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Tuesday, June 27, 2017

TODAY IN JUDAISM: Tammuz 4, 5777 - Wednesday, June 28, 2017 - Chabad.org in New York, New York, United States - ב"ה - Today in Judaism - Today is Wednesday, Tammuz 4, 5777 · June 28, 2017

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TODAY IN JUDAISM: Tammuz 4, 5777 - Wednesday, June 28, 2017 - Chabad.org in New York, New York, United States

- ב"ה - Today in Judaism - Today is Wednesday, Tammuz 4, 5777 · June 28, 2017
Today in Jewish History:
• Passing of Rabbeinu Tam (1171)
Rabbi Yaakov ben Meir of Romereau (1100?-1171), known as "Rabbeinu Tam", was a grandson of Rashi (Rabbi Shlomo Yitzchaki, 1040-1105), and one of the primary authors of the Tosaphot commentary on the Talmud; the Bet-Din (rabbinical court) he headed was regarded as the leading Torah authority of his generation.
Links:
Rabbeinu Tam (Rabbi Yaakov ben Meir)
• Maharam Imprisoned (1286)
Rabbi Meir ben Baruch ("Maharam") of Rothenburg (1215?-1293), the great Talmudic commentator and leading Halachic authority for German Jewry, was imprisoned in the fortress at Ensisheim. A huge ransom was imposed for his release. The money was raised, but Rabbi Meir refused to allow it to be paid lest this encourage the further hostage taking of Jewish leaders. He died in captivity after seven years of imprisonment.
Link: Maharam (a brief biography)
Daily Quote:

Shabbat is one sixtieth of the World to Come [Midrash]
Daily Torah Study:

Chumash: Chukat, 4th Portion Numbers 20:14-20:21 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)

Numbers Chapter 20

14Moses sent messengers from Kadesh to the king of Edom: "So says your brother, Israel, 'You know of all the hardship that has befallen us.   ידוַיִּשְׁלַ֨ח משֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱד֑וֹם כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כָּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ:

your brother Israel: Why did he see fit to mention brotherhood here? However, he said to him, “We are brothers, sons of Abraham, to whom it was said, 'your descendants will be strangers [in a land which is not theirs’]” (Gen. 15:13). And both of us are responsible for fulfilling that obligation. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

אחיך ישראל: מה ראה להזכיר כאן אחוה, אלא אמר לו אחים אנחנו בני אברהם, שנאמר לו (בראשית טו, יג) כי גר יהיה זרעך, ועל שנינו היה אותו החוב לפורעו:

You know of all the hardship: Therefore, your father parted from our father, as it says, “He went to a land because of Jacob his brother” (Gen. 36:6), [that is] because of the debt that was imposed upon them, and he [Esau] cast it onto Jacob. — [Gen. Rabbah 82:13]

אתה ידעת את כל התלאה: לפיכך פירש אביכם מעל אבינו (שם לו, ו) וילך אל ארץ מפני יעקב אחיו, מפני השטר חוב המוטל עליהם והטילו על יעקב:

15Our fathers went down to Egypt, and we sojourned in Egypt for a long time. And the Egyptians mistreated us and our forefathers.  טווַיֵּֽרְד֤וּ אֲבֹתֵ֨ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַֽאֲבֹתֵֽינוּ:

mistreated us: We endured many hardships.

וירעו לנו: סבלנו צרות רבות:

and our forefathers: From here [we learn] that when Israel is afflicted with punishment, the Patriarchs grieve in the grave. - [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

ולאבותינו: מכאן שהאבות מצטערים בקבר, כשפורענות באה על ישראל:

16We cried out to the Lord and He heard our voice. He sent an angel, and he took us out of Egypt, and now we are in Kadesh, a city on the edge of your border.   טזוַנִּצְעַ֤ק אֶל־יְהֹוָה֙ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּֽצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ:

and He heard our voice: through the blessing that our father [Isaac] gave: “The voice is the voice of Jacob” (Gen. 27:22). When we cry out we are answered. — [Midrash Aggadah . See also Midrash Tanchuma Beshallach 9]

וישמע קלנו: בברכה שברכנו אבינו (בראשית כז, כב) הקול קול יעקב, שאנו צועקים ונענים:

an angel: This refers to Moses. From here [we derive] that the prophets are called “angels,” and it says, “They mocked the angels of God” (II Chron. 36:16). - [Midrash Tanchuma Vayikra 1, Lev. Rabbah 1:1]

מלאך: זה משה מכאן שהנביאים קרואים מלאכים, ואומר (ד"ה ב' לו, טז) ויהיו מלעיבים במלאכי הא-להים:

17Please let us pass through your land; we will not pass through fields or vineyards, nor will we drink well water. We will walk along the king's road, and we will turn neither to the right nor to the left until we have passed through your territory.'"  יזנַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַֽעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶׁר־נַֽעֲבֹ֖ר גְּבֻלֶֽךָ:

Please let us pass through your land: You have no right to contest the inheritance of the Land of Israel, since you did not pay the debt. Help us a little, and let us pass through your land. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

נעברה נא בארצך: אין לך לעורר על הירושה של ארץ ישראל, כשם שלא פרעת החוב. עשה לנו עזר מעט לעבור דרך ארצך:

nor will we drink well water: He should have said, “water from cisterns.” However, Moses said, “Though we have manna to eat and a well from which to drink, we will not drink from it, but we will buy food and drink from you, for your benefit.” From here [we learn] that even if a guest has his own provisions, he should buy from the shopkeeper [or householder] to benefit his host. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

ולא נשתה מי באר: מי בורות היה צריך לומר אלא כך אמר משה אף על פי שיש בידינו מן לאכול ובאר לשתות, לא נשתה ממנו אלא נקנה מכם אוכל ומים להנאתכם, מכאן לאכסנאי שאף על פי שיש בידו לאכול, יקנה מן החנוני כדי להנות את אושפיזו:

We will walk along the king’s road: We will muzzle our animals so they should not turn to either side to eat. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

דרך המלך נלך וגו': אנו חוסמים את בהמתנו ולא יטו לכאן ולכאן לאכול:

18Edom replied to him, "You shall not pass through me, lest I go out towards you with the sword!"   יחוַיֹּ֤אמֶר אֵלָיו֙ אֱד֔וֹם לֹ֥א תַֽעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ:

lest I go out towards you with the sword: You pride yourselves with the ‘voice’ your father bequeathed you, and declare, “We cried out to the Lord, and He heard our voice” (verse 16). But we will go out against you with what my father bequeathed me: “You shall live by the sword” (Gen. 27:40) - [Midrash Tanchuma Beshallach 9]

פן בחרב אצא לקראתך: אתם מתגאים בקול שהורישכם אביכם, אמרתם (דברים כו, ז) ונצעק אל ה' וישמע קולנו, ואני אצא עליכם במה שהורישני אבי (בראשית כז, מ) ועל חרבך תחיה:

19The children of Israel said to him, "We will keep to the highway, and if we drink your water, either I or my cattle, we will pay its price. It is really nothing; I will pass through on foot."  יטוַיֹּֽאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֘ בַּֽמְסִלָּ֣ה נַֽעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָֽתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה:

It is really nothing: There is nothing to harm you.

רק אין דבר: אין שום דבר מזיקך:

20But he said, "You shall not pass through!" and Edom came out toward them with a vast force and with a strong hand.  כוַיֹּ֖אמֶר לֹ֣א תַֽעֲבֹ֑ר וַיֵּצֵ֤א אֱדוֹם֙ לִקְרָאת֔וֹ בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה:

and with a strong hand: With our grandfather’s promise: “the hands are the hands of Esau” (Gen. 27:22). - [Midrash Aggadah]

וביד חזקה: בהבטחת זקננו והידים ידי עשו:

21Edom refused to allow Israel to cross through his territory; so Israel turned away from him.   כאוַיְמָאֵ֣ן | אֱד֗וֹם נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻל֑וֹ וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵֽעָלָֽיו:

Tehillim:Psalms Chapters 23 - 28
• Hebrew text
• English text

Chapter 23

When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.

