Torah Reading
Mishpatim: Exodus 21:1 “These are the rulings you are to present to them:
2 “If you purchase a Hebrew slave, he is to work six years; but in the seventh, he is to be given his freedom without having to pay anything. 3 If he came single, he is to leave single; if he was married when he came, his wife is to go with him when he leaves. 4 But if his master gave him a wife, and she bore him sons or daughters, then the wife and her children will belong to her master, and he will leave by himself. 5 Nevertheless, if the slave declares, ‘I love my master, my wife and my children, so I don’t want to go free,’ 6 then his master is to bring him before God; and there at the door or doorpost, his master is to pierce his ear with an awl; and the man will be his slave for life.
7 “If a man sells his daughter as a slave, she is not to go free like the men-slaves. 8 If her master married her but decides she no longer pleases him, then he is to allow her to be redeemed. He is not allowed to sell her to a foreign people, because he has treated her unfairly. 9 If he has her marry his son, then he is to treat her like a daughter. 10 If he marries another wife, he is not to reduce her food, clothing or marital rights. 11 If he fails to provide her with these three things, she is to be given her freedom without having to pay anything.
12 “Whoever attacks a person and causes his death must be put to death. 13 If it was not premeditated but an act of God, then I will designate for you a place to which he can flee. 14 But if someone willfully kills another after deliberate planning, you are to take him even from my altar and put him to death.
15 “Whoever attacks his father or mother must be put to death.
16 “Whoever kidnaps someone must be put to death, regardless of whether he has already sold him or the person is found still in his possession.
17 “Whoever curses his father or mother must be put to death.
18 “If two people fight, and one hits the other with a stone or with his fist, and the injured party doesn’t die but is confined to his bed; 19 then, if he recovers enough to be able to walk around outside, even if with a cane, the attacker will be free of liability, except to compensate him for his loss of time and take responsibility for his care until his recovery is complete.
Today in Jewish History:
• Passing of Rabbi Alexander Sender Schorr (1737) Rabbi Alexander Sender Schorr was a direct descendant of Rabbi Yosef Bechor Schorr of Orleans, one of the most famous of the French Tosafists. At a young age he was already appointed Chief Justice of the Rabbinic Court in the town of Hovniv which is directly outside of Lvov, Poland.
He authored the classic work on the laws of ritual slaughter called Simlah Chadashah, as well as a deeper commentary on those laws called Tevu'ot Shor.
The Simlah Chadashah has been reprinted more than one hundred times, and is the most widely used book to learn the laws of shechitah (ritual slaughter). Rabbi Alexander Sender Schorr passed away in the town of Zelkava on the 27th of Shevat in the year 5497 (1737).
Link: Shechitah—Laws of Ritual Slaughter
Daily Quote:
The sound of my beloved knocking: Open for me, my sister, my friend, my dove, my perfect one...[Song of Songs, 5:2]Today's Study:
He authored the classic work on the laws of ritual slaughter called Simlah Chadashah, as well as a deeper commentary on those laws called Tevu'ot Shor.
The Simlah Chadashah has been reprinted more than one hundred times, and is the most widely used book to learn the laws of shechitah (ritual slaughter). Rabbi Alexander Sender Schorr passed away in the town of Zelkava on the 27th of Shevat in the year 5497 (1737).
Link: Shechitah—Laws of Ritual Slaughter
Daily Quote:
The sound of my beloved knocking: Open for me, my sister, my friend, my dove, my perfect one...[Song of Songs, 5:2]Today's Study:
Chitas and Rambam for today:
Chumash: Mishpatim, 5th Portion Exodus 23:6-23:19 with Rashi
• Exodus Chapter 23
6You shall not pervert the judgment of your poor man in his lawsuit. ולֹ֥א תַטֶּ֛ה מִשְׁפַּ֥ט אֶבְיֹֽנְךָ֖ בְּרִיבֽוֹ:
your poor man: Heb. אֶבְיֹנְ, an expression of desiring אוֹבֶה, [meaning] one who is impoverished and desires all good things. -[From Mechilta] אבינך: לשון אובה, שהוא מדולדל ותאב לכל טובה:
7Distance yourself from a false matter; and do not kill a truly innocent person or one who has been declared innocent, for I will not vindicate a guilty person. זמִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק וְנָקִ֤י וְצַדִּיק֙ אַל־תַּֽהֲרֹ֔ג כִּ֥י לֹֽא־אַצְדִּ֖יק רָשָֽׁע:
and do not kill a truly innocent person or one who has been declared innocent: How do we know that if one emerges from the court guilty [and is given the death sentence], and one [of the judges] says, “I have a way to prove his innocence,” we must bring him back [to the court and retry him]? Because the Torah states: “and do not kill a truly innocent person.” Although he was not declared innocent-for he was not vindicated by the court-he is, nevertheless, free from the death penalty, because you have reason to acquit him. And how do we know that if one emerges from the court innocent, and one [of the judges] says, “I have a way to prove his guilt,” we do not bring him back to the court [to retry him]? Because the Torah states: “and do not kill… one who is declared innocent.” And this one is innocent because he was vindicated by the court. -[From Mechilta, Sanh. 33b] ונקי וצדיק אל תהרג: מניין ליוצא מבית דין חייב ואמר אחד יש לי ללמד עליו זכות, שמחזירין אותו, תלמוד לומר ונקי אל תהרג וזה אף על פי שאינו צדיק, שלא נצטדק בבית דין, מכל מקום נקי הוא מדין מיתה, שהרי יש לך לזכותו. ומניין ליוצא מבית דין זכאי ואמר אחד יש לי ללמד עליו חובה, שאין מחזירין אותו לבית דין לחייבו תלמוד לומר וצדיק אל תהרוג, וזה צדיק הוא, שנצטדק בבית דין:
for I will not vindicate a guilty person: It is not incumbent upon you to return him [to court] for I will not vindicate him in My law. If he emerges innocent from your hand [i.e., from the courts], I have many agents to put him to death-with the death penalty he deserves. -[From Mechilta, Sanh. 33b] כי לא אצדיק רשע: אין עליך להחזירו, כי אני לא אצדיקנו בדיני, אם יצא מידך זכאי, יש לי שלוחים הרבה להמיתו במיתה שנתחייב בה:
8You shall not accept a bribe, for a bribe will blind the clear sighted and corrupt words that are right. חוְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֨חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים:
You shall not accept a bribe: Even [in order] to judge fairly, and surely [not] to pervert the judgment, for [in fact, taking a bribe] in order to pervert the judgment is already mentioned: “You shall not pervert judgment” (Deut. 16:19). -[From Keth. 105a] ושחד לא תקח: אפילו לשפוט אמת, וכל שכן כדי להטות הדין, שהרי כדי להטות את הדין נאמר כבר לעיל לא תטה משפט:
for a bribe will blind the clear-sighted: Even if one is wise in Torah, and he accepts a bribe, he will eventually become deranged, forget his studies, and lose his eyesight. -[From Keth. 105a, Mechilta] יעור פקחים: אפילו חכם בתורה ונוטל שוחד, סוף שתטרף דעתו עליו, וישתכח תלמודו, ויכהה מאור עיניו:
and corrupt: Heb. וִיסַלֵף, as the Targum [Onkelos and Jonathan] renders: וּמְקַלְקֵל, [meaning] and spoils. ויסלף: כתרגומו ומקלקל:
words that are right: Heb. דִבְרֵי צַדִּיקִים, words that are just, true judgments, and so is its Aramaic translation: פִּתְגָמִין ךְתְּרִיצִין, [meaning words that are] straight. דברי צדיקים: דברים המצודקים, משפטי אמת, וכן תרגומו פתגמין תריצין. ישרים:
9And you shall not oppress a stranger, for you know the feelings of the stranger, since you were strangers in the land of Egypt. טוְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם:
And you shall not oppress a stranger -: In many places the Torah warns about the stranger [convert] because he has a strong temptation [to return to his former bad ways]. -[From B.M. 59b] וגר לא תלחץ: בהרבה מקומות הזהירה תורה על הגר מפני שסורו רע:
the feelings of the stranger: How hard it is for him when people oppress him. את נפש הגר: כמה קשה לו כשלוחצים אותו:
10Six years you may sow your land and gather in its produce. יוְשֵׁ֥שׁ שָׁנִ֖ים תִּזְרַ֣ע אֶת־אַרְצֶ֑ךָ וְאָֽסַפְתָּ֖ אֶת־תְּבֽוּאָתָֽהּ:
and gather in its produce: Heb. וְאָסַפְךְתָּ, an expression of bringing into the house, like “And you shall bring it (וַאִסַפְךְתּוֹ) into your house” (Deut. 22:2). ואספת את תבואתה: לשון הכנסה לבית, כמו (דברים כב ב) ואספתו אל תוך ביתך:
11But in the seventh [year] you shall release it and abandon it; the poor of your people shall eat [it], and what they leave over, the beasts of the field shall eat. So shall you do to your vineyard [and] to your olive tree[s]. יאוְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן־תַּֽעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ:
you shall release it: from work. תשמטנה: מעבודה:
and abandon it: from eating it after the time of the removal (see Mechilta). Another interpretation: from real work, such as plowing and sowing, and abandon it from fertilizing and hoeing. ונטשתה: מאכילה אחר זמן הביעור. דבר אחר תשמטנה מעבודה גמורה, כגון חרישה וזריעה. ונטשתה מלזבל ומלקשקש:
and what they leave over, the beasts of the field shall eat: [This is written in order] to liken the food of the poor to the food of the beast. Just as the beast eats without tithing, so do the poor eat without tithing. From here [we derive] that there are no tithes in the seventh year. -[From Mechilta] ויתרם תאכל חית השדה: להקיש מאכל אביון למאכל חיה מה חיה אוכלת בלא מעשר, אף אביונים אוכלים בלא מעשר, מכאן אמרו אין מעשר בשביעית:
So shall you do to your vineyard: And the beginning of the verse is speaking of a grain field, as is stated above [verse 10]: “You may sow your land.” כן תעשה לכרמך: ותחלת המקרא בשדה הלבן, כמו שאמור למעלה הימנו תזרע את ארצך:
12Six days you may do your work, but on the seventh day you shall rest, in order that your ox and your donkey shall rest, and your maidservant's son and the stranger shall be refreshed. יבשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲשֶׂ֣ה מַֽעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַֽחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָֽתְךָ֖ וְהַגֵּֽר:
but on the seventh day you shall rest: Even in the seventh year, the weekly Sabbath, commemorating the Creation, shall not be uprooted, [so] that you shall not say that since the entire year is referred to as “Sabbath,” the weekly Sabbath need not be observed in it [the Sabbatical Year]. -[From Mechilta] וביום השביעי תשבת: אף בשנה השביעית לא תעקר שבת בראשית ממקומה, שלא תאמר הואיל וכל השנה קרויה שבת, לא תנהג בה שבת בראשית:
in order that your ox and your donkey shall rest: Give it rest, to permit it to tear up and eat grass from the earth. Or perhaps it [this verse] means that one must confine it indoors? [But] you must say that this [confining them indoors] would not be rest but discomfort. -[From Mechilta] למען ינוח שורך וחמרך: תן לו ניח להתיר שיהא תולש ואוכל עשבים מן הקרקע. או אינו אלא יחבשנו בתוך הבית, אמרת אין זה נייח אלא צער:
your maidservant’s son: The text is speaking of an uncircumcised slave. [From Mechilta] בן אמתך: בעבד הערל הכתוב מדבר:
and the stranger: This refers to a resident alien. -[From Mechilta] והגר: גר תושב:
13Concerning all that I have said to you you shall beware, and the name of the gods of others you shall not mention; it shall not be heard through your mouth. יגוּבְכֹ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֲלֵיכֶ֖ם תִּשָּׁמֵ֑רוּ וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ:
Concerning all that I have said to you you shall beware: Heb. ךְתִּשָׁמֵרוּ. [This verse comes] to give every positive commandment the stringency of a prohibition [i.e., negative commandment], for every exhortation to beware (שְׁמִירָה) in the Torah is a prohibition, [and it appears] instead of a negative expression. ובכל אשר אמרתי אליכם תשמרו: לעשות כל מצות עשה באזהרה, שכל שמירה שבתורה אזהרה היא במקום לאו:
you shall not mention: That one should not say to another, “Wait for me beside such-and-such an idol,” or “Meet me on the day [dedicated to] such-and-such an idol” (Mechilta, Sanh. 63b). Another explanation: Concerning all that I have said to you, you shall beware, and the name of the gods of strangers you shall not mention -[this comes] to teach you that idolatry is tantamount to all the commandments [combined], and whoever is careful with it is considered as if he has observed them all. -[see Kid. 40a, Ned. 25a, Shev. 29a, Chul. 5a, Rashi on Num. 15:23, Deut. 12:28, Er. 69b] לא תזכירו: שלא יאמר לו שמור לי בצד עבודה זרה פלונית או תעמוד עמי ביום עבודה זרה פלונית. דבר אחר ובכל אשר אמרתי אליכם תשמרו ושם א-להים אחרים לא תזכירו ללמדך ששקולה עבודה זרה כנגד כל המצות כולן, והנזהר בה כשומר את כולן:
it shall not be heard: from the gentile. לא ישמע: מן הגוי:
through your mouth: [Meaning] that you shall not enter a partnership with a gentile, so that he would swear to you by his pagan deity. The result [if he does swear] will be that you will indirectly cause it [the deity] to be mentioned through yourself [i.e., through a claim you made against him]. -[From Sanh. 63b] I.e., the occasion may arise that the gentile partner is required to swear something to his Jewish partner, and he will swear by his deity. [From Sanh. 63b] על פיך: שלא תעשה שותפות עם נכרי וישבע לך בעבודה זרה שלו נמצאת שאתה גורם שיזכר על ידך:
14Three times you shall slaughter sacrifices to Me during the year. ידשָׁל֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה:
times: Heb. רְגָלִים, [synonymous with] פְּעָמִים, times, and similarly, “that you have struck me already three times (רְגָלִים) ” (Num. 22:28). רגלים: פעמים וכן (במדבר כב כח) כי הכיתני זה שלש רגלים:
15You shall observe the festival of unleavened bread; for seven days you shall eat unleavened bread as I have commanded you, at the appointed time of the month of springtime, for then you left Egypt, and they shall not appear before Me empty handed. טואֶת־חַ֣ג הַמַּצּוֹת֘ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵֽרָא֥וּ פָנַ֖י רֵיקָֽם:
the month of springtime: Heb. חֹדֶשׁ הָאָבִיב, [the month] in which the grain fills out in its greenness (בְּאִבֶּיהָ). [Alternatively,] אָבִיב is an expression [related to the word for] a father אָב, the firstborn and the earliest [month] to ripen fruits. חדש האביב: שהתבואה מתמלאת בו באביה. לשון אחר אביב, לשון אב, בכור וראשון לבשל פירות:
and they shall not appear before Me empty-handed: When you come to appear before Me on the festivals, bring Me burnt offerings. -[From Mechilta, Chag. 7a] ולא יראו פני ריקם: כשתבאו לראות פני ברגלים, הביאו לי עולות:
16And the festival of the harvest, the first fruits of your labors, which you will sow in the field, and the festival of the ingathering at the departure of the year, when you gather in [the products of] your labors from the field. טזוְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַֽעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאָסְפְּךָ֥ אֶת־מַֽעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה:
And the festival of the harvest: That is the feast of Shavuoth. וחג הקציר: הוא חג שבועות:
the first fruits of your labors: which is the time of the bringing of the first fruits for the two breads, which are brought on Shavuoth [and serve to] permit the new grain [to be used] for meal offerings and [also] to bring the first fruits to the Sanctuary, as it is said: “And on the day of the first fruits, etc.” (Num. 28:26). בכורי מעשיך: שהוא זמן הבאת בכורים, ששתי הלחם הבאים בעצרת היו מתירין החדש למנחות ולהביא בכורים למקדש, שנאמר (במדבר כח כו) וביום הבכורים וגו':
and the festival of the ingathering: That is the festival of Succoth. וחג האסיף: הוא חג הסוכות:
when you gather in [the products of] your labors: For during the entire summer, the grain dries out in the fields, and on the festival [of Succoth], they gather it into the house because of the rains [that are about to fall]. באספך את מעשיך: שכל ימות החמה התבואה מתייבשת בשדות ובחג אוספים אותה אל הבית מפני הגשמים:
17Three times during the year, all your males shall appear before the Master, the Lord. יזשָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵֽרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָֽאָדֹ֥ן | יְהֹוָֽה:
Three times, etc.: Since the context deals with the seventh year, it was necessary to say that the three pilgrimage festivals would not be uprooted from their place. -[From Mechilta] שלש פעמים וגו': לפי שהענין מדבר בשביעית הוצרך לומר שלא יסתרסו רגלים ממקומן:
all your males: Heb. כָּל-זְכוּרְ. All the males among you. כל זכורך: הזכרים שבך:
18You shall not sacrifice the blood of My sacrifice with leaven, and the fat of My festive sacrifice shall not stay overnight until morning. יחלֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר:
You shall not sacrifice the blood of My sacrifice with leaven: You shall not slaughter the Passover sacrifice on the fourteenth of Nissan until you have done away with the leaven. -[From Mechilta, Pes. 63a] לא תזבח על חמץ וגו': לא תשחט את הפסח בי"ד בניסן עד שתבער החמץ:
and the fat of My festive sacrifice shall not stay overnight: off the altar. -[From Mechilta] ולא ילין חלב חגי וגו': חוץ למזבח:
until morning: One may think that even on the altar pyre it would become disqualified. Therefore, the Torah states: “on its pyre on the altar all night” (Lev. 6:2). עד בקר: יכול אף על המערכה יפסל בלינה, תלמוד לומר (ויקרא ו ב) על מוקדה על המזבח כל הלילה:
shall not stay overnight: Only at dawn is it considered [as if the fat of the sacrifice had been] staying overnight, as it is said: “until morning,” but all night he may pick it [the fat] up from the floor [and return it] onto the altar. -[From Zev. 87a] ולא ילין: אין לינה אלא בעמוד השחר שנאמר עד בקר, אבל כל הלילה יכול להעלותו מן הרצפה למזבח:
19The choicest of the first fruits of your soil you shall bring to the house of the Lord, your God. You shall not cook a kid in its mother's milk. יטרֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהֹוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
The choicest of the first fruits of your soil: Even in the seventh year, the offering of bikkurim is obligatory. Therefore, it is stated here, too: “the first fruits of your soil.” How are the bikkurim chosen? A person enters his field and sees a fig that has ripened. He winds a blade of grass around it as a sign and sanctifies it. Bikkurim are [brought as an offering] only from the seven species enumerated in Scripture: “A land of wheat and barley, and vines and figs and pomegranates, a land of oil-yielding olives and honey” (Deut. 8:8). -[From Bik. 3:1] ראשית בכורי אדמתך: אף השביעית חייבת בבכורים, לכך נאמר אף כאן בכורי אדמתך. כיצד, אדם נכנס לתוך שדהו, ורואה תאנה שבכרה, כורך עליה גמי לסימן ומקדישה. ואין בכורים אלא משבעת המינין האמורין במקרא (דברים ח ח) ארץ חטה ושעורה וגו':
You shall not cook a kid: Heb. גְּדִי. A calf and a lamb are also included in [the term] גְּדִי, for גְּדִי is only an expression of a tender young animal. [This you know] from what you find in many places in the Torah where גְּדִי is written, and it was necessary to write after it עִזִים [to qualify it as a kid], for example, “I will send you a kid גְּדִי עִזִים ” (Gen. 38:17); “the kid גְּדִי הָעִזִים ” (Gen. 38:20); “two kids עִזִים גְּדָיֵי ” (Gen. 27:9); to teach you that wherever גְּדִי is mentioned unqualified, it also means a calf and a lamb. This [prohibition] is written in three places in the Torah, one for the prohibition of eating [meat with milk], one for the prohibition of deriving any benefit [from meat with milk], and one for the prohibition of cooking [meat with milk]. -[From Chul. 113b, 115b] לא תבשל גדי: אף עגל וכבש בכלל גדי, שאין גדי אלא לשון ולד רך, ממה שאתה מוצא בכמה מקומות בתורה שכתוב גדי, והוצרך לפרש אחריו עזים, כגון (בראשית לח יז) אנכי אשלח גדי עזים, (שם שם כ) את גדי העזים, (שם כז ט) שני גדיי עזים, ללמדך, שכל מקום שנאמר גדי סתם, אף עגל וכבש במשמע. ובשלושה מקומות נכתב בתורה אחד לאיסור אכילה, ואחד לאיסור הנאה, ואחד לאיסור בישול:
• Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, end of Chapter 28
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 27 Shevat, 5777 · 23 February 2017
• Likutei Amarim, end of Chapter 28
• ולא כטעות העולם שטועים להוכיח מנפילת המחשבה זרה, מכלל שאין תפלתם כלום
• Rambam - Thursday, 27 Shevat, 5777 · 23 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 124
Fallen Grapes
"You shall not harvest the single grapes of your vineyard; you shall leave them for the poor and the stranger"—Leviticus 19:10.
