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- ב"ה - Today in Judaism - Today is Thursday, Tammuz 5, 5777 · June 29, 2017Torah Reading:
Chukat: Numbers 19:1-17
Numbers 19:1 Adonai said to Moshe and Aharon, 2 “This is the regulation from the Torah which Adonai has commanded. Tell the people of Isra’el to bring you a young red female cow without fault or defect and which has never borne a yoke. 3 You are to give it to El‘azar the cohen; it is to be brought outside the camp and slaughtered in front of him. 4 El‘azar the cohen is to take some of its blood with his finger and sprinkle this blood toward the front of the tent of meeting seven times. 5 The heifer is to be burned to ashes before his eyes — its skin, meat, blood and dung is to be burned to ashes. 6 The cohen is to take cedar-wood, hyssop and scarlet yarn and throw them onto the heifer as it is burning up. 7 Then the cohen is to wash his clothes and himself in water, after which he may re-enter the camp; but the cohen will remain unclean until evening. 8 The person who burned up the heifer is to wash his clothes and himself in water, but he will remain unclean until evening. 9 A man who is clean is to collect the ashes of the heifer and store them outside the camp in a clean place. They are to be kept for the community of the people of Isra’el to prepare water for purification from sin. 10 The one who collected the ashes of the heifer is to wash his clothes and be unclean until evening. For the people of Isra’el and for the foreigner staying with them this will be a permanent regulation.
11 “Anyone who touches a corpse, no matter whose dead body it is, will be unclean for seven days. 12 He must purify himself with [these ashes] on the third and seventh days; then he will be clean. But if he does not purify himself the third and seventh days, he will not be clean. 13 Anyone who touches a corpse, no matter whose dead body it is, and does not purify himself has defiled the tabernacle of Adonai. That person will be cut off from Isra’el, because the water for purification was not sprinkled on him. He will be unclean; his uncleanness is still on him.
14 “This is the law: when a person dies in a tent, everyone who enters the tent and everything in the tent will be unclean for seven days. 15 Every open container without a cover closely attached is unclean. 16 Also whoever is in an open field and touches a corpse, whether of someone killed by a weapon or of someone who died naturally, or the bone of a person, or a grave, will be unclean for seven days.
17 “For the unclean person they are to take some of the ashes of the animal burned up as a purification from sin and add them to fresh water in a container.
Today in Jewish History
• Ezekiel's Vision of the "Chariot" (429 BCE)
On the 5th of Tammuz of the year 3332 from creation (429 BCE), Ezekiel, the only one of the Prophets to prophesy outside of the Holy Land, beheld a vision of the Divine "Chariot" representing the spiritual infrastructure of creation.
Links:
Ezekiel's vision
About prophecy
Daily Quote:
• Ezekiel's Vision of the "Chariot" (429 BCE)
On the 5th of Tammuz of the year 3332 from creation (429 BCE), Ezekiel, the only one of the Prophets to prophesy outside of the Holy Land, beheld a vision of the Divine "Chariot" representing the spiritual infrastructure of creation.
Links:
Ezekiel's vision
About prophecy
Daily Quote:
I have come into My garden, My sister, My bride [Song of Songs 5:1
Daily Torah Study:
Daily Torah Study:
Chumash: Chukat, 5th Portion Numbers 20:22-21:9 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 2022They traveled from Kadesh, and the entire congregation of the children of Israel arrived at Mount Hor. כבוַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כָּל־הָֽעֵדָ֖ה הֹ֥ר הָהָֽר:
the entire congregation: All were perfect, ready to enter the Land. There was not among them even one of those upon whom the decree had been pronounced, for all those destined to die in the desert had already perished, and these were of those about whom it is written, “you… are all alive this day” (Deut. 4:4). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] כל העדה: כולם שלמים ועומדים להכנס לארץ שלא היה בהן אחד מאותם שנגזרה גזירה עליהם שכבר כלו מתי מדבר, ואלו מאותן שכתוב בהן (דברים ד, ד) חיים כולכם היום:
Mount Hor: A mountain atop a mountain, [appearing like] a small apple atop of big apple. Although the cloud went in front of them and leveled out mountains, three of them remained: Mount Sinai for [the giving of] the Torah, Mount Nebo for the burial of Moses,and Mount Hor, for the burial of Aaron. — [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] הר ההר: הר על גבי הר כתפוח קטן על גבי תפוח גדול, ואף על פי שהענן הולך לפניהם ומשוה את ההרים, שלשה נשארו בהן הר סיני לתורה והר נבו לקבורת משה והר ההר לקבורת אהרן:
23The Lord said to Moses and Aaron at Mount Hor, on the border of the land of Edom, saying, כגוַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר:
on the border of the land of Edom: This teaches that because they associated themselves in a close relationship with the wicked Esau, a breach was made in their accomplishments, and they lost this righteous man. Similarly, the prophet said to Jehoshaphat, “When you joined up with Ahaziahu, God has breached your accomplishments” (II Chron. 20: 37). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] על גבול ארץ אדום: מגיד שמפני שנתחברו כאן להתקרב לעשו הרשע, נפרצו מעשיהם וחסרו הצדיק הזה, וכן הנביא אומר ליהושפט (ד"ה ב' כ, לז) בהתחברך עם אחזיהו פרץ ה' את מעשיך:
24"Aaron shall be gathered to his people, for he shall not come to the Land which I have given to the children of Israel, because you defied My word at the waters of dispute [Mei Meribah]. כדיֵֽאָסֵ֤ף אַֽהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה:
25Take Aaron and Eleazar his son and ascend Mount Hor. כהקַ֚ח אֶת־אַֽהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר:
Take Aaron: with words of solace; say to him, “You are fortunate that you can see your crown given over to your son, something I do not merit.” - [Midrash Tanchuma Chukath 17, Num. Rabbah 19:19] קח את אהרן: בדברי נחומים. אמור לו אשריך שתראה כתרך נתון לבנך מה שאין אני זכאי לכך:
26Strip Aaron of his garments and dress Eleazar his son with them. Then Aaron shall be gathered in [to his people] and die there. כווְהַפְשֵׁ֤ט אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַֽהֲרֹ֥ן יֵֽאָסֵ֖ף וּמֵ֥ת שָֽׁם:
his garments: He dressed him in the garments of kehunah gedolah and then stripped him of them, to give them to his son in his presence. He told him, “Enter the cave,” and he entered. He saw a ready made bed, and a lighted candle. He told him, “Get up onto the bed,” and he got up. “Stretch out your hands,” and he stretched them out. “Close your mouth,” and he closed it. “Shut your eyes,” and he shut them. At that moment Moses yearned for such a death. This is why it was said to him, “in the way Aaron your brother died” (Deut. 32:50)-a death that you desired. — [Tanchuma Buber p. 132, Sifrei Ha’azinu 49] את בגדיו: את בגדי כהונה גדולה הלבישהו והפשיטם מעליו לתתם על בנו בפניו. אמר לו הכנס למערה, ונכנס. ראה מטה מוצעת ונר דלוק. אמר לו עלה למטה, ועלה. פשוט ידיך, ופשט. קמוץ פיך, וקמץ. עצום עיניך, ועצם. מיד חמד משה לאותה מיתה, וזהו שנאמר לו (דברים לב, נ) כאשר מת אהרן אחיך, מיתה שנתאוית לה:
27Moses did as the Lord commanded him. They ascended Mount Hor in the presence of the entire congregation. כזוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַיַּֽעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כָּל־הָֽעֵדָֽה:
Moses did: Although it was difficult for him, he did not hesitate. — [Midrash Tanchuma Chukath, Num. Rabbah 19:19] ויעש משה: אף על פי שהדבר קשה לו לא עכב:
28Moses then stripped Aaron of his garments and dressed Eleazar his son in them, and Aaron died there on the top of the mountain. [Then] Moses and Eleazar descended from the mountain. כחוַיַּפְשֵׁט֩ משֶׁ֨ה אֶת־אַֽהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מָת אַֽהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד משֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר:
29The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days. כטוַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַֽהֲרֹ֑ן וַיִּבְכּ֤וּ אֶת־אַֽהֲרֹן֙ שְׁלשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל:
The whole congregation saw: When they saw Moses and Eleazar coming down, and Aaron did not come down, they said, “Where is Aaron?” He said to them, “He died.” They said,“Is it possible that the one who stood up against the angel and stopped the plague can be overpowered by the angel of death?” Whereupon Moses asked for mercy, and the ministering angels showed him to them, lying in the bed. They saw [him] and believed. — [Midrash Tanchuma Chukath 17, Num. Rabbah 19:20] ויראו כל העדה וגו': כשראו משה ואלעזר יורדים ואהרן לא ירד, אמרו היכן הוא אהרן. אמר להם מת. אמרו לו אפשר מי שעמד כנגד המלאך ועצר את המגפה ישלוט בו מלאך המות. מיד בקש משה רחמים והראוהו מלאכי השרת להם מוטל במטה, ראו והאמינו:
the entire house of Israel: [both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife. — [Avoth d’Rabbi Nathan 12:4, Mid. Aggadah] כל בית ישראל: האנשים והנשים, לפי שהיה אהרן רודף שלום ומטיל אהבה בין בעלי מריבה ובין איש לאשתו:
that [Aaron] had expired: Heb. כִּי גָוַע אַהִרֹן. I say that the one who renders דְּהָא מִית, because [Aaron] had died, is in error, unless he also renders, וַיִּרְאוּ as וְאִתְחֲזִיאוּ,“they [the congregation] were seen” [in the sense of exposed], for our Rabbis’ statement that the word Heb. כִּי is used here in the sense of ‘because’ applies only according to the Midrash [which states] that the clouds of glory departed, and as R. Abahu said,“Do not read וַיִּרְאוּ, they saw, but וַיֵּרָאוּ, they were seen [exposed].” According to this explanation, ‘because’ is appropriate, since it gives the reason for what precedes it: Why were they exposed? Because Aaron had died [and the clouds had departed]. But, according to the Targum’s rendering, וַחֲזוֹ כָּל כְּנִשְׁתָּא, and the whole congregation saw, [the rendering of the word כִּי as] ‘because’ is inapplicable, only it has the meaning of אֲשֶׁר, ‘that’ which is a usage of the word אִי, for we find that אִם [its Hebrew equivalent] can mean ‘that,’ as in,“so that (וְאִם) why should I not be short of breath?” (Job 21:4). And there are many other instances [of the word אִם] in this sense, [as in]“that (אִם) his days are limited” (ibid. 14:5). כי גוע: אומר אני שהמתרגם דהא מית טועה הוא, אלא אם כן מתרגם ויראו ואתחזיאו, שלא אמרו רבותינו ז"ל כי זה משמש בלשון דהא אלא על מדרש שנסתלקו ענני כבוד, וכדאמר ר' אבהו (ראש השנה ג א), דא"ר אבהו אל תקרי ויראו אלא וייראו ועל לשון זה נופל לשון דהא, לפי שהוא נתינת טעם למה שלמעלה הימנו. למה וייראו, לפי שהרי מת אהרן. אבל על תרגום וחזו כל כנישתא, אין לשון דהא נופל אלא לשון אשר, שהוא מגזרת שמוש אי, שמצינו אם משמש בלשון אשר, כמו (איוב כא ד) ואם מדוע לא תקצר רוחי, והרבה מפורשים כזה הלשון (שם יד, ה) אם חרוצים ימיו:
Numbers Chapter 211The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the spies, and he waged war against Israel and took from them a captive. אוַיִּשְׁמַ֞ע הַכְּנַֽעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ ישֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָֽאֲתָרִ֑ים וַיִּלָּ֨חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ | מִמֶּ֖נּוּ שֶֽׁבִי:
The Canaanite… heard: He heard that Aaron had died and that the clouds of glory had departed… as is stated in [Tractate] Rosh Hashanah (3a). Amalek was always a chastising whip for Israel, ready at any time to mete out punishment. — [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20] וישמע הכנעני: שמע שמת אהרן ונסתלקו ענני כבוד וכו', כדאיתא בר"ה (דף ג א). ועמלק מעולם רצועת מרדות לישראל, מזומן בכל עת לפורענות:
