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- ב"ה - Today in Judaism - Today is Sunday, Av 7, 5777 · July 30, 2017Today's Laws & Customs:
• "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
Today in Jewish History:
• First Temple Invaded (423 BCE)
After nearly a month of fierce fighting inside Jerusalem (see "Today in Jewish History" for Tammuz 9), the armies of King Nebuchadnezzar of Babylonia broke through into the Temple compound, where they feasted and vandalized until the afternoon of Av 9, when they set the Holy Temple aflame.
Links: The Destruction of the Holy Temple
Daily Quote:
Just like people's faces are all different, so, too, are their minds different [Midrash Rabbah, Bamidbar 21]
Daily Torah Study:
Chumash: Va'etchanan, 1st Portion Deuteronomy 3:23-4:4 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 3
23I entreated the Lord at that time, saying, כגוָאֶתְחַנַּן אֶל יְהֹוָה בָּעֵת הַהִוא לֵאמֹר:
I entreated: Heb. וָאֶתְחַנַּן [The word] חִנּוּן [and its derivatives] in all cases is an expression signifying [requesting] a free gift. Even though the righteous may base a request on the merit of their good deeds, they request only a free gift of the Omnipresent. Because God had said to him [Moses],“and I will favor (וְחַנֹּתִי) when I wish to favor (אָחֹן)” (Exod. 33:19), he [Moses], he spoke to Him [God], using the expression וָאֶתְחַנַּן. Another explanation: This (חִנּוּן) is one of ten terms which denote prayer (Sifrei).
ואתחנן: אין חנון בכל מקום אלא לשון מתנת חנם. אף על פי שיש להם לצדיקים לתלות במעשיהם הטובים, אין מבקשים מאת המקום אלא מתנת חנם. לפי שאמר לו (שמות לג יט) וחנותי את אשר אחון, אמר לו בלשון ואתחנן. דבר אחר זה אחד מעשרה לשונות שנקראת תפלה, כדאיתא בספרי:
at that time: After I had conquered the land of Sihon and Og, I thought that perhaps the vow [which God had made, that I should not enter the land] was nullified, [since the land I entered was part of the land of Canaan].
בעת ההיא: לאחר שכבשתי ארץ סיחון ועוג דמיתי שמא הותר הנדר:
saying: This is one of three occasions in which Moses said before the Omnipresent,“I will not let You go until You let me know whether or not You will grant my request” (Sifrei).
לאמר: זה אחד משלש מקומות שאמר משה לפני המקום איני מניחך עד שתודיעני אם תעשה שאלתי אם לאו:
24"O Lord God, You have begun to show Your servant Your greatness and Your strong hand, for who is [like] God in heaven or on earth who can do as Your deeds and Your might? כדאֲדֹנָי יֱהֹוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ:
O Lord God: O You Who are merciful (ה׳) in judgment (אלהים) .
ה' אלהים: רחום בדין:
You have begun to show Your servant: An opening for standing and offering prayer even though the decree has been fixed. He [Moses] said to Him: “I learned [this] from You. You said to me, 'And now leave Me alone’” (Exod. 32: 10). Was I holding You? However, You said this to open the door [as it were and to teach me] that it depended upon me [i.e., my choice whether] to pray for them [or to leave You alone]. So do I think to act now (Sifrei).
אתה החלות להראות את עבדך: פתח להיות עומד ומתפלל, אף על פי שנגזרה גזירה. אמר לו ממך למדתי, שאמרת לי (שמות לב י) ועתה הניחה לי, וכי תופס הייתי בך, אלא לפתוח פתח, שבי תלוי להתפלל עליהם, כמו כן הייתי סבור לעשות עכשיו:
Your greatness: This is the attribute of Your goodness. Similarly, it states: “And now, pray, let the strength of my Lord be great” (Num. 14:17-18).
את גדלך: זו מדת טובך וכן הוא אומר (במדבר יד יז) ועתה יגדל נא כח ה':
Your… hand: This is Your right hand which is extended to [accept the repentance of] all who come into the world.
ואת ידך: זו ימינך, שהיא פשוטה לכל באי עולם:
strong [hand]: [The hand is called strong] because by Your mercy, You forcibly subdue the attribute of strict judgment. (Sifrei on Number 27:12)
החזקה: שאתה כובש ברחמים את מדת הדין החזקה:
For who is [like] God [… who can do as Your deeds]: You cannot be compared to a king of flesh and blood who has advisors and associates who restrain him when he wishes to act with kindness and to forego his regulations. You, however, have no one to prevent you from forgiving me and annulling Your decree. The simple meaning of the verse is: You have begun to show Your servant the battle of Sihon and Og, as it is written:“Behold, I have begun to deliver [Sihon and his land] before you” (2:31). Show me [also] the war of the thirty-one kings [of Canaan]. [See Josh. 12:7-24.]
אשר מי אל וגו': אינך דומה למלך בשר ודם, שיש לו יועצין וסנקתדרין הממחין בידו כשרוצה לעשות חסד ולעבור על מדותיו, אתה אין מי ימחה בידך אם תמחול לי נתבטל גזירתך. ולפי פשוטו אתה החלות להראות את עבדך מלחמת סיחון ועוג, כדכתיב (דברים ב לא) ראה החלותי תת לפניך, הראני מלחמת שלושים ואחד מלכים:
25Pray let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon." כהאֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן:
Pray let me cross over: Heb. אֶעְבְּרָה נָא. [The word] נָא is nothing but an expression of request.