1. A psalm by David. The Lord is my shepherd, I shall lack nothing.

2. He lays me down in green pastures; He leads me beside still waters.

3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.

4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.

5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.

6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.

Chapter 24

If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"

1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.

2. For He has founded it upon the seas, and established it upon the rivers.

3. Who may ascend the mountain of the Lord, and who may stand in His holy place?

4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.

5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.

6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.

7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.

8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.

9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.

10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.

Chapter 25

The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.

1. By David. To You, Lord, I lift my soul.

2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.

3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.

4. O Lord, make Your ways known to me; teach me Your paths.

5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.

6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.

7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.

8. Good and upright is the Lord, therefore He directs sinners along the way.

9. He guides the humble with justice, and teaches the humble His way.

10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.

11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.

12. Whoever is a God-fearing man, him will He teach the path that he should choose.

13. His soul will abide in well-being, and his descendants will inherit the earth.

14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.

15. My eyes are always turned to the Lord, for He releases my feet from the snare.

16. Turn to me and be compassionate to me, for I am alone and afflicted.

17. The sufferings of my heart have increased; deliver me from my hardships.

18. Behold my affliction and suffering, and forgive all my sins.

19. See how numerous my enemies have become; they hate me with a violent hatred.

20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.

21. Let integrity and uprightness guard me, for my hope is in You.

22. Redeem Israel, O God, from all its afflictions.

Chapter 26

In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"

1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.

2. Try me, O Lord, and test me; refine my mind and heart.

3. For Your kindness is before my eyes, and I have walked constantly in Your truth.

4. I did not sit with men of falsehood, and with hypocrites I will not mingle.

5. I detested the company of evildoers, and with the wicked I will not sit.

6. I wash my hands in purity, and circle Your altar, O Lord,

7. to give voice to thanks, and to recount all Your wonders.

8. I love the shelter of Your House, O Lord, and the place where Your glory resides.

9. Gather not in my soul with sinners, nor my life with men of bloodshed,

10. In whose hands are schemes, and whose right hand is filled with bribes.

11. But I walk in my innocence; redeem me and show me favor.

12. My foot stands on level ground; in assemblies I will bless the Lord.

Chapter 27

King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."

1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?

2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.

3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust1

4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.

5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.

6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.

7. Lord, hear my voice as I call; be gracious to me and answer me.

8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.

9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.

10. Though my father and mother have forsaken me, the Lord has taken me in.

11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.

12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.

13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.

14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.

FOOTNOTES

1.I trust that “the lord is my light and salvation” etc. (Rashi)

Chapter 28

A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.

1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.

2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.

3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.

4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.

5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.

6. Blessed is the Lord, for He has heard the voice of my pleas.

7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.

8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.

9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.

Tanya: Shaar Hayichud Vehaemunah, end of Chapter 11
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Wednesday, Tammuz 4, 5777 · June 28, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 11
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אבל באמת, בחינת אותיות הדבור שלמעלה, היא למעלה מעלה ממדרגת ומהות חכמה ושכל הנבראים

In truth, however, the Supernal letters of speech are far higher than the level and essence of the wisdom and intellect of created beings.

In this they differ from the letters of man’s thought and speech, which are “inanimate”, and belong to a level far lower than intellect.

The Alter Rebbe now demonstrates that the Supernal letters of speech transcend man’s intellect and wisdom:

שהרי במאמר ואותיות: נעשה אדם בצלמנו וכו׳, נברא האדם, בעל חכמהושכל

For man, possessor of wisdom and intellect, was created by the “Utterance” and the letters of [the phrase],1 “Let us make man in our image...;”

Since wisdom and intellect are derived from these letters, it is obvious that the letters themselves are far superior to them.

או אפילו בהבל העליון לבד, כדכתיב: ויפח באפיו נשמת חיים

or [man, possessor of wisdom and intellect, was created] even2 by the Divine breath alone, as it is written,3 “And He breathed into his nostrils a soul of life.”

It was from this “breath” that was breathed into man, that he became a rational being.

אם כן, הדבור והבל העליון הוא מקור החכמה ושכל שבנשמת אדם הראשון

Hence, since Divine speech and breath create man, who possesses wisdom and intellect, it follows that the Divine speech and breath are the source of wisdom and intellect in the soul of Adam,

הכוללת כל נשמות הצדיקים, שהם גדולים ממלאכי השרת

which contains all the souls of the tzaddikim, who are superior to the ministering angels, and whose intellect too is superior to that of the angels. All this came forth from the Divine speech and breath.

והיינו, לפי שאותיות דבורו יתברך הן בחינת המשכות כחות וחיות ממדותיו יתברך

The reason [for the transcendence of the Supernal letters over the soul] is that the letters of [G‑d’s] speech are effluences of power and life-force from His emotive attributes,

המיוחדות במהותו ועצמותו בתכלית היחוד ,שהוא למעלה מעלה לאין ק׳ ממדרגת חכמה שבנבראים

which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings.

ולא נקראו בשם אותיות לגבי הנבראים, אלא לגבי מדותיו יתברך, בכבודן ובעצמן

They are termed “letters” not in relation to created beings, but only relative to [G‑d’s] emotive attributes themselves.

The name “letters”, which signifies that they are lower than wisdom and intellect, is not applied to them in relation to created beings, for as explained earlier, they are far superior to created wisdom and intellect. Rather, this term is applied to them relative to G‑d’s emotive attributes, inasmuch as they are only “letters” — revelations — of these attributes.

והנה הן כ״ב מיני המשכות חיות וכחות שונים זה מזה

Now they — the Supernal letters — are twenty-two kinds of effluences of life-force and power, differing from one another,

שבהן נבראו כל העולמות, עליונים ותחתונים, וכל הברואים שבתוכם

by which all the higher and lower worlds and all the creatures in them were created.

שכך עלה ברצונו וחכמתו יתברך, לברוא העולם בכ״ב מיני המשכות שונות דוקא, לא פחות ולא יותר

For so it arose in [G‑d’s] Will and wisdom, that He create the world with exactly twenty-two different kinds of effluence, neither fewer nor more,

והן הן כ״ב אותיות הקבועות בפה ולשון, כדתנן בספר יצירה

and these4 are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah.

ותמונתן בכתב היא מורה על ציור ההמשכה, כמו שיתבאר לקמן

(5Their written shape — i.e., the shape of the letters of these Utterance as written in the Torah — indicates the form of the flow, as will be explained later.)

שגם אותיות הדבור והמחשבה שבנפש האדם הן המשכות מהשכל והמדות שבנפש, ממהותן ועצמותן, כמו שמבואר במקום אחר

For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and the emotive attributes, as is explained elsewhere

Commentary of the Rebbe on Chapter Eleven

Having explained towards the end of ch. 11 that the Supernal letters are twenty-two different kinds of effluences of life-force and power by which G‑d created the world, the Alter Rebbe goes on to say that “these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah.” The Alter Rebbe then goes on to say that the shape of the written letters “indicates the form of the flow.” He concludes: “For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and emotive attributes [of the soul].”

The Rebbe asks a number of questions: First of all, what is the Alter Rebbe’s intent in saying all of the above; how does all this relate to our text? Furthermore, what is novel about the concept that the twenty-two letters “are fixed in the mouth and tongue”? Why, moreover, must proof be adduced from Sefer Yetzirah, when this is something which is readily apparent to all? And why does the Alter Rebbe not state all this in ch. 2, where he explains that the Divine life-force which creates all creatures is composed of the Supernal Letters, and so forth?

In addition, the Alter Rebbe’s statement that “their written shape indicates the form of the flow,” emphatically belongs at the end of ch. 12, where he discusses the differences between the letters at length.

The crux of the matter, explains the Rebbe, is as follows:

The general content of this chapter and the one preceding it is that (a) the Ten Utterances, the Supernal letters, are also united with G‑d; (b) the manner of their union is wondrous. Nonetheless they are called “light” and “Utterance” inasmuch as “the Torah speaks as in the language of man”; i.e., there is at least the degree of similarity that obtains between an analogy and its analogue. The Sefirot may thus be likened to light, and their effluences — the Ten Utterances — may be likened to mortal utterances and letters.

