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- ב"ה - Today in Judaism - Today is Shabbat, Av 6, 5777 · July 29, 2017Torah ReadingDevarim: Deuteronomy 1:1 - 3:22
Isaiah 1:1-27Deuteronomy 1:1 These are the words Moshe spoke to all Isra’el on the far side of the Yarden River, in the desert, in the ‘Aravah, across from Suf, between Pa’ran and Tofel, Lavan, Hatzerot and Di-Zahav. 2 It is eleven days’ journey from Horev to Kadesh-Barnea by way of Mount Se‘ir.
3 On the first day of the eleventh month of the fortieth year, Moshe spoke to the people of Isra’el, reviewing everything Adonai had ordered him to tell them. 4 This was after he had defeated Sichon, king of the Emori, who lived in Heshbon, and ‘Og, king of Bashan, who lived in ‘Ashtarot, at Edre‘i. 5 There, beyond the Yarden, in the land of Mo’av, Moshe took it upon himself to expound this Torah and said:
6 “Adonai spoke to us in Horev. He said, ‘You have lived long enough by this mountain. 7 Turn, get moving and go to the hill-country of the Emori and all the places near there in the ‘Aravah, the hill-country, the Sh’felah, the Negev and by the seashore — the land of the Kena‘ani, and the L’vanon, as far as the great river, the Euphrates River. 8 I have set the land before you! Go in, and take possession of the land Adonai swore to give to your ancestors Avraham, Yitz’chak and Ya‘akov, and their descendants after them.’
9 “At that time I told you, ‘You are too heavy a burden for me to carry alone. 10 Adonai your God has multiplied your numbers, so that there are as many of you today as there are stars in the sky. 11 May Adonai, the God of your ancestors, increase you yet a thousandfold and bless you, as he has promised you! (ii) 12 But you are burdensome, bothersome and quarrelsome! How can I bear it by myself alone? 13 Pick for yourselves from each of your tribes men who are wise, understanding and knowledgeable; and I will make them heads over you.’
14 “You answered me, ‘What you have said would be a good thing for us to do.’ 15 So I took the heads of your tribes, men wise and knowledgable, and made them heads over you — leaders in charge of thousands, of hundreds, of fifties and of tens, and officers, tribe by tribe. 16 At that time I commissioned your judges, ‘Hear the cases that arise between your brothers; and judge fairly between a man and his brother, and the foreigner who is with him. 17 You are not to show favoritism when judging, but give equal attention to the small and to the great. No matter how a person presents himself, don’t be afraid of him; because the decision is God’s. The case that is too hard for you, bring to me and I will hear it.’ 18 I also gave you orders at that time concerning all the things you were to do.
19 “So we left Horev and went through all that vast and fearsome desert which you saw on the way to the hill-country of the Emori, as Adonai our God ordered us; and we arrived at Kadesh-Barnea. 20 There I said to you, ‘You have come to the hill-country of the Emori, which Adonai our God is giving to us. 21 Look! Adonai your God has placed the land before you. Go up, take possession, as Adonai, the God of your ancestors, has told you. Don’t be afraid, don’t be dismayed.’
(iii) 22 “You approached me, every one of you, and said, ‘Let’s send men ahead of us to explore the country for us and bring back word concerning what route we should use in going up and what the cities we will encounter are like.’ 23 The idea seemed good to me, so I took twelve of your men, one from each tribe; 24 and they set out, went up into the hills, came to the Eshkol Valley and reconnoitered it. 25 They took some of the produce of the land and brought it down to us; they also brought back word to us — ‘The land Adonai our God is giving to us is good.’
26 “But you would not go up. Instead you rebelled against the order of Adonai your God; 27 and in your tents you complained, ‘It’s because Adonai hated us that he has brought us out of the land of Egypt, only to hand us over to the Emori to destroy us. 28 What sort of place is it that we’re heading for? Our brothers made our courage fail when they said, “The people are bigger and taller than we are; the cities are great and fortified up to the sky; and finally, we have seen ‘Anakim there.”’
29 “I answered you, ‘Don’t be fearful, don’t be afraid of them. 30 Adonai your God, who is going ahead of you, will fight on your behalf, just as he accomplished all those things for you in Egypt before your eyes, 31 and likewise in the desert, where you saw how Adonai your God carried you, like a man carries his child, along the entire way you traveled until you arrived at this place. 32 Yet in this matter you don’t trust Adonai your God, 33 even though he went ahead of you, seeking out places for you to pitch your tents and showing you which way to go, by fire at night and by a cloud during the day.’
34 “Adonai heard what you were saying, became angry and swore, 35 ‘Not a single one of these people, this whole evil generation, will see the good land I swore to give to your ancestors, 36 except Kalev the son of Y’funeh — he will see it; I will give him and his descendants the land he walked on, because he has fully followed Adonai.’
37 “Also, because of you Adonai was angry with me and said, ‘You too will not go in there. 38 Y’hoshua the son of Nun, your assistant — he will go in there. So encourage him, because he will enable Isra’el to take possession of it. (iv) 39 Moreover, your little ones, who you said would be taken as booty, and your children who don’t yet know good from bad — they will go in there; I will give it to them, and they will have possession of it. 40 But as for yourselves, turn around and head into the desert by the road to the Sea of Suf.’
41 “Then you answered me, ‘We have sinned against Adonai. Now we will go up and fight, in accordance with everything Adonai our God ordered us.’ And every man among you put on his arms, considering it an easy matter to go up into the hill-country. 42 But Adonai said to me, ‘Tell them, “Don’t go up, and don’t fight, because I am not there with you; if you do, your enemies will defeat you.”’ 43 So I told you, but you wouldn’t listen. Instead, you rebelled against Adonai’s order, took matters into your own hands and went up into the hill-country; 44 where the Emori living in that hill-country came out against you like bees, defeated you in Se‘ir and chased you back all the way to Hormah. 45 You returned and cried before Adonai, but Adonai neither listened to what you said nor paid you any attention. 46 This is why you had to stay in Kadesh as long as you did.
2:1 “Then we turned and began traveling into the desert along the road to the Sea of Suf, as Adonai had said to me; and we skirted Mount Se‘ir for a long time. (v) 2 Finally Adonai said to me, 3 ‘You have been going around this mountain long enough! Head north, 4 and give this order to the people: “You are to pass through the territory of your kinsmen the descendants of ‘Esav who live in Se‘ir. They will be afraid of you, so be very cautious, 5 and don’t get into disputes with them; for I am not going to give you any of their land, no, not even enough for one foot to stand on; inasmuch as I have given Mount Se‘ir to ‘Esav as his possession. 6 Pay them money for the food you eat, and pay them money for the water you drink. 7 For Adonai your God has blessed you in everything your hands have produced. He knows that you have been traveling through this vast desert; these forty years Adonai your God has been with you; and you have lacked nothing.’
8 “So we went on past our kinsmen the descendants of ‘Esav living in Se‘ir, left the road through the ‘Aravah from Eilat and ‘Etzyon-Gever, and turned to pass along the road through the desert of Mo’av. 9 Adonai said to me, ‘Don’t be hostile toward Mo’av or fight with them, because I will not give you any of their land to possess, since I have already given ‘Ar to the descendants of Lot as their territory.’” 10 (The Emim used to live there, a great and numerous people as tall as the ‘Anakim. 11 They are also considered Refa’im, as are the ‘Anakim, but the Mo’avim call them Emim. 12 In Se‘ir the Horim used to live, but the descendants of ‘Esav dispossessed and destroyed them, settling in their place. Isra’el did similarly in the land it came to possess, which Adonai gave to them.) 13 “‘Now get going, and cross Vadi Zered!’
“So we crossed Vadi Zered. 14 The time between our leaving Kadesh-Barnea and our crossing Vadi Zered was thirty-eight years — until the whole generation of men capable of bearing arms had been eliminated from the camp, as Adonai had sworn they would be. 15 Moreover, Adonai’s hand was against them to root them out of the camp until the last of them was gone. 16 When all the men who were able to bear arms had died and were no longer part of the people, 17 Adonai said to me, 18 ‘Today you are to cross the border of Mo’av at ‘Ar. 19 When you approach the descendants of ‘Amon, don’t bother them or fight with them, for I will not give you any of the territory of the people of ‘Amon to possess, since I have given it to the descendants of Lot as their territory.’”
20 (This too is considered a land of the Refa’im: Refa’im, whom the Emori call Zamzumim, used to live there. 21 They were a large, numerous people, as tall as the ‘Anakim; but Adonai destroyed them as the people of ‘Amon advanced and settled in their place — 22 just as he destroyed the Horim as descendants of ‘Esav advanced into Se‘ir and settled in their place, where they live to this day. 23 It was the same with the ‘Avim, who lived in villages as far away as ‘Azah — the Kaftorim, coming from Kaftor, destroyed them and settled in their place.)
24 “‘Get up, get moving, and cross the Arnon Valley! Here, I have put in your hands Sichon the Emori, king of Heshbon, and his land; commence the conquest, begin the battle! 25 Today I will start putting the fear and dread of you into all the peoples under heaven, so that the mere mention of your name will make them quake and tremble before you.’
26 “I sent envoys from the K’demot Desert to Sichon king of Heshbon with a peaceable message, 27 ‘Let me pass through your land. I will keep to the road, turning neither right nor left. 28 You will sell me food to eat for money and give me water to drink for money. I only want to pass through. 29 Do as the people of ‘Esav living in Se‘ir and the Mo’avim living in ‘Ar did with me, until I cross the Yarden into the land Adonai our God is giving us.’
30 “But Sichon king of Heshbon would not let us pass through his territory, because Adonai your God had hardened his spirit and made him stubborn, so that he could hand him over to you, as is the case today. (vi) 31 Adonai said to me, ‘See, I have begun handing over Sichon and his territory before you; start taking possession of his land.’ 32 Then Sichon came out against us, he and all his people, to fight at Yahatz; 33 and Adonai our God handed him over to us, so that we defeated him, his sons and all his people. 34 At that time we captured all his cities and completely destroyed every city — men, women, little ones — we left none of them. 35 As booty for ourselves we took only the cattle, along with the spoil from the cities we had captured. 36 From ‘Aro‘er, on the edge of the Arnon Valley, and from the city in the valley, all the way to Gil‘ad, there was not one city too well fortified for us to capture — Adonai our God gave all of them to us. 37 The only land you didn’t approach was that of the descendants of ‘Amon — the region around the Yabok River, the cities in the hills and wherever else Adonai our God forbade us to go.
