donations were not accepted from gentiles is that, as stated in Chapter 4, Halachah 8, funds from these donations were also used to maintain the city of Jerusalem. No monies from gentiles may be used for that purpose, as reflected by Nechemiah 2:20: "You have no portion, or right, or memorial in Jerusalem." And that narrative (ibid. 3:34) relates that the Samaritans were among the foes of Israel at that time. (See also Hilchot Matnot Ani'im 8:8.)
26.
In his Commentary on the Mishnah (Shekalim 1:3), the Rambam mentions that by giving a half-shekel once, a father "obligates his son in this mitzvah." Hence, it is inappropriate for him to cease giving on his son's behalf.
27.
It is customary to give a half-shekel to charity on the Fast of Esther in the present age. Nevertheless, this practice is merely a custom and is not considered as fulfillment of the mitzvah of giving a half-shekel.
28.
In explanation, the B'nei Binyamin cites the Mishnah at the conclusion of the first chapter of Kiddushin, which states that the half-shekel is an obligation incumbent on a person's body, like tefillin. Therefore, it must be performed in all places. The Kessef Mishneh draws attention to Shekalim 3:4, which states that the third time during the year that funds were taken from the Temple treasury, they were taken on behalf of the Jews living in the diaspora.
29.
The Mishnah (Shekalim 1:1) and the Rambam (Hilchot Arachin 8:1) mention other communal responsibilities that were also discharged on that day.
30.
Our translation of the Hebrew מדינה is based on the Rambam's Commentary on the Mishnah (Shekalim 1:3). Rav Ovadiah of Bertinoro and others differ in the interpretation of the Mishnah and maintain that the money-changers would sit only in Jerusalem.
31.
For the court is obliged to compel the people to perform all the positive commandments.
32.
I.e., women or slaves.
33.
I.e., a minor.
34.
The Tosefot Yom Tov explains that the priests have a reputation for being short-tempered. (See Hoshea 4:4; Shabbat 149b.) If they were compelled to give, strife might arise. The Jerusalem Talmud (Shekalim 1:3) offers a different explanation. The priests were not compelled to give as a token of respect for their office.
Shekalim - Chapter Two
1
How would the moneychangers collect the shekalim? In each and every city, they positioned two chests before them. The bottoms of the chests were wide, and the tops narrow like a shofar,1 so that the money could be deposited in them, but could not be removed from them easily.
Why did they have two chests? One to deposit the [half-]shekalim of the present year, and one to deposit the [half-]shekalim of the previous year,2 for [the collectors] would demand payment from the people who did not give in the previous year.
א
כיצד כונסין השולחנים את השקלים. בכל מדינה ומדינה מניחין לפניהם שתי תיבות שולי התיבה רחבין מלמטה ופיה צר מלמעלה כמין שופר כדי שישליכו לתוכן ולא יהיה אפשר ליקח מהן בנחת. ולמה עושין שתי תיבות. אחת שמשליכין בה שקלים של שנה זו. והשנייה מניחין בה שקלי שנה שעברה. שגובין ממי שלא שקל בשנה שעברה:
2
In the Temple, there were always thirteen chests, each chest [shaped] like a shofar. The first chest was for the shekalim of the present year; the second for the shekalim of the previous year; the third was for all those who where obligated to bring an offering of two turtle doves or two common doves,3 one as a burnt offering and one as a sin offering. The funds [for these offerings] were deposited in this chest.
The fourth was for those who were obligated to bring [doves] as a burnt offering only. They would deposit the funds [for these offerings] in this chest. The fifth was for those who volunteered to buy wood for the altar; the sixth, for those who donated money [to purchase] frankincense;4 the seventh, for those who donated gold for the covering [of the ark].5
The eighth6 was for the [money that] remains after [purchasing] a sin-offering - i.e., a person set aside funds [to use to purchase] a sin-offering, and money remained after purchasing it. Those funds were deposited in this [chest].
The ninth was for the [money that] remains after [purchasing] a guilt-offering; the tenth, for the [money that] remains after [purchasing] the pairs [of doves necessary] for [the offerings of] zavim, zavot,7 and women after childbirth; the eleventh, for the [money that] remains after [purchasing] the offerings of a nazirite; the twelfth, for the [money that] remains after [purchasing] the guilt offering of a leper; the thirteenth, for a person who pledged money for an animal [to be brought] as a burnt offering.8
ב
ובמקדש היה לפניהם תמיד שלש עשרה תיבות. כל תיבה כמין שופר. ראשונה לשקלי שנה זו. שניה לשקלי שנה שעברה. שלישית לכל מי שיש עליו קרבן שתי תורים או שני בני יונה אחד עולה ואחד חטאת משליך דמיהן לתיבה זו. רביעית לכל מי שיש עליו עולת העוף בלבד משליך דמיה לתיבה זו. חמישית למי שהתנדב מעות לקנות עצים למערכה בהן. ששית למי שהתנדב מעות ללבונה. שביעית למי שהתנדב זהב לכפורת. שמינית למותר חטאת כגון שהפריש מעות לחטאתו ולקח חטאת והותיר מן המעות ישליך השאר לתוכה. תשיעית למותר אשם. עשירית למותר קיני זבים וזבות ויולדות. אחת עשרה למותר קרבנות נזיר. שתים עשרה למותר אשם מצורע. שלש עשרה למי שהתנדב מעות לעולת בהמה:
3
The [purpose] for each category for which the funds in the chest were used was written on the outside of the chest. The court stipulated that all the monies that remained after the purchase of sacrifices for which they were designated should be used to offer animals as burnt offerings.9
It thus follows that all the funds in the latter six chests were used [to purchase] animals for burnt offerings. Their hides belonged to the priests, as did the hides [of other burnt offerings].10 All the funds in the third chest were to be used to purchase doves: half of them burnt offerings, and half of them sin offerings. All [the funds in] the fourth [chest] were to be used to purchase doves to be sacrificed as burnt offerings.
ג
ושם כל דבר שיהיו מעותיו בתוך התיבה כתוב על התיבה מבחוץ. ותנאי בית דין הוא על כל המותרות שיקרבו עולת בהמה. נמצאת למד שכל המעות הנמצאות בשש התיבות האחרונות לעולת בהמה ועורותיה לכהנים כשאר כל העורות. וכל המעות שבתיבה שלישית ליקח בהן עופות חציין עולות וחציין חטאות. ושברביעית כולן עולת העוף:
4
When the shekalim were collected from each and every city, they were sent to the Temple with emissaries.11 They might be exchanged for golden dinarim, so that [they would not become a] burden on the journey.12 [All the funds] were amassed in the Temple.
They were placed in one of the chambers of the Temple. All the doors to the chamber were closed [under lock and] key, and then they were covered with seals. All the shekalim that were collected there [were stored] in three large baskets. Each of the baskets was large enough to contain nine seah.13 The remainder [of the money] was left in the chamber.
ד
בכל מדינה ומדינה כשגובין השקלים משלחין אותן ביד שלוחים למקדש. ויש להם לצרף אותן בדינרי זהב מפני משאוי הדרך. והכל מתקבצין למקדש ומניחין אותן בלשכה אחת מן הלשכות במקדש וסוגרין כל דלתותיה במפתחות וחותמין עליה חותמות וממלאין מכל השקלים שיקבצו שם שלש קופות גדולות שיעור כל קופה כדי שתכיל תשע סאין והשאר מניחין אותו בלשכה. וזה שבתוך הקופות הוא הנקרא תרומת הלשכה וזה שישאר שם יתר על מה שיש בקופות הוא הנקרא שירי הלשכה:
5
On three occasions during the year16 funds were taken from this chamber: On Rosh Chodesh Nisan, on either the day before or the day after the festival of Rosh Chodesh Tishrei17, and fifteen days before Shavuot.18
How is the money set aside? One person enters the chamber, while the guards stand outside. He asks them: "Should I set aside the funds?" They answer him: "Set them aside; set them aside; set them aside," [repeating the answer] three times.19
The person then filled three smaller baskets, each containing three seah, from [the funds in] the three large baskets. He then took the money outside to use it until it was depleted. Afterwards, he returned and refilled the three small baskets from the three large baskets a second time before Shavuot. The money was then used until it was depleted.
ה
בשלשה פרקים בשנה תורמין את הלשכה. בראש חדש ניסן. ובראש חדש תשרי קודם יום טוב או אחריו. וקודם עצרת בחמשה עשר יום. וכיצד תורמין אותה אחד נכנס לפנים מן הלשכה והשומרין עומדים בחוץ והוא אומר להם אתרום והן אומרים לו תרום תרום תרום שלש פעמים. ואחר כך ממלא שלש קופות קטנות כל קופה מהן מכילה שלש סאין מאותן שלש קופות הגדולות ומוציאן לחוץ כדי להסתפק מהן עד שיכלו. וחוזר וממלא אותן השלש קופות הקטנות מן שלש גדולות פעם שנייה קודם עצרת ומסתפקין מהן עד שיכלו:
6
In Tishrei, he returned a third time, filled [the three small baskets] from the three large baskets, and used the funds until they were exhausted [or] until Rosh Chodesh Nisan.20 On Rosh Chodesh Nisan, [funds] were set aside from the new collection.21
If the funds in the three large containers were insufficient and were exhausted before the month of Nisan, they would set aside other funds from the remainder within the chamber.22
ו
וחוזר וממלא אותן פעם שלישית מן השלש קופות הגדולות בתשרי ומסתפקין מהן עד שיכלו עד ראש חדש ניסן. ובראש חדש ניסן תורמין מתרומה חדשה. לא הספיקו להן השקלים שבשלש קופות הגדולות וכלו עד שלא הגיע ניסן חוזרין ותורמין משירי הלשכה:
7
The three smaller baskets into which the funds were set aside and taken outside were labeled alef, bet, gimmel.23 [In this manner,] he would know to take [the funds] from the first until they were exhausted, and then to take from the second, and then to take from the third.
He should fill the first basket from the first large basket, and then cover the large basket with a handkerchief. Afterwards, he should fill the second basket from the second large basket and then cover the large basket with a handkerchief, and then the third basket from the third large basket.
He does not cover this large basket with a handkerchief, thus making it apparent that he concluded with it. And he would begin with it when he entered a second time before Shavuot. At that time, he would first set aside [the funds] from the large basket that was uncovered, and then he covered it. He then set aside from the large basket from which he had taken [the funds] first on the previous occasion, and covered it. He would then take funds from the large basket that is next to it.
He would not cover this basket, so that [he would know] to start from it in Tishrei, the third time he entered.24 Thus, he would have placed [funds] into the first, second, and third of the small baskets from each of the large baskets.
ז
שלש קופות הקטנות שהוא תורם בהם ומוציאן לחוץ כתוב עליהן אל"ף בי"ת גימ"ל כדי שיסתפקו מן הראשונה עד שתכלה. ואחר כך מסתפקין מן השניה. ואחר כך מסתפקין מן השלישית. ותורם ראשונה מן הקופה האחת הגדולה ומחפה אותה הגדולה במטפחת. ותורם השניה מהקופה הגדולה השניה ומחפה אותה הגדולה במטפחת. ותורם השלישית מן הקופה הגדולה השלישית ואינו מחפה אותה במטפחת כדי שתהיה ניכרת שבה סיים. ויתחיל ממנה בתחלה בפעם שניה כשיכנס קודם עצרת. ותורם הראשונה מן הגדולה שהיתה מגולה ומחפה אותה. ותורם השניה מן הגדולה שתרם ממנה בראשונה תחלה ומחפה אותה. ותורם השלישית מן הגדולה הסמוכה לה ואינו מחפה אותה כדי שיתחיל ממנה בתחלה בפעם שלישית כשיכנס בתשרי. עד שנמצא תורם ראשונה ושניה ושלישית הקטנות מכל אחת ואחת מן הגדולות:
8
When he placed the funds in these three [small] baskets, he placed the funds in the first basket on behalf of [the inhabitants of] Eretz Yisrael; in the second basket, on behalf of [the inhabitants of] the walled cities surrounding Eretz Yisrael,25and on behalf of [the inhabitants of] the totality of Eretz Yisrael; and in the third basket, on behalf of [the inhabitants of] Babylonia, on behalf of [the inhabitants of] Media, on behalf of [the inhabitants of] other distant countries, and on behalf of the remainder of the Jewish people.26
ח
כשהוא תורם שלש קופות אלו תורם את הראשונה לשם ארץ ישראל. והשניה לשם כרכין המוקפין לה ולשם כל (ארץ) ישראל. והשלישית לשם בבל ולשם מדי ולשם המדינות הרחוקות ולשם שאר כל ישראל:
9
When he set aside the funds, he had the intention of including [all those whose shekalim] had been collected and were present in the chamber, [all those whose shekalim] had been collected and had not reached the chamber, and [all those whose shekalim] would be collected in the future.27
[In this manner,] the shekalim that he set aside to use [to purchase the sacrifices] would serve as atonement for the entire Jewish people. It is as if their shekalim had already reached the chamber, and were included in the money that was set aside.
ט
כשהוא תורם מתכוין לתרום על הגבוי שיש בלשכה. ועל הגבוי שעדיין לא הגיע ללשכה. ועל העתיד לגבות כדי שיהיו אלו השקלים שהוציאן להסתפק מהן כפרה על ישראל וכאילו הגיעו כל שקליהן ללשכה ונתרמה מהן תרומה זו:
10
When the person entered to set aside the funds, he should not enter wearing a garment in which he could hide money, nor wearing shoes or sandals,28 nor wearing tefillin or an amulet, lest the people suspect that he hid funds from the chamber underneath them when he set aside the funds. And they would talk to him [continuously] from the time he entered until the time he departed, so that he could not place [a coin] in his mouth.
Even though all these safeguards were taken, a poor person or someone who craved money should not [be appointed to] set aside these funds.29 [In this way,] the matter will not arouse suspicion, thus [fulfilling the advice of Numbers 32:22]: "You shall be blameless before God and before Israel."
י
כשיכנס התורם לתרום לא יכנס בבגד שאפשר להחבות בו כסף ולא במנעל ולא בסנדל ולא בתפלה ולא בקמיע שמא יחשדו אותו העם ויאמרו החביא ממעות הלשכה תחתיו כשתרמה. ומדברים היו עמו משעה שיכנס עד שעה שיצא כדי שלא יתן לתוך פיו. ואע"פ שנזהרים כל כך עני או מי שהוא נבהל להון לא יתרום מפני החשד שנאמר והייתם נקיים מה' ומישראל
FOOTNOTES
1.
In his Commentary on the Mishnah (Shekalim 6:1), the Rambam refers to the Jerusalem Talmud, which explains that the chests had curved necks to prevent people from removing the coins from them.
2.
There is a reference in the Jerusalem Talmud (Shekalim 2:1) that differs and maintains that in the outlying cities collections would be made only for the present year. It was in Jerusalem alone that they would collect for the previous year.
The Or Sameach explains that this reference follows a minority opinion, while the Rambam's decision is accepted as halachah. Other authorities maintain that there were variant versions of the passage in the Jerusalem Talmud.
3.
These offerings were brought by zavim, zavot, and women after childbirth. Since the money was placed in the chest without distinction, half was used to purchase doves for burnt offerings, and half for sin-offerings.
4.
This was used for the meal offerings as well as the incense offerings.
5.
In his Commentary on the Mishnah (Shekalim 6:5), the Rambam states that these funds were to repair the Holy of Holies. Rav Kapach notes that, on occasion, the Holy of Holies is referred to as "the chamber of the kaporet." This appears to be the Rambam's intent. Rabbenu Ovadiah of Bertinoro, by contrast, interprets this term as referring to the Temple vessels made from gold.
6.
Concerning the purpose of the latter six chests, the Mishnah (loc. cit.) states "six were for voluntary donations." The Tosefta and the Jerusalem Talmud each offer a different interpretation of the purposes for which these six chests were used. The Rambam chooses the interpretation of the Tosefta.
7.
Zavot is a venereal condition resembling gonorrhea that renders men (zavim) ritually impure. For women (zavot), the term refers to a woman who experiences vaginal bleeding at times other than those of her menstrual period. She also becomes impure.
8.
The commentaries note that by choosing this interpretation, the Rambam defines a purpose for this chest that is different in nature from that of the previous five. Since these six chests were mentioned in one group by the Mishnah, this represents somewhat of a difficulty.
9.
Had the court not made such a stipulation, it would not have been permissible to change the purpose of these funds from the intent for which they were originally donated. (See also Chapter 4, Halachah 9.)
10.
Shekalim 6:6 relates that from Leviticus 5:19, "a guilt offering unto God," one might think that the offering should be consecrated entirely. Since II Kings 12:17 states, "The money from the guilt offerings and the money from the sin offerings shall... be for the priests," the following resolution was offered. The remaining funds were used to purchase burnt offerings that were dedicated entirely to God; the priests did not partake of them at all. The hides, however, were given to the priests.
11.
More particulars concerning these emissaries are discussed in Chapter 3, Halachot 8-9.
12.
I.e., a golden coin is far lighter than several silver coins of equivalent value.
13.
Thus, the basket would contain 74.6 cubic liters according to Shiurei Torah and 130 cubic liters according to Chazon Ish.
14.
These funds were used to purchase the communal sacrifices and for other purposes, as related in Chapter 4, Halachot 1-7.
15.
These funds were used for various communal projects, as mentioned in Chapter 4, Halachah 8. There is a substantial difference in status between these two groups of funds. The funds in the three baskets were considered sanctified, and a person who used them for mundane purposes would be liable for the misuse of a sacred article (me'ilah). The other funds, by contrast, were used for mundane purposes, albeit those of the community, and not those of an individual. (See Hilchot Me'ilah 6:13.)
16.
In his Commentary on the Mishnah (Shekalim 3:1), the Rambam explains that the funds were set aside on these three occasions so that the matter would be publicized.
17.
Although the wording of the Mishnah (Shekalim 3:1) implies that the money was set aside on Rosh HaShanah, since Rosh HaShanah is a holiday, the money was set aside either beforehand or afterwards.
18.
Note also the parallel to (and slight difference from) Hilchot Bechorot 7:8, which describes the setting aside of the tithes of the herds on three occasions during the year.
19.
Responses were frequently repeated in the Temple service for the purpose of emphasis. (See Hilchot Temidim UMusafim 7:11 and Hilchot Parah Adumah 3:2.)
20.
There is an apparent difficulty with the Rambam's wording here, which appears to imply that the measures of funds set aside on each occasion were equal. This is inaccurate, for there are far more days between the middle of Iyar - the time of the second separation - and Tishrei - the time of the third - than between Tishrei and Nisan - the time of the first separation. And both of these periods are far greater than the period from Rosh Chodesh Nisan until the middle of Iyar. In his Commentary on the Mishnah (Shekalim 3:1), the Rambam resolves this difficulty, explaining that on each occasion they would set aside an amount of money appropriate for the period, implying that the amounts were not equal.
21.
Rosh HaShanah 7b emphasizes that Rosh Chodesh Nisan was considered to be Rosh HaShanah concerning the Temple sacrifices, and from that time onward the funds to purchase the sacrifices were taken from the new collection.
22.
I.e., the funds that were not within the three large baskets and were ordinarily used for other communal purposes.
In explanation of this halachah, the Kessef Mishneh points to a difference of opinion in the Jerusalem Talmud (Shekalim 3:3) between Rabbi Meir and the Sages. The Sages maintain that if the funds were exhausted, a new collection should be made. Rabbi Meir, by contrast, maintains that the funds should be taken from those remaining in the chamber.
There is, however, a difficulty with the reference to this source, because Rabbi Meir maintains that the funds remaining in the chamber were consecrated, and therefore one who uses them for his individual purposes transgresses the prohibition against me'ilah. As mentioned above, the Rambam (Hilchot Me'ilah 6:13) does not accept that ruling.
23.
The first three letters of the Hebrew alphabet. The Hebrew letters also serve as numerals. In this instance, it is as though the baskets were labeled 1, 2, and 3.
24.
The Rambam's ruling is dependent on his interpretation of the Mishnah (Shekalim 3:4). (See his Commentary on the Mishnah.) The Ra'avad, Rabbenu Asher, and others offer a different interpretation, which appears to fit more closely the plain meaning of the Jerusalem Talmud's explanation of the Mishnah.
25.
Rav Ovadiah of Bertinoro (Shekalim 3:4) gives as examples, the inhabitants of the lands of Ammon and Moab.
26.
Rav Ovadiah of Bertinoro (who interprets the abovementioned Mishnah differently from the Rambam) explains that the reason for the mention of these three locales is chronological. First, the shekalim would be collected from Eretz Yisrael, then from the surrounding areas, and lastly from the outlying diaspora. Nevertheless, whenever they set aside the money for the communal sacrifices, they had the intent that the money was to be given for the entire Jewish people.
It is unlikely that the Rambam would follow this view. It appears that he considers these divisions as merely geographic indicators.
27.
I.e., even if for some reason a person had not given his half-shekel as yet, retroactively he received a share in these sacrifices. In this manner, everyone who ultimately contributes toward the sacrifices will have a portion in all the communal sacrifices, even those offered before his contribution was made.
Ketubot 108a, cited by many as the source for this halachah, also mentions that the person setting aside the funds had in mind those people whose half-shekalim were lost and never reached the Temple treasury. Nevertheless, since the lost shekalim were not mentioned in the Jerusalem Talmud (Shekalim 2:1), nor in the Tosefta (Shekalim 2:5), the Rambam also omits mention of them. (See also Chapter 3, Halachot 8-9.)
28.
See Yevamot 102b, which mentions in this context that it is forbidden to enter the Temple courtyard wearing shoes or sandals. The Rambam quotes this law in Hilchot Beit HaBechirah 7:2.
29.
The source for this law is the Jerusalem Talmud (Shekalim 3:2), which states "A קווץ should not set aside funds." The Rambam interprets this term as referring to either a poor or a greedy individual. The Ra'avad maintains that the term refers to a person with long hair, lest he be suspected of hiding a coin among his locks.
Shekalim - Chapter Three
1
Coins of a half-shekel were required by everyone so that each individual could give the half-shekel he was obligated to give. Therefore, when a person went to a money-changer to exchange a shekel for two half-shekalim, he would give the money changer an extra amount in addition to the shekel.1 This extra amount is referred to as a kolbon. Therefore, when two individuals give a shekel [to discharge the obligation incumbent] upon both of them, they are obligated to give a kolbon.2
א
חציי השקלים הכל צריכין להן כדי שיתן כל אחד ואחד חצי שקל שהוא חייב. לפיכך כשהיה אדם הולך אצל השולחני ומצרף שקל בשני חצאין יתן לו תוספת על השקל. ואותה התוספת נקראת קלבון. לפיכך שנים שנתנו שקל על שניהם חייבין בקלבון:
2
Any [two individuals] who are not obligated to give shekalim - e.g., two women or two slaves - and who gave a shekel are not obligated to give a kolbon.3 Similarly, if one person was obligated and another was not obligated, and the one who was obligated gave [a half-shekel] on behalf of the one who was not obligated - e.g., a man gave a [full] shekel on his own behalf, and on behalf of a woman, or on behalf of a slave - he is not obligated to give a kolbon.
Priests are also not obligated to give a kolbon,4 nor is a person who gives on behalf of a priest.
ב
כל מי שאינו חייב בשקלים כגון שתי נשים או שני עבדים שנתנו שקל פטורים מן הקלבון. וכן אם היה אחד חייב ואחד פטור ונתן החייב על ידי הפטור כגון איש שנתן שקל עליו ועל אשה או עבד פטור מן הקלבון. וכן הכהנים פטורין מן הקלבון והשוקל על יד הכהן פטור מן הקלבון:
3
A person who gives a shekel on behalf of himself and a poor person, or his neighbor, or an inhabitant of his city, is not obligated to give a kolbon, if he gave [the half-shekel on behalf of his colleague] as a gift.5 [The rationale is] that he gave an [extra] half-shekel to increase the number of shekalim. If, however, he gave the half-shekel on behalf of his colleagues as a loan to be repaid when they have the means, he is obligated to give a kolbon.