who lived in the south: This refers to Amalek, as it says, “The Amalekites dwell in the south land” (13:29). They changed their language to speak in the language of Canaan so that the Israelites would pray to the Holy One, blessed is He, to deliver the Canaanites into their hands, and [since] they were not Canaanites [their prayers would have no effect]. But Israel saw that they were dressed like Amalekites though they spoke in a Canaanite tongue. So they said, “We will pray generally [for success],” as it says, “If You deliver his people into my hand….” - [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu . Note that in these sources, the Amalekites changed their dress as well, and that version is found also in the Reggio edition of Rashi . The Yemenite manuscript, however, conforms with our reading. See Chavel fn. 87, Yosef Hallel , Leket Bahir fn. ד. See also Num. Rabbah 19:20.] יושב הנגב: זה עמלק, שנאמר (במדבר יג, כט) עמלק יושב בארץ הנגב. ושנה את לשונו לדבר בלשון כנען, כדי שיהיו ישראל מתפללים להקב"ה לתת כנענים בידם והם אינם כנענים, ראו ישראל לבושיהם כלבושי עמלקים ולשונם לשון כנען, אמרו נתפלל סתם, שנאמר אם נתון תתן את העם הזה בידי:
the route of the spies: Heb. דֶּרֶךְ הָאֲתָרִים, the southern route, taken by the spies (הַתָּרִים), as it says,“They went up in the south” (13:22). Another interpretation: The route of the great guide [the ark] (הַתַּיָּר) which went ahead of them, as it says, “traveled three days ahead of them to seek for them a place to settle” (10:33). - [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20] דרך האתרים: דרך הנגב שהלכו בה המרגלים שנאמר (במדבר יג, כב) ויעלו בנגב. דבר אחר דרך האתרים דרך התייר הגדול הנוסע לפניהם, שנאמר (במדבר י, לג) דרך שלשת ימים לתור להם מנוחה:
and took from them a captive: It was only a single maidservant. — [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu] וישב ממנו שבי: אינה אלא שפחה אחת:
2Israel made a vow to the Lord, and said, "If You deliver this people into my hand, I shall consecrate their cities." בוַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָֽרֵיהֶֽם:
I shall consecrate: I shall consecrate their spoils to Heaven. והחרמתי: אקדיש שללם לגבוה:
3The Lord heard Israel's voice and delivered the Canaanite. He destroyed them and [consecrated] their cities, and he called the place Hormah. גוַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַכְּנַֽעֲנִ֔י וַיַּֽחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָֽרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חָרְמָֽה:
He destroyed them: By execution. ויחרם אתהם: בהריגה:
and their cities: He consecrated them to Heaven. ואת עריהם: חרמי גבוה:
4They journeyed from Mount Hor by way of the Red Sea to circle the land of Edom, and the people became disheartened because of the way. דוַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ:
by way of the Red Sea: Since Aaron had died, and this war had come upon them, they turned back to the Red Sea route, which is the route they returned to after the decree [because of the sin] of the spies had been issued against them, as it says, “and journey into the desert by way of the Red Sea” (Deut. 1:40). Here they went back seven stations, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (ibid. 10:6). Did he really die in Moserah? Did he not die at Mount Hor? However, there [in Moserah] they again mourned for him and eulogized him, as if he had died in their presence. Go and study the stations, and you will find that there were seven stations between Moserah and Mount Hor. — [Midrash Tanchuma Chukkath 18, Seder Olam ch. 9] דרך ים סוף: כיון שמת אהרן ובאה עליהם מלחמה זו חזרו לאחוריהם דרך ים סוף, הוא הדרך שחזרו להם כשנגזר עליהם גזירת מרגלים, שנאמר (דברים א, מ) ויסעו המדברה דרך ים סוף. וכאן חזרו לאחוריהם שבע מסעות, שנאמר (שם י, ו) ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן. וכי במוסרה מת, והלא בהר ההר מת, אלא שם חזרו והתאבלו עליו והספידוהו כאילו הוא בפניהם. וצא ובדוק במסעות ותמצא שבע מסעות מן מוסרה עד הר ההר:
to circle the land of Edom: since they did not allow them to pass through their land. לסבב את ארץ אדום: שלא נתנם לעבור בארצו:
and the people became disheartened because of the way: Because of the hardship of traveling, which was hard for them. They said, “Now we were so close to entering the Land, and we are turning back. So did our fathers turn back and remain for thirty-eight years, until today.” Therefore, they became disheartened by the hardship of traveling. In old French, encrote lor , or encrut lor, it discouraged them. It is, however, incorrect to say that the people became disheartened בַּדָּרֶךְ, meaning “while on the way,” without explaining what caused them to become disheartened, for whenever קִצּוּר נֶפֶשׁ [literally, shortness of spirit] is mentioned in Scripture, the cause of the discouragement is specified, as in, “I could not tolerate them (וַתִּקְצַר נַפְשִׁי בָּהֶם)” (Zech. 11:8), and as in, “He felt distressed because of the misery of Israel (וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל)” (Jud. 10:16). Anything difficult for a person to bear is called קִצּוּר נֶפֶשׁ, like a person who is beset with trouble, and his mind is not composed enough to accept it. There is no place in his heart for the distress to settle. The thing causing the distress is described as ‘large’ since it is too large for him and weighs heavily on him, as in, “and their souls also loathed Me (בָּחֲלָה בִי)” (Zech. 11:8); they were too much for Me. [And also,] “And it is so great (וְיִגְאֶה) that you hunt me like a lion” (Job 10:16). In summary, the expression shortness of spirit (קִצּוּר נֶפֶשׁ) for a thing, means that it is intolerable, and the mind cannot bear it. ותקצר נפש העם בדרך: בטורח הדרך שהוקשה להם. אמרו עכשיו היינו קרובים להכנס לארץ ואנו חוזרים לאחורינו כך חזרו אבותינו ונשתהו שלשים ושמונה שנה עד היום, לפיכך קצרה נפשם בעינוי הדרך. ובלשון לע"ז אינקרו"ט לו"ר [נמאס להם] ולא יתכן לומר ותקצר נפש העם בדרך בהיותו בדרך. ולא פירש בו במה קצרה, שכל מקום שתמצא קצור נפש במקרא מפורש שם במה קצרה, כגון (זכריה יא, ח) ותקצר נפשי בהם, וכגון (שופטים י, טז) ותקצר נפשו בעמל ישראל, וכל דבר הקשה על אדם נופל בו לשון קצור נפש, כאדם שהטורח בא עליו ואין דעתו רחבה לקבל אותו הדבר, ואין לו מקום בתוך לבו לגור שם אותו הצער, ובדבר המטריח נופל לשון גודל, שגדול הוא וכבד על האדם, כגון (זכריה יא, ח) וגם נפשם בחלה בי, גדלה עלי, (איוב י, טז) ויגאה כשחל תצודני, כללו של פירוש כל לשון קצור נפש בדבר, לשון שאין יכול לסובלו הוא, שאין הדעת סובלתו:
5The people spoke against God and against Moses, "Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are disgusted with this rotten bread." הוַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֘ וּבְמשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל:
against God and against Moses: They equated the servant with his Master. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:21] בא-להים ובמשה: השוו עבד לקונו:
Why have you brought us up: Both of them [were considered] equal. למה העליתנו: שניהם שוים:
and we are disgusted: Heb. וְנַפְשֵׁנוּ קָצָה. This too denotes intolerance and loathing. ונפשנו קצה: אף זה לשון קצור נפש ומאוס:
with this rotten bread: Since the manna was absorbed into their limbs [and not excreted from their bowels], they called it rotten (Mizrachi , or cursed , according to Gur Aryeh.) They said,“This manna will eventually swell up in our stomachs.” Is there any mortal who ingests but does not excrete?- [Yoma 75b, see Rashi there] בלחם הקלוקל: לפי שהמן נבלע באיברים קראוהו קלוקל. אמרו עתיד המן הזה שיתפח במעינו, כלום יש ילוד אשה שמכניס ואינו מוציא:
6The Lord sent against the people the venomous snakes, and they bit the people, and many people of Israel died. ווַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מָת עַם־רָ֖ב מִיִּשְׂרָאֵֽל:
the venomous snakes: Heb. הַנְּחָשִׁים הַשְּׂרָפִים, lit. the burning snakes, [so named] because they ‘burn’ a person with the venom of their fangs. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22] את הנחשים השרפים: ששורפים את האדם בארס שיניהם:
and they bit the people: Let the snake, which was smitten for speaking evil [to Eve] come and punish those who spread slander [about the manna]. Let the snake, for which all types of food taste the same, come and punish those ingrates, for whom one thing [the manna] changes into various tastes. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22] וינשכו את העם: יבא נחש שלקה על הוצאת דבה ויפרע ממוציאי דבה. יבא נחש שכל המינין נטעמים לו טעם אחד ויפרע מכפויי טובה, שדבר אחד משתנה להם לכמה טעמים:
7The people came to Moses and said, "We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that He remove the snakes from us." So Moses prayed on behalf of the people. זוַיָּבֹא֩ הָעָ֨ם אֶל־משֶׁ֜ה וַיֹּֽאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵֽעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל משֶׁ֖ה בְּעַ֥ד הָעָֽם:
So Moses prayed: From here [we learn] that someone who is asked to forgive, should not be so cruel so as not to forgive. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:23] ויתפלל משה: מכאן למי שמבקשים ממנו מחילה שלא יהא אכזרי מלמחול:
8The Lord said to Moses, "Make yourself a serpent and put it on a pole, and let whoever is bitten look at it and live. חוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כָּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי:
on a pole: Heb. עַל נֵס, on a post, perche in French. Similarly,“and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17);“will I raise My standard (נִסִּי) ” (ibid. 49:22);“raise a banner” (נֵס) (ibid. 13:2). Since it stands high, and serves as a signal and is to be seen, it is called נֵס (a sign). על נס: על כלונס שקורים פירק"א בלע"ז [מוט] וכן (ישעיה ל, יז) וכנס על הגבעה, (שם מט, כב) ארים נסי, (שם יג, ב) שאו נס, ולפי שהוא גבוה לאות ולראיה קוראו נס:
whoever is bitten: Even if a dog or a donkey bit him, he would suffer injury and steadily deteriorate, but a snake bite would kill quickly. That is why it says here [regarding other bites], “will look at it”-a mere glance. But regarding the snake bite it says “he would gaze”-“and whenever a snake bit [a man], he would gaze” (verse 9), for the snake bite would not heal unless one gazed at it [the copper snake] intently (Yer. R.H. 3:9). Our Rabbis said, Does a snake cause death or life? However, when Israel looked heavenward and subjected their hearts to their Father in heaven, they would be healed, but if not, they would waste away. — [R.H. 29a] כל הנשוך: אפילו כלב או חמור נושכו היה נזוק ומתנונה והולך, אלא שנשיכת הנחש ממהרת להמית, לכך נאמר כאן וראה אותו ראיה בעלמא, ובנשיכת הנחש נאמר והביט, והיה אם נשך הנחש את איש והביט וגו', שלא היה ממהר נשוך הנחש להתרפאות אלא אם כן מביט בו בכוונה. ואמרו רבותינו וכי נחש ממית או מחיה, אלא בזמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתרפאים, ואם לאו היו נמוקים:
9Moses made a copper snake and put it on a pole, and whenever a snake bit a man, he would gaze upon the copper snake and live. טוַיַּ֤עַשׂ משֶׁה֙ נְחַ֣שׁ נְח֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּח֖שֶׁת וָחָֽי:
Tehillim: Psalms Chapters 29 - 34
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Thursday, Tammuz 5, 5777 · June 29, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, beginning of Chapter 12
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Thursday, Tammuz 5, 5777 · June 29, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 245
Robbery
"Do not commit robbery"—Leviticus 19:13.
It is forbidden to rob, i.e., to unlawfully appropriate another's possessions through use of brute force or coercion [as opposed to theft – a prohibition in its own right – that is accomplished stealthily].