3:1 “Then we turned and went up the road to Bashan, and ‘Og the king of Bashan came out against us with all his people to fight at Edre‘i. 2 Adonai said to me, ‘Don’t be afraid of him; for I have handed him, all his people and his territory over to you; you will do to him as you did to Sichon king of the Emori, who lived at Heshbon.’ 3 So Adonai our God also handed over to us ‘Og the king of Bashan with all his people, and we defeated him until he had no one left. 4 At that time we captured all his cities; there was not one city of theirs that we didn’t capture. There were sixty cities, all the region of Argov, the kingdom of ‘Og in Bashan; 5 all of them fortified cities with high walls, gates and bars — in addition to a great number of unwalled towns. 6 We completely destroyed them, as we did with Sichon king of Heshbon, annihilating every city —men, women and little ones. 7 But we took all the livestock, along with the spoil from the cities, as booty for ourselves.
8 “At that time we captured the territory of the two kings of the Emori east of the Yarden between the Arnon Valley and Mount Hermon,” 9 the Hermon which the Tzidonim call Siryon and the Emori call S’nir, 10 “all the cities of the plain, all Gil‘ad and all Bashan, as far as Salkhah and Edre‘i, cities of the kingdom of ‘Og in Bashan.” 11 ‘Og king of Bashan was the last survivor of the Refa’im. His bed was made of iron; it is still in Rabbah with the people of ‘Amon. It was nine cubits long and four cubits wide, using the normal cubit [thirteen-and-a-half by six feet].
12 “Of this land that we took possession of then, I assigned to the Re’uveni and the Gadi the territory extending from ‘Aro‘er along the Arnon Valley together with half the hill-country of Gil‘ad, including its cities. 13 The rest of Gil‘ad and all Bashan, the kingdom of ‘Og, I gave to the half-tribe of M’nasheh.”
The whole region of Argov together with all of Bashan form what is called the land of Refa’im. 14 Ya’ir the son of M’nasheh took all the region of Argov, as far as the border with the G’shuri and the Ma‘akhati; he named this whole area, including Bashan, after himself — it remains Havot-Ya’ir to this day.
(vii) 15 “I gave Gil‘ad to Machir; 16 and to the Re’uveni and the Gadi I gave the territory from Gil‘ad to the Arnon Valley, with the middle of the valley as the border, as far as the Yabok River, which is the border with the people of ‘Amon; 17 the ‘Aravah too, the Yarden being its border, from Kinneret to the Sea of the ‘Aravah, the Dead Sea, at the foot of the slopes of Pisgah to the east.
18 “At that time I gave you this order: ‘Adonai your God has given you this land to possess. But all of you who are fit to fight must cross over, armed, ahead of your brothers the people of Isra’el. 19 Your wives, your little ones and your livestock — I know you have much livestock — will stay in your cities which I have given you, (Maftir) 20 until Adonai allows your brothers to rest, as he has allowed you; and they too take possession of the land Adonai your God is giving them on the west side of the Yarden. At that point you will return, each man to his own possession which I have given you.’
21 “Also at that time I gave this order to Y’hoshua: ‘Your eyes have seen everything that Adonai your God has done to these two kings. Adonai will do the same to all the kingdoms you encounter when you cross over. 22 Don’t be afraid of them, because Adonai your God will fight on your behalf.’
Isaiah 1:1 This is the vision of Yesha‘yahu the son of Amotz, which he saw concerning Y’hudah and Yerushalayim during the days of ‘Uziyahu, Yotam, Achaz and Y’chizkiyahu, kings of Y’hudah:
2 “Hear, heaven! Listen, earth!
For Adonai is speaking.
“I raised and brought up children,
but they rebelled against me.
3 An ox knows its owner
and a donkey its master’s stall,
but Isra’el does not know,
my people do not reflect.
4 “Oh, sinful nation,
a people weighed down by iniquity,
descendants of evildoers,
immoral children!
They have abandoned Adonai,
spurned the Holy One of Isra’el,
turned their backs on him!
5 “Where should I strike you next,
as you persist in rebelling?
The whole head is sick,
the whole heart diseased.
6 From the sole of the foot to the head
there is nothing healthy,
only wounds, bruises and festering sores
that haven’t been dressed or bandaged
or softened up with oil.
7 “Your land is desolate,
your cities are burned to the ground;
foreigners devour your land in your presence;
it’s as desolate as if overwhelmed by floods.
8 The daughter of Tziyon is left
like a shack in a vineyard,
like a shed in a cucumber field,
like a city under siege.”
9 If Adonai-Tzva’ot had not left us
a tiny, tiny remnant,
we would have become like S’dom,
we would have resembled ‘Amora.
10 Hear what Adonai says,
you rulers of S’dom!
Listen to God’s Torah,
you people of ‘Amora!
11 “Why are all those sacrifices
offered to me?” asks Adonai.
“I’m fed up with burnt offerings of rams
and the fat of fattened animals!
I get no pleasure from the blood
of bulls, lambs and goats!
12 Yes, you come to appear in my presence;
but who asked you to do this,
to trample through my courtyards?
13 Stop bringing worthless grain offerings!
They are like disgusting incense to me!
Rosh-Hodesh, Shabbat, calling convocations —
I can’t stand evil together with your assemblies!
14 Everything in me hates your Rosh-Hodesh
and your festivals;
they are a burden to me —
I’m tired of putting up with them!
15 “When you spread out your hands,
I will hide my eyes from you;
no matter how much you pray,
I won’t be listening;
because your hands are covered with blood.
16 “Wash yourselves clean!
Get your evil deeds out of my sight!
Stop doing evil, 17 learn to do good!
Seek justice, relieve the oppressed,
defend orphans, plead for the widow.
18 “Come now,” says Adonai,
“let’s talk this over together.
Even if your sins are like scarlet,
they will be white as snow;
even if they are red as crimson,
they will be like wool.
19 If you are willing and obedient,
you will eat the good of the land;
20 but if you refuse and rebel,
you will be eaten by the sword”;
for the mouth of Adonai has spoken.
21 How the faithful city has become a whore!
Once she was filled with justice,
righteousness lodged in her;
but now murderers!
22 Your silver is no longer pure,
your wine is watered down.
23 Your leaders are rebels, friends of thieves.
They all love bribes and run after gifts.
They give no justice to orphans,
the widow’s complaint doesn’t catch their attention.
24 “Therefore,” says the Lord, Adonai-Tzva’ot,
the Mighty One of Isra’el,
“I will free myself of my adversaries,
I will take vengeance on my enemies.
25 But I will also turn my hand against you!
I will cleanse your impurities as with lye
and remove all your alloyed base metal.
26 I will restore your judges as at first
and your advisers as at the beginning.
After that, you will be called
the City of Righteousness, Faithful City.
27 Tziyon will be redeemed by justice;
and those in her who repent, by righteousness.
Today's Laws & Customs:
• Shabbat Chazon ("Shabbat of Vision")
The Shabbat before the Ninth of Av is called Shabbat Chazon ("Shabbat of Vision") after the opening words of the day's reading from the prophets ("haftara"), which is the third of the series of readings known as "The Three of Rebuke." On this Shabbat, say the Chassidic masters, we are granted a vision of the Third Temple; we may not see it with our physical eyes, but our souls see it, and are empowered to break free of our present state of galut (exile and spiritual displacement) and bring about the Redemption and the rebuilding of the Temple.
Links:
The Holy Temple: an Anthology
Shabbat of Vision
About the "Three of Rebuke"
http://www.thethreeweeks.com
• Ethics of the Fathers: Chapter 3During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three.
Link: Ethics of the Fathers, Chapter 3
• "Nine Days'During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charityduring this period.
Links:
Nine Days laws and customs
Daily live siyum broadcasts
Learn about the Holy Temple in Jerusalem
Daily Torah Study:
Chumash: Devarim, 7th Portion Deuteronomy 3:15-3:22 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 3
15And to Machir I gave Gilead. טווּלְמָכִיר נָתַתִּי אֶת הַגִּלְעָד:
16And to the Reubenites and to the Gadites I gave from Gilead to the brook of Arnon, the midst of the brook and the border, until the brook of Jabbok, which is the boundary of the children of Ammon, טזוְלָראוּבֵנִי וְלַגָּדִי נָתַתִּי מִן הַגִּלְעָד וְעַד נַחַל אַרְנֹן תּוֹךְ הַנַּחַל וּגְבֻל וְעַד יַבֹּק הַנַּחַל גְּבוּל בְּנֵי עַמּוֹן:
The midst of the brook and the border: The entire brook and [the land] on its opposite bank. As if to say, עַד,“until” [the brook of Arnon,] including [the brook itself, i.e., the brook itself is included in the words תּוֹךְ הַנַּחַל] and then a bit more [namely, the opposite bank, referred to by the word וּגְבֻל].
תוך הנחל וגבול: כל הנחל ועוד מעבר לשפתו, כלומר עד ועד בכלל ויותר מכאן:
17the plain, the Jordan and the border thereof, from Kinnereth to the sea of the plain the Sea of Salt, under the waterfalls of Pisgah, eastward. יזוְהָעֲרָבָה וְהַיַּרְדֵּן וּגְבֻל מִכִּנֶּרֶת וְעַד יָם הָעֲרָבָה יָם הַמֶּלַח תַּחַת אַשְׁדֹּת הַפִּסְגָּה מִזְרָחָה:
From Kinnereth: This was on the western side of the Jordan, and the inheritance of the children of Gad was on the eastern side of the Jordan; so the width of the Jordan adjoining their territory fell within their lot, and in addition, the land on its opposite bank until the Kinnereth. This is what it says, “And the Jordan and the border” of the Jordan and beyond it.
מכנרת: מעבר הירדן המערבי הוא ונחלת בני גד מעבר הירדן המזרחי, ונפל בגורלם רוחב הירדן כנגדם ועוד מעבר שפתו עד כנרת וזהו שנאמר והירדן וגבול, הירדן ומעבר לו:
18And I commanded you at that time saying, "The Lord, your God, has given you this land to possess it; pass over, armed, before your brothers, the children of Israel, all who are warriors. יחוָאֲצַו אֶתְכֶם בָּעֵת הַהִוא לֵאמֹר יְהֹוָה אֱלֹהֵיכֶם נָתַן לָכֶם אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ חֲלוּצִים תַּעַבְרוּ לִפְנֵי אֲחֵיכֶם בְּנֵי יִשְׂרָאֵל כָּל בְּנֵי חָיִל:
And I commanded you: He was addressing the sons of Reuben and the sons of Gad.
