Today in Jewish History
• Maharal Meets Rudolph II (1592)
Rabbi Judah ben Bezalel Lowe, known as the Maharal of Prague was famous among Jews and non-Jews alike. He was a mystic who was revered for his holiness and Torah scholarship, as well as his proficiency in mathematics, astronomy, and other sciences. Eventually, word of his greatness reached the ears of Emperor Rudolph II.
The Emperor invited the Maharal to his castle on February 23, 1592. There they conversed for one and a half hours, and developed a mutual respect for each other.
Rabbi Judah Lowe made use of his excellent connections with the Emperor, often intervening on behalf of his community when it was threatened by anti-Semitic attacks or oppression.
Link: Rabbi Judah Lowe of Prague, The Maharal
Daily Quote:
The Tablets were each six handbreadths long and three handbreadths wide. Moses held two handbreadths, G-d held two handbreadths, and in between were two handbreadths of space. Moses' hands prevailed, and he grabbed hold of the Tablets and broke them... as it is written (Deuteronomy 9:17): "And I grabbed hold of the two tablets"[Midrash Tanchuma]Today's Study:
• Maharal Meets Rudolph II (1592)
Rabbi Judah ben Bezalel Lowe, known as the Maharal of Prague was famous among Jews and non-Jews alike. He was a mystic who was revered for his holiness and Torah scholarship, as well as his proficiency in mathematics, astronomy, and other sciences. Eventually, word of his greatness reached the ears of Emperor Rudolph II.
The Emperor invited the Maharal to his castle on February 23, 1592. There they conversed for one and a half hours, and developed a mutual respect for each other.
Rabbi Judah Lowe made use of his excellent connections with the Emperor, often intervening on behalf of his community when it was threatened by anti-Semitic attacks or oppression.
Link: Rabbi Judah Lowe of Prague, The Maharal
Daily Quote:
The Tablets were each six handbreadths long and three handbreadths wide. Moses held two handbreadths, G-d held two handbreadths, and in between were two handbreadths of space. Moses' hands prevailed, and he grabbed hold of the Tablets and broke them... as it is written (Deuteronomy 9:17): "And I grabbed hold of the two tablets"[Midrash Tanchuma]Today's Study:
Chitas and Rambam for today:
Chumash: Tetzaveh, 4th Portion Exodus 29:1-29:18 with Rashi
• Exodus Chapter 29
1And this is the thing that you shall do for them to sanctify them to serve Me [as kohanim]: take one young bull and two rams, perfect ones. אוְזֶ֨ה הַדָּבָ֜ר אֲשֶׁ֨ר תַּֽעֲשֶׂ֥ה לָהֶ֛ם לְקַדֵּ֥שׁ אֹתָ֖ם לְכַהֵ֣ן לִ֑י לְ֠קַ֠ח פַּ֣ר אֶחָ֧ד בֶּן־בָּקָ֛ר וְאֵילִ֥ם שְׁנַ֖יִם תְּמִימִֽם:
take: Heb. לְקַח, like קַח, and these are two roots, one of קִיחָה and one of לְקִיחָה, but they have the same meaning [i.e., take]. לקח: כמו קח, ושתי גזרות הן, אחת של קיחה, ואחת של לקיחה, ולהן פתרון אחד:
one young bull: This was to atone for the incident of the [golden] calf, which was a bull. -[from Midrash Tanchuma 10] פר אחד: לכפר על מעשה העגל שהוא פר:
2And unleavened bread and unleavened loaves mixed with oil, and unleavened wafers anointed with oil; you shall make them out of fine wheat flour. בוְלֶ֣חֶם מַצּ֗וֹת וְחַלֹּ֤ת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן סֹ֥לֶת חִטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתָֽם:
And unleavened bread and unleavened loaves… and unleavened wafers: These refer to three types [of matzah]: scalded dough, loaves, and wafers (Men. 78a). The unleavened bread is what is called further in the section (verse 23) “loaf of oil bread,” because he [Moses] would put as much oil into the scalded dough as in the loaves and the wafers (Men. 89a), and of each of the types [of unleavened bread referred to here], ten loaves were brought. ולחם מצות וחלת מצת ורקיקי מצות: הרי אלו שלשה מינין רבוכה, וחלות ורקיקים לחם מצות, היא הקרויה למטה בענין (פסוק כג) חלת לחם שמן, על שם שנותן שמן ברבוכה כנגד החלות והרקיקין, וכל המינין באים עשר עשר חלות:
mixed with oil: When it [the bread] was flour, he [Moses] would pour oil on them and mix them. -[from Men. 75a] בלולת בשמן: כשהן קמח יוצק בהן שמן ובוללן:
anointed with oil: After they were baked, he [Moses] would anoint them like a sort of Greek “chaff,” which resembles our [Hebrew letter of the alphabet] “nun.” -[from Men. 74b] משחים בשמן: אחר אפייתן מושחן כמין כי יונית, שהיא עשויה כנו"ן שלנו:
3And you shall place them upon a basket, and you shall bring them in the basket, and the bull and the two rams. גוְנָֽתַתָּ֤ אוֹתָם֙ עַל־סַ֣ל אֶחָ֔ד וְהִקְרַבְתָּ֥ אֹתָ֖ם בַּסָּ֑ל וְאֶ֨ת־הַפָּ֔ר וְאֵ֖ת שְׁנֵ֥י הָֽאֵילִֽם:
and you shall bring them: to the courtyard of the Mishkan on the day it will be erected. והקרבת אתם: אל חצר המשכן ביום הקמתו:
4And you shall bring Aaron and his sons near the entrance of the Tent of Meeting, and you shall bathe them in water. דוְאֶת־אַֽהֲרֹ֤ן וְאֶת־בָּנָיו֙ תַּקְרִ֔יב אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְרָֽחַצְתָּ֥ אֹתָ֖ם בַּמָּֽיִם:
and you shall bathe them: This [refers to] the immersion of the entire body. ורחצת: זו טבילת כל הגוף:
5And you shall take the garments and clothe Aaron with the tunic, with the robe of the ephod, with the ephod, and with the choshen, and you shall adorn him with the band of the ephod. הוְלָֽקַחְתָּ֣ אֶת־הַבְּגָדִ֗ים וְהִלְבַּשְׁתָּ֤ אֶת־אַֽהֲרֹן֙ אֶת־הַכֻּתֹּ֔נֶת וְאֵת֙ מְעִ֣יל הָֽאֵפֹ֔ד וְאֶת־הָֽאֵפֹ֖ד וְאֶת־הַח֑שֶׁן וְאָֽפַדְתָּ֣ ל֔וֹ בְּחֵ֖שֶׁב הָֽאֵפֹֽד:
and you shall adorn: Adorn and affix the belt and the apron around him. ואפדת: קשט ותקן החגורה והסינר סביבותיו:
6You shall place the cap upon his head and place the holy crown upon the cap. ווְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וְנָֽתַתָּ֛ אֶת־נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־הַמִּצְנָֽפֶת:
the holy crown: Heb. נֵזֶר הַקֹּדֶשׁ. This is the showplate. נזר הקדש: זה הציץ:
upon the cap: As I explained above (Exod. 28:37): through the middle thread [of the showplate] and the two threads on his head, all three of which were tied behind the nape [of the Kohen Gadol’s neck], he places it [the showplate] upon the cap like a sort of hat. על המצנפת: כמו שפירשתי למעלה (שמות כח לז) על ידי הפתיל האמצעי ושני פתילין שבראשו הקשורין שלשתן מאחורי העורף, הוא נותנו על המצנפת כמין כובע:
7You shall take the anointing oil and pour [it] on his head and anoint him. זוְלָֽקַחְתָּ֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְיָֽצַקְתָּ֖ עַל־רֹאשׁ֑וֹ וּמָֽשַׁחְתָּ֖ אֹתֽוֹ:
and anoint him: This anointment was also like a sort of Greek “chaff.” [See commentary above on verse 2, and Rambam, Laws of Temple Vessels 1:7.] He [Moses] would apply oil to his [Aaron’s] head and between his eyebrows and join them with his finger. -[from Kereithoth 5b] ומשחת אותו: אף משיחה זו כמין כי יונית, נותן שמן על ראשו ובין ריסי עיניו ומחברן באצבעו:
8And you shall bring his sons near, and you shall clothe them with tunics. חוְאֶת־בָּנָ֖יו תַּקְרִ֑יב וְהִלְבַּשְׁתָּ֖ם כֻּתֳּנֹֽת:
9And you shall gird them with sashes, Aaron and his sons, and you shall dress them with high hats, and the kehunah will be a perpetual statute for them, and you shall invest Aaron and his sons with full authority. טוְחָֽגַרְתָּ֩ אֹתָ֨ם אַבְנֵ֜ט אַֽהֲרֹ֣ן וּבָנָ֗יו וְחָֽבַשְׁתָּ֤ לָהֶם֙ מִגְבָּעֹ֔ת וְהָֽיְתָ֥ה לָהֶ֛ם כְּהֻנָּ֖ה לְחֻקַּ֣ת עוֹלָ֑ם וּמִלֵּאתָ֥ יַד־אַֽהֲרֹ֖ן וְיַד־בָּנָֽיו:
will be… for them: This investiture, for eternal kehunah. והיתה להם: מלוי ידים זה לכהונת עולם:
and you shall invest: through these things. ומלאת: על ידי הדברים האלה:
Aaron and his sons: with the fulfillment (בְּמִלְוּי) and the appointment to the kehunah. יד אהרן ויד בניו: במילוי ופקודת הכהונה:
10You shall bring the bull to the front of the Tent of Meeting, and Aaron and his sons shall lean their hands upon the head of the bull. יוְהִקְרַבְתָּ֙ אֶת־הַפָּ֔ר לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הַפָּֽר:
11You shall [then] slaughter the bull before the Lord, at the entrance of the Tent of Meeting. יאוְשָֽׁחַטְתָּ֥ אֶת־הַפָּ֖ר לִפְנֵ֣י יְהֹוָ֑ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
at the entrance of the Tent of Meeting: In the courtyard of the Mishkan, which is in front of the entrance. פתח אוהל מועד: בחצר המשכן שלפני הפתח:
12And you shall take [some] of the blood of the bull and apply it on the horns of the altar with your finger, and you shall pour out all the blood upon the base of the altar. יבוְלָֽקַחְתָּ֙ מִדַּ֣ם הַפָּ֔ר וְנָֽתַתָּ֛ה עַל־קַרְנֹ֥ת הַמִּזְבֵּ֖חַ בְּאֶצְבָּעֶ֑ךָ וְאֶת־כָּל־הַדָּ֣ם תִּשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ:
on the horns: On top, actually on the horns. -[from Zev. 53a] על קרנות: למעלה בקרנות ממש:
and… all the blood: [I.e.,] the remaining blood. ואת כל הדם: שיירי הדם:
upon the base of the altar: A sort of protruding receptacle was made all around it [the altar] after it was elevated a cubit from the ground. -[from Middoth 3:1] אל יסוד המזבח: כמין בליטת בית קבול עשוי לו סביב סביב לאחר שעלה אמה מן הארץ:
13You shall then take all the fat that covers the innards, and the diaphragm with the liver, also the two kidneys and the fat that is upon them, and make them go up in smoke upon the altar. יגוְלָֽקַחְתָּ֗ אֶת־כָּל־הַחֵ֘לֶב֘ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֒רֶב֒ וְאֵ֗ת הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֖לֶב אֲשֶׁ֣ר עֲלֵיהֶ֑ן וְהִקְטַרְתָּ֖ הַמִּזְבֵּֽחָה:
the fat that covers the innards: That is the membrane on the rumen [i.e., the first stomach of a ruminant animal], which is called tele [in Old French, toile in modern French]. -[from Tosefta Chullin 9:3] החלב המכסה את הקרב: הוא הקרום שעל הכרס שקורין טייל"א [קרום]:
and the diaphragm: הַיֹּתֶרֶת. This is the membrane of the liver, called ebres [in Old French]. ואת היתרת: הוא טרפשא דכבדא שקורין איבדי"ש [סרעפת]:
with the liver: He must also take part of the liver along with it. -[from Sifra, Lev. 3:8] על הכבד: אף מן הכבד יטול עמה:
14But the flesh of the bull, its hide and its dung you shall burn in fire outside the camp; it is a sin offering. ידוְאֶת־בְּשַׂ֤ר הַפָּר֙ וְאֶת־עֹר֣וֹ וְאֶת־פִּרְשׁ֔וֹ תִּשְׂרֹ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶ֑ה חַטָּ֖את הֽוּא:
you shall burn in fire: We do not find any [reference to an] “outside” sin offering burnt except this one. תשרף באש: לא מצינו חטאת חיצונה נשרפת אלא זו:
15And you shall take the one ram, and Aaron and his sons shall lean their hands upon the ram's head. טווְאֶת־הָאַ֥יִל הָֽאֶחָ֖ד תִּקָּ֑ח וְסָ֨מְכ֜וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
16You shall slaughter the ram, and you shall take its blood and sprinkle [it] on the altar all around. טזוְשָֽׁחַטְתָּ֖ אֶת־הָאָ֑יִל וְלָֽקַחְתָּ֙ אֶת־דָּמ֔וֹ וְזָֽרַקְתָּ֥ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
and sprinkle: with a vessel. He [Moses] would grasp the sprinkling basin and sprinkle [the blood] opposite the horn [of the altar], in order that it [the blood would] be visible on both sides. The only sacrifice requiring the blood to be applied with the finger is the sin offering. The other sacrifices require neither [that the blood be sprinkled on the] horn, nor [that it be applied with the] finger, because the application of their [the other sacrifices’] blood is on the lower half of the altar, and [the kohen] does not ascend the ramp [of the altar], but he stands on the ground and sprinkles [the blood]. -[from Zev. 53b] וזרקת: בכלי, אוחז במזרק וזורק כנגד הקרן כדי שיראה לכאן ולכאן, ואין קרבן טעון מתנה באצבע אלא חטאת בלבד, אבל שאר זבחים אינן טעונין קרן ולא אצבע, שמתן דמם מחצי המזבח ולמטה, ואינו עולה בכבש אלא עומד בארץ וזורק:
all around: Heb. סָבִיב. Thus it is delineated in Shechitath Kodashim (Zev. 53b) that סָבִיב refers to only two applications, which [actually] are four-one [application is] on this corner and one on the diagonally opposite corner. Each application was visible on both sides of the corner, thus the blood was applied on the four directions all around. Therefore, it [the sprinkling of the blood] is called סָבִיב, all around. סביב: כך מפורש בשחיטת קדשים (זבחים נב ב) שאין סביב אלא שתי מתנות שהן ארבע, האחת בקרן זוית זו, והאחת בקרן שכנגדה באלכסון, וכל מתנה נראית בשני צדי הקרן אילך ואילך, נמצא הדם נתון בארבע רוחות סביב, לכך קרוי סביב:
17And you shall dissect the ram into its parts, and you shall wash its innards and its legs and put them with its parts and with its head, יזוְאֶ֨ת־הָאַ֔יִל תְּנַתֵּ֖חַ לִנְתָחָ֑יו וְרָֽחַצְתָּ֤ קִרְבּוֹ֙ וּכְרָעָ֔יו וְנָֽתַתָּ֥ עַל־נְתָחָ֖יו וְעַל־רֹאשֽׁוֹ:
into its parts: Heb. עַל-נְתָחָיו, [equivalent to] עִם-נְתָחָיו, with its parts, in addition to the rest of the parts. על נתחיו: עם נתחיו, מוסף על שאר הנתחים:
18and you shall make the entire ram go up in smoke upon the altar; it is a burnt offering made to the Lord; it is a spirit of satisfaction, a fire offering for the Lord. יחוְהִקְטַרְתָּ֤ אֶת־כָּל־הָאַ֨יִל֙ הַמִּזְבֵּ֔חָה עֹלָ֥ה ה֖וּא לַֽיהֹוָ֑ה רֵ֣יחַ נִיח֔וֹחַ אִשֶּׁ֥ה לַֽיהֹוָ֖ה הֽוּא:
it is a spirit of satisfaction: It is satisfaction to Me that I commanded and My will was performed. -[from Zev. 46b] ריח ניחוח: נחת רוח לפני, שאמרתי ונעשה רצוני:
a fire offering: Heb. אִשֶׁה, a word related to fire אֵשׁ, and it means burning the limbs that are on the fire. אשה: לשון אש, והיא הקטרת איברים שעל האש:
• Daily Tehillim: Psalm Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Likutei Amarim, end of Chapter 32
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 10 Adar, 5777 · 8 March 2017
• Likutei Amarim, end of Chapter 32
• ומה שכתוב בגמרא שמי שרואה בחבירו שחטא, מצוה לשנאותו, וגם לומר לרבו שישנאהו
• Rambam Wednesday, 10 Adar, 5777 · 8 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 141• Eating Second Tithe Grain outside of Jerusalem
"You may not eat within your gates the tithe of your grain"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem grain set aside for the Second Tithe.