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Numbers Chapter 2022They traveled from Kadesh, and the entire congregation of the children of Israel arrived at Mount Hor. כבוַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כָּל־הָֽעֵדָ֖ה הֹ֥ר הָהָֽר:
the entire congregation: All were perfect, ready to enter the Land. There was not among them even one of those upon whom the decree had been pronounced, for all those destined to die in the desert had already perished, and these were of those about whom it is written, “you… are all alive this day” (Deut. 4:4). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] כל העדה: כולם שלמים ועומדים להכנס לארץ שלא היה בהן אחד מאותם שנגזרה גזירה עליהם שכבר כלו מתי מדבר, ואלו מאותן שכתוב בהן (דברים ד, ד) חיים כולכם היום:
Mount Hor: A mountain atop a mountain, [appearing like] a small apple atop of big apple. Although the cloud went in front of them and leveled out mountains, three of them remained: Mount Sinai for [the giving of] the Torah, Mount Nebo for the burial of Moses,and Mount Hor, for the burial of Aaron. — [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] הר ההר: הר על גבי הר כתפוח קטן על גבי תפוח גדול, ואף על פי שהענן הולך לפניהם ומשוה את ההרים, שלשה נשארו בהן הר סיני לתורה והר נבו לקבורת משה והר ההר לקבורת אהרן:
23The Lord said to Moses and Aaron at Mount Hor, on the border of the land of Edom, saying, כגוַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר:
on the border of the land of Edom: This teaches that because they associated themselves in a close relationship with the wicked Esau, a breach was made in their accomplishments, and they lost this righteous man. Similarly, the prophet said to Jehoshaphat, “When you joined up with Ahaziahu, God has breached your accomplishments” (II Chron. 20: 37). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] על גבול ארץ אדום: מגיד שמפני שנתחברו כאן להתקרב לעשו הרשע, נפרצו מעשיהם וחסרו הצדיק הזה, וכן הנביא אומר ליהושפט (ד"ה ב' כ, לז) בהתחברך עם אחזיהו פרץ ה' את מעשיך:
24"Aaron shall be gathered to his people, for he shall not come to the Land which I have given to the children of Israel, because you defied My word at the waters of dispute [Mei Meribah]. כדיֵֽאָסֵ֤ף אַֽהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה:
25Take Aaron and Eleazar his son and ascend Mount Hor. כהקַ֚ח אֶת־אַֽהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר:
Take Aaron: with words of solace; say to him, “You are fortunate that you can see your crown given over to your son, something I do not merit.” - [Midrash Tanchuma Chukath 17, Num. Rabbah 19:19] קח את אהרן: בדברי נחומים. אמור לו אשריך שתראה כתרך נתון לבנך מה שאין אני זכאי לכך:
26Strip Aaron of his garments and dress Eleazar his son with them. Then Aaron shall be gathered in [to his people] and die there. כווְהַפְשֵׁ֤ט אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַֽהֲרֹ֥ן יֵֽאָסֵ֖ף וּמֵ֥ת שָֽׁם:
his garments: He dressed him in the garments of kehunah gedolah and then stripped him of them, to give them to his son in his presence. He told him, “Enter the cave,” and he entered. He saw a ready made bed, and a lighted candle. He told him, “Get up onto the bed,” and he got up. “Stretch out your hands,” and he stretched them out. “Close your mouth,” and he closed it. “Shut your eyes,” and he shut them. At that moment Moses yearned for such a death. This is why it was said to him, “in the way Aaron your brother died” (Deut. 32:50)-a death that you desired. — [Tanchuma Buber p. 132, Sifrei Ha’azinu 49] את בגדיו: את בגדי כהונה גדולה הלבישהו והפשיטם מעליו לתתם על בנו בפניו. אמר לו הכנס למערה, ונכנס. ראה מטה מוצעת ונר דלוק. אמר לו עלה למטה, ועלה. פשוט ידיך, ופשט. קמוץ פיך, וקמץ. עצום עיניך, ועצם. מיד חמד משה לאותה מיתה, וזהו שנאמר לו (דברים לב, נ) כאשר מת אהרן אחיך, מיתה שנתאוית לה:
27Moses did as the Lord commanded him. They ascended Mount Hor in the presence of the entire congregation. כזוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַיַּֽעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כָּל־הָֽעֵדָֽה:
Moses did: Although it was difficult for him, he did not hesitate. — [Midrash Tanchuma Chukath, Num. Rabbah 19:19] ויעש משה: אף על פי שהדבר קשה לו לא עכב:
28Moses then stripped Aaron of his garments and dressed Eleazar his son in them, and Aaron died there on the top of the mountain. [Then] Moses and Eleazar descended from the mountain. כחוַיַּפְשֵׁט֩ משֶׁ֨ה אֶת־אַֽהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מָת אַֽהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד משֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר:
29The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days. כטוַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַֽהֲרֹ֑ן וַיִּבְכּ֤וּ אֶת־אַֽהֲרֹן֙ שְׁלשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל:
The whole congregation saw: When they saw Moses and Eleazar coming down, and Aaron did not come down, they said, “Where is Aaron?” He said to them, “He died.” They said,“Is it possible that the one who stood up against the angel and stopped the plague can be overpowered by the angel of death?” Whereupon Moses asked for mercy, and the ministering angels showed him to them, lying in the bed. They saw [him] and believed. — [Midrash Tanchuma Chukath 17, Num. Rabbah 19:20] ויראו כל העדה וגו': כשראו משה ואלעזר יורדים ואהרן לא ירד, אמרו היכן הוא אהרן. אמר להם מת. אמרו לו אפשר מי שעמד כנגד המלאך ועצר את המגפה ישלוט בו מלאך המות. מיד בקש משה רחמים והראוהו מלאכי השרת להם מוטל במטה, ראו והאמינו:
the entire house of Israel: [both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife. — [Avoth d’Rabbi Nathan 12:4, Mid. Aggadah] כל בית ישראל: האנשים והנשים, לפי שהיה אהרן רודף שלום ומטיל אהבה בין בעלי מריבה ובין איש לאשתו:
that [Aaron] had expired: Heb. כִּי גָוַע אַהִרֹן. I say that the one who renders דְּהָא מִית, because [Aaron] had died, is in error, unless he also renders, וַיִּרְאוּ as וְאִתְחֲזִיאוּ,“they [the congregation] were seen” [in the sense of exposed], for our Rabbis’ statement that the word Heb. כִּי is used here in the sense of ‘because’ applies only according to the Midrash [which states] that the clouds of glory departed, and as R. Abahu said,“Do not read וַיִּרְאוּ, they saw, but וַיֵּרָאוּ, they were seen [exposed].” According to this explanation, ‘because’ is appropriate, since it gives the reason for what precedes it: Why were they exposed? Because Aaron had died [and the clouds had departed]. But, according to the Targum’s rendering, וַחֲזוֹ כָּל כְּנִשְׁתָּא, and the whole congregation saw, [the rendering of the word כִּי as] ‘because’ is inapplicable, only it has the meaning of אֲשֶׁר, ‘that’ which is a usage of the word אִי, for we find that אִם [its Hebrew equivalent] can mean ‘that,’ as in,“so that (וְאִם) why should I not be short of breath?” (Job 21:4). And there are many other instances [of the word אִם] in this sense, [as in]“that (אִם) his days are limited” (ibid. 14:5). כי גוע: אומר אני שהמתרגם דהא מית טועה הוא, אלא אם כן מתרגם ויראו ואתחזיאו, שלא אמרו רבותינו ז"ל כי זה משמש בלשון דהא אלא על מדרש שנסתלקו ענני כבוד, וכדאמר ר' אבהו (ראש השנה ג א), דא"ר אבהו אל תקרי ויראו אלא וייראו ועל לשון זה נופל לשון דהא, לפי שהוא נתינת טעם למה שלמעלה הימנו. למה וייראו, לפי שהרי מת אהרן. אבל על תרגום וחזו כל כנישתא, אין לשון דהא נופל אלא לשון אשר, שהוא מגזרת שמוש אי, שמצינו אם משמש בלשון אשר, כמו (איוב כא ד) ואם מדוע לא תקצר רוחי, והרבה מפורשים כזה הלשון (שם יד, ה) אם חרוצים ימיו:
Numbers Chapter 211The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the spies, and he waged war against Israel and took from them a captive. אוַיִּשְׁמַ֞ע הַכְּנַֽעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ ישֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָֽאֲתָרִ֑ים וַיִּלָּ֨חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ | מִמֶּ֖נּוּ שֶֽׁבִי:
The Canaanite… heard: He heard that Aaron had died and that the clouds of glory had departed… as is stated in [Tractate] Rosh Hashanah (3a). Amalek was always a chastising whip for Israel, ready at any time to mete out punishment. — [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20] וישמע הכנעני: שמע שמת אהרן ונסתלקו ענני כבוד וכו', כדאיתא בר"ה (דף ג א). ועמלק מעולם רצועת מרדות לישראל, מזומן בכל עת לפורענות:
who lived in the south: This refers to Amalek, as it says, “The Amalekites dwell in the south land” (13:29). They changed their language to speak in the language of Canaan so that the Israelites would pray to the Holy One, blessed is He, to deliver the Canaanites into their hands, and [since] they were not Canaanites [their prayers would have no effect]. But Israel saw that they were dressed like Amalekites though they spoke in a Canaanite tongue. So they said, “We will pray generally [for success],” as it says, “If You deliver his people into my hand….” - [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu . Note that in these sources, the Amalekites changed their dress as well, and that version is found also in the Reggio edition of Rashi . The Yemenite manuscript, however, conforms with our reading. See Chavel fn. 87, Yosef Hallel , Leket Bahir fn. ד. See also Num. Rabbah 19:20.] יושב הנגב: זה עמלק, שנאמר (במדבר יג, כט) עמלק יושב בארץ הנגב. ושנה את לשונו לדבר בלשון כנען, כדי שיהיו ישראל מתפללים להקב"ה לתת כנענים בידם והם אינם כנענים, ראו ישראל לבושיהם כלבושי עמלקים ולשונם לשון כנען, אמרו נתפלל סתם, שנאמר אם נתון תתן את העם הזה בידי:
the route of the spies: Heb. דֶּרֶךְ הָאֲתָרִים, the southern route, taken by the spies (הַתָּרִים), as it says,“They went up in the south” (13:22). Another interpretation: The route of the great guide [the ark] (הַתַּיָּר) which went ahead of them, as it says, “traveled three days ahead of them to seek for them a place to settle” (10:33). - [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20] דרך האתרים: דרך הנגב שהלכו בה המרגלים שנאמר (במדבר יג, כב) ויעלו בנגב. דבר אחר דרך האתרים דרך התייר הגדול הנוסע לפניהם, שנאמר (במדבר י, לג) דרך שלשת ימים לתור להם מנוחה:
and took from them a captive: It was only a single maidservant. — [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu] וישב ממנו שבי: אינה אלא שפחה אחת:
2Israel made a vow to the Lord, and said, "If You deliver this people into my hand, I shall consecrate their cities." בוַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָֽרֵיהֶֽם:
I shall consecrate: I shall consecrate their spoils to Heaven. והחרמתי: אקדיש שללם לגבוה:
3The Lord heard Israel's voice and delivered the Canaanite. He destroyed them and [consecrated] their cities, and he called the place Hormah. גוַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַכְּנַֽעֲנִ֔י וַיַּֽחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָֽרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חָרְמָֽה:
He destroyed them: By execution. ויחרם אתהם: בהריגה:
and their cities: He consecrated them to Heaven. ואת עריהם: חרמי גבוה:
4They journeyed from Mount Hor by way of the Red Sea to circle the land of Edom, and the people became disheartened because of the way. דוַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ:
by way of the Red Sea: Since Aaron had died, and this war had come upon them, they turned back to the Red Sea route, which is the route they returned to after the decree [because of the sin] of the spies had been issued against them, as it says, “and journey into the desert by way of the Red Sea” (Deut. 1:40). Here they went back seven stations, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (ibid. 10:6). Did he really die in Moserah? Did he not die at Mount Hor? However, there [in Moserah] they again mourned for him and eulogized him, as if he had died in their presence. Go and study the stations, and you will find that there were seven stations between Moserah and Mount Hor. — [Midrash Tanchuma Chukkath 18, Seder Olam ch. 9] דרך ים סוף: כיון שמת אהרן ובאה עליהם מלחמה זו חזרו לאחוריהם דרך ים סוף, הוא הדרך שחזרו להם כשנגזר עליהם גזירת מרגלים, שנאמר (דברים א, מ) ויסעו המדברה דרך ים סוף. וכאן חזרו לאחוריהם שבע מסעות, שנאמר (שם י, ו) ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן. וכי במוסרה מת, והלא בהר ההר מת, אלא שם חזרו והתאבלו עליו והספידוהו כאילו הוא בפניהם. וצא ובדוק במסעות ותמצא שבע מסעות מן מוסרה עד הר ההר:
to circle the land of Edom: since they did not allow them to pass through their land. לסבב את ארץ אדום: שלא נתנם לעבור בארצו:
and the people became disheartened because of the way: Because of the hardship of traveling, which was hard for them. They said, “Now we were so close to entering the Land, and we are turning back. So did our fathers turn back and remain for thirty-eight years, until today.” Therefore, they became disheartened by the hardship of traveling. In old French, encrote lor , or encrut lor, it discouraged them. It is, however, incorrect to say that the people became disheartened בַּדָּרֶךְ, meaning “while on the way,” without explaining what caused them to become disheartened, for whenever קִצּוּר נֶפֶשׁ [literally, shortness of spirit] is mentioned in Scripture, the cause of the discouragement is specified, as in, “I could not tolerate them (וַתִּקְצַר נַפְשִׁי בָּהֶם)” (Zech. 11:8), and as in, “He felt distressed because of the misery of Israel (וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל)” (Jud. 10:16). Anything difficult for a person to bear is called קִצּוּר נֶפֶשׁ, like a person who is beset with trouble, and his mind is not composed enough to accept it. There is no place in his heart for the distress to settle. The thing causing the distress is described as ‘large’ since it is too large for him and weighs heavily on him, as in, “and their souls also loathed Me (בָּחֲלָה בִי)” (Zech. 11:8); they were too much for Me. [And also,] “And it is so great (וְיִגְאֶה) that you hunt me like a lion” (Job 10:16). In summary, the expression shortness of spirit (קִצּוּר נֶפֶשׁ) for a thing, means that it is intolerable, and the mind cannot bear it. ותקצר נפש העם בדרך: בטורח הדרך שהוקשה להם. אמרו עכשיו היינו קרובים להכנס לארץ ואנו חוזרים לאחורינו כך חזרו אבותינו ונשתהו שלשים ושמונה שנה עד היום, לפיכך קצרה נפשם בעינוי הדרך. ובלשון לע"ז אינקרו"ט לו"ר [נמאס להם] ולא יתכן לומר ותקצר נפש העם בדרך בהיותו בדרך. ולא פירש בו במה קצרה, שכל מקום שתמצא קצור נפש במקרא מפורש שם במה קצרה, כגון (זכריה יא, ח) ותקצר נפשי בהם, וכגון (שופטים י, טז) ותקצר נפשו בעמל ישראל, וכל דבר הקשה על אדם נופל בו לשון קצור נפש, כאדם שהטורח בא עליו ואין דעתו רחבה לקבל אותו הדבר, ואין לו מקום בתוך לבו לגור שם אותו הצער, ובדבר המטריח נופל לשון גודל, שגדול הוא וכבד על האדם, כגון (זכריה יא, ח) וגם נפשם בחלה בי, גדלה עלי, (איוב י, טז) ויגאה כשחל תצודני, כללו של פירוש כל לשון קצור נפש בדבר, לשון שאין יכול לסובלו הוא, שאין הדעת סובלתו:
5The people spoke against God and against Moses, "Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are disgusted with this rotten bread." הוַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֘ וּבְמשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל:
against God and against Moses: They equated the servant with his Master. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:21] בא-להים ובמשה: השוו עבד לקונו:
Why have you brought us up: Both of them [were considered] equal. למה העליתנו: שניהם שוים:
and we are disgusted: Heb. וְנַפְשֵׁנוּ קָצָה. This too denotes intolerance and loathing. ונפשנו קצה: אף זה לשון קצור נפש ומאוס:
with this rotten bread: Since the manna was absorbed into their limbs [and not excreted from their bowels], they called it rotten (Mizrachi , or cursed , according to Gur Aryeh.) They said,“This manna will eventually swell up in our stomachs.” Is there any mortal who ingests but does not excrete?- [Yoma 75b, see Rashi there] בלחם הקלוקל: לפי שהמן נבלע באיברים קראוהו קלוקל. אמרו עתיד המן הזה שיתפח במעינו, כלום יש ילוד אשה שמכניס ואינו מוציא:
6The Lord sent against the people the venomous snakes, and they bit the people, and many people of Israel died. ווַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מָת עַם־רָ֖ב מִיִּשְׂרָאֵֽל:
the venomous snakes: Heb. הַנְּחָשִׁים הַשְּׂרָפִים, lit. the burning snakes, [so named] because they ‘burn’ a person with the venom of their fangs. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22] את הנחשים השרפים: ששורפים את האדם בארס שיניהם:
and they bit the people: Let the snake, which was smitten for speaking evil [to Eve] come and punish those who spread slander [about the manna]. Let the snake, for which all types of food taste the same, come and punish those ingrates, for whom one thing [the manna] changes into various tastes. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22] וינשכו את העם: יבא נחש שלקה על הוצאת דבה ויפרע ממוציאי דבה. יבא נחש שכל המינין נטעמים לו טעם אחד ויפרע מכפויי טובה, שדבר אחד משתנה להם לכמה טעמים:
7The people came to Moses and said, "We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that He remove the snakes from us." So Moses prayed on behalf of the people. זוַיָּבֹא֩ הָעָ֨ם אֶל־משֶׁ֜ה וַיֹּֽאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵֽעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל משֶׁ֖ה בְּעַ֥ד הָעָֽם:
So Moses prayed: From here [we learn] that someone who is asked to forgive, should not be so cruel so as not to forgive. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:23] ויתפלל משה: מכאן למי שמבקשים ממנו מחילה שלא יהא אכזרי מלמחול:
8The Lord said to Moses, "Make yourself a serpent and put it on a pole, and let whoever is bitten look at it and live. חוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כָּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי:
on a pole: Heb. עַל נֵס, on a post, perche in French. Similarly,“and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17);“will I raise My standard (נִסִּי) ” (ibid. 49:22);“raise a banner” (נֵס) (ibid. 13:2). Since it stands high, and serves as a signal and is to be seen, it is called נֵס (a sign). על נס: על כלונס שקורים פירק"א בלע"ז [מוט] וכן (ישעיה ל, יז) וכנס על הגבעה, (שם מט, כב) ארים נסי, (שם יג, ב) שאו נס, ולפי שהוא גבוה לאות ולראיה קוראו נס:
whoever is bitten: Even if a dog or a donkey bit him, he would suffer injury and steadily deteriorate, but a snake bite would kill quickly. That is why it says here [regarding other bites], “will look at it”-a mere glance. But regarding the snake bite it says “he would gaze”-“and whenever a snake bit [a man], he would gaze” (verse 9), for the snake bite would not heal unless one gazed at it [the copper snake] intently (Yer. R.H. 3:9). Our Rabbis said, Does a snake cause death or life? However, when Israel looked heavenward and subjected their hearts to their Father in heaven, they would be healed, but if not, they would waste away. — [R.H. 29a] כל הנשוך: אפילו כלב או חמור נושכו היה נזוק ומתנונה והולך, אלא שנשיכת הנחש ממהרת להמית, לכך נאמר כאן וראה אותו ראיה בעלמא, ובנשיכת הנחש נאמר והביט, והיה אם נשך הנחש את איש והביט וגו', שלא היה ממהר נשוך הנחש להתרפאות אלא אם כן מביט בו בכוונה. ואמרו רבותינו וכי נחש ממית או מחיה, אלא בזמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתרפאים, ואם לאו היו נמוקים:
9Moses made a copper snake and put it on a pole, and whenever a snake bit a man, he would gaze upon the copper snake and live. טוַיַּ֤עַשׂ משֶׁה֙ נְחַ֣שׁ נְח֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּח֖שֶׁת וָחָֽי:
Tehillim: Psalms Chapters 29 - 34
• Hebrew text
• English text
Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 12• English Text (Lessons in Tanya)
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Today's Tanya Lesson
Shaar Hayichud Vehaemunah, beginning of Chapter 12
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The letters that constitute the Ten Utterances, as the Alter Rebbe has just explained, are effluences of the Divine attributes which are wholly united with G‑d Himself. Therefore, though they are termed mere “letters”, they are able to serve as vehicles for creating the wisdom and intellect of created beings, to which they are thus far superior; they are termed “letters” only in relation to the supernal attributes from which they emanate.
These letters are the specifically twenty-two manners of manifestation through which G‑d chose to create the world. Accordingly, as the Rebbe notes, the forthcoming chapter underscores the fact that all created beings, in all their vastly differentiated multiplicity, are in fact no more than twenty-two distinct forms of Divine manifestation. Moreover, continues the Rebbe, we can understand why the Alter Rebbe explains this concept at such length further on in this chapter. Such an explanation would seem to be at home in tracts such as Sefer Yetzirah, that deal with the respective stages of the creative process, not in a treatise dedicated to an explanation of Divine Unity. The Alter Rebbe explains this here, nevertheless, thereby actually highlighting the concept of Divine Unity — not only insofar as it exists in its Source, but as it exists in practice. For all the multifarious components of creation are in reality no more than twenty-two different forms of Divine manifestation.
רק שהברואים מתחלקים למיניהם בכללות ובפרטות
[Although there are only twenty-two letters, they are able to create a vast multitude of creatures,] for the creatures are divided into categories both general (e.g., whether human or animal) and particular(e.g., the animal world in turn comprises numerous species of beasts, birds, fish, etc.). This multitudinous division comes about:
על ידי שינויי הצירופים וחילופים ותמורות כנ״ל
by changes in the combinations, substitutions and transpositions [of the letters], as was explained above,
When the letters are combined in one way, one kind of creature is created; a different combination gives rise to a different kind of creature. For as explained in ch. 1, certain letters may sometimes be substituted or transposed with others. Those creatures whose names are not mentioned in the Ten Utterances derive their vitality by means of the combinations, substitutions and transpositions of the letters that do appear in the Ten Utterances.
כי כל אות היא המשכת חיות וכח מיוחד פרטי
for every letter is a flow from an individual, particular life-force and power.
Note of the Rebbe Since the letters are separate from each other, what combines them, and how is this accomplished? The Alter Rebbe goes on to answer this by saying:
וכשנצטרפו אותיות הרבה להיות תיבה
And when many letters — i.e., many particular powers and life-forces — are combined to form a word,
אזי מלבד ריבוי מיני כחות וחיות הנמשכים כפי מספר האותיות שבתיבה
then in addition to the numerous kinds of powers and life-forces which issue forth according to the number of letters in the word,
עוד זאת, העולה על כולנה
there is, in addition, transcending all [the particular powers],
המשכת כח עליון וחיות כללי, הכוללת ושקולה כנגד כל מיני הכחות והחיות פרטיות של האותיות, ועולה על גביהן
the flow of a higher power and general life-force which contains and is equivalent to all the various individual powers and life-forces of the letters and transcends them all;
והיא מחברתן ומצרפתן יחד, להשפיע כח וחיות לעולם הנברא בתיבה זו לכלליו ולפרטיו
it unites them and combines them,1 in order to grant power and life-force to the world which was created in both its general and particular aspects, i.e., with its individual created beings, through this word.
הגהה
ולפי שכל אות ואות מכ״ב אותיות התורה היא המשכת חיות וכח מיוחד פרטי, שאינו נמשך באות אחרת
NOTE
Inasmuch as every single one of the twenty-two letters of the Torah is a flow of an individual, particular life-force and power, which does not flow through any other letter,
לכך גם תמונתן בכתב כל אות היא בתמונה מיוחדת פרטית
therefore the written shape of each letter is likewise specific and distinctive,
המורה על ציור ההמשכה והתגלות האור והחיות והכח הנגלה ונמשך באות זו
which indicates the pattern of the flow and manifestation of the light and life-force and power which is revealed and flows through this letter,
איך הוא נמשך ונתגלה ממדותיו של הקב״ה ורצונו וחכמתו וכו
[i.e.,] how it flows and is revealed from the attributes of the Holy One, blessed be He, and His Will and His wisdom, and so on.
END OF NOTE
Returning to the body of the text, the Alter Rebbe now goes on to illustrate how one utterance (“Let there be a firmament”) created the extensive components of the worlds as well as their specific creatures.
Note of the Rebbe This also helps us understand the degree to which Divine Unity may be perceived in relation to the created beings of this world too, in that the seven heavens and all their celestial hosts were created and live and exist from the solitary Utterance, “Let there be a firmament.”
כגון, דרך משל, בתיבות שבמאמר: יהי רקיע וגו׳, שנבראו בהן ז׳ רקיעים וכל צבא השמים אשר בהם
As, for example, through the words of the Utterance, “Let there be a firmament...,”2 the seven heavens and all their component celestial hosts were created.
כמאמר רז״ל: שחקים, שבו רחיים עומדות וטוחנות מן לצדיקים וכו׳
Thus our Sages, of blessed memory, speak of3 “[the firmament called] Shechakim, in which stand millstones that grind manna for the tzaddikim.,
זבול, שבו ירושלים ובית המקדש ומזבח וכו׳
[the firmament called] Zvul, in which stand [the heavenly] Jerusalem and the Holy Temple and the Altar...,
מכון, שבו אוצרות שלג ואוצרות ברד
[and the firmament called] Machon, in which there are stores of snow and stores of hail….“
Each of the seven firmaments thus has its general nature — the fact that it is a firmament — as well as its individual aspect, as exemplified above.
שכללות הרקיעים נבראו וחיים וקיימים בכללות תיבות אלו שבמאמר: יהי רקיע וכו׳
The heavens as a whole were created and live and exist through the aggregate words of the utterance, “Let there be a firmament….”
In general terms,4 their existence as heavens results from the comprehensive illumination contained within the words, “Let there be a firmament….”
ופרטי הברואים שבז׳ רקיעים, נברא כל פרט מהן וחי וקיים מאיזה צירוףאותיות מתיבות אלו, או חילופיהן ותמורותיהן
and each individual created being in the seven heavens5 was created and lives and exists by virtue of some combination of the letters of these words, or their substitutions and transpositions,
שהן כפי בחינת חיות הנברא הפרטי ההיא
[these combinations, substitutions and transpositions being] according to the quality of the life-force of that particular creature.
כי כל שינוי צירוף הוא הרכבת ואריגת הכחות והחיות בשינוי
For every change in a combination is an intermixing and interweaving of the powers and life-forces in a different form,
For example: the three Hebrew letters --אבן in that particular order comprise the word אבן, which is the name and life-force of a stone. When, however, these selfame letters are transposed, a different form of creative power and life-force — and consequently a different creature — comes into being.
שכל אות הקודמת בצירוף, היא הגוברת והיא העיקר בבריאה זו
since each letter antecedent in the combination dominates and it is the essential [force] in this created being,
Since, for example, alef is the first letter of the word אבן , it is the dominant force in the created being that bears this name. If it is a letter stemming from the attribute of Chesed (“kindness”), then that attribute will predominate; if it is a letter of Gevurah (“severity”), a different attribute will prevail.
והשאר טפילות אליה ונכללות באורה
while the others i.e., the other letters and forces contained within the word are subordinate to it and are included in its light,6
ועל ידי זה נבראת בריאה חדשה
and thereby — through the different combinations of the same letters — a new being is created.