Accordingly, the following questions arise:

(a) Man’s speech and letters are formed by the larynx, palate, tongue, etc., as well as by his breath. Thus, the letters of man’s speech do not derive from his intellect and emotive attributes. How, then, are these letters analogous to the Ten Utterances, which flow from the intellect and emotive attributes of G‑d and remain connected with him?

(b) In point of fact, it is true even Above that speech and letters derive from the Supernal “five organs of verbal articulation” (as discussed in ch. 2). How does this accord with the statement that the letters emanate from the Divine intellect and emotive attributes?

(c) The terminology in the analogue is that the power for the creation of light emanates (and not that light is “created”) from the attribute of Chesed through the Utterance, “Let there be light.” The same is true with regard to the power by which water is created; it, too, emanates from the attribute of Chesed. All this clearly implies that the powers and the letters are already found within this attribute. However, this is not the case with regard to the mortal breath that forms letters. The breath itself has assumed no form at all: it is only formed into the shape of letters in the course of its passage through the organs of verbal articulation. Thus, the letters formed in the mouth are unlike the powers and letters, which are already found within the emotive attributes.

All these questions are answered by the Alter Rebbe when he states that the effluence of the powers and life-forces which emanate from the Sefirot to bring about creation is — both Above and below - - “the twenty-two letters.” These letters are merely “fixed” (i.e., implanted) “in the mouth and tongue.” Essentially, however, they are already to be found in the intellect and emotive attributes, whence they are drawn down into speech. And since this concept is novel, the Alter Rebbe cites suppport from Sefer Yetzirah — that the twenty-two letters are indeed merely “fixed in the mouth and tongue,” and not created by them.

According to the above teaching — that the letters derive from the essential core of the intellect and the emotions — we understand that the union of the letters with their essence is far greater than what it would be if they were to derive from the organs of articulation. Indeed, they are united with the essence in a manner similar to the manner in which the intellect itself (from which the letters derive) is in turn united with its essence. Moreover, this is so not only regarding the letters of thought and speech, but also in regard to the letters of action: they, too, are united with their source in a similar manner. For the shape of the written letters (which denote action) indicates the form of their flow; i.e., their shape reflects the manner in which they flow from the quintessential substance of intellect and emotions.

In light of the above, concludes the Rebbe, another most difficult problem will be resolved.

The Alter Rebbe said earlier that man is created as a rational being by the Divine Utterance and letters, because the Supernal letters are far superior to man’s intellect. Now this reason is puzzling. The distance between letters and intellect is not measured in degrees of higher and lower, for speech and intellect are qualitatively different entities. Why, then, does the Alter Rebbe state that the Supernal Letters are “far higher” than the wisdom of created beings?

According to the above explanation, however, this is eminently understandable: Since the letters of speech in fact derive from wisdom — moreover, from the very essence of wisdom — they are able to give rise to wisdom and intelligence within man.

FOOTNOTES
1.	Bereishit 1:26.
2.	The Rebbe notes that by writing “or even by the Divine breath” the Alter Rebbe seems to imply that “breath” is lower than “Utterance” or “letters”. In the first part of Tanya, however, at the beginning of ch. 2, the Alter Rebbe indicates that just as mortal breath derives from one’s “innermost vitality,” so too is Divine “breath” indicative of “G‑d’s thought and wisdom” — and these transcend His “Utterance” or the “letters”. The Rebbe resolves this anomaly by reference to Iggeret HaTeshuvah, ch. 4, where the Alter Rebbe states that man’s soul “derives initially from the innermost dimension of the life-force,” and then, in order that it could eventually be invested in a body, it descended through the stages of speech and breath. Thus the “breath” of “He breathed into his nostrils” indeed transcends the level of “Utterances” and “letters”; the “breath of speech,” however, is lower than “letters”.
3.	Bereishit 2:7.
4.	See commentary of the Rebbe which follows this chapter.
5.	Parentheses are in the original text.

Rambam:
• Sefer Hamitzvot:
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Wednesday, Tammuz 4, 5777 · June 28, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 246
Stealing Land
"You shall not move back your neighbor's boundary marker"—Deuteronomy 19:14.
It is forbidden to tamper with a boundary marker separating two parcels of land, so as to claim part of a neighbor's property. One who does so has violated this Torah injunction—in addition to being guilty of theft.
This commandment only applies in the land of Israel. Outside of Israel, one who tampers with a land marker is only guilty of transgressing the generic prohibition against theft.
Full text of this Mitzvah »

Stealing Land

Negative Commandment 246

Translated by Berel Bell

The 246th prohibition is that we are forbidden from stealing the boundaries of land, i.e. altering the line between our property and our neighbors', thereby enabling a person to claim that the other person's land is his own.

The source of this prohibition is G‑d's statement1 (exalted be He), "Do not move your neighbor's boundary marker"

The Sifri says: "It is already written 'You may not steal.' Why was it necessary to write the verse 'Do not move your neighbor's boundary marker'? To teach that anyone who moves his neighbor's boundary marker transgresses two prohibitions. You might think that this applies even outside Israel. The verse therefore continues '...in your inheritance in the land [that G‑d your L‑rd is giving you to occupy]' — in Israel it counts as two transgressions, but elsewhere it counts just as one." This [one transgression] refers to the prohibition "You may not steal." It is therefore clear that the Biblical prohibition applies only in Israel.

FOOTNOTES

1.Deut. 19:14.

Negative Commandment 243
Abduction
"Do not steal"—Exodus 20:13.
It is forbidden to abduct one's fellow.
Full text of this Mitzvah »

Abduction
Negative Commandment 243
Translated by Berel Bell
The 243rd prohibition is that we are forbidden from kidnapping any Jewish person.
The source of this prohibition is G‑d's statement in the Ten Commandments,1 "You may not steal."
In the words of the Mechilta: "This verse refers to stealing a person." The Talmud says in tractate Sanhedrin,2 "What is the source for the prohibition of kidnapping? R. Yoshiya says it is the verse, 'You may not steal.' R. Yochanan says it is the verse,3 'They may not be sold as slaves.' In actuality, however, they both agree — one refers to the prohibition of kidnapping and the other refers to the prohibition of selling4 [the kidnapped person." The Talmud mentions these two prohibitions together] because the punishment is given only when the transgressor both kidnaps and sells — and if he does both transgressions, the penalty is strangulation. [The source for the punishment is] G‑d's statement5 (exalted be He), "If one person kidnaps and sells another, and [the victim] is seen in his hand, then [the kidnapper] shall be put to death."
The details of this mitzvah are explained in the 11th chapter of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 20:15.
2.86a.
3.Lev. 25:42.
4.N258.
5.Ex. 21:16.
6.In our versions, chapter 10, on 85b.

Rambam:

• 1 Chapter A Day: Nachalot Nachalot - Chapter 2
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Nachalot - Chapter 2

A firstborn receives a double portion of his father's estate, as Deuteronomy 21:17 states: "To give him twice the portion."

What is implied? If a father left five sons, one the firstborn, the firstborn receives a third of the estate and each of the other four receives a sixth. If he left nine sons, the firstborn receives a fifth and each of the other eight receive a tenth. We follow this pattern in dividing the estate in all instances.

הבכור נוטל פי שנים בנכסי אביו שנאמר לתת לו פי שנים, כיצד הניח חמשה בנים ואחד מהן בכור הבכור נוטל שליש הממון וכל אחד מהארבעה פשוטים נוטל שתות, הניח תשעה בנים הרי (האחד) הבכור נוטל חמישית וכל אחד מן השמונה פשוטים נוטל עשירית וכן על החלוקה הזאת חולקין לעולם.

When a firstborn is born after his father's death, he does not receive a double portion. This is derived from ibid.: 16-17: "On the day when he transfers his inheritance to his sons... he shall recognize the firstborn, the son of the hated one." If his forehead emerged during the lifetime of his father, even though his entire head did not emerge until after his father's death, he receives a double portion.