This biblical prohibition only applies once the grain entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Grain outside of Jerusalem
Negative Commandment 141
Translated by Berel Bell
The 141st prohibition is that we are forbidden from eating grain which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, [wine, and oil]."
One who eats ma'aser sheni [outside Jerusalem] without redeeming it is punished by lashes; but only upon the condition given in the end of Makos2 — that it first "saw the face of the Temple," i.e. was brought inside the walls of Jerusalem, and then was eaten outside [Jerusalem]. This is clearly stated in that Talmudic passage: "When is he punished by lashes? When it first 'saw the face of the Temple.' "
FOOTNOTES
1.Deut. 12:17.
2.19b
• Negative Commandment 142
• Eating Second Tithe Wine outside of Jerusalem
"You may not eat within your gates the tithe of your grain and your wine"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem wine set aside for the Second Tithe.
This biblical prohibition only applies once the wine entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Wine outside of Jerusalem
Negative Commandment 142
Translated by Berel Bell
The 142nd prohibition is that we are forbidden from drinking wine which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, wine [and oil]."
One who doesn't redeem it and eats it [outside Jerusalem] is punished by lashes, subject to the same condition mentioned regarding ma'aser sheni of grain.2
FOOTNOTES
1.Deut. ibid.
2.That it had previously been brought within the walls of Jerusalem.
• Negative Commandment 143
• Eating Second Tithe Olive Oil outside of Jerusalem
"You may not eat within your gates the tithe of your grain and your wine and your oil"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem olive oil set aside for the Second Tithe.
This biblical prohibition only applies once the oil entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Olive Oil outside of Jerusalem
Negative Commandment 143
Translated by Berel Bell
The 143rd prohibition is that we are forbidden from consuming oil which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, wine, and oil."
One who doesn't redeem it and eats it [outside Jerusalem] is punished by lashes, subject to the same condition mentioned regarding ma'aser sheni of grain.2
Perhaps you are surprised that we counted ma'aser sheni of grain, ma'aser sheni of wine, and ma'aser sheni of oil as three separate mitzvos. However, you must be aware that one who ate all three of them receives a separate set of lashes for each.3 This is not an "inclusive prohibition" [lav she'b'klallus] for which [more than one set of4] lashes is not given.5 Rather, the verse is written in this way to divide them [to count as separate mitzvos].
This is stated explicitly in tractate Krisus:6 "One who consumes grain, wine, and oil of ma'aser [sheni] receives lashes for each one. But is one lashed separately for [the components of] a lav she'b'klalus?! But this case is different because there is a redundant verse: It is written,7 'You shall consume the ma'aser [sheni] of your grain, wine, and oil before G‑d your L‑rd...' Why did the Torah need to repeat them all?8 From this we see that the Torah divided them [into separate mitzvos]. And our Sages said in Makos:9 "It is written, 'You shall consume the ma'aser [sheni] of your grain, wine, and oil before G‑d your L‑rd...' But the Torah could have just written, 'You may not eat them in your own settlements'! Why did it list each one separately? To designate each one as a separate prohibition." This demonstrates that everything listed in the verse counts as a separate mitzvah.
I will now list the other prohibitions included in this verse.10
FOOTNOTES
1.Deut. ibid.
2.That it had previously been brought within the walls of Jerusalem.
3.The Rambam explained in the Ninth Introductory Principle that the number of sets of lashes helps determine whether a particular act counts as a separate mitzvah or is merely part of another mitzvah. If for doing all the acts one receives one set of lashes, they all count as part of one mitzvah; but if one is lashed separately for each act, they count as individual mitzvos.
4.See the Ninth Introductory Principle from Pesachim 41a.
5.For example, the prohibition "You may not eat it raw or boiled in water" (N125) counts as one mitzvah, since even if one ate both a raw piece and a boiled piece, only one set of lashes would be given.
6.4b.
7.Deut. 14:23.
8.Since they were already mentioned in Deut. 12:17. See Yad Halevi, note 3.
9.18a.
10.See N144-148.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Nine
• Mechirah - Chapter Twenty Nine
• Maaser Sheini - Chapter 5
• Wednesday, 10 Adar, 5777 · 8 March 2017
• "Today's Day"
• Monday, 10 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Sheini with Rashi.
Tehillim: 55-59.
Tanya: The cause being (p. 125)..."The flesh of man." (p. 125).
At birkat hamazon, before washing the fingers,1 say al naharot bavel, lamnatzei'ach bin'ginot, avarcha, zeh cheilek (p. 88).
When tachanun is not said, say shir hamaalot b'shuv, livnei korach, avarcha, zeh cheilek.
After washing the fingers say vay'dabeir eilai (p. 89).
Wednesday, Adar Sheini 10, 5703
Torah lessons: Chumash: Vayikra, Revi'i with Rashi.
Tehillim: 55-59.
Tanya: Something of this (p. 165)...of the Torah. (p. 167).
Before embarking on a journey from your place of residence, arrange a Chassidic farbrengen and receive a parting blessing from your good friends, and as the familiar expression goes: Chassidim never say farewell, for they never depart from each other. Wherever they are, they are one family.
• Daily Thought:
Purim: The Ultimate Happiness
There is a quiet happiness: an inner sense of bliss, the innocent joy of a small child, one of wonderment and gratitude. It is a happiness to carry with you at all times.
Then there are those seasons when happiness blooms for all to see, bursting out in song, in dance, in celebration. A festival, a wedding, a time to feast and rejoice with family and friends.
But the ultimate happiness is the joy of Purim. It is no longer about you, your family, your life. It is about making others laugh, bringing smiles to the weary, celebration to those who feel abandoned, a feast to those who had lost all hope.
It is a season for breaking out of yourself, out of your character, out of all those bounds you have set for yourself—“beyond knowing.”
The light of Purim knows no bounds.[Likkutei Sichot, vol. 16, p. 371.]
Chumash: Tetzaveh, 4th Portion Exodus 29:1-29:18 with Rashi
• Exodus Chapter 29
1And this is the thing that you shall do for them to sanctify them to serve Me [as kohanim]: take one young bull and two rams, perfect ones. אוְזֶ֨ה הַדָּבָ֜ר אֲשֶׁ֨ר תַּֽעֲשֶׂ֥ה לָהֶ֛ם לְקַדֵּ֥שׁ אֹתָ֖ם לְכַהֵ֣ן לִ֑י לְ֠קַ֠ח פַּ֣ר אֶחָ֧ד בֶּן־בָּקָ֛ר וְאֵילִ֥ם שְׁנַ֖יִם תְּמִימִֽם:
take: Heb. לְקַח, like קַח, and these are two roots, one of קִיחָה and one of לְקִיחָה, but they have the same meaning [i.e., take]. לקח: כמו קח, ושתי גזרות הן, אחת של קיחה, ואחת של לקיחה, ולהן פתרון אחד:
one young bull: This was to atone for the incident of the [golden] calf, which was a bull. -[from Midrash Tanchuma 10] פר אחד: לכפר על מעשה העגל שהוא פר:
2And unleavened bread and unleavened loaves mixed with oil, and unleavened wafers anointed with oil; you shall make them out of fine wheat flour. בוְלֶ֣חֶם מַצּ֗וֹת וְחַלֹּ֤ת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן סֹ֥לֶת חִטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתָֽם:
And unleavened bread and unleavened loaves… and unleavened wafers: These refer to three types [of matzah]: scalded dough, loaves, and wafers (Men. 78a). The unleavened bread is what is called further in the section (verse 23) “loaf of oil bread,” because he [Moses] would put as much oil into the scalded dough as in the loaves and the wafers (Men. 89a), and of each of the types [of unleavened bread referred to here], ten loaves were brought. ולחם מצות וחלת מצת ורקיקי מצות: הרי אלו שלשה מינין רבוכה, וחלות ורקיקים לחם מצות, היא הקרויה למטה בענין (פסוק כג) חלת לחם שמן, על שם שנותן שמן ברבוכה כנגד החלות והרקיקין, וכל המינין באים עשר עשר חלות:
mixed with oil: When it [the bread] was flour, he [Moses] would pour oil on them and mix them. -[from Men. 75a] בלולת בשמן: כשהן קמח יוצק בהן שמן ובוללן:
anointed with oil: After they were baked, he [Moses] would anoint them like a sort of Greek “chaff,” which resembles our [Hebrew letter of the alphabet] “nun.” -[from Men. 74b] משחים בשמן: אחר אפייתן מושחן כמין כי יונית, שהיא עשויה כנו"ן שלנו:
3And you shall place them upon a basket, and you shall bring them in the basket, and the bull and the two rams. גוְנָֽתַתָּ֤ אוֹתָם֙ עַל־סַ֣ל אֶחָ֔ד וְהִקְרַבְתָּ֥ אֹתָ֖ם בַּסָּ֑ל וְאֶ֨ת־הַפָּ֔ר וְאֵ֖ת שְׁנֵ֥י הָֽאֵילִֽם:
and you shall bring them: to the courtyard of the Mishkan on the day it will be erected. והקרבת אתם: אל חצר המשכן ביום הקמתו:
4And you shall bring Aaron and his sons near the entrance of the Tent of Meeting, and you shall bathe them in water. דוְאֶת־אַֽהֲרֹ֤ן וְאֶת־בָּנָיו֙ תַּקְרִ֔יב אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְרָֽחַצְתָּ֥ אֹתָ֖ם בַּמָּֽיִם:
and you shall bathe them: This [refers to] the immersion of the entire body. ורחצת: זו טבילת כל הגוף:
5And you shall take the garments and clothe Aaron with the tunic, with the robe of the ephod, with the ephod, and with the choshen, and you shall adorn him with the band of the ephod. הוְלָֽקַחְתָּ֣ אֶת־הַבְּגָדִ֗ים וְהִלְבַּשְׁתָּ֤ אֶת־אַֽהֲרֹן֙ אֶת־הַכֻּתֹּ֔נֶת וְאֵת֙ מְעִ֣יל הָֽאֵפֹ֔ד וְאֶת־הָֽאֵפֹ֖ד וְאֶת־הַח֑שֶׁן וְאָֽפַדְתָּ֣ ל֔וֹ בְּחֵ֖שֶׁב הָֽאֵפֹֽד:
and you shall adorn: Adorn and affix the belt and the apron around him. ואפדת: קשט ותקן החגורה והסינר סביבותיו:
6You shall place the cap upon his head and place the holy crown upon the cap. ווְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וְנָֽתַתָּ֛ אֶת־נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־הַמִּצְנָֽפֶת:
the holy crown: Heb. נֵזֶר הַקֹּדֶשׁ. This is the showplate. נזר הקדש: זה הציץ:
upon the cap: As I explained above (Exod. 28:37): through the middle thread [of the showplate] and the two threads on his head, all three of which were tied behind the nape [of the Kohen Gadol’s neck], he places it [the showplate] upon the cap like a sort of hat. על המצנפת: כמו שפירשתי למעלה (שמות כח לז) על ידי הפתיל האמצעי ושני פתילין שבראשו הקשורין שלשתן מאחורי העורף, הוא נותנו על המצנפת כמין כובע:
7You shall take the anointing oil and pour [it] on his head and anoint him. זוְלָֽקַחְתָּ֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְיָֽצַקְתָּ֖ עַל־רֹאשׁ֑וֹ וּמָֽשַׁחְתָּ֖ אֹתֽוֹ:
and anoint him: This anointment was also like a sort of Greek “chaff.” [See commentary above on verse 2, and Rambam, Laws of Temple Vessels 1:7.] He [Moses] would apply oil to his [Aaron’s] head and between his eyebrows and join them with his finger. -[from Kereithoth 5b] ומשחת אותו: אף משיחה זו כמין כי יונית, נותן שמן על ראשו ובין ריסי עיניו ומחברן באצבעו:
8And you shall bring his sons near, and you shall clothe them with tunics. חוְאֶת־בָּנָ֖יו תַּקְרִ֑יב וְהִלְבַּשְׁתָּ֖ם כֻּתֳּנֹֽת:
9And you shall gird them with sashes, Aaron and his sons, and you shall dress them with high hats, and the kehunah will be a perpetual statute for them, and you shall invest Aaron and his sons with full authority. טוְחָֽגַרְתָּ֩ אֹתָ֨ם אַבְנֵ֜ט אַֽהֲרֹ֣ן וּבָנָ֗יו וְחָֽבַשְׁתָּ֤ לָהֶם֙ מִגְבָּעֹ֔ת וְהָֽיְתָ֥ה לָהֶ֛ם כְּהֻנָּ֖ה לְחֻקַּ֣ת עוֹלָ֑ם וּמִלֵּאתָ֥ יַד־אַֽהֲרֹ֖ן וְיַד־בָּנָֽיו:
will be… for them: This investiture, for eternal kehunah. והיתה להם: מלוי ידים זה לכהונת עולם:
and you shall invest: through these things. ומלאת: על ידי הדברים האלה:
Aaron and his sons: with the fulfillment (בְּמִלְוּי) and the appointment to the kehunah. יד אהרן ויד בניו: במילוי ופקודת הכהונה:
10You shall bring the bull to the front of the Tent of Meeting, and Aaron and his sons shall lean their hands upon the head of the bull. יוְהִקְרַבְתָּ֙ אֶת־הַפָּ֔ר לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הַפָּֽר:
11You shall [then] slaughter the bull before the Lord, at the entrance of the Tent of Meeting. יאוְשָֽׁחַטְתָּ֥ אֶת־הַפָּ֖ר לִפְנֵ֣י יְהֹוָ֑ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
at the entrance of the Tent of Meeting: In the courtyard of the Mishkan, which is in front of the entrance. פתח אוהל מועד: בחצר המשכן שלפני הפתח:
12And you shall take [some] of the blood of the bull and apply it on the horns of the altar with your finger, and you shall pour out all the blood upon the base of the altar. יבוְלָֽקַחְתָּ֙ מִדַּ֣ם הַפָּ֔ר וְנָֽתַתָּ֛ה עַל־קַרְנֹ֥ת הַמִּזְבֵּ֖חַ בְּאֶצְבָּעֶ֑ךָ וְאֶת־כָּל־הַדָּ֣ם תִּשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ:
on the horns: On top, actually on the horns. -[from Zev. 53a] על קרנות: למעלה בקרנות ממש:
and… all the blood: [I.e.,] the remaining blood. ואת כל הדם: שיירי הדם:
upon the base of the altar: A sort of protruding receptacle was made all around it [the altar] after it was elevated a cubit from the ground. -[from Middoth 3:1] אל יסוד המזבח: כמין בליטת בית קבול עשוי לו סביב סביב לאחר שעלה אמה מן הארץ:
13You shall then take all the fat that covers the innards, and the diaphragm with the liver, also the two kidneys and the fat that is upon them, and make them go up in smoke upon the altar. יגוְלָֽקַחְתָּ֗ אֶת־כָּל־הַחֵ֘לֶב֘ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֒רֶב֒ וְאֵ֗ת הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֖לֶב אֲשֶׁ֣ר עֲלֵיהֶ֑ן וְהִקְטַרְתָּ֖ הַמִּזְבֵּֽחָה:
the fat that covers the innards: That is the membrane on the rumen [i.e., the first stomach of a ruminant animal], which is called tele [in Old French, toile in modern French]. -[from Tosefta Chullin 9:3] החלב המכסה את הקרב: הוא הקרום שעל הכרס שקורין טייל"א [קרום]:
and the diaphragm: הַיֹּתֶרֶת. This is the membrane of the liver, called ebres [in Old French]. ואת היתרת: הוא טרפשא דכבדא שקורין איבדי"ש [סרעפת]:
with the liver: He must also take part of the liver along with it. -[from Sifra, Lev. 3:8] על הכבד: אף מן הכבד יטול עמה:
14But the flesh of the bull, its hide and its dung you shall burn in fire outside the camp; it is a sin offering. ידוְאֶת־בְּשַׂ֤ר הַפָּר֙ וְאֶת־עֹר֣וֹ וְאֶת־פִּרְשׁ֔וֹ תִּשְׂרֹ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶ֑ה חַטָּ֖את הֽוּא:
you shall burn in fire: We do not find any [reference to an] “outside” sin offering burnt except this one. תשרף באש: לא מצינו חטאת חיצונה נשרפת אלא זו:
15And you shall take the one ram, and Aaron and his sons shall lean their hands upon the ram's head. טווְאֶת־הָאַ֥יִל הָֽאֶחָ֖ד תִּקָּ֑ח וְסָ֨מְכ֜וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
16You shall slaughter the ram, and you shall take its blood and sprinkle [it] on the altar all around. טזוְשָֽׁחַטְתָּ֖ אֶת־הָאָ֑יִל וְלָֽקַחְתָּ֙ אֶת־דָּמ֔וֹ וְזָֽרַקְתָּ֥ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
and sprinkle: with a vessel. He [Moses] would grasp the sprinkling basin and sprinkle [the blood] opposite the horn [of the altar], in order that it [the blood would] be visible on both sides. The only sacrifice requiring the blood to be applied with the finger is the sin offering. The other sacrifices require neither [that the blood be sprinkled on the] horn, nor [that it be applied with the] finger, because the application of their [the other sacrifices’] blood is on the lower half of the altar, and [the kohen] does not ascend the ramp [of the altar], but he stands on the ground and sprinkles [the blood]. -[from Zev. 53b] וזרקת: בכלי, אוחז במזרק וזורק כנגד הקרן כדי שיראה לכאן ולכאן, ואין קרבן טעון מתנה באצבע אלא חטאת בלבד, אבל שאר זבחים אינן טעונין קרן ולא אצבע, שמתן דמם מחצי המזבח ולמטה, ואינו עולה בכבש אלא עומד בארץ וזורק:
all around: Heb. סָבִיב. Thus it is delineated in Shechitath Kodashim (Zev. 53b) that סָבִיב refers to only two applications, which [actually] are four-one [application is] on this corner and one on the diagonally opposite corner. Each application was visible on both sides of the corner, thus the blood was applied on the four directions all around. Therefore, it [the sprinkling of the blood] is called סָבִיב, all around. סביב: כך מפורש בשחיטת קדשים (זבחים נב ב) שאין סביב אלא שתי מתנות שהן ארבע, האחת בקרן זוית זו, והאחת בקרן שכנגדה באלכסון, וכל מתנה נראית בשני צדי הקרן אילך ואילך, נמצא הדם נתון בארבע רוחות סביב, לכך קרוי סביב:
17And you shall dissect the ram into its parts, and you shall wash its innards and its legs and put them with its parts and with its head, יזוְאֶ֨ת־הָאַ֔יִל תְּנַתֵּ֖חַ לִנְתָחָ֑יו וְרָֽחַצְתָּ֤ קִרְבּוֹ֙ וּכְרָעָ֔יו וְנָֽתַתָּ֥ עַל־נְתָחָ֖יו וְעַל־רֹאשֽׁוֹ:
into its parts: Heb. עַל-נְתָחָיו, [equivalent to] עִם-נְתָחָיו, with its parts, in addition to the rest of the parts. על נתחיו: עם נתחיו, מוסף על שאר הנתחים:
18and you shall make the entire ram go up in smoke upon the altar; it is a burnt offering made to the Lord; it is a spirit of satisfaction, a fire offering for the Lord. יחוְהִקְטַרְתָּ֤ אֶת־כָּל־הָאַ֨יִל֙ הַמִּזְבֵּ֔חָה עֹלָ֥ה ה֖וּא לַֽיהֹוָ֑ה רֵ֣יחַ נִיח֔וֹחַ אִשֶּׁ֥ה לַֽיהֹוָ֖ה הֽוּא:
it is a spirit of satisfaction: It is satisfaction to Me that I commanded and My will was performed. -[from Zev. 46b] ריח ניחוח: נחת רוח לפני, שאמרתי ונעשה רצוני:
a fire offering: Heb. אִשֶׁה, a word related to fire אֵשׁ, and it means burning the limbs that are on the fire. אשה: לשון אש, והיא הקטרת איברים שעל האש:
• Daily Tehillim: Psalm Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Likutei Amarim, end of Chapter 32
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 10 Adar, 5777 · 8 March 2017
• Likutei Amarim, end of Chapter 32
• ומה שכתוב בגמרא שמי שרואה בחבירו שחטא, מצוה לשנאותו, וגם לומר לרבו שישנאהו
As for the Talmudic statement 1 that if one sees his friend sinning, he should hate him, and should also relate the fact to his teacher so that he too will hate him, — how does this conform with what was said above
היינו בחבירו בתורה ומצות
This applies only to one’s companion — one’s equal— in the study of Torah and the observance of themitzvot.
The sinner in question is a Torah-observant scholar, but has lapsed in this one instance. In this case his sin is much more severe than usual, since it is written that even the inadvertent misdeeds of a scholar are as grave as deliberate sins. 2But even this general assumption of the gravity of his conduct is not sufficient cause to hate him, as the Alter Rebbe continues. Yet another condition must first be satisfied:
וכבר קיים בו מצות הוכח תוכיח את עמיתך, עם שאתך בתורה ובמצות, ואף על פי כן לא שב מחטאו, כמו שכתוב בספר חרדים
He has also fulfilled with him — with the sinner — the injunction, 3 “You shall repeatedly rebuke your friend.” The word used here for “your friend” (עמיתך) also indicates, as the Talmud points out4 עם שאתך - “him who is on a par with you in the Torah and the mitzvot,” as it is written in Sefer Charedim.
At this point there is no need to exaggerate the gravity of his sin: it is clearly a deliberate transgression.
אבל מי שאינו חבירו, ואינו מקורב אצלו
But as to one who is not his companion — his equal — in the Torah and the mitzvot, so that (as our Sages say concerning the ignorant in general) even his deliberate transgressions are regarded as inadvertent acts, since he is unaware of the gravity of sin; nor is he on intimate terms with him; — not only is one not enjoined to hate him: on the contrary, he must in fact, strive to become closer to him, as the Alter Rebbe states shortly.
To hate such a sinner is surely unjustifiable, since no sin that he commits is considered deliberate. There is also no reason to keep one’s distance from him out of fear that he will learn from his evil ways (in fulfillment of the exhortation of the Mishnah, “Do not fraternize with a wicked man”), since he is not on close personal terms with him in any case.
הנה על זה אמר הלל הזקן: הוי מתלמידיו של אהרן, אוהב שלום וכו׳, אוהב את הבריות ומקרבן לתורה
Therefore, on the contrary: Of this situation Hillel said, 5 “Be one of the disciples of Aharon, loving peace and pursuing peace, loving creatures and drawing them near to the Torah.”
לומר שאף הרחוקים מתורת ה׳ ועבודתו, ולכן נקראים בשם בריות בעלמא, צריך למשכן בחבלי עבותות אהבה
This usage of the term “creatures” in reference to human beings means that even those who are far from G‑d’s Torah and His service, for which reason they are classified simply as “creatures“ — indicating that the fact that they are G‑d’s creations is their sole virtue — even those one must attract with strong cords of love.
וכולי האי ואולי יוכל לקרבן לתורה ועבודת ה׳
Perhaps thereby one will be able, after all, to draw them close to the Torah and the service of G‑d.
והן לא, לא הפסיד שכר מצות אהבת ריעים
And even if one fails in this, he has not forfeited the merit of the mitzvah of neighborly love which he has fulfilled by his efforts in this direction.
וגם המקורבים אליו, והוכיחם ולא שבו מעונותיהם, שמצוה לשנאותם, מצוה לאהבם גם כן
Furthermore, even those whom one is enjoined to hate — for they are close to him, and he has rebuked them but they still have not repented of their sins — one is obliged to love them too.
But is it possible to love a person and hate him at the same time
The Alter Rebbe explains that since the love and the hatred stem from two different causes, they do not conflict.
ושתיהן הן אמת: שנאה מצד הרע שבהם, ואהבה מצד בחינת הטוב שגנוז שבהם, שהוא ניצו׳ אלקות שבתוכם, המחיה נפשם האלקית
And both the love and the hatred are truthful emotions in this case, [since] the hatred is on account of the evil within them, while the love is on account of the good hidden in them, which is the divine spark within them that animates their divine soul. For this spark of G‑dliness is present even in the most wicked of one’s fellow Jews; it is merely hidden.
One may now be faced with the anomaly of a fellow-Jew whom he must both love and hate. But what attitude should he adopt toward the person as a whole who possesses both these aspects of good and evil
When, for example, the sinner requests a favor of him, should his hatred dictate his response, or his love
The Alter Rebbe goes on to say that one’s relationship with the sinner as a whole should be guided by love. By arousing one’s compassion for him, one restricts one’s own hatred so that it is directed solely at the evil within the sinner, not at the person himself.
וגם לעורר רחמים בלבו עליה, כי היא בבחינת גלות בתוך הרע מסטרא אחרא הגובר עליה ברשעים
One must also arouse compassion on [the divine soul of the sinner], for in the case of the wicked it is in exile within the evil of the sitra achra which dominates it.
והרחמנות מבטלת השנאה ומעוררת האהבה, כנודע ממה שכתוב: ליעקב אשר פדה את אברהם
Compassion banishes hatred and arouses love — as is known from the verse, 6 “Jacob, who redeemed Abraham.”
“Jacob” represents compassion, and “Abraham”, love. When “Abraham”, love, must be “redeemed”, i.e., brought out of concealment, it is “Jacob”, compassion, that accomplishes this redemption; for as said, compassion banishes hatred and arouses love.
ולא אמר דוד המלך עליו השלום: תכלית שנאה שנאתים וגו׳, אלא על המינים והאפיקורסים שאין להם חלק באלקי ישראל
(7As for the statement by King David, peace upon him: 8 “I hate them with a consummate hatred,”reserving no love for them whatsoever, this refers only to [Jewish] heretics and atheists who have no part in the G‑d of Israel,
כדאיתא בגמרא, ריש פרק ט״ז דשבת
as stated in the Talmud, beginning of ch. 16 of Tractate Shabbat.)
Any sinner who is not, however, a heretic, must not be hated with “a consummate hatred,” for the mitzvah of ahavat Yisrael embraces him as well.
——— ● ———
| FOOTNOTES | |
| 1. | Cf. Pesachim 113b. |
| 2. | From a note by the Rebbe. Apparently, the Rebbe is addressing the difficulty inherent in the requirement to hate a pious and scholarly Jew who lapses on occasion, but to love one who is far removed from study and observance of the Torah. The reason for this differentiation cannot be, says the Rebbe, that one might learn from the lapses of the pious Jew, who is on a level similar to one's own, but is less likely to learn from the behavior of the non-observant Jew, who in any case lives differently in general. The Rebbe rejects this on several grounds: (1) If the requirement to hate the sinner were based in the fear that one might come to learn from him, then this hatred should be directed at a sinner who is in contact with oneself at any level, not necessarily one's peer in Torah observance or scholarship. (2) To avoid imitation of the sinner, it would be enough to keep one's distance from him; why the need to hate him? (3) The whole concept that someone is to be hated, not because of something hateful about him, but to protect the hater, is most difficult to accept. Chassidut requires one to actually suffer harm himself if failure to do so might lead to the remote possibility of his harming his fellow. Such a doctrine would certainly not countenance the suggestion of definitely harming one's fellow (by hating him) in order to forestall possibleharm to oneself; and, at that, to forestall a harm that could befall one only if he failed to resist his own evil inclination! Clearly, then, the requirement to hate the sinner is not intended to solve one's own problem of learning from his sinful ways. This problem is in any event solved by the exhortation of the Mishnah, "Do not consort with a rasha" Avot 1:7. The Alter Rebbe's differentiation between one's peer in Torah and Mitzvotand others is thus grounded in the reason given in the text. |
| 3. | Vayikra 19:17. |
| 4. | Shevuot 30a. |
| 5. | Avot 1:12. |
| 6. | Yeshayahu 29:22. |
| 7. | Parentheses are in the original text. |
| 8. | Tehillim 139:22. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 141• Eating Second Tithe Grain outside of Jerusalem
"You may not eat within your gates the tithe of your grain"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem grain set aside for the Second Tithe.