וכן בחילופי אותיות או תמורותיהן
Likewise, through the substitution of letters or their transpositions,
When, for example, not only is the order of the letters changed but an alef (say) is substituted for an ayin,
נבראות בריאות חדשות פחותי המעלה בערך הנבראים מהאותיות עצמן
new creatures are created that are of lower levels than the beings created from the [original] letters themselves.
| FOOTNOTES | |
| 1. | The Rebbe notes that the root here translated “unites” (חבר) is etymologically related to the Hebrew word for “friend”; i.e., previously separate powers are joined in (as it were) friendly kinship. By contrast, the root here translated “combined” (צרף) means that these powers fuse into one created being and one word. In Chagigah20b, Rashi likewise explains this verb to mean that a number of separate items “become one entity,” and not merely similar to one entity. This widespread understanding of the verb also finds practical, legal application. |
| 2. | Gen. 1:6. |
| 3. | Chagigah 12b. See Commentary of the Rebbe at the conclusion of this chapter. |
| 4. | The Rebbe explains that the Alter Rebbe writes here that “the heavens as a whole were created...through the...words...‘Let there be a firmament,’” because each individual heaven was created by the name it is known by in the Holy Tongue (e.g., Shechakim), as stated above at the end of ch. 1. |
| 5. | Note of the Rebbe “This includes the firmament itself, as explained above.” |
| 6. | Note of the Rebbe This dominance of the initial letter of a word underlies the significance of rashei teivot, the pattern of abbreviation wherein a whole word is telescoped within its first letter. Indeed, the Gemara states (inShabbat 105a) that such abbreviations are of Torah origin. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 245
Robbery
"Do not commit robbery"—Leviticus 19:13.
It is forbidden to rob, i.e., to unlawfully appropriate another's possessions through use of brute force or coercion [as opposed to theft – a prohibition in its own right – that is accomplished stealthily].
Full text of this Mitzvah »
Robbery
Negative Commandment 245
Translated by Berel Bell
The 245th prohibition is that we are forbidden from committing robbery, i.e. taking something which isn't ours by open force and violence.
The source of this prohibition is G‑d's statement1 (exalted be He), "Lo sigzol" ["You may not commit robbery"] — as explained in the Oral Tradition,2 "The phrase 'Lo sigzol' is similar to 'Vayigzol [and he forcibly grabbed] the spear from the Egyptian's hand.' "3
This prohibition is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment), i.e. the verse,4 "He must return the article that he stole." However, even if he nullified the positive commandment,5 he still does not receive lashes [unlike the regular lav she'nitak l'aseh] because a person cannot be penalized both by repayment and lashes.
[He must anyway repay] because it is a lav shenitan l'tashlumin (a prohibition that can be repaid): if he burned the object or threw it into the sea, he must pay back the value. If he denied stealing the object and swore falsely to that effect, he must pay back an additional fifth6 and bring a guilt-offering, as explained in the proper place.7 This is also explained in the end of tractate Makkos.8
The details of this mitzvah are explained in the 9th and 10th chapters of tractate Bava Kama.
FOOTNOTES
1.Lev. 19:13.
2.Bava Kama 79b.
3.Shmuel II, 23:21.
4.Lev. 5:23.
5.If he destroyed the stolen object, for example, and it therefore cannot be returned. See Hilchos Gezeilah V'Aveidah 1:1.
6.Of the total payment, i.e. 1/4th of the value.
7.P71.
8.16a.
Rambam:• 1 Chapter A Day: Nachalot Nachalot - Chapter 3English Text | Hebrew Text
Audio: Listen | Download | Video ClassNachalot - Chapter 3
1
A firstborn does not receive a double portion of property that will later accrue to his father's estate, only of that property that was in his father's possession and had already entered his domain at the time of his death. This is derived from Deuteronomy 21:17which states: "of everything that he possesses."
What is implied? If one of the people whose estate the father would inherit dies after he did, the firstborn and an ordinary son receive equal shares. Similarly, if the father was owed a debt or he owned a ship at sea, all sons share the inheritance equally.
א
אין הבכור נוטל פי שנים בנכסים הראויין לבא לאחר מיתת אביו אלא בנכסים המוחזקין לאביו שבאו לרשותו שנאמר בכל אשר ימצא לו, כיצד אחד ממורישי אביו שמת לאחר מיתת אביו הבכור והפשוט יורשין כאחד, וכן אם היתה לאביו מלוה או היתה לו ספינה בים יורשין כאחד. 1
2
If the father left his sons a cow that was rented out, hired out, or that was pasturing in open territory and it gave birth, the firstborn receives a double share of it and its offspring.
ב
הניח להם פרה מושכרת או מוחכרת או שהיתה רועה באפר וילדה הבכור נוטל בה ובולדה פי שנים. 2
3
If one of the colleagues of a person's father slaughtered an animal and then the father died, the son is entitled to a double portion of the presents from that animal.
ג
שחט אחד ממכירי אביו בהמה ואחר כך מת אביו נוטל פי שנים במתנות של אותה בהמה.
4
A firstborn does not receive a double portion of an increase to the value of the estate that accrued after his father's death. Instead, he should have the value of that increase assessed, and he should give the financial equivalent of the difference to the ordinary sons.
The above applies provided the property undergoes a change, e.g., budding grain became ears, or budding dates became dates. If, however, the value of the land improved as a matter of course, without undergoing a change - e.g., a small tree grew taller and thicker ,or sediment was washed up onto land, the firstborn receives a double portion of the increase in value. If the property increased in value because of investment, he does not receive a double portion.
ד
אין הבכור נוטל פי שנים בשבח ששבחו נכסים לאחר מיתת אביו אלא מעלה אותו השבח בדמים ונותן היתר לפשוט, והוא שישתנו הנכסים כגון כרמל שנעשו שבלים וכפניות שנעשו תמרים, אבל שבחו מחמת עצמן ולא נשתנו כגון אילן קטן שגדל ועבה וארץ שהעלתה שרטון הרי זה נוטל בשבח פי שנים, ואם מחמת הוצאה השביח אינו נוטל.
5
A firstborn does not receive a double share of a debt owed to his father. This applies even though the debt was supported by a promissory note and land was expropriated to pay the debt.
If the father was owed a debt by the firstborn, there is an unresolved doubt concerning the matter. It might be said that he should receive a double portion, because the money was in his possession. It could, however, be argued that he should not receive the extra amount, since he is inheriting it because of his father, and it did not enter his father's possession before his death. Therefore, he should take half of the firstborn's portion from it.
ה
אין הבכור נוטל פי שנים במלוה אע"פ שהוא בשטר אע"ג שגבו קרקע בחוב אביהם, היה לאב מלוה ביד הבכור הרי זה ספק אם נוטל בה פי שנים הואיל וישנה תחת ידו, או לא יטול הואיל ומחמת אביו יירשנה ועדיין לא באה לידו של אביו, לפיכך יטול ממנה חצי חלק בכורה.
6
When a firstborn sells his extra share of the inheritance before the estate is divided, the sale is binding. For the firstborn's extra share is distinct, even before the estate is divided. Therefore, if initially, the firstborn divides a portion of the estate, either landed property or movable property, and accepts the same portion as an ordinary son, he is considered to have waived his right to an extra portion with regard to the entire estate. He receives only an ordinary son's share of the remainder.
When does the above apply? When he did not protest. If, however, he protested against his brothers and said in the presence of two witnesses: "Although I am dividing these grapes equally with my brothers, I have not waived my right to the firstborn's share," his protest is significant and he is not considered to have waived his right to the other property.
Even if he protested with regard to the division of grapes while they were still attached to the earth, and yet agreed to divide them equally after the harvest, he is not considered to have waived his right to the other property. If, however, the grapes were pressed, and he divided the wine equally with them and did not issue a protest when the wine was made, he is considered to have waived his right to the other property. To what can the matter be compared? To a person who issued a protest when grapes were divided but then divided olives equally, in which instance he is considered to have waived his rights to an extra portion of the entire estate.
ו
בכור שמכר חלק בכורה קודם חלוקה ממכרו קיים מפני שיש לבכור חלק בכורה קודם חלוקה, לפיכך אם חלק עם אחיו קודם במקצת נכסים בין בקרקע בין במטלטלין ונטל חלק כפשוט ויתר בכל הנכסים אינו נוטל בשארן אלא כפשוט, במה דברים אמורים בשלא מיחה, אבל אם מיחה באחיו ואמר בפני שנים ענבים אלו שאני חולק עם אחי בשוה לא מפני שמחלתי בחלק בכורה הרי זה מחאה ולא ויתר בשאר נכסים, ואפילו מיחה בענבים כשהן מחוברים ובצרום וחלקום בשוה לא ויתר בשאר נכסים, אבל אם דרכום וחלק עמהן בשוה ביין ולא מיחה בהן משנעשה יין ויתר בשאר הנכסים, הא למה זה דומה למי שמיחה בענבים וחלק עמהם בשוה כזיתים שהרי ויתר בכל וכן כל כיוצא בזה. 3
7
The brother who performs the rite of yibbum, marrying his brother's childless widow, inherits all of the property in his estate at the time of his brother's death. With regard to any property that is fit to enter the deceased's estate afterwards, he receives the same share as the others. This concept is derived from the fact that the verse refers to him as a "firstborn," as Deuteronomy 25:6 states: "And the firstborn that she will bear will take the place of the brother who died, and thus his name will not be wiped out among Israel."
Just as the brother who performs the rite of yibbum does not acquire property that is fit to be acquired by the estate, in contrast to property that is within the estate; so, too, he does not acquire the increase in the estate's value. 5
To what does the latter phrase refer? To the increase in his deceased brother's share in his father's estate, which increased in value in the time between his father's death and the division of that estate among his brothers. Even if the property increased in value after he married his brother's widow, but before it was divided, he receives the same share of the increase as the other brothers. This applies despite the fact that he receives two shares of this property, his own share and the share of his brother whose widow he married. For the father died while they were all alive.
ז
מי שיבם אשת אחיו הוא יורש כל נכסי אחיו המוחזקים, וכל הראויין לבא לאחר מכאן הרי הוא בהן ככל האחים שהרי בכור קרא אותו הכתוב שנאמר והיה הבכור אשר תלד יקום על שם אחיו המת ולא ימחה שמו מישראל, וכשם שאינו נוטל ממנו בראוי כבמוחזק כך אינו נוטל בשבח ששבחו נכסים אחרי מות אביו משעת מיתה עד שעת חלוקתו עם אחיו בנכסי אביו, ואפילו השביחו נכסים אחר שיבם וקודם שיחלקו הרי הוא בשבח כאחד מן האחין, אע"פ שנוטל מן הנכסים אלו שני חלקים חלקו וחלק אחיו שיבם אשתו הואיל ומת האב בחיי כולן.
8
We already explained in Hilchot Shechenim that the firstborn is given his two portions of a field together. This does not apply with regard to a person who marries his brother's childless widow. He receives his portion and his brother's portion by lot. If it happens that he is allotted portions in two different places, these are the portions he receives.
ח
כבר ביארנו בהלכות שכנים שהבכור נוטל שני חלקים שלו כאחד במצר אחד, אבל היבם שחלק עם אחיו בנכסי אביו נוטל חלקו וחלק אחיו בגורל, ואם עלה גורלו בשני מקומות נוטל בשני מקומות.
9
The following laws apply when a childless widow who was waiting to be married by her deceased husband's brother dies. They apply even when one of the brothers designated her for marriage. Her family from her father's household inherit her nichsei m'log and half of her nichsei tzon barzel, and her husband's heirs inherit the money due her by virtue of her ketubah and the other half of her nichsei tzon barzel.
Since they inherit the money due her by virtue of her ketubah, her husband's heirs are obligated to bury her, as we have explained in the appropriate place.
ט
שומרת יבם שמתה אפילו עשה בה אחד מן האחים מאמר משפחת בית אביה יורשין בנכסי מלוג וחצי נכסי צאן ברזל, ויורשי הבעל יורשין כתובתה עם חצי נכסי צאן ברזל ויורשי הבעל חייבין בקבורתה הואיל והן יירשו כתובתה כמו שביארנו במקומו.
Rambam:• 3 Chapters A Day: Gezelah va'Avedah Gezelah va'Avedah - Chapter One, Gezelah va'Avedah Gezelah va'Avedah - Chapter Two, Gezelah va'Avedah Gezelah va'Avedah - Chapter Three
English Text | Hebrew Text
Audio: Listen | Download | Video Class
English Text | Hebrew Text
Audio: Listen | Download | Video ClassGezelah va'Avedah - Chapter One
Introduction to Hilchos Gezelah va'Avedah
[This text] contains seven mitzvot: two positive commandments and five negative commandments. They are:
1) Not to rob;
2) Not to withhold money due a colleague;
3) Not to covet [what belongs to a colleague];
4) Not to desire [what belongs to a colleague];
5) To return an article obtained by robbery;
6) Not to ignore a lost article;
7) To return a lost article.
These mitzvot are explained in the chapters [that follow].
1) Not to rob;
2) Not to withhold money due a colleague;
3) Not to covet [what belongs to a colleague];
4) Not to desire [what belongs to a colleague];
5) To return an article obtained by robbery;
6) Not to ignore a lost article;
7) To return a lost article.