We are commanded to leave for the poor the grapes that fall to the ground in the course of harvesting.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• Fallen Grapes
Positive Commandment 124
Translated by Berel Bell
The 124th mitzvah is that we are commanded to leave over for the poor those grapes that have become detached and fall during the harvesting process.
The source of this commandment is G‑d's statement,1 "Do not pick up peret (individual2 fallen grapes) in your vineyard. You must leave them for the poor and the stranger."
The details of this mitzvah are also explained in tractate Pe'ah.3
The Biblical prohibition applies only in Eretz Yisroel.4
FOOTNOTES
1.Lev. 19:10.
2.I.e. a single grape or two grapes attached together. If a cluster of three grapes falls, it is not considered to be peret.
3.Ch. 6.
4.See note to P120 above.
• Negative Commandment 213
Gathering the Fallen Grapes
"You shall not gather the single grapes of your vineyard"—Leviticus 19:10.
It is forbidden for a landowner to harvest the grapes that fall to the ground in the course of harvesting, rather they must be left for the poor.
Full text of this Mitzvah »• Gathering the Fallen Grapes
Negative Commandment 213
Translated by Berel Bell
The 213th prohibition is that we are forbidden from gathering the grapes which fall in the vineyard during the harvesting process. Rather, they must be left for the poor.
The source of this commandment is G‑d's statement,1 "Do not pick up peret in your vineyard.
This mitzvah is also in the category of lav shenitak l'aseh (a prohibition with a remedial positive commandment).
The details of this mitzvah are explained in tractate Pe'ah.2
FOOTNOTES
1.Lev. 19:10.
2.Ch.7, Mishneh 3.
• Positive Commandment 122
Forgotten Sheaves
"...and you forget a sheaf in the field, you shall not go back to get it; it shall be for the stranger, the orphan and the widow"—Deuteronomy 24:19.
We are commanded to leave for the poor those bundles of the harvested crop that were forgotten in the field.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• Forgotten Sheaves
Positive Commandment 122
Translated by Berel Bell
The 122nd mitzvah is that we are commanded to leave over the sheaves which were forgotten (shik'cho) during the harvest process.
The source of this commandment is G‑d's statement,1 "[When you reap your harvest] and forget a sheaf in the field, you may not go back for it. It must be left for the stranger, the orphan, and the widow."
This phrase "It must be left for the stranger, the orphan, and widow" constitutes the positive commandment to leave over [these forgotten sheaves]. It is similar to the phrase, "leave them,"2 which conveys the positive commandments of leket and pe'ah, as explained above.3
The Biblical requirement applies only in Eretz Yisroel.4
The details of this mitzvah are also explained in tractate Pe'ah.5
FOOTNOTES
1.Deut. 24:19.
2.Lev. 19:10.
3.P120-121.
4.See note to P120 above.
5.Ch.5 and 6.
• Negative Commandment 214
Collecting Forgotten Sheaves
"...and you forget a sheaf in the field, you shall not go back to get it"—Deuteronomy 24:19.
It is forbidden for the landowner to collect a bundle of the harvested crop that was forgotten in the field [rather he must leave it for the poor]. This prohibition applies both to grain and fruit.
Full text of this Mitzvah »
• Collecting Forgotten Sheaves
Negative Commandment 214
Translated by Berel Bell
The 214th prohibition is that we are forbidden from taking the sheaves which were forgotten (shik'cho) during the harvest process.
The source of this commandment is G‑d's statement,1 "[When you reap your harvest] and forget a sheaf in the field, you may not go back for it."
This law applies to all produce, whether it grows on the ground or on a tree.
This mitzvah is also in the category of lav shenitak l'aseh (a prohibition with a remedial positive commandment). Therefore, if one transgressed and took it, one is required to return it to the poor. [This positive requirement] is derived from the verse,2 "It must be left for the stranger, the orphan, and the widow."
The details of this mitzvah are explained in tractate Pe'ah.
[The Rambam now gives a detailed explanation of the law of a lav shenitak l'aseh, which applies to all 5 agricultural mitzvos mentioned above.]
You should be aware of our basic principle that whenever a prohibition has a corresponding positive commandment, one does not receive lashes [for the prohibition] as long as he fulfills the positive commandment. If he does not, however, he does receive lashes.
If, for example, he harvested an entire field without leaving pe'ah,3 he still does not receive lashes after the harvesting, and is required to give from the grain which was already cut. So too, if the wheat was already threshed, ground into flour, and kneaded into a dough, he must give an amount of dough which corresponds to the portion of the field he should have left.
If the wheat was completely lost or burned, however, he does receive lashes, since he did not fulfill the corresponding positive commandment. How much more so [he would receive lashes] if he destroyed them himself — through eating them, for example.
[The Rambam now quotes the Talmudic passage which discusses the law of a lav shenitak l'aseh. When the Gemara lists the mitzvos in this category, only pe'ah is mentioned, not the other four agricultural mitzvos. The Rambam therefore proves that when it says pe'ah, the other mitzvos are also included.]
Do not make the mistake of misinterpreting the statement in Makkos4 [which discusses the subject of lav shenitak l'aseh], "There is this one mitzvah [sending away the mother bird5] and another," where the Gemara concludes that "another" refers to pe'ah. You might think that this means only pe'ah [is considered a lav shenitak l'aseh, not the other four mitzvos], but this assumption would be incorrect. "Another" really means pe'ah and any mitzvah which has the same law as pe'ah, since the prohibitions of peret, leket, shik'cho, and olelos all can be violated through action [not only passively], and like pe'ah can fit both opinions — kiymo v'lo kiymo6 and bitlo v'lo bitlo.7
[We know that these other laws are included in the category of pe'ah] since the verse which teaches us the positive commandment of pe'ah,8 "Leave them over for the poor and the stranger," follows the mention of pe'ah, leket, peret, and olelos. The complete statement reads, "Do not completely harvest the corners of your field (pe'ah); do not pick up the stalks which fall during harvest (leket); do not pick the olelos in your vineyard; do not pick up peret (individual9 fallen grapes) in your vineyard. Leave them over for the poor and the stranger." Similarly, regarding shik'cho, the verse says,10 "[When you reap your harvest and forget a sheaf in the field,] you may not go back for it. It must be left for the stranger, the orphan, and the widow."
Therefore, since the Gemara says that pe'ah is a lav shenitak l'aseh, and derives its positive command from the verse, "Leave them over for the poor and the stranger," we learn that all these five prohibitions11 are also in the category of lav shenitak l'aseh [although the Gemara mentions only pe'ah].12 As long as it is still possible for him to fulfill it, although he has not yet done so, he still does not get lashes — we just command him to fulfill it. The only time he receives lashes is when we know he has transgressed the prohibition and there he has no possibility of fulfilling the positive commandment.
You should understand this principle and keep it in mind.
FOOTNOTES
1.Deut. 24:19.
2.Ibid.
3.See P120, N210.
4.16a.
5.This is the positive command which remedies the prohibition, "Do not take the mother together with the young." See P148, N306.
6.Literally, "Did he fulfill it or not?" According to this opinion, after the prohibition is done, the Beth Din calls the person and gives him the chance to perform the appropriate positive command. If he does not do so, he receives lashes. According to this opinion, although it is still possible for him to fulfill the mitzvah in the future, he nevertheless receives lashes if he does not perform it immediately upon order of the Beth Din. See Rashi, Makkos, end of 15a.
7.Literally, "Did he nullify it or not?" According to this opinion, the person does not receive lashes unless he himself has "nullified" the positive command, making it impossible to be fulfilled at a later time. In pe'ah, for example, when the person eats up the grain, he has "nullified" the positive commandment.
This opinion can be applied only when the person can actively "nullify" the positive mitzvah. The Gemara therefore identifies the "another" by process of elimination — showing that in other cases, he cannot nullify the positive command.
8.Lev. 19:10.
9.I.e. one or two. If a cluster of three grapes falls, it is not considered to be peret.
10.Deut. 24:19.
11.N210-N214.
12.The basis of the proof is that the other mitzvos are learned from the same verse, Lev. 19:10, or in the case of shik'cho, a similar verse, Deut. 24:19. See P122, where the Rambam compares the two verses.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Sixteen
• Mechirah - Chapter Sixteen
• Matnot Aniyim - Chapter 5
• Thursday, 27 Shevat, 5777 · 23 February 2017
• "Today's Day"
• Tuesday, Sh'vat 27, 5703
Torah lessons: Chumash: Mishpatim, Shlishi with Rashi.
Tehillim: 120-134.
Tanya: Likewise in the (p. 107)...duty of charity. (p. 107).
My father writes in one of his maamarim: Early chassidim resolved in their souls to refrain from anything that is permissible (by Torah law) but for which they felt a desire and urge. This breaks the passion.
• Daily Thought:
Inner Voice
There is an outer world and there is an inner world. As deep as you penetrate, as high as you reach, there is always something breathing inside.
The outer world is made of things. Breathing inside the things are words.
Words are the outside. Inside the words are stories.
The story is the outside. Inside the story is a thought.
Thoughts are the outside. Inside the thoughts is a great light.
At the origin of all light is the beginning that cannot be known.
The outside we can touch and come to know.
The inside—we must wait and be still, so that it may speak to us.
As it did at Sinai. As it does whenever we learn Torah with all our heart and soul.[Maamar Gal Enai 5737.]
Chumash: Mishpatim, 5th Portion Exodus 23:6-23:19 with Rashi
• Exodus Chapter 23
6You shall not pervert the judgment of your poor man in his lawsuit. ולֹ֥א תַטֶּ֛ה מִשְׁפַּ֥ט אֶבְיֹֽנְךָ֖ בְּרִיבֽוֹ:
your poor man: Heb. אֶבְיֹנְ, an expression of desiring אוֹבֶה, [meaning] one who is impoverished and desires all good things. -[From Mechilta] אבינך: לשון אובה, שהוא מדולדל ותאב לכל טובה:
7Distance yourself from a false matter; and do not kill a truly innocent person or one who has been declared innocent, for I will not vindicate a guilty person. זמִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק וְנָקִ֤י וְצַדִּיק֙ אַל־תַּֽהֲרֹ֔ג כִּ֥י לֹֽא־אַצְדִּ֖יק רָשָֽׁע:
and do not kill a truly innocent person or one who has been declared innocent: How do we know that if one emerges from the court guilty [and is given the death sentence], and one [of the judges] says, “I have a way to prove his innocence,” we must bring him back [to the court and retry him]? Because the Torah states: “and do not kill a truly innocent person.” Although he was not declared innocent-for he was not vindicated by the court-he is, nevertheless, free from the death penalty, because you have reason to acquit him. And how do we know that if one emerges from the court innocent, and one [of the judges] says, “I have a way to prove his guilt,” we do not bring him back to the court [to retry him]? Because the Torah states: “and do not kill… one who is declared innocent.” And this one is innocent because he was vindicated by the court. -[From Mechilta, Sanh. 33b] ונקי וצדיק אל תהרג: מניין ליוצא מבית דין חייב ואמר אחד יש לי ללמד עליו זכות, שמחזירין אותו, תלמוד לומר ונקי אל תהרג וזה אף על פי שאינו צדיק, שלא נצטדק בבית דין, מכל מקום נקי הוא מדין מיתה, שהרי יש לך לזכותו. ומניין ליוצא מבית דין זכאי ואמר אחד יש לי ללמד עליו חובה, שאין מחזירין אותו לבית דין לחייבו תלמוד לומר וצדיק אל תהרוג, וזה צדיק הוא, שנצטדק בבית דין:
for I will not vindicate a guilty person: It is not incumbent upon you to return him [to court] for I will not vindicate him in My law. If he emerges innocent from your hand [i.e., from the courts], I have many agents to put him to death-with the death penalty he deserves. -[From Mechilta, Sanh. 33b] כי לא אצדיק רשע: אין עליך להחזירו, כי אני לא אצדיקנו בדיני, אם יצא מידך זכאי, יש לי שלוחים הרבה להמיתו במיתה שנתחייב בה:
8You shall not accept a bribe, for a bribe will blind the clear sighted and corrupt words that are right. חוְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֨חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים:
You shall not accept a bribe: Even [in order] to judge fairly, and surely [not] to pervert the judgment, for [in fact, taking a bribe] in order to pervert the judgment is already mentioned: “You shall not pervert judgment” (Deut. 16:19). -[From Keth. 105a] ושחד לא תקח: אפילו לשפוט אמת, וכל שכן כדי להטות הדין, שהרי כדי להטות את הדין נאמר כבר לעיל לא תטה משפט:
for a bribe will blind the clear-sighted: Even if one is wise in Torah, and he accepts a bribe, he will eventually become deranged, forget his studies, and lose his eyesight. -[From Keth. 105a, Mechilta] יעור פקחים: אפילו חכם בתורה ונוטל שוחד, סוף שתטרף דעתו עליו, וישתכח תלמודו, ויכהה מאור עיניו:
and corrupt: Heb. וִיסַלֵף, as the Targum [Onkelos and Jonathan] renders: וּמְקַלְקֵל, [meaning] and spoils. ויסלף: כתרגומו ומקלקל:
words that are right: Heb. דִבְרֵי צַדִּיקִים, words that are just, true judgments, and so is its Aramaic translation: פִּתְגָמִין ךְתְּרִיצִין, [meaning words that are] straight. דברי צדיקים: דברים המצודקים, משפטי אמת, וכן תרגומו פתגמין תריצין. ישרים:
9And you shall not oppress a stranger, for you know the feelings of the stranger, since you were strangers in the land of Egypt. טוְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם:
And you shall not oppress a stranger -: In many places the Torah warns about the stranger [convert] because he has a strong temptation [to return to his former bad ways]. -[From B.M. 59b] וגר לא תלחץ: בהרבה מקומות הזהירה תורה על הגר מפני שסורו רע:
the feelings of the stranger: How hard it is for him when people oppress him. את נפש הגר: כמה קשה לו כשלוחצים אותו:
10Six years you may sow your land and gather in its produce. יוְשֵׁ֥שׁ שָׁנִ֖ים תִּזְרַ֣ע אֶת־אַרְצֶ֑ךָ וְאָֽסַפְתָּ֖ אֶת־תְּבֽוּאָתָֽהּ:
and gather in its produce: Heb. וְאָסַפְךְתָּ, an expression of bringing into the house, like “And you shall bring it (וַאִסַפְךְתּוֹ) into your house” (Deut. 22:2). ואספת את תבואתה: לשון הכנסה לבית, כמו (דברים כב ב) ואספתו אל תוך ביתך:
11But in the seventh [year] you shall release it and abandon it; the poor of your people shall eat [it], and what they leave over, the beasts of the field shall eat. So shall you do to your vineyard [and] to your olive tree[s]. יאוְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן־תַּֽעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ:
you shall release it: from work. תשמטנה: מעבודה:
and abandon it: from eating it after the time of the removal (see Mechilta). Another interpretation: from real work, such as plowing and sowing, and abandon it from fertilizing and hoeing. ונטשתה: מאכילה אחר זמן הביעור. דבר אחר תשמטנה מעבודה גמורה, כגון חרישה וזריעה. ונטשתה מלזבל ומלקשקש:
and what they leave over, the beasts of the field shall eat: [This is written in order] to liken the food of the poor to the food of the beast. Just as the beast eats without tithing, so do the poor eat without tithing. From here [we derive] that there are no tithes in the seventh year. -[From Mechilta] ויתרם תאכל חית השדה: להקיש מאכל אביון למאכל חיה מה חיה אוכלת בלא מעשר, אף אביונים אוכלים בלא מעשר, מכאן אמרו אין מעשר בשביעית:
So shall you do to your vineyard: And the beginning of the verse is speaking of a grain field, as is stated above [verse 10]: “You may sow your land.” כן תעשה לכרמך: ותחלת המקרא בשדה הלבן, כמו שאמור למעלה הימנו תזרע את ארצך:
12Six days you may do your work, but on the seventh day you shall rest, in order that your ox and your donkey shall rest, and your maidservant's son and the stranger shall be refreshed. יבשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲשֶׂ֣ה מַֽעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַֽחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָֽתְךָ֖ וְהַגֵּֽר:
but on the seventh day you shall rest: Even in the seventh year, the weekly Sabbath, commemorating the Creation, shall not be uprooted, [so] that you shall not say that since the entire year is referred to as “Sabbath,” the weekly Sabbath need not be observed in it [the Sabbatical Year]. -[From Mechilta] וביום השביעי תשבת: אף בשנה השביעית לא תעקר שבת בראשית ממקומה, שלא תאמר הואיל וכל השנה קרויה שבת, לא תנהג בה שבת בראשית:
in order that your ox and your donkey shall rest: Give it rest, to permit it to tear up and eat grass from the earth. Or perhaps it [this verse] means that one must confine it indoors? [But] you must say that this [confining them indoors] would not be rest but discomfort. -[From Mechilta] למען ינוח שורך וחמרך: תן לו ניח להתיר שיהא תולש ואוכל עשבים מן הקרקע. או אינו אלא יחבשנו בתוך הבית, אמרת אין זה נייח אלא צער:
your maidservant’s son: The text is speaking of an uncircumcised slave. [From Mechilta] בן אמתך: בעבד הערל הכתוב מדבר:
and the stranger: This refers to a resident alien. -[From Mechilta] והגר: גר תושב:
13Concerning all that I have said to you you shall beware, and the name of the gods of others you shall not mention; it shall not be heard through your mouth. יגוּבְכֹ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֲלֵיכֶ֖ם תִּשָּׁמֵ֑רוּ וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ:
Concerning all that I have said to you you shall beware: Heb. ךְתִּשָׁמֵרוּ. [This verse comes] to give every positive commandment the stringency of a prohibition [i.e., negative commandment], for every exhortation to beware (שְׁמִירָה) in the Torah is a prohibition, [and it appears] instead of a negative expression. ובכל אשר אמרתי אליכם תשמרו: לעשות כל מצות עשה באזהרה, שכל שמירה שבתורה אזהרה היא במקום לאו:
you shall not mention: That one should not say to another, “Wait for me beside such-and-such an idol,” or “Meet me on the day [dedicated to] such-and-such an idol” (Mechilta, Sanh. 63b). Another explanation: Concerning all that I have said to you, you shall beware, and the name of the gods of strangers you shall not mention -[this comes] to teach you that idolatry is tantamount to all the commandments [combined], and whoever is careful with it is considered as if he has observed them all. -[see Kid. 40a, Ned. 25a, Shev. 29a, Chul. 5a, Rashi on Num. 15:23, Deut. 12:28, Er. 69b] לא תזכירו: שלא יאמר לו שמור לי בצד עבודה זרה פלונית או תעמוד עמי ביום עבודה זרה פלונית. דבר אחר ובכל אשר אמרתי אליכם תשמרו ושם א-להים אחרים לא תזכירו ללמדך ששקולה עבודה זרה כנגד כל המצות כולן, והנזהר בה כשומר את כולן:
it shall not be heard: from the gentile. לא ישמע: מן הגוי:
through your mouth: [Meaning] that you shall not enter a partnership with a gentile, so that he would swear to you by his pagan deity. The result [if he does swear] will be that you will indirectly cause it [the deity] to be mentioned through yourself [i.e., through a claim you made against him]. -[From Sanh. 63b] I.e., the occasion may arise that the gentile partner is required to swear something to his Jewish partner, and he will swear by his deity. [From Sanh. 63b] על פיך: שלא תעשה שותפות עם נכרי וישבע לך בעבודה זרה שלו נמצאת שאתה גורם שיזכר על ידך:
14Three times you shall slaughter sacrifices to Me during the year. ידשָׁל֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה:
times: Heb. רְגָלִים, [synonymous with] פְּעָמִים, times, and similarly, “that you have struck me already three times (רְגָלִים) ” (Num. 22:28). רגלים: פעמים וכן (במדבר כב כח) כי הכיתני זה שלש רגלים:
15You shall observe the festival of unleavened bread; for seven days you shall eat unleavened bread as I have commanded you, at the appointed time of the month of springtime, for then you left Egypt, and they shall not appear before Me empty handed. טואֶת־חַ֣ג הַמַּצּוֹת֘ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵֽרָא֥וּ פָנַ֖י רֵיקָֽם:
the month of springtime: Heb. חֹדֶשׁ הָאָבִיב, [the month] in which the grain fills out in its greenness (בְּאִבֶּיהָ). [Alternatively,] אָבִיב is an expression [related to the word for] a father אָב, the firstborn and the earliest [month] to ripen fruits. חדש האביב: שהתבואה מתמלאת בו באביה. לשון אחר אביב, לשון אב, בכור וראשון לבשל פירות:
and they shall not appear before Me empty-handed: When you come to appear before Me on the festivals, bring Me burnt offerings. -[From Mechilta, Chag. 7a] ולא יראו פני ריקם: כשתבאו לראות פני ברגלים, הביאו לי עולות:
16And the festival of the harvest, the first fruits of your labors, which you will sow in the field, and the festival of the ingathering at the departure of the year, when you gather in [the products of] your labors from the field. טזוְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַֽעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאָסְפְּךָ֥ אֶת־מַֽעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה:
And the festival of the harvest: That is the feast of Shavuoth. וחג הקציר: הוא חג שבועות:
the first fruits of your labors: which is the time of the bringing of the first fruits for the two breads, which are brought on Shavuoth [and serve to] permit the new grain [to be used] for meal offerings and [also] to bring the first fruits to the Sanctuary, as it is said: “And on the day of the first fruits, etc.” (Num. 28:26). בכורי מעשיך: שהוא זמן הבאת בכורים, ששתי הלחם הבאים בעצרת היו מתירין החדש למנחות ולהביא בכורים למקדש, שנאמר (במדבר כח כו) וביום הבכורים וגו':
and the festival of the ingathering: That is the festival of Succoth. וחג האסיף: הוא חג הסוכות:
when you gather in [the products of] your labors: For during the entire summer, the grain dries out in the fields, and on the festival [of Succoth], they gather it into the house because of the rains [that are about to fall]. באספך את מעשיך: שכל ימות החמה התבואה מתייבשת בשדות ובחג אוספים אותה אל הבית מפני הגשמים:
17Three times during the year, all your males shall appear before the Master, the Lord. יזשָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵֽרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָֽאָדֹ֥ן | יְהֹוָֽה:
Three times, etc.: Since the context deals with the seventh year, it was necessary to say that the three pilgrimage festivals would not be uprooted from their place. -[From Mechilta] שלש פעמים וגו': לפי שהענין מדבר בשביעית הוצרך לומר שלא יסתרסו רגלים ממקומן:
all your males: Heb. כָּל-זְכוּרְ. All the males among you. כל זכורך: הזכרים שבך:
18You shall not sacrifice the blood of My sacrifice with leaven, and the fat of My festive sacrifice shall not stay overnight until morning. יחלֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר:
You shall not sacrifice the blood of My sacrifice with leaven: You shall not slaughter the Passover sacrifice on the fourteenth of Nissan until you have done away with the leaven. -[From Mechilta, Pes. 63a] לא תזבח על חמץ וגו': לא תשחט את הפסח בי"ד בניסן עד שתבער החמץ:
and the fat of My festive sacrifice shall not stay overnight: off the altar. -[From Mechilta] ולא ילין חלב חגי וגו': חוץ למזבח:
until morning: One may think that even on the altar pyre it would become disqualified. Therefore, the Torah states: “on its pyre on the altar all night” (Lev. 6:2). עד בקר: יכול אף על המערכה יפסל בלינה, תלמוד לומר (ויקרא ו ב) על מוקדה על המזבח כל הלילה:
shall not stay overnight: Only at dawn is it considered [as if the fat of the sacrifice had been] staying overnight, as it is said: “until morning,” but all night he may pick it [the fat] up from the floor [and return it] onto the altar. -[From Zev. 87a] ולא ילין: אין לינה אלא בעמוד השחר שנאמר עד בקר, אבל כל הלילה יכול להעלותו מן הרצפה למזבח:
19The choicest of the first fruits of your soil you shall bring to the house of the Lord, your God. You shall not cook a kid in its mother's milk. יטרֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהֹוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
The choicest of the first fruits of your soil: Even in the seventh year, the offering of bikkurim is obligatory. Therefore, it is stated here, too: “the first fruits of your soil.” How are the bikkurim chosen? A person enters his field and sees a fig that has ripened. He winds a blade of grass around it as a sign and sanctifies it. Bikkurim are [brought as an offering] only from the seven species enumerated in Scripture: “A land of wheat and barley, and vines and figs and pomegranates, a land of oil-yielding olives and honey” (Deut. 8:8). -[From Bik. 3:1] ראשית בכורי אדמתך: אף השביעית חייבת בבכורים, לכך נאמר אף כאן בכורי אדמתך. כיצד, אדם נכנס לתוך שדהו, ורואה תאנה שבכרה, כורך עליה גמי לסימן ומקדישה. ואין בכורים אלא משבעת המינין האמורין במקרא (דברים ח ח) ארץ חטה ושעורה וגו':
You shall not cook a kid: Heb. גְּדִי. A calf and a lamb are also included in [the term] גְּדִי, for גְּדִי is only an expression of a tender young animal. [This you know] from what you find in many places in the Torah where גְּדִי is written, and it was necessary to write after it עִזִים [to qualify it as a kid], for example, “I will send you a kid גְּדִי עִזִים ” (Gen. 38:17); “the kid גְּדִי הָעִזִים ” (Gen. 38:20); “two kids עִזִים גְּדָיֵי ” (Gen. 27:9); to teach you that wherever גְּדִי is mentioned unqualified, it also means a calf and a lamb. This [prohibition] is written in three places in the Torah, one for the prohibition of eating [meat with milk], one for the prohibition of deriving any benefit [from meat with milk], and one for the prohibition of cooking [meat with milk]. -[From Chul. 113b, 115b] לא תבשל גדי: אף עגל וכבש בכלל גדי, שאין גדי אלא לשון ולד רך, ממה שאתה מוצא בכמה מקומות בתורה שכתוב גדי, והוצרך לפרש אחריו עזים, כגון (בראשית לח יז) אנכי אשלח גדי עזים, (שם שם כ) את גדי העזים, (שם כז ט) שני גדיי עזים, ללמדך, שכל מקום שנאמר גדי סתם, אף עגל וכבש במשמע. ובשלושה מקומות נכתב בתורה אחד לאיסור אכילה, ואחד לאיסור הנאה, ואחד לאיסור בישול:
• Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, end of Chapter 28
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 27 Shevat, 5777 · 23 February 2017
• Likutei Amarim, end of Chapter 28
• ולא כטעות העולם שטועים להוכיח מנפילת המחשבה זרה, מכלל שאין תפלתם כלום
This refutes a common error. When a foreign thought occurs to some people during prayer, they mistakenly conclude that their prayer is worthless,
אילו התפלל כראוי ונכון לא היו נופלים לו מחשבות זרות
for if one prayed properly and correctly, so they mistakenly believe, no foreign thoughts would arise in his mind.
והאמת היה כדבריהם אם היתה נפש אחת לבדה, היא המתפללת והיא המחשבת ומהרהרת המחשבות זרות
They would be correct if there would be but one soul within a person, the same soul that prays being also the one that thinks and ponders on the foreign thoughts.
For in this case, if the G‑dly soul were truly immersed in the prayers, there would be no room within it for foreign thoughts.
אבל באמת לאמיתו הן שתי נפשות, הנלחמות זו עם זו במוחו של אדם
but in fact there are two souls, each waging war against the other in the person’s mind.
The mind is thus not only the battleground, but also the prize, the object of the battle between the two souls, for:
כל אחת חפצה ורצונה למשול בו ולהיות המוח ממולא ממנה לבדה
Each of them wishes and desires to rule and pervade the mind exclusively.
וכל הרהורי תורה ויראת שמים מנפש האלקית, וכל מילי דעלמא מנפש הבהמית
All thoughts of Torah and the fear of G‑d come from the G‑dly soul, while all thoughts of worldly matters derive from the animal soul.
Similarly in our case, thoughts of prayer are from the divine soul, while foreign thoughts stem from the animal soul. Thus, the occurence of a foreign thought during prayer is no indication of a fault in the prayer. In fact the opposite may be true, as the Alter Rebbe explained earlier with the analogy of two combatants.
But if there are indeed two separate souls, why should the extraneous thoughts of one interfere with the devotions of the other? — They would not interfere, answers the Alter Rebbe,
רק שהאלקית מלובשת בה
except that the G‑dly soul is clothed within it — within the animal soul.
Therefore the G‑dly soul cannot ignore foreign thoughts rising from the animal soul; and thus foreign thoughts disturb one’s devotion in prayer.
והוא כמשל אדם המתפלל בכוונה, ועומד לנגדו ערל רשע, ומשיח ומדבר עמו כדי לבלבלו
This is, to use an example, like a person who is praying with devotion, while facing him there stands a wicked heathen who chats and speaks to him in order to confuse him.
If the other’s intention were not to disturb him but merely, say, to ask him a question, then he could rid himself of the disturbance simply by responding to the questioner. But when the intention is to disturb his prayers, he will gain nothing by responding; if he answers one question, he will promptly be asked another.
שזאת עצתו בודאי שלא להשיב לו מטוב ועד רע, ולעשות עצמו כחרש לא ישמע
Surely the best advice in this case would be to answer him neither good nor evil, but rather to act as though he were deaf, without hearing.
ולקיים מה שכתוב: אל תען כסיל כאולתו, פן תשוה לו גם אתה
and to comply with the verse, 1 “Answer not a fool according to his folly, lest you too become like him.”
כך אל ישיב מאומה ושום טענה ומענה נגד המחשבה זרה
Just as in the analogy of the heathen who disturbs one during prayer, so too when foreign thoughts enter one’s mind while praying he should answer nothing at all, nor should he engage in argument against the foreign thought, i.e., he should not occupy himself with mental discussions on the best strategy for countering the foreign thought,
כי המתאבק עם מנוול מתנוול גם כן
for he who wrestles with a filthy person is bound to become soiled himself.
Similarly, in the process of fighting the foreign thought, one’s mind becomes filled and tainted by it. He should therefore not seek to grapple with it.
רק יעשה עצמו כלא יודע ולא שומע ההרהורים שנפלו לו, ויסירם מדעתו
Instead he should pretend not to know nor hear the foreign thoughts that occurred to him, should dismiss them from his mind,
ויוסיף אומץ בכח כוונתו
and strengthen still more the power of his concentration.
ואם יקשה לו להסירם מדעתו מפני שטורדים דעתו מאד בחזקה
If, however, he finds it difficult to dismiss them because they distract his mind with great intensity,
אזי ישפיל נפשו לה׳, ויתחנן לו יתברך במחשבתו לרחם עליו ברחמיו המרובים
then he should humble his soul before G‑d, and supplicate Him in his thought to have compassion upon him in His abundant mercies,
כרחם אב על בנים הנמשכים ממוחו, וככה ירחם ה׳ על נפשו הנמשכת מאתו יתברך
like a father who takes pity on his children who stem from his brain — and so too should G‑d be compassionate on his soul, which derives from G‑d’s “mind” — the attribute of Chochmah, as explained in ch. 2,
להצילה ממים הזדונים, ולמענו יעשה, כי חלק ה׳ ממש עמו
to rescue it from the2 “turbulent waters,” i.e., the thoughts which disturb the soul. This He should do for His own sake, since truly3 “His people is a part of the L-rd.”
In order that one should not incur Divine judgement as to whether he is worthy of G‑d’s compassion, the Alter Rebbe advises that one should beseech G‑d’s mercies for His own sake. Since the soul is “a part of G‑d,” in aiding the soul he actually helps Himself, so to speak. The question of whether one is deserving of such aid thus becomes irrelevant.
Another interpretation sees the words, “This He should do for His own sake…,” not as part of the worshiper’s plea, but as a guarantee: G‑d will certainly come to the aid of one who entreats Him, and certainly will “rescue his soul from the turbulent waters”; this is for His own sake, for the soul is veritably a part of G‑d.
| FOOTNOTES | |
| 1. | Mishlei 26:4 |
| 2. | Tehillim 124:5 |
| 3. | Devarim 32:9 |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 124
Fallen Grapes
"You shall not harvest the single grapes of your vineyard; you shall leave them for the poor and the stranger"—Leviticus 19:10.
We are commanded to leave for the poor the grapes that fall to the ground in the course of harvesting.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• Fallen Grapes
Positive Commandment 124
Translated by Berel Bell
The 124th mitzvah is that we are commanded to leave over for the poor those grapes that have become detached and fall during the harvesting process.