This biblical prohibition only applies once the grain entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Grain outside of Jerusalem
Negative Commandment 141
Translated by Berel Bell
The 141st prohibition is that we are forbidden from eating grain which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, [wine, and oil]."
One who eats ma'aser sheni [outside Jerusalem] without redeeming it is punished by lashes; but only upon the condition given in the end of Makos2 — that it first "saw the face of the Temple," i.e. was brought inside the walls of Jerusalem, and then was eaten outside [Jerusalem]. This is clearly stated in that Talmudic passage: "When is he punished by lashes? When it first 'saw the face of the Temple.' "
FOOTNOTES
1.Deut. 12:17.
2.19b
• Negative Commandment 142
• Eating Second Tithe Wine outside of Jerusalem
"You may not eat within your gates the tithe of your grain and your wine"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem wine set aside for the Second Tithe.
This biblical prohibition only applies once the wine entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Wine outside of Jerusalem
Negative Commandment 142
Translated by Berel Bell
The 142nd prohibition is that we are forbidden from drinking wine which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, wine [and oil]."
One who doesn't redeem it and eats it [outside Jerusalem] is punished by lashes, subject to the same condition mentioned regarding ma'aser sheni of grain.2
FOOTNOTES
1.Deut. ibid.
2.That it had previously been brought within the walls of Jerusalem.
• Negative Commandment 143
• Eating Second Tithe Olive Oil outside of Jerusalem
"You may not eat within your gates the tithe of your grain and your wine and your oil"—Deuteronomy 12:17.
It is forbidden to consume outside of Jerusalem olive oil set aside for the Second Tithe.
This biblical prohibition only applies once the oil entered Jerusalem—and was then taken back out.
Full text of this Mitzvah »
• Eating Second Tithe Olive Oil outside of Jerusalem
Negative Commandment 143
Translated by Berel Bell
The 143rd prohibition is that we are forbidden from consuming oil which is ma'aser sheni outside Jerusalem.
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat the tithes of your grain, wine, and oil."
One who doesn't redeem it and eats it [outside Jerusalem] is punished by lashes, subject to the same condition mentioned regarding ma'aser sheni of grain.2
Perhaps you are surprised that we counted ma'aser sheni of grain, ma'aser sheni of wine, and ma'aser sheni of oil as three separate mitzvos. However, you must be aware that one who ate all three of them receives a separate set of lashes for each.3 This is not an "inclusive prohibition" [lav she'b'klallus] for which [more than one set of4] lashes is not given.5 Rather, the verse is written in this way to divide them [to count as separate mitzvos].
This is stated explicitly in tractate Krisus:6 "One who consumes grain, wine, and oil of ma'aser [sheni] receives lashes for each one. But is one lashed separately for [the components of] a lav she'b'klalus?! But this case is different because there is a redundant verse: It is written,7 'You shall consume the ma'aser [sheni] of your grain, wine, and oil before G‑d your L‑rd...' Why did the Torah need to repeat them all?8 From this we see that the Torah divided them [into separate mitzvos]. And our Sages said in Makos:9 "It is written, 'You shall consume the ma'aser [sheni] of your grain, wine, and oil before G‑d your L‑rd...' But the Torah could have just written, 'You may not eat them in your own settlements'! Why did it list each one separately? To designate each one as a separate prohibition." This demonstrates that everything listed in the verse counts as a separate mitzvah.
I will now list the other prohibitions included in this verse.10
FOOTNOTES
1.Deut. ibid.
2.That it had previously been brought within the walls of Jerusalem.
3.The Rambam explained in the Ninth Introductory Principle that the number of sets of lashes helps determine whether a particular act counts as a separate mitzvah or is merely part of another mitzvah. If for doing all the acts one receives one set of lashes, they all count as part of one mitzvah; but if one is lashed separately for each act, they count as individual mitzvos.
4.See the Ninth Introductory Principle from Pesachim 41a.
5.For example, the prohibition "You may not eat it raw or boiled in water" (N125) counts as one mitzvah, since even if one ate both a raw piece and a boiled piece, only one set of lashes would be given.
6.4b.
7.Deut. 14:23.
8.Since they were already mentioned in Deut. 12:17. See Yad Halevi, note 3.
9.18a.
10.See N144-148.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Nine
• Mechirah - Chapter Twenty Nine
1
There are three types of individuals whose purchase is not considered a binding purchase, nor is their sale considered a binding sale according to Scriptural Law: a deaf mute, a mentally incapable or emotionally unstable individual, and a minor. Our Sages, however, ordained that a deaf mute and a minor may buy and sell in order to guarantee their livelihood.
א
שלשה אין מקחן מקח ואין ממכרן ממכר דין תורה החרש השוטה והקטן אבל חכמים תקנו שיהיה החרש והקטן נושא ונותן ומעשיו קיימין משום כדי חייו:
2
How does a deaf person buy and sell? Both a deaf mute and a deaf person who can speak may buy and sell through gestures.
This applies with regard to movable property, but not with regard to landed property. Moreover, even with regard to movable property, his deeds are not binding until he has been tested many times and the matter is considered thoroughly by the court.
ב
החרש כיצד נושא ונותן חרש שאינו שומע ולא מדבר או מדבר ואינו שומע כלום מוכר ולוקח המטלטלין ברמיזה אבל לא בקרקע ואף במטלטלין לא יתקיימו מעשיו עד שבודקין אותו בדיקות רבות ומתישבין בדבר:
3
Different rules apply with regard to a mute who can hear but cannot speak, or someone who has lost the ability to speak. Both sales and purchases in which he engages are binding, as are the presents which he gives, whether movable property or landed property is involved, provided he is tested as one tests with regard to a bill of a divorce, or he writes instructions by hand.
ג
אלם ששומע ואינו מדבר או מי שנשתתק מקחו מקח וממכרו ממכר ומתנותיו קיימות בכל בין במטלטלין בין בקרקע והוא שיבדק כדרך שבודקין לגיטין או יכתוב בכתב ידו:
4
Neither a sale nor a purchase involving a mentally incapable or emotionally unstable individual is binding, nor are the presents he gives effective. Instead, the court must appoint a guardian for such a person, just as it appoints guardians for minors.
ד
השוטה אין מקחו מקח ואין ממכרו ממכר ואין מתנותיו קיימות ובית דין מעמידים אפוטרופוס לשוטים כדרך שמעמידין לקטנים:
5
The following rules apply when a person is at times unable to control his behavior and capable of doing so at other times - e.g., an epileptic. During the times he is capable of controlling his behavior, all of his financial undertakings are binding. He can acquire property for himself and for others like any other ordinary person. When he is not in control, his deeds are not binding.
Witnesses to a transaction must research the matter carefully - perhaps the transaction was concluded at the conclusion of a period of mental instability, or when an unstable period began.
ה
מי שהוא עת שוטה ועת שפוי כגון אלו הנכפין בעת שהוא שפוי כל מעשיו קיימין וזוכה לעצמו ולאחרים ככל בן דעת וצריכין העדים לחקור הדבר היטב שמא בסוף שטותו או בתחלת שטותו עשה מה שעשה:
6
The following rules apply to a minor: Until he is six years old, he may not transfer property to others at all. From the age of six until he attains majority, he should be tested. If he possesses an understanding of the nature of financial transactions, any purchases or sales he undertakes, and any presents he gives, are binding.
This applies whether a large matter or a small matter is involved, whether he is giving a present while healthy or he is dispensing his property on his deathbed.
As we have explained, this is a Rabbinic decree, instituted so that the minor will not be forced to remain idle, without finding anyone to sell to him or buy from him. And this applies only with regard to movable property. With regard to landed property, a minor cannot sell or give property away until he attains majority.
ו
קטן עד שש שנים אין הקנייתו לאחרים כלום ומשש שנים עד שיגדיל אם יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו קיימת בין בדבר מרובה בין בדבר מועט בין במתנת בריא בין במתנת שכיב מרע ודבר זה מדברי חכמים כמו שביארנו כדי שלא יבטל ולא ימצא מי שימכור לו ולא יקח ממנו והכל במטלטלין אבל בקרקע אינו מוכר ולא נותן עד שיגדיל:
7
When does the above apply? With regard to a minor who does not have a guardian. If, however, the minor has a guardian, his transactions, even those involving movable property, are of no consequence unless they are approved by the guardian. If the guardian does desire to approve a purchase, a sale or a present of movable property, it is binding.
ז
במה דברים אמורים בקטן שאין לו אפוטרופוס אבל אם היה לו אפוטרופוס אין מעשיו כלום אפילו במטלטלין אלא מדעת האפוטרופוס שאם רצה לקיים מקחו וממכרו ומתנתו במטלטלין קיים:
8
We test a minor to see whether or not he possesses an understanding of the nature of financial transactions. For there are some minors who are wise and astute and understand such matters even at age seven, and there are others who do not understand financial transactions even when they reach the age of thirteen. When a minor who does not have a guardian and who possesses a good understanding of financial matters errs with regard to the appraisal of an object, the same laws that apply to an adult apply to him. If the error is less than a sixth of the value of the object, he is considered to have waived the difference. If it is a sixth, the unfair gain must be returned, and if it is more than a sixth, the transaction is nullified, as we have explained.
I maintain that a purchase or a sale of movable property in which a minor engages is not binding unless the transaction is concluded by meshichah. If, however, a minor paid money for an article and then reneged, the transaction is nullified.The minor is not required to receive the adjuration mi shepara. If, however, others renege on their commitment to him, they are required to receive the adjuration mi shepara.
ח
בודקין את הקטן אם יודע בטיב משא ומתן או אינו יודע לפי שיש קטן חכם ונבון שהוא יודע והוא בן שבע ויש אחר שאפילו בן שלש עשרה אינו יודע בטיב משא ומתן קטן היודע בטיב משא ומתן שאין לו אפוטרופוס שנשא ונתן במטלטלין וטעה דינו כדין הגדול פחות משתות מחילה שתות מחזיר ההונייה יתר על שתות בטל מקח כמו שביארנו ואני אומר שאין מקח הקטן וממכריו במטלטלין קיימין אלא בשמשך או המשיך אבל אם נתן מעות על המקח וחזר בו אינו מקבל מי שפרע ואחרים שחזרו בו מקבלין מי שפרע:
9
Similarly, if a kinyan sudar was made with a minor or the purchaser rents the place on which the movable property was located, and the minor retracted, the purchaser does not acquire the movable property.For property cannot be expropriated from a minor through legal process. And a kinyan established by a minor is of no consequence. For a kinyan depends on a legal document, and witnesses will not sign a legal document unless the parties involved are above the age of majority.
ט
וכן אם קנו מיד הקטן או השכיר מקום המטלטלין וחזר בו לא קנה הלוקח שאין מוציאין מידי הקטן בדין ואין קניין מיד הקטן כלום שהקניין בשטר ואין העדים חותמין אלא על שטר של אדם גדול:
10
Similarly, if a minor purchased movable property and sought to finalize the transaction with a kinyan sudar or by renting the place where the movable property was located, he does not acquire the movable property until he performs meshichah. The rationale is that he cannot acquire property using any of the legal processes that are used by an adult. Proof of this thesis can be drawn from the fact that a male minor does not acquire by virtue of the presence of property in his courtyard, nor by virtue of the presence of property within the radius of four cubits next to him. The rationale is that these are effective with regard to the acquisition of property, because of the principle of agency, not as an extension of his physical person, as will be explained. It is improper that a kinyan sudar and the rental of the place where property is located should be more effective than the acquisition of property by virtue of its presence in one's courtyard.
Different rules apply with regard to a female minor. She is given the right to acquire property by virtue of its presence in her courtyard, as an extension of her physical person. Therefore, she may finalize the acquisition of movable property with a kinyan sudar or by renting the place where the movable property was located.
י
וכן קטן שקנה מטלטלין וקנו מידו ושכר מהם המקום לא קנה עד שימשוך לפי שאינו זוכה בדרכים שזוכין בהן הגדולים ראיה לדבר שאין חצר של קטן ולא ארבע אמות שלו קונין לו מפני שנתרבו מדין שליחות ולא מדין ידו כמו שיתבאר ולא יהיה הקניין או שכירות המקום גדול מחצירו אבל הקטנה שנתרבתה חצירה מידה תקנה המטלטלין מאחרים אם קנו מידה או בשכירות מקום:
11
It appears to me that when a minor acquires landed property, pays its price,? and manifests possession over the property, it should remain in his possession, despite the fact that he cannot sell property. The rationale is that it is as if the minor were not in our presence. And we follow the principle: we may acquire a benefit for a person outside his presence, but we cannot cause a loss for a person outside his presence.
יא
יראה לי שקטן שקנה קרקע ונתן דמים והחזיק בקרקע תעמוד בידו אע"פ שאין ממכרו בקרקע כלום שהקטן כמי שאינו בפנינו הוא וזכין לאדם שלא בפניו ואין חבין לו אלא בפניו:
12
When a minor attains majority - i.e., a male over thirteen years old and a female over twelve, when they manifest signs of physical maturity - any purchase, sale or present of movable property that he or she undertakes is binding. This applies even if he or she does not possess an understanding of the nature of financial transactions.
With regard to landed property, by contrast, his deeds are not effective unless he is past majority and possesses an understanding of the nature of financial transactions.
יב
קטן שהגדיל והביא הזכר שתי שערות אחר שלש עשרה שנה והבת אחר שתים עשרה אע"פשאינו יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו מתנה במטלטלין אבל בקרקע אין מעשיו קיימין עד שיהיה יודע בטיב משא ומתן אחר שהגדיל:
13
When does the above apply? With regard to his own property. With regard to landed property that he inherited from his parents or from other deceased persons, his sale of this land is not effective until he is twenty years old. This applies even though he has manifested signs of physical maturity and possesses an understanding of the nature of financial transactions. This restriction was applied lest the youth sell the land cheaply, because he is attracted by money, and he has not become settled within ordinary worldly ways.
יג
בד"א בקרקע שלו אבל קרקע שירש מאבותיו או משאר מורישיו אין ממכרו ממכר עד שיהיה בן עשרים שנה אף על פי שהביא שתי שערות ויודע בטיב משא ומתן שמא ימכור בזול מפני שדעתו נוטה אחר המעות ועדיין לא נתיישבה דעתו בדרכי העולם:
14
When a youth below the age of twenty gives a present of landed property - whether he gives it while healthy or as part of the distribution of his property in an oral will - it is binding. The rationale is that unless he received significant benefit, he would not have given it. Moreover, this is a rare occurrence. Our Sages said: "Let his present endure, so that his words will be heeded."