אעברה נא: אין נא אלא לשון בקשה:
this good mountain: This is Jerusalem.
ההר הטוב הזה: זו ירושלים:
and the Lebanon: This is the Temple (Sifrei).
והלבנון: זה בית המקדש:
26But the Lord was angry with me because of you, and He did not listen to me, and the Lord said to me, "It is enough for you; speak to Me no more regarding this matter. כווַיִּתְעַבֵּר יְהֹוָה בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר יְהֹוָה אֵלַי רַב לָךְ אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:
But the Lord was angry: Heb. וַיִּתְעַבֵּר ה׳ [The hithpa’el conjugation denotes that] He became filled with wrath (Sifrei).
ויתעבר ה': נתמלא חמה:
because of you: You caused it for me. Similarly, it states:“They provoked [God] by the waters of Meribah, and Moses suffered because of them” (Ps. 106:32).
למענכם: בשבילכם, אתם גרמתם לי. וכן הוא אומר (תהלים קו לב) ויקציפו על מי מריבה וירע למשה בעבורם:
It is enough for you: Heb. רַב-לָךְ [interpreted as:“you have a master רַב.” I.e., pray no more], so that people should not say,“How hard is the Master, and how obstinate and pressing is the disciple!” (Sotah 13b) Another explanation of רַב-לָךְ [explained as “you have much”]: More than this is reserved for you: Much is the goodness that is kept for you. (Sifrei)
רב לך: שלא יאמרו הרב כמה קשה והתלמיד כמה סרבן ומפציר. דבר אחר רב לך הרבה מזה שמור לך, רב טוב הצפון לך:
27Go up to the top of the hill and lift up your eyes westward and northward and southward and eastward and see with your eyes, for you shall not cross this Jordan. כזעֲלֵה | רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה וּרְאֵה בְעֵינֶיךָ כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה:
and see with your eyes: You requested of Me “Let me… see the good land” (verse 25). I am showing you all of it, as it says: “And the Lord showed him all the Land” (Deut. 34:1).
וראה בעיניך: בקשת ממני (פסוק כה) ואראה את הארץ הטובה, אני מראה לך את כולה שנאמר (דברים לד, א) ויראהו ה' את כל הארץ:
28But command Joshua and strengthen him and encourage him, for he will cross over before this people, and he will make them inherit the land which you will see. כחוְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ כִּי הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אֶת הָאָרֶץ אֲשֶׁר תִּרְאֶה:
But command Joshua: regarding the bother, the burdens and the quarrels [inherent in leadership].
וצו את יהושע: על הטרחות ועל המשאות ועל הריבות:
and strengthen him and encourage him: with your words, so that he will not be discouraged, saying, “Just as my teacher was punished, so will I be punished because of them.” I assure him [says God] that he will cross over [before this people] and he will make [them] inherit [the land]. (cf. Sifrei)
וחזקהו ואמצהו: בדבריך, שלא ירך לבו לומר כשם שנענש רבי עליהם כך סופי ליענש עליהם, מבטיחו אני כי הוא יעבור והוא ינחיל:
for he will cross: If he crosses before them, they will inherit the land, and if not, they will not inherit [it]. So, indeed, we find that when Joshua sent some of the people against Ai and he remained behind,“the men of Ai smote of them” (Josh. 7:5). And when he fell on his face, God said to him, קוּם-לָךְ : written קֻם [without a “vav”, so that it may be read קָם], i.e., it is you standing in your place and sending My children out to war [that brought about this defeat]. Why do you fall on your face? Did I not tell this to your master, Moses, “If he [Joshua] crosses, they will cross, but if not, they will not cross”? (Sifrei)
כי הוא יעבור: אם יעבור לפניהם ינחלו, ואם לאו לא ינחלו. וכן אתה מוצא כששלח מן העם אל העי והוא ישב (יהושע ז ה) ויכו מהם אנשי העי וגו' (שם ז, י), וכיון שנפל על פניו אמר לו קום לך. קם לך כתיב, אתה הוא העומד במקומך ומשלח את בני למלחמה, למה זה אתה נופל על פניך, לא כך אמרתי למשה רבך אם הוא עובר עוברין, ואם לאו אין עוברין:
29And we abided in the valley opposite Beth Peor. כטוַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר:
And we abided in the valley: [opposite Beth Peor]-and you attached yourselves to idol worship. Nevertheless,“And now, O Israel, hearken to the statutes” (4:1), and you will be forgiven for everything. But I was not privileged to be forgiven (Sifrei).
ונשב בגיא וגו': ונצמדתם לעבודה זרה ואף על פי כן (דברים ד, א) ועתה ישראל שמע אל החקים והכל מחול לך ואני לא זכיתי לימחל לי:
Deuteronomy Chapter 4
1And now, O Israel, hearken to the statutes and to the judgments which I teach you to do, in order that you may live, and go in and possess the land which the Lord, God of your forefathers, is giving you. אוְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל הַחֻקִּים וְאֶל הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם:
2Do not add to the word which I command you, nor diminish from it, to observe the commandments of the Lord your God which I command you. בלֹא תֹסִפוּ עַל הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת מִצְוֹת יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם:
Do not add: for instance, by inserting five sections into the tefillin [instead of four], by using five species for the [commandment of] lulav [on Succoth] instead of four], or by attaching five fringes [instead of four]. And so too, וְלֹא תִגְרְעוּ nor diminish [from it i.e., three instead of four].