These mitzvot are explained in the chapters [that follow].
הלכות גזילה ואבידה - הקדמה
יש בכללן שבע מצות. שתי מצות עשה. וחמש מצות לא תעשה: וזה הוא פרטן:
א) שלא לגזול
ב) שלא לעשוק
ג) שלא לחמוד
ד) שלא להתאוות
ה) להשיב את הגזילה
ו) שלא יתעלם מן האבדה
ז) להשיב האבדה:
א) שלא לגזול
ב) שלא לעשוק
ג) שלא לחמוד
ד) שלא להתאוות
ה) להשיב את הגזילה
ו) שלא יתעלם מן האבדה
ז) להשיב האבדה:
וביאור מצות אלו בפרקים אלו:
1
Whoever robs an object worth a p'rutah from a colleague transgresses a negative commandment, as Leviticus 19:13states: "Do not rob."
Violation of this negative commandment is not punished by lashes, because it can be corrected by the fulfillment of a positive commandment. For if a person robs, he is obligated to return what he obtained by robbery, as ibid. 5:23 states: "And he shall return the article he obtained by robbery." This is a positive commandment.
Even if the robber burned the object that he obtained by robbery, he is not punished by lashing, because he remains obligated to pay its value. And whenever the transgression of a negative commandment results in a financial penalty, it is not punished by lashing.
א
כל הגוזל את חבירו שוה פרוטה עובר בלא תעשה שנאמר לא תגזול. אין לוקין על לאו זה שהרי הכתוב נתקו לעשה שאם גזל א חייב להחזיר שנאמר והשיב את הגזלה אשר גזל זו מצות עשה. ב ואפילו שרף הגזלה אינו לוקה שהרי הוא חייב לשלם דמיה וכל לאו שניתן לתשלומין אין לוקין עליו:
2
It is forbidden to rob even the slightest amount.
It is forbidden even to rob or to withhold money from a gentile who worships idols. If one robs or withholds money from such a person, one must return it.
ב
ואסור לגזול כל שהוא דין תורה אפילו עכו"ם [א] אסור לגזלו או לעשקו. ואם גזלו או עשקו יחזיר:
3
What is meant by a robber? A person who takes by force property belonging to a colleague. For example, a person who seizes movable property from a colleague's hand, who enters a colleague's domain and takes utensils against his colleague's will, who seizes a colleague's servants or livestock and makes use of them, or who enters a colleague's field and eats his produce. These and any similar acts are considered robbery, as reflected by II Samuel 23:21, which states: "And he robbed the spear from the Egyptian."
ג
אי זהו גוזל זה הלוקח ממון האדם בחזקה כגון שחטף מידו מטלטלין או שנכנס לרשותו שלא ברצון הבעלים ונטל משם כלים. או שתקף בעבדו ובבהמתו ונשתמש בהן. או שירד לתוך שדהו ואכל פירותיה וכל כיוצא בזה הוא גוזל. כענין שנאמר ויגזול את החנית מיד המצרי:
4
What is meant by withholding a colleague's due? It refers to a person who was given money willingly by a colleague and then, when it was demanded of him, he forcefully maintained possession of it and refused to return it. For example, a person was given a loan or had hired a colleague, and when payment was demanded he forcefully refused to pay. Concerning this we were commanded, Leviticus 19:13: "Do not withhold money from your colleague."
ד
[ב] אי זהו עושק ד זה שבא ממון חבירו לתוך ידו ברצון הבעלים וכיון שתבעוהו כבש הממון אצלו בחזקה ולא החזירו. כגון שהיה לו ביד חבירו הלואה או שכירות והוא תובעו ואינו יכול להוציא ממנו מפני שהוא אלם וקשה. ועל זה נאמר לא תעשוק את רעך:
5
Whoever robs is obligated to return the article that he obtained by robbery itself, as it is written: "And he shall return the article he obtained by robbery." If this article was lost or underwent a change, the robber must pay its value. Whether he admits the robbery himself, or witnesses come and testify that he committed robbery, he is required to pay only the principal that he obtained by robbery.
Even if a person robbed a beam and used it in building a house, Scriptural Law requires that he tear down the entire building and return the beam to its owner, for the beam remained unchanged. Nevertheless, to encourage robbers to repent, our Sages ordained that the robber pay the worth of the beam and did not require him to destroy his building. The same applies in all similar situations.
Even if a person robbed a beam and used it in building a sukkahon Sukkot, and the owner came and demanded the return of the beam in the midst of the festival, the robber is required to pay only its value. After the conclusion of the festival, however, since the beam remains unchanged and it was not permanently affixed with mortar, the robber must return the beam itself.
ה
כל הגוזל חייב להחזיר הגזלה עצמה שנאמר והשיב את הגזלה אשר גזל. ואם אבדה או נשתנית משלם דמיה. בין שהודה מפי עצמו בין שבאו עליו עדים שגזל הרי זה חייב לשלם הקרן בלבד. אפילו גזל קורה ה ובנאה בבירה הואיל ולא נשתנית דין תורה הוא שיהרוס את כל הבנין ויחזיר קורה לבעליה. אבל תקנו חכמים מפני תקנת השבים שיהיה נותן את דמיה ולא יפסיד הבנין וכן כל כיוצא בזה. אפילו גזל קורה ועשאה בסוכת החג ובא בעל הקורה לתובעה בתוך החג נותן לו את דמיה. אבל אחר החג הואיל ולא נשתנית ולא בנאה בטיט מחזיר את הקורה עצמה:
6
When a person robs something worth less than a p'rutah, although he has committed a transgression, he is not required to return the article he obtained by robbery.
If a person robbed three bundles of vegetables or of branches that were originally worth three p'rutot, and their value decreased so that the three are now worth only two p'rutot, it is not sufficient for him to return two bundles. He is obligated to return the third, for it was originally worth a p'rutah.
If the person robbed two items together worth a p'rutah and returned one of them, he is not considered to possess an article that was robbed, nor has he an obligation to return the item that was robbed.
ו
הגוזל פחות משוה פרוטה [ג] אע"פ שעבר אינו בתורת השבת גזלה. גזל שלש אגודות שוות שלש פרוטות והוזלו והרי שלשתן שוות שתי פרוטות והחזיר לו שתים חייב להחזיר השלישית הואיל ובתחלה היתה שוה פרוטה. גזל שתים שוות פרוטה והחזיר אחת גזלה אין כאן מצות השבת גזלה אין כאן:
7
When a person robs from a colleague in a settled region, and in the desert offers to return the article that he obtained by robbery, the option is given to the person who was robbed. If he desires, he may take his article. If not, he may tell the robber: "I will accept the return of the article only in a settled region, lest it be taken from me here by powers beyond my control."
In such an instance, the article remains the responsibility of the robber until he returns it to the person in a settled region. The same principles apply with regard to payment for a robbed article.
ז
הגוזל את חבירו א בישוב והחזיר לו גזלתו במדבר [ד] הרשות ביד הנגזל אם רצה נוטל ואם לאו אומר לו איני נוטל אלא בישוב שמא תאנס ממני כאן והרי היא ברשות הגזלן ובאחריותו עד שיחזירנה לו בישוב וכן בדמי הגזלה:
8
When a person robs money from a colleague and returns it by including it in change he returns to the person whom he robbed, he fulfills the obligation of returning the article he obtained by robbery.
Moreover, even if the robber returned the money to a wallet belonging to the owner that contains money, he fulfills his obligation, because a person usually checks his wallet at all times, and the owner will count the money that was returned together with his money. The rationale is that an accounting that is made without the owner's having been informed of the money's return is sufficient.
If the robber returned the money that he obtained by robbery to a wallet that is empty, he does not fulfill his obligation. He remains responsible for the money he obtained by robbery] until he informs the owner that he returned the money to that particular wallet.
ח
הגוזל את חבירו והבליע לו בחשבון יצא. ואם החזיר לכיסו שיש בו מעות יצא שאדם עשוי למשמש בכיסו בכל שעה והרי מנה המעות שהחזיר לו בכלל מעותיו ומנין שלא מדעת פוטר. ואם החזיר לכיס שאין בו כלום לא יצא וחייב באחריות הגזלה עד שיודיעו שהחזיר לכיס פלוני:
9
Anyone who covets a servant, a maidservant, a house or utensils that belong to a colleague, or any other article that he can purchase from him and pressures him with friends and requests until he agrees to sell it to him, violates a negative commandment,even though he pays much money for it, as Exodus 20:14 states: "Do not covet."
The violation of this commandment is not punished by lashes, because it does not involve a deed. One does not violate this commandment until one actually takes the article he covets, as reflected by Deuteronomy 7:25: "Do not covet the gold and silver on these statues and take it for yourself." Implied is that the Hebrew tachmod refers to coveting accompanied by a deed.
ט
כל החומד עבדו או אמתו או ביתו וכליו של חבירו או דבר שאפשר לו שיקנהו ממנו והכביר עליו ברעים והפציר בו עד שלקחו ממנו אף על פי שנתן לו
10
Anyone who desires a home, a wife, utensils, or anything else belonging to a colleague that he can acquire from him, violates a negative commandment at the time he thinks in his heart, "How is it possible to acquire this from him?" and his heart is aroused by the matter, as Deuteronomy 5:18 states: "Do not desire...." Desire refers to feelings in the heart alone.
י
כל המתאוה ביתו או אשתו וכליו של חבירו וכן כל כיוצא בהן משאר דברים שאפשר לו לקנותן ממנו. כיון שחשב בלבו היאך יקנה דבר זה ונפתה בלבו בדבר עבר בלא תעשה שנאמר לא תתאוה ואין תאוה אלא בלב בלבד:
11
Desire leads to coveting and coveting leads to robbery.For if the owners do not desire to sell despite the offer of much money and many supplications by friends, the person motivated by desire will be moved to robbery, as Michah 2:2 states: "They coveted houses and stole."
And if the owner stands up against them to save his property, or in another way prevents the person motivated by desire from robbing, he will be moved to murder. Take, for example, the narrative of Ach'av and Navot.
יא
התאוה מביאה לידי חימוד והחימוד מביא לידי גזל. שאם לא רצו הבעלים למכור אע"פ שהרבה להם בדמים והפציר ברעים יבא לידי גזל שנאמר וחמדו בתים וגזלו. ואם עמדו הבעלים בפניו להציל ממונם או מנעוהו מלגזול יבא לידי שפיכות דמים. צא ולמד ממעשה אחאב ונבות:
12
Thus, we see see that a person who desires another person's property violates one negative commandment. One who purchases an object he desires after pressuring the owners and repeatedly asking them, violates two negative commandments. For that reason, the Torah prohibits both desiring and coveting. If he takes the article by robbery, he violates three negative commandments.
יב
הא למדת שהמתאוה עובר בלאו אחד והקונה דבר שהתאוה בהפצר שהפציר בבעלים או בבקשה מהן עובר בשני [ו] לאוין לכך נאמר לא תחמוד ולא תתאוה. ואם גזל עבר בשלשה לאוין:
13
Whenever a person robs a colleague of even a p'rutah'sworth, he is considered as if he took his very soul, as Proverbs 1:19 states: "Such are the ways of those who are greedy. They take away the soul of the owner."
Notwithstanding the severity of this sin, if the article that was taken by robbery no longer exists, and a robber seeks to repent and comes of his own volition to return the value of the article he obtained by robbery, our Sages ordained that one should not accept it. Instead, the robber should be helped and forgiven, to make the path of repentance more accessible to those who wish to return. Our Sages did not look favorably on anyone who accepts payment for an article that was taken from him through robbery.
יג
כל הגוזל את חבירו שוה פרוטה כאילו נוטל נשמתו ממנו שנאמר כן ארחות כל בוצע בצע את נפש וגו'. ואעפ"כ אם לא היתה הגזלה קיימת ורצה הגזלן [ז] לעשות תשובה ובא מאליו והחזיר דמי הגזלה. תקנת חכמים היא שאין מקבלין ממנו אלא עוזרין אותו ומוחלין לו כדי לקרב הדרך הישרה על השבים. וכל המקבל ממנו דמי הגזלה אין רוח חכמים נוחה ממנו:
Gezelah va'Avedah - Chapter Two
1
When an object taken by robbery remains unchanged, it itself must be returned to its original owner. This applies even when the owner has despaired of its return, and even when the robber himself has died, and the article is in his children's possession.
If, however, the article underwent a change while in the robber's possession the robber acquires it because of the change and is required to pay its value at the time of the robbery. This applies even when the owners have not despaired of its recovery.
א
הגזלה שלא נשתנית אלא הרי היא כמו שהיתה אע"פ שנתייאשו ב הבעלים ממנה ואע"פ שמת הגזלן והרי היא ביד בניו הרי זו חוזרת לבעליה [א] בעצמה. ואם נשתנית ביד הגזלן אע"פ שעדיין לא נתייאשו הבעלים ממנה קנאה בשינוי ומשלם דמיה כשעת הגזלה:
2
This is the law as prescribed by the Torah, as Leviticus 5:23states: "And he shall return the object he obtained by robbery." The Oral Tradition interprets that verse to mean: If the object is still as it was at the time of the robbery, it should be returned. If it has undergone a change, he should pay its value.