בכור שנולד אחר מיתת אביו אינו נוטל פי שנים, שנאמר והיה ביום הנחילו את בניו וגו' כי את הבכור בן השנואה יכיר, ואם יצאת פדחתו בחיי אביו אף על פי שלא יצא כל ראשו לאויר העולם אלא לאחר מיתת אביו הרי זה נוטל פי שנים.

When a firstborn was born with his genitals covered by flesh and afterwards, an operation was performed and it was discovered that he was male, he does not receive a double portion. Conversely, when an ordinary son was born with a similar condition and after the operation was performed, it was discovered that he was male, he does not reduce the firstborn's share. These concepts are derived from ibid.:15 "And she will bear him sons." Implied is that the sons must be sons from the moment of birth.

בכור שנקרע ונמצא זכר אינו נוטל פי שנים ופשוט שנקרע ונמצא זכר אינו ממעט בחלק בכורה שנאמר וילדו לו בנים עד שיהיה בן משעת לידה.

What is meant by saying that such a son does not reduce the firstborn's share? A person had a firstborn, two ordinary sons, and this son whose genitals were covered by flesh and afterwards were revealed through an operation. The firstborn receives one fourth of the estate as his extra share as the firstborn, as if there were only two other sons. The remaining three fourths of the estate are divided equally among the two ordinary sons, the son who underwent the operation, and the firstborn.

כיצד אינו ממעט בחלק בכורה, הרי שהיה לו בן בכור ושני פשוטים וזה הטומטום שנקרע ונמצא זכר, הבכור נוטל רביע הממון בחלק הבכורה וכאילו אין עמו אלא שני הפשוטים בלבד, וחצי ורביע הנשאר חולקין אותו שני הפשוטין עם הנקרע ועם הבכור בשוה.

A child who lived for only one day reduces the portion of the firstborn, but a fetus does not. Similarly, a son born after his father's death, does not reduce the portion of the firstborn.

קטן בן יום אחד ממעט בחלק בכורה אבל לא העובר, ובן שנולד אחר מיתת אביו אינו ממעט בחלק בכורה.

When there is a question if a son is a firstborn or an ordinary son - e.g., the firstborn became mixed together with another - he does not receive a double portion.

What is done? If at first, the babies were distinct and then they became mixed together," they may compose a document granting power of attorney to each other, and on that basis take the portion of the firstborn with their brothers. If the identity of the firstborn was never known - e.g., the two wives gave birth in one hiding place, - they should not compose a document granting power of attorney to each other, for there is no extra portion for the firstborn.

בן שנסתפק לנו אם הוא בכור או פשוט כגון שנתערב עם אחר אינו נוטל פי שנים, וכיצד עושין אם הוכרו ולבסוף נתערבו כותבין הרשאה זה לזה ונוטלין חלק בכורה עם אחיהם, ואם לא הוכרו כגון שילדו במחבואה אחת אין כותבין הרשאה ואין כאן חלק בכורה.

The following laws apply when a person had two sons - a firstborn and an ordinary son - and they both died in his lifetime, after fathering children. The firstborn left a daughter and the ordinary son left a son. The son of the ordinary son inherits one third of the estate of his grandfather - i.e., his father's portion. And the daughter of the firstborn inherits two thirds of that estate, her father's portion.

The same laws apply with regard to the sons of the deceased's brothers, or the sons of his uncles, or any other set of heirs. If the father of any of the heirs was a firstborn, the person who inherits his share of the estate also receives the firstborn's share.

מי שהיו לו שני בנים בכור ופשוט ומתו שניהם בחייו והניחו בנים, הבכור הניח בת והפשוט הניח בן, הרי בן הפשוט יורש בנכסי הזקן שליש שהוא חלק אביו, ובת הבכור יורשת שני שלישים שהוא חלק אביה, וכן הדין בבני האחין ובני אחי האב ובכל היורשין אם היה אבי אחד מן היורשים בכור נוטל חלק בכורה שלו זה היורש מחמתו.

A firstborn does not receive a double portion of his mother's estate. What is implied? When a firstborn and an ordinary son inherit their mother's estate, they divide it equally. This applies with regard to a son who was the firstborn with regard to the laws of inheritance, and to one who "open his mother's womb."

אין הבכור נוטל פי שנים בנכסי האם, כיצד בכור ופשוט שירשו אמן חולקין בשוה בין שהיה בכור לנחלה בין שהיה פטר רחם.

The firstborn with regard to the laws of inheritance is the first child born to the father, as ibid.:17 states: "Because he is the first manifestation of his strength." We do not pay attention to the child's status vis-a-vis his mother. o Even if she gave birth to several sons previously, since this was the first son born to the father, he receives a double portion of the inheritance.

בכור לנחלה הוא הנולד לאב ראשון שנאמר כי הוא ראשית אונו, ואין משגיחין על האם אפילו ילדה כמה בנים הואיל וזה ראשון לאביו יורש פי שנים.

A son who is born after stillborn babies, even if the stillborn baby was alive when its head emerged from the womb, is considered the firstborn with regard to the laws of inheritance. Similarly, when a fetus was born after a full-term pregnancy, but was not alive when its head emerged, the son who follows is considered the firstborn with regard to the laws of inheritance.

The term "the first of his strength," Deuteronomy 21:17, used with regard to the firstborn implies that no child before him emerged alive into the world. Hence, when a fetus was alive after its head emerged after a full-term pregnancy, a son born afterwards in not a firstborn even the first baby died immediately thereafter.

הבא אחר נפלים אע"פ שיצא ראש הנפל כשהוא חי הבא אחריו בכור לנחלה, וכן בן תשעה שיצא ראשו מת הבא אחריו בכור לנחלה שזה שנאמר ראשית אונו הוא שלא נולד לו קודם לזה ולד שיצא חי לאויר העולם, לפיכך בן תשעה שהוציא רוב ראשו חי הבא אחריו אינו בכור.

Neither a son born by Cesarean section, nor the son born after him, is considered "the firstborn." The first son was never "born," and ibid.: 15 states "and she bore sons to him." And the second son is not given this privilege, for he was preceded by another.

יא

יוצא דופן והבא אחריו שניהן אינן בכורים, הראשון לפי שלא נולד ונאמר וילדו לו בנים והשני שהרי קדמו אחר.

When a person had sons as a gentile and then converted, he does not have a firstborn with regard to the rights of inheritance. If, however, a Jewish man fathered sons from a maid-servant or from a gentile woman, since they are not considered his sons, a son he fathers afterwards from a Jewish woman is considered his firstborn with regard to the laws of inheritance, and he receives a double portion of his father's estate.

יב

היו לו בנים כשהיה עכו"ם ונתגייר אין לו בכור לנחלה, אבל ישראל שהיה לו בן מן השפחה ומן העכו"ם הואיל ואינו קרוי בנו הבא לו אחריו מן הישראלית בכור לנחלה ונוטל פי שנים.

Even if the firstborn is a mamzer, he receives a double portion. This is reflected by Deuteronomy 21:16: "But rather he will recognize the firstborn, the son of the hated one." This refers to a woman whose marriage is "hated." Needless to say, this applies if the firstborn is the son of a divorcee or a woman who performed chalitzah.

יג

היה הבכור ממזר נוטל פי שנים שנאמר כי את הבכור בן השנואה יכיר זו ששנואה בנישואיה ואין צריך לומר אם היה בן גרושה או בן חלוצה.

There are three individuals whose word is accepted with regard to the designation of a firstborn: the midwife, the mother and the father.

The midwife's word is accepted only at the moment of birth. For example, a woman gave birth to twins; if the midwife said: "This one emerged first," her word is accepted.

His mother's word is accepted for the first seven days after birth, when she says: "This one is the firstborn."

His father's word is always accepted. Even if the father said that a person who was not known to be his son was his firstborn son, his word is accepted. Similarly, his word is accepted if he says that the person whom we consider to be his firstborn is not his firstborn.