לא תספו: כגון חמש פרשיות בתפילין חמשת מינין בלולב וחמש ציציות, וכן ולא תגרעו:
3Your eyes have seen what the Lord did at Baal Peor, for every man who went after Baal Peor, the Lord your God has exterminated from your midst. געֵינֵיכֶם הָרֹאוֹת אֵת אֲשֶׁר עָשָׂה יְהֹוָה בְּבַעַל פְּעוֹר כִּי כָל הָאִישׁ אֲשֶׁר הָלַךְ אַחֲרֵי בַעַל פְּעוֹר הִשְׁמִידוֹ יְהֹוָה אֱלֹהֶיךָ מִקִּרְבֶּךָ:
4But you who cleave to the Lord your God are alive, all of you, this day. דוְאַתֶּם הַדְּבֵקִים בַּיהֹוָה אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם:
Tehillim: Psalm Chapters 39 - 43
• Hebrew text
• English text
Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya: Iggeret HaKodesh, beginning of Epistle 3
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Iggeret HaKodesh, beginning of Epistle 3
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Iggeret HaKodesh, beginning of Epistle 3
וילבש צדקה כשריון, וכובע ישועה בראשו
“And1 He garbed himself with tzedakah2 as with a coat of mail, and a helmet of salvation upon his head.”
This verse in fact speaks of G‑d’s promised actions in defense of His people. Nevertheless, the deeds of Jews that mirror G‑d’s deeds serve as a vessel which can receive (or as a means which can bring about) G‑d’s reciprocal action.3 Hence when Jews act in a righteous and charitable manner, in the spirit of the term tzedakah, such conduct attracts and calls forth Divine activity on their behalf. In particular, a Jew’s Divine service that resembles G‑d’s own acts of tzedakah contains within it a protective “coat of mail” for his body and a “helmet of salvation” for his head.
ודרשו רז״ל: מה שריון זה, כל קליפה וקליפה מצטרפת לשריון גדול, אף צדקה, כל פרוטה ופרוטה מצטרפת לחשבון גדול
[On this verse] our Sages, of blessed memory, commented:4 “Just as with chain mail all the individual scales add up to form a large coat of mail, so it is with charity: all the individual coins [given to charity] add up to a great amount.”
The Alter Rebbe now anticipates a question: What is gained by this analogy? Surely it is just as obvious that “all the individual coins [given to charity] add up to a great amount” as it is that “all the individual scales add up to form a large coat of mail.”
פירוש: שהשריון עשוי קשקשים על נקבים, והם מגינים שלא יכנס חץ בנקבים, וככה הוא מעשה הצדקה
This means — and this is the additional point being made here — that just as the mail is made of scales covering gaps, and these shield one against any arrow entering through the gaps, so it is with the act of charity.
I.e., as will presently be explained, the spiritual dynamic of charity comprises (a) an element that corresponds to the chinks in a coat of mail, and (b) an element that corresponds to the protective scales (the coins) that cover those gaps.
* * *
וביאור הענין: כי גדולה צדקה מכל המצותThe meaning of this [is as follows]: Charity is greater than all the commandments,
שמהן נעשים לבושים להנשמה
for [their performance] produces “garments” for the soul.5
The performance of the commandments provides the “garments” that enable the soul to withstand the intense degree of Divine revelation to which it will be exposed in Gan Eden, instead of being nullified by it.
הנמשכים מאור אין סוף ברוך הוא
[These garments] are drawn forth from the [infinite] light of the blessed Ein Sof,
Deriving from a source which is infinite, they enable the soul to cope with the infinite degree of revelation which it will encounter in Gan Eden.
מבחינת סובב כל עלמין
from the level of sovev kol almin.
Unlike the mode of life-giving Divine illumination called memaleh kol almin (lit., “filling all worlds”), which becomes integrated and manifest within the creatures it animates, the mode of Divine illumination called sovev kol almin (lit., “encompassing all worlds”) is not limited to the finite spiritual capacity of created beings; it transcends and affects them from afar, so to speak.
(כמבואר הפירוש ממלא כל עלמין וסובב כל עלמין בלקוטי אמרים, עיין שם)
(6The meaning of memaleh kol almin and sovev kol almin has been explained in Likkutei Amarim;7 see there.)
באתערותא דלתתא, היא מצות ה׳ ורצון העליון ברוך הוא
[These garments are brought into being] by an “arousal from below,” i.e., the [fulfillment of the] commands of G‑d and the will of the Supreme Being.
Since the commandments emanate from G‑d’s Supreme Will, from the level of sovev kol almin, they serve as the source for the above-mentioned garments.
ועיקר המשכה זו מאור אין סוף ברוך הוא, הוא לבוש ואור מקיף לי׳ ספירות דאצילות, בריאה, יצירה, עשיה
The essence of this efflux from the [infinite] Ein Sof-light is a garment and encompassing light for the Ten Sefirot of [the Four Worlds:] Atzilut, Beriah, Yetzirah and Asiyah,
המשתלשלות מעילה לעילה וממדרגה למדרגה כו׳
which evolve from cause to cause and from rung to rung,
הנקראות בשם ממלא כל עלמין
[these Sefirot] being referred to as memaleh kol almin.
The Alter Rebbe now answers the following question: Since the Sefirot themselves are the Divinity of the Four Worlds, why do they need the infinite Ein Sof-light as a garment?