If the owner despaired of its return, but it did not undergo a change, the robber acquires the right to its increase in value from the time the owner despaired. He is required to pay only the value of the article at the time of the robbery. This is also a Rabbinic ordinance to encourage repentance.
In such an instance, when he returns the object he obtained by robbery, the increase in value is evaluated, and the robber is paid for it by the person he robbed.
ב
ודין זה דין תורה הוא שנאמר והשיב את הגזלה אשר גזל. מפי השמועה למדו אם היא כשגזלה משלם אותה ואם נשתנית בידו משלם דמיה. נתייאשו הבעלים ממנה ולא נשתנית א קנה הגזלן כל השבח שהשביחה אחר יאוש ואינו משלם אלא כשעת הגזלה
3
If the robber sold the article obtained by robbery or gave it as a present and the owner despaired of its return, the purchaser is not required to return the article itself even though it did not undergo a change. Since the owner despaired of its return - regardless of whether that took place before the sale or afterwards - the purchaser acquires possession of it, because of the despair and because of the transfer from one domain to another.
ג
מכרה הגזלן או נתנה במתנה אע"פ שלא נשתנית הגזלה אינה חוזרת בעצמה מיד הלוקח הואיל ונתייאשו הבעלים בין לפני מכירה ונתינה בין לאחר מכירה ונתינה קנאה הלוקח ביאוש ושינוי רשות:
4
When a person obtains an article by robbery, causes it to increase in value, and then sells it or bequeaths it to another person, he bequeaths or sells the increase in value, and the purchaser or the heir acquires the right to this increase. Therefore, at the time of judgment, he should be reimbursed by the original owner for the increase in value, and then return to him the article obtained by robbery. The original owner may then collect the worth of the increase in value from the robber, for he did not despair of its return.
Similarly, if the purchaser or the heir caused the object to increase in value, the original owner should reimburse them for that increase.
ד
הגוזל והשביח ומכר או הוריש לפני יאוש מה שהשביח הוריש ומה שהשביח מכר וקנה לוקח או יורש את השבח ונוטל *דמי השבח מן הנגזל ומחזיר לו הגזלה וחוזר הנגזל ונוטל דמי השבח מן הגזלן שהרי לא נתייאש. וכן אם השביח הלוקח או היורש נוטל השבח ב מן הנגזל:
5
If the robber sold the object obtained by robbery to a gentile, and the gentile caused it to increase in value, at the time of judgment, the article and the increase must be returned to the original owner.
If the gentile sold it to a Jew after it increased in value, since the robber is a Jew and the person in possession of the article is a Jew, the purchaser is considered to have acquired the increase in value. If, however, the original owner seizes the increase in value without paying for it, it is not expropriated from his possession.
ה
מכר הגזלן לעכו"ם אע"פ שהשביח העכו"ם חוזרת לבעליה. מכרה העכו"ם לישראל אחר שהשביח הואיל והגזלן ישראל וזה שהיא בידו ישראל קנה השבח. ואם תפש הנגזל אין מוציאין מידו:
6
As explained, in order to encourage repentance our Sages ruled that when an article obtained by robbery increases in value after the owner despairs of its return or after it has undergone a change, the robber is entitled to the increase in value. This applies even when the change comes about as a matter of course.
What is implied? If a person obtained a cow by robbery and it became pregnant in his possession, whether or not it bore a calf before he was called to court because of the robbery - since the owner despaired of its return, he is required to pay only the value of the cow at the time of the robbery. Similarly, if he stole a sheep and it grew wool, whether he sheared it before he was called to court or it had not yet been shorn, he is required to pay only its value at the time of the robbery.
If it bore offspring or was shorn, the robber is entitled to the offspring or the shearings. If it had not borne offspring, nor was it shorn at that time, the animal's increase in value is evaluated and may be collected from the original owner. Then the animal itself is returned.
ו
כבר בארנו שהגזלה שהשביחה אחר יאוש או אחר שנשתנית השבח לגזלן מפני תקנת השבים אף על פי שהשביחה מאליה. כיצד גזל פרה ג ונתעברה אצלו בין שילדה קודם שתבעו בדין בין שעדיין לא ילדה [ב] גזל רחל ונטענה אצלו בין שגזזה קודם שתבעו בדין בין שעדיין לא גזזה הואיל ונתייאשו הבעלים משלם כשעת הגזלה. ואם ילדה וגזזה הגיזות והולדות של גזלן ואם עדיין לא ילדה ולא גזזה שמין לו ונוטל השבח מן הנגזל ומחזיר הבהמה עצמה:
7
If a person obtained a pregnant cow by robbery, the owner despaired of its return and then it bore offspring, or he obtained a sheep laden with wool by robbery, the owner despaired of its return and then it was shorn, the robber should pay the value of a cow ready to bear offspring and a sheep ready to be shorn.
If the animal bore offspring or was shorn before the owner despaired of its return, the shearings or the offspring belong to the original owner. This applies even if the animal became pregnant or grew wool while in the possession of the thief. Since the owner did not despair, and the animal did not undergo a change, the object obtained by robbery is still considered to belong to its original owner, although the robber is held responsible in cases of loss due to forces beyond his control.
ז
גזל פרה ד מעוברת ונתייאשו הבעלים ואחר כך ילדה. רחל טעונה ונתייאשו הבעלים ואחר כך גזזה. משלם דמי פרה העומדת לילד ודמי רחל העומדת ליגזז. ואם לפני יאוש או קודם שנשתנה ילדה או גזזה הרי הגיזות והולדות של בעלים. ואע"פ שנתעברה או נטענה ביד הגזלן הואיל ולא נתייאשו הבעלים ולא נשתנית הגזלה. ברשות בעליה היא עדיין אע"פ שהגזלן
8
If a person stole or obtained an animal by robbery and consecrated or slaughtered it after its owner despaired of its return, it is considered to be the thief's property only from the time he consecrated it. This was enacted so that the sinner will not profit. All its offspring and its shearings from the time that it was stolen until the time it was consecrated belong to its original owner.
ח
גנב או גזל והקדיש וטבח אחר שנתייאשו הבעלים הרי היא ברשות הגזלן משעה שהקדישה בלבד כדי שלא יהא חוטא נשכר וכל ולדותיה וגיזותיה משעת גניבה עד שעת
9
When does the above apply? To an increase in value that comes as a matter of course - e.g., an animal's shearing or its offspring. If, however, an animal was gaunt, and the robber fattened it, the robber may collect the increase in value due to the fattening from the original owner, even if it took place before the owner despaired. The same applies with regard to all instances where the increase in value comes about as a result of expense.
ט
במה דברים אמורים בשבח הבא מאליו כגון גיזות וולדות. אבל אם היתה כחושה ופטמה אפילו לפני יאוש נוטל מן הנגזל שבח הפטום. וכן כל כיוצא בזה משבח שיש בו הוצאה:
10
A change that can revert to its original state is not considered to be a change.
What is implied? When a person obtains boards by robbery and attaches them to each other with nails and makes a chest, this is not considered a change. For it is possible to separate them and make them simple boards, as they were previously.
י
שינוי החוזר לברייתו אינו שינוי. כיצד הגוזל עצים ודבקן במסמרים ועשה מהן תיבה אינו שינוי שהרי אפשר לפרקן וחוזרין לוחות כשהיו:
11
If a person obtained sand by robbery and made it into a brick, he does not acquire it, because one can crush the brick and return it to sand.
If he obtained a strip of metal by robbery and made it into a coin, he does not acquire it, because one can melt the coin and return it to a strip of metal, as it was beforehand. The same principles apply in other similar instances.
יא
גזל עפר ועשאהו לבינה לא קנה שאם ידוק הלבינה תחזור עפר כשהיתה. ג גזל לשון של מתכת ועשאהו מטבע לא קנה שאם יתיך המטבע יחזור לשון כשהיתה. וכן כל כיוצא בזה:
12
If, however, a person obtained boards by robbery and burned them, cut them or carved them, and in this way fashioned them into a utensil; he obtained wool by robbery and dyed it, spun it or whitened it; he obtained threads by robbery and made them into a garment; he obtained a brick by robbery and made it into dust; obtained stones by robbery and smoothed them; or he obtained coins by robbery and melted them - this is considered a change, for if he makes other coins - or similarly undoes the other changes mentioned above - they are considered to be new entities. The same principles apply in all similar situations.
יב
אבל הגוזל עצים ושרפן וקצצן או חקק בהן ועשאן כלים. או שגזל צמר וצבעו או נפצו ולבנו. או שגזל טווי ועשהו בגד. או שגזל לבינה ועשאה עפר או אבנים וסתתן או מעות והתיכן. הרי זה שינוי בידו שאם יעשם מעות אחרות פנים חדשות הן. וכן כל כיוצא בהן:
13
When a person robs old coins, polishes them and renews them, he is not considered to have acquired them, for they will age and return to their previous state. If, however, he obtains new coins by robbery and causes them to look old, he does acquire them. For if they were made to appear new again, that would be considered to be a new development.
A person who robs a date palm that is growing and cuts it down does not acquire it. This applies even if he cuts it into sections. If he makes it into boards, he does acquire it.
יג
הגוזל מעות ישנות ושפן וחדשן לא קנה שהרי מתיישנין וחוזרין כשהיו. גזל מעות חדשים וישנם קנה שאם יחדשם פנים חדשות הן. גזל דקל מחובר וקצצו לא קנה ואפילו כרתו חליות חליות. עשהו קורות קנה:
14
If a person obtains large beams by robbery and cuts them into small beams, he does not acquire them. If he cuts them into boards, causing them to be called by a different name, he does acquire them.
If one obtained a palm branch by robbery and separated its leaves, one acquires the leaves. If one obtained palm leaves by robbery and made them into a broom, one acquires the broom.
If one obtains a lamb by robbery and it becomes a ram, or one obtains a calf by robbery and it becomes an ox, it is considered to have undergone a change while in the robber's possession. Therefore, he is considered to have acquired it, and he is required to pay only the value of the article at the time of the robbery, despite the fact that the owner never despaired of the article's return.
יד
גזל קורות גדולות ועשאן קטנות לא קנה. עשאן לוחות עד שנשתנה שמם קנה. גזל לולב והפריד עליו קנה העלים. גזל עלים ועשאן חופייה קנה. גזל טלה ונעשה איל עגל ונעשה שור הרי זה שינוי בידו וקנהו ומשלם כשעת הגזלה. ואף על פי שלא נתייאשו הבעלים:
15
If a person obtains a utensil by robbery and breaks it, we do not evaluate its depreciation. Instead, the robber is obligated to pay its worth, and he is given the broken utensil.
If, however, the original owner desires to take the broken utensil, he is granted it, and the robber must pay for its depreciation. This ordinance was instituted for the sake of the owner, and if he does not desire it, he is granted that prerogative. Similar principles apply in other analogous situations.
טו
גזל כלי ושברו אין שמין לו הפחת [ג] אלא משלם דמיו והכלי השבור של גזלן. ואם רצו הבעלים ליטול הכלי השבור נוטלין ומשלם הפחת. שזו תקנה היא לבעלים ואם לא רצו הרשות בידן וכן כל כיוצא בזה:
16
When an object obtained by robbery does not undergo a change, but its value increases, it itself must be returned to its original owner, and the robber is not entitled to anything. This applies even if the owner has despaired of its return.
For the Sages granted the robber only the increase in value after the owner despaired of the object's return, in instances like the shearing of wool and the offspring. He is not, however, granted any increase in value that comes from the rise in article's worth when it is returned intact to its owner.
טז
גזלה שלא נשתנית והוקרה אף על פי שנתייאשו הבעלים ממנה הרי זו חוזרת לבעלים ואין לגזלן בה כלום. שלא תקנו לגזלן את השבח אחר יאוש אלא כגון גיזות וולדות אבל שבח היוקר אם היתה הגזלה חוזרת בעיניה אינו זוכה בה:
Gezelah va'Avedah - Chapter Three
1
The following rules apply when a person robs a jug of wine from a colleague that was worth a dinar at the time of the robbery and increased in value while in the robber's possession until it was worth four dinarim. If he broke the jug, drank its contents, sold it or gave it away as a present after it increased in value, he must pay four dinarim - its worth when it left his possession. The rationale is that if he had left it, he would have had to return it intact.
If it broke because of other causes or it was lost, the robber must pay only a dinar, its value at the time of the robbery.
א
הגוזל חבית של יין מחבירו והרי היא שוה דינר בשעת הגזלה והוקרה אצלו ועמדה [א] בארבעה. אם שבר החבית או שתה אותה או מכרה או נתנה במתנה אחר שהוקרה משלם ארבעה כשעת הוצאה מן העולם שאילו הניחה היתה חוזרת בעצמה. נשברה מאליה או אבדה משלם דינר כשעת הגזלה:
2
If it was worth four dinarim at the time of the robbery, but only one dinar when it left his possession, he must pay the four dinarim it was worth at the time of the robbery. This applies whether he broke it or drank it, or whether it was broken or lost due to other causes. The same principles apply in other analogous situations.