יד

שלשה נאמנין על הבכור, חיה ואמו ואביו, חיה מיד שאם אמרה זה יצא ראשון נאמנת, אמו כל שבעת ימי הלידה נאמנת לומר זהו הבכור, אביו לעולם אפילו אמר האב על מי שלא הוחזק בנו כלל הוא בני ובכורי הוא נאמן, וכן אם אמר על המוחזק לנו שהוא בכורו אינו בכור נאמן.

When a father loses his ability to speak, we check the soundness of his intellect in the same way as is done with regard to a bill of divorce. If through his motions he indicates - or he writes - that this is his firstborn son, that son receives a double portion.

טו

האב שנשתתק בודקין אותו כדרך שבודקין לגיטין, אם רמז או כתב שזה בנו בכורו הרי זה נוטל פי שנים.

If witnesses testify that they heard a father make certain statements that clearly indicate that a child is his firstborn son, the son receives a double portion even though the father did not explicitly say: "This is my firstborn son."

טז

העידו עדים שהן שמעו אביו של זה אומר דברים כך וכך שהרי אותן הדברים יודע מכללן שזה בנו בכורו, הרי זה נוטל פי שנים אע"פ שלא אמר האב בפירוש זה בני בכורי.

If the father was heard saying: "This son of mine is a firstborn," the son does not necessarily receive a double portion of the estate because of this testimony. Perhaps the son was the mother's firstborn, and this was his father's intent. For the son to receive a double portion, the father must call him: "My son, my firstborn."

יז

שמעו מן האב שאמר זה בני בכור אינו נוטל פי שנים בעדות זו שמא בכור לאמו הוא ולזה נתכוון האב עד שיאמר בני בכורי.

Rambam:

• 3 Chapters A Day: Genevah Genevah - Chapter Seven, Genevah Genevah - Chapter Eight, Genevah Genevah - Chapter Nine
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Genevah - Chapter Seven

When a person weighs for a colleague using weights that are less than the weights accepted by the people in that country, or he measures using a measure that contains less than the measure used by people in that country, he violates a negative commandment,, as Leviticus 19:35 states: "Do not act deceitfully with regard to a judgment concerning measures, weights and liquid measures."

השוקל א לחבירו ממשקלות חסרות מן המשקל שהסכימו עליו בני אותה המדינה. או המודד במדה חסרה מהמדה שהסכימו עליה הרי זה עובר בלא תעשה שנאמר לא תעשו עול במשפט במדה במשקל ובמשורה:

Although a person who measures with an inaccurate measure or weight is a thief, he is not required to make a double payment of the stolen amount. All that is necessary is to give the proper measure of the article that was sold. Lashes are not given for the violation of this transgression, because the thief is obligated to make financial restitution.

אע"פ שהמודד ב או השוקל חסר גונב אינו משלם לו תשלומי כפל אלא משלם לו המדה או המשקל. ואין לוקין על לא וזה מפני שהוא חייב בתשלומין:

Whoever possesses an imperfect measure or weight in his home or store violates a negative commandment, as Deuteronomy 25:13 states: "You shall not have in your pocket two sets of weights...." One may not even use the imperfect measure as a chamber pot. For even if one does not use the imperfect measure oneself to buy and to sell, another person who does not know that it is imperfect may come and use it as a measure.

Lashes are not administered for the violation of this transgression, because it does not involve a deed.

כל מי שמשהה בביתו או בחנותו מדה חסרה או משקל חסר עובר בלא תעשה שנאמר לא יהיה לך בכיסך וגו'. ואפילו לעשות המדה עביט של מימי רגלים אסור. שאע"פ שאין זה לוקח ומוכר בה שמא יבא מי שאינו יודע שהיא חסרה וימדוד בה. ואין לוקין על לאו זה שהרי אין בו מעשה:

If a standard seal was affixed to all the measures and weights in a city, and the imperfect measure did not have such a seal, it is permitted to leave it for other household purposes.

Similarly, when a sela became blemished at its side, a person should not use it as a weight, nor should he cast it among his pieces of scrap metal, nor should he drill a hole in it and hang it around his son's neck, lest another person come and make it appear as a weight. Instead, one should grind it into powder, cut it into small pieces, pulverize it, or throw it into the Dead Sea.

היו המדות והמשקלות של בני העיר חתומות בחותם ידוע וזו המדה או המשקל החסרים בלא חותם. הרי זה מותר לשהותם לשאר תשמישי הבית. כיוצא בזה סלע שנפגמה מן הצד לא יעשנה משקל בין משקלותיו ולא יזרקנה בין גרוטותיו ולא יקבנה ויתלנה בצואר בנו שמא יבא אחר ויעשנה משקל. אלא או ישחוק או יחתוך או יקוץ או ישליך לים המלח:

If the size of a sela was reduced to the extent that it was halved, it may be used. If it was reduced to less than half or more than half, it should be cut until it becomes a half.

If it was reduced by less than one sixth of its worth, it may be used for buying and selling, but not as a weight. The reason it may be used is that most people will forgo any loss that is less than a sixth.

חסרה ועמדה על מחצה יקיים. עמדה על פחות ממחצה או על יתר ממחצה יקוץ עד שיעמידנה על מחצה. ואם לא חסרה אלא פחות משתות יקיים לשאת ולתת בהאבל לא למשקל. של פחות משתות רוב בני אדם מוחלין בו במשא ומתן:

When a sela is damaged in its center, it may not be sold to a killer or a thief, for they may use it to deceive others. One may, however, place a hole in its center and hang it around a child's neck.

סלע שנפגמה באמצע אסור למכרה להרג או לחרם מפני שמרמין בה את אחרים. אבל נוקבה ותולה אותה בצואר הקטן.

A person should make his measures the size of a se'ah, half a se'ah and a quarter of a se'ah, a kav, half a kav, a quarter of a kav, an eighth of a kav and a twenty-fourth of a kav. He should not, however, make a measure of two kabbim], lest it be mistaken for a quarter of a se'ah, which is a kav and a half.

Similarly, with regard to liquid measure, one should make a hin, half a hin, a third of a hin, a quarter of a hin, a log, half a log, a quarter of a log, an eighth of a log and a sixty-fourth of a log.

The Sages did not forbid one from making a third of a hin and a quarter of a hin, although they could be confused with each other, because there were such measures in the Sanctuary from the time of Moses our teacher onward.

עושה אדם מדותיו סאה וחצי סאה ורובע סאה. וקב וחצי קב ורובע הקב וחצי הרובע ושמינית הרובע. אבל לא יעשה קבים שלא תתחלף ברובע הסאה שהוא קב ומחצה. וכן במדות הלח עושה הין וחצי הין ושלישית ההין ורביעית ההין. ולוג וחצי [א] לוג ורביעית ושמינית ואחד בשמונה בשמינית. ולא אסרו לעשות שלישית הין ורביעית הין אף על פי שמתחלפין זה בזה הואיל והיו במקדש מימות משה רבינו:

Whether a person deals with a Jew or a gentile, if he measures or weighs with a measure that is lacking, he transgresses a negative commandment and is obligated to return the difference.

Similarly, it is forbidden to deceive a gentile with regard to an account; instead, one must reckon carefully with him, as Leviticus 25:50 states: "You should reckon with his purchaser."

This applies with regard to a gentile who is under your control; surely it applies to one who is not under your control. A person who performs such deceit is included among those about whom Deuteronomy 25:16 says: "They are an abomination unto God, all who do these things, all who act crookedly."

אחד הנושא ג והנותן עם ישראל או עם עכו"ם אם מדד או שקל בחסר עובר על לא תעשה וחייב להחזיר. וכן אסור להטעות את [ב] העכו"ם בחשבון אלא ידקדק עמו שנאמר וחשב עם קונהו אע"פ שהוא כבוש תחת ידיך. קל וחומר לעכו"ם שאינו כבוש תחת ידיך. והרי הוא בכלל כי תועבת ה' אלהיך כל עושה אלה כל עושה עול מכל מקום:

Similar principles apply regarding the measurement of land. If a person deceives a colleague with regard to the measurement of land, he transgresses a negative commandment, as implied by Leviticus 19:35: "Do not act deceitfully with regard to a judgment concerning measures...."