ואצו אתכם: לבני ראובן ולבני וגד היה מדבר:
[pass over, armed] before your brothers: They would go in front of the [other] Israelites to battle, because they were mighty, and the enemies would fall before them, as it is said [of Gad],“He tears the arm together with the crown” (Deut. 33:20).
לפני אחיכם: הם היו הולכים לפני ישראל למלחמה, לפי שהיו גבורים ואויבים נופלים לפניהם, שנאמר (דברים לג, כ) וטרף זרוע אף קדקד:
19But your wives, your young children, and your cattle for I know that you have much cattle shall dwell in your cities which I have given you, יטרַק נְשֵׁיכֶם וְטַפְּכֶם וּמִקְנֵכֶם יָדַעְתִּי כִּי מִקְנֶה רַב לָכֶם יֵשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר נָתַתִּי לָכֶם:
20until the Lord has given rest to your brothers, just as [He did] for you, and until they also possess the land which the Lord, your God, is giving them on the other side of the Jordan, then every man shall return to his possession, which I have given to you." כעַד אֲשֶׁר יָנִיחַ יְהֹוָה | לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם הֵם אֶת הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵיכֶם נֹתֵן לָהֶם בְּעֵבֶר הַיַּרְדֵּן וְשַׁבְתֶּם אִישׁ לִירֻשָּׁתוֹ אֲשֶׁר נָתַתִּי לָכֶם:
21And I commanded Joshua at that time, saying, "Your eyes have seen all that the Lord, your God, has done to these two kings. So will the Lord do to all the kingdoms through which you will pass. כאוְאֶת יְהוֹשׁוּעַ צִוֵּיתִי בָּעֵת הַהִוא לֵאמֹר עֵינֶיךָ הָרֹאֹת אֵת כָּל אֲשֶׁר עָשָׂה יְהֹוָה אֱלֹהֵיכֶם לִשְׁנֵי הַמְּלָכִים הָאֵלֶּה כֵּן יַעֲשֶׂה יְהֹוָה לְכָל הַמַּמְלָכוֹת אֲשֶׁר אַתָּה עֹבֵר שָׁמָּה:
22Do not fear them, for it is the Lord, your God, Who is fighting for you." כבלֹא תִּירָאוּם כִּי יְהֹוָה אֱלֹהֵיכֶם הוּא הַנִּלְחָם לָכֶם:
Tehillim: Psalms Chapters 35 - 38
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Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Tanya: Iggeret HaKodesh, Epistle 2
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Shabbat,Menachem Av 6, 5777 · July 29, 2017
Today's Tanya Lesson
Iggeret HaKodesh, Epistle 2
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Upon his Arrival from Petersburg
The Alter Rebbe sent this pastoral letter to all his followers, upon his release from the imprisonment brought about by calumnies instigated by the opponents of Chassidism.1 This slander resulted from his selfless and tireless efforts to strengthen the chassidic movement and disseminate its teachings. His subsequent release (also) served as a nod of approval from the government for their continued dissemination.
The Rebbeim, the successive leaders of the ChaBaD chassidic school of thought, have taught that the Alter Rebbe’s arrest resulted from an indictment voiced in the Heavenly Court — against his doctrine of clothing the teachings of Chassidism in intellectual terms.2 (In fact the very word ChaBaD, naming the movement he founded and the teachings he first articulated, is an acronym for Chochmah, Binah and Daat — “wisdom”, “understanding”, and “knowledge”, respectively.) The same voice, moreover, disapproved of the fact that the Alter Rebbe beamed these teachings at the Jewish masses.
The Alter Rebbe wrote this epistle in order that it be clearly understood that his release from physical incarceration resulted directly from his being cleared of all spiritual charges. Indeed, a clear signal and an extra measure of strength was thereby given from Above that the teachings of Chassidism be promulgated according to the Alter Rebbe’s approach of making them intelligible and accessible to all.
With the Alter Rebbe’s release there thus began a second era in the dissemination of Chassidism. This is alluded to by this letter, which is numbered Iggeret HaKodesh, Epistle 2. It will be noted that the number 2 is mentioned only after the heading, “Upon his Arrival from Petersburg.” Now Epistle 27 also has a prefatory heading that explains why it was written. There, however, the number of the epistle appears first, and only then is it followed by the introductory heading. Here the order is inverted, because the second period (or, in chassidic terminology,3 “the second degree of greatness”), which is alluded to by the number 2, began with the Alter Rebbe’s arrival from Petersburg.
קטנתי מכל החסדים ומכל האמת
“I4 have become small from all the favors and from all [the truth].”
These words were uttered by Jacob as an introduction to his plea to G‑d that He save him from Esau. Although G‑d had previously5 assured him that He would accompany and protect him wherever he went, Jacob nonetheless feared that all the kindnesses that G‑d had already shown him had made him “small”, i.e., had reduced his merits. He thus feared that he was possibly in a state in which he would have to ask G‑d anew,6 “Save me.”
פירוש:
This means —
Rashi comments7 that “I have become small” is a result of “all the favors and all the truth”; i.e., “My merits have diminished because of the favors and truth You have done with me.” Ramban argues that this comment is inconsistent with the “language of the verse,” which states that “I have become small,” not that the speaker’s merits have become small; there is a diminution in quality rather than in quantity.8
Ramban therefore understands9 “I have become small” to mean: “I am unworthy of receiving all your kindness and truth.” Thus, according to Ramban, “I have become small” is not a result of G‑d’s “kindness and truth,” but rather an expression of the speaker’s being unworthy of receiving G‑d’s “kindness and truth.”
The Alter Rebbe, however, is going to explain this verse according to the commentary of Rashi: “from all the kindness” simply means that it was the kindness that made Jacob feel “small”. At the same time, though, the Alter Rebbe will understand “I have become small” as referring to the speaker himself: it is he himself who has become diminished as a result of G‑d’s many kindnesses and His truth. (Thus, not only have the particular person’s merits become lessened, which results in his diminishment,10 but he himself is directly affected as a result of the “kindness and truth.”)
Although it is the person himself (and not the tally of his merits) that has become diminished, nonetheless this diminution is a result of the “kindness and truth.” This, then, is what the Alter Rebbe intends by saying “This means” —
שבכל חסד וחסד שהקדוש ברוך הוא עושה לאדם, צריך להיות שפל רוח במאד
that with every single favor that G‑d bestows upon a man, he ought to become very humble.
כי חסד דרועא ימינא
For [the Supernal Sefirah of]11 “Chesed is the right arm,”
וימינו תחבקני
and, as Scripture states,12 “His right arm embraces me,”
שהיא בחינת קרבת אלקים ממש, ביתר שאת מלפנים
which refers to the state of G‑d actually bringing him close [to Himself], far more intensely than before.
Every Divine act of Chesed brings a man closer to G‑d.
וכל הקרוב אל ה׳ ביתר שאת, והגבה למעלה מעלה
And whoever is [brought] exceedingly close to G‑d, being raised aloft to great heights, 13
צריך להיות יותר שפל רוח, למטה מטה
ought to be ever more humble, to the lowliest plane,
כמו שכתוב: מרחוק ה׳ נראה לי
as it is written,14 “From afar has G‑d appeared to me.”
When G‑d appears to an individual through a particular manifestation of kindness, this should make him perceive himself as being — in relation to G‑d — “afar”, i.e., humbly distant from Him. Alternatively, the verse may be implying that perceiving oneself as being “afar” is the very means by which to attain a state in which “G‑d has appeared to me.”
וכנודע, דכולא קמיה דווקא כלא חשיב
And, as is known, “All that are before Him are esteemed as nothing.”
A being of even the highest conceivable spiritual level is of absolutely no account — indeed, it is nullified out of existence — when in G‑d’s presence, when it is “before Him,” for nothing exists before G‑d other than Himself.
ואם כן, כל שהוא קמיה יותר, הוא יותר כלא ואין ואפס
Hence, whoever is more “before Him” — whoever is closer to G‑d — is that much more like nothing, naught, and non-existent.
וזו היא בחינת ימין שבקדושה, וחסד לאברהם
This [self-effacing response to Divine favors] is the level of the “right side” of holiness, and of “Chesed unto Abraham” — the Divine lovingkindness that is bestowed upon Abraham, as in the verse,15 “You grant truth to Jacob, loving-kindness unto Abraham,”
שאמר: ואנכי עפר ואפר
who said,16 “And I am dust and ashes.”
The kindness that G‑d showed Abraham motivated him to attain the ultimate degree of humility that this statement expresses. Just as in the heavenly realms “the right arm of Divine Chesed” causes recipients of the Chesed to lose their independent identity in the identity of the Bestower of lovingkindness, so too does it affect mortals upon whom it is bestowed, making them likewise humble and self-effacing.
וזו היא גם כן מדתו של יעקב
This [humility born of kindness] is also the characteristic trait of Jacob,
ובזאת התנצל על יראתו מפני עשו, ולא די לו בהבטחתו: והנה אנכי עמך גו׳
and therewith he justified himself for his fear of Esau, and did not regard the [Divine] promise given to him as being sufficient:17 “And behold I am with you [and I shall protect you wherever you go].”
מפני היות קטן יעקב במאד מאד בעיניו, מחמת ריבוי החסדים
[This was so,] because Jacob regarded himself as utterly insignificant on account of the multitude of [G‑d’s] favors,
כי במקלי גו׳
[as he said,]18 “for [only] with my staff [did I cross the Jordan, and now I have [enough property for] two camps],”
ואינו ראוי וכדאי כלל להנצל כו׳
and he considered himself as being utterly unfit and unworthy to be saved, and so on.
וכמאמר רז״ל: שמא יגרום החטא
As our Sages, of blessed memory, expressed it,19 “[Jacob was apprehensive] lest sin would cause [him not to be saved],”
שנדמה בעיניו שחטא
for it appeared to him that he had sinned.