ג
הנותן שקל עליו ועל העני או על שכינו או על בן עירו. אם נתנו להם מתנה פטור מן הקלבון. שהרי נתן חצי שקל מתנה כדי להרבות בשקלים. ואם נתן להם החצי ששקל על ידם דרך הלואה עד שיחזירו לו כשתמצא ידם חייב בקלבון:
4
Brothers who have not divided the estate left to them by their father - and similarly, partners6 who give one shekel on behalf of the two individuals - are not obligated to give a kolbon.7
When does the above apply? When the partners have conducted business with the funds of the partnership, and [the initial funds are no longer present]. If, however, one individual brought funds and the other brought funds and they joined them together, but did not exchange or spend the funds, they are obligated to give a kolbon.8
If they conducted business with the funds of the partnership, afterwards divided the assets, and then entered into a new partnership, they are obligated to give a kolbon until they conduct business under the new partnership agreement, and exchange the money [in the partnership's account].
ד
האחין שעדיין לא חלקו מה שהניח להם אביהם. וכן השותפים שנתנו שקל על ידי שניהם פטורין מן הקלבון. במה דברים אמורים בשותפין שנשאו ונתנו במעות השותפות ונשתנה עין המעות. אבל אם הביא זה מעותיו וזה מעותיו וערבום ועדיין לא נשתנו המעות ולא הוציאום הרי אלו חייבין בקלבון. נשאו ונתנו ואחר זמן חלקו וחזרו ונשתתפו חייבין בקלבון עד שישאו ויתנו בשותפות זו האחרונה וישתנו המעות:
5
When [by contrast] brothers or partners jointly own an animal and funds, and then they subsequently divide the funds, they are obligated to give a kolbon although they have not divided the animal.9 Conversely, however, if they divided the animal, but did not divide the funds, they are not obligated to give a kolbon until they divide the funds. We do not say that the funds are about to be divided.10
ה
האחין והשותפין שהיה להן בהמה וכספים וחלקו בכספים חייבים בקלבון. אף על פי שעדיין לא חלקו הבהמה. ואם חלקו הבהמה ולא חלקו הכספים פטורין מן הקלבון עד שיחלקו הכספים ואין אומרין הרי הם עומדין לחלוקה:
6
When a person gives a shekel to the Temple treasury so that it will be considered as if he gave the half-shekel he is obligated to give, and so that he should receive a half-shekel that was collected from others, he is obligated [to give] two kolbonot.11 In contrast, if his shekel were given entirely to [the Temple treasury], he would be obligated to give one kolbon [only].12
ו
הנותן שקל להקדש כדי שיחשבו לו מחצית השקל שהוא חייב בה ויטול חצי שקל ממה שנגבה מן האחרים חייב שני קלבונות. שאילו היה השקל כולו לשקלים היה חייב קלבון אחד:
7
What is the value of a kolbon? When two dinarim were given as a half-shekel, the value of a kolbon was half a ma'ah - i.e., one twelfth of a dinar. A kolbon of a lesser value was never given.13
The kolbonot do not have the same status as the shekalim. The money-changers would gather them in a separate collection until they were required by the Temple treasury.14
ז
כמה הוא שיעור הקלבון. בזמן שהיו נותנין במחצית השקל שני דינרין היה הקלבון חצי מעה שהיא אחד משנים עשר בדינר ומעולם לא נתן הקלבון פחות מזה. והקלבונות אינן כשקלים אלא מניחין אותן השולחנים בפני עצמן עד שיסתפק מהן ההקדש:
8
A person whose shekel is lost is responsible for it until it is given to the Temple treasury.15
[The following rules apply when] the inhabitants of a city send their shekalim by means of an emissary and they are stolen or lost: If [the emissary] was an unpaid watchman, he should take an oath to them,16 and then he is freed of liability, as is any other unpaid watchman. [The people] then must give their half-shekalim a second time.17
If the inhabitants of the city say, "Since we are giving our shekalim a second time [regardless], we do not desire for the emissary to be required to take an oath, for he is trusted by us," their request is denied. It is an edict of the Sages that [nothing] consecrated should be released without an oath having been taken.18
If the first19 shekalim were discovered after the emissary took the oath, both sets of shekalim are consecrated, but [the later shekalim] are not considered [as payment] for the following year. The first [shekalim] should be included among the shekalim of the present year, and the later [shekalim] should be included together with [the collection of shekalim] from the previous year.20
ח
מי שאבד שקלו חייב באחריותו עד שימסרנו לגזבר. בני העיר ששלחו את שקליהן ביד שליח ונגנבו או אבדו. אם שומר חנם הוא הרי זה נשבע להם ונפטר כדין כל שומרי חנם והן חוזרין ונותנין שקליהן פעם שניה. ואם אמרו אנשי העיר הואיל ואנו משלמין שקלינו אין רצוננו שישבע השליח שהוא נאמן לנו אין שומעין להן. לפי שתקנת חכמים היא שאין הקדש יוצא בלא שבועה. נמצאו השקלים הראשונים אחר שנשבע השליח אלו ואלו שקלים הם ואין עולין להן לשנה אחרת. והראשונים יפלו לשקלי השנה והאחרונים יפלו לשקלי שנה שעברה:
9
[The following rules apply when] they sent their shekalim with a paid watchman, who is liable in the event of theft and loss, and [the shekalim] were lost because of forces beyond their control - e.g., they were taken by armed thieves. [The emissary] is not held liable.21
[Whether or not the inhabitants of the city are required to pay a second time depends on whether or not the funds in the Temple treasury have been set aside22.] If [the inhabitants' funds] were lost because of forces beyond [the emissary's] control after the funds [in the Temple treasury] were set aside, the emissary is required to take an oath23 to the Temple treasurer,24 and the inhabitants of the city are no longer liable. For the person who set aside the funds in the Temple treasury, did so on behalf of [those whose funds] have been collected, and on behalf of [those whose funds] have not yet been collected. Thus, the funds were already in the custody of the Temple treasury.25
The inhabitants of the city [are freed of liability], because there was nothing more that they could have done. They gave [the funds] to a paid watchman, who is liable in the event of theft and loss, and [the loss of property] due to forces beyond a person's control is an uncommon phenomenon.
If [the inhabitants' funds] were lost before the funds [in the Temple treasury] were set aside, they are considered as still being in the possession of the inhabitants of the city. The emissary is required to take an oath to the inhabitants of the city, and they are required to pay [their half-shekalim a second time].
If [the emissary] took [the required] oath, and they collected shekalim a second time, and then the thieves returned [the stolen funds], both sets of shekalim are consecrated, but [the later shekalim] are not considered [as payment] for the following year. Instead, [the later shekalim] should be included together with [the collection of shekalim] from the previous year.
There is an opinion26 that states that the first shekalim, which will be included among the shekalim of the present year, are the shekalim that were originally stolen, lost, or taken by forces beyond the emissary's control and returned. Another opinion states that the first shekalim are the shekalim that come to the hands of the Temple treasurer first.
ט
שלחו את שקליהם ביד שומר שכר שהרי הוא חייב בגניבה ואבידה ואבדו ממנו באונס. כגון שלקחום לסטים מזויינים שהוא פטור. רואין אם אחר שנתרמה התרומה נאנס נשבע השליח לגזברים ובני העיר פטורין. שהתורם תורם על הגבוי ועל העתיד לגבות וברשות הקדש הן ובני העיר מה היה להן לעשות הרי לא מסרו אלא לשומר שכר שהוא חייב בגניבה ואבידה. אבל האונס אינו מצוי. ואם אבדו קודם שנתרמה התרומה עדיין ברשות בני העיר הם והשליח נשבע לפני אנשי העיר והן משלמין. נשבע וגבו שקלים שנית ואחר כך החזירום הליסטים אלו ואלו שקלים ואין עולין להן לשנה אחרת והשניים יפלו לשקלי שנה שעברה. יש מי שאומר שהשקלים הראשונים שיפלו לשקלי השנה הם השקלים שנגנבו בתחלה ואבדו או נאנסו וחזרו. ויש מי שאומר שהשקלים הראשונים הן שהגיעו ליד הגזבר תחלה:
10
[The following rules apply when] a person gives a half-shekel to a colleague to give to the money-changer on behalf of the donor, and instead the agent gives it to him on his own behalf, so that he will not be compelled [to give his own half-shekel at this time]: If the funds [in the Temple treasury] were already set aside,27 the agent is considered to have misappropriated consecrated property.28 For the [half-]shekel was already considered to be the property of the Temple treasury, since [the funds] were set aside on behalf of all those who would give in the future. Thus, [the agent] extricated himself29 [by using] consecrated funds and hence derived benefit from this [half-]shekel.
If the funds [in the Temple treasury] have not yet been set aside, the agent is not considered to have misappropriated consecrated property. He is, however, obligated to return the half-shekel to the colleague who gave it to him. Similarly, a person who robs [one of the money-changers of the Temple treasury] of a half-shekel, or steals30 it from him, and uses it for his half-shekel, is considered to have fulfilled his obligation [to give a half-shekel]. He must [reimburse] the [money-changer], [and] pay twice its value31 or add a fifth of its value32 [depending on the situation].
י
הנותן חצי שקל לחבירו להוליכו לשולחני לשקול אותו על ידו. הלך ושקלו על ידי עצמו כדי שלא ימשכנו אותו. אם נתרמה התרומה מעל השוקל שזה השקל ברשות הקדש הוא שכבר תרמו על העתיד לגבות ונמצא זה הציל עצמו בממון ההקדש ונהנה בשקל הזה. ואם לא נתרמה התרומה לא מעל והוא חייב ליתן לחבירו חצי שקל שנתן לו. וכן הגוזל או הגונב חצי שקל ושקלו יצא והוא חייב לשלם לבעלים שנים או להוסיף חומש:
11
[The following rules apply when] a person give his half-shekel from consecrated funds:33 After the funds from the Temple treasury are set aside, when the funds [from the Temple treasury] are used [to purchase a sacrifice], the person becomes obligated for the misappropriation of consecrated property.34 He has, however, fulfilled his obligation to give a half-shekel.
Should one give [a half-shekel] from funds that were designated as the second tithe,35 he should partake of a quantity of food that is of equivalent value in Jerusalem.36 Should one give [a half-shekel] from funds that were given in exchange for the produce of the Sabbatical year,37 he should partake of a quantity of food that is of equivalent value, and treat it with the sanctity of the produce of the Sabbatical year.38 Should one give [a half-shekel] from an apostate city,39 his act is of no consequence whatsoever.40
יא
הנותן מחצית השקל מן ההקדש ונתרמה התרומה ממנו. כשיסתפקו ממנה יתחייב במעילה ויצא ידי מחצית השקל. נתנו ממעות מעשר שני יאכל כנגדו בירושלים. מדמי שביעית יאכל כנגדו בקדושת שביעית. היה של עיר הנדחת לא עשה כלום:
12
When a person has set aside a [half-]shekel under the impression that he was obligated to give it, and then discovers that he was not obligated, his [half-]shekel is not consecrated.41
When a person gave two [half-]shekalim, and later discovered that he was obligated to give only one, [the following rules apply:] If he gave them one after another, the second [half-]shekel is not consecrated.42 If he gave them both at one time, one is a [half-]shekel, and one is considered as overpayment for a [half-]shekel.43 If a person set aside a [half-]shekel and died, the [half-shekel] should be designated as funds donated [for the purpose of purchasing burnt offerings].44
יב
המפריש שקלו וסבור שהוא חייב בו ונמצא שאינו חייב לא קדש. המפריש שנים ונמצא שאינו חייב אלא אחד. אם בזה אחר זה האחרון לא קדש. ואם בבת אחת האחד שקלים והשני מותר שקלים. הפריש שקלו ומת יפול לנדבה.
13
[The following rules apply when a person] takes coins in his hands and says, "These are for my [half-]shekel,"45 or when he collects ma'ah46 after ma'ah or prutah47 after prutah, and says, "I am collecting money for my [half-]shekel": Even if he collects an entire purse-full, [all that he is required] to give is the half-shekel that he is obligated to give, and the rest of the funds remain unconsecrated. For [any] overpayment given for the [half-]shekel remains unconsecrated.
יג
הלוקח מעות בידו ואמר אלו לשקלי. או שהיה מלקט מעה מעה או פרוטה פרוטה וכשהתחיל ללקט אמר הריני מלקט מעות לשקלי. אפילו לקט מלא כיס נותן מהן חצי שקל שהוא חייב בו והשאר חולין שמותר השקלים חולין:
14
[The following rules apply when] money is discovered [in the collection area in the Temple] between the chest of the [half-]shekalim and the chest designated for donations [for burnt offerings]:48 [If the funds are] closer to [the chest of] the shekalim, they should be considered as shekalim. If they are closer to [the chest designated for] donations [for burnt offerings], they should be used for that purpose.49 If the funds are equidistant between the two chests, they are designated as donations for burnt offerings. [The rationale is that] these donations [involve a more severe type of offering,50 for they] are used entirely for burnt offerings. The shekalim, by contrast, are used for burnt offerings and for other purposes.51
יד
מעות שנמצאו בין תיבה של שקלים לתיבה של נדבה. קרוב לשקלים יפלו לשקלים. קרוב לנדבה יפלו לנדבה. מחצה על מחצה יפלו לנדבה מפני שהנדבה כולה עולה לאישים והשקלים מסתפקין מהן לעולות ולדברים אחרים:
15
Similarly, all the funds that are found between chests should be designated for the purpose of the chest to which they are closest. If [funds] are [discovered] equidistant between chests - for example, if they are between the chest [whose contents are used to purchase] wood and the chest [whose contents are used to purchase] frankincense - they should be designated [for purchasing] frankincense.52 [If they are discovered] between the chest [whose contents are used to purchase] pairs of doves53 and the chest [whose contents are used to purchase] doves for burnt offerings, they should be designated [for purchasing] doves for burnt offerings.54
This is the general principle: In all cases, we designate [the funds for the purposes of the chest] to which they are closest;55if [the funds] are equidistant [from two chests], [we designate them] for the purposes that are governed by] more stringent requirements.
All the coins found on the Temple Mount are [considered] unconsecrated funds,56 because the Temple treasurer does not take money out of the Temple treasury until he transfers their consecrated dimension to the animals that he purchases for sacrifices.
טו
וכן כל המעות הנמצאים בין כל תיבה ותיבה יפלו לקרוב. נמצאו מחצה למחצה. אם בין עצים ללבונה נמצאו יפלו ללבונה. בין קנים לגוזלי עולה יפלו לגוזלי עולה. זה הכלל הולכין אחר הקרוב בכולן. מחצה למחצה להחמיר. וכל המעות הנמצאות בהר הבית חולין שאין הגזבר מוציא מעות מתרומת הלשכה עד שהוא מחללן על הבהמות שלוקח לקרבנות
FOOTNOTES
1.
Rashi (Chulin 25b) explains that this additional amount was given to tip the scales in favor of the money changer. The Meiri explains that since half-shekel coins were in demand, the value of two such coins was slightly more than a shekel. Rav Kapach [based on the Rambam's Commentary on the Mishnah (Shekalim 1:6)] explains that this additional amount was a fee paid to the Temple treasury for providing the services of a money-changer. Based on the latter two explanations, if a person gives a half-shekel coin, he is not obligated to add a kolbon.
2.
A single kolbon. (See the Rambam's Commentary on the Mishnah [loc. cit.].)
3.
Since their gift is voluntary in nature, they are not obligated to add more to it.
4.
Since priests are not compelled to give a half-shekel for the reasons mentioned above (see the notes on Chapter 1, Halachah 10), they are also not obligated to give a kolbon (Kessef Mishneh).
5.
Although these individuals are obligated to give a half-shekel, since they did not give on their own behalf, the individual who gave on their behalf is doing a service for the Temple treasury. Hence, he is freed of the obligation of the kolbon.
6.
The Ra'avad objects to the Rambam's ruling, because of a disagreement regarding the version of the text in the Mishnah (Shekalim 1:7), which serves as the Rambam's source. The Rambam's version of the text appears to have read האחים והשותפים, "The brothers and the partners." The Ra'avad's version of the text read האחים השותפים, "The brothers who are partners." According to the Ra'avad, ordinary partners are obligated to give a kolbon.
7.
Since their business interests are combined, they are considered as a single individual. In the above-mentioned Mishnah, and in Bechorot 9:3 and other sources, our Sages contrast the obligation to give a kolbon with the obligation to tithe one's herds. Whenever these individuals are not obligated to give a kolbon, their herds are considered as a single entity, and they are obligated to tithe them together. Whenever they are obligated to give a kolbon, their herds are not considered as a single entity, and they are not obligated to tithe them together.
8.
Although joining the funds together establishes a partnership (Hilchot Shluchin V'Shutafin 4:1), as long as the initial funds are still in the hands of the partnership, there is still an individual dimension to each person's investment (loc. cit.:3). When the initial funds have been spent and the partnership begins generating its own income, then the two people are considered to have a joint income.
9.
The intent appears to be that since the brothers or the partners divided the funds available to them, it is clear that they no longer desire to conduct business as a single entity. We assume that the reason they did not divide the animal was merely one of convenience, and ultimately the partnership will be divided entirely.
The Ra'avad quotes the Jerusalem Talmud (Shekalim 1:7), which states that this applies only when the livestock do not comprise the majority of the assets of the estate or the partnership. If they did comprise the majority of the assets, a different ruling would apply. The Kessef Mishneh and the Migdal Oz offer different explanations for the Rambam's position.
10.
Although there is no difficulty in dividing funds, the very fact that the funds have not been divided is an indication that the brothers and the partners still intend to do business as a single enterprise.
11.
He is requiring that two different exchanges be made on his behalf: a) the division of his shekel so that he will have fulfilled his obligation of giving a half-shekel; and
b) that he receive a half-shekel in return.
He is obligated to pay a kolbon for each of these transactions (Rav Kapach, based on the Rambam's Commentary on the Mishnah, Shekalim 1:6).
12.
As stated in Halachah 3.
13.
For as explained in Chapter 1, Halachot 5-6, this was the value of the half-shekel given in the desert. A lesser amount was never given.
14.
The Tosefta and the Jerusalem Talmud (Shekalim 1:4) quote different Sages who offer varying opinions regarding the purpose for which the kolbonot were used. The Kessef Mishneh maintains that the Rambam used an indefinite choice of words because no final decision is reached in these texts.
15.
Even if the initial setting aside of funds had already been performed in the Temple, the half-shekalim given afterwards are required actually to reach the Temple treasurers.
16.
The emissaries must take three oaths: that the funds were lost or stolen, that they did not use them for their own purposes prior to their being lost, and that they were not negligent (Hilchot She'ilah UFikadon 4:1).
17.
In his Commentary on the Mishnah (Shekalim 2:1), the Rambam emphasizes that the people are required to pay a second time because entrusting the funds to an unpaid watchman is considered a careless and irresponsible approach.
Note the contrast to the laws regarding a paid watchman in the following halachah, which differentiates between whether or not the loss took place before funds were set aside from the Temple treasury.
The Kessef Mishneh notes that it is possible to interpret Bava Metzia 58a as implying that the inhabitants should be freed of the obligation of paying a second time if the money was lost after the funds were set aside in the Temple treasury. The Rambam, however, does not choose this interpretation, for the reasons mentioned above.
18.
According to the Torah itself, an oath is never required concerning consecrated articles. Bava Metzia (loc. cit.) explains, however, that our Sages instituted this oath so that the people would not treat consecrated articles in a disrespectful manner.
19.
We have translated the terms "first" and "later" without adding any clarification at this point, because, as mentioned in the conclusion of the following halachah, there is a difference of opinion regarding their meaning.
20.
As mentioned in Chapter 2, Halachot 1-2, every year, it was possible for a person to give a half-shekel to compensate for his failure to do so in the previous year. The extra shekalim were added to this collection.
21.
A paid emissary is never liable for losses due to forces beyond his control, as explained in Hilchot Sechirut, Chapter 3.
22.
As described in Chapter 2, Halachot 4 and 9.
23.
This oath, like the one mentioned in the previous halachah, and like the one mentioned in the following clause, is Rabbinic in origin.
24.
The Kessef Mishneh notes that the Rambam is quoting the text of the Mishnah (Shekalim 2:1) despite the fact that the meaning of that phrase is changed by an interpretation offered in the preliminary discussion of the issue in Bava Metzia 58a: that the emissary takes the oath to the inhabitants of the city in the presence of the Temple treasurer in order to collect his wage, or in order to clear their reputation.
The Kessef Mishneh maintains, however, that once the Talmud mentions the reason for the oath stated in the previous halachah, "that [nothing] consecrated should be released without an oath having been taken," this interpretation is no longer necessary.
25.
As explained in Chapter 2, Halachah 9, when the person setting aside the funds in the Temple treasury makes the separation, he has the intention that the money set aside should be used to purchase sacrifices on behalf of all the Jews who donated or who will donate money for that purpose. Therefore, after the inhabitants of the city fulfill their obligation by sending the funds with a paid watchman, it is considered as if the funds were already given to the Temple treasury.
26.
The source for the difference of opinion mentioned by the Rambam is the Jerusalem Talmud (Shekalim 2:1).
27.
This ruling is also based on the principles mentioned in the previous halachah: that the person who set aside the funds has in mind all the funds that will be donated in the future. Accordingly, once the person gives his half-shekel to his colleague, it becomes the property of the Temple treasury.
28.
If his act was intentional, he receives lashes as punishment and must reimburse the Temple treasury. If his transgression was unintentional, he is obligated to bring a sacrifice for atonement and to reimburse the Temple treasury, adding a fifth of the shekel's value. (See Hilchot Me'ilah 1:3.)
29.
A person is liable for misappropriating consecrated property when benefit is derived from it. In his Commentary on the Mishnah (Shekalim 2:2), the Rambam emphasizes that the benefit the person derives is that he extricates himself from a situation where his property would be taken to compel him to pay the half-shekel. The actual fulfillment of the mitzvah is not taken into account, because "the mitzvot were not given for our personal satisfaction."
30.
In halachic terminology, robbery refers to the seizure of a person's property by force, while stealing refers to the theft of an object without his knowledge.
31.
This ruling applies to a thief, but not to a robber. If, at the time of the theft the funds had not been set aside in the Temple treasury, the half-shekel the person steals has not been consecrated. Hence, the thief is required to make double restitution, as stated in Exodus 22:3.
32.
The Kessef Mishneh explains that this refers to a person who steals from a money-changer after the funds have been set aside in the Temple treasury. He is thus making personal use of consecrated property and must add a fifth of its value when making restitution, as explained above.
The Or Sameach differs and states that this refers also to a person who steals before the funds have been set aside in the Temple treasury. A person who is charged with theft, clears himself by taking an oath in court, and later admits the theft, is required to add a fifth of its value when making restitution, as explained in Hilchot Gezeilah 7:1.
33.
I.e., money that was designated for the improvement of the Temple complex. The Rambam is speaking about an instance where the person is unaware that the funds that he used had been consecrated. If he had been aware, different rules would apply.
34.
For a portion of his half-shekel is considered to have been used towards this purchase. The commentaries question why the Rambam does not mention the need for an animal to be purchased with the funds from the Temple treasury in the previous halachah as well. (See Or Sameach.)
35.
I.e., money used to redeem the second tithe, which must be used to purchase food that will be eaten in Jerusalem. (See Deuteronomy 14:24-26.)