ב
היתה שוה בשעת הגזלה ארבעה ובשעת הוצאה מן העולם דינר. משלם ארבעה כשעת הגזלה. בין ששברה או שתאה בין שנשברה או אבדה מאליה וכן כל כיוצא בזה:
3
The following rules apply when a person obtains by robbery a basket of five dates. If the entire basket were sold together it would cost nine coins, but if the dates were sold one by one they would be sold for ten. The robber is required to pay only nine. We do not heed the claim of the owner, who argues: "I would have sold them one by one."
Similar laws apply if a person damages a colleague's property or is required to reimburse him for a loss in a similar instance. This principle does not apply, however, with regard to property that is consecrated. In that instance, the robber must pay ten coins.
ג
הגוזל חותל שיש בו חמשים תמרים וכשימכר החותל כולו כאחת ימכר בתשעה וכשימכר אחת אחת ימכר בעשרה. אינו משלם אלא תשעה ואין הנגזל יכול לומר לו אני אחת אחת הייתי מוכר. וכן הדין במזיק וכן כל כיוצא בזה בנכסי הדיוט. אבל בהקדש אינו כן אלא משלם עשרה:
4
When a person obtains an animal by robbery and it becomes old, or it becomes weak and will never regain its strength - e.g., because of an illness for which there is no cure - a coin and it cracked or was disqualified by the ruling authorities, produce and the entire amount rotted, or wine and it became vinegar, he is considered to be a person who obtained a utensil by robbery and destroyed it, and he must pay the worth of the article obtained by robbery at the time of the robbery.
If, however, a person obtained animals by robbery and they became weaker, but their strength could be restored; servants and they became old; a coin and it was disqualified as currency by one country, but still accepted by another; produce of which a portion became rotten; terumah that became impure;leaven, and the festival of Passover was celebrated; or an animal that was used for the purposes of sin, became disqualified for sacrifice on the altar, or was condemned to be stoned to death; the robber may tell the original owner: "Here is your article," and return to him the article obtained by robbery.
ד
גזל בהמה והזקינה או כחשה כחש שאינו יכול לחזור כגון חלאים שאין להם רפואת תעלה. או שגזל מטבע ונסדק או פסלו המלך. או שגזל פירות והרקיבו כולן. או שגזל יין והחמיץ. הרי זה כמי שגזל כלי ושברו ומשלם כשעת הגזלה. אבל אם גזל בהמות וכחשו כחש שאפשר לחזור. או שגזל עבדים והזקינו. או שגזל מטבע ונפסל במדינה זו והרי היא יוצא במדינה אחרת. או שגזל פירות והרקיבו מקצתם. או תרומה ונטמאת. או שגזל חמץ ועבר עליו הפסח. או בהמה ונעברה בה עבירה. או נפסלה מליקרב. או שהיתה יוצאה להסקל. אומר לו הרי שלך לפניך ומחזיר אותה בעצמה:
5
When does the above apply? When the article obtained by robbery is itself returned. If, however, the article obtained by robbery was burned or lost after benefiting from it became forbidden, the robber must pay its value at the time of the robbery.
Based on this rationale, if the robber denied possession of the article after deriving benefit from it became forbidden, and affirmed his denial with an oath, he is liable to pay the principal and an additional fifth of its value, and bring a guilt offering.
ה
במה דברים אמורים כשהחזיר הגזלה. אבל אם נשרפה הגזלה או אבדה אחר שנאסרה בהנאה חייב להחזיר לו דמיה כשעת הגזלה. לפיכך אם כפר בו אחר שנאסרה בהנאה ונשבע חייב לשלם א קרן
6
When a person obtains an animal by robbery and uses it to transport a burden, rides on it, plows or threshes with it or the like, and then returns it to its owner, he violates the commandment against robbery. Nevertheless, he is not liable for any payment, for he did not cause the animal any injury or weakness.
If, however, this person becomes habituated to robbing, withholding property or performing such acts time after time, he should be penalized. This applies even in the diaspora. The court should evaluate the wage or the increase in value that he earned with the animal, and that amount should be paid to the person whose property was taken.
ו
הגוזל בהמה ונשא עליה משא או רכב עליה או חרש או דש בה וכיוצא בזה והחזיר לבעליה אע"פ שעבר בלא תעשה אינו חייב לשלם כלום שהרי לא הפסידה ולא הכחישה. ואם הוחזק אדם זה לגזול או לעשוק או לעשות מעשים אלו פעם אחר פעם קונסין אותו ואפילו [ב] בחוצה לארץ. ושמין השכר או השבח שהשביח בבהמה ומשלם לנגזל:
7
When a person seizes a servant belonging to a colleague and causes him to perform labor, but does not prevent him from performing work for his master, he is not liable. The rationale is that a person is happy that his servants do not go idle. If, however, this prevents him from performing work for his master, the person who seized the servant must pay the master the wages of the servant, as if he were a hired worker.
ז
התוקף עבדו של חבירו ועשה בו מלאכה ולא בטלו ממלאכה אחרת פטור שנוח לו לאדם שלא יבטל עבדו. ואם ביטלו ממלאכה אחרת משלם לו ב כפועל:
8
The following laws apply when a person seizes a boat belonging to a colleague and performs work with it. If the boat is not generally hired out, the damage to the boat should be evaluated and must be paid.
If the boat is generally hired out there are two guidelines that apply. If the person took the boat with the intent of renting it, since the owner did not grant his permission, the owner has the option. He may collect the wage usually paid or he may collect payment for the damage to the boat.
If the person took the boat as robbery, he must pay for the damages. Similar principles apply in all like situations.
ח
התוקף ספינתו של חבירו ועשה בה מלאכה אם אינה עשויה לשכר שמין כמה פחתה ומשלם. ואם היא עשויה לשכר אם ירד לה בתורת שכירות הואיל וירד שלא ברשות אם רצה הבעל ליטול שכרה נוטל רצה ליטול פחתה נוטל. ואם ירד לה בתורת גזל נותן הפחת וכן כל כיוצא בזה:
9
The following rules apply when a person dwells in a courtyard belonging to a colleague without notifying him. If the courtyard is not usually rented out, he is not required to pay him rent. This applies even if the person who dwells within generally rents a dwelling, for one person is benefiting and the other is not suffering a loss.
If the courtyard is generally rented out, the person who dwells within must pay rent even though he does not usually rent a dwelling, because he is causing the owner a loss of income.
ט
הדר בחצר חבירו שלא מדעתו. אם אותה חצר אינה עשויה לשכר אינו צריך [ג] להעלות לו שכר. אע"פ שדרך זה הדר לשכור מקום לעצמו. שזה נהנה וזה [ד] אינו חסר. ואם החצר עשויה לשכר אע"פ שאין דרך זה לשכור [ה] צריך להעלות לו שכר שהרי חסרו ממון:
10
When a person owned wool that he was dyeing in a vat, and another person came and added other dyes without the consent of the owner, the latter must pay the owner of the wool for the decline in the value of the wool he caused. This payment does not include the value of the dye the owner used for the wool.If the person whose property was damaged seizes the value of dye that he lost, that money should not be expropriated from him.
י
מי שהיה לו
11
A person who without the owner's consent takes an object entrusted to him for safekeeping to use for his private purposes in a way that will diminish it, or to take as his own is judged as a robber. This applies whether he takes the article himself, or it is taken for him by his son, his servant or his agent.
The person who takes the article is liable for it if it is destroyed by forces beyond his control, and the object that he took is considered to be within his domain according to the laws that govern all robbers.
A watchman who decides to take an entrusted article for his private purposes is not held responsible for it until he actually takes it. When, however, he takes the article from one place to another in his domain in order to take it for his private purposes, he is liable although he did not take any portion of the entrusted article. For the watchman becomes responsible in such an instance even when the entrusted article remains intact.
יא
השולח יד בפקדון בין ששלח יד בעצמו או על יד בנו ועבדו ושלוחו הרי זה גזלן ונתחייב באונסיו. ונעשית הגזלה ברשותו כדין כל הגזלנים. חשב [ו] לשלוח יד בפקדון אינו חייב באחריותו [ז] עד שישלח יד. ומששלח יד נתחייב בו אע"פ שלא חסר ממנו כלום. אלא נטל הפקדון ממקום למקום ברשותו כדי לשלוח בו יד הרי זה חייב ששליחות יד [ח] אינה צריכה חסרון:
12
As soon as the watchman lifts up the jug to take a revi'it of wine, he is liable for it in the event of its destruction by forces beyond his control, even though he has not taken it.
If, however, he lifts up a wallet containing many coins to take one dinar, there is a doubt whether he is liable for the entire wallet if it is destroyed by forces beyond his control, or he is liable only for the one dinar. Similar laws apply with regard to other instances where a container holds several discrete entities.
יב
הגביה את ג החבית ליטול ממנה רביעית נתחייב באונסיה אע"פ שלא נטל. אבל אם
13
When produce was entrusted to a person for safekeeping and he took a portion of it as his own, he is responsible only for the produce that he actually took. The produce remaining in its place remains the property of the original owner. If, however, the entire produce becomes spoiled because of the amount that he took, he is liable for the entire amount.
What is implied? If the watchman tilted a jug while it remained in its place and removed a revi'it or more, and then the jug was broken afterwards, the watchman is liable only for the amount that he took, for he did not lift up the jug. If the wine turned into vinegar, he must pay the value of the entire jug at the time he took it. Similar principles apply in all like situations.
יג
היו פירות מופקדין אצלו ונטל מקצתן אינו חייב אלא באחריות הפירות שנטל ושאר הפקדון המונח במקומו ברשות בעליו הוא ואם נפסד השאר מחמת זה שנטל חייב בכל. כיצד הטה את החבית במקומה ונטל ממנה רביעית או יתר אם נשברה אחר שנטל והיא במקומה אינו חייב אלא כמה שנטל שהרי לא הגביה החבית. ואם החמיצה משלם את דמי כולה כשעת הגזלה. וכן כל כיוצא בזה:
14
When a person denies in court having been given an object entrusted to him for safekeeping, he is considered to be a robber if the object was in his possession at the time of his denial. He is liable for the article if it is destroyed by factors beyond his control.
יד
הכופר בפקדון בבית דין. אם היה [ט] ברשותו בשעת שכפר נעשה עליו גזלן וחייב באונסו:
15
A person who borrows an object without the consent of its owner is considered to be a robber.
If a utensil was in the hands of a person's son or servant and another person took it from him and used it, he is considered to have borrowed the object without the consent of its owner. The article is considered to have entered his domain, and he is responsible for it in the event of its destruction by forces beyond his control until he returns it to the owner.
Therefore, if he returns it to the minor or to the servant who was holding it beforehand, and then it is lost or stolen, the borrower is liable. Similar principles apply in all like situations.
טו
השואל שלא מדעת הבעלים הרי זה גזלן. היה כלי ביד בנו של בעל הבית או ביד עבדו ולקחו אחד מהן ונשתמש בו הרי זה שואל שלא מדעת ונעשה ברשותו ונתחייב באונסיו עד שיחזירנו לבעלים. לפיכך אם החזירו לקטן שהיה בידו או לעבד ואבד מהן או נשבר חייב [י] לשלם. וכן כל כיוצא בזה:
16
When a person seizes collateral from a debtor without receiving license from the court, he is considered to be a robber, despite the debt that he is owed. Needless to say, if he enters the debtor's home and seizes collateral, he is considered to be a robber, for Deuteronomy 24:11 explicitly states: "Stand outside and the man who owes the debt to you will bring the security out to you."
טז
החוטף משכון מיד הלוה שלא ברשות [כ] בית דין הרי זה גזלן אע"פ שהוא חייב לו. ואין צריך לומר אם נכנס לתוך בית חבירו ומשכנו שהוא גזלן שנאמר בחוץ תעמוד:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Thursdeay, Tammuz 5, 5777 · 29 June 2017
"Today's Day"
Thursday, Tamuz 5, 5703
Torah lessons: Chumash: Chukat, Chamishi with Rashi.
Tehillim: 29-34.
Tanya: Nevertheless, from the (p. 331) ...Yourself in them..." (p.311).
One of the Alter Rebbe's great and very close chassidim had yechidus, in the course of which the Rebbe inquired after his situation. The chassid complained bitterly that his financial situation had utterly deteriorated. The Rebbe responded: You are needed to illuminate your environment with Torah and avoda of the heart - (davening). Livelihood and what you need - that, G-d must provide for you. You do what you must, and G-d will do what He must.
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Daily Thought:
Misappropriation of Time
Each of us is allocated from above just the amount of time we need to get our mission done. Some of that time will be for learning, teaching, helping others. Some of that time will be needed for making a living—also a divine task with purpose and meaning.
But none of us can justify our obsession with making a living by claiming that it leaves no time to learn or to teach.
This is nothing less than misappropriation of funds—spending all the allotted time on one task at the expense of your principal purpose in this world. Each of us is foremost a student and a teacher.[Maamar Va’Erah 5712; Hayom Yom, 16 Iyar; Ibid, 5 Tamuz.]
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