“I have become small” thus means that the multitude of kindnesses bestowed upon Jacob caused him to feel so small and insignificant that he feared that he had sinned, and hence needed once again to beseech G‑d that He save him from his brother Esau. And, indeed, every Jew would do well to follow in the footsteps of his father Jacob, becoming ever more humble with every successive act of kindness that G‑d shows him.
The Rebbe once explained why at the outset of this epistle the Alter Rebbe uses an expression in which the word Chesed is repeated: בכל חסד וחסד. (This is translated above, “with every single favor [that G‑d bestows upon man].”) In general, there are two modes of Divine kindness: (a) that which descends to man within the ordered framework of created worlds and becomes manifest in a natural manner; and (b) that which transcends the conventions of the created universe and whose manifestation is supernatural.
This is why the Alter Rebbe there goes on to say that (a) “Chesed is the right arm,” as well as (b) “His right arm embraces me.” The former phrase alludes to the Chesed of the Supernal Sefirot, a finite mode of Divine kindness that is analogous to the finite degree of life-force that is clothed in the human arm; the latter phrase alludes to the infinite mode of Divine kindness that is analogous to the infinite degree of life-force that transcends the limitation of being clothed in a particular organ, and is thus said to be “encompassing” (makkif) or “embracing”.
מה שאין כן בזה לעומת זה, הוא ישמעאל, חסד דקליפה
It is different, though, with the [unholy] counterpart [to the attribute of kindness that belongs to the holy “side” of the universe]; i.e., [it is different] with Ishmael, [who personifies] the attribute of Chesed that belongs to the kelipah.
The counterpart to Abraham, who personifies the attribute of “Chesed (kindness) that belongs to holiness,” is Ishmael, who personifies “kindness that belongs to unholiness”; the opposite of Isaac, who represents the attribute of “Gevurah (severity) that belongs to holiness,” is Esau, who represents the attribute of “Gevurah that belongs to unholiness.”
כל שהחסד גדול, הוא הולך וגדל בגובה וגסות הרוח ורוחב לבו
The more kindness [shown to Ishmael and to his ilk], the more he grows in pride, arrogance and self-satisfaction.
A Jew must thus be on guard against the “Chesed of kelipah,” and ensure that G‑d’s acts of kindness will lead him to cultivate the traits of Abraham and Jacob, the “Chesed of holiness,” so that his response will be humility rather than pride.
* * *
ולזאת באתי מן המודיעים מודעה רבה לכללות אנ״שAccordingly, I am now making a weighty announcement to all the men of our [chassidic] fraternity,
על ריבוי החסדים אשר הגדיל ה׳ לעשות עמנו
regarding the multitude of favors,20 “the great things that G‑d has done with us.”
The attribute of Chesed (kindness) is also known by the name Gedulah (greatness), as in the verse21 which enumerates the Divine attributes, and which begins, לך ה׳ הגדולה והגבורה. Indeed, the term Gedulah connotes an even greater manifestation of Divine kindness than does Chesed. The Alter Rebbe therefore adds the phrase regarding “the great things that G‑d has done for us,” thereby indicating the extraordinary kindness G‑d had shown chassidim by releasing him.
לאחוז במדותיו של יעקב
[As a result of all these favors:] Hold on to the attributes of Jacob,
שאר עמו ושארית ישראל
[for Jews are known as]22 “the remnant of His people” and23 “the remainder of Israel”; a Jew possesses within himself the attributes described here as “remnants” and “remainder”,
שמשים עצמו כשיריים ומותרות ממש, שאין בו שום צורך
regarding himself truly as mere remnants,24 as something truly superfluous and dispensable.
לבלתי רום לבבם מאחיהם כו׳
Let [the men of our fraternity] not become haughty in relation to their brethren, i.e., their opponents, who caused the arrest of the Alter Rebbe.
ולא להרחיב עליהם פה, או לשרוק עליהם, חס ושלום
Let them not jeer nor whistle derisively at them, heaven forfend.
הס מלהזכיר, באזהרה נוראה
A strict warning: Hold your peace! Mention nothing!
רק להשפיל רוחם ולבם, במדת אמת ליעקב, מפני כל אדם
Rather, [the men of our chassidic fraternity] are to subdue their spirit and heart before every man according to the attribute of “truth unto Jacob,”25
בנמיכת רוח, ומענה רך משיב חימה, ורוח נכאה כו׳
with humility, with26 “a soft answer [that] turns away anger,” and with a restrained spirit.
וכולי האי ואולי יתן ה׳ בלב אחיהם, כמים הפנים וגו׳
And through all that,27 perhaps G‑d will put [a conciliatory and loving response] into the heart of their brethren, [for]28 “as waters [reflect] one’s face, [so too does the heart of one man reflect the heart of another].”
——— ● ———
FOOTNOTES1. See The Arrest and Liberation of Rabbi Shneur Zalman of Liadi by Rabbi Avraham Chanoch Glitzenstein, translated by Rabbi Jacob Immanuel Schochet (Kehot, N.Y., 1964). To this day, the Alter Rebbe’s release in 1798 is celebrated annually on 19-20 Kislev.
2. See Likkutei Sichot, Vol. I, p. 74.
3. See Or HaTorah, p. 367ff.
4. Bereishit 32:11.
5. Ibid. 28:15.
6. Ibid. 28:15.
7. “Based on Shabbat 32a.” ( — Note of the Rebbe.)
8. “See Chiddushei Aggadot, loc. cit.” ( — Note of the Rebbe.)
9. “Thus too in Bereishit Rabbah on this verse.” ( — Note of the Rebbe.)
10. “Cf. Chiddushei Aggadot, loc. cit.” ( — Note of the Rebbe.)
11. Tikkunei Zohar, Introduction II, s.v. Patach Eliyahu.
12. Shir HaShirim 2:6.
13. Cf. Yeshayauhu 7:11. The letters of the unusual Heb. verb והגבה are vocalized as follows: Shva, patach, shva, tzeirei, and patach for the final mapik hei.
14. Yirmeyahu 31:2.
15. Michah 7:20; Abraham personifies the attribute of Chesed.
16. Bereishit 18:27.
17. Ibid. 28:15.
18. Ibid. 32:11.
19. Berachot 4a.
20. Tehillim 126:3.
21. I Divrei HaYamim 29:11.
22. Yeshayahu 11:11.
23. Yirmeyahu 6:9; 31:6.
24. Rosh HaShanah 17a-b.
25. For the comment of the Rebbe Maharash on this stipulation of the Alter Rebbe, see HaYom Yom, p. 77.
26. Cf. Mishlei 15:1.
27. This final sentence was added by the Alter Rebbe at a later date; see HaYom Yom, loc. cit.
28. Mishlei 27:19.
Rambam:
• Sefer Hamitzvot:
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Menachem Av 6, 5777 · July 29, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »
Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
Rambam:
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 22
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• 3 Chapters A Day: Shechenim Shechenim - Chapter Ten, Shechenim Shechenim - Chapter Eleven, Shechenim Shechenim - Chapter Twelve
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• English Text | Video ClassShabbat, Menachem Av 6, 5777 · 29 July 2017
"Today's Day"
Shabbat, Menachem Av 6, 5703
Torah lessons: Chumash: Devarim, Shevi'i with Rashi.
Tehillim: 35-38.
Tanya: Ch. 12. The reason for (p. 385) ...will discover good. (p. 387).
The Alter Rebbe on his return from (his arrest in) Petersburg said a maamar for the Mitteler Rebbe, consisting in all of but a few lines:
Raise your hands in holiness and bless Havayeh1 (G-d). G-d bless you from Zion, Maker of heaven and earth.2
"Raise your hands in holiness" - refers to the elevation of the emotive traits to the intellect, and the illumination of the emotive traits by the intellect*...
..."And bless3 Havayeh" - thereby eliciting the Supernal Name Havayeh,4 the effect being...
"G-d bless you from Zion" - the Name Havayeh will be drawn forth from the essence of the soul,
"Maker of heaven and earth" - and this maintains the existence of the worlds.*
FOOTNOTES
1.The Tetragrammaton (four-letter ineffable name of G-d) is referred to in Chassidus as Havayeh, roughly, "the Name of Being."
2.Tehillim 134:2,3.
*.See Supplementary Footnotes, p. 128.
3.The Hebrew word of blessing, b'racha, frequently connotes drawing forth or eliciting supernal response.
4.Sheim Havayeh di'L'eila.
Daily Thought:
Strong Inside
The ego is not a source of strength. It is weakness in disguise.
Inside there is invincible strength. Remove the cloud of the mind’s ego, and the inner power will be free to shine.
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• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 22
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 22
1
When two people come before a judge, one soft and one harsh - before he hears their words, or even after he hears their words, but does not know the direction in which the judgment is leaning - he has the license to tell them: "I will not involve myself with you," lest the harsh litigant be held liable and seek vengeance from the judge.
After he hears their words and knows in which direction the judgment is leaning, he does not have the license to tell them: "I will not involve myself with you," as Deuteronomy 1:18 states: "Do not be intimidated by any person." That verse implies that one should not say: "So-and-so is wicked, maybe he will kill my son, set fire to my crops, or cut down my trees." If he was an expert appointed to judge the many, he is obligated to involve himself with them in all circumstances.
א
שנים שבאו לפניך לדין אחד רך ואחד קשה עד שלא תשמע את דבריהם או משתשמע את דבריהם ואי אתה יודע להיכן הדין נוטה אתה רשאי לומר להם איני נזקק לכם שמא יתחייב הקשה ונמצא רודף אחר הדיין אבל משתשמע את דבריהם ותדע להיכן הדין נוטה אי אתה רשאי לומר איני נזקק לכם שנאמר לא תגורו מפני איש שלא תאמר איש פלוני רשע הוא שמא יהרוג את בני שמא ידליק את גדישי שמא יקצץ נטיעותי ואם היה ממונה לרבים חייב להזקק להם:
2
Similarly, if a student was sitting before his master and became aware of a factor that would vindicate a poor person and obligate his rich adversary, he transgresses the above commandment if he remains silent. Concerning such matters, Exodus 23:7 states: "Keep distant from words of falsehood."
What is the source which teaches that a judge should not have an underdeveloped student sit before him? It is written: "Keep distant from words of falsehood."