פירוש: כי אור אין סוף ברוך הוא מתלבש ומאיר בתוך כל השתלשלות העשר ספירות דאצילות, בריאה, יצירה, עשיה
This means that the Ein Sof-light vests itself and radiates in an indwelling manner within the entire evolving chain of the Ten Sefirot of [the Worlds of] Atzilut, Beriah, Yetzirah and Asiyah;
והוא המאציל העשר ספירות דאצילות המשתלשלות לבריאה, יצירה, עשיה
[moreover,] it gives rise to the Ten Sefirot of [the World of] Atzilut which evolve into [the Worlds of] Beriah, Yetzirah and Asiyah,
The Sefirot of Atzilut thus serve as the Divine illumination for the Worlds of Beriah, Yetzirah and Asiyah. This is made possible —
על ידי צמצום עצום המבואר בעץ חיים
by means of an immense contraction (tzimtzum) which is explained in Etz Chayim.
This contraction involves not only a quantitative lessening of spiritual illumination, but more importantly a qualitative diminution; the hitherto infinite light is contracted to so great a degree that it can emanate and illuminate in a finite manner.
ונקרא אור פנימי
[The resultant light] is referred to as an indwelling light (or pnimi) — a light that vests itself in an inward manner within created beings, inasmuch as it is contracted to match the spiritual capacity of the particular created being in which it is clothed.
ועל ידי קיום המצות, נמשך אור מקיף הנ״ל, ומאיר תוך העשר ספירות דאצילות, בריאה, יצירה, עשיה, ומתייחד עם האור פנימי
Now, by the fulfillment of the commandments, the above-mentioned encompassing light is elicited and radiates within the Ten Sefirot of [the Worlds of] Atzilut, Beriah, Yetzirah and Asiyah, thereby uniting with the indwelling light.
When this occurs, the infinite and transcendent light (or makkif) permeates the indwelling light (or pnimi) of Seder Hishtalshelut — the self-obscuring and chain-like descent of the Divine life-force through which increasingly material worlds come into being.
ונקרא יחוד קודשא בריך הוא
This is referred to as the unification of the Holy One, blessed be He, the epithet “holy” (kadosh) signifying His separateness from the world, hence the level of sovev kol almin,
ושכינתיה, כמו שכתוב במקום אחר
and His Shechinah, the indwelling light which is so called because the Divine Presence descends and dwells (שכן) within the created worlds, as is explained elsewhere.8
It is explained in another context that the performance of mitzvot results in this union of the Holy One, blessed be He, with His Shechinah. This is why we say לשם יחוד (“For the sake of the union of the Holy One, blessed be He, with His Shechinah”) before we perform certain mitzvot: for it is they that fuse the light of sovev kol almin, known as “the Holy One, blessed be He,” with the light of memaleh kol almin, known as the Shechinah.Thus, the main radiation of Divine light drawn down through the performance of commandments, is effected within the evolution of the Sefirot of the Four Worlds.
ומהארה דהארה מאור מקיף הנ״ל, על ידי צמצום רב
And from a reflection of a reflection of the above-mentioned encompassing light, by means of a powerful contraction,
נעשה לבוש לבחינת נפש, רוח, נשמה, של האדם בגן עדן התחתון והעליון
a garment is made in the Lower and Upper Garden of Eden for the [soul-levels called] Nefesh-Ruach-Neshamah of man,
שיוכלו ליהנות ולהשיג איזה השגה והארה מאור אין סוף ברוך הוא, כמו שמבואר במקום אחר
enabling them to derive pleasure and attain some apprehension and illumination from the [infinite] Ein Sof-light which is diffused in the Garden of Eden, as is explained elsewhere.9
For, unaided, the finite soul would never be able to apprehend this infinite radiance.
וזה שאמרו רז״ל: שכר מצוה בהאי עלמא ליכא
This is the meaning of the teaching of our Sages, of blessed memory:10“In this world there is no reward for [the fulfillment of] the commandments.”
They do not say that “in this world there is no reward granted”; rather, that “there exists no reward in this world.”
כי בעולם הזה הגשמי ובעל גבול וצמצום רב ועצום מאד מאד
For in this world, which is physical, and in a state of limitation, a state of great and most extreme contraction,
אי אפשר להתלבש שום הארה מאור אין סוף ברוך הוא
it is impossible that any reflection of the [infinite] Ein Sof-light should become invested,
כי אם על ידי י׳ ספירות, הנקראים גופא בזוהר הקדוש
except by means of the Ten Sefirot, which, in the sacred Zohar,11 are referred to as the “Body”:
The Alter Rebbe will soon explain that just as body and soul are incomparable, so too are the Sefirot infinitely distant from the [infinite] Ein Sof-light.
As a reward for performance of the commandments one is enabled to draw down the infinite degree of light, but this light cannot possibly descend within this world, which is bounded. Thus, “In this world there is no reward for [the fufillment of] the commandments.” No such revelation can possibly be clothed in this world, for whatever illuminates and clothes itself in this world derives merely from the level of the Ten Sefirot, which the Zohar terms the “Body”. Thus, for example:
חסד דרועא ימינא כו׳
“[The Sefirah of] Chesed (‘kindness’) is [called] the [Supernal] ‘right arm,’ [Gevurah (‘severity’) is [called] the ‘left arm,’]” and so on.
לפי שכמו שאין ערוך לו להגוף הגשמי, לגבי הנשמה
For just as there is no comparison between the physical body and the soul,
כך אין ערוך כלל לי׳ ספירות דאצילות, לגבי המאציל העליון, אין סוף ברוך הוא
so there is no comparison whatever between the Ten Sefirot of Atzilut and the Supreme Emanator, the [infinite] Ein Sof.