The source of this commandment is G‑d's statement,1 "Do not pick up peret (individual2 fallen grapes) in your vineyard. You must leave them for the poor and the stranger."
The details of this mitzvah are also explained in tractate Pe'ah.3
The Biblical prohibition applies only in Eretz Yisroel.4
FOOTNOTES
1.Lev. 19:10.
2.I.e. a single grape or two grapes attached together. If a cluster of three grapes falls, it is not considered to be peret.
3.Ch. 6.
4.See note to P120 above.
• Negative Commandment 213
Gathering the Fallen Grapes
"You shall not gather the single grapes of your vineyard"—Leviticus 19:10.
It is forbidden for a landowner to harvest the grapes that fall to the ground in the course of harvesting, rather they must be left for the poor.
Full text of this Mitzvah »• Gathering the Fallen Grapes
Negative Commandment 213
Translated by Berel Bell
The 213th prohibition is that we are forbidden from gathering the grapes which fall in the vineyard during the harvesting process. Rather, they must be left for the poor.
The source of this commandment is G‑d's statement,1 "Do not pick up peret in your vineyard.
This mitzvah is also in the category of lav shenitak l'aseh (a prohibition with a remedial positive commandment).
The details of this mitzvah are explained in tractate Pe'ah.2
FOOTNOTES
1.Lev. 19:10.
2.Ch.7, Mishneh 3.
• Positive Commandment 122
Forgotten Sheaves
"...and you forget a sheaf in the field, you shall not go back to get it; it shall be for the stranger, the orphan and the widow"—Deuteronomy 24:19.
We are commanded to leave for the poor those bundles of the harvested crop that were forgotten in the field.
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »• Forgotten Sheaves
Positive Commandment 122
Translated by Berel Bell
The 122nd mitzvah is that we are commanded to leave over the sheaves which were forgotten (shik'cho) during the harvest process.
The source of this commandment is G‑d's statement,1 "[When you reap your harvest] and forget a sheaf in the field, you may not go back for it. It must be left for the stranger, the orphan, and the widow."
This phrase "It must be left for the stranger, the orphan, and widow" constitutes the positive commandment to leave over [these forgotten sheaves]. It is similar to the phrase, "leave them,"2 which conveys the positive commandments of leket and pe'ah, as explained above.3
The Biblical requirement applies only in Eretz Yisroel.4
The details of this mitzvah are also explained in tractate Pe'ah.5
FOOTNOTES
1.Deut. 24:19.
2.Lev. 19:10.
3.P120-121.
4.See note to P120 above.
5.Ch.5 and 6.
• Negative Commandment 214
Collecting Forgotten Sheaves
"...and you forget a sheaf in the field, you shall not go back to get it"—Deuteronomy 24:19.
It is forbidden for the landowner to collect a bundle of the harvested crop that was forgotten in the field [rather he must leave it for the poor]. This prohibition applies both to grain and fruit.
Full text of this Mitzvah »
• Collecting Forgotten Sheaves
Negative Commandment 214
Translated by Berel Bell
The 214th prohibition is that we are forbidden from taking the sheaves which were forgotten (shik'cho) during the harvest process.
The source of this commandment is G‑d's statement,1 "[When you reap your harvest] and forget a sheaf in the field, you may not go back for it."
This law applies to all produce, whether it grows on the ground or on a tree.
This mitzvah is also in the category of lav shenitak l'aseh (a prohibition with a remedial positive commandment). Therefore, if one transgressed and took it, one is required to return it to the poor. [This positive requirement] is derived from the verse,2 "It must be left for the stranger, the orphan, and the widow."
The details of this mitzvah are explained in tractate Pe'ah.
[The Rambam now gives a detailed explanation of the law of a lav shenitak l'aseh, which applies to all 5 agricultural mitzvos mentioned above.]
You should be aware of our basic principle that whenever a prohibition has a corresponding positive commandment, one does not receive lashes [for the prohibition] as long as he fulfills the positive commandment. If he does not, however, he does receive lashes.
If, for example, he harvested an entire field without leaving pe'ah,3 he still does not receive lashes after the harvesting, and is required to give from the grain which was already cut. So too, if the wheat was already threshed, ground into flour, and kneaded into a dough, he must give an amount of dough which corresponds to the portion of the field he should have left.
If the wheat was completely lost or burned, however, he does receive lashes, since he did not fulfill the corresponding positive commandment. How much more so [he would receive lashes] if he destroyed them himself — through eating them, for example.
[The Rambam now quotes the Talmudic passage which discusses the law of a lav shenitak l'aseh. When the Gemara lists the mitzvos in this category, only pe'ah is mentioned, not the other four agricultural mitzvos. The Rambam therefore proves that when it says pe'ah, the other mitzvos are also included.]
Do not make the mistake of misinterpreting the statement in Makkos4 [which discusses the subject of lav shenitak l'aseh], "There is this one mitzvah [sending away the mother bird5] and another," where the Gemara concludes that "another" refers to pe'ah. You might think that this means only pe'ah [is considered a lav shenitak l'aseh, not the other four mitzvos], but this assumption would be incorrect. "Another" really means pe'ah and any mitzvah which has the same law as pe'ah, since the prohibitions of peret, leket, shik'cho, and olelos all can be violated through action [not only passively], and like pe'ah can fit both opinions — kiymo v'lo kiymo6 and bitlo v'lo bitlo.7
[We know that these other laws are included in the category of pe'ah] since the verse which teaches us the positive commandment of pe'ah,8 "Leave them over for the poor and the stranger," follows the mention of pe'ah, leket, peret, and olelos. The complete statement reads, "Do not completely harvest the corners of your field (pe'ah); do not pick up the stalks which fall during harvest (leket); do not pick the olelos in your vineyard; do not pick up peret (individual9 fallen grapes) in your vineyard. Leave them over for the poor and the stranger." Similarly, regarding shik'cho, the verse says,10 "[When you reap your harvest and forget a sheaf in the field,] you may not go back for it. It must be left for the stranger, the orphan, and the widow."
Therefore, since the Gemara says that pe'ah is a lav shenitak l'aseh, and derives its positive command from the verse, "Leave them over for the poor and the stranger," we learn that all these five prohibitions11 are also in the category of lav shenitak l'aseh [although the Gemara mentions only pe'ah].12 As long as it is still possible for him to fulfill it, although he has not yet done so, he still does not get lashes — we just command him to fulfill it. The only time he receives lashes is when we know he has transgressed the prohibition and there he has no possibility of fulfilling the positive commandment.
You should understand this principle and keep it in mind.
FOOTNOTES
1.Deut. 24:19.
2.Ibid.
3.See P120, N210.
4.16a.
5.This is the positive command which remedies the prohibition, "Do not take the mother together with the young." See P148, N306.
6.Literally, "Did he fulfill it or not?" According to this opinion, after the prohibition is done, the Beth Din calls the person and gives him the chance to perform the appropriate positive command. If he does not do so, he receives lashes. According to this opinion, although it is still possible for him to fulfill the mitzvah in the future, he nevertheless receives lashes if he does not perform it immediately upon order of the Beth Din. See Rashi, Makkos, end of 15a.
7.Literally, "Did he nullify it or not?" According to this opinion, the person does not receive lashes unless he himself has "nullified" the positive command, making it impossible to be fulfilled at a later time. In pe'ah, for example, when the person eats up the grain, he has "nullified" the positive commandment.
This opinion can be applied only when the person can actively "nullify" the positive mitzvah. The Gemara therefore identifies the "another" by process of elimination — showing that in other cases, he cannot nullify the positive command.
8.Lev. 19:10.
9.I.e. one or two. If a cluster of three grapes falls, it is not considered to be peret.
10.Deut. 24:19.
11.N210-N214.
12.The basis of the proof is that the other mitzvos are learned from the same verse, Lev. 19:10, or in the case of shik'cho, a similar verse, Deut. 24:19. See P122, where the Rambam compares the two verses.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Sixteen
• Mechirah - Chapter Sixteen
1
The following laws apply when a person sells seeds of garden vegetables to a colleague, when the seeds themselves are not eaten. If the seeds do not grow, the seller is responsible to reimburse him for the money that he took from him. For we can assume that he purchased the seeds to sow them.
The above applies provided that the seeds did not grow because of a problem with the seeds themselves. If, however, the reason they did not grow is that the land was smitten with hail or the like, the seller is not responsible for the loss, for perhaps the reason that the seeds did not grow is the hail. Similar principles apply in all analogous situations.
א
המוכר זרעוני גינה שאין עצמן של זרעונים נאכל לחבירו ולא צמחו חייב באחריותן ומחזיר לו את הדמים שלקח ממנו שחזקתן לזריעה והוא שלא צמחו מחמת עצמן אבל אם לקתה הארץ בברד וכיוצא בו אינו חייב באחריותן שמא מחמת הברד לא צמחו וכן כל כיוצא בזה:
2
If, by contrast, a seller sold seeds that are eaten - e.g., wheat or barley -and the purchaser sowed them, and they did not grow, the seller is not responsible to reimburse the purchaser.Even if he sold him flax seeds, which most people purchase to sow, the seller is not responsible if they are destroyed when they are sown, since there are some who eat these seeds.
If, however, the purchaser notifies the seller that he is purchasing the seeds with the intent of sowing them, the seller is responsible for them. The same applies to objects that are purchased for medicinal purposes or for dyes. Similar principles apply in all analogous situations.
ב
מכר לו זרעים הנאכלין כגון חטים ושעורים וזרען ולא צמחו אינו חייב באחריותן אפילו היה זרע פשתן שרוב בני אדם קונין אותה לזריעה הואיל ואוכלין אותה אינו חייב באחריות זריעתו ואם הודיעו שהוא קונה לזרע חייב באחריותן והוא הדין לדברים הנמכרים לרפואה ולצביעה וכן כל כיוצא בזה:
3
From the above, we can derive the following law. Whenever a person purchases an item from a colleague and informs him that he intends to transport it to another city to sell it there, and after he transported it there a blemish which nullifies the sale was discovered, the seller may not tell the purchaser: "Bring my article here." Instead, the seller must reimburse the purchaser, and the seller must take the trouble of returning the article to its original place or selling it in the place to which it was transported. Even if the article was lost or stolen after the purchaser notified the seller, it is considered to have been in the seller's domain.
Different laws apply, however, when the purchaser did not tell the seller that he was planning to transport the article to another country and transported it nevertheless. If he then discovered a blemish, the article is considered to be in the domain of the purchaser until he returns it with its blemish to the seller.
ג
מכאן אתה למד שכל הלוקח מחבירו מקח והודיעו שהוא מוליכו למדינה פלונית למכרו שם ואחר שהוליכו לשם נמצא בו מום אינו יכול לומר החזיר לי מקחי לכאן אלא מחזיר לו את הדמים והמוכר מטפל להביא ממכרו או למכרו שם ואפילו אבד או נגנב אחר שהודיעו הרי הוא ברשות מוכר אבל אם לא הודיעו שמוליכו למדינה אחרת והוליכו ונמצא שם בו מום הרי זה ברשות לוקח עד שיחזיר המקח במומו למוכר:
4
When a person purchases produce and discovers a blemish, and afterwards the article is lost or stolen, the article is considered in the domain of the purchaser until he returns it to the seller. If the produce becomes wormy and is spoiled because-of the length of time it had been kept, it is considered to be in the domain of the seller. If the purchaser realized the difficulty and should have notified the seller, but failed to do so, the produce is considered to be in his domain.
ד
הלוקח מקח ונמצא בו מום ואחר כך אבד או נגנב הרי הוא ברשות הלוקח עד שיחזיר המקח למוכר ואם התליע ונפסד מחמת אורך הזמן הרי זה ברשות המוכר ואם היה לו להודיע למוכר ולא הודיעו הרי זה ברשות לוקח:
5
When a person sells an ox to a colleague and it is discovered to have tendencies to gore, the seller can excuse himself from responsibility by saying: "I sold it to you for the purpose of slaughter."When does the above apply? When the purchaser buys oxen for both slaughter and plowing. If, however, the seller knows that the purchaser purchases oxen only to plow, the transaction is considered to have been conducted under false premises, and it is nullified. The same principles apply in all analogous situations.
ה
המוכר שור לחבירו ונמצא נגחן יכול לומר לו לשחיטה מכרתיו לך במה דברים אמורים בשהיה הלוקח קונה לשחיטה ולחרישה אבל אם היה יודע שהוא קונה לחרישה בלבד הרי זה מקח טעות וחוזר וכן כל כיוצא בזה:
6
The following rule applies when a person sells an animal to a colleague for slaughter, the purchaser slaughters it, and it is discovered to be trefah. If it can definitely be determined that it had been trefah when it was purchased,the purchaser should return the slaughtered animal, and the seller must return the money.
From this ruling, we can derive the following principles that apply when a seller sells an entity that possesses a blemish, and the purchaser makes another blemish before he discovers the first blemish. If the purchaser creates the blemish in the process of performing an act that would ordinarily be performed - e.g., one who slaughters an animal that is trefah - he is not liable. If, however, he deviates from ordinary practice and makes another blemish before he discovers the first blemish, he should return the article to its owner and reimburse him for the blemish that he made.
ו
המוכר בהמה לחבירו לטביחה ושחטה ונמצא טרפה אם נודע בודאי שהיתה טרפה כשלקחה הרי זה מחזיר לו את השחוטה ויחזיר המוכר את הדמים מכאן אתה למד שהמוכר דבר שהיה מום בממכרו ועשה בו הלוקח מום אחר קודם שיודע לו המום הראשון אם עשה דבר שדרכו לעשותו כגון זה ששחט את הטרפה פטור ואם שנה ועשה מום אחר קודם שיודע לו המום [הראשון] מחזיר המקח לבעליו ומשלם דמי המום שעשה:
7
The following rules apply when a person purchases a garment and cuts it with the intent of making a cloak from it. If, because of the cut he made, he discovers a blemish in the fabric, he may return the pieces.
Should he sew the cloak and then discover the blemish in the fabric, he may return it. If he has increased its value, he may collect from the seller the value of the increase his sewing generated. Similar principles apply in all analogous situations.
ז
קנה בגד וקרעו לעשות ממנו חלוק ואח"כ נודע המום מחמת הקריעה מחזיר לו את הקרעים תפרו ואחר כך נודע המום אם השביח נוטל שבח התפירה מן המוכר וכן כל כיוצא בזה:
8
The following principles apply when a person sells landed property to a colleague, the purchaser derives benefit from the property, and afterwards discovers a blemish in it. If he desires to return the land to its owners, he must reimburse them for all the benefit that he derived. If it was a courtyard and he dwelled in it, he must pay them rent.
ח
המוכר קרקע לחבירו ואכל פירותיה ולאחר זמן נראה לו בה מום אם רצה להחזיר קרקע לבעלים מחזיר כל הפירות שאכל ואם היה חצר ודר בו צריך להעלות לו שכר:
9
When a person sells an article with a blemish that is not recognized, and the article that is sold becomes destroyed because of that blemish, the seller must return the money that he received.
ט
המוכר דבר שיש בו מום שאינו נראה ואבד המקח מחמת אותו המום הרי זה מחזיר את הדמים:
10
What is implied? A person sold an ox that did not have molars. The purchaser placed that ox together with his cattle, placed food before all of them, and they ate. He did not realize that the ox he had purchased was not eating until it died of starvation.
In such an instance, the purchaser may return the corpse to the seller, who is required to return his money to him. Similar principles apply in all analogous situations.
י
[כיצד] המוכר שור לחבירו שאין לו טוחנות והניחו הלוקח עם הבקר שלו והיה מניח המאכל לפני כולן ואוכלין ולא היה יודע שזה אוכל עד שמת ברעב הרי זה מחזיר לו את הנבילה ויחזיר זה את הדמים וכן כל כיוצא בזה:
11
Different rules apply if the seller is a broker who purchases from one person and sells to another without keeping the animal in his possession. For this reason, we assume that the broker did not know of the blemish. Therefore, the broker is required to take a Rabbinic oath that he did not know of the blemish, and then he is absolved of responsibility.
The rationale is that the purchaser had the responsibility of checking the ox he purchased independently and returning it to the broker before it died. The broker would then have returned it to the one who sold it to him. Since the purchaser did not do this, he caused himself a loss. Similar principles apply in all analogous situations.
יא
היה המוכר סרסור שלוקח מזה ומוכר לזה ואינו משהה המקח עמו ולא ידע במום זה הרי הסרסור נשבע שבועת היסת שלא ידע במום זה ויפטר מפני שהיה על הלוקח לבדוק השור בפני עצמו ולהחזירו לו קודם שימות ויהיה הסרסור מחזירו על המוכר הראשון הואיל ולא עשה הוא הלוקח הפסיד על עצמו וכן כל כיוצא בזה:
12
The following rules apply when a person slaughters a firstborn animal, sells its meat, and then the purchaser discovers that the seller had not shown it to an expert: What the purchaser ate is not taken into consideration, and the seller is required to return to the purchaser the money he paid. The seller should receive the remainder of the meat from the purchaser and return his money to him.
Similarly, if a butcher slaughters a cow and sells it, and it is discovered that it was trefah, what the purchaser ate is not taken into consideration, and the seller is required to return the purchaser's money to him.The meat that was not eaten should be returned to the butcher, ] and he should return the money to the purchaser.
יב
השוחט את הבכור ומכרו ונודע לו שלא הראהו למומחה מה שאכל אכל ויחזיר לו הדמים והנשאר מן הבשר ביד הלקוחות יקבל ויחזיר להם את הדמים וכן השוחט את הפרה ומכרה ונודע שהיא טרפה מה שאכל אכל ויחזיר לו את הדמים ומה שלא אכל יחזיר את הבשר לטבח ויחזיר לו את הדמים:
13
If the purchaser sold the meat that was trefah to gentiles, he should come to an understanding with the butcher with regard to the money for the trefah; the butcher should then return the remainder to him. Similar principles apply in all analogous situations.