יד
מתנתו כשהוא פחות מבן עשרים בין מתנת בריא בין מתנת שכיב מרע הרי זו קיימת שאילו לא הגיע לו הנייה גדולה לא נתן והוא דבר שאינו מצוי תמיד ואמרו חכמים תתקיים מתנתו כדי שיהיו דבריו נשמעין:
15
When does the license for a youth to sell property inherited from his father after he reaches twenty apply? When he has manifested signs of physical maturity or manifested signs of being sterile. If, however, he did not manifest signs of physical maturity or sterility, he is still considered a minor,and a sale of landed property that he makes is not binding - even with regard to property that he acquires himself - until he reaches the age of 35.
טו
במה דברים אמורים שהוא מוכר קרקע אביו כשהוא בן עשרים כשהביא שתי שערות או כשנולדו לו סימני סריס אבל אם לא הביא שתי שערות ולא נעשה סריס קטן הוא ואין ממכרו בקרקע ממכר ואפילו בנכסיו עד שיגדיל לרוב שנותיו:
16
The following rule applies when a youth sells landed property - that he either purchased or inherited - and then dies, and his heirs maintain that he was a minor at the time of the sale. If they seek to have an examination made, we do not heed their desire to debase his remains. Moreover, it is questionable whether the examination would be of any value, because the appearance of these physical signs changes at the time of death. A further rationale to accept the validity of the sale is that we accept the presumption that witnesses would not sign a deed of sale unless they knew with certainty that the seller had attained majority.
טז
מי שמכר בין בנכסיו בין בנכסי אביו ומת ובאו קרוביו וערערו שהיה קטן בשעת המכר ובקשו לבדקו אין שומעין להם לנוולו ועוד שהסימנים משתנין במיתה וחזקה היא שאין העדים חותמין על השטר אלא אם כן ידעו בודאי שהמוכר גדול:
17
When a youth who is below the age of twenty sells property that he inherited, he may expropriate it from the purchaser, whether before the age of twenty or after the age of twenty.
When he expropriates the property, he may also expropriate the value of all the produce of the property that the purchaser has consumed. If the purchaser undertook expenses or planted or sowed, we evaluate the amount due him, but he must return the remainder.
This is the way my masters have ruled. I maintain that even if a minor sells property that he inherited, if he does not protest immediately after he becomes twenty, he is no longer able to protest. The rationale is that since the seller took the money, and the purchaser used the land with his consent after he attained the age of twenty without his protest, the acquisition of the property by the purchaser is confirmed, because the seller showed his appreciation of his sale.
יז
פחות מבן עשרים שמכר קרקע אביו חוזר ומוציא מיד הלוקח בין קודם עשרים בין אחר עשרים ומוציא מן הלוקח כל הפירות שאכל ואם הוציא הוצאות או שנטע וזרע שמין לו ומחזיר את השאר כדין הזה הורו רבותי ואני אומר שאפילו קטן שמכר קרקע מנכסי אביו וכשנעשה בן עשרים לא מיחה אינו יכול לחזור שכיון שלקח המעות ונשתמש הלוקח בקרקע זו לפניו כשהוא בן עשרים ולא מיחה נתקיימה בידי הלוקח שהרי רצה בממכרו:
18
A drunken man is considered to be responsible for his actions. A sale, a purchase or a present involving him is binding. If, however, his drunken state approaches that of Lot- i.e., he is so drunk that he does not realize what he is doing - his deeds are of no consequence. It is as if he were a mentally incompetent person or a child below the age of six.
יח
השכור מקחו מקח וממכרו ממכר ומתנותיו קיימין ואם הגיע לשכרותו של לוט והוא השכור שעושה ואינו יודע מה עושה אין מעשיו כלום והרי הוא כשוטה או כקטן פחות מבן שש:
• Maaser Sheini - Chapter 5
1
When a man redeems his produce for the second tithe for himself - whether it is from his own crops, he acquired it as an inheritance, or it was given to him while tevel as we explained,1 he must add a fifth [of the new total].2 [Thus] if it was worth four, he should give five,3 as [Leviticus 27:31] states: "If a man will redeem from his tithes, he shall add a fifth to it."
א
הפודה מעשרו לעצמו בין שהוא שלו בין שנפל לו בירושה בין שניתן לו בטבלו מתנה כמו שביארנו הרי זה מוסיף עליו חומש אם היה שוה ד' נותן חמשה שנאמר ואם גאל יגאל איש ממעשרו חמישיתו יוסף עליו:
2
When a woman redeems produce for the second tithe that she separated, she is not required to add a fifth. According to the Oral Tradition,4 we have learned: "If a man [will redeem from] his tithes," excluding a woman. Similarly, if a man redeems [money used to] redeem produce from the second tithe for himself,5 he must add a fifth.
ב
ואשה שפדת מעשר שני שלה לעצמה אינה מוסיפה חומש מפי השמועה למדו איש ממעשרו ולא אשה וכן אם פדה פדיון פירות המעשר לעצמו מוסיף חומש:
3
When a person redeems the produce of his second tithe and adds a fifth, and then redeems the money itself a second time, he must add a second fifth of the principal alone. He need not add a fifth for the original fifth.6
ג
פדה פירות מעשרו והוסיף חומש וחזר ופדה הפדיון לעצמו פעם שנייה מוסיף חומש שני על הקרן בלבד ואינו מוסיף חומש על החומש:
4
When the fifth of the produce of the second tithe is not worth a p'rutah, [the person redeeming it] need not add a fifth.7Similarly, when the worth of the produce of the second tithe is unknown,8 it is sufficient for him to say: "The holiness of the produce and its fifth are transferred to this sela."9Whenever a person does not redeem produce from the second tithe with his own money, he need not add a fifth.10 [When one redeems] produce from the second tithe that is demai, he need not add a fifth.11
ד
מע"ש שאין בחומשו שוה פרוטה אינו מוסיף עליו חומש וכן מעשר שאין דמיו ידועין דיו שיאמר הוא וחומשו מחולל על הסלע הזה וכל מעשר שהוא אינו פודהו משלו אינו מוסיף חומש ומע"ש של דמאי אינו מוסיף עליו חומש:
5
When a person is redeeming produce of the second tithe and he has other produce from the second tithe that was not redeemed whose fifth is not worth a p'rutah, it is sufficient for him to say: "The holiness of it and its fifth are transferred to the money [set aside] originally."12 [This leniency is granted,] because it is impossible to require a person to be precise with his money.13
ה
הפודה מע"ש והיה לו מע"ש אחר שלא נפדה אם אין בחומשו שוה פרוטה דיו שיאמר הוא וחומשו מחולל על מעות הראשונות לפי שא"א לאדם לצמצם את מעותיו:
6
When a person redeems produce from the second tithe for more than its worth, that additional value is not considered as money from the second tithe.14
ו
הפודה מעשר ביותר על דמיו לא נתפסה התוספת למעשר:
7
When the owner of the produce bids a sela to redeem it and another person also bids a sela, the owner is given precedence, because he is required to add a fifth. If, however, the owner bids a sela and another person bids a sela and a p'rutah, that other person is given precedence, because he increases the principal.15
ז
בעל הבית אומר בסלע ואחר אומר בסלע בעה"ב קודם מפני שהוא מוסיף חומש בעה"ב אומר בסלע ואחר אומר בסלע ופרוטה האחר קודם מפני שמוסיף על הקרן:
8
It is permitted to act "guilefully" with regard to the redemption of produce of the second tithe.16 What is implied? A person may tell his son or daughter who are beyond majority or his Hebrew servant:17 "Here is this money. Use it to redeem this produce from the second tithe," so that they will not have to add a fifth. He should not say, however: "Use them to redeem it for me."18 Similarly, he is not required to add a fifth if he tells them: "Redeem it for me using your money."19
ח
מותר להערים על פדיון מעשרו כיצד אומר לבנו ולבתו הגדולים ולעבדו העברי הא לך את המעות האלו ופדה לך בהן המעשר כדי שלא יוסיף חומש אבל לא יאמר לו פדה לי בהן וכן אם אמר לו פדה לי משלך אינו מוסיף חומש:
9
He should not, however, give money to redeem [the produce] to one of his sons or daughters who are below majority20 or to his Canaanite servants or maid-servants, because they do not have an independent financial capacity.21 If he gave the money to his Hebrew maidservant,22 his words are effective if [the obligation to separate] the second tithe from this produce is Rabbinic in origin, e.g., produce grew in a flowerpot without a hole.23 [The rationale is that] a Hebrew maidservant is a minor and a minor can acquire property for others only with regard to matters of Rabbinic Law.24
ט
אבל לא יתן המעות לפדות לבנו ולבתו הקטנים ולעבדו ושפחתו הכנענים מפני שידן כידו נתן לשפחתו העבריה אם מעשר שני זה מדבריהם כגון שהיה מעציץ שאינו נקוב דבריו קיימין שאמה העבריה קטנה היא ואין הקטן זוכה לאחרים אלא בדבר שהוא מדבריהם:
10
י
וכן מערים ונותן המעשר מתנה כשהוא בטבלו ואומר הנותן הרי הפירות האלו מחוללין על מעות שבבית:
11
Two brothers,27 two partners, a father and his son, may redeem produce from the second tithe for each other so that they will not have to add a fifth. When a woman brings produce from the second tithe to her husband's home,28 the husband does not acquire it as his own, since it belongs to the Most High, as we explained.29 Therefore, if he redeems it,30 he need not add a fifth.
יא
שני אחין או שני שותפין [אב ובנו] פודין זה לזה מע"ש כדי שלא יוסיף חומש אשה שהכניסה לבעלה מעשר שני הואיל והוא ממון גבוה כמו שבארנו לא קנה בעל לפיכך אם פדהו אינו מוסיף חומש:
12
A person who redeems produce from the second tithe for himself who paid the principal, but did not pay the additional fifth should not partake of [the produce] until he pays the fifth. [This applies] even on the Sabbath.31 [And it applies] even though the payment of the fifth does not hold back the transfer of holiness [from the produce to the coins]. Indeed, that transfer takes place. [This restriction is] a decree, lest the person be negligent and fail to pay.
יב
הפודה מע"ש לעצמו ונתן את הקרן ולא נתן את החומש אף על פי שאין החומש מעכב והרי נתחלל לא יאכל עד שיתן החומש ואפי' בשבת גזירה שמא יפשע ולא יתן:
13
יג
מעות מע"ש אם רצה לצרפם בדינרי זהב כדי להקל משאן מצרפן ואם צרפן לעצמו אינו מוסיף חומש שאין זה דרך פדייה:
14
When a person exchanges a sela of money35 from the second tithe - whether in Jerusalem or outside the city - he should not exchange it entirely for brass coins. Instead, it should be divided into a shekel's worth of silver coins and a shekel's worth of brass coins.
יד
הפורט סלע ממעות מעשר שני בין בירושלים בין חוץ לירושלים לא יצרפנה כולה במעות נחשת אלא בשקל מעות כסף ובשקל מעות נחשת:
15
It is permissible to transfer the holiness of money of the second tithe together with produce from the second tithe to money,36 provided the produce is worth less than a dinar.37 If, however, [the produce] is worth a dinar, its holiness should not be transferred together with that of money. Instead, [it should be transferred] by itself. What is implied? A person possessed produce that was worth a dinar and three dinarim that were of the second tithe, he may not transfer the holiness of the entire amount to one sela.38 If, however, he has a half a dinar of produce and a half a dinar of money, he may transfer the holiness of both to one dinar.
טו
מותר לחלל כסף מעשר עם פירות מעשר על הכסף והוא שיהו בפירות פחות משוה דינר אבל אם היה בהן שוה דינר לא יחללם עם הכסף אלא בפני עצמן כיצד היו לו פירות שוה דינר ושלשה דינרין של מעשר שני אינו מחלל הכל על סלע אחת אבל אם היה לו חצי דינר פירות וחצי דינר מעות מחלל שניהם על דינר אחד:
FOOTNOTES
1.
See Chapter 3, Halachah 17. Otherwise, it is forbidden to give the second tithe as a present.
2.
Although the produce of the second tithe belongs to God, as it were, since the person partakes of it, the Torah considers as his, with regard to the obligation to add a fifth (Bava Kama 69b).
3.
This is true in all instances that the Torah requires that a fifth be added.
4.
Kiddushin 24a.
5.
Using it to purchase peace sacrifices or the like.
6.
For example, if the produce was worth 4, the person redeeming it must originally pay 5 and then, if he must pay an additional 1. He need not pay an additional 1.2.
7.
Because anything less than a fifth is not considered as financially significant. According to the Rambam, he must, however, redeem the produce. Rashi (Bava Metzia 54b), by contrast, maintains that it need not be redeemed at all.
8.
The Radbaz distinguishes between this instance and Chapter 4, Halachah 20, which states that when the value of produce is unknown, it should be assessed by three experts, explaining that that halachah is speaking about an instance where the produce has genuine worth, but it can only be determined by experts, not a common person. This halachah, by contrast, is speaking about an instance where its worth is not known at all.
9.
This is acceptable, for as mentioned above, after the fact, the transfer of holiness from produce to money is acceptable even if the money is not of equal worth as the produce.
10.
The Jerusalem Talmud (ma'aser Sheni 4:3) derives this concept from the exegesis of Leviticus 27:31.
11.
Since the obligation to redeem the second tithe of demai is merely Rabbinic in origin, this added stringency was not imposed.
12.
The reason why it is acceptable to use the money used to redeem other produce is explained in the following halachah and notes. This leniency is granted because the obligation to set aside the second tithe from such produce is Rabbinic in origin as stated in Chapter 2, Halachah 9. We grant him this leniency rather than require him to bring that produce to Jerusalem or to wait until he has enough other produce so that the fifth will be worth a p'rutah [Rashi (Bava Metzia53b)].
13.
And we assume that, as a safeguard, a person will be somewhat generous in the money he sets aside in redemption of the second tithe, setting aside a little more than the worth of the produce. The holiness of the produce whose fifth is worth less than a p'rutahis transferred to that extra amount (ibid.; Radbaz).
14.
In contrast, when a person redeems consecrated money for more than its worth, the extra amount is considered as consecrated [the Jerusalem Talmud (Ma'aser Sheni 4:3)].
15.
In his Commentary to the Mishnah (Ma'aser Sheni 4:3; based on the Jerusalem Talmud), the Rambam explains that an increase in the principal is favored over a lesser amount of principal but a greater total, because there are "guileful" means to avoid paying the additional fifth as will be explained.
16.
I.e., the intent of the person's "guile" is to avoid paying the additional fifth.
17.
All three of these individuals have an independent financial capacity. Hence, they are not considered as acting on behalf of the owner.
18.
For then it appears that they are acting on his behalf.
19.
For then the other people are considered as acting on their own initiative, even though he gave them instructions. This applies even if the owner of the produce gives the other person an equivalent amount of money, but that person does not use it to redeem the produce.
20.
As indicated by Hilchot Terumah4:5, this is speaking about an instance where the child has reached the age when his vows are significant. In such an instance, his actions are effective even with regard to matters of Scriptural Law.