כי אפילו חכמה עילאה, שהיא ראשיתן, היא בבחינת עשיה גופנית לגבי אין סוף ברוך הוא
For in relation to the Ein Sof even the Supreme Chochmah (“wisdom”), which is the first of the Sefirot, is on the plane of material action,
כמו שמבואר בלקוטי אמרים
as is explained in Likkutei Amarim.12
ואי לזאת, במעשה הצדקה וגמילות חסדים, שאדם אוכל מפירותיהן בעולם הזה
Therefore, through the practice of charity and deeds of kindness, whose fruits man enjoys partially in this world,13
Since some minute quantity of the reward for the fulfillment of these commandments is enjoyed within this world, it follows that a microscopic ray of the infinite light of sovev kol almin does descend into this world. This is possible, because:
נקבים, על דרך משל, בלבוש העליון המקיף על גופא, הם הכלים די׳ ספירות
appear, metaphorically speaking, gaps in the supernal garment that envelops the “Body”, [which is] the vessels of the Ten Sefirot.
מהם ולהשפיע אור ושפע
these [gaps] light and abundance are irradiated and diffused,
, דרועא ימינא, אורך ימים בעולם הזה הגשמי
that from [the Sefirah of] “Chesed, [which is] the right arm,” [there results] longevity in this physical world;
וכבוד מדרועא שמאלא
from “the left arm,” which is the Sefirah of Gevurah, [there result] wealth and honor,
בתפארת
likewise with beauty, that emanates from the Sefirah of Tiferet,
והדר וחדוה וכו׳
majesty (hod), splendor (hadar) and gladness (chedvah), etc., from the respective Sefirot of Hod, Yesod, etc.14
כדי שלא ינקו החיצונים למעלה מאור ושפע המשתלשל ויורד למטה מטה עד עולם הזה הגשמי
in order to prevent the forces of evil from drawing, on high, from the light and abundance which evolves and descends netherwards, as far down as this physical world,
this spiritual energy descends to such a lowly level, it is possible for the kelipotand sitra achra to derive nurture from it as well. In order to forestall this,
וכן, למטה, להגין על האדם ולשמרו ולהצילו מכל דבר רע בגשמיות וברוחניות
and likewise, here below, in order to shield man, and to guard him and save him from all physical and spiritual harm, which could conceivably result if the kelipot and sitra achra were to derive nurture from this source,
לזאת חוזר ומאיר אור המקיף, וסותם הנקב, על דרך משל
the encompassing light is reflected back, and, figuratively speaking, fills the breach,
Once the encompassing light has (so to speak) shone down into this world through the chink produced by man’s charitable deeds, it is then reflected back in order to fill the very same breach. This deprives the forces of evil of any possible nurture via the same avenue,
כי הוא מבחינת אין סוף וסובב כל עלמין, כנ״ל
for this [encompassing light] belongs to the category of Infinitude and sovev kol almin, as mentioned above — and this infinitely transcendent degree of light (called or makkif) is a source from which the forces of evil are unable to derive any sustenance.
We thus see why tzedakah, producing its own provident “gaps” and its own protective “scales”, is likened to a coat of mail. Moreover:
וזהו שאמרו רז״ל: מצטרפת לחשבון גדול דייקא
And this is [what underlies] the [above-quoted] teaching of our Sages, of blessed memory: “[Just as with chain mail all the individual scales add up to form a large coat of mail, so it is with charity: all the individual coins] add up to a great amount.” The word “great” is used advisedly,
(כי גדול הוי׳ ומהולל מאד, בלי סוף ותכלית וגבול (חס ושלום
in the spirit of the verse,15 “Great is Havayah and exceedingly glorified”— without end, limit or restriction (16heaven forfend).
Thus, by means of the coins given to charity one draws down spiritual light from the level denoted by the phrase, “Great is Havayah.” The Four-Letter Divine Name alludes to the Ten Sefirot — for the letter yud represents the level of Chochmah; the first letter heirepresents the level of Binah; vav represents the six middot, the spiritual emotions; and the final hei represents Malchut.17 These Sefirot are sustained by the Ein Sof and partake of its infinite greatness.
FOOTNOTES
1.Yeshayahu 59:17.
2.The Hebrew word means both “charity” (its primary meaning in this work) and “righteousness”.
3.“This recalls the Alter Rebbe’s interpretation of the teaching, דע מה למעלה: ממך — ‘Know [that] that which is Above [comes about] from you’ (HaYom Yom, entry for 13 Iyar).” ( — Note of the Rebbe.)
4.Bava Batra 9b.
5.“As explained below, in Epistle 29.” ( — Note of the Rebbe.)
6.Parentheses appear in the original text.
7.Ch. 48.
8.“Cf. [Tanya] Part I, ch. 41. However, we cannot say that [the Alter Rebbe] intended to indicate this chapter, for if this were so he would have added ‘in Likkutei Amarim,’ as he had just done in this same epistle with regard to sovev kol almin.” ( — Note of the Rebbe.)
9.See below, Epistle 29.
10.Kiddushin 39b.
11.“[The level termed ‘Body’ is] infinitely lower than its soul — the Ein Sof-light.” ( — Note of the Rebbe.)