ב
וכן תלמיד שהיה יושב לפני רבו וראה זכות לעני וחובה לעשיר אם שתק הרי זה עובר משום לא תגורו מפני איש ועל זה נאמר מדבר שקר תרחק ומנין לדיין שלא יושיב תלמיד בור לפניו תלמוד לומר מדבר שקר תרחק:
3
What is the source which teaches that a student who sees his teacher erring with regard to a judgment should not say: "I will wait until he renders judgment. Then I will refute his ruling and then construct a new one so that the judgment will be quoted in my name"? It is written: "Keep distant from words of falsehood."
ג
ומנין לתלמיד שראה רבו שטועה בדין שלא יאמר אמתין לו עד שיגמר הדין ואסתרנו ואביננו כדי שיקרא הדין על שמי תלמוד לומר מדבר שקר תרחק:
4
At the outset, it is a mitzvah to ask the litigants: "Do you desire a judgment or a compromise?" If they desire a compromise, a compromise is negotiated. Any court that continuously negotiates a compromise is praiseworthy. Concerning this approach, Zechariah 8:16 states: Adjudicate a judgment of peace in your gates." Which judgment involves peace? A compromise. Similarly, with regard to King David it is stated: "And David carried out justice and charity for his entire people." When does justice involve charity? When a compromise is made.
When does the above apply? Before a judgment is rendered. Even though the judge has already heard their arguments and knows the direction in which the judgment is heading, it is a mitzvah to negotiate a compromise. Once the judgment is rendered and he declares: "So-and-so, your claim is vindicated; so-and-so, you are liable," he may not negotiate a compromise. Instead, let the judgment pierce the mountain.
ד
מצוה לומר לבעלי דינים בתחילה בדין אתם רוצים או בפשרה אם רצו בפשרה עושין ביניהן פשרה וכל בית דין שעושין פשרה תמיד הרי זה משובח ועליו נאמר משפט שלום שפטו בשעריכם אי זהו משפט שיש עמו שלום הוי אומר זה ביצוע וכן בדוד הוא אומר ויהי דוד עושה משפט וצדקה לכל עמו איזהו משפט שיש עמו צדקה הוי אומר זהו ביצוע והיא הפשרה בד"א קודם גמר דין אע"פ ששמע דבריהם וידע להיכן הדין נוטה מצוה לבצוע אבל אחרי שגמר הדין ואמר איש פלוני אתה זכאי איש פלוני אתה חייב אינו רשאי לעשות פשרה ביניהן אלא יקוב הדין את ההר:
5
Although the litigants agreed to a compromise in court, the judges have the authority to demand a judgment until the litigants confirm their commitment to the compromise with a kinyan.
ה
אף על פי שרצו בעלי הדין בפשרה בבית דין יש להם לחזור ולתבוע את הדין עד שיקנו מיד שניהם:
6
A compromise has greater legal power than a judgment. If two ordinary people rendered a judgment, their judgment is not binding and the litigants need not accept it. If, however, such individuals negotiated a compromise and the litigants affirmed their agreement with a kinyan, they may not retract.
ו
יפה כח פשרה מכח הדין ששני הדיוטות שדנו אין דיניהן דין ויש לבעלי דינין לחזור בהן ואם עשו פשרה וקנו מידן אין יכולין לחזור בהן:
7
After leaving the court, it is forbidden for any of the judges to say: "I was the one who vindicated you or held you liable and my colleagues differed with me. What could I do? They outnumbered me." If he says this, he is among those to whom the words of censure, Proverbs 11:13,: "He proceeds gossiping, revealing secrets" is applied. An incident occurred with regard to one student who revealed the private conversations in the House of Study 22 years later. The court had him removed from the House of Study and denounced him as "a revealer of secrets."
ז
אסור לאחד מן הדיינים כשיצא מבית דין לומר אני הוא המזכה או המחייב וחברי חולקין עלי אבל מה אעשה שהם רבו עלי ואם אמר כן הרי הוא בכלל הולך רכיל מגלה סוד ומעשה בתלמיד אחד שהוציא דברים שנאמרו בבית המדרש לאחר שתים ועשרים שנה והוציאוהו בית דין מבית המדרש והכריזו עליו זה מגלה סוד הוא:
8
If either of the litigants asks the court to compose a record of the judgment, they write it for him in the following manner: "So-and-so came to this-and-this court with so-and-so, the opposing litigant, claiming this-and-this. He was vindicated" or "...held liable." The record is given to him without it mentioning the names of those who vindicated him or those who held him liable. Instead, it says merely "From the statements of the court of such-and-such, so-and-so was vindicated."
ח
שאל אחד מבעלי דינים לכתוב לו פסק דין כותבין לו כך בא פלוני לבית דין של פלוני עם פלוני בעל דינו שטענו בכך ויצא זכאי או חייב ונותנין לו ואין מזכירין שם המזכין ולא שם המחייבין אלא בית דין של פלוני מדבריהם נזדכה פלוני:
9
This was the custom of the men of Jerusalem: "They would bring the litigants into the court and listen to their statements and claims. They would then bring in the witnesses and listen to their statements. Afterwards, the judges would have all others removed and would debate the matter among themselves until they came to a decision. Afterwards, they would call the litigants in and the judge of the greatest stature declares: "So-and-so, your claim is vindicated; so-and-so, you are liable." In this way, the litigants do no know which judge vindicated him and which judge held him liable.
ט
כך היה מנהגם של אנשי ירושלים מכניסין בעלי דינין ושומעים דבריהם וטענותיהם ומכניסים העדים ושומעים דבריהם ומוציאין כל אדם לחוץ והדיינים נושאים ונותנים ביניהם בדבר וגומרין את הדבר ואחר כך מכניסין בעלי דינים וגדול שבדיינים אומר איש פלוני אתה זכאי איש פלוני אתה חייב כדי שלא ידע אחד מבעלי דינים אי זה דיין הוא מי שזכה אותו ולא אי זה דיין הוא שחייבו:
10
When a judge knows that a colleague is a robber or a wicked person, it is forbidden for him to sit in judgment with him, as it is stated: "Keep distant from words of falsehood."
This is the practice that would be followed by Jerusalem's men of refined character: They would not sit to participate in a judgment unless they knew who would sit with them. They would not sign a legal document unless they knew who would sign with them. And they would not enter a feast until they knew who would be joining them.
י
דיין שהוא יודע בחבירו שהוא גזלן או רשע אסור להצטרף עמו שנאמר מדבר שקר תרחק וכך היו נקיי הדעת שבירושלים עושין אין יושבין בדין עד שידעו עם מי הם יושבים ולא חותמים את השטר עד שידעו מי חותם עמהם ולא נכנסים לסעודה עד שידעו מי מיסב עמהן:
Rambam:• 3 Chapters A Day: Shechenim Shechenim - Chapter Ten, Shechenim Shechenim - Chapter Eleven, Shechenim Shechenim - Chapter Twelve
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Shechenim - Chapter Ten
1
A tree should be planted at least 25 cubits away from a city. A carob tree and a wild fig tree should be planted at least 50 cubits away. These measures were instituted for the aesthetic appearance of the city. When a tree is found within these distances, it should be cut down. If the tree was planted there before the city expanded to its present size, the inhabitants of the city must pay the owner for his tree. If there is a doubt concerning the matter, and it is not known which came first, the owner of the tree is not reimbursed. Instead, he must take his tree and depart.
א
מרחיקין את האילן מן העיר כ"ה אמה ובחרוב ובשקמה חמשים אמה מפני נויי העיר וכל אילן הנמצא קרוב לעיר פחות מזה קוצצין אותו ואם האילן קדם נותנין לו בני העיר דמיו ואם היה הדבר ספק ולא נודע אי זה מהם קדם אין לבעל האילן דמים אלא נוטל עציו והולך:
2
A significantly large threshing floor should be separated from a city at least 50 cubits, so that the wind will not carry the straw when the produce is winnowed and cause it to harm the inhabitants of the city.
Similarly, a person should not make a significantly large threshing floor within his own property unless he owns 50 cubits around it in all directions, so that the straw does not damage his colleague's plants or a field that he has left fallow.
ב
מרחיקין גורן קבוע מן העיר חמשים אמה כדי שלא יוליך הרוח התבן בעת שזורה ויזיק לבני העיר וכן לא יעשה אדם גורן קבוע בתוך שלו אא"כ היה לו חמשים אמה לכל רוח כדי שלא יזיק התבן לנטיעת חבירו או לנירו:
3
Animal carcasses, graves and leather works must be situated at least 50 cubits away from a city.
ג
מרחיקין את הנבילות ואת הקברות ואת הבורסקי מן העיר חמשים אמה:
4
Leather works should be positioned only to the east of a city, because the east wind is warm and minimizes the harm caused by the odor of the leather making process.
ד
ואין עושין בורסקי אלא למזרח העיר מפני שרוח מזרחית חמה וממעטת היזק ריח עיבוד העורות:
5
The following principles apply when a person intends to soak flax near a vegetable garden belonging to a colleague, in which instance the water used for soaking would be absorbed in the earth and damage the vegetables; or he plants leeks near onions belonging to a colleague, in which instance the flavor of the onions will be weakened; or he plants mustard next to a beehive, in which instance the bees will eat the leaves, and thus the honey will be spoiled. The person whose actions will cause the damage is not required to make a separation so that damage does not take place. Instead, it is the person whose property that will be damaged who must distance his crops if he wishes that the damage not occur. For the other person is performing his activity on his own property; the damage occurs on its own as it were.
When do we say that he does not have to keep a distance? When the damage comes about by itself after the person whose deeds caused the damage ceases his activity. When, however, the acts that this person performs in his own domain cause damage to his colleague's property at the time he is performing the action, he is considered to have damaged the property with his hands. To what can the matter be likened? To a person who is standing in his own property and shooting arrows into his neighbor's, and saying: "What's the problem? I am acting in my own property. " Certainly, such a person should be prevented from causing damage.
With regard to all the instances above where a separation was required, if the person does not make the required separation, he is considered to have caused the damage with his arrows. Therefore, one must make a separation of three handbreadths or slightly more between soaking flax and vegetables, leeks and onions, and mustard and bees, so that one will not be considered as having caused the damage through one's own actions. It is, however, not necessary to make a separation great enough to prevent the damage from occurring on its own accord.