21.
See Hilchot Avadim 5:3, et al.
22.
In this instance, she will ultimately have an independent financial capacity when she comes of age. Nevertheless, at present, because she is a minor, she can act on behalf of others only with regard to matters of Rabbinic Law.
23.
See Hilchot Terumah 5:14-16.
24.
See Hilchot Lulav 8:10 and Hilchot Zechiyah UMatanah 4:7 which explain that a minor can acquire for his or her self, but cannot do so on behalf of another person.
25.
Once, however, the second tithe has been separated, it cannot be given as a present - except to be eaten immediately thereafter - for it is considered as "the property of the Most High." Hence, the person who "owns" it on the earthly plane does not have the authority to give it to someone else (Chapter 3, Halachah 17, and Halachah 1 of the present chapter).
26.
In his Commentary to the Mishnah (Ma'aser Sheni 4:5), the Rambam explains that here also the owner desires to redeem the produce without paying the additional fifth. Nevertheless, we are speaking about an instance where he is in his field and does not have money at hand. Hence, none of the techniques mentioned in Halachah 8 are effective. What can he do? He can give the produce to another person and redeem it for him. Thus the produce is being redeemed by a person other than its owner at that time. Hence a fifth need not be added.
27.
I.e., even if they are partners in other matters. As Chasdei Davidemphasizes, this leniency does not, however, apply to the redemption of produce which is owned in partnership.
28.
When a woman marries, all of the property she owns is given to her husband to use. On the other hand, as the Rambam continues to explain, she is not the owner of the produce of the second tithe and hence, her husband also does not become its owner.
29.
Chapter 3, Halachah 17.
30.
With his own money. As mentioned in Halachah 2, a woman is never required to add a fifth when redeeming produce for herself. If, however, she redeems produce for her husband with her own money, she is required to add a fifth (Radbaz).
31.
In which instance, it is a mitzvah to delight in food and drink.
32.
As mentioned above, the second tithe must be redeemed with silver. Now gold is much more valuable than silver so that by exchanging the silver for gold, the person will be lightening his load considerably.
See Ma'aser Sheni 2:7 which states that Rabbi Akiva made such a transfer on behalf of Rabban Gamliel and Rabbi Yehoshua.
33.
As stated in Chapter 4, Halachah 5, generally, a person cannot transfer the holiness of money of the second tithe to other money, in this and the following halachah, exceptions are made for they are to the benefit of the second tithe: making the money easier to transport and to use.
34.
The addition of this word is based on the gloss of the Radbaz.
35.
I.e., a sela is a coin of relatively large value. It is easier to shop for food with smaller coins. See the Rambam's Commentary to the Mishnah (Ma'aser Sheni 2:9).
36.
As mentioned above, although generally, a person cannot transfer the holiness of money of the second tithe to other money, an exception is made here, because of the produce that is included in the transfer.
37.
The rationale is that when the produce is worth less than a dinar, it is not fit to be redeemed. (For a coin less than a dinar is small and of comparatively little value.) Hence it is to the benefit of the produce from the second tithe that the money be redeemed with it (Kessef Mishneh; based on the Jerusalem Talmud, Ma'aser Sheni 2:8).
38.
A sela is four dinarim.
Maaser Sheini - Chapter 6
1
[The following rules apply when] ordinary money and money from the second tithe become scattered [in the same place]. If he gathered from both sides, what he gathers belongs to the second tithe until he reaches the original amount and then the remainder is ordinary produce.1 If he mixed the coins together2and grabbed a handful or gathered only from one side, he should calculate the percentage proportionately.3
What is implied? There were 200 coins of the second tithe and 100 ordinary coins. They became scattered. He mixed them and picked them all up, but found only 270, 180 are the second tithe and 90 are ordinary coins. This is the general principle. Those that are gathered are considered as the second tithe. Those that are mixed together are divided according to the percentage.
He should4 make a stipulation and say: "If those in my hand are from the second tithe, the remainder are ordinary money and if they are ordinary money, the holiness from the coins from the second tithe wherever they are is transferred to them."
א
מעות חולין ומעות מעשר שנתפזרו וליקט מיכן ומיכן מה שלקט לקט למעשר עד שישלים והשאר חולין ואם בלל וחפן או שליקט מצד אחד ומצא חסר הרי זה לפי חשבון כיצד היו מאתים מע"ש ומאה חולין נתפזרו ובללן וחפן הכל נמצאו מאתים ושבעים הרי ק"פ מהן מעשר וצ' חולין זה הכלל המתלקטין למעשר שני והנבללין לפי חשבון מתנה ואומר אם אלו שבידי הן המעשר השאר חולין ואם הן חולין הרי מעות המעשר בכל מקום שהן מחוללין עליהם:
2
When a sela of the second tithe becomes mixed with a sela of ordinary money, one should bring coins - even brass coins5 - worth a sela and say: "Wherever the sela of the second tithe is, its holiness is transferred to these coins." Afterwards, he should chose the better6 of the two [selaim] and transfer the holiness of the brass coins to it. Thus the better selahas been become the money of the second tithe.
ב
סלע של מעשר שני ושל חולין שנתערבו מביא בסלע מעות ואפילו מעות נחשת ואומר סלע של מעשר שני בכ"מ שהיא מחוללת על המעות האלו ואח"כ בורר את היפה שבשתיהן ומחלל המעות של נחושת עליה ותחזור הסלע היפה למעשר:
3
When [a father] tells his son: "Produce from the second tithe is found in this corner," and is found in another corner, it is ordinary produce.7 If he told him: "A maneh there,"8 and 200 were discovered, the remainder is ordinary money.9 "There are 200," and only a maneh was discovered, it is ordinary money.10 If he left a maneh and discovered 200 or 200 and discovered a maneh, the entire amount is ordinary money.11 [This applies] even if the money is found in two wallets.12
ג
האומר לבנו מע"ש בזוית זו ונמצא בזוית אחרת הרי אלו חולין אמר לו הרי שם מנה ונמצא מאתים השאר חולין הרי שם מאתים ונמצא מנה הרי הוא חולין הניח מנה מעשר ונמצא מאתים מאתים ונמצא מנה אפילו הן בשני כיסין הכל חולין:
4
If his father told him: "I have a pouch [with produce] from the second tithe at home," and [the son] found three pouches, the greater one is [considered as containing produce from] the second tithe13 and the remainder are [considered as containing produce containing] ordinary produce. Nevertheless, he should not make use of [the produce from] the smaller pouches until he transfers their holiness to the greater one.14
ד
אמר לו אביו כיס מעשר שני לי בבית הלך ומצא שם שלשה כיסים הגודל שבכולן מעשר והשאר חולין ואעפ"כ לא יאכל מן הקטנים עד שיחללם על הגדול:
5
[The following laws apply when] a person loses his power of speech. If he was asked: "Is your produce from the second tithe in this-and-this place?" and he nodded his head, he should be tested three times like he is tested with regard to a bill of divorce.15[If it is proven that he understands what he is being told,] his words have consequence.
ה
מי שנשתתק ואמרו לו מע"ש שלך במקום פלוני והרכין בראשו בודקין אותו שלש פעמים כדרך שבודקין לגיטין והרי דבריו קיימין:
6
If one was told in a dream: "The produce from the second tithe of your father that you are seeking is in this-and-this place," [the statements are of no consequence.16This applies even] if he found the produce there like he was told. For words communicated in a dream are of no significance at all.17
ו
אמרו לו בחלום מעשר שני של אביך שאתה מבקש הרי הוא במקום פלוני אף ע"פ שמצא שם מה שנאמר לו אינו מעשר דברי חלומות לא מעלין ולא מורידין:
7
Although a person tells his sons: "Even if you are dying, do not touch [what is in] that corner,"18 if money is found there, it is considered as ordinary money.19[Different laws apply if] he buried money in their presence and told them: "It belongs to so-and-so" or "It is from the second tithe." If it appears that he is speaking with guile,20we do not pay attention to his words. If it appears that he is serious, his words are given weight.21
ז
האומר לבניו אפילו אתם מתים אל תגעו בזוית זו ונמצאו שם מעות הרי אלו חולין טמן מעות מפניהם ואמר להם של פלוני הן או של מעשר שני הן אם כמערים אין חוששין לדבריו ואם כמתכוין דבריו קיימין:
8
When a person finds a container22 with the letter mem written on it, its contents23 [are considered as] the second tithe.24When there is a dalet written on it, its contents are considered demai; a tet, tevel; kuf, for a sacrifice. If the container was metal,25the container and its contents were consecrated for a sacrifice. For in dangerous times,26 they would write one letter from the name [as a sign].
ח
המוצא כלי וכתוב עליו מ' הרי מה שבתוכו מעשר שני ד' דמאי ט' טבל ת' תרומה ק' קרבן ואם היה של מתכת הוא ומה שבתוכו קרבן שכן היו כותבין אות אחת מן השם בשעת הסכנה:
9
When coins - even golden dinarim, together with silver, and [brass] coins27 - are found in Jerusalem, they are considered as ordinary money. [The rationale is that] the streets of Jerusalem are swept every day.28 If a shard upon which was written ma'aser,29 it is considered as the second tithe.30
When does the above apply? During the majority of the days of the year. On the pilgrimage festivals, by contrast, all [the money found] is considered as from the second tithe.31
ט
מעות הנמצאות בירושלים אפילו דינרי זהב עם הכסף ועם המעות הרי אלו חולין הואיל ושוקי ירושלים מתכבדין בכל יום מצא בתוכן חרס וכתוב בו מעשר הרי אלו מעשר שני במה דברים אמורים בשאר ימות השנה אבל ברגל הכל מעשר:
10
Money which is found in front of a seller of livestock in Jerusalem are always32 considered as from the second tithe. We operate under the assumption that the majority of the clients are bringing money from the second tithe and using it to purchase animals.33 [Money] which is found on the Temple Mount is always considered as ordinary funds. We operate under the assumption that it came from the Temple treasury and the treasurers had already transferred its holiness to an animal.34
י
מעות הנמצאות לפני סוחרי בהמה בירושלים לעולם מעשר שחזקת רוב העם מביאין מעות מעשר וקונין בו בהמות והנמצאות בהר הבית לעולם חולין שחזקתן מתרומת הלשכה שחללום הגזברין על בהמה:
11
[The following rules apply when] money is found in a chest that had been used for both ordinary produce and the second tithe. If the majority of the people who placed money [in the chest placed money] from the second tithe, the money is considered as from the second tithe. If the majority placed ordinary money, the money is considered as ordinary money.35 If the ratio is half and half, the money is considered as ordinary money.36
יא
תיבה שנשתמש בה חולין ומע"ש ונמצא בתוכה מעות אם רוב מניחין מעשר הרי המעות מעשר ואם רוב מניחין חולין חולין מחצה למחצה חולין:
12
When one find produce between produce of the second tithe and produce that is terumah, it should be included among the type to which it is closest.37 If it is equidistant [from both], it should be eaten according to the stringencies that apply to both. Thus it is forbidden to non-priests; one must wash his hands [before partaking of it],38and must wait until sunset [on the day of one's purification before partaking of it]39like terumah. [Similarly,] it is forbidden to one in an acute state of mourning40and must be brought [to Jerusalem] as required of the second tithe.
Similar principles apply with regard to coins that are found between ordinary coins and coins from the second tithe.
יב
מצא פירות בין פירות מעשר לפירות תרומה יפלו לקרוב מחצה למחצה יאכלו כחומרי שניהן אסורין לזרים וטעונין רחיצת ידים והערב שמש כתרומה ואסורים לאונן וטעונים הבאת מקום כמעשר וכן המעות הנמצאות בין חולין למעשר:
13
When produce that is from the second tithe of demai and produce that is definitely from the second tithe are mixed together, [the mixture] must be eaten according to the more stringent requirements.41
יג
מעשר שני של דמאי ושל ודאי שנתערבו יאכלו כחמור שבהן:
14
When produce from the second tithe becomes mixed with ordinary produce, [the mixture] should be eaten in a state of ritual purity in Jerusalem or the second tithe should be redeemed. Therefore if such a mixture takes place in Jerusalem,42even the smallest amount of the same species43 becomes forbidden [to be eaten as ordinary produce]. Since the produce is in Jerusalem, it is considered as an entity that can be permitted44and should be eaten in a state of ritual purity.
יד
פירות מעשר שנתערבו בפירות חולין יאכל הכל בטהרה במקום או יפדה את המעשר לפיכך אם נתערבו בירושלים אסורין בכל שהן כמנין הואיל והוא בירושלים הרי הוא כדבר שיש לו מתירין ויאכל הכל בטהרה:
15
When a person sows produce from the second tithe after it had entered Jerusalem,45 the produce which grows is considered as produce from the second tithe.46If he sows it before it enters Jerusalem,47 the produce which grows is considered as ordinary produce even if its seed does not decompose. [Preferably, however,] it should be redeemed at the time it was sown.48
טו
הזורע מעשר שני אחר שנכנס לירושלים הגידולים מעשר שני זרעו קודם שיכנס הגידולין חולין ואפילו בדבר שאין זרעו כלה ופודין אותו בשעת זריעתו:
16
When produce from the second tithe is mixed with other substances, it is considered as nullified when mixed with a simple majority.49
To which produce from the second tithe does this apply? To produce that entered Jerusalem and then departed from there and afterwards, the walls of the city fell. Thus it is impossible to return it to [the holy city] and it is impossible to redeem since it has already entered that place. [This applies] even though [its fifth] is not worth a p'rutah.50It is a substance that has no way to be permitted and is there nullified by a simple majority, as stated in Hilchot Issurei Ma'achalot.51
טז
מעשר שני בטל ברוב באיזה מעשר אמרו במעשר שנכנס לירושלים ויצא ונפלו מחיצות שהרי אין שם מחיצות להחזירו לשם ואי אפשר לפדותו מאחר שנכנס ואע"פ שאין בו שוה פרוטה ונמצא דבר שאין לו מתירין ובטל ברוב כמו שביארנו בהלכות איסורי מאכלות:
FOOTNOTES
1.
And if some coins are lost, the loss is deducted from the ordinary coins [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 2:5)]. The rationale is that it is possible that the coins of only one type were lost. As a stringency, we assume that it was the ordinary coins that were lost.
2.
Before they fell (ibid.).
3.
Since they were all mixed together, it is not likely that the loss was suffered by one type of coin alone.
The Radbaz maintains that even if the coins were mixed together after they fell, the money should be divided proportionally, because there is no way of knowing which type of coins one has in hand.
4.
This applies in both instances, whether they are scattered or mixed together [the Rambam's Commentary to the Mishnah (ibid.)].
5.
It is, however, preferable to use silver (Radbaz). The Meiri differs and maintains that it is preferable to redeem the coins with brass.
6.
As mentioned previously, in that time, the mintage of coins were not entirely standard and sometimes there were some fluctuations of weight. Also, some coins could have been affected by wear and tear.
7.
Since it was not found in the place where he told him it was located, we assume that the produce from the second tithe was lost and this is new produce.