12.“The reference is evidently to Part II, chs. 8-9, which furnishes a more extensive explanation of this subject than is offered here. Even less explanation than here is offered in the Alter Rebbe’s Note to Part I, ch. 2; it is thus clear that the above reference cannot be to this source. It is true that in Iggeret HaTeshuvah, ch. 4 (and elsewhere), the Alter Rebbe when applicable specifies ‘Part II’ of Likkutei Amarim — but this is done only where he wishes to cite an exact location, as we see from his concluding words (‘ch. 11’). This is not the case here.” ( — Note of the Rebbe.)
13.Kiddushin 40a.
14.“It would seem that the Alter Rebbe omitted [the Sefirah of] Netzach. Furthermore, what does he mean by ‘etc.’?“
The above alignment evidently follows Zohar II (98a-b, cited in Tzemach Tzedekon Tehillim 104:1), in which majesty (hod),splendor (hadar) and gladness (chedvah)correspond respectively to [the three Sefirotof] Netzach, Hod and Yesod. (According to what is stated there we may also understand why the Alter Rebbe used these three appelations rather than Netzach, Hodand Yesod.) As to the concluding ‘etc.’, this possibly refers to the Sefirah of Malchut,which is the end product — the ‘etc.’— of the foregoing Sefirot.” ( — Note of the Rebbe.)
15.Tehillim 48:2.
16.Parentheses appear in the original text.
17.See above, Iggeret HaTeshuvah, ch. 4.
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• Sefer Hamitzvot:
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Positive Commandment 245
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"And if you sell something to your neighbor..."—Leviticus 25:14.
We are commanded regarding the various methods that effect transactions, i.e., the ways to transfer property from one individual to another (or, in the case of a guardian of an object, the transfer of jurisdiction).
The 245th mitzvah is that we are commanded regarding the laws of buying and selling, i.e. the ways in which purchases and sales between the buyers and the sellers become legally binding.
The Torah taught about one method in G‑d's statement1 (exalted be He), "When you sell something to your neighbor, [or buy something from your neighbor's hand...]" Our Sages said,2 "[The word 'hand' teaches that the sale] refers to something which can pass from one hand to another," i.e. meshichah [physically moving the object].
It is explained that in Biblical law, transfer of money is sufficient to complete the transaction, and meshichah is necessary only by Rabbinic decree, as is mesirah [giving the vehicle of control, e.g. the reins of a horse, to the buyer] and hagba'ah [lifting the object].
The Gemara3 explicitly says, "Just as our Sages enacted a requirement of meshichah in order for a sale to be valid, so too they required meshichah in order for a watchman relationship to become valid." It is therefore clear that the requirement of meshichah in buying and selling is of Rabbinic origin, as explained in the relevant place.
However, other methods of acquiring land, etc., i.e. by means of a document or chazakah4 are traced5 to Biblical verses [and are therefore of Biblical, not Rabbinic, origin].
The details of this mitzvah — i.e. the manners of finalizing a sale in each category — are explained in the 1st chapter of tractate Kiddushin, the 4th and 8th chapters of Bava Metzia, and the 3rd, 4th, 5th, 6th, and 7th chapters of Bava Basra.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 25:14.
2.Bava Metzia 47b.
3.Ibid., 99a.
4.Such as building something on the land.
5.See Kiddushin 26a.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
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1
Deuteronomy 16:19 states: "Do not take a bribe." Needless to say, this command applies if the intent is to pervert judgment. The verse is teaching that it is forbidden for a bribe to be given even to vindicate the just and to obligate the one who is liable; the judge transgresses a negative commandment. Such a person is included in the malediction, Deuteronomy 27:25: "Cursed by he who takes a bribe." He is required to return the bribe if he is demanded to by the giver.
א
לא תקח שוחד אין צריך לומר לעות את הדין אלא אפילו לזכות את הזכאי ולחייב את החייב אסור ועובר בלא תעשה והרי הוא בכלל ארור לוקח שוחד וחייב להחזיר השוחד כשיתבענו הנותן:
2
Just as the recipient transgresses a negative commandment; so, too, does the giver, as [Leviticus 19:14] states: “Do not place a stumbling block before the blind1.”
ב
וכשם שהלוקח עובר בלא תעשה כך הנותן שנאמר ולפני עור לא תתן מכשול:
3
Any judge who sits and seeks to amplify his reputation in order to cause the wages of his attendants and scribes to be enhanced is included among those who seek after profit. This is what the sons of Samuel did. Hence I Samuel 8:3 describes them as being "inclined to profit and taking bribery."
The above applies not only to a bribe of money, but a bribe of all things. An incident occurred concerning a judge who stood up in a small boat, as he was crossing a river. A person extended his hand and helped him as he was standing. Later that person came before the judge with a case. The judge told him: "I am unacceptable to serve as a judge for you."
Another incident took place where a person removed a feather from a fowl from a judge's scarf and another person covered some spittle that was lying before the judge and the judge told them: "I am unacceptable to serve as a judge for you." Another incident took place concerning a person who brought one of the presents given to priests to a judge who as a priest. The judge told him: "I am unacceptable to serve as a judge for you."
And another incident took place concerning a sharecropper of a field belonging to a judge who would bring him figs from his field every Friday. Once he came earlier and brought him the figs on Thursday, because he had a judgment over which he desired that the judge preside. The judge told him: "I am unacceptable to serve as a judge for you." This applies although the figs belonged to the judge. Since he brought them earlier than the ordinary time, that favor caused him to be disqualified as a judge.