ה
מי שבא לעשות משרה של פשתן בצד ירק של חבירו שהרי מי המשרה נבלעין בארץ והולכין ומפסידין את הירק או שנטע כרישין קרוב מן הבצלים של חבירו שהן מפיגין טעמן או שנטע חרדל בצד כוורת דבורים שהרי הדבורים אוכלין העלין ומפסידין את הדבש וכל אלו וכיוצא בהן אין צריך להרחיק בכדי שלא יזיק ועל הניזק להרחיק את עצמו אם ירצה עד שלא יגיע לו הנזק שזה בתוך שלו הוא עושה והנזק בא לחבירו מאליו בד"א שאינו מרחיק כשהיה הנזק בא מאליו אחר שיפסקו מעשיו של מזיק אבל אם היו מעשיו של זה שעושה ברשותו מזיקין את חבירו בשעת עשייתו הרי זה כמי שמזיק בידו הא למה זה דומה למי שעומד ברשותו ויורה חצים לחצר חבירו ואמר ברשותי אני עושה שמונעין אותו וכן כל הרחקות האמורות למעלה בענין זה אם לא הרחיקו הרי זה כמי שהזיק בחציו לפיכך צריך שירחיק משדה מן הירק וכרישין מן הבצלים וחרדל מן הדבורים שלשה טפחים או יתר מעט כדי שלא יהיה היזק בידים אבל להרחיק עד שלא יבא הנזק מאליו אין צריך:
6
The following rules apply when the owner of a second storey pours out water on his floor and it descends into the room below him. If there was plaster between the ceiling and the floor in which the water could collect at the time it was poured, so that after the owner of the upper storey had completed pouring his water, it would be absorbed, and only later would it descend into the lower dwelling, it is the responsibility of the owner of the lower dwelling to correct the situation, and prevent damage from occurring to him.
If there was no plaster there, and immediately when water was poured out it would descend, the owner of the upper storey is considered as if he causes damage with his arrows, and he is required either to fix the flooring or to refrain from pouring water. Similar laws apply in all analogous situations.
ו
בעל העלייה שהיה שופך מים והן יורדין על חדר למטה אם היתה שם מעזיבה שהמים כלים בה בעת שפיכה ואחר שיפסיק עליון מלשפוך יתבלע המים וירדו וינטפו על התחתון צריך התחתון לתקן ולהרחיק מן עצמו הנזק ואם אין שם מעזיבה אלא כשישפוך ירדו המים מיד הרי זה כמזיק בחציו והעליון מתקן או ימנע מלשפוך וכן כל כיוצא בזה:
7
The following rules apply when a person has a tree growing in his own field, but near a cistern belonging to a colleague. The owner of the cistern may not lodge a complaint against him, protesting that "the roots of your tree enter into my cistern and destroy it. " The rationale is that the damage comes about as a matter of course, at a later time; at the time he planted it, it did not cause any damage. Just as the owner of the cistern may dig within his own property, so too, the owner of the tree may plant within his own property.
Similarly, if Reuven dug a cistern and found the roots of a tree belonging to his neighbor Shimon in his field, he may cut them off and dig deeper. The wood belongs to him. If he dug within sixteen cubits of Shimon's tree, the roots belong to Shimon. He may cut them off, but must give them to him.
The following rule applies if he does not have to dig a cistern, and the roots of Shimon's tree grow into his field. He should dig down three handbreadths, the amount of space necessary to prevent a plow from being impeded. He may cut off any root that is within these three handbreadths. He need not be concerned that perhaps this will cause his colleague's tree to dry out, for he is digging within his own property.
ז
מי שהיה לו אילן בתוך שדהו קרוב לבור חבירו אין בעל הבור יכול לעכב עליו ולומר לו הרי שרשי האילן נכנסים לבור שלי ומפסידין אותו שזה נזק הבא מאליו הוא לאחר זמן ובעת שנטע אינו מזיקו וכשם שזה חופר בתוך שלו כך זה נוטע בתוך שלו וכן ראובן שחפר בור וירד ומצא שרשי אילן של שמעון בתוך שדהו קוצץ וחופר והעצים שלו ואם היה קרוב לאילן שמעון בתוך ט"ז אמה השרשים של שמעון וקוצצן ונותנן לו ואם אין צריך לחפר בור ויצאו השרשים של שמעון בתוך שדהו הרי הוא מעמיק שלשה טפחים כדי שלא יעכב המחרישה וכל שורש שמצא בתוך שלשה טפחים קוצצו ואינו חושש שמא יבש האילן של חבירו שזה בתוך שלו הוא חופר:
8
The following rules apply when a field belonging to a person's neighbor was planted with vines or trees, and the person decides to plant vines in his field next to those vines or trees next to those trees. He must distance these four cubits from those.
When does the above apply? In Eretz Yisrael. In the diaspora, by contrast, he is required to separate only two cubits between the vines. Between vines and trees, or between two sets of trees, however, a four-cubit separation is required in every land. If there was a fence between the two properties, in any land, both neighbors may plant to the edge of the fence.
When a tree belonging to a person's neighbor is leaning into that person's field, he may cut to the height of the goad that is on the plow. With regard to a carob tree and a wild fig tree, he may cut down all the branches until the branches are even with the property line. Similarly, if any tree is planted near a parched field or an orchard, the owner may cut down all the branches belonging to a neighbor until the branches are even with the property line.
ח
מי שהיתה שדה חבירו נטועה גפנים או שאר אילנות ובא הוא לנטוע בתוך שדהו גפנים בצד גפנים או אילנות בצד אילנות צריך להרחיק ארבע אמות במה דברים אמורים בארץ ישראל אבל בחוצה לארץ מרחיק בין גפנים לגפנים שתי אמות ובין גפנים לשאר אילנות או בין אילנות לאילנות ארבע אמות בכל מקום היה גדר בינתיים זה סומך לגדר וזה סומך לגדר בכ"מ מי שהיה אילן חבירו נוטה לתוך שדהו קוצץ כמלא מרדע על גבי המחרישה ובחרוב ובשקמה קוצץ כל הנוטה עד שיהיה שקול כנגד המצר וכן אם היה נוטה על בית השלחין של חבירו או על בית האילן קוצץ את כל הנוטה עד שיהיה שקול כנגד המצר:
Shechenim - Chapter Eleven
1
When a person makes a threshing floor within his own property, or establishes a latrine or a place to perform work that creates dust, dirt or the like, he must distance the place of his activity far enough that the dirt, the odor of the latrine, or the dust does not reach his colleague and cause him damage. Even if it is the wind that brings dirt, the loose strands of flax or the chaff or the like, generated when he performs his activity to his colleague's premises, he must separate himself so that it does not reach his colleague's property and cause damage even when this is caused by an ordinary wind. For all of these situations can be likened to causing damage with one's arrows.
א
מי שעשה גורן בתוך שלו או קבע בית הכסא או מלאכה שיש בה אבק ועפר וכיוצא בהן צריך להרחיק כדי שלא יגיע העפר או ריח בית הכסא או האבק לחבירו כדי שלא יזיקו אפילו היתה הרוח הוא שמסייע אותו בעת שעושה מלאכתו ומוליכה את העפר או נעורת הפשתן והמוץ וכיוצא בהן ומגיעתן לחבירו הרי זה חייב להרחיק כדי שלא יגיעו ולא יזיקו ואפילו על ידי הרוח מצויה שכל אלו כמי שהזיקו בחציו הן:
2
Even though a person is obligated to make such a separation, if an ordinary wind carried the chaff or the dirt and it caused damage, the person performing the activity is not liable to pay. For it is the wind's influence that caused the damage; it did not come about because of the force of the person whose acts led to the damage.
ב
אע"פ שהוא חייב להרחיק כל כך אם הוליכה הרוח המצויה המוץ ואת העפר והזיקה בהן פטור מלשלם שהרוח הוא שסייע אותו ואין נזק זה בא מכח מזיק עצמו:
3
When someone crushes groats or the like in his own property, but when he beats upon them, his colleague's adjoining courtyard shakes to the extent that a cover falls off a jug, he is considered to have caused damage with his arrows. He must either move far enough away so that the courtyard does not shake, or must cease the tasks that cause the damage. Moreover, if he causes damage when the courtyard shakes, he is liable to pay, because the damage came from his force.
ג
הכותש את הריפות וכיוצא בהן בתוך שלו ובעת שמכה מנדנד לחצר חבירו עד שנדנדה כסוי החבית על פי החבית הרי זה מזיק בחציו וחייב להרחיק כדי שלא ינדוד או יבטל מלאכתו שמזקת ואם הזיק בעת הנדנוד חייב לשלם שהרי מכחו בא הנזק:
4
The following principles apply with regard to all of the required separations mentioned in the previous chapters. If the person who was required to separate failed to do so, and the neighbor saw the disturbing factor and yet remained silent, he is considered to have waived his right to protest, and he may not raise a protest later to require him to move.
The above applies provided it is obvious that he waived his right to protest - e.g., he immediately helped his colleague in performing this activity, he told him to do so, or he saw him perform this activity next to him and remained silent and did not take issue with him. The general principle is: Whenever a person establishes a right to perform a damaging activity, that right is entrenched as his own, as has been explained.
When does the above apply? When he established his right to perform any damaging activity with the exception of the four mentioned in this chapter: smoke, the odor of a latrine, dust and the like, and the shaking of the ground. For with regard to these activities, one can never establish his right to perform them. Even if the person suffering from this damage remains silent for several years, he may come and force his neighbor to distance himself.
Similar concepts also apply with regard to the invasion of privacy in places where it is required to build a partition. He may compel him to build a partition whenever he desires, as explained.
Why are these damaging factors different from all other damaging factors? Because a person's disposition will never be willing to bear these damaging activities, and we assume that he has not waived his right to protest. For the damage is of an ongoing nature. If, however, a kinyan was concluded, confirming that he waives his right to protest these activities, he may not retract.