יג
מכר הלוקח בשר זה של טרפה לנכרים או שהאכילו לכלבים יחשב עם הטבח על דמי הטרפה ויחזיר לו הטבח את המותר וכן כל כיוצא בזה:
14
When a person sells meat to a colleague and it is discovered to be the meat of a firstborn animal, or he sells produce and it is discovered to be tevel, or wine and it is discovered to be wine used for idolatry, what the purchaser consumed is not taken into consideration, and the seller is required to return the money he paid to the purchaser.
The same laws apply to any substance from which it is forbidden to partake according to Scriptural Law. This applies both when the prohibition is punishable by karet, or when there is merely an ordinary prohibition involved.
Different rules apply if one sells an object that is forbidden by Rabbinic law to be eaten. If the produce exists, one should return the produce and receive in return the money originally paid. If, however, one ate them, then one has benefited from it, and the seller is not obligated to return anything to the purchaser.
Whenever it is forbidden to benefit from an object - whether by Scriptural or Rabbinic law - the seller must return the money he received.There is no binding legal convention governing such a sale.
יד
המוכר בשר לחבירו ונמצא בשר בכור פירות ונמצאו טבלים יין ונמצא יין נסך מה שאכל אכל ויחזיר לו את הדמים וכן כל המוכר דבר שאסור לאכלו מן התורה כך הוא דינו בין שהיה איסורו בכרת בין שהיה איסורו בלאו בלבד אבל המוכר דבר לחבירו שאיסור אכילתו מדברי סופרים אם היו הפירות קיימין מחזיר את הפירות ונוטל את דמיו ואם אכלן אכל ואין המוכר מחזיר לו כלום וכל איסורי הנייה בין מדברי תורה בין מדבריהם מחזיר את הדמים ואין בהן דין מכירה כלל:
• Matnot Aniyim - Chapter 5
1
In none [of the following situations] is a [forgotten] sheaf [of grain] considered as shichichah. It was forgotten by workers and not forgotten by the owner of the field;1 it was forgotten by the owner of the field, but not the workers; or both these individuals forgot it, but there were others passing by2 who observed them at the time they forgot it. [To be shichichah] it must be forgotten by all people. Even a sheaf that was hidden away [purposely], if it is forgotten, it is shichichah.
א
העומר ששכחוהו פועלים ולא שכחו בעל השדה שכחו בעל השדה ולא שכחוהו פועלים שכחוהו אלו ואלו והיו שם אחרים עוברין ורואין אותן בעת ששכחוהו אינה שכחה עד שישכחוהו כל אדם ואפילו עומר הטמון אם נשכח הרי זה שכחה:
2
When the owner of the field was in the city and he said: "I know that the workers forgot a sheaf in this-and-this place," [but afterwards, the owner]3 forgot it, it is shichichah. If he was in the field and made such statements, but then forgot [the sheaf], it is not shichichah. [The rationale is that,] in a field, [only a sheaf] that was forgotten at the outset4 is shichichah.5 In a city, by contrast, even if one remembered it and afterwards forgot it, it is shichichah, as [indicated by Deuteronomy 24:19]: "If you forget a sheaf in the field," [i.e., in the field,] but not in a city.6
ב
היה בעל השדה בעיר ואמר יודע אני שהפועלים שכחו עומר שבמקום פלוני ושכחוהו הרי זה שכחה ואם היה בשדה ואמר כן ושכחוהו אינה שכחה שהשכוח מעיקרו בשדה הוא השכחה אבל בעיר אפילו זכור ולבסוף שכוח הרי זו שכחה שנאמר ושכחת עומר בשדה ולא בעיר:
3
If the poor stood in front of [the sheaf]7 or covered it with straw and he remembered the straw,8 or he took hold of it to bring it to the city, but left it in the field and forgot it, it is not shichichah.9 If, however, he moved it from place to place,10 even if he left it next to a gate,11 a grainheap, cattle, or utensils,12 and he forgot it, it is shichichah.
ג
עמדו העניים בפניו או חיפוהו בקש והוא זוכר את הקש או שהחזיק בו להוליכו לעיר והניחו בשדה ושכחו אינו שכחה אבל אם נטלו ממקום למקום אף על פי שהניחו סמוך לגפה או לגדיש או לבקר או לכלים ושכחו הרי זה שכחה:
4
ד
נטל עומר להוליכו לעיר והניחו על גבי חבירו ושכח את שניהן אם זכר העליון קודם שיפגע בו אין התחתון שכחה ואם לאו התחתון שכחה:
5
If a person's sheaves flew into a field belonging to a colleague because of a strong wind and he forgot a sheaf there, it is not shichichah, for [Deuteronomy 24:19] states: "[If you reap] your harvest in your field."15 If, however, the wind scattered the sheaves within his own field and he forgot them, it is shichichah.
ה
עפו עמריו ברוח חזקה לתוך שדה חבירו ושכח שם עומר אינו שכחה שנאמר קצירך בשדך אבל אם פזר העמרים בתוך שדהו ושכח הרי זו שכחה:
6
[The following rules apply when a person] takes the first, second, and third sheaves, but leaves the fourth. If there was a sixth sheaf, the fourth sheaf is not shichichah until he takes the fifth sheaf.16 If, however, there are only five sheaves, when he bends down to take the fifth sheaf,17 the fourth is shichichah.
ו
הנוטל עומר ראשון ושני ושלישי ושכח הרביעי אם היה שם ששי אין הרביעי שכחה עד שיטול החמישי ואם היו חמשה בלבד משישהא כדי ליטול החמישי הרי הרביעי שכחה:
7
ז
שני עמרים מעורבבין ושכח אחד מהן אינה שכחה עד שיטול את כל סביבותיו:
8
Although wild onions, garlic, onions, and the like are buried in the earth, the laws of shichichah apply to them.20 When a person harvests his field at night and forgets standing grain or he binds the grain into sheaves at night and forgets a sheaf and similarly, a blind man who forgets sheaves, the laws of shichichah apply.21If, however, the blind person or the one harvesting at night only intended to take bulky [sheaves], the laws of shichichah do not apply.22
Whenever a person says: "I am harvesting the field on the condition that I may take what I forget," [his statement is of no consequence and] the laws of shichichah apply. [The rationale is that] whenever a person establishes a condition that contradicts the Torah, the condition is nullified.23
ח
הלוף והשום והבצלים וכיוצא בה אף על פי שהן טמונין בארץ יש להן שכחה הקוצר בלילה ושכח קמה או שעמר בלילה ושכח עומר וכן הסומא ששכח יש להן שכחה ואם היה הסומא או הקוצר בלילה מתכוין ליטול את הגס אין לו שכחה וכל האומר הריני קוצר על מנת מה שאני שוכח אני אטול יש לו שכחה שכל המתנה על מה שכתוב בתורה תנאו בטל:
9
When grain was harvested before it fully matured with the intent that it be fed to animals, the laws of shichichah do not apply.24 Similarly, if a person [binds the grain into] small bundles [as] he harvests without binding them into sheaves or he uprooted garlic or onions and made them into small bundles to sell in the marketplace instead of binding them into larger sheaves to store in a storehouse, [the laws of shichichah do not apply].25
ט
תבואה שקצרה עד שלא נגמרה להאכילה לבהמה וכן אם קצרה אגודות קטנות ולא עשאה עמרים וכן השומים והבצלים שתלשן אגודות קטנות להמכר לשוק ולא עשאן עמרים להעמיד מהן גורן אין להם שכחה:
10
When a person began harvesting from the beginning of a row [of grain] and forgot grain both in front of him and behind him, [the grain] behind him is shichichah,26 [the grain] in front of him is not shichichah,27as [implied by Deuteronomy, loc. cit.,]: "Do not go back to take it." [Grain is] not shichichah unless [the harvester] passes it and leaves it behind him. This is the general principle: Whenever the adjuration "Do not return" applies, [the laws of] shichichah apply. Whenever the adjuration "Do not return" does not apply, [the laws of] shichichah do not apply.
י
הקוצר שהתחיל לקצור מראש השורה ושכח לפניו ולאחריו של אחריו שכחה ושלפניו אינו שכחה שנאמר לא תשוב לקחתו אינו שכחה עד שיעבור ממנו ויניחנו לאחריו זה הכלל כל שהוא בבל תשוב שכחה וכל שאינו בבל תשוב אינו שכחה:
11
[The following laws apply when] two people began to harvest from the middle of the field, one facing north and the other facing south and they both forgot [sheaves] in front of them and behind them. [The sheaves] in front of them are shichichah, because what is in front of one is behind the other.28 A sheaf29 that was forgotten behind them in the place from which they began harvesting30 is not shichichah, because it is combined with the rows that run from east to west and they indicate that this is not shichichah.31
Similar [concepts apply with regard to] the rows of sheaves that were being moved to the threshing floor and two people began [collecting] them from the middle of the field and forgot a sheaf in the middle, between their backs, [the laws of] shichichah do not apply. [The rationale is that] it is in the midst of the row between the west and the east where they have not begun [collecting]. Its position indicates that it was not forgotten.
יא
שנים שהתחילו לקצור מאמצע השורה זה פניו לצפון וזה פניו לדרום ושכחו לפניהם ולאחריהן שלפניהם שכחה מפני שכל אחד מהן זה שלפניו הוא לאחוריו של חבירו והעומר ששכחוהו לאחוריהן במקום שהתחילו ממנו אינו שכחה מפני שהוא מעורב עם השורות שמן המזרח למערב והן מוכיחין עליו שאינו שכוח וכן השורות של עמרים שפינו אותן לגורן והתחילו שנים מאמצע שורה ושכחו עומר באמצע בין אחוריהן אינו שכחה מפני שהוא באמצע השורה שמן מערב למזרח שעדיין לא התחילו בה והיא מוכחת עליו שאינו שכוח:
12
[The following rules apply when a person] harvests, binds [the grain] into sheaves, and then moves these sheaves - which are called omerim - from one place to another, and then from the second place to a third,32 and then from the third to the threshing floor. Should he forget a sheaf when he is moving it from one place to another, if he forgot it when he was moving to a place where work is completed,33 [the laws of] shichichah apply. Afterwards, when he moves it from the place where the work is completed to the threshing floor, [the laws of] shichichah do not apply. If he moved the sheaves to a place where work is not completed34 and forgot [them], [the laws of] shichichah do not apply. Afterwards, when he moves it from the place where the work is not completed to the threshing floor, [the laws of] shichichah do apply.35
יב
הקוצר ואלם אלומות אלומות ופינה האלומות והן הנקראין עומרים ממקום זה למקום אחר וממקום השני למקום השלישי וממקום השלישי לגורן ושכח העומר בשעה שפינה ממקום למקום אם פינה העומרים למקום שהוא גמר מלאכה ושכחה יש לו שכחה וכשיפנה ממקום שהוא גמר מלאכה לגורן אין לו שכחה ואם פינה העומרים למקום שאינו גמר מלאכה ושכח אינו שכחה וכשיפנה ממקום שאינו גמר מלאכה לגורן יש לו שכחה:
13
What constitutes a place "where work is completed"? A place where one intends to collect all the sheaves and thresh them there or take them to the threshing floor. What constitutes a place "where work is not completed"? A place where sheaves are collected to bind them into larger sheaves to bring them to another place.
יג
אי זהו מקום שהוא גמר מלאכה זה מקום שדעתו לקבץ כל העומרין שם ולדוש אותן שם או להוליכן שם למקום גדיש שהוא הגורן ומקום שאינו גמר מלאכה הוא המקום שמקבצין בו העומרים כדי לעשות מהן אלומות גדולות כדי להוליכן למקום אחר:
14
יד
שתי כריכות המובדלות זו מזו שכחה ושלש אינן שכחה שני עומרים המובדלין זה מזה שכחה ושלשה אינן שכחה:
15
When two mounds of olives or carobs are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply. When two bundles of flax39 are separate from each other, [the laws of] shichichah apply. [If there are] three, [the laws of] shichichah do not apply.
טו
שני צבורי זיתים וחרובין המובדלין זה מזה שכחה ושלשה אינם שכחה שני חוצני פשתן שכחה ושלשה אינם שכחה:
16
When there are two vines - or two of any other tree - are separate from each other, [the laws of] shichichah apply.40[If there are] three, [the laws of] shichichah do not apply. [This is derived from Leviticus 19:10]41 "Leave them for the poor and the stranger." [Implied is that] even if there are two, one should be given to the poor and one to the stranger.
טז
שתי גפנים וכן בשאר האילנות שנים המובדלין זה מזה שכחה ושלשה אינן שכחה שנאמר לעני ולגר תעזוב אותם אפילו היו שנים אחד לעני ואחד לגר:
17
If all the sheaves contain a kab42 and one contains four kabbim, and it was forgotten, [the laws of] shichichah apply.43 If it contained more than four kabbim, [the laws of] shichichah do not apply.44 Similarly, if [the sheaves] all contain two kabbim and there is one which contains more than eight kabbim, [the laws of] shichichah do not apply.
יז
היו כל העומרים של קב קב ואחד של ארבעה קבין ושכחו הרי זה שכחה יתר על הארבעה אינו שכחה וכן אם היו של שני שני קבין ואחד יתר על שמונה קבין אינו שכחה:
18
[When one] forgets a sheaf that contains two se'ah45 [of grain, the laws of] shichichah do not apply, as [implied by Deuteronomy 24:19]: "When you forget a sheaf in the field," i.e., [a sheaf], but not a grainheap.46 [This applies] even if [one collects all the grain into] sheaves containing two se'ah.
When a person forgets two sheaves, [the laws of] shichichah apply even though together they contain two se'ah since each of them individually is less than two se'ah. It thus appears to me that [the laws of] shichichah apply even though together they contain more than two se'ah.
יח
העומר שיש בו סאתים ושכחו אינו שכחה שנאמר ושכחת עומר בשדה ולא גדיש אף על פי שכולן סאתים סאתים שכח שני עומרים אע"פ שיש משניהן סאתים הרי אלו שכחה וכן יראה לי שהן שכחה אפילו היה בשניהן יותר מסאתים:
19
When there are more than two se'ah of standing grain [left unharvested], [the laws of] shichichah do not apply.47 If less than two se'ah [were left], we consider the thin stalks as if they were healthy and long and those with few kernels as if they were full. If were such considerations to be made, [the grain] would be sufficient to produce two se'ah48 and he forgot it, [the laws of] shichichah do not apply.
יט
קמה שיש בה סאתים ושכחה אינה שכחה אין בה סאתים רואין את השבלים הדקות כאילו הן בריאות וארוכות ואת השדופות כאילו הן מלאוה ואם היתה ראויה (להיות) הקמה אחר אומדן זה לעשות סאתים ושכחה אינה שכחה:
20
When a person forgets a se'ah of grain that has been cut down and a se'ah which has not been cut down, they are not combined49 and [the laws of] shichichah apply to each of them. Similarly, with regard to garlic, onions, and fruit from trees. If a person forgot a portion of them in [- or attached to -] the ground and a portion of them detached, they cannot be combined [to form a single quantity]. Instead, [even though] together there are two se'ah, [the laws of] shichichah apply to each of them.
כ
שכח סאה תבואה עקורה וסאה שאינה עקורה אינן מצטרפים ושניהם שכחה וכן בשום ובבצלים ובפירות האילן אם שכח מקצתן בקרקע ומקצתן תלוש ובשניהם סאתים אינן מצטרפין אלא שניהם שכחה:
21
When a person forgets a sheaf at the side of standing grain that was not forgotten, [the laws of] shichichah do not apply. [This is implied by Deuteronomy, loc. cit.]: "When you harvest... and you forget a sheaf...." [Implied is that when] a sheaf [is located] in an area that has been harvested, [the laws of] shichichah apply. When a sheaf [is located] in an area where there is standing grain, [the laws of] shichichah do not apply.50
Similarly, if he forgot standing grain that was located next to51standing grain that was not forgotten, even one stem, it rescues the forgotten [grain] and [the owner] is permitted to come and take it. If, however, he forgot a sheaf or standing grain at the side of a sheaf that was not forgotten, even if the sheaf contains two se'ah,52 it does not rescue the forgotten grain and that grain belongs to the poor.
Standing grain belonging to a colleague does not rescue one's own sheaves, nor does standing barley rescue a sheaf of wheat. [Instead,] the standing grain must be of the same species as the sheaf.
כא
השוכח עומר בצד הקמה שאינה שכוחה אינה שכחה שנאמר כי תקצור ושכחת עומר עומר שסביבותיו קציר שכחה אבל עומר שסביבותיו קמה אינה שכחה וכן אם שכח קמה בצד קמה שאינה שכוחה אפילו קלח אחד הרי זו מצלת את השכוחה ויהיה מותר לקחתה אבל אם שכח עומר או קמה בצד עומר שאינו שכוח אפילו היה בו סאתים אינו מציל אותה והרי השכוח לעניים אין קמת חבירו מצלת על עומר שלו ואין קמת שעורים מצלת על עומר חטים עד שתהיה הקמה ממין העומר:
22
כב
השכוח אילן בין האילנות אפילו היה בו כמה סאין פירות או ששכח שני אילנות הרי הן שכחה שלשה אינן שכחה:
23
When does the above apply? With regard to a tree55 that is not well known and distinguished by its place, e.g., it was located at the side of the olive-press or an open portion [of a fence], by its yield, e.g., it produced many olives, or its name: e.g., the flowing olive56 among the olive trees, i.e., that it produces much oil, the outpouring olive, the shameful olive.57 If, however, it was distinguished in any of these three ways, [the laws of] shichichah do not apply. [This is derived from Deuteronomy, loc. cit.]: "And you shall forget a sheaf in the field." [Implied is that this command applies to] a sheaf that could be forgotten forever which you will not bring to mind unless you return and see it. It excludes this tree that you will remember afterwards even if you do not encounter it, because it is well known and distinguished.