"Measures" refers to the measurement of land. The verse is saying that one should not act deceitfully with regard to any judgment, be it a judgment concerning measures, one of weights or one involving a tiny liquid measure, the size of a mesurah.

וכן במדת הקרקע אם הטעה את חבירו במשיחת הקרקע עובר בלא תעשה שנאמר לא תעשו עול במשפט במדה. במדה זו מדת הקרקע. וכן הוא ענין פסוק זה לא תעשו עול במשפט. לא במשפט המשקל ולא במשפט המדה אפילו מדה קטנה כמשורה:

When the members of a company are exact in their dealings with each other, and they exchange one portion of a sacrificial offering for another, or they borrow food and then return its equivalent, they transgress the prohibition against false measures, false weights and false amounts if they do not return the exact amount. If the exchange takes place on a festival, it is also a transgression of the prohibition against borrowing and repaying on a festival.

בני חבורה המקפידים זה על זה שהחליפו חלק בחלק או לוה ממנו מאכל והחזיר לו. עוברין משום מדה ומשום משקל ומשום מנין ומשום לוין ופורעין ביום טוב:

A person who usurps the property boundaries of a colleague and includes even a fingerbreadth of a colleague's landed property in his own property transgresses. If he acts openly, by the power of force, he is a robber. If he acts with stealth, he is a thief.

If he usurps a colleague's property in Eretz Yisrael, he transgresses two negative commandments: the prohibition against either theft or robbery, and the prohibition against moving a property boundary. One is liable for the transgression of this negative commandment only in Eretz Yisrael, for Deuteronomy 19:14 states: "Do not usurp the property boundaries of a colleague... in the heritage that you will acquire...."

יא

המסיג גבול רעהו והכניס מתחום חבירו בתוך תחומו אפילו מלוא אצבע. אם בחזקה עשה הרי זה גזלן. ואם הסיג בסתר הרי זה גנב. ואם בארץ ישראל הסיג הגבול הרי זה עובר בשני לאוין בלאו גניבה או בלאו גזילה ובלאו לא תסיג ואין חייב בלאו זה אלא בארץ שנאמר בנחלתך אשר תנחל:

The punishment for the person who uses false measures is greater than the punishment for licentious sexual behavior, for this is a sin between a person and his colleague, and this is a sin between a person and God.

Whoever denies the mitzvah of just measures is considered as if he denied the exodus from Egypt, which is the first of God's commandments. Conversely, one who accepts the mitzvah of just measures is considered as if he acknowledges the exodus from Egypt, which brought about all of God's commandments.

יב

קשה עונשן של מדות יתר מעונשן של עריות שזה בינו לבין המקום וזה בינו לבין חבירו. וכל הכופר במצות מדות ככופר ביציאת מצרים שהיא תחילת הצווי. וכל המקבל עליו מצות מדות הרי זה מודה ביציאת מצרים שהיא גרמה לכל הצוויין:

Genevah - Chapter Eight

It is a positive commandment to correct the scales, weights and measures carefully and to be exact in their measure when making them, as Leviticus 19:36 states: "You shall have correct scales...."

Similarly, with regard to the measurement of land, one must be exact according to the principles of geometry. Even a fingerbreadth of land is considered to be a great loss, as if it were filled with saffron.

מצות עשה לצדק המאזנים והמשקלות והמדות יפה יפה ולדקדק בחשבונן בשת עשייתן שנאמר מאזני צדק וגו'. וכן במדת הקרקע צריך לדקדק בחשבון משיחת הקרקע על פי העיקרים המתבארים בכתבי הגימטריא. שאפילו מלוא אצבע מן הקרקע רואין אותה כאילו היא מליאה כרכום:

The four cubits that are next to an irrigation ditch need not be measured carefully, and those that are next to a river bank are not measured at all, for they belong to the public domain.

ארבע אמות הסמוכין לחריץ מזלזלין במשיחתן והסמוכים לשפת הנהר אין מושחין אותן כלל מפני שהן של בני רשות הרבים:

A person who measures land should not measure the portion of one partner in the summer and of the other in the winter, because a rope will contract in the summer. Therefore, if the measurement was made with a rod, with iron chains or with the like, the differences in season are of no consequence.

והמודד את הקרקע ב לא ימוד לאחד בימות החמה ולאחד בימות הגשמים מפני שהחבל מתקצר בימות החמה. לפיכך אם מדד בקנה או בשלשלת של ברזל וכיוצא בהם אין בכך כלום:

Weights should not be made of iron, lead or other metals of that nature, for they rust and become reduced in weight. One should make them from marble, glass, diamond and the like.

אין עושים ג משקלות לא של ברזל ולא של עופרת ולא של שאר מיני מתכות כאלו מפני שמעלין [א] חלודה ומתחסרין. אבל עושין של צחיח סלע ושל זכוכית ושל אבן שוהם וכיוצא בהן:

The stick used to level the top of a dry measure should not be made of a gourd, because it is too light, nor of metal, because it is too heavy. Instead, it should be made of olive wood, walnut, box wood, sycamore wood or the like.

אין עושין את המחק לא של דלעת מפני שהוא מיקל ולא של מתכת מפני שהוא מכביד. אבל עושהו של זית ושל אגוזים ושל שקמה ושל אשכרוע וכיוצא בהן:

The stick used to level the top of a dry measure should not be made with one side narrow and one side thick. One should not level a measure slowly, bit by bit, for in doing so the seller is cheated, nor should it be leveled in one fell swoop, for by doing so the purchaser is cheated.

אין עושין את המחק צדו אחד קצר וצדו אחד עבה. ולא ימחוק מעט מעט מפני שמפחיתו למוכר. ולא ימחוק בבת אחת מפני שמפחיתו ללוקח:

One may not bury weights in salt so that their weight will be reduced, nor may one heat while measuring a liquid.

This applies even if the measure is very small, for the Torah was concerned with even the slightest deviation from an honest measure, as implied by the mention of a mesurah in Leviticus 19:35. A mesurah is a very tiny measure, merely a thirty-third of a log.

אין טומנין את המשקלות במלח כדי [ב] שיפחתו. ולא ירתיח במדת הלח בעת שמודד. ואפילו היתה המדה קטנה ביותר. שהרי התורה הקפידה על המדות בכל שהוא שנאמר ובמשורה והיא מדה אחת קנה משלשים ושלשה בלוג:

Sellers of scrap iron and the like should construct the scale they use in the following manner. The balance that the person who is weighing holds in his hands should hang freely in the air for at least three handbreadths, and should be three handbreadths above the ground. The length of the center pole and the length of the cables should be twelve handbreadths.

מוכרי עששיות של ברזל וכיוצא בהן צריך להיות חוטי המאזנים שאוחז השוקל בידו תלוי באויר שלשה טפחים וגבוהין מן הארץ שלשה טפחים ואורך קני המאזנים ואורך החוטים שנים עשר טפח:

A scale used by wool merchants and glass merchants should be constructed in the following manner. The balance should hang freely in the air for at least two handbreadths and should be two handbreadths above the ground. The length of the center pole and the length of the cables should be nine handbreadths.

מאזנים של מוכרי צמר ושל מוכרי זכוכית יהיה אורך החוטים שהן תלויין בו שני טפחים וגבוהין מן הארץ שני טפחים והקנה והחוטין ארכן תשעה טפחים:

A scale used by an ordinary storekeeper and a house-owner should be constructed in the following manner. The balance should hang freely in the air for at least one handbreadth, and should be one handbreadth above the ground. The length of the center pole and the length of the cables should be six handbreadths.

מאזנים של חנוני ושל בעל הבית יהיה אורך החוט שהן תלויים בו טפח וגבוהין מן הארץ טפח והקנה והחוטין ארכן ששה טפחים:

The cables on which the balance is hung, and similarly the cables of the scales used to weigh gold and used by merchants of purple fabric should be three fingerbreadths long and should be three fingerbreadths above the ground. No standard measure was given for the length of the balance and the length of its chains; it depends on the desire of the person doing the weighing.