36.
I.e., after the fact, it is as if he transferred the designated nature of the half-shekel to the funds he later used.
37.
When produce that grew in the Sabbatical year is purchased, the seller may use the funds he receives for only one purpose: to purchase produce (that was not grown in the Sabbatical year). Moreover, the produce he purchases must be eaten according to all the laws that pertain to produce of the Sabbatical year. (See Hilchot Shemitah V'Yovel 6:6-10.)
38.
In this instance, as well, after the fact it is as if he transferred the designated nature of the half-shekel to the funds he later used.
39.
Which must be destroyed entirely, together with all the property contained within it. (See Deuteronomy 13:17.)
40.
For the property from such a city is considered as having no value whatsoever. It is as if he gave ashes. The Kessef Mishneh questions the Rambam's statements, noting that this concept is so well known that it would seem unnecessary for the Rambam to mention it.
Several of the later commentaries offer possible resolutions to this difficulty. For example, the Merkevet HaMishneh states that this refers to money from the second tithe found in an apostate city. (See Hilchot Avodat Kochavim 4:15.) Aruch HaShulchan states that this refers to money set aside for the half-shekel, but not given to the money-changers for that purpose. If it has already been given, it should be brought to the Temple treasury.
41.
This follows a general principle that when a person consecrates property because of a misconception, the property is not consecrated.
42.
For this is identical to the situation described in the first clause.
43.
Which, as stated in the following halachah, remains unconsecrated.
44.
The Minchat Chinuch (Mitzvah 105) explains the reason for this law. Exodus 30:15 states that the half-shekalim are given for the purpose of atonement, and the dead are not in need of atonement.
45.
The decision rendered in this clause represents a reversal of the Rambam's opinion from that of his Commentary on the Mishnah (Shekalim 2:3), where he writes that if a person brings money and says that it is for his half-shekel, the remainder is considered a donation and is used to purchase burnt offerings. This change of view is based on the discussion of the subject in the Jerusalem Talmud.
46.
A ma'ah was worth one sixth of a half-shekel in Talmudic times (Chapter 1, Halachah 6).
47.
A coin of little value.
48.
Kin'at Eliyahu notes that there is a slight difficulty with the Rambam's statements, which are based on those of the Mishnah (Shekalim 7:1). According to the description of the order of the chests in Chapter 2, Halachah 2, there are several other chests between the chests of the half-shekalim and the chests for the donations for burnt offerings.
49.
Actual closeness is considered the determinant of primary importance in this and other halachic questions.
50.
And this becomes the determining factor, as stated in the following halachah.
51.
As explained in the following chapter.
52.
For the frankincense was itself considered a sacrifice, in contrast to the wood, which was considered merely a medium to make possible a sacrifice (Kessef Mishneh).
53.
Which were sacrificed, one as a burnt offering and one as a sin offering.
54.
For the pairs of doves are offered, one as a sin offering and one as a burnt offering. Since the priests also partook of the sin offerings, the burnt offerings are considered more stringent.
The Kessef Mishneh cites the commentary of Rabbi Ovadiah of Bertinoro on Shekalim 7:1, where he states that a pair of doves were also donated from communal funds to be sacrificed, one as a burnt offering and one as a sin offering. In this manner, if the funds came from those donated for this purpose, the person would receive atonement.
55.
Regardless of whether the contents of the chest are used for purposes that are governed by more lenient or more stringent requirements.
56.
As indicated by Hilchot Beit HaBechirah 7:2, a person was not allowed to enter the Temple Mount holding money in a visible manner. Thus, we can assume that most of the money lost there came from the Temple treasury, and that as the Rambam continues to explain, that money had already been redeemed through the purchase of the sacrifices.
• Tuesday, 20 Kislev, 5777 · 20 December 2016
• "Today's Day"
• Sunday, Kislev 20, 5703
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 97-103.
Tanya: Approbation by the rabbis...of blessed memory (p.x).
The first printing of the "Book of the Intermediates" - Tanya - was completed on Tuesday, Kislev 20, 5557 (1796) in Slavita. It included Part I - Sefer Shel Benonim, - Part II - Chinuch Katan - and Shaar Hayichud Veha'emunah.
Igeret Hateshuvah, first edition, was printed in Zolkvi 5559 (1799); second edition, first printing, Shklov 5566 (1806).
Igeret Hakodesh, first printing, Shklov 5574 (1814).
The corrected edition of all four parts was printed in Vilna (Rom edition) in 5660 (1900) and has been reprinted many times since.
• Daily Thought:
Nature, Miracles & Beyond
What is natural law? Natural law is when the Director directs each of His actors according to its character. Wondrous, but sensible. G‑d has endless wisdom.
What are miracles? Miracles are when the Director directs His actors freely, unrestrained by the character He has assigned each one. Amazing, but why not? G‑d is free to do as He wants.
Then there are the greatest of miracles: When the Director directs the show entirely contrary to the character of His actors, while directing each actor according to its character. The impossible occurs in a seemlessly natural way.
There is no room in our minds for such miracles. They are a perfect paradox—freedom and wisdom, chaos and order in perfect harmony. And therefore, we rarely can admit that they have occurred.
But go beyond your nature to fulfill your mission in life and you will ride the waves of such miracles, and the entire world will see with open eyes.
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CHABAD - TODAY IN JUDAISM: Monday, 19 December 2016 - Today is: Monday, 19 Kislev, 5777 · 19 December 2016 - Yud-Tes Kislev - "Rosh Hashanah of Chassidism".
Torah Reading
Links: The Longer Shorter Way; Today's Tanya LessonToday in Jewish History:
• Passing of Maggid (1772)Rabbi DovBer, known as "The Maggid of Mezeritch", was the disciple of, and successor to, the founder of Chassidism, Rabbi Israel Baal Shem Tov. Rabbi DovBer led the Chassidic movement from 1761 until his passing on Kislev 19, 1772.
Links:
The Maggid's Passing
About Rabbi DovBer of Mezeritch
Liberation of R. Schneur Zalman of Liadi (1798)
On the 19th of Kislev of the year 5559 from creation (1798), Rabbi Schneur Zalman of Liadi -- a leading disciple of Rabbi DovBer of Mezeritch (see previous entry) and the founder of Chabad Chassidism -- was released from his imprisonment in the Peter-Paul fortress in Petersburg, where he was held for 53 days on charges that his teachings threatened the imperial authority of the Czar. More than a personal liberation, this was a watershed event in the history of Chassidism heralding a new era in the revelation of the "inner soul" of Torah, and is celebrated to this day as "The Rosh Hashanah of Chassidism."
Links: About Kislev 19
Rebbetzin Menuchah Rachel born (1798)
On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison (see above), a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" (Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth).
In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim (d. 1857), led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.
Daily Quote:
Said Rabbi Yossi: May it be my lot to be counted among those who are accused of something of which they are innocent[Talmud, Moed Katan 18b]
CHABAD - TODAY IN JUDAISM: Monday, 19 December 2016 - Today is: Monday, 19 Kislev, 5777 · 19 December 2016 - Yud-Tes Kislev - "Rosh Hashanah of Chassidism".
Torah Reading
Vayeishev: Genesis 37:1 Ya‘akov continued living in the land where his father had lived as a foreigner, the land of Kena‘an.
2 Here is the history of Ya‘akov. When Yosef was seventeen years old he used to pasture the flock with his brothers, even though he was still a boy. Once when he was with the sons of Bilhah and the sons of Zilpah, his father’s wives, he brought a bad report about them to their father. 3 Now Isra’el loved Yosef the most of all his children, because he was the son of his old age; and he made him a long-sleeved robe. 4 When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn’t even talk with him in a civil manner.
5 Yosef had a dream which he told his brothers, and that made them hate him all the more. 6 He said to them, “Listen while I tell you about this dream of mine. 7 We were tying up bundles of wheat in the field when suddenly my bundle got up by itself and stood upright; then your bundles came, gathered around mine and prostrated themselves before it.” 8 His brothers retorted, “Yes, you will certainly be our king. You’ll do a great job of bossing us around!” And they hated him still more for his dreams and for what he said.
9 He had another dream which he told his brothers: “Here, I had another dream, and there were the sun, the moon and eleven stars prostrating themselves before me.” 10 He told his father too, as well as his brothers, but his father rebuked him: “What is this dream you have had? Do you really expect me, your mother and your brothers to come and prostrate ourselves before you on the ground?” 11 His brothers were jealous of him, but his father kept the matter in mind.
Today's Laws and Customs• "Rosh Hashanah of Chassidism"; begin Tanya study cycleChassidim joyfully celebrate today and tomorrow as the Rosh Hashanah ("new year") of Chassidism (see "Today in Jewish History"), with farbrengens (Chassidic gatherings) and an increased commitment to the ways and teachings of Chassidism. Tachnun (supplication) and similar prayers are omitted. We begin anew the yearly cycle of the daily study of the Tanya, Rabbi Schneur Zalman's major Chassidic work (as part of the "Chitas" daily study program.)Links: The Longer Shorter Way; Today's Tanya LessonToday in Jewish History:
• Passing of Maggid (1772)Rabbi DovBer, known as "The Maggid of Mezeritch", was the disciple of, and successor to, the founder of Chassidism, Rabbi Israel Baal Shem Tov. Rabbi DovBer led the Chassidic movement from 1761 until his passing on Kislev 19, 1772.
Links:
The Maggid's Passing
About Rabbi DovBer of Mezeritch
Liberation of R. Schneur Zalman of Liadi (1798)
On the 19th of Kislev of the year 5559 from creation (1798), Rabbi Schneur Zalman of Liadi -- a leading disciple of Rabbi DovBer of Mezeritch (see previous entry) and the founder of Chabad Chassidism -- was released from his imprisonment in the Peter-Paul fortress in Petersburg, where he was held for 53 days on charges that his teachings threatened the imperial authority of the Czar. More than a personal liberation, this was a watershed event in the history of Chassidism heralding a new era in the revelation of the "inner soul" of Torah, and is celebrated to this day as "The Rosh Hashanah of Chassidism."
Links: About Kislev 19
Rebbetzin Menuchah Rachel born (1798)
On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison (see above), a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" (Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth).
In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim (d. 1857), led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.
Daily Quote:
Said Rabbi Yossi: May it be my lot to be counted among those who are accused of something of which they are innocent[Talmud, Moed Katan 18b]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayeishev, 2nd Portion (Genesis 37:12-37:22) with Rashi
• Genesis Chapter 37
12And his brothers went to pasture their father's flocks in Shechem. יבוַיֵּֽלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶת־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם:
to pasture their father’s flocks: Heb. לִרְעוֹת אֶת-צֹאן. There are dots over the word אֶת, for they went only to “pasture” [i.e., feed] themselves. [From Gen. Rabbah 84:13] לרעות את צאן: נקוד על את, שלא הלכו אלא לרעות את עצמן:
13And Israel said to Joseph, "Are your brothers not pasturing in Shechem? Come, and I will send you to them." And he said to him, "Here I am." יגוַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֨יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָֽחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי:
“Here I am.”: An expression of modesty and eagerness. He went with alacrity to fulfill his father’s command although he knew that his brothers hated him. [From Mechilta Beshallach , second treatise, introduction] הנני: לשון ענוה וזריזות, נזדרז למצות אביו, ואף על פי שהיה יודע באחיו ששונאין אותו:
14So he said to him, "Go now and see to your brothers' welfare and the welfare of the flocks, and bring me back word." So he sent him from the valley of Hebron, and he came to Shechem. ידוַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֨יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַֽהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה:
from…Hebron: But is not Hebron on a mountain? It is stated: “And they ascended in the south, and he came as far as Hebron” (Num. 13:22). But [it is to be understood that he sent him] from the deep counsel of the righteous man who is buried in Hebron (i.e., Abraham), to fulfill what was said to Abraham between the parts (Gen. 15:13). [From Gen. Rabbah 84:13] מעמק חברון: והלא חברון בהר, שנאמר (במדבר יג כב) ויעלו בנגב ויבא עד חברון, אלא מעצה עמוקה של [אותו] צדיק הקבור בחברון, לקיים מה שנאמר לאברהם בין הבתרים (לעיל טו יג) כי גר יהיה זרעך:
and he came to Shechem: a place destined for misfortune. There the tribes sinned, there Dinah was violated, there the kingdom of the house of David was divided, as it is said: “And Rehoboam went to Shechem” (I Kings 12:1). [From Sanh. 102a] ויבא שכמה: מקום מוכן לפורענות, שם קלקלו השבטים, שם ענו את דינה, שם נחלקה מלכות בית דוד, שנאמר (מ"א י"ב א) וילך רחבעם שכמה וגו':
15Then a man found him, and behold, he was straying in the field, and the man asked him, saying, "What are you looking for?" טווַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ:
Then a man found him: This is [the angel] Gabriel, as it is said:“And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2] וימצאהו איש: זה גבריאל [שנאמר (דניאל ט כא) והאיש גבריאל]:
16And he said, "I am looking for my brothers. Tell me now, where are they pasturing?" טזוַיֹּ֕אמֶר אֶת־אַחַ֖י אָֽנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים:
17And the man said, "They have traveled away from here, for I overheard them say, 'Let us go to Dothan.' " So Joseph went after his brothers, and he found them in Dothan. יזוַיֹּ֤אמֶר הָאִישׁ֙ נָֽסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֨עְתִּי֙ אֹֽמְרִ֔ים נֵֽלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן:
They have traveled away from here: They removed themselves from brotherhood. נסעו מזה: הסיעו עצמן מן האחוה:
‘Let us go to Dothan.’: Heb. נֵלְכָה דֹתָינָה, to seek regarding you legal pretexts (נִכְלֵי דָתוֹת), by which they could put you to death. According to its simple meaning, however, it is a place-name, and a Biblical verse never loses its simple sense. נלכה דתינה: לבקש לך נכלי דתות שימיתוך בהם. ולפי פשוטו שם מקום הוא, ואין מקרא יוצא מדי פשוטו:
18And they saw him from afar, and when he had not yet drawn near to them, they plotted against him to put him to death. יחוַיִּרְא֥וּ אֹת֖וֹ מֵֽרָחֹ֑ק וּבְטֶ֨רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּתְנַכְּל֥וּ אֹת֖וֹ לַֽהֲמִיתֽוֹ:
they plotted: Heb. וַיִתְנַכְּלוּ. They were filled with plots and cunning. ויתנכלו: נתמלאו נכלים וערמומיות:
against him: Heb. אֹתוֹ, similar to אִתּוֹ or עִמוֹ, i.e. אֵלָיו, to him. אתו: כמו אתו, עמו, כלומר אליו:
19So they said one to the other, "Behold, that dreamer is coming. יטוַיֹּֽאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַֽחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא:
20So now, let us kill him, and we will cast him into one of the pits, and we will say, 'A wild beast devoured him,' and we will see what will become of his dreams." כוְעַתָּ֣ה | לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֨הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּֽהְי֖וּ חֲלֹֽמֹתָֽיו:
and we will see what will become of his dreams: Rabbi Isaac said, This verse says: “Expound on me.” [I.e., this verse demands a midrashic interpretation.] The Holy Spirit says thus: They (the brothers) say, “Let us kill him,” but the verse concludes: “and we will see what will become of his dreams.” Let us see whose word will stand up, yours or Mine. It is impossible that they (the brothers) are saying,“and we will see what will become of his dreams,” because, since they will kill him, his dreams will come to nought. [From Tan. Buber, Vayeshev 13] ונראה מה יהיו חלומותיו: אמר ר' יצחק מקרא זה אומר דרשני, רוח הקודש אומרת כן. הם אומרים נהרגהו, והכתוב מסיים ונראה מה יהיו חלומותיו, נראה דבר מי יקום או שלכם או שלי. ואי אפשר שיאמרו הם ונראה מה יהיו חלומותיו מכיון שיהרגוהו בטלו חלומותיו:
21But Reuben heard, and he saved him from their hand[s], and he said, "Let us not deal him a deadly blow." כאוַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ:
“Let us not deal him a deadly blow.”: Heb. לֹא נַכֶּנוּ נָפֶשׁ. Literally, let us not smite him the soul. [This is equivalent to] מַכַּת נֶפֶשׁ, [let us not deal him] a deadly blow, which means death. [From Targum Onkelos] לא נכנו נפש: מכת נפש זו היא מיתה:
22And Reuben said to them, "Do not shed blood! Cast him into this pit, which is in the desert, but do not lay a hand upon him," in order to save him from their hand[s], to return him to his father. כבוַיֹּ֨אמֶר אֲלֵהֶ֣ם | רְאוּבֵן֘ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַֽהֲשִׁיב֖וֹ אֶל־אָבִֽיו:
to save him: The Holy Spirit testifies for Reuben that he said this only to save him, so that he would [be able to] come and take him out of there. He said, “I am the firstborn and the eldest of them all. The sin will be attributed only to me.” [from Gen. Rabbah 84:15] למען הציל אותו: רוח הקודש מעידה על ראובן שלא אמר זאת אלא להציל אותו, שיבא הוא ויעלנו משם, אמר אני בכור וגדול שבכולן, לא יתלה הסרחון אלא בי
• Daily Tehillim: Psalms Chapters 90-96
• Chapter 90David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Likutei Amarim, beginning of Approbations
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 19 Kislev, 5777 · 19 December 2016
• Likutei Amarim, beginning of Approbations
• Title Page
• Rambam - Monday, 19 Kislev, 5777 · 19 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 169
Taking the Four Species
"And you shall take for yourselves on the first day..."—Leviticus 23:40.
We are commanded to take a lulav (palm branch) [along with willows, myrtles and a citron] and rejoice before G‑d on the seven days of the holiday of Sukkot.
Only in the area of the Holy Temple is this mitzvah biblically mandatory for the seven days of the holiday. In all other locations, the biblical obligation extends only to the first day of the holiday.
Women are exempt from this mitzvah.
Full text of this Mitzvah »
• Taking the Four Species
Positive Commandment 169
Translated by Berel Bell
The 169th mitzvah is that we are commanded to hold a lulav [palm branch, together with the other three species, esrog, myrtle, willow] and to rejoice1 before G‑d for seven days [i.e. the holiday of Sukkos].
The source of this commandment is G‑d's statement,2 "And you shall take for yourselves."
The details of this mitzvah are explained in tractate Sukkah. There it is explained that only in the Holy Temple is this mitzvah obligatory for seven days. Elsewhere, the Biblical obligation is only on the first day.3
Women are not obligated in this mitzvah.
FOOTNOTES
1.This refers to rejoicing with the mitzvah of lulav, since the general mitzvah of rejoicing on holidays is counted separately (see P54). See sources quoted in Likkutei Sichos, Vol. 24, p.246, note 3. Kapach, 5731, note 34.
2.Lev. 23:40.
3.By Rabbinic law, however, the obligation applies all seven days of Sukkos.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Twelve
• Hilchot Nizkei Mamon - Chapter Twelve
• Shofar, Sukkah, vLulav - Chapter Six
• Monday, 19 Kislev, 5777 · 19 December 2016
• "Today's Day"
• From a letter by my father:*
The 19th of Kislev...the festival on which "He redeemed our soul in peace,"1 and our soul's illumination and vitality were given to us, this day is Rosh Hashana for Chassidus bequeathed us by our sacred forebears,2 identical with the teachings of the Baal Shem Tov.3
"This day is the beginning of Your works,"4 the fulfillment of the true intention behind the creation of man on earth, which is to call forth revelation of the light of the inward part5 of our holy Torah.
On this day, that light is called forth, in a general way, for the entire year. It is our duty, on this day, to awaken our hearts with an innermost, elemental desire and will, in the very core of our heart, that G-d illuminate our souls with the light of His Inner Torah.
"From the depths I called to You, O G-d,"6 to elicit the depth and inwardness of G-d's Torah and G-d's mitzvot from the inwardness and essence of the Infinite (May He be blessed), to illuminate the inwardness of our souls. That all our being (meaning our total existence, the essence and the extensions)7 be devoted to Him alone, to banish from within us any of the natural traits that are evil and unworthy. Instead, all our works and affairs (our Avoda, meaning - davening and Torah and mitzvot, and our worldly undertakings necessary for the maintenance of the body), be with sincere intention for the sake of Heaven, as G-d wishes.
May G-d the Merciful Father have compassion upon us and lead us along the good and righteous path and may we "see His face in uprightness.Tehillim 11:7.
* Dated, Wednesday, Kislev 16, 5662.
Shabbat, Kislev 19, 5703
Haftora: Chazon Ovadya. Av harachamim (Siddur p. 191) and Tzidkat'cha (p. 209) are not said.
Torah lessons: Chumash: Vayishlach, Shevi'i with Rashi.
Tehillim: 90-96.
Tanya: Title page, Approbation by a) Rabbi Meshulam... b) Rabbi... HaCohen (p. viii).
The chazan does not wear a tallit for Mincha or Maariv - neither on weekdays, Shabbat and festivals, or Rosh Hashana.
Yahrzeit of the Mezritcher Maggid,8 Tuesday, Parshat Vayeishev 5533 (1772). He is interred in Anipoli.
The Alter Rebbe9 was released from his first imprisonment, Kislev 19, Tuesday, Parshat Vayeishev 5559 (1798) towards evening.
From the Alter Rebbe's letter: This indeed must be made known, that on the day G-d made for us, the 19th of Kislev, Tuesday (the day on which "it was good" was said twice in Torah10) yahrzeit of our holy teacher whose soul is in eden, while I was reading in the book of Tehillim the verse "He redeemed my soul in peace,"11 before beginning the following verse, I emerged in peace by (the act of) the G-d of peace.
* * *
A day of farbrengen and good resolutions towards establishing times to study the revealed Torah12 and Chassidus publicly, and in bolstering the ways of chassidim in true friendship.
It is customary to apportion volumes for the study of the Talmud, according to the procedure set out in Igeret Hakodesh "Hochei'ach Tochi'ach"13. In Lubavitch, since the year 5663 (1902-03) this allocation was made on Tevet 24, yahrzeit of the Alter Rebbe, there not being time on Kislev 19.
FOOTNOTES
1.Tehillim 55:19.
2.I.e. the Rebbe'im of Chabad. In the Hebrew there appears after "forebears," this phrase: "May the memory of those saintly and holy ones be a blessing for life in olam haba - the spiritual Hereafter; their souls rest in eden; may their merit protect us."
3.In the Hebrew: "...of the Baal Shem Tov - may his memory be a blessing."
4.Siddur p. 288.
5.See "On the Teachings on Chassidus, Kehot.
6.Tehillim 130:1.
7.See translator's notes, p. 122.
8.Rabbi Dov Ber, successor to the Baal Shem Tov.
9.Rabbi Schneur Zalman, founder of Chabad Chassidus. For a full biography, see Rabbi Schneur Zalman of Liadi, by Nissan Mindel, Kehot, New York, 1969.
10.See Rashi, Bereishit 1:7.
11.Tehillim 55:19.
12.Talmud, halacha etc.
13.Tanya p. 633.
• Daily Thought:
The Symphony & the Conductor
What are the laws of nature?
A symphony of innumerable parts following rhythms and patterns in wondrous harmony.
What is a miracle?
The conductor baring his hands.[Acharei 5733:1.]