כג
במה דברים אמורים באילן שאינו ידוע ומפורסם במקום כגון שהיה עומד בצד הגת או בצד הפרצה או במעשיו כגון שהיה עושה זיתים הרבה או בשמו כגון שהיה לו שם ידוע כגון זית הנטופה בין הזיתים שהוא נוטף שמן הרבה או השפכני או הבישני אבל אם היה בו אחד משלשה דברים אלו אינו שכחה שנאמר ושכחת עומר בשדה עומר שאתה שוכחו לעולם ואין אתה יודע בו אלא אם תשוב ותראהו יצא זה שאתה זוכרו לאחר זמן ואף על פי שלא תפגע בו מפני שהוא ידוע ומפורסם:
24
If [a tree] is distinguished in the mind of [the owner], it is as if it is well known and distinguished.58 If an [olive tree] was located next to a palm tree, the palm causes it to be distinguished.59 If two trees are "flowing olives," each one causes the other to be distinguished. If, however, one's entire field consists of "flowing olives" and one forgets one or two trees, [the laws of] shichichah apply.60 When is [the concept that the laws of shichichah do not apply to a tree that is distinguished] relevant? When one has not begun harvesting this distinguished tree. If, however, one began harvesting it and then forgot a portion of it, [the laws of] shichichah apply,61 even though it is distinguished, provided less than two se'ah [of fruit] remain upon it. If, however, two se'ah [of fruit] remain upon it,62 [the laws of] shichichah do not apply63 unless he forgets the entire tree as we explained.64
כד
היה מסויים בדעתו הרי זה כמפורסם וידוע היה עומד בצד הדקל הדקל מסיימו היו שניהן זית נטופה זה מסיים את זה היתה כל שדהו זית נטופה ושכח אחת מהן או שתים יש לו שכחה בד"א שלא התחיל באילן זה המפורסם אבל אם התחיל בו ושכח מקצתו הרי זה שכחה ואע"פשהוא מפורסם והוא שיהיה הנשאר בו פחות מסאתים אבל סאתים אינה שכחה אלא אם כן שכח כל האילן כמו שבארנו:
25
[The following law applies with regard to] an olive tree standing alone in the middle of rows [of olive trees, i.e.,] there are three rows of olive trees surrounding it on three sides, even though each of these rows contains only two olive trees. If [the owner] forgot the olive tree in the middle, [the laws of] shichichah do not [apply], because the rows [of trees] hid it.65 Why was [this law] stated only with regard to an olive tree? For they were important in Eretz Yisrael at that time.66
כה
זית העומד באמצע השורות לבדו ושלש שורות של זיתים מקיפין אותו משלש רוחותיו אף על פי שאין בכל שורה מהן אלא שני זיתים שכח את האמצעי אינו שכחה שהרי השורות הסתירוהו ולמה אמרו זית בלבד מפני שהיה חשוב בארץ ישראל באותו הזמן:
26
When do the laws of shichichah apply with regard to [vines lifted on] a trellis? Whenever [the owner has passed the grapes] to the extent that he cannot extend his hand and take them.
[When do they apply] in a vineyard? When he passes the vine or the vines and forgets them.
[When do they apply] with regard to a vine draped over a high support or a palm tree? When he descends from it.67 And with regard to other trees? When he turns and walks away from it.
When does the above apply? When he did not begin [harvesting its fruit].68 If, however, he began harvesting its fruit and forgot it, [the laws of shichichah] do not apply until he harvests all [the fruit in] the surrounding area.
כו
איזהו שכחה בעריס כל שאינו יכול לפשוט את ידו וליטלה ובכרם משיעבור מן הגפן (או) ומן הגפנים וישכח אותה בדלית ובדקל משירד הימנו ושאר כל האילנות משיפנה וילך לו במה דברים אמורים שלא התחיל בו אבל אם התחיל בו ושכחו אינה שכחה עד שיבצור את כל סביביו:
27
When a person declares his vineyard ownerless and gets up early in the morning acquires it for himself and harvests it, he is bound by [the laws of] peret, ollelot, shichichah, and peah, for this can rightfully be called "your field" and "your vineyard."69 It was his and now it is his. If, however, he acquired a field that had previously belonged to another person that was declared ownerless, he is exempt from all of these obligations. In all instances, he is exempt from [the obligation of] the tithes, as will be explained.70
כז
המפקיר את כרמו והשכים בבקר וזכה בו לעצמו ובצרו חייב בפרט ובעוללות ובשכחה ובפאה שהרי שדך וכרמך אני קורא בו מפני שהיה שלו והרי הוא שלו אבל אם זכה מן ההפקר בשדה של אחרים הרי זה פטור מן הכל ובין כך ובין כך פטור מן המעשרות כמו שיתבאר:
FOOTNOTES
1.
Note, however, the qualification in the following halachah.
2.
I.e., individuals who had no connection to the field.
3.
This addition is made on the basis of the gloss of the Kessef Mishneh. The Radbaz offers an alternate explanation.
4.
I.e., the owner forgot it before the workers did.
5.
But if one was conscious of it at the outset, it is not shichichah even if it was forgotten afterwards. The rationale is that the owner retains possession of it, because it was located in his field with his knowledge. Hence, to release it from his possession, he would have to consciously absolve himself from ownership. Forgetting it is not sufficient.
6.
Bava Metzia 11a derives this from the exegesis of the verse cited above. The Kessef Mishneh explains that since the owner is not near his field, his field cannot acquire it on his behalf.
7.
I.e., they blocked him from seeing it and in that way caused him to forget it.
8.
If, however, he also forgets the straw, it is shichichah.
9.
Even though he did not remove it from the field, since he picked it up with the intent of taking it to the city, he acquires it.
10.
There is a difference of opinion regarding this issue in Pe'ah 6:3. The School of Shammai maintain that as soon as the person picks it up, he acquires it and the fact that he forgets it afterwards does not cause it to become shichichah. The School of Hillel maintain that as long as he did not have the intent of removing it from the field, it is shichichah.
11.
Our translation is taken from the Rambam's Commentary to the Mishnah (Pe'ah, loc. cit.).
12.
I.e., plowing utensils (ibid.).
13.
And thus that sheaf will never be shichichah as stated in the previous halachah.
14.
This law is also dependent on the previous halachah. Since the bottom sheaf was covered by the top one, the owner could not see it and hence, forgot it. Therefore it is not shichichah.
The Ra'avad differs with the Rambam's ruling. The Radbaz and the Kessef Mishneh justify the Rambam's view.
15.
I.e., this verse, which serves as the source for the command to leave shichichah, speaks only of "your field," and not a field belonging to a colleague.
16.
For that is a clear sign that he forgot the fourth. Until he picks it up, we might think that he was planning to divide his work in half, first picking up the first three sheaves and then picking up the second three. See Kessef Mishneh.
17.
Skipping the fourth sheaf is an obvious sign that he has forgotten it.
18.
Our translation follows authoritative manuscripts and early printings of the Mishneh Torah and also conforms to the wording of the Tosefta, Pe'ah, ch. 3, which is the Rambam's source. The standard published text has a slightly different version. The intent is that rather than have the sheaves placed neatly at the end of the field's rows, they are placed irregularly throughout the field.
19.
The gloss of the P'nei Moshe to the Jerusalem Talmud, Pe'ah 6:3, explains that the laws of shichichah do not apply because the irregular pattern in which the sheaves were left caused him to forget the sheaf. It did not slip his mind without cause.
20.
The fact that it is the earth - i.e., an outside factor - that prevents them from being seen is not significant, as in Halachah 1.
21.
Although it can be said that these persons forgot the produce because they did not see it, the laws of shichichah are not suspended. The darkness or the person's inability to see are not considered an external cause - like those mentioned in Halachah 3 - for since he decided to harvest in this circumstance, it is his responsibility to search harder for the produce.
22.
Since he was not planning to collect all the sheaves, the fact that he left some unintentionally is not significant (Radbaz).
23.
This is a general principle, applicable in all contexts of Torah Law with the exception of financial matters.
24.
The verse mentions "forget[ting] a sheaf in the field." Since this grain will not be collected as sheaves, the mitzvah of shichichah does not apply.
25.
For these smaller bundles are also not considered as sheaves.
26.
Because he has already passed it while harvesting and would have to go back to harvest it.
27.
Because he has not begun harvesting in that area and would not have to go back to harvest it.
28.
And he is forbidden to go back and take it. The rationale is that the harvesting of the field and the collection of the sheaves is incumbent on both of them together. Hence if one would collect what his colleague left, he would have to turn back and this would be forbidden (Kessef Mishneh).
29.
The Ra'avad questions the Rambam's wording, noting that he begins speaking about harvesting a field and concludes by speaking about gathering sheaves. The Radbaz notes this difficulty and also mentions that if this were the case, then the Rambam's text would be redundant, because the second clause is merely a repetition of the first. Hence, he maintains that the subject of the first clause should be "standing grain" and not sheaves. We, however, have not accepted his emendation, because all the authoritative manuscripts and early printings speak of sheaves.
The Ra'avad also differs with the Rambam's interpretation of Pe'ah 6:3, the source for this halachah, and offers an alternate understanding. The Radbaz and the Kessef Mishneh substantiate the Rambam's position.
30.
And only in that midpoint.
31.
Since it is in line with the sheaves that run east to west, it does not appear as a separate entity.
32.
As the Rambam explains in his Commentary to the Mishnah (Pe'ah 5:8), it was common for people to store grain in several types of intermediate storing areas until it was bound into larger sheaves and taken to the threshing floor.
33.
This term is defined in the following halachah.
34.
Since it is in line with the sheaves that run east to west, it does not appear as a separate entity.
35.
In his Commentary to the Mishnah (loc. cit. 5:8), the Rambam explains that just as with regard to harvesting, the obligation of shichichah applies only when one is completing the harvest, so too, with regard to moving sheaves, the obligation of shichichah applies when one is completing the task.
36.
I.e., smaller collections of grain than sheaves.
37.
I.e., we consider them as separate entities and they both may be taken.
38.
For they are considered as too substantial a quantity to be forgotten. We assume that the owner had not completed gathering the sheaves from the field and was intending to return and collect them.
The Radbaz explains that the halachah is speaking about three sheaves that are separate from each other. If, however, they are collected in one place, they are considered as a single entity and the laws of shichichah do apply. There are, however, other opinions that do not follow this understanding.
39.
The Kessef Mishneh states that we are speaking about an instance where the flax is being grown for its seeds which are to be eaten. If it is being grown to be used for making fabrics, the laws of shichichah do not apply.
40.
The Radbaz explains that the Rambam is emphasizing that the laws of shichichah apply even if the two trees have a substantial amount of fruit and thus could be likened to the sheaf containing two se'ah mentioned in Halachah 18.
41.
Although this verse mentions peret and olelot and not shichichah, our Sages understand that these mitzvot are interrelated.
42.
A kab is approximately 1382 cc according to Shiurei Torah and 2400 cc according to Chazon Ish.
43.
Even though it is larger than the others, it is not large enough to be considered a significant entity like the oversized sheaf mentioned in the following halachah.
44.
For its size causes it to be considered a significant entity.
45.
A se'ah is six kabbim.
46.
I.e., because of its size, it is significant and it is not relevant to speak of it being forgotten.
47.
For as above, they produce a quantity of grain to significant to be ignored.
48.
Our translation follows the text of authoritative manuscripts and early printings of the Mishneh Torah. The standard printed text follows a slightly different version.
49.
To be considered as two se'ah.
50.
Since the standing grain is not forgotten and the owner can return and collect it, he can also return and collect any forgotten standing grain or sheaves that are in its surroundings.
51.
In his Commentary to the Mishnah (Pe'ah 6:8), the Rambam explains that the two areas of standing grain must be close enough to each other that if one is bent over, it will reach the other.
52.
And thus the laws of shichichah do not apply to it, as stated in Halachah 18. Even so, it cannot rescue the other sheaves.
53.
In contrast to the sheaf mentioned in Halachah 18 and the standing grain mentioned in Halachah 19. The Kessef Mishneh explains that the reason for the distinction is that a sheaf of two se'ah of grain or that amount of standing grain is considered significant, but one tree - even if it contains a large quantity of fruit - is not significant in an entire orchard. In other words, the issue is relative: "When one has already begun focusing on a particular tree, two se'ah is considered a significant amount, but when one is considered one tree as part of an entire orchard, its significance pales.
The Radbaz supports this differentiation, noting that Pe'ah 7:1 (quoted in Halachah 23) speaks of an olive tree with a specific name or distinction, but not one that is set apart by the fact that it produces a specific quantity of fruit. See also Halachah 24.
54.
As in Halachot 14-16.
55.
The Rambam's words are based on Pe'ah 7:1. Although the mishnah speaks of olives. The same principles apply with regard to other trees as well.
56.
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. The standard printed text has a slightly different version. The Rambam follows the understanding of the mishnah cited above found in the Jerusalem Talmud. In his Commentary to the Mishnah, however, he defines Netufah as being the name of a place.
57.
It was given this name because it did not produce much oil.
58.
For he will remember it afterwards.
59.
For it then has a specific location, like the tree next to the vat or next to the opening mentioned in the previous halachah.
60.
For there is nothing that distinguishes these olive trees from the others in that grove.
61.
When viewed in relation to the orchard as a whole, the tree is distinct and leaving it unharvested does not mean it is no longer in mind. Once, however, one has begun harvesting the produce of that tree, the laws of shichichah apply to it.
62.
Based on his interpretation of Pe'ah 7:2, the Ra'avad maintains that this principle should apply to all trees, even those that are not distinguished by a particular quality. When one ceased harvesting their produce in the middle, if two se'ah of produce remain, it is significant and the laws of shichichah do not apply. The Radbaz and the Kessef Mishneh, however, provide explanations that indicate that this concept applies only with regard to a distinguished tree.
63.
As stated in Halachot 18 and 19.
64.
In Halachah 22.
65.
Thus it is considered as something forgotten due to an external cause.
66.
The Roman Caesar Adrian had many of the olive trees in Eretz Yisrael destroyed and hence, all those that remained were important. For this reason, in many instances, the laws of shichichah were suspended. See the Rambam's Commentary to the Mishnah (Pe'ah 7:1).
The Ra'avad protests, stating that the importance of olive trees was mentioned by Rabbi Yossi and the other Sages did not accept his opinion. The Kessef Mishneh explains that the Rambam is not following Rabbi Yossi's view, but merely borrowing his rationale to deal with another issue.
67.
Or from the ladder on which he ascends.
68.
According to this explanation, all of the above clauses have to be reinterpreted to mean that he was harvesting fruit on the surrounding vines or trees. The Kessef Mishneh mentions a view that maintains that there is a printing error and the text should read: "When does the above apply? When he began [harvesting its fruit]. If, however, he did not begin harvesting its fruit...." According to that version, the Rambam's words can be understood with more ease.
69.
I.e., these obligations apply only with regard to a field that one owns and not one that he acquires after the crops have already grown. Nevertheless, an exception is made in this instance, for as the Rambam explains, there is no reason to free his owner of responsibility. The commentaries note that the Rambam cites a different prooftext than Rashi (Niddah 51a) and other traditional sources.
70.
See Hilchot Terumot 2:9, 11-12.
Matnot Aniyim - Chapter 6
1
There is a sixth present1 [awarded] to the poor from the land's produce: the tithe given to the poor. It is called the tithe for the poor.
א
מתנה אחרת ששית יש לעניים בזרע הארץ והוא המעשר שנותנין לעניים והוא הנקרא מעשר עני:
2
This is the order of [the separation of] the terumot and the tithes. After one harvests produce from the earth or fruit from the tree and completes all the necessary work,2 he separates one fiftieth of the produce.3 This is called the great terumah4 and should be given to the priest. Concerning this the Torah states [Deuteronomy 18:4]: "The first of your grain, your wine, and your oil." Afterwards, he separates one tenth from the remainder.5 This is called the first tithe and must be given to the Levite.6 Concerning this, the Torah states [Numbers 18:24]: "For the tithes of the children of Israel..." and [ibid.:24] states: "To the descendants of Levi have I given all the tithes within Israel."
ב
וזהו סדר תרומות ומעשרות: אחר שקוצר זרע הארץ או אוסף פרי העץ ותגמר מלאכתו מפריש ממנו אחד מן החמשים וזהו הנקרא תרומה גדולה ונותנה לכהן ועל זה נאמר בתורה ראשית דגנך תירושך ויצהרך ואחר כך מפריש מן השאר אחד מעשרה וזהו הנקרא מעשר ראשון ונותנו ללוי ועל זה נאמר בתורה כי את מעשר בני ישראל וגו' ונאמר ולבני לוי הנה נתתי את כל מעשר בישראל:
3
Afterwards, he separates one tenth from the remainder. This is called "the second tithe." This belongs to the owners and is eaten in Jerusalem.7 Concerning this, it is stated [Leviticus 27:31]: "If a person shall redeem his tithes and [Deuteronomy 14:22-23] states: "You shall surely tithe.... And you shall partake of it before God your Lord in the place that He will choose."
ג
ואח"כ מפריש מן השאר אחד מעשרה והוא הנקרא מעשר שני והוא לבעליו ואוכלין אותו בירושלים ועליו נאמר ואם גאל יגאל איש ממעשרו ועליו נאמר עשר תעשר ואכלת לפני ה' אלהיך במקום אשר יבחר:
4
These portions should be separated in this order8 in the first, second, fourth, and fifth years of the Sabbatical cycle. In the third and sixth years of that cycle, by contrast, after the first tithe is separated, a different tithe9 is separated from the remainder and it is given to the poor. It is called the tithe for the poor. In these two years, the second tithe is not separated, only the tithe for the poor. Concerning it is written [Deuteronomy 14:28-29]: "At the conclusion of three years, you shall bring out the tithe of all your grain in that year and deposit it in your gates and the Levite10... [and the stranger, the orphan...] shall come." And concerning it, it is written [ibid. 26:12]: "When you will complete your tithing [in the third year]...."