יא

החוט שתולין בו הפלס וכן חוט מאזנים של זהב ושל מוכרי ארגמן טוב ארכו שלש אצבעות וגבוהין מן הארץ שלש אצבעות ואורך הפלס ואורך השלשלאות שלו כפי מה שהוא רוצה:

What is the source that teaches us that one must tip the balance in favor of the purchaser when his purchase is being weighed for him? Deuteronomy 25:15 states: "You shall have a perfect and just weight." The Torah's statements can be interpreted to mean: "Justify your balance from what you have and give it to him."

יב

מנין שחייב המוכר להכריע ללוקח בעת ששוקל לו שנאמר אבן שלמה וצדק יהיה לך אמרה תורה צדק משלך ותן לו:

How much should the seller tip in the purchaser's favor? With regard to liquid measure, one hundredth of the amount purchased. With regard to dry measure, one four-hundredth of the amount purchased.

What is implied? If he sold him ten pounds of a liquid measure, he should give him one tenth of a pound as an extra amount. If he sold him twenty pounds of a dry measure, he should give him an extra twentieth of a pound. This ratio should be followed regardless of whether the amounts involved are great or small.

יג

וכמה בלח אחד למאה וביבש אחד לארבע מאות. כיצד מכר לו [ג] עשר ליטרא לח נותן לו *גירומין אחד מעשרה בליטרא. ואם מכר לו עשרים ליטרין יבש נותן לו גירומיו אחד מעשרים בליטרא. וכן לפי חשבון זה בין רב בין מעט:

When does the above apply? In a place where it is customary to sell by looking at the scale. In a place where it is customary actually to tip the balance, one must tip it at least a handbreadth in favor of the purchaser.

יד

במה דברים אמורים ב במקום שנהגו למכור עין בעין. אבל במקום שנהגו להכריע חייב להכריע לו טפח:

If the seller had to weigh ten pounds for the purchaser, the purchaser should not say: "Weigh them out one at a time and tip the balance each time." Instead, the seller may weigh out all ten at once and tip the balance only once for the entire amount.

טו

היה שוקל לו עשר ליטרים לא יאמר לו שקול אחת אחת והכרע אלא שוקל לו עשרה בבת אחת והכרע אחד לכולן:

In a place where it is customary to measure with a small measure, one should not measure with a large one. In a place where it is customary to measure with a large measure, one should not measure with a small one.

Where it is customary to even off the measure, one should not sell a heaping measure and raise the price, nor where it is customary to give a heaping measure should one sell a level measure and reduce the price. Instead, one should measure according to the local custom.

טז

מקום שנהגו למוד בדקה לא ימוד בגסה. בגסה לא ימוד בדקה. למחוק לא יגדוש ויוסיף בדמים. וכן אם נהגו לגדוש לא ימחוק ויפחות מן הדמים אלא מודד כמנהג המדינה:

When the inhabitants of a locale desire to increase the size of the measures or weights, they should not increase them more than a sixth. For example, if a kav held five measures, they may establish it as holding six. They should not, however, establish it as holding more than six.

יז

בני מדינה שרצו להוסיף על המדות או על המשקלות לא יוסיפו יתר על שתות. שאם היה הקב מכיל חמשה ועשאוהו מכיל ששה הרשות בידן. יתר על ששה לא יעשו:

A wholesale merchant must clean his measures once every 30 days. A house-owner must do this every twelve months, and a storekeeper twice a week. Once a week, he must wash his weights, and he should clean the balance after every time that he weighs, so that it will not rust.

יח

הסיטון מקנח תמדותיו אחת לשלשים יום. [ד] ובעל הבית אחת לשנים עשר חדש. והחנוני מקנחן פעמים בשבת. וממחה משקלותיו פעם אחת בשבת ומקנח מאזנים על כל משקל ומשקל כדי שלא יחלידו:

A person who desires to weigh three-fourths of a pound of meat should place a pound weight on one side of the balance and place the meat and a quarter-pound weight in the other side of the balance. If one said that he should place a half-pound weight and a quarter-pound weight on one side and the meat on the other side, it is possible that the quarter-pound weight will fall without being seen by the purchaser.

יט

המבקש לשקול שלשה רביעי ליטרא נותן ליטרא בכף מאזנים והבשר ורביע ליטרא בכף שניה שאם אתה אומר נותן חצי ליטרא ורביע ליטרא בכף אחת שמא יפול רביע הליטרא ואין הלוקח רואהו:

The court is obligated to appoint police in every city and town to inspect the stores periodically, correct the scales and measures, and set the prices. They are permitted to beat any person who possesses an unjust measure or weight or an improper balance according to his capacity, and to fine him as the court sees fit to enforce the matter.

Whenever a person raises prices and sells at a higher price, he may be beaten and compelled to sell at the ordinary market price.

חייבין בית דין [ה] להעמיד שוטרים ד בכל מדינה ומדינה ובכל פלך ופלך שיהיו מחזרין על החנויות ומצדקין את המאזנים ואת המדות ופוסקין השערים. וכל מי שנמצא עמו משקל חסר או מדה חסרה או מאזנים מקולקלין יש להם רשות להכותו כפי כחו ולקנסו כפי ראות בית דין לחזק הדבר. וכל מי שמפקיע את השער ומוכר ביוקר מכין אותו וכופין אותו ומוכר כשער השוק:

Genevah - Chapter Nine

Whoever kidnaps another person transgresses a negative commandment, as Exodus 20:13 states: "Do not steal." This verse is stated in the Ten Commandments and serves as a warning against kidnapping.

Similarly, a person who sells a kidnapped person violates a negative commandment, for this is included in the adjuration, Leviticus 25:42: "Do not sell him in the manner a servant is sold."

These two transgressions are not punished by lashing, because they involve capital punishment, as Deuteronomy 24:7 states: "When a person is found stealing one of his brethren... that thief shall die." He is to be executed by strangulation.

כל הגונב נפש אדם עובר בלא תעשה שנאמר לא תגנוב. פסוק זה האמור בעשרת הדברים היא אזהרה לגונב נפשות. וכן המוכרו עובר בלא תעשה שזה בכלל לא ימכרו ממכרת עבד. ו ואין לוקין על שני לאוין אלו מפני שהוא לאו שניתן לאזהרת מיתת בית דין שנאמר כי ימצא איש גונב נפש מאחיו וגו' ומיתתו בחנק:

A kidnapper is not liable for capital punishment unless he kidnaps a Jewish person, brings him into the kidnapper's own domain, makes use of him, and then sells him to others, as Deuteronomy, ibid. states: "And he makes use of him, and sells him."

Even if he makes use of his services for a minor matter, not worth a p'rutah - e.g., he leaned on him or used him as a shield, even if the abducted person was asleep at that time - the kidnapper is considered to have made use of him.

אין הגנב חייב מיתת חנק עד שיגנוב את הישראל ויכניסנו לרשותו וישתמש בו וימכרנו לאחרים שנאמר והתעמר בו ומכרו ואפילו לא נשתמש בו אלא בפחות משוה פרוטה כגון שנשען עליו או נסמך בו אע"פ שהנגנב ישן הרי זה נשתמש בו:

If the kidnapper kidnapped a person, made use of him, and sold him without taking the abducted person from his own domain and bringing him into the kidnapper's domain, he is not liable for capital punishment. Similarly, he is not liable for capital punishment if he kidnapped him, brought him into the kidnapper's domain, made use of him, and did not sell him, or sold him before he made use of him.

Similarly, if the kidnapper made use of the abducted person, but sold him to one of the abducted person's relatives - e.g., he sold him to his father or his brother - he is not liable for capital punishment. For the above verse mentions "stealing... of his brethren." Implied is that the abducted person must be separated from his brothers and relatives through this sale.

Similarly, if the kidnapper kidnapped the abducted person, made use of him, and sold him - all of this while the abducted person was sleeping, the kidnapper is not liable for capital punishment.