ג
כל דיין שיושב ומגדל מעלתו כדי להרבות שכר לחזניו ולסופריו הרי הוא בכלל הנוטים אחרי הבצע וכן עשו בני שמואל ולכך נאמר להם ויטו אחרי הבצע ויקחו שחד ולא שחד ממון בלבד אלא אפילו שחד דברים ומעשה בדיין אחד שהיה עולה בדוגית קטנה לעבור בנהר ופשט אחד ידו וסייעו בעלייתו והיה לו דין ואמר לו הדיין הריני פסול לך לדין ומעשה באחד שהעביר אברה נוצה של עוף מעל רדיד הדיין ואחר כסה רוק מלפני הדיין ואמר לו הריני פסול לך לדין ומעשה באחד שהביא מתנה אחת ממתנות כהונה לדיין כהן ואמר לו פסול אני לך לדין ומעשה באריס אחד של דיין שהיה מביא לו תאנים מתוך שדהו מערב שבת לערב שבת פעם אחת הקדים והביא בחמישי בשבת מפני שהיה לו דין ואמר לו הדיין הריני פסול לך לדין אע"פ שהתאנים משל דיין הואיל והביאן שלא בזמנם נפסל לו לדין:
4
Whenever a judge borrows an article, he is unacceptable to serve as a judge for the person who lent him the article. When does the above apply? When the judge does not have articles to lend him in return. If, however, the judge possessed articles to lend in return, it is acceptable for him to serve as a judge, for that person will also borrow from him.
ד
כל דיין ששאל שאלה פסול לדין לזה שהשאילו במה דברים אמורים בשלא היה לו לדיין להשאיל אבל היה לו להשאיל כשר שהרי גם זה שואל ממנו:
5
Whenever a judge takes a wage for adjudicating a case, his judgments are nullified. This applies only when it is not evident that he is receiving compensation for losing his wages. If, however, he was involved in his profession and two people came to him for a judgment and he told them: "Provide me with a person who will work in stead of me and I will adjudicate your case or pay me for the wages that I will forfeit," this is permitted.
This leniency is permitted provided it is evident that the wage is merely in lieu of his hire, but no more and he takes equal payment from both of the litigants, receiving payment from each one in the presence of the other.
ה
כל דיין שנוטל שכרו לדון דיניו בטלים והוא שלא יהיה שכר הניכר אבל אם היה עוסק במלאכתו ובאו לפניו שנים לדין ואמר להן תנו לי מי שיעשה תחתי עד שאדון לכם או תנו לי שכר בטלתי הרי זה מותר והוא שיהיה הדבר ניכר שהוא שכר הבטלה בלבד ולא יותר ויטול משניהם בשוה זה בפני זה כגון זה מותר:
6
A judge may not adjudicate the case of a friend. This applies even if the person is not a member of his wedding party or one of his more intimate companions. Similarly, he may not adjudicate the case of one he hates. This applies even if the person is not his enemy and one whose misfortune he seeks. Instead, the two litigants must be looked upon equally in the eyes and in the hearts of the judges. If the judge does not know either of them and is not familiar with their deeds, this is the fairest judgment that could be.
ו
אסור לדיין לדון למי שהוא אוהבו אע"פ שאינו שושבינו ולא ריעו אשר כנפשו ולא למי ששונאו אף על פי שאינו אויב לו ולא מבקש רעתו אלא צריך שיהיו שני בעלי דינים שוין בעיני הדיינים ובלבם ואם לא היה מכיר את אחד מהם ולא מעשיו אין לך דיין צדק כמוהו:
7
Whenever two Torah scholars hate each other, they are forbidden to act as judges together. For this will lead to a contorted judgment. The hatred each one of them bears for the other will cause him to overturn his colleague's words.
ז
כל שני תלמידי חכמים ששונאים זה את זה אסורין לישב בדין זה עם זה שדבר זה גורם ליציאת משפט מעוקל מפני השנאה שביניהן דעת כל אחד נוטה לסתור דברי חבירו:
8
A judge should always see himself as if a sword is drawn on his neck and Hell is open before him. He should know Who he is judging, before Whom he is judging, and Who will ultimately exact retribution from him if he deviates from the path of truth, as indicated by Psalms 82:1: "God stands among the congregation of the Almighty." And II Chronicles 19:6 states: "See what you are doing. For you are not judging for man's sake, but for God's."
ח
לעולם יראה דיין עצמו כאילו חרב מונחת לו על צוארו וגיהנם פתוחה לו מתחתיו וידע את מי הוא דן ולפני מי הוא דן ומי עתיד להפרע ממנו אם נטה מקו האמת שנאמר אלהים נצב בעדת אל ואומר ראו מה אתם עושים כי לא לאדם תשפטו כי לה':
9
Whenever a judge does not render a genuinely true judgment, he causes the Divine presence to depart from Israel. Whenever a judge expropriates money from one litigant and gives it to the other unlawfully, God exacts retribution from his life, as Proverbs 22:23 states: "He will exact payment from the soul of one who exacts payment."
Conversely, when a judge adjudicates a case in a genuinely true manner for even one moment, it is as if he has corrected the entire world and he causes the Divine Presence to rest within Israel, as implied by the verse: "God stands among the congregation of the Almighty." If a judge will ask: "Why should involve myself in this difficulty?" He should know that it is written: II Chronicles, loc. cit.: "He is with you in the matter of judgment." Nor should the judge worry about erring. A judge may only base his judgment on what his eyes see.