ד
על הסדר הזה מפרישין בשנה ראשונה מן השבוע ובשניה וברביעית ובחמישית אבל בשלישית ובששית מן השבוע אחר שמפרישים מעשר ראשון מפריש מן השאר מעשר אחר ונותנו לעניים והוא הנקרא מעשר עני ואין בשתי שנים אלו מעשר שני אלא מעשר עני ועליו נאמר מקצה שלש שנים תוציא את כל מעשר תבואתך בשנה ההיא והנחת בשעריך ובא הלוי ועליו נאמר כי תכלה לעשר:
5
In the seventh year, all [the produce] is ownerless. There is no [obligation to separate] terumah, not tithes at all, not the first tithe, nor the second tithe, nor the tithe for the poor.11 In the Diaspora12 where [the requirement to] let the land lie fallow does not apply,13 [in the seventh year, in Egypt, Ammon, and Moab,14 we separate the first tithe15 and the tithe for the poor,16 because these lands are close to Eretz Yisrael and in this way, the poor people in Eretz Yisrael can rely on [the produce of these other lands] in the Sabbatical year.
It is a halachah conveyed to Moses at Sinai that the tithe for the poor should be separated in the lands of Ammon and Moab in the Sabbatical year. In Babylonia, the second tithe should be separated in the Sabbatical year as is the practice in most years.17
ה
שנת השמטה כולה הפקר ואין בה לא תרומה ולא מעשרות כלל לא ראשון ולא שני ולא מעשר עני ובחוצה לארץ שאין בה שמטת קרקע מפרישין בארץ מצרים ובעמון ובמואב מעשר ראשון ומעשר עני מפני שהארצות אלו קרובות לארץ ישראל כדי שיהיו עניי ישראל נסמכין עליה בשביעית והלכה למשה מסיני שיהיו מפרישים בארץ עמון ומואב מעשר עני בשביעית אבל בארץ שנער מפרישין בשביעית מעשר שני כסדר רוב השנים:
6
[After] taking the first tithe, a Levite should separate one tenth and give it to a priest. It is called terumat ma'aser.18Concerning this, [Numbers 18:26] states: "To the Levites, say...."
ו
מעשר ראשון שלקח הלוי מפריש ממנו אחד מעשרה ונותנו לכהן והוא הנקרא תרומת מעשר ועליו נאמר ואל הלוים תדבר:
7
When poor people pass by the owner of the field while he is [in his field]19and in possession of the tithe for the poor, he should give each poor person who passes by him [a portion] of the tithe that will satisfy him,20 [as implied by Deuteronomy 26:12]: "And they shall eat in your gates and be satisfied."21
ז
בעל השדה שעברו עליו עניים והיה לו שם מעשר עני נותן לכל עני שיעבור עליו מן המעשר כדי שבעו שנאמר ואכלו בשעריך ושבעו:
8
How much is "[a portion] that will satisfy him? If from wheat, he should give him no less than half a kab.22 If from barley, he should give him no less than a kab. If from spelt, he should give him no less than a kab.23 If from dried figs, he should give him no less than a kab. If from a mass of figs, he should give him no less than the weight24 of 25 selaim.25 If from wine, he should give him no less than half a log.26 If from oil, he should give him no less than a fourth [of a log]. If from rice, he should give him no less than a fourth of a kab. If he gives him vegetables, he should give him a liter weight, i.e., the weight of 35 dinarim. From carobs, [he should give him] three kabbim; from nuts,27 ten, from peaches, five; from pomegranates, two; an esrog, one. If he gives him from other produce, he should not give him less than would enable him to sell them and to buy food for two meals with the proceeds.
ח
כדי שבעו כמה אם מן החטים נותן לא יפחות מחצי קב ואם מן השעורים לא יפחות מקב ואם מן הכוסמין לא יפחות מקב ומן הגרוגרות לא יפחות מקב ואם מן הדבלה לא יפחות ממשקל חמש ועשרים סלע ואם מן היין לא יפחות מחצי לוג ואם מן השמן לא יפחות מרביעית ואם מן האורז רובע הקב נתן לו ירק נותן לו משקל ליטרא והוא משקל חמשה ושלשים דינר מן החרובין שלשה קבין מן האגוזים עשרה מן האפרסקין חמשה מן הרמונים שנים אתרוג אחד ואם נתן לו משאר הפירות לא יפחות מכדי שימכרם ויקח בדמיהן מזון שתי סעודות:
9
If one only has a small amount of produce and there are many poor people so that he does not have enough to give each one the appropriate measure, he should place [the entire quantity] before them and they should divide it among themselves.28
ט
היה לו דבר מועט והעניים מרובין ואין בו כדי ליתן לכל אחד ואחד כשיעור נותן לפניהם והן מחלקין ביניהם:
10
The owners do not have the right to apportion the tithe for the poor that is given away at the grainheap at their discretion.29 Instead, the poor come and take it against their will. Even the poor among the Jewish people can expropriate from them. When, by contrast, one gives out the tithe of the poor in his home, he may give it to any poor man to whom he desires.30
י
ומעשר עני המתחלק בגורן אין בו טובת הנאה לבעלים אלא העניים באים ונוטלין על כרחו ואפילו עני שבישראל מוציאין אותו מידו אבל המתחלק בבית יש לו טובת הנאה לבעלים ונותנו לכל עני שירצה:
11
When a person has [a quantity of] the tithe for the poor in his grainheap and he desires to give it to a poor person who is his relative or acquaintance, he should set aside half of it to give it to him and half to give to all the poor who pass by according to the measures mentioned above.
יא
היה לו מעשר בגורן ורצה ליתנו לעני קרובו או מיודעו יש להפריש מחצה ליתנו לו והחצי מחלקו לכל עני שיעבור כשיעור שאמרנו:
12
When does the concept that one must give a poor person enough to satisfy him apply? In the field. If, however, he has tithes in his home, he may divide it among all the poor people, giving each one even only an olive-sized portion,31 for he is not commanded to give him an amount necessary to satisfy him except in a field, for there are no others there from whom to take, as [implied by] the verse: "And they shall eat in your gates and be satisfied."
יב
בד"א שאינו נותן לעני אלא כדי שבעו בשדה אבל אם היה המעשר בבית מחלקו לכל העניים אפילו כזית כזית שאינו מצווה ליתן כדי שבעו אלא בשדה שהרי אינו מוצא שם ליקח שנאמר ואכלו בשעריך ושבעו:
13
If a man and a woman come to [a person possessing tithes] at home,32 we give to the woman first33 and allow her to depart and then give to the man. [In the situations, when one] of the pair - a father and his son, a person and his relative, two brothers, or two partners - was poor, the other may give him the tithe for the poor which he possesses.34
יג
באו איש ואשה לבית נותנין לאשה תחלה ופוטרין אותה ואחר כך נותנין לאיש אב ובנו איש וקרובו שני אחין שני שותפין שהיה אחד מהן עני נותן לו האחר מעשר עני שלו:
14
When two poor people receive a field under a sharecropping agreement, one may separate the tithe for the poor from his portion and give it to his colleague. And his colleague may separate the tithe for the poor from his portion and give it to him.35
יד
שתי עניים שקבלו שדה באריסות זה מפריש מעשר עני מחלקו ונותנו לחבירו וכן חבירו מפריש מחלקו ונותן לו:
15
When a person receives [the right] to harvest a field,36 he is forbidden to collect leket, shichichah, pe'ah, and the tithe for the poor.
When does the above apply? When he accepted a field [with the proviso] that he receive a portion of the produce of the entire field, e.g., he was given a third or a fourth [of the harvest] as his wage. If, however, the owner of the field told: "You will receive only a third of what you harvest," or "...a fourth of what you will harvest," [the harvester of the field] does not have a right to anything until he harvests it. Hence, at the time of the harvest, he is a poor man.37Therefore he is permitted [to collect] leket, shichichah, and pe'ah, but he is forbidden [to take] the tithe for the poor. [The rationale is that] the tithe for the poor is separated only after the harvest is completed and [at that time,] he has already acquired the portion he harvested.38
טו
המקבל שדה לקצור אסור בלקט שכחה ופאה ומעשר עני אימתי בזמן שקבלה ממנו ליקח חלק בכל השדה כגון שנתן לו שלישה או רביעה בשכרו אבל אם אמר לו בעל השדה שליש מה שאתה קוצר בלבד הוא שלך או רביע מה שתקצור הרי זה אין לו כלום עד שיקצור ובשעת הקציר הוא עני לפיכך מותר בלקט שכחה ופאה ואסור במעשר עני שאין מפרישין מעשר עני אלא אחר שקצר והרי זכה בחלקו שקצר:
16
When a person sells his field - both the land and the produce39 - and becomes impoverished, he is permitted [to collect] leket, shichichah, pe'ah, and tithe for the poor from it. The purchaser is forbidden [to collect] these presents even though he has not paid the money [for the field] yet.40 Even if he borrowed the money and purchased it, he can no longer collect the presents for the poor.
טז
המוכר את שדהו קרקע ופירות והעני הרי זה מותר בלקט שכחה ופאה ומעשר עני שלה והלוקח אסור בהן אע"פ שעדיין לא נתן דמים ואפילו לוה הדמים ולקחה הרי זה אסור במתנות עניים:
17
The tithe for the poor may not be used as payment for a loan,41 nor can it be given in exchange for favors.42 It may be used for an act of kindness,43 but one must tell the recipient that it is the tithe for the poor.44 It should not be used to redeem captives,45 given as shushbinut,46 nor given as a specific gift to charity. It can be given to the sage of a city for his benefit47 and it may not be taken from Eretz Yisrael into the Diaspora, as [Deuteronomy 14:28] states: "And you shall place it in your gates,"48and it is written [ibid. 26:22]: "And they shall eat in your gates and be satiated."
יז
מעשר עני אין פורעין ממנו מלוה ואין משלמין ממנו את התגמולין אבל משלמין ממנו דבר של גמילות חסדים וצריך להודיעו שהוא מעשר עני ואין פודין בו שבויים ואין עושין בו שושבינות ואין נותנין ממנו דבר לצדקה ונותנין אותו לחבר עיר בטובת הנאה ואין מוציאין אותו מהארץ לחוץ לארץ שנאמר והנחת בשעריך ונאמר ואכלו בשעריך ושבעו:
FOOTNOTES
1.
I.e., in addition to leket, peret, ollelot, shichichah, and peah (Radbaz).
2.
See Hilchot Terumot 5:4-5.
3.
One fiftieth is the average amount separated. As explained in Hilchot Terumot, ch. 3, there is no prescribed amount of terumah required according to Scriptural Law. And even according to Rabbinic Law, there are varying amounts.
4.
It is called the great terumah in comparison to terumat ma'aser which is only one hundredth of the crop.
5.
I.e., the tithe is one tenth of the remainder after terumah has been separated and not one tenth of the original sum.
6.
Although Ezra penalized the Levites for not making aliyah and ordained that the tithes should be given to the priests and not to them, that ordinance applied only in that generation and not for all time (Hilchot Ma'aser 1:4).
7.
In a state of ritual purity.
8.
I.e., the order is significant. It is undesirable to separate them in a different order.
9.
More than two tithes are never separated. Thus in the years that the second tithe is separated, the tithe for the poor is not separated. And in the years that the tithe for the poor is separated, the second tithe is not separated.
10.
Although the verse mentions Levites, the intent is that he should collect the initial tithe (Rashi on the verse; Siftei Cohen, Yoreh De'ah 331:39). The tithe given afterwards, by contrast, is not necessarily given to the Levites, put to the poor as the verse continues.
11.
As stated at the conclusion of the previous chapter, none of the agricultural obligations apply with regard to ownerless produce. All of the produce of the Sabbatical year is ownerless by Divine decree (Bava Metzia 39a).
12.
Here the meaning of the term Diaspora is limited applying only to those lands mentioned by the Rambam here. Crops from all other parts of the Diaspora are not obligated in any of the agricultural laws that apply to the produce of Eretz Yisrael.
13.
See Hilchot Shemitah 4:25-27.
14.
Pe'at HaShulchan 23:27 explains that the Rambam is speaking about the portions of Ammon and Moav that were not conquered by the Jewish people upon their entry into Eretz Yisrael and thus never became part of the Holy Land. There were, by contrast, certain portions of Ammon and Moab that were conquered by Sichon. After he was vanquished by the Jewish people, that land became part of Eretz Yisrael. They are bound by the same laws that apply in Eretz Yisrael. Although this interpretation is accepted by most authorities, it appears to contradict the Rambam's own statements in his Commentary to the Mishnah (Yedayim 4:3).
15.
The Rambam's source (Yedayim, loc. cit.) mentions the separation of the tithe for the poor, but not the separation of the first tithe. Since the tithe for the poor is never separated unless the first tithe is separated, the Rambam concluded that it should also be separated at this time (Radbaz).
16.
See Hilchot Terumot 1:1.
17.
Our Sages also ordained that terumah and the tithes be separated there for the reasons stated by the Rambam (ibid.). Since it is distant from Eretz Yisrael, the poor of Eretz Yisrael would not gain any significant advantage by having the tithe for the poor separated in that year.
18.
It is governed by all the ritual restrictions applying to the great terumah.
19.
In contrast to the tithe for the poor distributed from one's home as mentioned in Halachot 10, 12.
20.
See the following halachah for a definition of this term.
21.
Sefer HaMitzvot (positive commandment 130) and Sefer HaChinuch (mitzvah 474) include this commandment as one of the 613 mitzvot of the Torah.
22.
A kab is approximately 1382 cc according to Shiurei Torah and 2400 cc according to Chazon Ish. This quantity will enable him to produce a quantity of food appropriate for a meal.
23.
Significantly, Pe'ah 8:5, the Rambam's source mentions a kab and a half. The commentaries question why the Rambam does not state that figure.
24.
Since the figs are collected in a mass, a measure of weight is given, rather than of volume (Radbaz).
25.
A total of 91 grams in contemporary measure.
26.
A log is approximately 345 cc according to Shiurei Torah and 600 cc according to Chazon Ish.
27.
In this and the following instances, the Rambam mentions a measure appropriate to sell and purchase with the proceeds, food for two meals.
28.
In his Commentary to the Mishnah (Pe'ah 8:6), the Rambam explains that the poor should divided it equally among themselves.
29.
For the verse requiring that it be separated (Deuteronomy 14:28) states: "And you shall set it down in your gates" and does not mention "giving" it (Nedarim 84b).
30.
For a second verse concerning the tithe to the poor (Deuteronomy 26:12) speaks of "giv[ing] it to the Levites, the strangers, to the orphan,..." (Chulin 131a,b).
31.
He must, however, give an olive-sized portion, because Deuteronomy, loc. cit., speaks of "giv[ing]" and the term "giving" implies giving a significant amount. Kritot 6b states that anything less than an olive-sized portion is not significant.
32.
The Radbaz states that certainly this law applies if the man and the woman approach the person apportioning his tithes in his fields. The Rambam LeAm, however, cites authorities who rule otherwise.
33.
For it is more embarrassing for a woman to beg than for a man (Yevamot 100a).
34.
A poor person who owns a field may not take the tithe of the poor from his field for himself (Gittin 12a). Nevertheless, despite the fact that these individuals are very close to him, he is permitted to give them his tithes.
35.
This is an extension of the principle stated in the previous halachah.
36.
In return for a certain share of the produce as the Rambam proceeds to explain.
37.
In his Commentary to the Mishnah (Pe'ah 5:5), the Rambam explains the difference between the two instances. In the first instance, the harvester has a right to the entire field even before he begins the harvest. Hence he is not considered as poor. In the second instance, since he does not own anything until the harvest is completed, he is considered as poor.
38.
The rationale is not necessarily that he is no longer poor, but that since he has a share in the harvest, he cannot take a portion for himself as stated in Halachah 10 (Radbaz).
39.
If, however, one owns the land and the other, the produce, they are both forbidden to acquire the presents for the poor.
40.
I.e., once he has acquired it through a kinyan, a formal process of acquisition, it is his regardless of whether he paid for it or not.
41.
I.e., a poor person who receives it may not use it to pay a debt he owes, for it was given to him for his own personal expenses alone.
42.
I.e., one person may not give another the tithe of the poor as a loan, because the recipient gave him a loan on a previous occasion.
43.
To be given to a mourner in exchange for food that he once gave (Radbaz).
44.
So that he will know to use it only for his personal use, not to do a favor in return for it, and not to take it to the Diaspora.
45.
Since we are obligated to redeem captives, using the tithe for the poor for this purpose is equivalent to using it to pay a debt (Siftei Cohen 331:166).
46.
Wedding gifts; see Hilchot Zechiyah UMatanah, chap. 7.
47.
I.e., that is not considered as an affront to his dignity.
48.
I.e., in a city that belongs to you, for it is part of your land.
Matnot Aniyim - Chapter 7
1
It is a positive commandment to give charity1 to the poor among the Jewish people,2 according to what is appropriate for the poor person3 if this is within the financial capacity of the donor,4 as [Deuteronomy 15:5] states: "You shall certainly open your hand to him." [Leviticus 25:35] states: "You shall support him, a stranger and a resident and they shall live with you," and [ibid.:36] states: "And your brother shall live with you."
א
מצות עשה ליתן צדקה לעניים כפי מה שראוי לעני אם היתה יד הנותן משגת שנאמר פתוח תפתח את ידך לו ונאמר והחזקת בו גר ותושב וחי עמך ונאמר וחי אחיך עמך:
2
Anyone who sees a poor person asking5 and turns his eyes away from him and does not give him charity transgresses a negative commandment,6 as [Deuteronomy 15:7] states: "Do not harden your heart or close your hand against your brother, the poor person."
ב
וכל הרואה עני מבקש והעלים עיניו ממנו ולא נתן לו צדקה עבר בלא תעשה שנאמר לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך האביון:
3
We are commanded to give a poor person according to what he lacks. If he lacks clothes, we should clothe him. If he lacks household utensils, we should purchase them for him. If he is unmarried, we should help him marry. And for an unmarried woman, we should find a husband for her.