גנבו ונשתמש בו ומכרו ועדיין הגנוב ברשות עצמו ולא הכניסו הגנב לרשותו פטור. גנבו והוציאו לרשותו ונשתמש בו ולא מכרו או מכרו קודם שנשתמש בו א ונשתמש בו ומכרו לאחד מקרוביו של גנוב כגון שמכרו לאביו או לאחיו הרי זה פטור שנאמר גונב נפש מאחיו עד שיבדילנו מאחיו ומקרוביו במכירה. וכן אם גנבו והוא ישן ונשתמש בו כשהוא ישן ומכרו ועדיין הוא ישן הרי זה פטור:

Similarly, if he kidnapped a pregnant woman and sold only her offspring - i.e., he made an agreement with the purchaser that he retained possession of the woman, and the purchaser is entitled only to her offspring, he is not liable.

וכן אם גנב אשה ומכרה לעובריה בלבד כגון שהתנה על הלוקח שזו השפחה לי ואין לך אלא הולדות הרי זה פטור:

The following individuals are not liable for capital punishment: a person who kidnaps his son or a brother who is below majority, a guardian who kidnaps the orphans who are in his trust, a house-owner who kidnaps one of the members of his household, and a teacher who kidnaps one of the students studying under him.

This applies even if the kidnapper makes use of and sells the abducted person. This is derived from the exegesis of Exodus 21:16: "And he is found in his hand." This excludes those who are constantly found in their hand.

הגונב את בנו או את אחיו הקטן. וכן האפוטרופין שגנבו את היתומים שהן סמוכין אצלם ובעל הבית שגנב אחד מבני ביתו הסמוכין על שלחנו ומלמד תינוקות שגנב אחד מן הקטנים הלומדים אצלו. אע"פ שנשתמש בו ומכרו פטור שנאמר ונמצא בידו פרט לאלו שהן מצויין בידם:

A kidnapper - either a male or a female - is liable for capital punishment regardless of whether he kidnaps an adult or a one-day-old infant - provided the pregnancy was full-term - and regardless of whether the abducted person was male or female. This is implied by the above verse, which mentions "kidnapping a soul."

It makes no difference if one kidnaps a native-born Israelite, a convert or a freed Canaanite servant, for the above verse states: "one of his brethren." And the above are "our brothers," related by the bond of the Torah and its mitzvot. One is not, however, liable for capital punishment for kidnapping a Canaanite servant or a servant who has been freed only partially.

אחד הגונב את הגדול או הגונב את הקטן בן יומו שכלו לו חדשיו בין זכר בין נקבה בין שהיה הגנב איש או אשה הרי אלו נהרגין שנאמר גונב נפש מכל מקום. ואחד הגונב את ישראל או שגנב גר או עבד משוחרר שנאמר נפש מאחיו ואלו בכלל אחינו הן בתורה ובמצוות. אבל הגונב את העבד או מי שחציו עבד וחציו בן חורין פטור:

When a person breaks into a home - whether at night or during the day - license is granted to kill him. If either the homeowner or another person kills him, they are not liable.

The license to kill him applies both on the Sabbath and during the week; one may kill in any possible manner. This is all implied by Exodus 22:1, which literally reads: "He has no blood."

הבא במחתרת בין ביום בין בלילה אין לו דמים אלא אם הרגו בעל הבית או שאר האדם פטורין. ורשות יש לכל להרג ובין בחול בין בשבת בכל מיתה שיכולין להמיתו שנאמר אין לו דמים:

The license mentioned above applies to a thief caught breaking in or one caught on a person's roof, courtyard or enclosed area, whether during the day or during the night. Why does the Torah mention "breaking in," because it is the general practice for thieves to break in at night.

ואחד הבא במחתרת או גנב שנמצא בתוך גגו של אדם או בתוך חצרו או בתוך קרפיפו בין ביום בין בלילה. ולמה נאמר מחתרת לפי שדרך רוב הגנבים לבוא במחתרת בלילה:

Why did the Torah permit the blood of such a thief to be shed, although he is only attempting to steal money? Because it is an accepted presumption that if the house-owner arises and attempts to prevent the thief from stealing, the thief will slay him. And thus the thief entering his colleague's house to steal is in effect a pursuer seeking to kill his colleague. Therefore, he should be killed, whether he is an adult or a minor, or a man or a woman.

ומפני ב מה התירה תורה דמו של גנב אף על פי שבא על עסקי ממון לפי שחזקתו שאם עמד בעל הבית לפניו ומנעו יהרגנו ונמצא זה הנכנס לבית חבירו לגנוב כרודף אחר חבירו להרגו ולפיכך יהרג בין שהיה גדול בין שהיה קטן בין זכר בין נקבה:

If it is clear to the house-owner that the thief who breaks in will not kill him and instead is only seeking financial gain, it is forbidden to kill the thief. If the house-owner kills him, the house-owner is consi- dered to be a murderer.

This is alluded to by Exodus 22:2, which states: "If the sun shines upon him..." - i.e., if it is as clear to you as the sun that he is at peace with you, do not kill him. Therefore, a father who breaks into his son's home should not be killed. But a son who breaks into his father's home may be killed.

היה הדבר ברור לבעל הבית שזה הגנב הבא עליו אינו הורגו ואינו בא אלא על עסקי ממון אסור להרגו ואם הרג והרי זה הורג נפש שנאמר אם זרחה השמש עליו אם ברור לך הדבר כשמש שיש לו שלום עמך אל תהרגהו. לפיכך אב הבא במחתרת על בנו אינו נהרג שודאי שאינו הורגו. אבל הבן הבא על אביו נהרג:

Different rules apply with regard to a thief who stole and departed, or one who did not steal, but was caught leaving the tunnel through which he entered the home. Since he turned his back on the house and is no longer intent on killing its owner, he may not be slain.

Similarly, if he is surrounded by other people, or by witnesses, he may not be killed, even if he is still located within the domain which he broke into. Needless to say, if he is brought to the court he may not be killed.

יא

וכן הגנב שגנב ויצא. או שלא גנב ומצאו יוצא מן המחתרת הואיל ופנה עורף ואינו רודף יש לו דמים. וכן אם הקיפוהו בני אדם או עדים אע"פ שעדיין הוא ברשות זה שבא עליו אינו נהרג. ואין צריך לומר אם בא לבית דין שאינו נהרג:

Similarly, a person who breaks into a garden, a field, a pen or a corral may not be killed, for the prevailing presumption is that he came merely to steal money, for generally the owners are not found in such places.

יב

וכן הבא במחתרת לתוך גינתו או לתוך שדהו או לתוך הדיר והסהר יש לו דמים. שחזקתו שבא על הממון בלבד לפי שאין רוב הבעלים מצויים במקומות אלו:

Whenever license is not granted to kill a thief, we should remove stones from an avalanche that fell upon him on the Sabbath. If he destroyed utensils while inside the house, he is liable for the damages. When, however, license is granted to kill a person, and he broke utensils while in the home, he is not liable for the damages, as explained above.

This concludes "The Laws of Theft" with God's help.

יג

כל גנב שיש לו דמים אם נפל עליו גל בשבת מפקחים עליו. ואם שבר כלים בביאתו חייב בתשלומין. אבל מי שאין לו דמים ששבר כלים בביאתו פטור כמו שביארנו:

Hayom Yom:

• English Text | Video Class
Wednesday, Tammuz 4, 5777 · 28 June 2017
"Today's Day"
Wednesday, Tamuz 4, 5703
Torah lessons: Chumash: Chukat, Revi'i with Rashi.
Tehillim: 23-28.
Tanya: Ch.10. However, since (p. 329)..higher than our ways. (p.331).
One single chassid or student who devotes his heart, mind and soul to Torah and to bolstering Torah, effects wonders in a large city, in all that city's affairs - in a manner that transcends the natural order, by the merit of our Patriarchs, "Fathers of the World."
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Daily Thought:
Reliance
Every step along the way, keep one thing in mind: The same G‑d who runs the big, wide world is without a doubt the same G‑d who runs the little world of each one of us.
Just as He knows what is going on in the macrocosmos, so He is well aware of what is happening in your microcosmos. And you can rely on Him to direct it for the good.
It is up to you not to mess things up. And how can a person mess up G‑d’s plans? By stubbornly grasping the wheel, as though you alone are the captain of the ship. [Based on a letter, volume 25, page 61.]
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Missionary Renegade