ד
כל ההרחקות האמורות בפרקים של מעלה אם לא הרחיק וראה חבירו ושתק הרי זה מחל ואינו יכול לחזור ולהצריכו ולהרחיקו והוא שיראה ממנו שמחל כגון שסייע עמו מיד או שאמר לו לעשות או שראהו שעשה בצדו בלא הרחקה ושתק ולא הקפיד על זה זכה שכל המחזיק בנזק זכה בו כמו שביארנו במה דברים אמורים בשהחזיק בשאר נזקין חוץ מארבעה מיני נזקין אלו האמורים בפרק זה שהן העשן וריח בית הכסא והאבק וכיוצא בו ונדנוד הקרקע שכל אחד מאלו אין לו חזקה ואפילו שתק הניזק כמה שנים הרי זה חוזר וכופהו להרחיק וכן היזק ראייה במקום שצריך מחיצה כופהו לעשות מחיצה בכל עת שירצה כמו שביארנו ולמה שינו נזקים אלו משאר נזקין לפי שאין דעתו של אדם סובלת נזק מאלו וחזקתו שאינו מוחל שהיזקו היזק קבוע ואם קנו מידו שמחל בנזקים אלו אינו יכול לחזור בו:
5
Similar rules apply with regard to a person who has established himself in a profession involving blood, animal carcasses or the like on his premises, and ravens and other birds of that type will come because of the blood, and eat. While doing so, they cause discomfort to the person's neighbor with their sounds and chirping, or with the blood on their feet. For they sit on the neighbor's trees and soil his produce. If the neighbor is irritable or sick, and the chirping of the birds harms him, or his produce is spoiled because of the blood, the person performing the task must cease or must separate to the extent that his neighbor does not suffer any harm because of him. For this type of harm is comparable to the odor of a latrine and the like, for which one can never establish the right to perform a task.
Similarly, if one of the inhabitants of a lane or a courtyard became a craftsman, and the other inhabitants did not protest, he established his right to practice this profession.Nevertheless, if there are people constantly coming in and out to purchase his wares, despite the fact that the neighbors remained silent, the craftsman does not establish his right to have his customers enter. At any time, the neighbors may protest and say: "We cannot sleep because of all the people coming in and going out. " For this damage is of an ongoing nature, like smoke or dust. The Geonim ruled in this fashion.
ה
מי שהחזיק לעשות מלאכת דם או נבילות וכיוצא בהן במקומן ויבואו העורבים וכיוצא בהן בגלל הדם ויאכלו והרי הן מצרין לחבירו בקולם וצפצופם או בדם שברגליהם שהן יושבין על האילנות ומלכלכין פירותיהם אם היה חבירו קפדן או חולה שצפצוף הזה מזיקו או שפירות שלו נפסדין לו בדם חייב לבטל אותה המלאכה או ירחיק עד שלא יבא לו היזק מחמתו שהיזק זה דומה לריח בית הכסא וכיוצא בו שאין לו חזקה וכן בני מבוי או בני חצר שנעשה אחד מהן אומן ולא מיחו בו שהרי הוחזק והיו העם נכנסין ויוצאין לקנות ושתקו לא החזיק בדבר זה ויש להם בכל עת לעכב ולומר אין אנו יכולין לישן מקול הנכנסין והיוצאין שזה היזק קבוע הוא כמו העשן והאבק וכזה הורו הגאונים:
6
The following rules apply when a person is known to have exercised a privilege that encroaches upon a colleague in a situation where his establishment of the right to this privilege would be recognized - e.g., he opened a window overlooking his neighbor's property, he diverted the direction of an irrigation ditch, or did not distance himself from his neighbor's property to the extent required. The person who established the right told his neighbor "You told me to do this, " "You waived your right to protest against me after you saw what I did, " or "The encroachment against your property was recognized, and yet you remained silent and did not protest against me. " The person whose rights were encroached, by contrast, claims: "This is the first time I saw it; I did not know of it beforehand, " or "When I saw it, I protested against you and you told me: 'I will distance myself,' or 'I will close it,' and you are continuously deferring me so that you can establish your rights to the privilege. " In all claims of this or a similar nature, it is the responsibility of the person whose rights were encroached to bring proof of his claim. If he does not bring proof, the person whose actions encroached upon his colleague may take a sh'vuat hesset and depart.
ו
מי שהחזיק בנזק שיש לו חזקה כגון שפתח חלון או העביר אמת המים או שלא הרחיק מה שראוי להרחיק והרי המחזיק טוען אתה אמרת לי לעשות או מחלת לי אחר שראית או הוכר הנזק ושתקת ולא מחית בי והניזק אומר עכשיו הוא שראיתי ולא ידעתי מקודם או שאמר כשראיתי מחיתי בך ואתה אמרת עתה ארחיק או אסתום ואתה מדחה אותי מיום אל יום כדי שתקבע היזקך בכל אלו וכיוצא בהן על הניזק להביא ראיה ואם לא הביא ישבע המזיק היסת ויפטר:
7
Different rules apply when a person is known to have exercised a privilege that encroaches upon a colleague in a situation where his establishment of the right to this privilege would not be recognized - e.g., producing smoke, the foul odor of a latrine and the like. If the person encroaching on his colleague claims that he established a kinyan with his neighbor with regard to this privilege, it is the responsibility of the person encroaching upon his colleague to prove that a kinyan was indeed performed. If he cannot produce proof, the neighbor whose rights were encroached must take a sh'vuat hesset that he never entered into a kinyan with regard to this matter. Afterwards the person who encroached upon his colleague must remove the disturbance.
ז
החזיק בנזק שאין לו חזקה כגון עשן ובית הכסא וכיוצא בהן וטען המזיק שקנה מידו של ניזק על המזיק להביא ראיה שקנו מידו ואם לא הביא ישבע הניזק היסת שלא קנו מידו על כך ויסלק זה היזקו:
Shechenim - Chapter Twelve
1
The following rules apply when brothers or partners come to divide a field, with each taking a portion. If the field was all of equal value, without one place being better and another worse, but instead it was all the same, the field is divided by measure. If one of the partners said: "Give me my portion on this side so that it will be close to another field which I own, so that they will be one large field, " his request is heeded, and we compel the other partner to grant him this privilege. For holding back in such a situation would be a reflection of the traits of Sodom.
If, however, one portion was of a higher quality than the other, closer to a river or to a path, and the two portions were evaluated, the good being made equivalent to the bad, and one of the partners asked that he be granted a portion on a particular side, we do not heed his request. Instead, they receive their portions by lot.
If one said to them: "Give me only half the measure of the entire property although I am being given from the lower quality portion without the field being evaluated, and you can receive the half of higher quality, so that my portion will be closer to me field, " the Geonim ruled that his request is heeded. My conception also leans toward this conclusion. It is appropriate to rule in this manner.
א
האחין או השותפין שבאו לחלוק את השדה וליטול כל אחד חלקו אם היתה כולה שוה ואין שם מקום טוב ומקום רע אלא הכל אחד חולקין לפי המדה בלבד ואם אמר אחד מהם תנו לי חלקי מצד זה כדי שיהא סמוך לשדה אחר שלי ויהיה הכל שדה אחת שומעין לו וכופה אותו על זה שעיכוב בדבר זה מדת סדום היא אבל אם היה חלק אחד ממנה טוב או קרוב לנהר יותר או קרוב לדרך ושמו אותה היפה כנגד הרע ואמר תנו לי בשומא שלי מצד זה אין שומעין לו אלא נוטל בגורל אמר להם תנו לי (בשומא שלי מצד זה) חצי מדתה מן הצד הרע בלא שומא וטול אתה מן הצד הטוב כדי שיהיה חלקי סמוך לשדה שלי הורו מקצת הגאונים ששומעין לו ולזה דעתי נוטה וכן ראוי לדון:
2
When a firstborn participates in the division of a property, he is granted both his shares together. When, however, a yevam divides his father's estate together with his brothers, he is allotted both his portion and his brother's portion by lottery. If he is allotted both of these portions together, this is his allotment. And if he is allotted them in separate places, that is his allotment.
ב
הבכור שחלק נוטל שני חלקים שלו כאחד אבל היבם שחלק עם אחיו בנכסי האב נוטל חלקו וחלק אחיו בגורל אם עלו במקום אחד עלו ואם עלו בשתי מקומות עלו:
3
When a property is surrounded by a river on its east and north sides and by a path on its south and west sides, it is divided on a diagonal. In this way, each person receives access to a river and a path. If one of the partners requested: "Give me my portion on this side, because it is next to my field, his request is heeded. The general principle is: Whenever there is a matter which provides benefit to one party, but does not cause a colleague a loss at all, we compel the colleague to comply.
ג
ארץ מרובעת שהיה הנהר מקיף לה מזרח וצפון והדרך דרום ומערב חולקין אותה באלכסון כדי שיגיע לזה נהר ודרך ולזה נהר ודרך ואם אמר תנו לי החצי שמצד זה שהוא בצד שדי שומעין לו כללו של דבר כל דבר שהוא טוב לזה ואין על חבירו הפסד כלל כופין אותו לעשות:
4
When one of a group of brothers or partners sells his portion to another individual, the other brothers or partners may remove that individual from his purchase. They must pay him the price he paid, but he must depart. This privilege was granted to prevent a foreign party from entering among them.
ד
אחד מן האחין או מן השותפין שמכר חלקו לאחר מסלקין את הלוקח ונותנין לו שאר האחין או שאר השותפין דמים שנתן והולך כדי שלא יכנס זר ביניהן:
5
This is not the limit of this principle. Even when a person sells property which he owns to another person, his colleague, the owner of the property neighboring his, has the right to pay the purchase price to the buy and remove him from his purchase. The purchaser who comes from afar is considered as the agent of the neighbor.
This applies whether the original owner's agent conducted the sale, or whether the property was sold by the court, the privilege of a neighbor is granted. Even if the purchaser was a Torah scholar, a non-immediate neighbor,and a relative of the seller, while the neighbor was an unlearned learned person with no family connections to the seller, the neighbor receives priority and may remove the purchaser.
This practice stems from the charge Deuteronomy 6:18: "And you shall do what is just and good. " Our Sages said: "Since the sale is fundamentally the same, it is 'just and good,' that the property should be acquired by the neighbor, instead of the person living further away."
If there are many neighbors, all have a right to acquire the property which was sold. It is divided among them equally, according to their number, and they all must reimburse the buyer for the purchase price.
This applies provided they all come at the same time. If, however, one comes and purchases the property from the buyer, he alone acquires it, for he is a neighbor. Similarly, if some of the neighbors comes and purchase it and others are in a distant country, those who are present are entitled to purchase it and it becomes theirs.
Similarly, if a person sells a property to one neighbor or one of his business partners, even if he is not a partner in the ownership of landed property, that person acquires it. The other partners or neighbors do not have the right to acquire it together with him.