Even if the personal habit of this poor person was to ride on a horse and to have a servant run before him7 and then he became impoverished and lost his wealth, we should buy a horse for him to ride and a servant to run before him.8 [This is implied by Deuteronomy 15:8 which] speaks [of providing him with] "enough to [fill the] lack that he feels."9 You are commanded to fill his lack, but you are not obligated to enrich him.10
ג
לפי מה שחסר העני אתה מצווה ליתן לו אם אין לו כסות מכסים אותו אם אין לו כלי בית קונין לו אם אין לו אשה משיאין אותו ואם היתה אשה משיאין אותה לאיש אפילו היה דרכו של זה העני לרכוב על הסוס ועבד רץ לפניו והעני וירד מנכסיו קונין לו סוס לרכוב עליו ועבד לרוץ לפניו שנאמר די מחסורו אשר יחסר לו ומצווה אתה להשלים חסרונו ואין אתה מצווה לעשרו:
4
With regard to an orphan for whom people are seeking to find a wife for him to marry: First, we rent for him a house, provide for him a bed and all his household necessities and then we seek to find a wife for him to marry.11
ד
יתום שבא להשיאו אשה שוכרין לו בית ומציעים לו מטה וכל כלי תשמישו ואחר כך משיאין לו אשה:
5
When a poor person comes and asks for his needs to be met and the giver does not have the financial capacity, he should give him according to his financial capacity.
How much? The most desirable way of performing the mitzvah is to give one fifth of one's financial resources.12 Giving one tenth is an ordinary measure.13 Giving less [than that] reflects parsimony. A person should never refrain from giving less than a third of a shekel a year.14 A person who gives less than this has not fulfilled the mitzvah. Even a poor person who derives his livelihood from charity is obligated to give charity to another person.
ה
בא העני ושאל די מחסורו ואין יד הנותן משגת נותן לו כפי השגת ידו וכמה עד חמישית נכסיו מצוה מן המובחר ואחד מעשרה בנכסיו בינוני פחות מכאן עין רעה ולעולם לא ימנע עצמו משלישית השקל בשנה וכל הנותן פחות מזה לא קיים מצוה ואפילו עני המתפרנס מן הצדקה חייב ליתן צדקה לאחר:
6
When a poor person whose identity is unknown says: "I am hungry, provide me with food," we do not investigate whether he is a deceiver. Instead, we provide him with sustenance immediately.15 If he was unclothed and he said: "Cloth me," we investigate whether he is a deceiver. If we are familiar with him, we clothe him according to his honor16 immediately and we do not investigate the matter.17
ו
עני שאין מכירין אותו ואמר רעב אני האכילוני אין בודקין אחריו שמא רמאי הוא אלא מפרנסין אותו מיד היה ערום ואמר כסוני בודקין אחריו שמא רמאי הוא ואם היו מכירין אותו מכסין אותו לפי כבודו מיד ואין בודקין אחריו:
7
We provide sustenance and clothing for the poor of the gentiles together with the poor of the Jewish people18 as an expression of the ways of peace.
When a poor person19 begs from door to door, we do not give him a large gift.20 Instead, we give him a small gift. It is forbidden to turn away a poor person who asks [for charity] empty-handed. Even giving him one fig [is sufficient], as [Psalms 74:21]: "Let not the dejected turn away in shame."
ז
מפרנסין ומכסין עניי עכו"ם עם עניי ישראל מפני דרכי שלום ועני המחזר על הפתחים אין נזקקין לו למתנה מרובה אבל נותנין לו מתנה מועטת ואסור להחזיר את העני ששאל ריקם ואפילו אתה נותן לו גרוגרת אחת שנאמר אל ישוב דך נכלם:
8
ח
אין פוחתין לעני העובר ממקום למקום מככר אחד הנמכר בפונדיון כשהיו החטים ארבע סאין בסלע וכבר בארנו כל המדות ואם לן נותנין לו מצע לישן עליו וכסת ליתן תחת מראשותיו ושמן וקטנית ואם שבת נותנין לו מזון שלש סעודות ושמן וקטנית ודג וירק ואם היו מכירין אותו נותנין לו לפי כבודו:
9
ט
עני שאינו רוצה ליקח צדקה מערימין עליו ונותנין לו לשם מתנה או לשם הלואה ועשיר המרעיב את עצמו ועינו צרה בממונו שלא יאכל ממנו ולא ישתה אין משגיחין בו:
10
When a person does not want to give charity or desires to give less than what is appropriate for him, the court should compel him and give him stripes for rebellious conduct28 until he gives the amount it was estimated that he should give. We take possession of his property when he is present29 and expropriate the amount that is appropriate for him to give. We expropriate property for the sake of charity even on Fridays.30
י
מי שאינו רוצה ליתן צדקה או שיתן מעט ממה שראוי לו בית דין כופין אותו ומכין אותן מכת מרדות עד שיתן מה שאמדוהו ליתן ויורדין לנכסיו בפניו ולוקחין ממנו מה שראוי לו ליתן וממשכנין על הצדקה ואפילו בערבי שבתות:
11
It is forbidden to demand and to collect charity from a soft-hearted person who gives more than is appropriate to charity31 or from a person who causes himself difficulty and gives to charity collectors so that he will not be embarrassed. When a charity collector embarrasses such a person and asks him [for charity], [the charity collector] will be subjected to retribution in the future, as [implied by Jeremiah 30:20:] "I will visit My providence on those who pressure him."
יא
אדם שוע שהוא נותן צדקה יותר מן הראוי לו או שמיצר לעצמו ונותן לגבאים כדי שלא יתבייש אסור לתובעו ולגבות ממנו צדקה וגבאי שמכלימו ושואל ממנו עתיד להפרע ממנו שנאמר ופקדתי על כל לוחציו:
12
We do not impose a levy for charity on orphans,32 even for the redemption of captives,33 and even if they possess many financial resources.34 If a judge imposed a levy upon them to heighten their reputation,35 it is permitted.
A charity collector may accept small [donations] from women,36servants, and children, but not large donations. For we operate under the assumption that a large amount was stolen or robbed from others. What is meant by a small [donation]? Everything is calculated according to the wealth or poverty of the owners.37
יב
אין פוסקין צדקה על יתומים ואפילו לפדיון שבויים ואף על פי שיש להם ממון הרבה ואם פסק הדיין עליהם כדי לשום להן שם מותר גבאי צדקה לוקחין מן הנשים ומן העבדים ומן התינוקות דבר מועט אבל לא דבר מרובה שחזקת המרובה גנבה או גזל משל אחרים וכמה הוא מועט שלהן הכל לפי עושר הבעלים ועניותן:
13
A poor person who is one's relative receives priority over all others. The poor of one's household receive priority over the poor of one's city. And the poor of one's city receive priority over the poor of another city, as [implied by Deuteronomy 15:11]: "[You shall surely open your hand to] your brother,38 the poor, and the destitute in your land."39
יג
עני שהוא קרובו קודם לכל אדם עניי ביתו קודמין לעניי עירו עניי עירו קודמין לעניי עיר אחרת שנאמר לאחיך לענייך ולאביונך בארצך:
14
When a person went on a business trip and the people of the city to which he traveled levy an assessment for charity upon him,40 he should give it to the poor of that city.41 If there are many [such individuals]42 and an assessment for charity was made upon them, they must make the allocation43 and when they go [to return home], they take [the money] with them and use it to support the poor of their city. If there is a communal sage,44 they give it to him and he divides it as he sees fit.
יד
מי שהלך בסחורה ופסקו עליו אנשי העיר שהלך שם צדקה הרי זה נותן לעניי אותה העיר ואם היו רבים ופסקו עליהן צדקה נותנין וכשבאין מביאין אותה עמהן ומפרנסין בה עניי עירם ואם יש שם חבר עיר יתנוה לחבר עיר והוא מחלקה כמו שיראה לו:
15
When a person says:45 "Give 200 zuz to a synagogue" or "Give a Torah scroll to a synagogue," we give it to the synagogue which he customarily [attends].46 If he would frequent two, [the sum] should be divided among both of them.47 If he says: "Give 200 dinarim to the poor," we give them to the poor of his city.48
טו
האומר תנו מאתים דינר לבית הכנסת או תנו ספר תורה לבית הכנסת יתנו לבית הכנסת שהוא רגיל בו ואם היה רגיל בשנים יתנו לשניהן האומר תנו מאתים דינרין לעניים יתנו לעניי אותה העיר:
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 195) and Sefer HaChinuch (mitzvah 479) include this commandment as one of the 613 mitzvot of the Torah.
2.
Note, however, Halachah 7.
3.
I.e., his needs as defined by his social standing.
4.
I.e., he is not obligated to borrow to give charity to a colleague. Alternatively, he is not obligated to give more than one fifth of his own resources, as stated in Halachah 5 (Rav Yosef Corcus).
5.
The Tzaphnat Paneach states that the negative commandment is violated only when the poor person asks. If he does not, there is no prohibition.
6.
Sefer HaMitzvot (negative commandment 232) and Sefer HaChinuch (mitzvah 478) includes this commandment as one of the 613 mitzvot of the Torah.
7.
To announce his coming.
8.
Ketubot 67b relates that a person from a dignified family became impoverished and the great Sage Hillel would hire a servant to run before him and announce his coming. Once Hillel could not find such a servant and performed this service himself.
9.
Because of his previous lifestyle, this person feels a severe lack if he does not have these conveniences.
10.
Thus there are times when providing a certain person with what he feels are his needs will require a greater expense than providing another with what he views as luxuries.
The Shulchan Aruch (Yoreh De'ah 250:1) quotes the Rambam's ruling. The Rama states that this ruling applies to a collector of charity or to the community at large, but not to an individual person. An individual is not required to personally attempt to meet all of a colleague's needs. Instead, it is sufficient for him to inform the community of the problem. If, however, there are no communal resources, he is individually obligated to help the person if he has the capacity. See also Halachot 5 and 7 and notes.
11.
I.e., first we provide him with those matters that are essential for him to maintain a household. Only afterwards do we assist him in marrying. See also Hilchot De'ot 5:11 which states that a person should build a home and find a profession before marrying.
12.
This also reflects an upper limit. As Ketubot 50a states: "Even a person who distributes money to charity with largess should not distribute more than a fifth." This concept is derived from Jacob's vow to tithe (Genesis 28:22). There the verb which conveys the promise to tithe is repeated, allowing for the concept of giving two tithes. See also Hilchot Arachin 8:13 which cites Leviticus 27:28 which speaks of a person designating a dedication offering "from all that is his." The Rambam continues:
[Implied is that he should not give] "all that is his," as our Sages explained. This is not piety, but foolishness, for he will lose all his money and become dependent on others. We should not show mercy to such a person. In a similar vein, our Sages said: "A man of foolish piety is among those who destroy the world." Instead, a person who distributes his money for mitzvot should not distribute more than a fifth, and he should conduct himself as our Prophets advised [cf. Psalms 112:5]: "He arranges his affairs with judgment," both with regard to matters involving Torah and worldly concerns.
Yayin Malchut notes that in his Commentary to the Mishnah (Pe'ah 1:1), the Rambam writes that as an act of piety, a person may give more than a fifth. Nevertheless, there is not necessarily a contradiction between the two. In his Commentary to the Mishnah, the Rambam is speaking about giving to a needy person who asks for alms. In response to that acute need, one may give more that a fifth. Here the Rambam is speaking about giving to charity when there is no acute need. Hence a limit can be established. See also Ketubot 67b which states that these restrictions apply during a person's lifetime. He may leave a greater percentage of his resources to charity in his will.
In Iggeret HaTeshuvah, Rav Shneur Zalman of Liadi states that one may give more than a fifth of his resources to charity to atone for his sins, for just as one is not concerned with the amount one gives when it comes to healing a physical wound or blemish, so too, one should not be worried about cost when healing a spiritual blemish.
13.
The Sifri derives this from the fact that Deuteronomy 14:22, the verse that conveys the Biblical command to tithe repeats the verb, implying an obligation to tithe - not only one's produce - but all income.
14.
This is slightly less than seven grams of silver.
15.
For hunger involves a risk to life. Clothing, by contrast, does not (Bava Batra 9a).
16.
According to his social standing.
17.
For we are familiar with his character and do not think that he will prove to be a deceiver.
18.
One might interpret the Rambam's words as implying that only when a gentile comes together with a Jew should he be given charity, lest he feel that he is being subjected to discrimination. The Siftei Cohen 251:2, however, does not accept this interpretation and maintains that even if a gentile comes alone, he may be given charity.
19.
This clause refers to a Jew.
20.
For he is appealing to people at large for help. Hence, no one individual feels the onus to deal with his problem entirely.
21.
Half a me'ah. A pundiyon is equivalent to eight barleycorns of pure silver, approximately .4 grams in contemporary measure
22.
In his Commentary to the Mishnah (Pe'ah 8:7), the Rambam explains that this is a loaf of bread made from a quarter of a kab of flour. The commentaries explain that a loaf this size provides food for two meals. Thus the intent is that we provide him with the minimum necessary for his immediate needs.
23.
In Hilchot Eruvin 1:12-13, Hilchot Shekalim 1:23, Hilchot Arachin 4:3-4.
24.
Which must be eaten in honor of the Sabbath (Hilchot Shabbat 30:19).
25.
The Radbaz adds that we should also provide him with a meal for Saturday night. We assume that he will have with him provisions for at least one meal which he will use Sunday morning.
26.
For in this way, he will not be embarrassed to take.
27.
I.e., we do not support him with charity.
28.
A punishment instituted by the Sages in many instances including the failure to observe a positive Scriptural commandment.
Tosafot, Bava Batra 8b, questions this ruling, noting that Chulin 110b states that a court is not obligated to administer punishment for any positive commandment for which a reward is given for its observance. And charity is one of the mitzvot for which we are promised a reward in this material world. The Radbaz explains that according to the Rambam, there is no difficulty, because according to the Rambam, the commandment to give charity is reinforced by a negative commandment, not to refrain from doing so. In such a situation, the principle cited from Chulin does not apply. The Radbaz also explains that we are more stringent in this instance, because the welfare of the poor is involved.
29.
But not in his absence (Ketubot 48a; Siftei Cohen 248:4). See also Hilchot Ishut 12:15.
30.
I.e., we do not excuse a person from giving based on the rationale that he is preoccupied with his Sabbath preparations.
31.
Taanit 24a relates that Rabbi Elazar of Birta would give all of his money to charity. The charity collectors would flee from him so that he would not see them.
32.
I.e., orphans who are under majority.
33.
Which is of the highest level of charity, as indicated by Chapter 8, Halachah 10.
34.
The Shulchan Aruch (Yoreh De'ah 248:3) quotes the Rambam's ruling. The Rama states that if the donation to charity is for a specific and limited purpose or that withholding the donation will bring shame upon the orphan's family, donations may be taken from them.
35.
I.e., that they receive renown as persons of wealth. This is permitted if the court thinks that acquiring such a reputation will be to their benefit.
The Bayit Chadash (Yoreh De'ah 248) states that if the orphans already have a reputation as wealthy individuals, it is forbidden to assess such a levy upon their estate.
36.
When quoting this law, the Shulchan Aruch (Yoreh De'ah 248:4) emphasizes that if a woman's husband objects, it is forbidden to accept any donations from her.
37.
Thus what would be considered a small donation for some would be considered as a large donation for others.
38.
"Your brother" is mentioned first implying that a person's first responsibility is to his family.
39.
I.e., the prooftext mentions "your land" to imply that one's first obligations is to give the poor that are in one's immediate proximity.
Although the poor of Eretz Yisrael are given priority over the poor of other cities, they are not given priority of the poor of one's own city (Siftei Cohen 251:6).
40.
It was customary in Talmudic times, for a community to request that a percentage of the profits from business dealings be given to charity.
41.
Since he is only one person, he cannot argue that his failure to give charity will have a significant effect on the fortunes of the poor of his own city.
42.
The Radbaz states that we are speaking about an instance where the majority of the people in a city journey to do business in another city. Hence when they return home, it is proper that they take the money that they gave to charity with them so that they will be able to support the poor in their own city. For, otherwise, there will be no one to support them. Alternatively, he states that it applies even if only three people from one city go to another city. Since they are a significant group, they are considered as an independent entity.
43.
And give it to the charity collector in that city to show that they respect the ordinances of that city (Rashi, Megilah 27a).
44.
I.e., a Torah scholar charged with the administration of the needs of the city (ibid.:b).
45.
The Shulchan Aruch (Choshen Mishpat 253:23) quotes this law with regard to a person's division of his estate on his deathbed. This interpretation explains why we do not simply ask him to clarify his intent.
46.
For it is most likely that this was his intent.
47.
Our translation follows the gloss of the Radbaz. With regard to a Torah scroll that cannot be divided, it should be read in one synagogue half of the time and in the other, half of the time.
48.
For we assume that he desired to give the gift to those who he is obligated to support.
• Thursday, 27 Shevat, 5777 · 23 February 2017
• "Today's Day"
• Tuesday, Sh'vat 27, 5703
Torah lessons: Chumash: Mishpatim, Shlishi with Rashi.
Tehillim: 120-134.
Tanya: Likewise in the (p. 107)...duty of charity. (p. 107).
My father writes in one of his maamarim: Early chassidim resolved in their souls to refrain from anything that is permissible (by Torah law) but for which they felt a desire and urge. This breaks the passion.
• Daily Thought:
Inner Voice
There is an outer world and there is an inner world. As deep as you penetrate, as high as you reach, there is always something breathing inside.
The outer world is made of things. Breathing inside the things are words.
Words are the outside. Inside the words are stories.
The story is the outside. Inside the story is a thought.
Thoughts are the outside. Inside the thoughts is a great light.
At the origin of all light is the beginning that cannot be known.
The outside we can touch and come to know.
The inside—we must wait and be still, so that it may speak to us.
As it did at Sinai. As it does whenever we learn Torah with all our heart and soul.[Maamar Gal Enai 5737.]
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