Chumash: Parshat Vayeishev, 2nd Portion (Genesis 37:12-37:22) with Rashi
• Genesis Chapter 37
12And his brothers went to pasture their father's flocks in Shechem. יבוַיֵּֽלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶת־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם:
to pasture their father’s flocks: Heb. לִרְעוֹת אֶת-צֹאן. There are dots over the word אֶת, for they went only to “pasture” [i.e., feed] themselves. [From Gen. Rabbah 84:13] לרעות את צאן: נקוד על את, שלא הלכו אלא לרעות את עצמן:
13And Israel said to Joseph, "Are your brothers not pasturing in Shechem? Come, and I will send you to them." And he said to him, "Here I am." יגוַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֨יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָֽחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי:
“Here I am.”: An expression of modesty and eagerness. He went with alacrity to fulfill his father’s command although he knew that his brothers hated him. [From Mechilta Beshallach , second treatise, introduction] הנני: לשון ענוה וזריזות, נזדרז למצות אביו, ואף על פי שהיה יודע באחיו ששונאין אותו:
14So he said to him, "Go now and see to your brothers' welfare and the welfare of the flocks, and bring me back word." So he sent him from the valley of Hebron, and he came to Shechem. ידוַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֨יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַֽהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה:
from…Hebron: But is not Hebron on a mountain? It is stated: “And they ascended in the south, and he came as far as Hebron” (Num. 13:22). But [it is to be understood that he sent him] from the deep counsel of the righteous man who is buried in Hebron (i.e., Abraham), to fulfill what was said to Abraham between the parts (Gen. 15:13). [From Gen. Rabbah 84:13] מעמק חברון: והלא חברון בהר, שנאמר (במדבר יג כב) ויעלו בנגב ויבא עד חברון, אלא מעצה עמוקה של [אותו] צדיק הקבור בחברון, לקיים מה שנאמר לאברהם בין הבתרים (לעיל טו יג) כי גר יהיה זרעך:
and he came to Shechem: a place destined for misfortune. There the tribes sinned, there Dinah was violated, there the kingdom of the house of David was divided, as it is said: “And Rehoboam went to Shechem” (I Kings 12:1). [From Sanh. 102a] ויבא שכמה: מקום מוכן לפורענות, שם קלקלו השבטים, שם ענו את דינה, שם נחלקה מלכות בית דוד, שנאמר (מ"א י"ב א) וילך רחבעם שכמה וגו':
15Then a man found him, and behold, he was straying in the field, and the man asked him, saying, "What are you looking for?" טווַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ:
Then a man found him: This is [the angel] Gabriel, as it is said:“And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2] וימצאהו איש: זה גבריאל [שנאמר (דניאל ט כא) והאיש גבריאל]:
16And he said, "I am looking for my brothers. Tell me now, where are they pasturing?" טזוַיֹּ֕אמֶר אֶת־אַחַ֖י אָֽנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים:
17And the man said, "They have traveled away from here, for I overheard them say, 'Let us go to Dothan.' " So Joseph went after his brothers, and he found them in Dothan. יזוַיֹּ֤אמֶר הָאִישׁ֙ נָֽסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֨עְתִּי֙ אֹֽמְרִ֔ים נֵֽלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן:
They have traveled away from here: They removed themselves from brotherhood. נסעו מזה: הסיעו עצמן מן האחוה:
‘Let us go to Dothan.’: Heb. נֵלְכָה דֹתָינָה, to seek regarding you legal pretexts (נִכְלֵי דָתוֹת), by which they could put you to death. According to its simple meaning, however, it is a place-name, and a Biblical verse never loses its simple sense. נלכה דתינה: לבקש לך נכלי דתות שימיתוך בהם. ולפי פשוטו שם מקום הוא, ואין מקרא יוצא מדי פשוטו:
18And they saw him from afar, and when he had not yet drawn near to them, they plotted against him to put him to death. יחוַיִּרְא֥וּ אֹת֖וֹ מֵֽרָחֹ֑ק וּבְטֶ֨רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּתְנַכְּל֥וּ אֹת֖וֹ לַֽהֲמִיתֽוֹ:
they plotted: Heb. וַיִתְנַכְּלוּ. They were filled with plots and cunning. ויתנכלו: נתמלאו נכלים וערמומיות:
against him: Heb. אֹתוֹ, similar to אִתּוֹ or עִמוֹ, i.e. אֵלָיו, to him. אתו: כמו אתו, עמו, כלומר אליו:
19So they said one to the other, "Behold, that dreamer is coming. יטוַיֹּֽאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַֽחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא:
20So now, let us kill him, and we will cast him into one of the pits, and we will say, 'A wild beast devoured him,' and we will see what will become of his dreams." כוְעַתָּ֣ה | לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֨הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּֽהְי֖וּ חֲלֹֽמֹתָֽיו:
and we will see what will become of his dreams: Rabbi Isaac said, This verse says: “Expound on me.” [I.e., this verse demands a midrashic interpretation.] The Holy Spirit says thus: They (the brothers) say, “Let us kill him,” but the verse concludes: “and we will see what will become of his dreams.” Let us see whose word will stand up, yours or Mine. It is impossible that they (the brothers) are saying,“and we will see what will become of his dreams,” because, since they will kill him, his dreams will come to nought. [From Tan. Buber, Vayeshev 13] ונראה מה יהיו חלומותיו: אמר ר' יצחק מקרא זה אומר דרשני, רוח הקודש אומרת כן. הם אומרים נהרגהו, והכתוב מסיים ונראה מה יהיו חלומותיו, נראה דבר מי יקום או שלכם או שלי. ואי אפשר שיאמרו הם ונראה מה יהיו חלומותיו מכיון שיהרגוהו בטלו חלומותיו:
21But Reuben heard, and he saved him from their hand[s], and he said, "Let us not deal him a deadly blow." כאוַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ:
“Let us not deal him a deadly blow.”: Heb. לֹא נַכֶּנוּ נָפֶשׁ. Literally, let us not smite him the soul. [This is equivalent to] מַכַּת נֶפֶשׁ, [let us not deal him] a deadly blow, which means death. [From Targum Onkelos] לא נכנו נפש: מכת נפש זו היא מיתה:
22And Reuben said to them, "Do not shed blood! Cast him into this pit, which is in the desert, but do not lay a hand upon him," in order to save him from their hand[s], to return him to his father. כבוַיֹּ֨אמֶר אֲלֵהֶ֣ם | רְאוּבֵן֘ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַֽהֲשִׁיב֖וֹ אֶל־אָבִֽיו:
to save him: The Holy Spirit testifies for Reuben that he said this only to save him, so that he would [be able to] come and take him out of there. He said, “I am the firstborn and the eldest of them all. The sin will be attributed only to me.” [from Gen. Rabbah 84:15] למען הציל אותו: רוח הקודש מעידה על ראובן שלא אמר זאת אלא להציל אותו, שיבא הוא ויעלנו משם, אמר אני בכור וגדול שבכולן, לא יתלה הסרחון אלא בי
• Daily Tehillim: Psalms Chapters 90-96
• Chapter 90David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Likutei Amarim, beginning of Approbations
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 19 Kislev, 5777 · 19 December 2016
• Likutei Amarim, beginning of Approbations
• Title Page
The title page written by the Alter Rebbe reads as follows:
ספר
לקוטי אמרים
חלק ראשון
הנקרא בשם
ספר של בינונים
מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע
מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו
לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה בעזה״י
לקוטי אמרים
חלק ראשון
הנקרא בשם
ספר של בינונים
מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע
מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו
לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה בעזה״י
SEFER
LIKUTEI AMARIM (“A Compilation of Teachings”)
PART ONE
ENTITLED
PART ONE
ENTITLED
SEFER SHEL BEINONIM (“The Book of the Intermediates”)
Compiled from sacred books and from teachers of heavenly saintliness, whose souls are in Eden; based upon the verse,1 “For this thing is very near to you, in your mouth and in your heart, that you may do it”; explaining clearly how it is exceedingly near, in both a lengthy and a short way, with the aid of the Holy One, blessed be He.
* * *
This verse on which the Tanya is based speaks of the obligation to fulfill G‑d’s commandments, saying that it is very “near”, i.e., accessible, to every Jew to do so — through three channels, which are here alluded to by the three phrases, “your heart,” “your mouth,” and “to do it.” These phrases represent, respectively, the three faculties of thought, speech and action. These are, as it were, the functional organs of the soul; the soul vests itself in them in order to implement its wishes.
In a deeper sense, “your heart” refers to the emotions — experienced in the heart — of love of G‑d and awe of Him.
When one fulfills a mitzvah out of his love of G‑d, knowing that the only way to unite with Him is by fulfilling His commands, he will do so with an inner vitality and pleasure, just as one does when he fulfills the wishes of a dear friend. The love of G‑d is thus a channel for the performance of the positive mitzvot. On the other hand, one’s awe of G‑d will prevent him from acting in violation of His wishes. He who is pervaded by this sense of awe will be most vigilant in avoiding any transgression of the prohibitive mitzvot.
The verse thus declares that acquiring these two emotions of love and awe of G‑d, so that they motivate one’s observance of the mitzvot, is likewise “very near to you.”
This declaration is the basis of the Tanya. The Alter Rebbe now sets out to explain, in both a lengthy and a brief way, how it is very near.
By nature, man’s heart desires material things. To develop a love and a desire for G‑dliness is actually to shift one’s natural desire from one extreme — worldliness, to another — G‑dliness. Nor is awe of G‑d easily attainable. As the Gemara attests, “Is awe of G‑d such a small matter” How then does the verse state that it is, indeed, “very near to you”
The Alter Rebbe will explain two ways by which the attainment of love and fear is very near: one “lengthy”, and the other “brief”.
The lengthy route is contemplation; by pondering deeply on the greatness of G‑d and His kindness, one will generate within himself a love and awe of Him. The shorter route consists of arousing and bringing to the surface the hidden love and awe of G‑d inherent in the soul of every Jew; it is “short” because in this case he does not create these feelings but merely reveals them.
This, then, is the basis of the Tanya.
In his modesty, the Alter Rebbe named the book Likutei Amarim — “A Compilation of Teachings,” claiming that he did no more than collect teachings “from books and teachers.” Chassidic tradition understands “books” as a reference to the works of the Maharal, and the Shelah, and “teachers” as the Baal Shem Tov and the Maggid of Mezritch.
The book is popularly called Tanya, for the word with which it begins.
Approbations
Concerning the approbations of the tzaddikim, Rabbi Yehudah Leib HaKohen2 and Rabbi Zusya,3 the previous Rebbe4 cites a tradition originating with the Mitteler Rebbe, the son of the author of the Tanya, as follows.
For twenty years the Alter Rebbe wrote the Tanya, revising, adding and deleting,5 critically examining every word and even (literally) every letter, so that in the final manuscript there was neither a missing nor a superfluous letter, not even the seemingly optional letter vav. Only then did he permit it to be copied and distributed to the public. As a result of the many copies and copyists, however, a great many errors found their way into the text. (It is recorded elsewhere that there were those who intentionally corrupted the text in order to ascribe to the Alter Rebbe heretical views, so that they could later attack him.)6 At that point the Alter Rebbe sent messengers7 to the aforementioned tzaddikkim, to confer with them on the printing of the Tanya and to request their approbations.
Both his colleagues expressed their enthusiasm over the book. R. Yehudah Leib HaKohen said: “The Tanya is an incense to counter all the spiritual plagues besetting the generations just before the arrival of Mashiach.” R. Zusya predicted: “With the Tanya the Jewish people will go out to greet the righteous Mashiach.”
Both indicated in their approbations that they were writing in the week of Parshat Ki Tavo (“when you enter the Land”). One of the emissaries, R. Moshe Vilenker, gave two reasons for this: Firstly, by studying the Tanya thoroughly one “enters the Land” in a spiritual sense, meaning that he makes the essential will of his soul manifest — for the word רצון (“will”) is related to ארץ (“land”).8 Secondly, the ways of serving G‑d taught in the Tanya serve to transmute the curses enumerated in Parshat Ki Tavo into blessings.
Both tzaddikkim, R. Moshe Vilenker went on to explain, similarly indicated their esteem for the Tanya in the way they dated their approbations. R. Yehudah Leib HaKohen wrote “the year תקנ״ו,”9 which is an acrostic for תניא קטורת נשמה ורוח — “Tanya is the incense for the spirit and soul” — in keeping with his comment quoted above; R. Zusya wrote the date as שנת פדותינו — “the year of our Redemption” — indicating, as above, that the Jewish people will greet Mashiach with the Tanya.
הסכמת הרב החסיד המפורסם
איש אלקי, קדוש יאמר לו
מורנו הרב רבי משולם זוסיל מאניפאלי
איש אלקי, קדוש יאמר לו
מורנו הרב רבי משולם זוסיל מאניפאלי
Approbation by the famous rabbi and chassid A G‑dly man of saintly renown Our teacher Rabbi Meshulam Zusil of Anipoli
הנה בראותי את הכתבים של הרב האי גאון איש אלקים קדוש וטהור, אספקלריא המאירה
I have seen the writings of this rabbi10 and gaon; this G‑dly man, saintly and pure; this luminous lens11who brings every subject into sharp focus.
וטוב אשר עשה, ואשר הפליא ה׳ חסדו ונתן בלבו הטהור לעשות את כל אלה
He with his own talents has done well, and moreover G‑d in his wonderful kindness has placed in his pure heart additional strength to do all this (i.e., to write the Tanya),
להראות עם ה׳ דרכיו הקדושים
in order to show G‑d’s People His holy ways.
ורצונו היה שלא להעלות את הכתבים ההם לבית הדפוס מחמת שאין דרכו בכך
It was [the Alter Rebbe’s] intention not to publish these writings, for it is not his custom.
רק מחמת התפשטות הקונטרסים ההם בקרב כל ישראל בהעתקות רבות מידי סופרים משונים
But because these pamphlets12 have spread amongst all Israel in numerous copies by sundry copyists,
ומחמת ריבוי העתקות שונות רבו הטעותי סופרים במאד
and, as a result of the many and various transcriptions, the copyists‘ errors have multiplied exceedingly,
והוכרח להביא הקונטרסים ההם לבית הדפוס
he was compelled to bring these pamphlets to the printing press.
והעיר ה׳ את רוח השותפים, ה״ה הרבני המופלג הותיק מורנו הרב רבי שלום שכנא בן מורנו הרב רבי נח, וה״ה הרבני המופלג הותיק מורנו הרב רבי מרדכי בן מורנו הרב רבי שמואל הלוי
G‑d has aroused the spirit of the [two] partners, the outstanding and distinguished scholar, R. Shalom Shachna, son of R. Noach, and the outstanding and distinguished scholar R. Mordechai, son of R. Shmuel HaLevi,13
להביא הקונטרסים ההם לבית הדפוס בסלאוויטא
to bring these pamphlets to the printing house in Slavita.
ולפעלא טבא אמרתי יישר חילא
I congratulate them on this good deed.
אך עלו בלבם מגור מסביב מן הדפוסים אשר רבו, שדרכן להזיק ולקלקל המאושרים
They were, however, apprehensive of the growing number of printing establishments which are wont to cause damage and ruin to the accredited ones.
אי לזאת גמרנו בלבנו ליתן הסכמה לבל ירים איש את ידו ואת רגלו
In view of this we have resolved to give this approbation so that no man shall lift hand or foot14
לגרום להמדפיסים הנ״ל שום היזק חס ושלום בהשגת גבול בשום אופן
to cause any damage, G‑d forbid, to the aforementioned printers by encroaching upon their exclusive right in any manner.
ואסור לשום אדם לדפוס הספר הנ״ל בלתי ידיעת המדפיסים הנ״ל עד משך חמש שנים רצופים מיום דלמטה
It is forbidden to any person to reprint this book without the knowledge of the said printers for a period of five full years from the date below.
ושומע לדברי אלה יבא עליו ברכת טוב
May he who heeds these words of mine be blessed with good.
הלא כה דברי הדורש זאת לכבוד התורה
These are the words of one who demands this for the glory of the Torah,
היום יום ג׳ שנכפל בו כי טוב פרשת תבא, שנת פדותינו לפ״ק
this day, Tuesday — the day on which the Creator twice saw that “it is good”15 — of the weekly portion Tavo, in the year פדותינ״ו (556)16 of the [sixth] millenium.
הקטן משולם זוסיל מאניפאלי
The insignificant Meshulam Zusil of Anipoli
——— ● ———
הסכמת הרב החסיד המפורסם
איש אלקי, קדוש יאמר לו
מורנו הרב רבי יהודא ליב הכהן
איש אלקי, קדוש יאמר לו
מורנו הרב רבי יהודא ליב הכהן
Approbation by the famous rabbi and chassid
A G‑dly man of saintly renown
Our teacher Rabbi Yehudah Leib HaKohen17
A G‑dly man of saintly renown
Our teacher Rabbi Yehudah Leib HaKohen17
חכמת אדם תאיר פני הארץ
The wisdom of the man illumines the face of the earth—
בראותי ידי קדש המחבר הרב הגאון איש אלקים קדוש וטהור חסיד ועניו
when one sees the hand[writing]s18 of the author, the rabbi and gaon, this G‑dly man, saintly and pure, pious and humble,
אשר מכבר נגלה מסתריו
whose hidden [powers] have been revealed long ago (i.e., despite his efforts to the contrary),
יושב בשבת תחכמוני אצל אדונינו מורינו ורבינו גאון עולם
when he sat at the seat of wisdom19 with our lord, master and teacher, the world gaon (i.e., the Maggid of Mezritch, who was a world authority in the revealed aspects of Torah, as well as the supreme authority in the realm of chassidic thought),
ודלה מים מבאר מים חיים
and he drew water from the well of living waters (— some understand this as an allusion to R. Avraham “the angel,” son of the Maggid, for the letters מבאר , meaning “from the well,” also spell אברם).
וכעת ישמח ישראל בהגלות דברי קדשו
Now Israel (an allusion to the Baal Shem Tov, whose name was Israel) will rejoice in the revelation of his holy words — for in Tanya, the teachings of the Baal Shem Tov find lucid intellectual expression,
המחובר להביא לבית הדפוס ללמד לעם ה׳ דרכי קדש
which have been compiled in preparation for the press, to teach the nation of G‑d the ways of holiness,
כאשר כל אחד יחזה בפנימיות דבריו
as anyone can perceive in the inner meaning of [the author’s] words.
והמפורסם אין צריך ראיה
That which is common knowledge needs no proof, and thus the Tanya would actually need no approbation,
רק מחשש קלקול הדבר, שלא יגרום היזק למדפיסים
but for the fear of damage, so that no harm be caused to the printers,
באתי ליתן תוקף ואזהרה לבל ירים איש את ידו ורגלו לדפוס
I hereby sound a firm warning — that no man raise his hand or foot20 to print [the Tanya]
עד משך חמש שנים מיום דלמטה
for a period of five years from the date below.
ושומע לדברי אלה יבוא עליו ברכת טוב
May he who heeds these words of mine be blessed with good.
הלא כה דברי המדבר זאת לכבוד התורה
These are the words of one who speaks thus for the glory of the Torah,
היום יום ג׳ פרשה תבא תקנ"ו לפרט קטן
This day, Tuesday, of the weekly portion Tavo, in the year 556 of the [sixth] millenium.
יהודא ליב הכהן
Yehudah Leib HaKohen
——— ● ———
הסכמת הרבנים שיחיו
בני הגאון המחבר זכרונו לברכה
נשמתו עדן
בני הגאון המחבר זכרונו לברכה
נשמתו עדן
Approbation of the rabbis, long may they live
Sons of the author of blessed memory
Whose soul is in Eden
Sons of the author of blessed memory
Whose soul is in Eden
היות שהוסכם אצלינו ליתן רשות והרמנא להעלות על מכבש הדפוס
Whereas it has been agreed by us to grant permission and authorization to bring to the printing press,
לזכרון לבני ישראל
for a remembrance for the Children of Israel
כתוב דברי יושר ואמת, דברי אלקים חיים של אדוננו אבינו מורנו ורבנו, ז״ל
the21 written works of uprightness and truth,22 “words of the living G‑d” (as chassidic discourses are called)by our lord our father, master and teacher, of blessed memory,
כתובים בכתב ידו הקדושה בעצמו ולשונו הקדוש
recorded personally by his own holy hand in his own saintly expression,
שכל דבריו כגחלי אש בוערות ילהיבו הלבבות לקרבן לאביהן שבשמים
whose words are all like burning fiery coals which ignite people’s hearts, to draw them near to our Father in heaven; —
ובשם אגרת הקדש נקראו, שרובם היו אגרת שלוח מאת כבוד קדושתו להורות לעם ה׳ הדרך ילכו בה והמעשה אשר יעשון
These discourses are collectively entitled Iggeret HaKodesh (“the holy epistle”), being mostly epistles sent by his holy eminence to teach the people of G‑d the way by which they should walk and the deed which they should do; —
“The way...” probably refers to the chassidic paths of self-perfection, those letters offering guidance in attaining love and awe of G‑d and in the proper service of G‑d through prayer and Torah study; while “the deed...” refers to the inspirational letters dealing with charity and the like.
ומחמת שבכמה מקומות הציב לו ציונים בספר לקוטי אמרים שלו, ודברי תורה עניים במקום אחד ועשירים במקום אחר
Inasmuch as [our father] has made reference, in many places,23 to his Sefer Likutei Amarim, and since24 “the words of Torah are scanty in one place and ample in another,” so that some subjects in Iggeret HaKodesh are more fully elucidated in Likutei Amarim, and vice versa; —
—ומה גם בשביל דבר שנתחדש בו קונטרס אחרון על איזה פרקים אשר כתב בעת חיברו הספר לקוטי אמרים
Especially also since the [Iggeret HaKodesh] introduces new material (pertaining to Likutei Amarim) in the form of a Kuntres Acharon (“Later Pamphlet”) on certain chapters, which he wrote when he composed the Sefer Likutei Amarim; —
פלפול ועיון עמוק על מאמרי זהר ועץ חיים ופרי עץ חיים שנראים כסותרים זה את זה
[The Kuntres Acharon] consists of profound discussions and insights in passages of the Zohar and Etz Chayim which appear to contradict one another,
וברוח מבינתו מישבם כל דיבור על אופניו שכתב בלקוטי אמרים
and in his understanding spirit [the author] resolves each passage according to its context as explained in Likutei Amarim — and thus this part of Iggeret HaKodesh is certainly directly connected to Likutei Amarim; 25 —
ראו ראינו שראוי ונכון לחברם עם ספר לקוטי אמרים ואגרת התשובה של כבוד קדושת אדוננו אבינו מורנו ורבנו זכרונו לברכה
Accordingly, we have deemed it proper to join [the discourses in Iggeret HaKodesh] to the Sefer Likutei Amarim and Iggeret HaTeshuvah of his saintly eminence our lord father, master and teacher (i.e., to print them together).
אי לזאת באנו להטיל גודא רבה וגזרת נח״ש דרבנן דלית לה אסוותא
Therefore we hereby place a great fence (i.e., prohibition) and the נח״ש26 (i.e., excommunication) of the Rabbis for which there is no remedy,
שלא ירים איש את ידו להדפיס כתבניתם או זה בלא זה
that no man lift his hand27 to print [these discourses] in their present form together with the Likutei Amarim,or one without the other,
משך חמשה שנים מיום דלמטה
for a period of five years from the date below.28
ברם כגון דא צריך לאודועי
This, however, must be made known:
שבעוונותינו הרבים ספו תמו כתבי ידו הקדושה בעצמו, אשר היו בדקדוק גדול לא חסר ולא יתיר אות אחת
To our misfortune29 the manuscripts written by his personal saintly hand which were composed with great precision without a superfluous or deficient letter, have become extinct.
ולא נשאר כי אם זה המעט מהרבה אשר נלקטו אחד לאחד מהעתקות המפוזרים אצל התלמידים
All that has remained from the abundance of material is this small number of writings, which have been collected one by one from the copies spread amongst the disciples.