ה
ולא עוד אלא המוכר קרקע שלו לאחר יש לחבירו שהוא בצד המצר שלו ליתן דמים ללוקח ולסלק אותו וזה הלוקח הרחוק כאילו הוא שליח של בן המצר בין שמכר הוא בין שמכר שלוחו בין שמכרו ב"ד יש בו דין בן המצר אפילו היה הלוקח ת"ח ושכן וקרוב למוכר ובן המצר ע"ה רחוק בן המצר קודם ומסלק את הלוקח ודבר זה משום שנאמר ועשית הישר והטוב אמרו חכמים הואיל והמכר אחד הוא טוב וישר הוא שיקנה מקום זה בן המצר יותר מן הרחוק היו בני המצר רבים כולם זוכים בזו השדה הנמכרת והיא ביניהם לפי מניינם ונותנין מן הדמים ללוקח והוא שבאו כולם בפעם אחת אבל אם קדם אחד מהן וסלק את הלוקח זכה בה לבדו הואיל והוא בן המצר וכן אם באו מקצתן ומקצתן במדינה אחרת מסלקין אותו אלו העומדים כאן בלבד והיא להן וכן המוכר לאחד מבני המצר או לאחד מן השותפין שלו במשא ומתן אף על פי שאינו שותפו בקרקע זכה בה ואין שאר השותפין או שאר בני המצר נוטלין עמו:
6
When a person sells all his properties to one person, a person whose property borders on one of the fields that were sold does not have the right to displace the purchaser from that field, for he purchased it and the other fields at once.
Similarly, when a person sells a field to its original owners, or when one purchases it from a gentile, the neighbor is not given the right to purchase it.
ו
המוכר כל נכסיו לאחד אין בעל המצר של שדה אחת מסלק את הלוקח מאותה השדה שהרי היא והאחרת קנה כאחד וכן המוכר לבעלים הראשונים או הלוקח מן העכו"ם אין בו דין בן המצר:
7
When a person sells property to a gentile, the seller is placed under a ban of ostracism until he accepts responsibility for any loss that the gentile might cause his neighbors and the gentile agrees conduct himself in relation to his neighbors according to Jewish law in all matters. If the gentile compels a neighbor to accept a loss for which he would not be responsible according to Jewish law, the seller is compelled to make restitution.
ז
המוכר לעכו"ם משמתין אותו עד שיקבל עליו כל אונס שיבא מן העכו"ם עד שינהוג העכו"ם עם בן המצר שלו בדיני ישראל בכל ואם אנסו שלא כדין ישראל משלם המוכר:
8
The rights of a neighbor do not apply with regard to the rental of property.
ח
השכירות אין בה משום דין בן המצר:
9
When a person designates a property as security, and afterwards sells it to the person to whom he had designated it as security, the neighbors are not given the right to displace the purchaser.
Similarly, the neighbors are not given the right to displace the purchaser when a person sells a property because it is located far from him in order to purchase another that is located closer, when the seller sold a less valuable property in order to use the proceeds of the sale to purchase a more valuable one, when he sold a property to pay his taxes to the king, or when a property was sold to pay for burial expenses or the support of the owner's widow or daughters. Instead, the purchaser acquires the property.
ט
הממשכן מקום ואחר כך מכרו לזה שהוא ממושכן בידו אין בו משום דין בן המצר וכן המוכר מקום רחוק כדי לגאול מקום קרוב או שמכר רע כדי לגאול יפה בדמיו או שמכר כדי ליתן מנת המלך או שמכר לקבורה או למזון האשה או הבנות אין באחד מאלו דין בן המצר אלא זכה הלוקח
10
Why are the neighbors not given the right to displace the purchaser? For in all these situations, the seller is very anxious to sell the property, and he is selling it because of a dire need. If the neighbors were given the right to displace the purchaser, no one would ever be willing to purchase property. For the purchaser will say; "Why should I trouble myself to purchase this property? So that the neighbor will come and displace me? " And the seller will not be able to wait until the neighbor brings money and purchases it.
י
ולמה אין בהן דין בן המצר שכל אלו טרודין הן למכור ומשום צורך גדול מוכרין ואם תאמר יש בהן דין בן המצר לא ימצאו לוקח שהרי אומר למה אטרח ואקח כדי שיבא זה ויסלק אותי ואין הבעלים יכולין להמתין עד שיביא בעל המצר מעות ויקנה:
11
The following rules apply when the purchaser claims that the seller sold the property to him because he was pressed for funds to pay a tax or the like, and the neighbor claims that he is lying and fabricating a story in order to nullify his right. The neighbor is responsible for proving his claim. Only then can he expropriate the property from the purchaser. If the neighbor does not prove his claim, the purchaser must support his claim with a sh'vuat hesset.
יא
הרי שטען הלוקח ואמר מפני המס וכיוצא בו מכר לו המוכר ובעל המצר אומר שקר אתה טוען לבטל זכותי על בעל המצר להביא ראיה ואחר כך יוציא מיד הלוקח ואם לא הביא ראיה ישבע הלוקח היסת:
12
Even if the purchaser does not have a definite claim concerning the matter, the purchaser cannot be compelled to relinquish his purchase unless the neighbor brings clear-cut proof. Therefore, if the purchaser claims "You have stolen the field that you claim to be your own," "You are merely a sharecropper," "a renter," or "received it as security," the neighbor must prove that he is a neighbor and that he has established his claim to the property he alleges to own. Similar laws apply in all analogous situations.
יב
אפילו היה שם בדבר ספק אין הלוקח מסתלק אלא בראיה ברורה שהביא בעל המצר לפיכך אם טען הלוקח ואמר גזלן אתה לשדה זו אריס אתה לשדה זו או שוכר או ממשכן צריך בעל המצר להביא ראיה שהוא בעל המצר ושהקרקע זו בחזקתו וכן כל כיוצא בזה:
13
When a person sells property to orphans below the age of majority,the neighbor is not given the right to displace the purchaser. For "goodness and justice" is to act generously toward such individuals more than a neighbor.
יג
המוכר ליתומים קטנים אין בו דין בעל המצר הטוב והישר שעושין חסד עם אלו יתר מבעל המצר:
14
Similarly, when a person sells property to a woman, the neighbor is not given the right to displace the purchaser. The rationale is that it is not customary for women to trouble themselves frequently to purchase property. Hence, since a woman did make such an effort, and purchased property, it is an act of kindness to allow her to retain ownership of it.
יד
וכן המוכר לאשה אין בו דין בעל המצר מפני שאין דרכה לטרוח תמיד ולקנות הואיל ולקחה חסד הוא שתעמוד הקרקע בידה:
15
If property was sold to a tumtum and an androgynous, a neighbor is given the right to displace them, because they may be women.
טו
מכר לטומטום ואנדרוגינוס בעל המצר יכול לסלקן מפני שהן ספק אשה:
16
The following laws apply when the land of a property is owned by one individual and the building or the trees situated upon it is owned by another. If the owner of the building or the trees has privileges with regard to the land, each of them is considered to be the other's neighbor. Therefore, if either of them sold his portion, his colleague has the right to displace the purchaser.
Different rules apply when, by contrast, the owner of the trees or the building does not have any right to the land, and whenever he desires the owner of the land may tell the owner of the trees or the building: "Uproot your trees," or "Destroy your building." If the owner of the field sells his property, the purchaser acquires his purchase. Neither the owner of the trees nor the owner of the building has the right to displace him. If the owner of the trees or the owner of the building sells his possession, the owner of the land has the right to displace him.
טז
היתה הקרקע של אחד מהן והבנין או האילנות של אחד אם יש לבעל הבנין או לבעל האילנות זכות בקרקע כל אחד מהן בן המצר של חבירו לפיכך אם מכר אחד מהן חלקו חבירו מסלק הלוקח אבל אם אין לבעל האילנות או לבעל הבנין זכות בקרקע אלא כל זמן שירצה אומר לו עקור אילנך או הרוס בניינך ומכר בעל השדה זכה הלוקח ואין בעל האילנות או בעל הבנין מסלק אותו ואם מכר בעל הבנין או בעל האילן הרי בעל הקרקע מסלק אותו:
17
The following rules serve as guidelines when a row of date palms, a tall and sturdy building, a ditch, or the like separate between a person's property and the property border of a colleague: We see if it is possible to plant even one row of produce within the intervening entity, so that the two fields would be joined. If so, he is considered a neighbor, and he has the right to displace the purchaser. If not, he may not displace the purchaser.
יז
היה מפסיק בינו ובין מצר של חבירו רכב דקלים או בנין גבוה וחזק או גומא וכיוצא בהן רואין אם יכול להכניס אפילו תלם אחד בתוך הדבר המפסיק עד שיתערבו שתי השדות הרי זה בן מצר שלו ומסלק הלוקח ואם לאו אינו מסלק הלוקח:
Hayom Yom:• English Text | Video ClassShabbat, Menachem Av 6, 5777 · 29 July 2017
"Today's Day"
Shabbat, Menachem Av 6, 5703
Torah lessons: Chumash: Devarim, Shevi'i with Rashi.
Tehillim: 35-38.
Tanya: Ch. 12. The reason for (p. 385) ...will discover good. (p. 387).
The Alter Rebbe on his return from (his arrest in) Petersburg said a maamar for the Mitteler Rebbe, consisting in all of but a few lines:
Raise your hands in holiness and bless Havayeh1 (G-d). G-d bless you from Zion, Maker of heaven and earth.2
"Raise your hands in holiness" - refers to the elevation of the emotive traits to the intellect, and the illumination of the emotive traits by the intellect*...
..."And bless3 Havayeh" - thereby eliciting the Supernal Name Havayeh,4 the effect being...
"G-d bless you from Zion" - the Name Havayeh will be drawn forth from the essence of the soul,
"Maker of heaven and earth" - and this maintains the existence of the worlds.*
FOOTNOTES
1.The Tetragrammaton (four-letter ineffable name of G-d) is referred to in Chassidus as Havayeh, roughly, "the Name of Being."
2.Tehillim 134:2,3.
*.See Supplementary Footnotes, p. 128.
3.The Hebrew word of blessing, b'racha, frequently connotes drawing forth or eliciting supernal response.
4.Sheim Havayeh di'L'eila.
Daily Thought:
Strong Inside
The ego is not a source of strength. It is weakness in disguise.
Inside there is invincible strength. Remove the cloud of the mind’s ego, and the inner power will be free to shine.
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