8.
100 silver pieces.
9.
I.e., we assume that his father did not mention the ordinary money that was there, but rather informed him only of the money that was from the second tithe, because only those funds were important from a ritual perspective.
10.
We assume that the money from the second tithe was taken and that these are different funds.
11.
Since the amount he discovered was not the same amount that he put there, we assume that the original funds were taken and that these are new funds. In this instance, the person placed the funds there himself. Hence, there is a difference between this instance and the first clause in which he was conveyed the information by his father.
The Ra'avad notes that the Rambam's ruling appears to be a departure from the ruling of the Mishnah (Ma'aser Sheni 4:12) which states that all of the 100 are the second tithe. The Kessef Mishneh explains that the Rambam's ruling is based on Beitzah 10b which follows this line of thinking.
12.
In such an instance, one would have reason to think that one wallet contains the money that is the second tithe and the other ordinary money.
13.
This is a stringency since it was not known which of the pouches contained the produce of the second tithe.
14.
Lest in fact it had been the smaller ones that contain the produce from the second tithe.
15.
See Hilchot Gerushin 2:16 which explains that a person who has lost his ability to speak, but is of sound mind is asked three questions which require different answers, i.e., two positive and one negative or vice versa. If he answers them correctly, the court concludes that he is mentally sound and continues asking him concerning the bill of divorce. See also Hilchot Mechirah 29:3.
16.
And the produce is considered as ordinary produce.
17.
See Hilchot Zechiyah UMatanah10:7.
18.
I.e., "even if you are dying of hunger do not take the money to spend on your own needs."
19.
I.e., we do not say that the father meant that the money was from the second tithe and should not be used for ordinary purposes.
20.
So that he does not appear to be rich or so that his sons don't waste the money immediately.
21.
See also Hilchot Zechiyah UMatanah 10:5.
22.
An earthenware container, as indicated by the Rambam's Commentary to the Mishnah (Ma'aser Sheni 4:10).
23.
Either money or produce.
24.
The mem stands for ma'aser, "tithes." We do not think that the intent is the first tithe or the tithe for the poor, for the consumption of these is not restricted to a specific group.
25.
In which instance, the container itself has value and we assume he consecrated it as well. In contrast, an earthenware container is not valuable and would not be consecrated.
26.
I.e., in the era of Roman persecution when the Romans tried to stamp out the observance of the mitzvot and the Jews were afraid to write out the entire word.
27.
Such a mixture might give the impression that this money was set aside for the second tithe, for generally people do not hold different types of coins together (Rav Yosef Corcus).
28.
Generally, we assume that the money found in Jerusalem is ordinary money, because during the majority of the year, there are not that many pilgrims there. Thus we assume that the money fell from one of the inhabitants of Jerusalem. One might, however, object and say that perhaps the money fell from one of the pilgrims during the festivals (see below), but was not discovered until afterwards. Our Sages (Bava Metzia 26a) resolve that query by explaining that since - as a precaution, to remove dead lizards or other objects that impart ritual impurity - the streets of Jerusalem are swept every day, we can assume that any money lost on the festivals would already have been discovered and these are ordinary funds.
29.
"Tithes," i.e., the second tithe, for it is the only money of the tithes that may not be used in an ordinary manner.
30.
We do not suspect that perhaps the person was carrying ordinary money and the shard from a container in which he had once stored money from the second tithe [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 4:9)].
31.
For then the majority of people in Jerusalem are pilgrims. They bring the money from the second tithes that they collected throughout the year to purchase food in Jerusalem. Thus at that time, most of the money circulating in Jerusalem is from the second tithe.
32.
I.e., not only during the pilgrimage festivals, but throughout the year.
33.
Animal could be purchased with the funds from the second tithe and this indeed was the practice of the majority of the pilgrims [see the Rambam's Commentary to the Mishnah (Ma'aser Sheni1:4)]. Even during the remainder of the year, there were some pilgrims who came to Jerusalem and they were the majority of the purchasers of animals for slaughter.
34.
People were not allowed to bring money to the Temple Mount (Hilchot Beit HaBechirah 7:2). Hence it is most likely that the money found there came from the Temple treasury. Now the priests would not take the money from the Temple treasury until they transferred its holiness to an animal. Hence we can assume that the holiness of the money had already been transferred and the status of the money found was ordinary [see the Rambam's Commentary to the Mishnah (Shekalim 7:2)].
35.
The Kessef Mishneh notes that this situation is discussed in greater detail in Pesachim 7a and questions why the Rambam does not cite all the particulars mentioned there.
36.
The Ra'avad states that we should rule stringently and consider the majority as from the second tithe. The Radbaz also suggests that they should be considered as from the second tithe and redeemed on other money.
37.
See parallels in Hilchot Shekalim3:15; Hilchot Gezeilah ViAveidah15:18.
38.
As required by Hilchot Terumah11:7.
39.
See ibid. 7:2.
40.
See Chapter 2, Halachah 1.
41.
The Radbaz states that this is also speaking about a situation where the mixed produce is equidistant from the other two. Chasdei David emphasizes that the Rambam does not say "according to the stringencies that apply to both," because there are no stringencies in the laws applying to the second tithe of demai over produce that is definitely from the second tithe. The stringencies applying to produce that is definitely from the second tithe are mentioned in Chapter 3, Halachot 8-9, Chapter 5, Halachah 4, and Chapter 11, Halachah 8.
42.
Where it is forbidden to redeem produce from the second tithe (Chapter 2, Halachah 8).
43.
Our translation differs from the standard published text of the Mishneh Torah and is based on authoritative manuscripts and early printings. Note the Kessef Mishneh which offers an alternative explanation.
See Hilchot Ma'achalot Assurot15:12 which states that the stringency governing an entity that can be permitted applies only to mixtures of the same species.
44.
Because no prohibition will be violated if, as the Rambam continues, the entire mixture will be eaten in a state of ritual impurity.
45.
When it can no longer be redeemed.
46.
And must be treated with all the restrictions incumbent on such produce. This applies even if the seed from which the produce grows decomposes.
47.
At which point it can still be redeemed.
48.
Preferably, one should redeem it so that one is not nullifying a prohibition by leaving it in the ground, for this should not be done as an initial preference (Hilchot Ma'achalot Assurot16:12). After the fact, however, the prohibition is nullified.
49.
As opposed to other prohibited substances that require 60 or more times the amount of the prohibited substance.
50.
In which instance, the obligation to separate the second tithe is merely Rabbinic in origin (see Chapter 2, Halachah 9, and notes).
51.
Hilchot Ma'achalot Assurot 15:11 places restrictions on nullifying substances that can become permitted. Implied is that if a substance cannot become permitted, no such restrictions apply.
Maaser Sheini - Chapter 7
1
Produce that was purchased with money from the second tithe1 should not be redeemed outside Jerusalem unless they contracted ritual impurity from a primary source of ritual of ritual impurity. Instead, they should be brought to Jerusalem and eaten there.
א
פירות הנלקחות בכסף מעשר שני אינן נפדין בריחוק מקום אלא א"כ נטמאו באב הטומאה אלא יעלו הן עצמן ויאכלו בירושלים:
2
ב
זה חומר בלקוח בכסף מעשר מפירות מעשר עצמן ואם נטמא בולד הטומאה מדבריהם יפדו ויאכלו בירושלים:
3
Money from the second tithe should be used only to purchase food for humans4 that grows from the earth or grows from the products of the earth, e.g., those entities explicitly mentioned in the Torah [Deuteronomy 14:26]: "Cattle, sheep,5 wine, and strong drink."
ג
אין נלקח בכסף מעשר אלא מאכל אדם שגידוליו מן הארץ או גידולי גידוליו מן הארץ כגון הפרט המפורש בתורה בבקר ובצאן וביין ובשכר:
4
For this reason, we do not purchase water, salt,6 truffles, and mushrooms7with money from the second tithes, because they are not products of the earth. Similarly, one should not purchase produce that is attached to the earth or produce that cannot be brought to Jerusalem,8 because this does not resemble cattle and sheep.9
ד
לפיכך אין לוקחין בכסף מעשר מים ומלח כמהין ופטריות לפי שאין גידוליהם מן הארץ ולא פירות מחוברין לקרקע ולא פירות שאינן יכולים להגיע לירושלים לפי שאינן דומין לבקר וצאן:
5
Honey, eggs, and milk are considered like cattle and sheep. Even though they are not produces of the earth, they are the products of its products.10
ה
הדבש והביצים והחלב הרי הן כבקר וצאן שאעפ"י שאינן גידולי קרקע הרי הן גידולי גידוליה:
6
A mixture of water and grapes11 that has not turned to vinegar should not be purchased with money from the second tithe, because it is like water. Once it turns to vinegar, it can be purchased [with these funds] like wine or strong drink.12 If one purchased it before it fermented and then it fermented, it is acquired by the second tithe.13
ו
התמד עד שלא החמיץ אינו נלקח בכסף מעשר מפני שהוא כמים ומשהחמיץ נלקח כיין וכשכר לקחו עד שלא החמיץ והחמיץ קנה מעשר:
7
ז
בד"א בנתן ג' מים ומצא פחות מד' אבל אם נתן ג' והוציא ד' ה"ז כיין מזוג ונלקח בכסף מעשר:
8
Buds from branches16 and carob trees17 before they become sweet may not be purchased [with money from the second tithe].18 After they become sweet, they may be purchased [with those funds]. But luf,19 mustard, vetch, and other produce that is pickled may be purchased [with these funds], whether they have already become sweet or not.20 Date hearts21 may be purchased with money from the second tithe.
ח
לולבי זרדין והחרובין עד שלא ימתיקו אין נלקחין אחר שימתיקו נלקחין אבל הלוף והחרדל והתרמוסין ושאר כל הנכבשים בין משימתיקו בין עד שלא המתיקו נלקחין והקור נלקח בכסף מעשר:
9
Safron may not be purchased [with these funds], for it serves only as a coloring. Similar laws apply in all analogous situations involving herbs that provide an aroma, color, or taste. Since these herbs are not [included] in foods to partake of be eaten for their substance, only for their flavor, they should not be purchased with money from the second tithe. Therefore spices,22pepper, costus, chiltit,23 safflower, and the like may not be purchased with money from the second tithes.
ט
הכרכום אינו נלקח שאינו אלא למראה וכן כל כיוצא בו מנותני ריח ומראה וטעם הואיל ואינן לאכילת גופן אלא לטעם שנותנין אינן נלקחין בכסף מעשר לפיכך ראשי בשמים והפלפלין והקושט והחלתית וחלות חריע וכל כיוצא באלו אינן נלקחין בכסף מעשר:
10
Anise, when used to flavor a cooked dish, should not be purchased with money from the second tithe. If it is used for a dip24 or the like, in which instance, it is part of the food itself, it can be purchased with money from the second tithe.25If one mixed water and salt and put oil into it, it is considered as brine and may be purchased with money from the second tithe. The cost of the water and the salt should be included in the cost of the oil.26
י
השבת אם ליתן טעם בקדרה אינה נלקחת בכסף מעשר ואם לכמך וכיוצא בו שהוא אוכל גופה נלקחת בכסף מעשר עירב מים ומלח אם נתן לתוכו שמן הרי הן כמורייס ולוקח מהן בכסף מעשר ומבליע דמי המים והמלח בדמי השמן:
11
One may not use money of Maaser Sheni to purchase produce that is terumah27 because by doing so, one limits the consumption of both [the terumah] and [the second tithe]. For terumah may only be eaten by priests on the evening [after they immersed themselves].28It is permitted to those in the acute state of onein mourning and can be eaten in any place.29The second tithe, by contrast, is permitted to non-priests and those who immersed themselves that day.30 It is forbidden to one in the acute state of onein mourning and must be eaten in Jerusalem. Thus, [by purchasing terumah with such funds,] one restricts the consumption of the second tithe and the consumption of terumah.31
יא
אין לוקחין תרומות בכסף מעשר מפני שהוא ממעט אכילתו ואכילתה שאין אוכלין אותה אלא כהנים מעורבי שמש ומותרת לאונן ונאכלת בכל מקום והמעשר מותר לזרים ולטבול יום ואסור לאונן ואינו נאכל אלא בירושלים נמצא ממעט אכילת מעשר ואכילת התרומה:
12
A domesticated animal to be offered as a peace offering may be purchased32 from the money of the second tithes,33 since peace offerings may be eaten by non-priests. At the outset, [pilgrims] would purchase animals with the money of the second tithe to partake of them as ordinary meat so that they would not be offered on the altar.34 [Hence,] the court decreed that one could not use these funds to purchase a domesticated animal unless it was brought as a peace offering. One may, however, use these funds to purchase non-domesticated animals35 or fowl, for these are unfit for peace offerings.
יב
לוקחין בהמה לזבחי השלמים מכסף המעשר שהשלמים נאכלים לזרים בראשונה היו לוקחין בהמות לאוכלן חולין מכסף מעשר שני כדי להבריחם מעל המזבח גזרו בית דין שאין לוקחין בהמה ממעות מעשר אלא לשלמים אבל חיה ועוף לוקחין שאינן ראויין לשלמים:
13
The produce of the Sabbatical year may not be purchased with money from the second tithes, because there is an obligation to destroy it, as will be explained.36
יג
אין לוקחין פירות שביעית בכסף מעשר לפי שהוא חייב לבער כמו שיתבאר:
14
יד
הלוקח מים ומלח או פירות מחוברין או פירות שאינן יכולין להגיע לירושלים לא קנה המעשר אף על פי שיצאו המעות לחולין:
15
When a person inadvertently purchases produce outside of Jerusalem with money from the second tithe,40 the seller is compelled to return the money to the owner41 and it is considered as the second tithe as it was originally.42 If he makes the purchase intentionally,43 the produce he purchased must be taken to Jerusalem and eaten there.44 [In the age when] the Temple no longer exists,45 they should be put aside until they rot.46
טו
הלוקח פירות חוץ לירושלים בכסף מעשר בשוגג כופין את המוכר להחזיר הדמים לבעלים והן מעשר כמות שהיו במזיד יעלו הפירות ויאכלו בירושלים ואם אין מקדש יניחם עד שירקבו:
16
Similarly, a domesticated animal47 should not be purchased with money from the second tithe outside of Jerusalem. If one purchased it unknowingly, the money should be returned to its [owner]. If it was done intentionally, it should be brought to Jerusalem and eaten there. [In the age when] the Temple no longer exists, [the animal] and its hide should be buried.48
טז
וכן אין לוקחין בהמה בכסף מעשר חוץ לירושלים ואם לקח בשוגג יחזרו הדמים למקומן במזיד תעלה ותאכל בירושלים ואם אין מקדש תקבר היא ועורה:
17
[The following laws apply when] one purchases servants, land, or an unkosher animal, whether intentionally or unintentionally,49 [with money from the second tithe]. If the seller fled,50 [the purchaser] should [purchase food] with the amount of money he spent and eat it in Jerusalem under the restrictions applying to the second tithe. This is the general principle: If the seller fled or died, whenever one spent the money of the second tithe on matters other than food, drink, and daubs, he must partake of an equivalent [value of food in Jerusalem]. If the seller was present, the money should be returned to [the original owner].51 Similarly, if a person brought burnt offerings, sin offerings, or guilt offerings from the money of the second tithe,52he must partake of an equivalent [value of food in Jerusalem].53
יז
לקח עבדים וקרקעות ובהמה טמאה בין במזיד בין בשוגג אם ברח המוכר ה"ז יאכל כנגד אותן המעות בירושלים בתורת מעשר זה הכלל כל שהוציא חוץ לאכילה ושתייה וסיכה מדמי מעשר וברח המוכר או מת יאכל כנגדו ואם היה המוכר קיים יחזרו הדמים למקומן וכן אם הביא עולות וחטאות ואשמות מדמי מעשר יאכל כנגדן:
18
When a person [used money from the second tithe to] purchase a non-domesticated animal for a peace offering54 or a domesticated animal to be eaten as ordinary meat,55 it is as if he [used it to] purchase an ox for plowing and the animal is not designated as a peace offering.56 If he purchased a domesticated animal to be offered as a peace offering and it became blemished, the holiness of the second tithe leaves it. It should be redeemed57 and the funds are not considered as money from the second tithe. Nevertheless, if he redeems it himself,58 he must add a fifth of its value.59
יח
לקח חיה לזבחי שלמים ובהמה לבשר תאוה ה"ז כמי שקנה שור לחרישה ולא קנה שלמים לקח בהמה לשלמים ונפל בה מום פקעה ממנה קודשת מעשר ופודה אותה ואין הדמים מעשר ואעפ"כ אם פדאה לעצמו מוסיף חומש:
19
When one consecrates money from the second tithe for [the purpose of purchasing] a peace offering, the consecration is not effective, 60 for the sanctity of the peace offering does not encompass [an entity already] sanctified to the second tithe. For the second tithe is the property of the Most High.61 Needless to say, this applies if he consecrates the produce of the second tithe itself for the purpose of purchasing] a peace offering, the consecration is not effective.