ואם המצא תמצא איזה טעות שגיאות מי יבין , ימצא הטעות דמוכח מטעות סופר והכוונה תהיה ברורה
Should, therefore, an error be discovered — for “who can avoid errors”30 — the obvious error will be identified as deriving from a scribal slip, but the meaning will be clear.
נאום דוב בער בן אדוני אבי מורי ורבי הגאון החסיד קדוש ישראל, מרנא ורבנא שניאור זלמן, זכרונו לברכה, נשמתו בגנזי מרומים
Declared by Dov Ber, the son of my lord father, teacher and master, gaon and chassid, saint of Israel, our teacher and master Shneur Zalman, of blessed memory, whose soul rests in the hidden treasurehouses of heaven.
ונאום חיים אברהם בן אדוני אבי מורי ורבי הגאון החסיד מרנא ורבנא שניאור זלמן, זכר צדיק לברכה, נשמתו בגנזי מרומים
Declared also by Chayim Avraham, the son of my lord father, teacher and master, gaon and chassid, our teacher and master Shneur Zalman; may the memory of the tzaddik be blessed, whose soul rests in the hidden treasurehouses of heaven.
ונאום משה בן אדוני אבי מורי ורבי הגאון החסיד שניאור זלמן זכרונו לברכה, נשמתו בגנזי מרומים
Declared also by Moshe, the son of my lord father, teacher and master, gaon and chassid, Shneur Zalman, of blessed memory, whose soul rests in the hidden treasurehouses of heaven.31
——— ● ———
| FOOTNOTES | |
| 1. | Devarim 30:14. |
| 2. | The Alter Rebbe’s colleague, and a disciple of the Maggid of Mezritch. |
| 3. | The Alter Rebbe’s colleague, and a disciple of the Maggid of Mezritch. |
| 4. | Rabbi Yosef Yitzchak Schneersohn of Lubavitch. See Iggerot Kodesh — Admur HaRayatz (KPS, Brooklyn, N.Y., 5742/1982), Vol. IV, pp. 264-267. |
| 5. | Examine well the first redaction of Likutei Amarim (reproduced by KPS, Brooklyn, N.Y. 5742/1982), and notes there. It is reasonable to assume that there were also many emendations in the text before the manuscript was released to the public to be copied. (— Comment by the Rebbe) |
| 6. | This adds insight to the Alter Rebbe’s reference — at the end of his Compiler’s Foreword — to “sundry and diverse” copyists (who caused errors to creep into the text), and likewise his statement that the printed Tanya would be “cleared of dross and errors.” (— Comment by the Rebbe) |
| 7. | As recorded in Iggerot Kodesh, loc. cit., the messengers were three renowned chassidim — R. Moshe Vilenker, R. Pinchas of Shklov and R. Yitzchak Moshe of Yass (Jassy). |
| 8. | See Bereishit Rabbah 5:7: “Why is it calledd ארץ (land)? שרצתה לעשות רצון קונה — Because it desired to do the Will of its Creator.” |
| 9. | I.e., the year 556 (corresponding to 1796); if written in full (ה׳תקנ״ו) it would appear as 5556. |
| 10. | Note that the author’s name appeared in neither the title page nor the approbations in the first seven editions. Only beginning with the eighth edition (Shklov, 5574/1814) was the author’s name included, posthumously, when also the approbation by the Alter Rebbe’s sons first appeared. |
| 11. | See Yevamot 49b on the superiority of Moshe Rabbeinu: “All the prophets gazed at Divinity through a non-luminous (or reflective‘) lens; Moshe Rabbeinu gazed through a luminous (or clear) lens.” Rambam defines this superiority in his Yad, Yesodei HaTorah, ch. 6; Moreh Nevuchim II, ch. 35; and his commentary on the Mishnah, introduction to the chapter known as Chelek, in Tractate Sanhedrin, Principle 7. (— Comment by the Rebbe) |
| 12. | The Tanya was first distributed in the form of kuntreisim (“pamphlets”). See Tanya, KPS edition (Brooklyn, N.Y. 1958), p. 407. |
| 13. | The first is the Alter Rebbe’s son-in-law and father of Rabbi Menachem Mendel of Lubavitch, third leader of Chabad; the second is R. Mordechai Gorowitz, the printer of Shklov. |
| 14. | From Bereishit 41:44; i.e., “shall take any liberties.” |
| 15. | Bereishit 1:10, 12. |
| 16. | I.e., 1796 |
| 17. | Author of Or HaGanuz. Perhaps this approbation explains the most unusual phenomenon of the Tzemach Tzedek’s granting an approbation to the above work. (— Comment by the Rebbe) |
| 18. | The original reads, “the hands of” — perhaps a copyist’s error. (— Comment by the Rebbe) |
| 19. | From II Shmuel 23:8. |
| 20. | From Bereishit 41:44; i.e., “shall take any liberties.” |
| 21. | Paraphrase of Kohelet 12:10. |
| 22. | Siddur, from the passage preceding Keriat Shema. |
| 23. | In sections 3, 5, 6, 17, 18, 20, (25?), 29, and in” Kuntres Acharon, sec. beg. “And charity like a mighty stream...” |
| 24. | Paraphrase of Talmud Yerushalmi, Rosh HaShanah 3:5, which is quoted in Tosafot on Keritot 14a, s.v. אלא. |
| 25. | Howerver, see the passage that introduces Kuntres Acharon, Essay One, in Vol. V of this series, p. 259. |
| 26. | נדוי, חרם, שמתא — three forms of excommunication, which also form in acrostic the word נח״ש — “snake”, hence the expression “for which (i.e. ‘for whose bite’) there is no remedy” (cf. Tractate Shabbat 110a). |
| 27. | From Bereishit 41:44; i.e., “shall take any liberties.” |
| 28. | The Shklov 5574 edition bears the date “Thursday, the 22nd of Iyar, 5574,” subsequently omitted. |
| 29. | Literally, “on account of our many sins.” |
| 30. | Tehillim 19:13. |
| 31. | “To date, I have found no explanation for the variations in the titles with which each of the Alter Rebbe’s sons describes his father in his signature, and why each in succession omits two words from the signature of the one before him (as the text appears in all editions beginning with that of 5660 1900).” (— Comment by the Rebbe) It has been suggested that at the time of signing the approbation, the first signatory, as the Alter Rebbe’s successor, was himself a Rebbe, a “saint in Israel”; he therefore emphasizes the Alter Rebbe’s greatness in being a “saint in Israel.” The second signatory was at the time a rav and a halachic authority, and he therefore places the emphasis on the Alter Rebbe’s greatness as “our master and teacher.” The third signatory was then a gaon and a chassid (as is known from the traditions handed on by the leaders of Chabad), and he therefore emphasizes the Alter Rebbe’s greatness as a gaon and chassid. In the same vein we could also understand the distinctive phrase, “the memory of the tzaddik be blessed,” in the second signature — based on the tradition that the second signatory was outstanding in his righteousness and humility. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 169
Taking the Four Species
"And you shall take for yourselves on the first day..."—Leviticus 23:40.
We are commanded to take a lulav (palm branch) [along with willows, myrtles and a citron] and rejoice before G‑d on the seven days of the holiday of Sukkot.
Only in the area of the Holy Temple is this mitzvah biblically mandatory for the seven days of the holiday. In all other locations, the biblical obligation extends only to the first day of the holiday.
Women are exempt from this mitzvah.
Full text of this Mitzvah »
• Taking the Four Species
Positive Commandment 169
Translated by Berel Bell
The 169th mitzvah is that we are commanded to hold a lulav [palm branch, together with the other three species, esrog, myrtle, willow] and to rejoice1 before G‑d for seven days [i.e. the holiday of Sukkos].
The source of this commandment is G‑d's statement,2 "And you shall take for yourselves."
The details of this mitzvah are explained in tractate Sukkah. There it is explained that only in the Holy Temple is this mitzvah obligatory for seven days. Elsewhere, the Biblical obligation is only on the first day.3
Women are not obligated in this mitzvah.
FOOTNOTES
1.This refers to rejoicing with the mitzvah of lulav, since the general mitzvah of rejoicing on holidays is counted separately (see P54). See sources quoted in Likkutei Sichos, Vol. 24, p.246, note 3. Kapach, 5731, note 34.
2.Lev. 23:40.
3.By Rabbinic law, however, the obligation applies all seven days of Sukkos.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter Twelve
• Hilchot Nizkei Mamon - Chapter Twelve
1
When a person digs a cistern1 in the public domain, and an ox or a donkey falls into it and dies,2 the owner of the cistern is liable and is required to pay the full amount of the damages, as [Exodus 21:34] states: "The owner of the cistern must pay." [This applies] even if the cistern was filled with wads of wool or the like.3[The intent] is not only an ox or a donkey, but any animal, beast or fowl. An ox and a donkey are mentioned only because these are the commonplace [examples].
א
החופר א בור ברשות הרבים ונפל לתוכו שור או חמור ומת אפילו היה הבור מלא גזות של צמר וכיוצא בהן הרי בעל הבור חייב לשלם נזק שלם שנאמר בעל הבור ישלם. ואחד שור וחמור או שאר מיני בהמה חיה ועוף לא נאמר שור וחמור אלא בהווה:
2
[The above applies] regardless of whether the person digs a cistern in the public domain,4 he digs it in his own property - but it is open to the public domain or to a domain belonging to a colleague5 - or he digs it in his own property with the opening to his own property, but afterwards, he declares the property - but not the cistern - ownerless.6 In all these instances, [the person who digs the cistern] is liable for the damages suffered. If, however, he declared his domain and the cistern ownerless, or he declared the cistern ownerless [while retaining possession of] his domain, or he consecrated it, he is not liable. [This is derived from the phrase:] "The owner of the cistern will pay." [Implied is that the cistern] must have an owner, while this cistern is ownerless. [Moreover, it cannot be compared to a cistern dug in the public domain,] since at the outset he was permitted to dig [the cistern], because it was on his property.
ב
אחד החופר בור ברשות הרבים או החופר בור [א] ברשותו ופתחו לרשות הרבים או פתח לרשות חבירו או שחפר ופתח לרשותו והפקיר רשותו ולא הפקיר בורו הרי זה חייב בנזקיו א אבל אם הפקיר רשותו ובורו או שהפקיר בורו שברשותו או הקדישו הרי זה פטור שנאמר בעל הבור ישלם מי שיש לו בעלים וזה הפקר ובתחילה ברשות חפר מפני שחפר ברשותו:
3
[The above applies whether the person] dug the cistern himself, it came into being [on his property] through natural means, or it was dug by an animal or a beast.7 Since he is required to fill it up or cover it, and he did not, he is liable for the damages. [Similarly, the above applies] whether the person digs [the cistern himself] or purchases or receives as a present [a domain with a cistern]. This is derived from the phrase:] "The owner of the cistern will pay." [Implied is that if the cistern] has an owner [he is liable].
ג
אחד החופר בור או שנחפר מאליו או שחפרתו בהמה או חיה הואיל והוא חייב למלאותו או לכסותו ולא עשה הרי זה חייב בנזקיו. ואחד החופר או הלוקח או שנתן לו במתנה שנאמר בעל הבור ישלם מי שיש לו בעלים מכל מקום:
4
Just as a person who digs [a cistern is liable], so too, is one who opens a cistern that was covered, as [Exodus 21:33] states: "If a person opens a cistern, or if a person digs a cistern." If [an owner] covered up a cistern in an appropriate manner and the cover decayed from within, and [because of this], an ox fell into the cistern and died, the owner is not liable. For the above verse continues: "And he did not cover it." And in this case, he covered it.8 [The following laws apply if the owner] covered [the cistern] with a covering that was strong enough to have oxen tread on it, but was not strong enough to have camels tread on it, camels trod on it and it became weakened, and then oxen trod on it and fell in. If camels are not [usually] found in such a place, [the owner] is not liable,9 for this is considered a factor beyond his control. If camels pass through this place, even infrequently, he is liable.10
ד
אחד החופר או המגלה מקום שהיה מכוסה שנאמר כי יפתח איש בור או כי יכרה, ואם כסהו כראוי אע"פ שהתליע מתוכו ונפל לתוכו שור ומת פטור שנאמר ולא יכסנו הא אם כסהו פטור. כסהו בדבר שיכול לעמוד בפני שוורים ואינו יכול לעמוד בפני גמלים והלכו עליו גמלים ונתרועע והלכו עליו שוורים ונפלו בו. אם אין הגמלים מצויין באותו מקום הרי זה פטור מפני שזה אונס ואם יבואו שם גמלים אפילו לפרקים הרי זה חייב:
5
If [the cover] decayed from within and oxen fell into [the cistern], [the owner] is not liable. [This applies even when] camels frequent this area, and [the owner] is consider negligent with regard to the camels. Nevertheless, since the oxen fell into [the cistern], because [the cover] decayed [it is considered to be a loss beyond the owner's control].11 The same applies in all similar situations.
ה
6
When a person discovers a cistern and covers it, and afterwards uncovers it, the owner12 of the cistern is liable, and the person who [covered and uncovered it] is not liable.13 If, however, he filled [the cistern] with earth and then removed the earth, he [and not the original owner of the cistern] is liable. Since he filled the cistern with earth, the actions of the person who originally [dug the cistern] are considered to have been nullified.14
ו
7
[The following rules apply when] a cistern is owned by two partners. If the first passed by and did not cover it, and then the second passed by and did not cover it, the first is liable15 until he gives his buckets16 to the second [partner]. Once he gives his buckets to the second partner to draw water from it, the first is freed of liability, and the second becomes liable. If the first [partner] covered it, and the second partner passed by and saw it uncovered and left it so, he is liable.17 Until when does the second [partner] bear the sole responsibility of covering it? Until the first [partner] becomes aware18 that it is open and has the opportunity to hire workers to cut down trees and cover it. If any animal dies during this time, the second partner alone is liable. If an animal dies afterwards, both [partners] are liable, for they both were negligent.
ז
בור של שני שותפין ועבר הראשון ולא כסהו השני ולא כסהו הראשון ב חייב עד שימסור דליו לשני ומשמסר דליו לשני לדלות ממנו נפטר הראשון ונתחייב השני לכסותו. כסהו הראשון ובא השני ומצאו מגולה ולא כסהו השני חייב. ועד אימתי יהיה השני לבדו חייב עד שידע הראשון שהבור מגולה וכדי שישכור פועלים ויכרות ארזים ויכסנו וכל שימות בו תוך זמן זה הרי השני לבדו חייב בו וכל שימות בו אחר זמן כזה שניהן חייבין לשלם
8
When a person transfers [the responsibility for] his cistern to a watchman, [the watchman] is liable for the damages. If, however, the owner gave it to a deaf mute, a mentally incompetent individual or a minor to watch, the owner is liable. [This applies] even if he left it covered, because it is likely that a cistern will be uncovered, and these individuals are not mentally competent [to know that it must be covered at all times].19
ח
המוסר בורו לשומר חייב בנזקיו. ואם מסרו לחרש שוטה וקטן אע"פ שהיה מכוסה הרי הבעלים חייבים שהבור עשוי להתגלות ואלו
9
ט
המכסה בורו בדליו של חבירו ובא בעל הדלי ונטל דליו בעל הבור חייב:
10
[The above laws apply whether] one digs a cistern, a ditch, a cave or a trench. Why does the Torah mention a cistern? [To teach that its depth] must be sufficient to kill. How much is considered sufficient to kill? A depth of ten handbreadths.22 If a cistern was less than ten handbreadths deep23 and an ox or another animal, beast or fowl falls in and dies, [the one responsible for the obstruction] is not liable.24 If the animal is damaged, the one responsible for the obstruction must pay the full extent of the damages.
י
אחד החופר בור או שיח או מערה או חריץ ולמה נאמר בור עד שיהיה בו כדי להמית. וכמה כדי להמית עומק עשרה טפחים אבל אם היה פחות מעשרה ונפל לתוכו שור או שאר בהמה חיה ועוף ומת פטור. ואם הוזקו חייב בעל התקלה נזק שלם:
11
If a cistern was nine handbreadths deep, and one of those handbreadths was filled with water, [the owner] is liable [if an animal falls in and dies]. [The rationale is] that one handbreadth with water is considered equivalent to two handbreadths without water.25 If [the cistern] was eight [handbreadths] deep and two handbreadths [were filled with] water, or it was seven [handbreadths] deep and three handbreadths [were filled with] water, and an ox or the like fell in and died, [the owner of the cistern] is not held liable to pay [for the death of the animal]. If [the owner of the animal seized [compensation for his loss from the owner of the cistern's property],26 [the property he seized] is not expropriated from him. [The rationale is] that there is a doubt regarding this issue.27
יא
היה עומק הבור תשעה ומהן טפח אחד מים חייב. שהטפח של מים חשוב כעומק שני טפחים ביבשה. היה עמוק שמונה ומהן שני טפחים מים או שהיה עומקו שבעה ומהן שלשה טפחים מים ונפל לתוכו שור וכיוצא בו ומת אין מחייבין אותו לשלם. ואם תפש הניזק אין מוציאין מידו שהדברים האלו יש בהן ספק:
12
When one person digs a cistern ten handbreadths deep, a second person comes and [digs deeper], making it twenty handbreadths deep, and a third person comes and [digs deeper], making it thirty handbreadths deep, they all share in the liability.28When the first digs even one handbreadth less than ten handbreadths, and another makes it ten handbreadths deep - either by digging another handbreadth deeper or building a rim of a handbreadth at its edge - the latter person [alone] is liable.29 If afterwards he filled up the handbreadth he added or destroyed the rim he built, it is unresolved whether the first person's deed is no longer considered of consequence30 [and therefore, he is not liable,] or whether his actions are still considered significant.31
יב
החופר בור עמוק עשרה טפחים ובא אחר והשלימו לעשרים ובא אחר והשלימו לשלשים כולן חייבים. חפר הראשון פחות מעשרה אפילו טפח ובא האחרון והשלימו לעשרה בין שחפר בו טפח או שהגביה בנין על שפתו טפח זה האחרון חייב. סתם טפח שהוסיף או שסתר טפח שבנה הרי זה ספק אם כבר נסתלק מעשה ראשון או עדיין לא נסתלק:
13
[The following rules apply when a person] dug a deep cistern,32 another person came and made it wider, and an ox fell into it and died. If [it is obvious that33 the ox] died because of the air within the cistern, the second person is not liable, for [his act] improved [the quality of] the air.34 If [it is obvious that the ox] died because of the blow [it received], the second person is liable, for [his act] brought closer [the possibility] that this cistern would cause damage.35 Similarly, if the ox fell from the side that the person widened, [and died because of the air of the cistern],36 the second person is held liable despite the fact that [the ox] died from [the cistern's foul] air.37 If [the ox] fell from the side that was dug by the first person, the first person is liable, for the second person improved [the quality of] the air.38
יג
חפר הראשון בור עמוק ובא האחרון והרחיבו ונפל לתוכו שור ומת. אם מחמת הבלו מת האחרון פטור שהרי מיעט הבלו ואם מחמת חבטו מת האחרון חייב שהרי הוא הקריב היזק בור זה. וכן אם נפל השור מאותו הצד שהרחיב האחרון האחרון חייב שהרי הקריב היזק בור זה אע"פ שמת מן ההבל. ואם מן הצד שחפר הראשון נפל הראשון חייב שזה האחרון מיעט הבלו:
14
The liability that the Torah imposed for [damages caused by falling into] a cistern applies even when the animal died merely because of the [foul] air within the cistern. Needless to say, it applies when the animal dies because of the blow it received.39 If the width of the cistern was the same as its depth, it will not have [foul] air. Thus, if the animal did not receive a blow [when it fell] and yet it died, [the owner of the cistern] is not liable.40 If the depth exceeds its width, it has [foul] air. If an animal dies [after falling in], [the owner] is liable, even though it did not receive a blow from the bottom [of the cistern].41
יד
בור שחייבה עליו התורה אפילו לא מתה הבהמה אלא מהבלו [ב] ואין צריך לומר אם מתה מחבטו. לפיכך אם היה עומק הבור כרחבו אין לו הבל. ואם לא נחבטה בו הבהמה ומתה פטור. היה עומקו יתר על רחבו יש לו הבל ואם מתה בו הבהמה חייב אע"פ שלא נחבטה בקרקעיתה:
15
[The following rules apply when] a person erects a high mound in the public domain, and an animal receives a blow from it and dies.42If [the mound] was ten handbreadths high, he is liable to pay [for the damages]. If it was less than ten handbreadths high, he is not liable if the animal dies. If, however, an animal is merely injured, he is liable for the full extent of the damages. Even if a mound is of minimal height, or one digs [a pit of] minimal depth, [and an animal is injured, one is liable]. For it is a frequent occurrence for injuries to be caused by a mound or a pit of minimal height or depth. For [an animal] to die because of such a mound or pit is not a frequent occurrence; it is considered to be an event beyond one's control.43
טו
עשה תל גבוה ברשות הרבים ונחבטה בו הבהמה ומתה. אם היה גבוה עשרה טפחים חייב לשלם. ואם היה פחות מעשרה פטור על מיתת הבהמה. אבל אם הוזקה בלבד חייב לשלם נזק שלם. ואפילו בתל גבוה כל שהוא או בחפירה כל שהיא. שהנזק בכל שהוא דבר מצוי וידוע ואין המיתה בכל שהוא מצוייה והרי הוא כמו אונס:
16
Similarly, a person is not liable for the death of an animal that [fell] into a cistern or that received a blow from a mound unless the animal was small, a deaf mute or mentally incompetent,44or it was blind, or it fell at night.45 If, however, the animal was mentally competent, and it fell into [the cistern] during the day, [the owner of the cistern] is not liable. This is considered like an event beyond a person's control. For it is the ordinary practice for an animal to see where it is going and to avoid obstacles. Similarly, if a human fell into the pit and died, the owner is not liable.46 This applies even if he was blind or fell at night,47and regardless of whether he was a free man or a servant. If a mentally competent human or animal suffered injury because of [the cistern], [the owner] is liable for the full extent of the damages,48 as explained [in the previous halachah].49
טז
וכן אינו חייב על מיתת הבהמה בבור או על חביטתה בתל. אלא אם היתה הבהמה קטנה או חרשת או שוטה או סומא או שנפלה בלילה. אבל אם
17
If an ox that had been consecrated as a sacrificial offering and then disqualified50 fell into [the cistern] and died, the owner is not liable.51 [This law is derived as follows. Exodus 21:34] states: "The dead body will belong to [its owner]." [The liability for the animal's death stated in the verse applies only] when the dead body belongs to [the owner].52 This excludes the case at hand, for it is forbidden to benefit from [the body of this animal], and it must be buried.53
יז
נפל לתוכו
18
[The following laws apply when] a person was digging a cistern and the noise of the digging caused an animal to fall into the pit and die. If [the animal] fell forwards, [the owner of the cistern] is liable. If it fell backwards - i.e., it was startled [by the sound] and retreated and then fell - [the owner] is not liable. [The latter law is derived as follows. Exodus 21:33 states: "When an ox...] falls," [implied is that for the person to be liable], the ox must fall in an ordinary manner.54 If [the animal] fell forward outside the cistern because of the sound of the digging and died, the court does not hold the owner of the cistern liable.55 If the person [whose ox died] seizes property [belonging to the owner of the cistern], it is not expropriated from him. If [the animal] fell backward outside the cistern and died or was injured, the owner of the cistern is not liable.
יח
היה חופר בבור ונפלה הבהמה בתוך הבור מקול החפירה ומתה. אם נפלה מלפניה חייב מאחריה כגון שנבעתה וחזרה על עקבה לאחור ונפלה ומתה פטור שנאמר ונפל עד שיפול דרך נפילה. נפלה לפניה מקול החפירה
19
[The following rules apply when] an ox pushes another animal into a cistern and it dies. If [the ox] is mu'ad,56 the owner of the cistern is required to pay half [the damages], and the owner of the ox the [other] half.57 If [the ox] is tam, the owner of the ox must pay one-fourth [of the damages] from the body of the ox,58while the owner of the cistern must pay three-fourths of the damage from his most choice property. For the owner of the dead animal may say to the owner of the cistern: "You owe me for the depreciation in value of this dead animal. Although it was a mature animal and mentally competent, it is as if it fell at night.59 I will collect whatever I can from the owner of the ox. You are liable to pay me the remainder."60
יט
שור שדחף בהמה לתוך הבור ומתה. אם מועד הוא בעל הבור משלם מחצה ובעל השור מחצה. ואם תם הוא בעל השור משלם רביע מגופו ובעל הבור משלם שלשה חלקים מן היפה שבנכסיו. שבעל הנבילה אומר לבעל הבור פחת נבילה זו יש לי אצלך אע"פ שהיא גדולה ופקחת כיון שנדחפה הרי זו כמי שנפלה בלילה כל שאני יכול להוציא מבעל השור אני מוציא [ג] והשאר אתה חייב לשלמו:
20
Similarly, if a person places a stone at the edge of a cistern, and an ox stumbles over it and falls into the cistern and dies, the person who placed the stone there must pay [half the damages],61 and the owner of the cistern must pay the [other] half.
כ
וכן המניח אבן על פי הבור ובא השור ונתקל בה ונפל לבור ומת. המניח את האבן משלם מחצה ובעל הבור מחצה:
21
Similarly,62 [the following laws apply when] an ordinary ox and an ox that was consecrated as a sacrifice and then disqualified gored another ox together. If the ordinary ox is a tam, [its owner] should pay half the damages. If it is mu'ad, [its owner] must pay the entire damages. [The entire burden falls on this person,] because the owner of the ox that suffered the damage will say to him: "I will collect all that I can from the other ox, and you are liable for the remainder. In this instance, since the other ox is consecrated and therefore [its owner is] not held liable,63 you must pay me the entire amount."
כא
וכן שור של הדיוט ושל פסולי המוקדשין שנגחו כאחד. אם תם הוא זה של הדיוט משלם חצי נזק ואם מועד נזק שלם. שהניזק אומר לו כל שאוכל להוציא מזה אוציא והשאר ממך וזה הואיל והקדש הוא ופטור אתה תשלם לי הכל:
22
כב
מי שהיה חופר בור ברשות הרבים ונפל עליו שור והרגו. בעל השור פטור. ואם מת השור נוטל בעל השור דמי שורו מיורשי בעל הבור:
FOOTNOTES
1.
The Rambam has completed his discussion of the first two general categories of damages: grazing and goring. He now goes on to the third category. The damages caused by a cistern.Payment of these damages is also considered one of the Torah's 613 mitzvot (Sefer HaMitzvot, Positive Commandment 238, and Sefer HaChinuch, Mitzvah 53). This mitzvah can be defined as compensating a person for the death or damage to animals he owns that came as a result of an object owned by another person, which serves as a stumbling block.
2.
The Rambam's wording is taken from Exodus 21:33.
3.
In which case the death of the animal was not caused by its fall, but by the foul air of the cistern. Even so, the owner of the cistern is held liable.
4.
Although the cistern does not actually belong to him - for it is in the public domain - since he dug it without permission, the Torah holds him liable for the damages as if it were his own.
5.
Since the opening of the cistern is accessible to others, its owner should have taken precautions and made certain that it was covered.The Tur (Choshen Mishpat 410) maintains that this applies only until the owner of the adjoining courtyard is made aware of the cistern's presence. Once the owner of the courtyard knows about the presence of the cistern, he is liable.
6.
Since he declared the property ownerless, the cistern is accessible to others and therefore should be covered.
7.
This applies even when the cistern was dug by an animal belonging to someone else. As long as a cistern accessible to the public exists within a person's domain, he is liable to cover it. Moreover, the Tur and the Ramah (Choshen Mishpat 410:4) add that even if the cistern is dug by another human being, the owner of the cistern is liable for any damages caused as soon as he discovers it.
8.
From this, Ki'nat Eliyahu draws the conclusion that the owner is not required to check the cover continually to see that it is strong enough to serve its purpose.
9.
The Tur and the Ramah (Choshen Mishpat 410:23) state that if, however, a camel falls into the cistern, the owner is liable. This is not considered a factor beyond his control.
10.
For he should have protected against such a possibility.
11.
The Ra'avad objects to the Rambam's ruling, explaining as follows: As mentioned in Chapter 2, Halachah 15, even though ultimately damage was caused because of forces beyond one's control, if one has been negligent at the outset, one is liable. Therefore, in this instance, although the decay of the cover is considered to be beyond the owner's control, since he had been negligent in not covering the cistern with a cover strong enough to support camels, he should be held liable.The Maggid Mishneh justifies the Rambam's ruling, explaining that the above principle applies when the negligence can, at least to a certain extent, be considered a cause of the loss suffered by forces beyond one's control. In this instance, however, the fact that the cover was not sufficient to support camels can in no way be considered a cause of the decay of the cover.The Maggid Mishneh's resolution is accepted by the Shulchan Aruch (Choshen Mishpat 410:24). Note the Tur and the Ramah, who develop the latter principle further.
12.
I.e., the one who dug the cistern in the public domain, who is held responsible for its damages.
13.
For he has merely returned the situation to its original state.Note the comments of the Maggid Mishneh, who - in response to the objections of the Ra'avad - explains that this law applies even when the owner saw the other person covering the cistern. The owner should know not to rely on a person who is not the cistern's owner (Sefer Me'irat Einayim 410:3).
14.
It is as if the second person had dug the cistern himself (ibid.:4).
15.
It appears that the Rambam's intent is that only the first partner is liable. Rabbenu Asher and his conception is quoted by the Tur and the Ramah (Choshen Mishpat 410:25) explains that since both partners saw the cistern uncovered, they are both liable. The Talmud's intent by saying the first is liable, is that he must share in the liability. He cannot excuse himself by saying: Since the other partner saw it after me, he must bear the entire responsibility.
16.
Note the Lechem Mishneh who, based on Halachah 9, explains that the buckets were used as the covering for the cistern. See the commentaries of Rashi and Rabbenu Chanan'el on Bava Kama 51b.
17.
The Tur and the Ramah (Choshen Mishpat 410:26) explain that the second partner is also given time to hire workers to cover the cistern.
18.
The Ra'avad interprets the Rambam's words as meaning until he would ordinarily know, while the Maggid Mishneh explains that the intent is until he actually finds out.
19.
The Ra'avad objects to the Rambam's ruling, explaining that if the cistern is covered thoroughly, the owner is not held liable. The Maggid Mishneh upholds the Rambam's ruling, and Sefer Me'irat Einayim 410:45 explains that furthermore, we have reason to believe that the mentally incompetents opened the covering themselves.
20.
That were taken without his colleague's permission.
21.
For he should have taken into consideration the possibility that the owner of the buckets would take them back. The owner of the buckets is not obligated to notify him.
22.
For a cistern is usually at least ten handbreadths deep, while the others may not be that deep.See parallels to this ruling in Hilchot Shechitah 9:8 and Hilchot Rotzeach 3:7.
23.
Even if its depth is small, if it presents a difficulty that could cause an animal to stumble and suffer damage, the owner is liable (Maggid Mishneh). See Halachah 15.
24.
For under ordinary circumstances, a fall of less than ten handbreadths will not cause an animal to die.
25.
The rationale is that the water impairs the quality of the air in the cistern and hastens the animal's death.
26.
See Chapter 1, Halachah 11 and notes.
27.
Therefore, the money is allowed to remain in the possession of the litigant - either the owner of the pit or the owner of the animal - in whose possession it is at the time the matter is brought to court.
28.
Since each of them dug an amount sufficient to cause death, the damages are equally divided among them.
29.
He is solely liable both for damages and for death. The rationale is that the original cistern was not deep enough to cause death. Hence, when the second person deepened it, making it deep enough to cause death, he is considered to have brought into being a new entity for which he alone is liable if it causes damages.
30.
According to this view, once the second person deepened the cistern, it is considered to be his handiwork entirely, as if the first person no longer had any connection to it. Therefore, the second person has the responsibility of covering the cistern, and paying for any damages that might be caused.
31.
Therefore, neither of the people who dug the cistern can be held liable. According to the views that maintain that a person who seizes property when an unresolved doubt exists is allowed to maintain possession, if the person whose property was damaged seizes property from either or both of the persons who dug the cistern, he is entitled to maintain possession (Sefer Me'irat Einayim 410:33).
32.
I.e., ten or more handbreadths deep.
33.
This addition is made based on the comments of Sefer Me'irat Einayim 410:24. It helps reconcile the difficulties with the Rambam's interpretation mentioned in the notes that follow.
34.
By widening the cistern, he enabled more fresh air to circulate.
35.
By widening the cistern, he made it more likely that an animal would fall in. Therefore, he is considered to be the owner of the cistern and is held responsible for the damages, even when the animal fell from the other side.
36.
This addition is made on the basis of the comments of Sefer Me'irat Einayim 410:25.
37.
And the second person improved the quality of the air. Nevertheless, he is held liable, because had he not widened the cistern, it is possible that the ox would not have fallen in.
38.
The Rambam's ruling has attracted the attention of the commentaries, because it appears to fuse together two dissenting Talmudic opinions (Bava Kama 51b). As the Maggid Mishneh explains, according to the first of the opinions mentioned in that passage, it appears that what is significant is whether the animal died because of the blow it received or because of the foul air in the cistern, while according to the second opinion, what is significant is the side from which the animal fell.The Kessef Mishneh reconciles the Rambam's interpretation, explaining that the Rambam did not see the two interpretations as being contradictory, for if that were the case, each one could be refuted by an obvious question. According to the first opinion: Why would the first person be held liable if the ox died because of the air in the cistern if the ox fell in from the side that the other person widened? Had he not widened it, the ox might not have fallen in.According to the second opinion, the question arises: Since the second person's action makes him liable if an ox falls in, what difference does it make from which side it fell.For these reasons, the Rambam maintains that the two opinions are complementary. See the D'rishah (Choshen Mishpat 410), which offers an alternate resolution of the Rambam's view. Rabbenu Asher, the Tur, and the Ramah (Choshen Mishpat 410:16) differ with the Rambam and follow the second opinion, which maintains that the liability depends on the side from which the ox fell.
39.
This ruling is the subject of a difference of opinion among the Sages of the Talmud (Bava Kama 50b). The Rambam accepts the opinion of the sage Shmuel.
40.
For the animal is considered to have died because of forces beyond the owner's control (Sefer Me'irat Einayim 410:28).
41.
I.e., there were substances at the bottom of the cistern that cushioned the animal's fall (Tur, Choshen Mishpat 410).
42.
The Rambam's wording is carefully chosen. As opposed to the owner of a cistern, who can be held liable whether the animal dies from the blow it receives or from the foul air, a person who erects a mound can be held liable only when the animal dies because of the blow it receives.
43.
See Hilchot Chovel UMazik 1:18.
44.
In all three of these instances, the person who dug the cistern or who erected the mound is liable, for the animal is considered to be mentally incompetent and unable to appreciate the danger that the cistern or mound could cause.
45.
In these instances, although the animal was mentally competent, since it could not see the cistern or the mound, it was unable to appreciate the danger.
46.
This is a decree of Torah law. Commenting on Exodus 21:33: If an ox or a donkey fall into it, Bava Kama 28b, 52a states: An ox' and not a man, a donkey,' and not utensils.
47.
For the leniency is not a result of the fact that a person takes care while walking, but a result of the Torah's decree.
48.
Although the owner must pay the full extent of the damages, he is not liable for the medical treatment, pain, embarrassment, and loss of employment suffered by the person, as stated in Chapter 14, Halachah 15.
49.
With regard to an injury suffered by a human being, Tosafot, Bava Kama 27b explains that the Torah freed the owner of a cistern from liability only when a person died because of a fall (as is the case in the verse cited above), and not when he became injured. Even if the injury is suffered during the day, the person is liable, because it is not common for a person to look carefully at the road on which he is walking.With regard to an injury suffered by an animal, the Rambam's ruling is the subject of a difference of opinion among our Rabbis. The Ra'avad maintains that just as the owner of the cistern is not liable for the death of a mentally competent animal that falls during the daytime, he is not liable for its injury.The Maggid Mishneh justifies the Rambam's ruling, explaining that although an animal may act with caution with regard to obstacles that can cause more severe damages, it will not be as sensitive with regard to obstacles that can cause lesser damages. The Shulchan Aruch (Choshen Mishpat 410:20) quotes the Rambam's view, while the Tur and the Ramah follow that of the Ra'avad. Note, however, the ruling of the Shulchan Aruch (Choshen Mishpat 412:3), which appears to follow the approach of the Ra'avad.
50.
E.g., an animal that suffered a disqualifying physical blemish after being consecrated. This law applies even in the present age, with regard to a firstborn animal.
51.
In Hilchot Chovel UMazik 6:16, the Rambam states that this leniency applies even when the animal is merely injured.
52.
And he is permitted to benefit from it.
53.
Note the Ra'avad, who states that this leniency applies even when the disqualified animal has already been redeemed by its owner. Although the Rambam's wording does not appear to include such an instance (for then, it is permitted to benefit from the animal), the Maggid Mishneh states that he would accept the Ra'avad's ruling.
54.
The Ra'avad questions the Rambam's ruling, because it appears to contradict the understanding of Bava Kama 52b-53a. First of all, the Talmud explains that this matter is dependent on a difference of opinion between Rav and Shmuel. In Halachah 15, the Rambam rules according to Shmuel, while here his ruling appears closer to that of Rav. According to the Ra'avad, if the animal fell backwards into the cistern, the owner of the cistern is not held liable, but if the owner seizes property belonging to the other, it is not expropriated from him.The Rambam's interpretation of this passage is obviously problematic. In his Commentary on the Mishnah (Bava Kama 5:6), his interpretation also appears to differ from this halachah. There he writes that if the ox falls backwards into the cistern, the owner of the cistern is liable. If he falls backwards outside the cistern, the owner of the cistern is not liable. This understanding is reflected in the ruling of the Shulchan Aruch (Choshen Mishpat 410:31).
55.
For the animal died because of the blow it received from the land in the public domain, and not that of the cistern. The Ra'avad differs with regard to this clause as well and maintains that the property of the cistern's owner may not be seized. The Shulchan Aruch (Choshen Mishpat 410:31) also follows that understanding.
56.
In which case, its owner is ordinarily responsible for the full extent of the damages it causes.
57.
The ox that pushes the animal and the cistern into which it fell are considered equally responsible for the damage. Had the ox not been pushed, it would not have fallen. Had the cistern not been uncovered in the public domain, the ox would also not have fallen.
58.
For the owner of an ox that is tam is required to pay half of the damages (in this case, half of a half), and that payment can be expropriated only from the body of the ox that did the damage. If the ox is not worth that amount, the owner is not obligated to pay any more.
59.
I.e., one cannot say that the animal should have avoided the obstacles.
60.
For had the cistern not been there, the animal would not have died.
61.
As explained in the following chapter, placing any obstacle in the public domain is a derivative of digging a cistern and causes one to be liable for the damages suffered. In this instance, the person who placed the stone and the one who dug the cistern are considered to be partners in this liability, for were it not for the stone, the animal would not have fallen. And were it not for the cistern, the fall would not have resulted in its death.
62.
This is another example of a case where two people are considered to be partners in damage that is caused. Each is considered to be liable for the entire amount. Nevertheless, since the person whose property was damaged does not have to receive more than the amount he lost, the loss is divided between the two (Bava Kama 53a). In this instance, as in Halachah 19, the owner of the dead animal cannot collect from the owner of the ox that was disqualified as a sacrifice. Hence, he collects the entire amount from the owner of the other ox.
63.
See Chapter 8, Halachah 1, from which it is evident that the present halachah refers to an ox that was consecrated, disqualified, but not redeemed as yet.
64.
I.e., he does not have to pay an atonement fine, nor is the ox stoned, as reflected by the ruling in Chapter 10, Halachah 9. The person digging the cistern is considered to be negligent, and the fact that the ox fell is his responsibility.
65.
See Hilchot Malveh V'Loveh 11:4.
• Shofar, Sukkah, vLulav - Chapter Six
1
Women, slaves, and minors are freed from [fulfilling the mitzvah of] sukkah. A tumtum and an androgynous are obligated because of the doubt [concerning their status]. Similarly, a person who is half slave and half free is obligated.
A minor who does not require his mother's [presence] - i.e., a child of five or six - is obligated [to fulfill the mitzvah] of sukkah according to Rabbinic decree, to train him in [the performance of] mitzvot.
א
נשים ועבדים וקטנים פטורים מן הסוכה. טומטום ואנדרוגינוס חייבים מספק. וכן מי שחציו עבד וחציו בן חורין חייב. קטן שאינו צריך לאמו שהוא [כבן חמש] כבן שש חייב בסוכה מדברי סופרים כדי לחנכו במצות:
2
The sick and their attendants are freed from [fulfilling the mitzvah] of sukkah. This applies not only to a person who is dangerously ill, but also to one with a headache or a sore eye.
A person who is uncomfortable [when dwelling in the sukkah] is freed from the obligation [to fulfill the mitzvah] of sukkah. This applies to the person himself, but not to his attendants.
Who is "a person who is uncomfortable [when dwelling in the sukkah]"? A person who cannot sleep in the sukkah because of the wind or because of the flies, mites, or the like, or because of the smell.
ב
חולים ומשמשיהן פטורים מן הסוכה. ולא חולה שיש בו סכנה אלא אפילו חש בראשו ואפילו חש בעיניו. מצטער פטור מן הסוכה הוא ולא משמשיו. ואיזהו מצטער זה שאינו יכול לישן בסוכה מפני הרוח או מפני הזבובים והפרעושים וכיוצא בהן או מפני הריח:
3
A mourner is obligated [to fulfill the mitzvah] of sukkah.
A groom, his attendants, and all the members of the wedding party are freed from [fulfilling the mitzvah] of sukkah throughout the seven days of [the wedding] festivities.
ג
האבל חייב בסוכה. וחתן וכל השושבינין וכל בני חופה פטורים מן הסוכה כל שבעת ימי המשתה:
4
Emissaries charged with a mission involving a mitzvah are freed from [fulfilling the mitzvah] of sukkah both during the day and at night. People who journey during the day are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. People who journey during the night are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day.
A city's day watchmen are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. Its night watchmen are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day. The watchmen of gardens and orchards are freed from [fulfilling the mitzvah] during the day and the night, because if the watchman constructs a sukkah, a thief will realize that the watchman has a fixed place and will go to steal from another place.
ד
שלוחי מצוה פטורים מן הסוכה בין ביום ובין בלילה. הולכי דרכים ביום פטורים מן הסוכה ביום וחייבין בלילה. הולכי דרכים בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי העיר ביום פטורים מן הסוכה ביום וחייבים בלילה. שומרי העיר בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי גגות ופרדסין פטורין בין ביום ובין בלילה שאם יעשה השומר סוכה ידע הגנב שיש לשומר מקום קבוע ויבא ויגנוב מן מקום אחר:
5
How must the mitzvah of dwelling in the sukkah be fulfilled? A person must eat, drink, and live in the sukkah throughout all seven days [of the festival], both during the day and at night, in the same manner as he dwells in his home throughout the year.
During these seven days, he must consider his house as a temporary dwelling and the sukkah as his permanent home, as [Leviticus 23:42] states: "You shall dwell in sukkot for seven days."
What does this imply? His attractive utensils and attractive bedding [should be brought] to the sukkah. His drinking utensils - i.e., his cups and crystal pitchers - [should be brought] to the sukkah. However, utensils used for food - i.e., pans and plates - [may be left] outside the sukkah. A candelabra [should be brought] to the sukkah. However, if the sukkah is small, it should be left outside the sukkah.
ה
כיצד היא מצות הישיבה בסוכה. שיהיה אוכל ושותה ודר בסוכה כל שבעת הימים בין ביום ובין בלילה כדרך שהוא דר בביתו בשאר ימות השנה. וכל שבעת הימים עושה אדם את ביתו עראי ואת סוכתו קבע שנאמר בסוכות תשבו שבעת ימים. כיצד כלים הנאים ומצעות הנאות בסוכה. וכלי שתייה כגון אשישות וכוסות בסוכה. אבל כלי אכילה כגון קדרות וקערות חוץ לסוכה. המנורה בסוכה. ואם היתה סוכה קטנה מניחה חוץ לסוכה:
6
We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal outside the sukkah for the entire seven [day period]. However, [there is no prohibition] if one eats a snack the measure of a k'beitzah or less, or even slightly more.
One may not sleep outside the sukkah at all, even a brief nap. It is permissible to drink water and eat fruit outside the sukkah. However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.
ו
אוכלין ושותין וישנים בסוכה כל שבעה בין ביום ובין בלילה. ואסור לאכול סעודה חוץ לסוכה כל שבעה אלא אם אכל אכילת עראי כביצה או פחות או יתר מעט. ואין ישנים חוץ לסוכה אפילו שינת עראי. ומותר לשתות מים ולאכול פירות חוץ לסוכה. ומי שיחמיר על עצמו ולא ישתה חוץ לסוכה אפילו מים הרי זה משובח:
7
Eating in the sukkah on the first night of the festival is an obligation. If a person eats merely a k'zayit of bread, he fulfills his obligation. Afterwards, [the matter is left to one's] volition. If one desires to eat a meal, one must eat it in the sukkah. If one desires, throughout the seven [days of the festival], one may eat only fruit or roasted grain outside of the sukkah. The same laws apply as those regarding the eating of matzah on Pesach.
ז
אכילה בלילי יום טוב הראשון בסוכה חובה. אפילו אכל כזית פת יצא ידי חובתו. מכאן ואילך רשות. רצה לאכול סעודה סועד בסוכה. רצה אינו אוכל כל שבעה אלא פירות או קליות חוץ לסוכה אוכל כדין אכילת מצה בפסח:
8
It is forbidden for a person to sit and eat with his head and the majority of his body inside a sukkah while his table is in his home or outside the sukkah. It is considered as if he did not eat inside the sukkah. [Rather,] the table must also be inside the sukkah. This was decreed lest one be drawn after one's table. This law applies even in a large sukkah.
ח
מי שהיה ראשו ורובו בסוכה ושולחנו בתוך ביתו או חוץ לסוכה ואוכל הרי זה אסור וכאילו לא אכל בסוכה עד שיהיה שולחנו בתוך הסוכה. גזרה שמא ימשך אחר שולחנו. ואפילו בסוכה גדולה:
9
Throughout the seven days [of the festival], a person should read in the sukkah. However, when he attempts to comprehend what he reads in depth and appreciate its details, he should do so outside the sukkah, so that his mind will be settled.
When a person prays, he may pray inside the sukkah or outside the sukkah, as he desires.
ט
כל שבעת הימים קורא בתוך הסוכה. וכשמבין ומדקדק במה שיקרא יבין חוץ לסוכה כדי שתהיה דעתו מיושבת עליו. המתפלל רצה מתפלל בסוכה או חוץ לסוכה:
10
If rain descends, a person may enter his home. When is one permitted to leave [the sukkah]? When enough raindrops descend into the sukkah so that they would spoil a cooked dish - even a dish of beans - were they to fall into it.
If a person was eating in the sukkah and rain descended, and hence, he entered his home, if the rains stop we do not obligate him to return to his sukkah {that entire night} until he is finished eating.