יט
המתפיס מעות מעשר לשלמים לא קנו שלמים שקדושת שלמים אינה חלה על קדושת מעשר שהמעשר ממון גבוה הוא ואין צריך לומר אם התפיס המעשר עצמן לשלמים שלא קנו שלמים:
20
[The following laws apply when a person] partakes of entities consecrated to the second tithe as ordinary produce [outside of Jerusalem], even intentionally. If he partook of the produce from the second tithe itself, he should cry out to heaven.62 If he [used] money from the second tithe [to purchase other food that] he ate, the money should be returned to its [owner]63 and he should bring them to Jerusalem and partake of them there. Alternatively, if the money cannot be returned, he should [purchase food] with the amount of money he spent and eat it in Jerusalem.
כ
האוכל מע"ש בתורת חולין אפילו במזיד אם פירות המעשר עצמן אכל יצא ידי שמים ואם כסף מעשר אכל יחזרו דמים למקומם ויעלו ויאכלו בירושלים או יאכל כנגדן בירושלים אם אין יכול להחזיר את הדמים:
FOOTNOTES
1.
The rationale is that since the produce was redeemed once, it should not be redeemed a second time.
2.
Our translation follows authoritative manuscripts and early printings. The standard printed text of the Mishneh Torahadds the phrase "because of Rabbinic decree."
3.
The rules governing this produce have a double dimension of severity. Since according to Scriptural Law, this produce is ritually pure, our Sages were stringent and required it to be brought to Jerusalem and eaten there. Nevertheless, to support their decree of ritual impurity, they also required that it be redeemed (Kessef Mishneh).
4.
I.e., and not animal fodder.
5.
I.e., these types of livestock do not grow from the earth, but they derive their nature by pasturing on the earth's products.
6.
Moreover, even if water and salt are mixed together with produce, that produce should not be purchased with money from the second tithes (Radbaz). See Halachah 14 with regard to such purchases.
7.
Truffles and mushrooms do not have roots and do not derive nurture from the earth.
8.
I.e., it will spoil in the course of the journey.
9.
Which are detached entities that can make the journey to Jerusalem without being spoiled.
10.
Eggs and milk are animal products and the animals receive their nurture from the earth and honey is actually the sap of flowers.
11.
In his Commentary to the Mishnah (Ma'aser Sheni 1:3), the Rambam explains that timed is made by mixed grape dregs with water and leaving it to turn into vinegar.
12.
For the water originally included in it is not considered significant.
13.
The Radbaz explains that when the transaction was first made, it was invalid. Hence, the money remained holy. Afterwards, when the mixture turns into vinegar, the transaction is completed and the holiness of the money is transferred. Rashi (Chulin 27a) offers a different explanation.
14.
I.e., the restriction against purchasing a mixture of grape dregs and water with money from the second tithe.
15.
And thus the water drew out a significant amount of grape juice from the dregs.
16.
In his Commentary to the Mishnah (Shvi'it 7:5; Uktzin 3:4), the Rambam explains that branches of shrubs that grow in vineyards are pickled in brine while they are still soft and then eaten. They are, nevertheless, not eaten by all people and the money from the second tithe may only be used to purchase food.
17.
This refers to branches of the carob tree, because the carobs themselves are considered as food, as stated in Chapter 1, Halachah 3.
18.
Because in this state, they are not fit to be eaten.
The commentaries have noted that the Rambam's ruling in Hilchot Shabbat 18:6 implies the direct opposite: that before they become sweet, they are considered as food for humans and after they become sweet, they are considered as food for animals. This issue is discussed by the later commentaries.
19.
A sub-species of the onion family.
20.
Since these species are more commonly eaten, they are considered as food even though they are not yet fit to be to eaten.
21.
In his Commentary to the Mishnah (Uktzin 3:4), the Rambam defines this term as referring to the tip of the date palm which is like dried cheese and is eaten by people.
22.
In his Commentary to the Mishnah (ibid.:5), the Rambam gives cinnamon, nutmeg, spikenard, and other similar species as examples.
23.
A sharp and pungent herb.
24.
This refers to a mixture of milk and bread crumbs referred to in the Talmud as kutach.
25.
See Hilchot Tuma'at Ochalin 1:7 which makes similar statements with regard to anise.
26.
For in truth, only the oil can be purchased with the money of the second tithe. Nevertheless, the water and the salt are considered as subordinate to the oil and hence, can be included in its price.
27.
The Rambam uses a plural term for terumah, for he includes both the great terumah and terumat ma'aser in this prohibition.
28.
See Hilchot Terumah 7:2. Needless to say, it may also be eaten by priests who were ritually impure and who did not need to immerse themselves, but the Rambam is mentioning the aspect of the laws in which it differs from the second tithe, as he proceeds to state.
29.
As indicated by the following clause, the second tithe differs from terumah in all these matters.
30.
The second tithe must also be eaten in a state of ritual purity. Nevertheless, in contrast to terumah, it may be eaten directly after one immerses oneself in a mikveh. He need not wait until the evening.
31.
And it is forbidden to restriction the consumption of sacred foods. See Hilchot Pesulei HaMukdashin 6:12 and Hilchot Ma'aseh HaKorbanot 10:10.
32.
In Jerusalem. See Halachah 16 and Chapter 4, Halachah 6.
33.
See the Commentary of Rav Ovadiah of Bartenura to Ma'aser Sheni 1:2 which states that the fundamental mitzvah is to use the money from the second tithe to purchase peace offerings.
34.
For by offering them on the altar, they would have to give certain portions of the meat to the priests.
35.
E.g., deer. Our Sages did not include the purchase of these animals in their decree.
36.
See Hilchot Shemitah VeYoval7:1 which explains that after the Sabbatical year, the produce that remains must be destroyed. Thus by purchasing this produce with funds from the second tithe, one would be reducing its use.
37.
All of these should not be purchased with money from the second tithe as stated in Halachah 4.
38.
The holiness of the money of the second tithe is not transferred to them.
39.
The Ra'avad challenges the Rambam's ruling, maintaining that the holiness of the second tithe remains associated with the money and the seller must return it to the purchaser. The Radbaz explains that the Rambam derives his ruling from the wording of the Mishnah (Ma'aser Sheni 1:5). There the Mishnah has two clauses: one quoted in this halachah which states that that the items are not acquired and one quoted in the following halachah which states that the money should be returned. The variance in wording indicates that there is a difference in law. The Radbaz states, however, that the Rambam would agree that the holiness of the funds of the second tithe is not nullified entirely. Instead, the purchaser must eat an equivalent amount of food in Jerusalem keeping all the restrictions applying to the produce of the second tithe. See Halachah 17.
40.
I.e., he purchased produce with money from the second tithe without knowing that he used such funds.
41.
The produce purchased does not receive the holiness of the second tithe, but instead, must be returned to the seller [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 1:5)].
42.
Rav Ovadiah of Bartenura explains that since he made the purchase inadvertently, it is as if the transaction was conducted in error and hence it is nullified.
43.
I.e., knowing that he was using money from the second tithe.
44.
The transaction is binding and the purchaser is compelled to treat the produce he purchased as produce of the second tithe.
45.
See Chapter 2, Halachah 1.
46.
Since the transaction is binding, the produce receives that holiness and hence, may not be used for any other purpose.
47.
We are speaking about a kosher animal that does not have a blemish and hence is fit to be offered as a sacrifice.
48.
When it dies. It is not killed before its time. Burying it prevents one from benefiting from it [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 1:6)]. See also Chapter 8, Halachah 6; Hilchot Pesulei HaMukdashim 19:11.
49.
The equation between transgressing intentionally and unintentionally represents a change of approach on the part of the Rambam. In his Commentary to the Mishnah (Ma'aser Sheni 1:7), the Rambam states that if the transgression was intentional, in all instances, the purchaser should use an equivalent amount of money to buy food in Jerusalem. The sale is nullified only when the sale is made unintentionally. The Rambam's ruling here is based on Kiddushin 56b.
50.
So that the money could not be returned and the sale nullified.
51.
And the sale nullified.
52.
This is forbidden, because the animal - partially or entirely - is offered on the altar and/or eaten by the priests. Thus the money from the second tithe is not being used for its designated purpose.
53.
For once the offerings were brought, the transaction cannot be nullified.
54.
This is unacceptable, because peace offerings may be brought only from domesticated animals.
55.
This is also unacceptable, because as stated in Halachah 12, our Sages forbade using money from the second tithe for such a purpose [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 1:4)].
56.
Instead, the sale is nullified. If the animal was already slaughtered, the hide is considered as consecrated with the holiness of the second tithe and the proceeds from its sale must be used as the money of the second tithe.
57.
As is required when an animal designated as a peace offering becomes blemished in a manner that prevents it from being sacrificed.
58.
If, however, one redeems a sacrifice for someone else, a fifth need not be added, as stated in Hilchot Arachin 7:4.
59.
The Ra'avad objects to the Rambam's wording, for he considers it obvious that a fifth must be added. The Radbaz explains that one might think a fifth is unnecessary based on the following reasoning: Since the animal is a peace offering, from the standpoint of the second tithe, it does not belong to him, because it is not his private property, but instead is consecrated. From the standpoint of the peace offering, it can be said that it does not belong to him, because it is the second tithe which is "the property of the Most High."
Alternatively, the explanation of the Rambam's wording depends on a concept explained in Hilchot Arachin, loc. cit.: "[One is] obligate to add a fifth [when redeeming the article that was] consecrated originally, but one [need] not add a fifth [when redeeming an article] whose consecration was a derivative." A derivative means that it was consecrated in the process of redeeming another article (see ibid.:5).
To apply those concepts to the question at hand: Since the consecration of the animal as a peace offering comes as part of the redemption of the money from the second tithe, one might think that there is no need to add a fifth. For that reason, the Rambam [based on the Jerusalem Talmud (Ma'aser Sheni 3:2)] emphasizes that in this instance, the additional fifth is necessary, because since the holiness of the second tithe was removed from it, it is as if it was consecrated initially and it is not considered as a derivative (Rambam LeAm)
60.
As mentioned in Halachah 12, one can - and according to many opinions, it is desirable - to purchase an animal to be sacrificed as a peace offering with money from the second tithe. Here, however, we are speaking about a situation where the person designates the money to be used for that purpose, but does not make the purpose as of yet. The Rambam is clarifying that the designation is not effective and the money may be used to purchase any other types of food.
61.
Chapter 3, Halachah 17. I.e., when a person consecrates his own money for a peace offering, the consecration is effective, because the money belongs to him and he has the authority to consecrate it. Money from the second tithe, by contrast, does not belong to him. Hence, it cannot be consecrated as a peace offering.
62.
I.e., he should cry out to G‑d in repentance. He, however, has no other way of atoning for his conduct, because he has eaten the produce upon which the holiness of the second tithe rested.
Our text follows manuscript versions of the Mishneh Torahand the versions suggested by the Ra'avad, the Radbaz, and the Kessef Mishneh. The standard printed text follows a different version.
63.
Since the money exists, the holiness from the second tithe has not departed from it. Hence, if it is returned to the owner or its holiness transferred by the owner purchasing other food with its value, the owner fulfills his obligation.
• Wednesday, 10 Adar, 5777 · 8 March 2017
• "Today's Day"
• Monday, 10 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Sheini with Rashi.
Tehillim: 55-59.
Tanya: The cause being (p. 125)..."The flesh of man." (p. 125).
At birkat hamazon, before washing the fingers,1 say al naharot bavel, lamnatzei'ach bin'ginot, avarcha, zeh cheilek (p. 88).
When tachanun is not said, say shir hamaalot b'shuv, livnei korach, avarcha, zeh cheilek.
After washing the fingers say vay'dabeir eilai (p. 89).
Wednesday, Adar Sheini 10, 5703
Torah lessons: Chumash: Vayikra, Revi'i with Rashi.
Tehillim: 55-59.
Tanya: Something of this (p. 165)...of the Torah. (p. 167).
Before embarking on a journey from your place of residence, arrange a Chassidic farbrengen and receive a parting blessing from your good friends, and as the familiar expression goes: Chassidim never say farewell, for they never depart from each other. Wherever they are, they are one family.
• Daily Thought:
Purim: The Ultimate Happiness
There is a quiet happiness: an inner sense of bliss, the innocent joy of a small child, one of wonderment and gratitude. It is a happiness to carry with you at all times.
Then there are those seasons when happiness blooms for all to see, bursting out in song, in dance, in celebration. A festival, a wedding, a time to feast and rejoice with family and friends.
But the ultimate happiness is the joy of Purim. It is no longer about you, your family, your life. It is about making others laugh, bringing smiles to the weary, celebration to those who feel abandoned, a feast to those who had lost all hope.
It is a season for breaking out of yourself, out of your character, out of all those bounds you have set for yourself—“beyond knowing.”
The light of Purim knows no bounds.[Likkutei Sichot, vol. 16, p. 371.]
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