If he was sleeping and rain descended, and hence, he entered his home, we do not obligate him to return to his sukkah that entire night should the rains cease. Rather, he may remain sleeping in his house that entire night until dawn.
י
ירדו גשמים הרי זה נכנס לתוך הבית. מאימתי מותר לפנות משירדו לתוך הסוכה טפות שאם יפלו לתוך התבשיל יפסל אפילו תבשיל של פול. היה אוכל בסוכה וירדו גשמים ונכנס לביתו ופסקו הגשמים אין מחייבים אותו לחזור לסוכה (כל אותו הלילה) עד שיגמור סעודתו. היה ישן וירדו גשמים בלילה ונכנס לתוך הבית ופסקו הגשמים אין מטריחין אותו לחזור לסוכה כל אותו הלילה אלא ישן בביתו עד שיעלה עמוד השחר:
11
A person should not take apart his sukkah after he finishes eating on the seventh day [of Sukkot]. However, from the afternoon on, he may take down his utensils and remove them.
If he has no place to put the utensils, he should reduce its space by at least four handbreadths by four handbreadths.
If he has to eat later that day, he must eat in the sukkah, because the mitzvah extends throughout the seven days.
יא
גמר מלאכול ביום השביעי בשחרית לא יתיר סוכתו. אבל מוריד הוא את כליו ומפנה אותן מן המנחה ולמעלה אין לו מקום לפנות פוחת בה ארבעה על ארבעה. ואם הוצרך לסעוד בשאר היום צריך לאכול בסוכה שמצותה כל שבעה:
12
Whenever a person enters a sukkah with the intention of sitting down throughout the seven [days of Sukkot], he should recite the following blessing before sitting:
[Blessed are You...] who has sanctified us with His commandments and commanded us to dwell in the sukkah.
On the first night of the festival, one should first recite the blessing on the sukkah, and then the blessing for the occasion.
One should recite all the blessings over a cup of wine. Thus, one should recite kiddush while standing, recite the blessing leishev basukkah, sit, and then recite the blessing shehecheyanu.
This was the custom of my teachers and the Rabbis of Spain: to recite kiddush while standing on the first night of the Sukkot festival, as explained.
יב
כל זמן שיכנס לישב בסוכה כל שבעה מברך קודם שישב אשר קדשנו במצותיו וצונו לישב בסוכה. ובלילי יום טוב הראשון מברך על הסוכה ואחר כך על הזמן ומסדר כל הברכות על הכוס. נמצא מקדש מעומד ומברך לישב בסוכה ויושב ואחר כך מברך על הזמן. וכזה היה מנהג רבותי ורבני ספרד לקדש מעומד בלילי ראשון של חג הסוכות כמו שביארנו:
13
At present, when we celebrate holidays for two days, we dwell in the sukkah for eight days. On the eighth day, which is the first day of the holiday of Shemini Atzeret, we dwell in the sukkah, but do not recite the blessing leishev basukkah.
Similarly, a tumtum and an androgynous never recite the blessing leishev basukkah, because their obligation [to perform the mitzvah is based] on doubt, and a blessing is never recited when one is doubtful [of one's obligation].
יג
בזמן הזה שאנו עושין שני ימים יושבין בסוכה שמונה ימים. וביום השמיני שהוא יום טוב ראשון של שמיני עצרת יושבים בה ואין מברכים לישב בסוכה. וכן טומטום ואנדרוגינוס לעולם אין מברכין לישב בסוכה מפני שהן חייבים מספק ואין מברכין מספק:
14
After a person finishes eating on the eighth day [of Sukkot], he should take down his utensils and remove them.
When a person has no place to put the utensils, [the following rules apply]: If it is a small [sukkah], he should bring his candelabra into it; if it is a large sukkah, he should bring in his pots, plates, and the like, to bring to mind that it is no longer acceptable and that its mitzvah is completed. Since the day is a holiday, one may not reduce its space and nullify it.
יד
גמר מלאכול ביום השמיני מוריד כליו ומפנה אותה. אין לו מקום להוריד את כליו אם היתה קטנה מכניס בה מנורה. ואם היתה גדולה מכניס בה קדרות וקערות וכיוצא בהן כדי להזכיר שהיא פסולה ושכבר נגמרה מצותה ומפני שהוא יום טוב אינו יכול לפחות בה ולפסלה:
15
A person who did not construct a sukkah [before the holiday] - whether intentionally or unintentionally - should construct a sukkah on Chol Hamo'ed. One should even construct a sukkah on the final moments of the seventh day, because its mitzvah lasts throughout the seventh day.
The wood with which the sukkah was constructed is forbidden [to be used for other purposes] on all eight days of the festival. This applies to both the wood used for the walls and the wood used for the s'chach. Throughout [these] eight days, no benefit may be derived from it for other purposes.
[They are prohibited on the eighth day] because the sukkah is muktzeh the entire seventh day, including the period beyn hash'mashot. Since it was muktzeh during the period beyn hash'mashot, it is muktzeh on the entire day [that follows].
טו
מי שלא עשה סוכה בין בשוגג בין במזיד עושה סוכה בחולו של מועד. אפילו בסוף יום שביעי עושה סוכה שמצותה כל שבעה. עצי סוכה אסורין כל שמנת ימי החג בין עצי דפנות בין עצי סכך אין ניאותין מהן לדבר אחר כל שמנת הימים מפני שיום השביעי כולו הסוכה מוקצה עד בין השמשות והואיל והוקצת לבין השמשות של שמיני הוקצת לכל היום:
16
Similarly, it is forbidden to take from the food and beverages that were hung in the sukkah as decorations for all eight days [of the festival]. However, if at the time one hung [the decorations], he made the condition: "I will not refrain from using them during the entire period of beyn hash'mashot," he is entitled to use them whenever he desires, because he did not set them aside, nor did the sanctity of the sukkah encompass them, nor are they considered part of it.
טז
וכן אוכלין ומשקין שתולין בסוכה כדי לנאותה אסור להסתפק מהן כל שמונה. ואם התנה עליהן בשעה שתלאן ואמר איני בודל מהן כל בין השמשות הרי זה מסתפק מהן בכל עת שירצה. שהרי לא הקצה אותם ולא חלה עליהן קדושת הסוכה ולא נחשבו כמותה:
Shofar, Sukkah, vLulav - Chapter Seven
1
The term "the frond of the date palm" employed by the Torah refers to the branches of a date palm as they sprout, before their leaves separate and spread out in various directions. Rather, they should appear as a scepter. This is called a lulav.
א
כפות תמרים האמורות בתורה הן חריות של דקל כשיצמחו קודם שיתפרדו העלין שלהן לכאן ולכאן אלא כשיהיה כמו שרביט והוא הנקרא לולב:
2
The "fruit of the beautiful tree" mentioned in the Torah is the etrog.
The "boughs of covered trees" mentioned in the Torah refer to the [species of] myrtle whose leaves surround its branch; i.e., there will be three or more leaves in each ring. However, if there are two leaves on one level, with a third leaf slightly higher than them, that is not considered to be "covered." Rather, it is called a wild myrtle.
ב
פרי עץ הדר האמור בתורה הוא אתרוג. וענף עץ עבות האמור בתורה הוא ההדס שעליו חופין את עצו. כגון שיהיו שלשה עלין או יתר על כן בגבעול אחד. אבל אם היו שני העלין בשוה זה כנגד זה והעלה השלישי למעלה מהן אין זה עבות אבל נקרא הדס שוטה:
3
The term "willows of the brook" mentioned by the Torah does not include just any plant that grows by a brook, but rather a particular species, which is called the "willows of the brook."
Its leaf is extended as a brook, its edge is smooth, and its stem is red. It is called a willow. The majority of this species grow near brooks. Therefore, it is called the "willows of the brook." Even if this species grew in the desert or on a mountain, it would be kosher.
ג
ערבי נחל האמורות בתורה אינן כל דבר הגדל על הנחל אלא מין ידוע הוא הנקרא ערבי נחל. עלה שלו משוך כנחל ופיו חלק וקנה שלו אדום וזה הוא הנקרא ערבה. ורוב מין זה גדל על הנחלים לכך נאמר ערבי נחל. ואפילו היה גדל במדבר או בהרים כשר:
4
There is another species which resembles the willow. However, its leaf is rounded, its edge resembles a saw, and its stem is not red. This is called a tzaftzefah. It is unfit [to be used for the mitzvah].
There is another type of willow, whose leaf does not have a smooth edge, but it is not like a saw. Rather, it has tiny juttings, like the edge of a small sickle. It is kosher.
All the above definitions were explained according to the oral tradition transmitted by Moses, our teacher.
ד
ויש מין אחר דומה לערבה אלא שעלה שלו עגול ופיו דומה למסר וקנה שלו אינו אדום וזהו הנקרא צפצפה והיא פסולה. ויש שם מין ערבה שאין פי העלה שלה חלק ואינו כמסר אלא יש בו תלמים קטנים עד מאד כמו פי מגל קטן וזה כשר. וכל הדברים האלו מפי השמועה ממשה רבינו נתפרשו:
5
These four species are considered to be one mitzvah, and each one is required for its performance. All of them [together] are called the mitzvah of lulav. One may not diminish them or add to them. If one of the species cannot be found, a similar species may not be substituted for it.
ה
ארבעה מינין אלו מצוה אחת הן ומעכבין זה את זה וכולן נקראים מצות לולב. ואין פוחתין מהן ואין מוסיפין עליהן. ואם לא נמצא אחד מהן אין מביאים תחתיו מין אחר הדומה לו:
6
The most desirable way of performing the mitzvah is to bind the lulav, myrtle, and willow together, thus making a single, unified entity from the three of them.
Before one takes them to perform the mitzvah, he should recite the blessing on the mitzvah of taking the lulav, for all the others are dependent upon it.
Afterwards, he takes this bound entity in his right hand and the etrog in his left hand. He must take them as they grow - i.e., their roots below towards the earth, and their heads upward towards the sky.
If a person did not bind them together, but rather took them one by one, he has fulfilled his obligation, provided he possesses all four species. However, if he has only one species or he is lacking one species, he should not take them until he acquires the remaining species.
ו
מצוה מן המובחר לאגוד לולב והדס וערבה ולעשות שלשתן אגודה אחת. וכשהוא נוטלם לצאת בהן מברך תחלה על נטילת לולב הואיל וכולן סמוכין לו ואחר כך נוטל האגודה הזאת בימינו ואתרוג בשמאלו ונוטלן דרך גדילתן שיהיו עיקריהן למטה לארץ וראשיהן למעלה לאויר. ואם לא אגדן ונטלן אחד אחד יצא והוא שיהיו ארבעתן מצויין אצלו. אבל אם לא היה לו אלא מין אחד או שחסר מין אחד לא יטול עד שימצא השאר:
7
How many does one take of each of them? One lulav, one etrog, two willow branches, and three myrtle branches. If one would like to add more myrtle branches so that the bundle will be larger, he may. Indeed, it is considered to be an adornment of the mitzvah. However, it is forbidden to add to or reduce the numbers of the other species. If one adds to or reduces their number, it is not acceptable.
ז
כמה נוטל מהן. לולב אחד ואתרוג אחד ושני בדי ערבה ושלשה בדי הדס. ואם רצה להוסיף בהדס כדי שתהיה אגודה גדולה מוסיף ונויי מצוה הוא. אבל שאר המינין אין מוסיפין על מנינם ואין גורעין מהן ואם הוסיף או גרע (פסול):
8
What is the required length of each of these species? The lulav may not be less than four handbreadths. [Beyond that,] regardless of its length, it is kosher. Its length is measured only from its shidrah and not from the tips of the leaves.
The myrtle and the willow may not be less than three handbreadths. [Beyond that,] regardless of their length, they are kosher. Even if each branch has only three fresh leaves on it, they are kosher, provided the leaves are at the top of the branch.
If one has bound [the other species together with] the lulav, the shidrah of the lulav must extend beyond the myrtle and the willow a handbreadth or more.
The minimum size of an etrog is the size of an egg. [Beyond that,] regardless of its size, it is kosher.
ח
כמה שיעור אורך כל מין מהם. לולב אין פחות מארבעה טפחים ואם היה ארוך כל שהוא כשר. ומדידתו משדרתו בלבד לא מראש העלים והדס וערבה. אין פחות משלשה טפחים. ואם היו ארוכין כל שהן כשרים. ואפילו אין בכל בד ובד אלא שלשה עלין לחין כשרים והוא שיהיו בראש הבד. ואם אגד הלולב צריך שיהיה שדרו של לולב יוצא מן ההדס וערבה טפח או יותר. ושיעור אתרוג אין פחות מכביצה ואם היה גדול כל שהוא כשר:
9
Once a person lifts up these four species - whether he lifts them up together or one after the other - whether in his right hand or in his left hand - he has fulfilled his obligation. [This applies] only when he lifts them up as they grow. However, if he does not lift them up as they grow, he has not fulfilled his obligation.
The fulfillment of the mitzvah as the law [requires is as follows]: One should lift up the three species as they are bound together in one's right hand and the etrog in one's left hand. Then, one should pass them back and forth, up and down, and shake the lulav three times in each direction.
ט
משיגביה ארבעה מינין אלו בין שהגביהן כאחת בין בזה אחר זה בין בימין בין בשמאל יצא. והוא שיגביהן דרך גדילתן אבל שלא דרך גדילתן לא יצא. ומצוה כהלכתה שיגביה אגודה של שלשה מינין בימין ואתרוג בשמאל ויוליך ויביא ויעלה ויוריד וינענע הלולב שלש פעמים בכל רוח ורוח:
10
What does the above entail? One passes the lulav forward and shakes the top of the lulav three times, brings it back and shakes the top of the lulav three times. One follows this same pattern when lifting it up and down.
At what point [in prayer] does one pass the lulav back and forth? During the reading of the Hallel, at the first and final recitation of the verse [Psalms 118:1, 118:29]: Hodu Lado-nai ki tov... and at the verse [Psalms 118:25]: Ana Ado-nai hoshi'ah na.
It is acceptable to take the lulav throughout the entire day. However, it is not taken at night.
י
כיצד מוליך ומנענע ראש הלולב שלש פעמים ומביא ומנענע ראש הלולב שלש פעמים וכן בעליה וירידה. והיכן מוליך ומביא בשעת קריאת ההלל בהודו לה' כי טוב תחלה וסוף ובאנא ה' הושיעה נא וכל היום כשר לנטילת לולב ואינו נוטל בלילה:
11
If one wraps a cord of silver or gold around [the three species] as they are bound together, or wraps a [decorative] cloth around them and takes them, one fulfills his obligation. Taking the lulav through another medium is still considered to be taking it, provided [that medium] is one which gives honor and beauty [to the mitzvah, because]: "any entity which makes a substance more attractive is not considered to be a separation."
However, if one placed these species in a vase or a pot and took them, one has not fulfilled one's obligation.
יא
עשה לאגודה זו גימון של כסף ושל זהב או שכרך עליה סדין ונטלה יצא. לקיחה על ידי דבר אחר שמה לקיחה. והוא שיהיה דרך כבוד ודרך הדור שכל שהוא לנאותו אינו חוצץ. אבל אם נתן את המינין האלו בעציץ או בקדרה ונטלה לא יצא ידי חובתו:
12
If one binds the lulav together with the myrtle and the willow and separates between the lulav and the myrtle with a cloth or the like, it is considered to be a separation. If one separates between them with myrtle leaves, it is not considered to be a separation, because an entity does not separate between its own kind.
One may bind the together with a string, a cord, or with any substance one desires, since binding it together is not a required element of the mitzvah.
יב
אגד את הלולב עם ההדס והערבה והבדיל בין הלולב ובין ההדס במטלת וכיוצא בה הרי זה חוצץ. הבדיל ביניהן בעלי הדס אינו חוצץ שמין במינו אינו חוצץ. ויש לו לאגוד את הלולב בחוט או במשיחה ובכל מין שירצה הואיל ואין אגידתו מעכב:
13
The mitzvah of taking the lulav in every place, during every age - even on the Sabbath - applies only on the first day of the festival, as [Leviticus 23:40] states: "And on the first day, you shall take..."
In the holy place alone, it is to be taken on each of the seven days of the festival, as [the above verse] continues: "and you shall rejoice before God, your Lord, [seven days]."
When the Sabbath falls during the [later] days, [the lulav] is not taken on the Sabbath. This is a decree lest one carry it four cubits in the public domain, as decreed regarding the shofar.
יג
מצות לולב להנטל ביום ראשון של חג בלבד בכל מקום ובכל זמן ואפילו בשבת שנאמר ולקחתם לכם ביום הראשון. ובמקדש לבדו נוטלין אותו בכל יום ויום משבעת ימי החג שנאמר ושמחתם לפני ה' אלהיכם גו'. חל יום השבת להיות בתוך ימי החג אינו ניטל בשבת גזרה שמא יוליכנו בידו ארבע אמות ברשות הרבים כמו שגזרו בשופר:
14
Why was this decree not put in effect on the first day of the festival? Because [taking the lulav on that day] is a mitzvah from the Torah even outside of Jerusalem. Thus, the laws applying to it are not the same as those applying to the remaining days, because on the subsequent days of the festival a person is obligated to take the lulav only in the holy place.
יד
ולמה לא גזרו גזרה זו ביום טוב הראשון מפני שהוא מצוה מן התורה ואפילו בגבולין. נמצא שאין דינו ודין שאר הימים שוה שבשאר ימי החג אין אדם חייב ליטול לולב אלא במקדש:
15
When the Temple was destroyed, [the Sages] ordained that the lulav be taken everywhere for the entire seven days of the festival, as a remembrance of the Temple.
On each day, one recites the blessing on it:
[Baruch Attah Ado-nai...] asher kid'shanu b'mitzvotav v'tzivanu al netilat lulav.
because it a mitzvah ordained by the Rabbis.
This enactment, like the other enactments instituted by Rabbi Yochanan ben Zakkai when the Temple was destroyed [is only temporary]. When the Temple is rebuilt, these matters will return to their original status.
טו
משחרב בית המקדש התקינו שיהיה לולב ניטל בכל מקום כל שבעת ימי החג זכר למקדש. וכל יום ויום מברך עליו אשר קדשנו במצותיו וצונו על נטילת לולב מפני שהיא מצוה מדברי סופרים. ותקנה זו עם כל התקנות שהתקין רבן יוחנן בן זכאי משחרב בית המקדש כשיבנה בית המקדש יחזרו הדברים לישנן:
16
While the Temple was standing, the lulav would be taken [in the holy place even] when the first day of Sukkot fell on the Sabbath. The same applies in other places where they were certain that this day was celebrated as a holiday in Eretz Yisrael. However, the places which were distantly removed from Jerusalem would not take the lulav on this day because of the doubt involved.
טז
בזמן שבית המקדש קיים היה לולב ניטל ביום הראשון שחל להיות בשבת. וכן בשאר המקומות שידעו בודאי שיום זה הוא יום החג בארץ ישראל. אבל המקומות הרחוקים שלא היו יודעים בקביעות ראש חדש לא היו נוטלין הלולב מספק:
17
When the Temple was destroyed, the Sages forbade even the inhabitants of Eretz Yisrael who had sanctified the new month to take the lulav on the Sabbath on the first day of Sukkot.
[This was instituted] because of the inhabitants of the distant settlements, who were not aware of when the new month had been declared. Thus, a uniform guideline was established, rather than having some take the lulav on the Sabbath and some not. [The guiding principle was] that the obligation [of taking the lulav] on the first day applies in all places, and there is no longer a Temple to use as a point of distinction.
יז
ומשחרב בית המקדש אסרו חכמים ליטול את הלולב בשבת ביום הראשון ואפילו בני ארץ ישראל שקדשו את החדש. מפני בני הגבולין הרחוקים שאינן יודעין בקביעת החדש כדי שיהיו הכל שוין בדבר זה ולא יהיו אלו נוטלין בשבת ואלו אין נוטלין. הואיל וחיוב יום ראשון בכל מקום אחד הוא ואין שם מקדש להתלות בו:
18
At present, when everyone follows a fixed calendar, the matter remains as it was, and the lulav is not taken on the Sabbath in the outlying territories or in Eretz Yisrael even on the first day [of the festival]. [This applies] even though everyone knows the actual day of the month.
As explained, the reason for the prohibition of taking the lulav on the Sabbath is a decree lest one carry it four cubits in the public domain.
יח
ובזמן הזה שהכל עושין על פי החשבון נשאר הדבר כמות שהיה שלא ינטל לולב בשבת כלל לא בגבולין ולא בארץ ישראל ואפילו ביום ראשון. ואף על פי שהכל יודעים בקביעת החדש. וכבר בארנו שעיקר האיסור בנטילת הלולב בשבת גזרה שמא יעבירנו ארבע אמות ברשות הרבים:
19
Whoever is obligated to fulfill [the mitzvot of] shofar and sukkah is obligated to take the lulav. Whoever is not obligated regarding shofar and sukkah is not obligated to take the lulav.
A child who knows how to shake [the lulav] is obligated regarding the lulav by Rabbinic law, in order to train him in the performance of mitzvot.
יט
כל שחייב בשופר ובסוכה חייב בנטילת הלולב. וכל הפטור משופר וסוכה פטור מנטילת לולב. קטן היודע לנענע חייב בלולב מדברי סופרים כדי לחנכו במצות:
20
It is a halachah conveyed by Moses from Mount Sinai that - in addition to the willow of the lulav - another willow branch was taken in the Temple. A person does not fulfill his obligation with the willow branch in the lulav.
The minimum requirement [to fulfill this mitzvah] is one branch with one leaf.
כ
הלכה למשה מסיני שמביאין במקדש ערבה אחרת חוץ מערבה שבלולב. ואין אדם יוצא ידי חובתו בערבה שבלולב. ושיעורה אפילו עלה אחד בבד אחד:
21
How was this mitzvah performed?
On each of the seven days [of the festival], branches of willows were brought and stood upright near the altar with their tops bent over the altar. When they would bring them and arrange them [near the altar,] a series of [shofar blasts] - teki'ah, teru'ah, and teki'ah - were sounded.
When the Sabbath fell in the midst of the festival, the willows would not be arranged [near the altar] unless the seventh day fell on the Sabbath. [On such an occasion,] the willows were arranged [near the altar], to publicize the fact that [taking] them is a mitzvah.
כא
כיצד היתה מצותה. בכל יום ויום משבעת הימים היו מביאין מורביות של ערבה וזוקפין אותן על צדדי המזבח וראשיהן כפופין על גבי המזבח. ובעת שהיו מביאין אותה וסודרין אותה תוקעין ומריעין ותוקעין. חל יום שבת להיות בתוך החג אין זוקפין ערבה אלא אם כן חל יום שביעי להיות בשבת זוקפין אותה בשבת כדי לפרסמה שהיא מצוה:
22
How would they fulfill [this mitzvah on the Sabbath]?
They would bring [the branches] to the Temple on the Sabbath eve and place them in golden containers, so their leaves would not dry out. On the following morning, they would be placed next to the altar and the people would take them in the same manner as they did each day.
Since the willow is not explicitly mentioned in the Torah, it is not taken on each of the seven days of the festival as a remembrance of the Temple. Rather, at present it is taken only on the seventh day.
What is done? One takes one branch or many branches in addition to the willow of the lulav, and hits the ground or a utensil with them two or three times. No blessing is recited, because this practice is a custom instituted by the prophets.
כב
כיצד היו עושין מביאין אותה מערב שבת למקדש ומניחין אותה בגיגיות של זהב כדי שלא יכמשו העלין. ולמחר זוקפין אותה על גבי המזבח ובאין העם ולוקחין ממנה ונוטלין אותה כדרך שעושין בכל יום. וערבה זו הואיל ואינה בפירוש בתורה אין נוטלין אותה כל שבעת ימי החג זכר למקדש אלא ביום השביעי בלבד הוא שנוטלין אותה בזמן הזה. כיצד עושה לוקח בד אחד או בדין הרבה חוץ מערבה שבלולב וחובט בה על הקרקע או על הכלי פעמים או שלש בלא ברכה שדבר זה מנהג נביאים הוא:
23
On each day of the festival, they would walk around the altar once, carrying their lulavim in their hands, reciting: "Please, God, save us. Please, God, grant us success" [Psalms 118:25]. On the seventh day, they would walk around the altar seven times.
It has become universally accepted Jewish custom to place the ark in the center of the synagogue and walk around it each day, as they walked around the altar in remembrance of the Temple [service].
כג
בכל יום ויום היו מקיפין את המזבח בלולביהן בידיהן פעם אחת ואומרין אנא ה' הושיעה נא. אנא ה' הצליחה נא. וביום השביעי מקיפין את המזבח שבע פעמים. וכבר נהגו ישראל בכל המקומות להניח תיבה באמצע בית הכנסת ומקיפין אותה בכל יום כדרך שהיו מקיפין את המזבח זכר למקדש:
24
The following custom was observed in Jerusalem: A person would leave his house in the morning [carrying] his lulav in his hand. He would enter the synagogue with it in his hand; pray while it was in his hand; go to visit the sick and comfort the mourners with it in his hand. When he entered the House of Study, he would send it home with his son or servant.
כד
כך היה המנהג בירושלים. יוצא אדם מביתו שחרית ולולבו בידו. ונכנס לבית הכנסת והוא בידו. מתפלל והוא בידו. ויוצא לבקר חולים ולנחם אבלים והוא בידו. וכשיכנס למדרש משלחו לביתו ביד בנו או ביד עבדו:
25
During the time the lulav was taken on the Sabbath, a woman was allowed to receive the lulav from her son or her husband and return it to the water on the Sabbath. On the festival, a person might add to the water. On Chol Hamo'ed, one might change the water.
כה
מקבלת אשה הלולב מיד בנה או מיד בעלה ומחזירתו למים בשבת בזמן שהיו נוטלין לולב בשבת. וביום טוב מוסיפין על המים ובמועד מחליפין המים:
26
It is forbidden to smell the myrtle in the lulav. Since it is useful only for smelling and it has been set aside for the performance of the mitzvah, it is forbidden to smell it. However, it is permitted to smell an etrog, because setting it aside for the mitzvah [prohibits it from being] eaten.
כו
הדס שבלולב אסור להריח בו מפני שאינו ראוי אלא לריח והואיל והוקצה למצוה אסור להריח בו. אבל אתרוג מותר להריח בו שהרי הוקצה למצוה מאכילה:
27
It is forbidden to eat the etrog throughout the seventh day [of the festival]; since it was set aside for a portion of the day, it is set aside for the entire day. However, on the eighth day it is permitted to be eaten.
At present, when we celebrate [the festivals for] two days - even though the etrog is not taken on the eighth day - the etrog is forbidden on the eighth day, since it was forbidden on the eighth day during the time [the festivals] were celebrated for two days because of the doubt whether [the eighth day] was, in fact, the seventh.
When a person sets aside seven etrogim, [one for each] of the seven days [of the festival], each one of them can be used for the mitzvah on its day and eaten on the morrow.
כז
ואסור לאכול אתרוג כל יום השביעי מפני שהוקצה למקצת היום הוקצה לכולו. ובשמיני מותר באכילה. ובזמן הזה שאנו עושין שני ימים אף על פי שאין נוטלין לולב בשמיני האתרוג אסור בשמיני כדרך שהיה אסור בשמיני בזמן שהיו עושין שני ימים מפני הספק שהוא ספק שביעי. הפריש שבעה אתרוגין לשבעת הימים כל אחת ואחת יוצא בה ליומה ואוכלה למחר
Shofar, Sukkah, vLulav - Chapter Eight
1
[These are the rules governing] the four species: the lulav, the myrtle, the willow, and the etrog. If one of them was:
a) dried out,b) taken by force or stolen, even after [the owner had] despaired of its recovery,c) came from an ashera that has been worshiped, even though the worship of the ashera has already been nullified,d) or it came from an apostate city
it is not acceptable.
If one of them belonged to an idolater: at the outset, it should not be taken. If it was taken, the person has fulfilled his obligation.
If [one of the species] was wilting, but had not dried out entirely, it is kosher. In extreme situations or in a time of danger, a dried out lulav is kosher. However, [this does not apply] to the other species.
א
ארבעת מינין האלו שהן לולב והדס וערבה ואתרוג שהיה אחד מהן יבש או גזול או גנוב אפילו לאחר יאוש או שיהיה מאשרה הנעבדת אף על פי שבטלו האשרה מלעבדה. או שהיה של עיר הנדחת הרי זה פסול. היה אחד מהן של עבודת כוכבים לא יטול לכתחלה ואם נטל יצא. היה כמוש ולא גמר ליבש כשר. ובשעת הדחק או בשעת הסכנה לולב היבש כשר אבל לא שאר המינין:
2
An etrog of orlah, of impure terumah, and of tevel is unacceptable. [An etrog] of d'mai is permitted, for it is possible for a person to declare all of his property as ownerless. Thus, he will be a poor man who is permitted to eat d'mai.
An etrog of pure terumah and of ma'aser sheni in Jerusalem should not be taken, lest one cause it to become susceptible to contracting ritual impurity. However, if it was taken, it is kosher.
ב
אתרוג של ערלה ושל תרומה טמאה ושל טבל פסול. של דמאי כשר שאפשר שיפקיר נכסיו ויהיה עני שמותר לו לאכול דמאי. אתרוג של תרומה טהורה ושל מעשר שני בירושלים לא יטול שמא יכשירו לטומאה. ואם נטל כשר:
3
A lulav whose tip becomes cut off is unacceptable. Should it become split to the extent that the two sides of the split become severed and appear to be two, it is unacceptable.
If it is bent forward so that its shidrah appears like a hunchback, it is unacceptable. If it is bent backwards, it is kosher, since that is its natural pattern of growth. If it is bent toward either side, it is unacceptable.
If its leaves have separated one from the other, but they have not begun to hang downward like the top of a date palm, it is kosher. However, if its leaves have burst open and they hang down from the shidrah as does the top of the date palm, it is unacceptable.
ג
לולב שנקטם ראשו פסול. נסדק אם נתרחקו שני סדקיו זה מזה עד שיראו כשנים פסול. היה עקום לפניו שהרי שדרו כגב בעל חטוטרת פסול. היה עקום לאחוריו כשר שזו היא ברייתו. נעקם לאחד מצדדיו פסול. נפרדו עליו זה מעל זה ולא נדלדלו כעלי החריות כשר. נפרצו עליו והוא שידלדלו משדרו של לולב כעלי החריות פסול:
4
The natural pattern of growth of the leaves of the lulav is that two grow in pairs, connected at their back. The back of each pair of connected leaves is called the tiyomet. If the tiyomet is split, it unacceptable. Should a lulav's leaves grow individually from the beginning of its formation without having a tiyomet, it is unacceptable.
When a lulav's leaves do not grow on top of the other like all lulavim, but rather one below the other, [the following rules apply:] If the top [of the lower leaf] reaches the base of the one above it so that the entire shidrah of the lulav is covered with leaves, it is kosher. If the top [of the lower leaf] does not reach the base of the one above it, it is unacceptable.
ד
בריית עלין של לולב כך היא. כשהם גדלין גדלין שנים שנים ודבוקין מגבן וגב כל שני עלין הדבוקין הוא הנקרא תיומת נחלקה התיומת פסול. היו עליו אחת אחת מתחלת ברייתו ולא היה להם תיומת פסול. לא היו עליו זה על גב זה כדרך כל הלולבין אלא זה תחת זה אם ראש זה מגיע לעיקר שלמעלה ממנו עד שנמצא כל שדרו של לולב מכוסה בעלין כשר. ואם אין ראשו של זה מגיע לצד עיקרו של זה פסול:
5
A myrtle branch whose top is cut off is acceptable. Even though most of its leaves have fallen off, it is kosher, provided three leaves remain in one row.
When there are more berries than leaves, [the following rules apply:] If they are green, it is kosher. If they are red or black, it is not acceptable. If one reduced their number, it is acceptable.
We may not reduce their number on the holiday itself, because [by doing so, one] makes [the myrtle] fit for use. If one transgressed and removed them or removed them one by one to eat them, it is kosher.
ה
הדס שנקטם ראשו כשר. נשרו רוב עליו אם נשתיירו שלשה עלין בקן אחד כשר. היו ענביו מרובות מעליו אם ירוקות כשר ואם אדומות או שחורות פסול ואם מעטן כשר. ואין ממעטין אותן ביום טוב לפי שהוא כמתקן. עבר וליקטן או שליקטן אחד אחד לאכילה הרי זה כשר:
6
A willow branch whose top is cut off is kosher. If its leaves have burst open, it is not acceptable.
ו
ערבה שנקטם ראשה כשרה. נפרצו עליה פסולה:
7
If an etrog is perforated from side to side - no matter how small the hole is - it is not acceptable. When [the hole] does not go from side to side, if it is the size of an isar or more, [the etrog] is not acceptable. If [a hole was made in an etrog which caused] even the slightest amount [of the etrog] to be missing, [the etrog] is not acceptable.
If its pitam - i.e., the small protrusion from which its flower grows - was removed, it is not acceptable. [Similarly,] if the stem from which it hangs from the tree is removed from the etrog itself and a hole is left, it is not acceptable.
If it becomes covered with bumps in two or three places, it is not acceptable. Even if it is covered with bumps in only one place, if that place covers the majority of the etrog's surface area, it is not acceptable. [Similarly,] if a bump grows on even the slightest portion of the pitam, it is not acceptable.
If its peel is removed without causing [the etrog] to lose any substance and it remains greenish yellow as in its natural state, [the following rules apply:] If the peel was entirely removed, it is not acceptable. If even the slightest portion of the original peel remains, it is kosher.
ז
אתרוג שניקב נקב מפולש כל שהוא פסול. ושאינו מפולש אם היה כאיסר או יתר פסול. חסר כל שהוא פסול. ניטל דדו והוא הראש הקטן ששושנתו בו פסול. ניטל העץ שהוא תלוי בו באילן מעיקר האתרוג ונשאר מקומו גומא פסול. עלתה חזזית עליו אם בשנים ושלשה מקומות פסול. ואם במקום אחד אם עלתה על רובו פסול. ואם על דדו ואפילו כל שהוא פסול. נקלף הקרום החיצונה שלו שאינו מחסרו אלא נשאר ירוק כמות שהיא ברייתו אם נקלף כולו פסול ואם נשאר ממנו כל שהוא כשר:
8
An etrog which is inflated, decaying, pickled, cooked, black, white, spotted, or green like a leek is unacceptable.
If it was grown in a mold and shaped into the form of another creation, it is unacceptable. If its natural form was preserved, even though it was shaped in different layers, it is kosher. Two etrogim that grow joined together, and an unripe etrog are kosher.
In places where the etrogim grow naturally with a slight black tinge, it is kosher. However, if [the etrogim] are very black - i.e., like a Kushite - they are unacceptable everywhere.
ח
אתרוג שהוא תפוח סרוח כבוש שלוק שחור לבן מנומר ירוק ככרתי פסול. גדלו בדפוס ועשהו כמין בריה אחרת פסול. עשהו כמין ברייתו אף על פי שעשהו דפין דפין כשר. התיום והבוסר כשר. מקום שהאתרוגין שלהם כעין שחרות מעוטה כשרין. ואם היו שחורים ביותר כאדם כושי הרי זה פסול בכל מקום:
9
All the species which we categorized as unacceptable because of the blemishes we described or because they were stolen or taken by force are [disqualified for use] only on the first day of the festival. On the second day of the festival and on the other days, they are all kosher.
Those which are disqualified because of the association with idol worship or because the etrog is forbidden to be eaten are unacceptable both on the first day and on the later days.
ט
כל אלו שאמרנו שהם פסולין מפני מומין שבארנו או מפני גזל וגניבה ביום טוב ראשון בלבד אבל ביום טוב שני עם שאר הימים הכל כשר. והפסלנות שהוא משום עבודת כוכבים או מפני שאותו אתרוג אסור באכילה בין ביום טוב ראשון בין בשאר ימים פסול:
10
On the first day of the festival, a person cannot fulfill his obligation by using a lulav that belongs to a colleague and was borrowed from him, unless the latter gives it to him as a present.
If [the owner of the lulav] gives it to him as a present on the condition that he return it, he may fulfill his obligation with it and return it, because a present given on condition that it be returned is considered a present. If he does not return it, he does not fulfill his obligation, because it is as though it were stolen.
[On the first day,] a lulav should not be given to a minor, since, according to Torah law, a minor can acquire articles but cannot transfer them to others. Thus, [the minor's] return of the article is not considered to be a return [from a legal perspective].
The above applies to the lulav and to each of the other species of the four taken with it. If one of them was borrowed, the person does not fulfill his obligation on the first day of the festival.
י
אין אדם יוצא ביום טוב ראשון של חג בלולבו של חבירו שישאלנו ממנו עד שיתננו לו במתנה. נתנו לו על מנת להחזירו הרי זה יוצא בו ידי חובתו ומחזירו. שמתנה על מנת להחזיר שמה מתנה. ואם לא החזירו לא יצא שנמצא כגזול. ואין נותנין אותו לקטן שהקטן קונה ואינו מקנה לאחרים מן התורה ונמצא שאם החזירו לו אינו חוזר. ואחד הלולב ואחד כל מין ומין מארבע מינין שבו אם היה אחד מהן שאול אין יוצאין בו ביום טוב ראשון:
11
When partners purchase a lulav or etrog together, neither is able to fulfill his obligation with it on the first [day of the festival] unless his colleague gives him his portion as a present.
Should brothers purchase etrogim from the funds [of their father's] estate, which they have not divided yet: If one of them takes an etrog with the intent of fulfilling his obligation, [the following rules apply:] If he could eat it without the other brothers objecting, he has fulfilled his obligation. If they would object, he does not fulfill his obligation until they give him their share [in the etrog] as a present.
If one brother bought an etrog and another a quince, or together they bought an etrog, a pomegranate, and a quince from the funds [of their father's] estate, which they have not divided yet, one cannot fulfill one's obligation with the etrog until the others give him their share [in it] as a present, even though they would not object to his [use of it].
יא
שותפין שקנו לולב או אתרוג בשותפות אין אחד מהן יוצא בו ידי חובתו בראשון עד שיתן לו חלקו במתנה. האחין שקנו אתרוגין מתפיסת הבית ונטל אחד מהן אתרוג ויצא בו. אם יכול לאכלו ואין האחין מקפידין בכך יצא. ואם היו מקפידין לא יצא עד שיתנו לו חלקם במתנה. ואם קנה זה אתרוג וזה פריש או שקנו כאחד אתרוג ורמון ופריש מתפיסת הבית אינו יוצא באתרוג עד שיתן לו חלקו במתנה ואף על פי שאם אכלו אין מקפידין עליו:
12
Even though it is a mitzvah to rejoice on all the festivals, there was an additional celebration in the Temple on the festival of Sukkot, as [Leviticus 23:40] commands: "And you shall rejoice before God, your Lord, for seven days."
What was done? On the eve of the first day of the festival, they would set up a place in the Temple where women [could watch] from above, and men from below, so they would not intermingle with each other.
The celebration would begin on the night after the first day of the festival. Similarly, on each day of Chol Hamo'ed, after offering the daily afternoon sacrifice, they would begin to celebrate for the rest of the day and throughout the night.
יב
אף על פי שכל המועדות מצוה לשמוח בהן. בחג הסוכות היתה במקדש יום שמחה יתירה שנאמר ושמחתם לפני ה' אלהיכם שבעת ימים. וכיצד היו עושין ערב יום טוב הראשון היו מתקנין במקדש מקום לנשים מלמעלה ולאנשים מלמטה כדי שלא יתערבו אלו עם אלו. ומתחילין לשמוח ממוצאי יום טוב הראשון וכן בכל יום ויום מימי חולו של מועד מתחילין מאחר שיקריבו תמיד של בין הערבים לשמוח לשאר היום עם כל הלילה:
13
What was the nature of this celebration? The flute would be sounded and songs played on the harp, lute, and cymbals. [In addition,] each person would play on the instrument which he knew. Those who could sing, would sing. They would dance and clap their hands, letting loose and whistling, each individual in the manner which he knew. Words of song and praise were recited.
This celebration does not supersede either the Sabbath or the festival [prohibitions].
יג
והיאך היתה שמחה זו. החליל מכה ומנגנין בכנור ובנבלים ובמצלתים וכל אחד ואחד בכלי שיר שהוא יודע לנגן בו. ומי שיודע בפה בפה. ורוקדין ומספקין ומטפחין ומפזזין ומכרכרין כל אחד ואחד כמו שיודע ואומרים דברי שירות ותושבחות. ושמחה זו אינה דוחה לא את השבת ולא את יום טוב:
14
It is a great mitzvah to maximize this celebration. The common people and anyone who desired would not perform [in these celebrations]; only the greatest of Israel's wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature. They were those who would dance, clap their hands, sing, and rejoice in the Temple on the days of the festival of Sukkot. However, the entire people - the men and the women - would come to see and hear.
יד
מצוה להרבות בשמחה זו. ולא היו עושין אותה עמי הארץ וכל מי שירצה. אלא גדולי חכמי ישראל וראשי הישיבות והסנהדרין והחסידים והזקנים ואנשי מעשה הם שהיו מרקדין ומספקין ומנגנין ומשמחין במקדש בימי חג הסוכות. אבל כל העם האנשים והנשים כולן באין לראות ולשמוע:
15
The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service. Whoever holds himself back from this rejoicing is worthy of retribution, as [Deuteronomy 28:47] states: "...because you did not serve God, your Lord, with happiness and a glad heart."
Whoever holds himself proud, giving himself honor, and acts haughtily in such situations is a sinner and a fool. Concerning this, Solomon warned [Proverbs 28:10]: "Do not seek glory before the King."
[In contrast,] anyone who lowers himself and thinks lightly of his person in these situations is [truly] a great person, worthy of honor, who serves God out of love. Thus, David, King of Israel, declared [II Samuel 6:22]: "I will hold myself even more lightly esteemed than this and be humble in my eyes," because there is no greatness or honor other than celebrating before God, as [II Samuel 6:16] states: "King David was dancing wildly and whistling before God."
טו
השמחה שישמח אדם בעשיית המצוה ובאהבת האל שצוה בהן. עבודה גדולה היא. וכל המונע עצמו משמחה זו ראוי להפרע ממנו שנאמר תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב. וכל המגיס דעתו וחולק כבוד לעצמו ומתכבד בעיניו במקומות אלו חוטא ושוטה. ועל זה הזהיר שלמה ואמר אל תתהדר לפני מלך. וכל המשפיל עצמו ומקל גופו במקומות אלו הוא הגדול המכובד העובד מאהבה. וכן דוד מלך ישראל אמר ונקלותי עוד מזאת והייתי שפל בעיני. ואין הגדולה והכבוד אלא לשמוח לפני ה' שנאמר והמלך דוד מפזז ומכרכר לפני ה' וגו': סליקו להו הלכות לולב, שבח לבוחן כליות ולב
• Monday, 19 Kislev, 5777 · 19 December 2016
• "Today's Day"
• From a letter by my father:*
The 19th of Kislev...the festival on which "He redeemed our soul in peace,"1 and our soul's illumination and vitality were given to us, this day is Rosh Hashana for Chassidus bequeathed us by our sacred forebears,2 identical with the teachings of the Baal Shem Tov.3
"This day is the beginning of Your works,"4 the fulfillment of the true intention behind the creation of man on earth, which is to call forth revelation of the light of the inward part5 of our holy Torah.
On this day, that light is called forth, in a general way, for the entire year. It is our duty, on this day, to awaken our hearts with an innermost, elemental desire and will, in the very core of our heart, that G-d illuminate our souls with the light of His Inner Torah.
"From the depths I called to You, O G-d,"6 to elicit the depth and inwardness of G-d's Torah and G-d's mitzvot from the inwardness and essence of the Infinite (May He be blessed), to illuminate the inwardness of our souls. That all our being (meaning our total existence, the essence and the extensions)7 be devoted to Him alone, to banish from within us any of the natural traits that are evil and unworthy. Instead, all our works and affairs (our Avoda, meaning - davening and Torah and mitzvot, and our worldly undertakings necessary for the maintenance of the body), be with sincere intention for the sake of Heaven, as G-d wishes.
May G-d the Merciful Father have compassion upon us and lead us along the good and righteous path and may we "see His face in uprightness.Tehillim 11:7.
* Dated, Wednesday, Kislev 16, 5662.
Shabbat, Kislev 19, 5703
Haftora: Chazon Ovadya. Av harachamim (Siddur p. 191) and Tzidkat'cha (p. 209) are not said.
Torah lessons: Chumash: Vayishlach, Shevi'i with Rashi.
Tehillim: 90-96.
Tanya: Title page, Approbation by a) Rabbi Meshulam... b) Rabbi... HaCohen (p. viii).
The chazan does not wear a tallit for Mincha or Maariv - neither on weekdays, Shabbat and festivals, or Rosh Hashana.
Yahrzeit of the Mezritcher Maggid,8 Tuesday, Parshat Vayeishev 5533 (1772). He is interred in Anipoli.
The Alter Rebbe9 was released from his first imprisonment, Kislev 19, Tuesday, Parshat Vayeishev 5559 (1798) towards evening.
From the Alter Rebbe's letter: This indeed must be made known, that on the day G-d made for us, the 19th of Kislev, Tuesday (the day on which "it was good" was said twice in Torah10) yahrzeit of our holy teacher whose soul is in eden, while I was reading in the book of Tehillim the verse "He redeemed my soul in peace,"11 before beginning the following verse, I emerged in peace by (the act of) the G-d of peace.
* * *
A day of farbrengen and good resolutions towards establishing times to study the revealed Torah12 and Chassidus publicly, and in bolstering the ways of chassidim in true friendship.
It is customary to apportion volumes for the study of the Talmud, according to the procedure set out in Igeret Hakodesh "Hochei'ach Tochi'ach"13. In Lubavitch, since the year 5663 (1902-03) this allocation was made on Tevet 24, yahrzeit of the Alter Rebbe, there not being time on Kislev 19.
FOOTNOTES
1.Tehillim 55:19.
2.I.e. the Rebbe'im of Chabad. In the Hebrew there appears after "forebears," this phrase: "May the memory of those saintly and holy ones be a blessing for life in olam haba - the spiritual Hereafter; their souls rest in eden; may their merit protect us."
3.In the Hebrew: "...of the Baal Shem Tov - may his memory be a blessing."
4.Siddur p. 288.
5.See "On the Teachings on Chassidus, Kehot.
6.Tehillim 130:1.
7.See translator's notes, p. 122.
8.Rabbi Dov Ber, successor to the Baal Shem Tov.
9.Rabbi Schneur Zalman, founder of Chabad Chassidus. For a full biography, see Rabbi Schneur Zalman of Liadi, by Nissan Mindel, Kehot, New York, 1969.
10.See Rashi, Bereishit 1:7.
11.Tehillim 55:19.
12.Talmud, halacha etc.
13.Tanya p. 633.
• Daily Thought:
The Symphony & the Conductor
What are the laws of nature?
A symphony of innumerable parts following rhythms and patterns in wondrous harmony.
What is a miracle?
The conductor baring his hands.[Acharei 5733:1.]
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