ט
כל דיין שאינו דן דין אמת לאמתו גורם לשכינה שתסתלק מישראל וכל דיין שנוטל מזה ונותן לזה שלא כדין הקדוש ברוך הוא גובה ממנו נפשות שנאמר וקבע את קובעיהם נפש וכל דיין שדן דין אמת לאמתו אפילו שעה אחת כאילו תקן את כל העולם כולו וגורם לשכינה שתשרה בישראל שנאמר אלהים נצב בעדת אל ושמא יאמר הדיין מה לי ולצרה הזאת תלמוד לומר ועמכם בדבר משפט אין לדיין אלא מה שעיניו רואות:
10
At the outset, a judge should always look at the litigants as if they were wicked and operate under the presumption that both of them are lying. He should adjudicate according to his perception of the situation. When they depart, having accepted the judgment, he should view them both as righteous, seeing each of them in a favorable light.
י
ולעולם יהיו בעלי דינין לפניך כרשעים ובחזקת שכל אחד מהן טוען שקר ודון לפי מה שתראה מן הדברים וכשיפטרו מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין ודון כל אחד מהם לכף זכות:
FOOTNOTES
1.As the Rambam states in Hilchot Rotzeach 12:14, this prohibition forbids placing moral stumbling blocks in a person’s path.
Rambam:• 3 Chapters A Day: Shechenim Shechenim - Chapter Thirteen, Shechenim Shechenim - Chapter Fourteen, Sheluchin veShuttafin Sheluchin veShuttafin - Chapter One
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShechenim - Chapter Thirteen
1
When a person gives landed property as a gift, the rights of a neighbor do not apply. When the deed recording a gift states: "The giver accepts financial responsibility for this gift, " the rights of a neighbor do apply. Since the deed mentions financial responsibility, it is obvious that the transfer was a sale; it used the term "gift, " only to nullify the rights of the neighbor. How much should the neighbor pay? The value of the property.
א
הנותן מתנה אין בה דין בן המצר היה כתוב בשטר מתנה שאחריות מתנה זו על הנותן יש בה דין בן המצר הואיל ויש בה אחריות מכירה היא ולא כתב מתנה אלא לבטל זכות בן המצר וכמה נותן לו מה שהיא שוה:
2
In the above situation, if the purchaser admits the ruse, saying: "Yes, we tried to perpetrate deception. It was a sale, and this is the price I paid for it, " he must support his claim by taking an oath while holding a sacred article. He may then collect his claim, as is the law concerning agents.
It appears to me that the purchaser must claim only a price that is appropriate for the property or slightly more. If, however, he claims to have paid 200 zuz for a property worth 100, his word is not accepted.
ב
אמר הלוקח כן הוא והערמה עשינו ומכירה היא בכך וכך קניתיה נשבע בנקיטת חפץ ונוטל כדין השלוחין ויראה לי שצריך לטעון דמים שהן ראויין או יתר מעט אבל אם אמר על שוה מאה במאתים קניתי אינו נאמן:
3
If the deed recording a gift states: "I accept financial responsibility for this gift. If it is expropriated from the recipient, I will give him 200 zuz, " the neighbor must pay the recipient 200 zuz. Only afterwards, may he displace him. This applies even if the property is worth only a maneh.
ג
היה כתוב בשטר מתנה וקבלתי עלי אחריות מתנה זו שאם תצא מידו אתן לו מאתים נותן לו בן המצר מאתים ואח"כ מסלקו ואף על פי שאינו שוה אלא מנה:
4
When a person exchanges a courtyard for another courtyard,a neighbor is not given the right to displace one of the recipients.
When a person exchanges a courtyard for an animal or for movable property, we evaluate the worth of that animal or movable property. The neighbor then gives this amount to the purchaser and displaces him. The purchaser cannot tell the neighbor: "Give me an article like the one I used for the purchase. " For this is a ruse, and it is not reckoned with at all.
ד
החליף חצר בחצר אין בה דין בעל המצר החליף חצר בבהמה או במטלטלין רואין דמי אותה הבהמה או דמי אותם המטלטלין ונותן לו בן המצר ומסלקו ואינו יכול לומר לו תן לי כמה שלקחתי בו שזה הערמה היא ואינו מועלת כלום:
5
The following rules apply when a person sells a colleague a small portion of land in the midst of his field, and then sells him a larger portion of land next to that field. We evaluate the property. If the small portion that he sold him first is of greater or lesser value than the portion of the land he sold him afterwards, the purchaser acquires the desired land, and the neighbor cannot displace him. For the purchaser himself is a neighbor by virtue of the small amount of land he purchased in the center.
If the small portion of land in the center is of the same value as the portion on the side, this is an act of deception, and the neighbor is entitled to displace the purchaser from the second portion of the field that he bought.
ה
מכר לו קרקע מעט באמצע שדהו ואחר כך מכר לו קרקע בצד אותה שדה שבאמצע רואין אם אותו המעט שמכר לו תחלה היא עידית או זיבורית לגבי זאת הקרקע שמכר לו באחרונה זכה הלוקח ואין בן המצר יכול לסלקו שהרי הוא עצמו בן מצר הוא מפני אותו מעט שקנה באמצע ואם אותו מעט שקנה באמצע כמו זאת שמכר לו בסוף מצדו הרי זה מערים ובן המצר מסלק אותו מן השדה שקנה בסוף:
6
When a person sells a property within the context of a conditional agreement, whether the condition was stipulated by the seller or the purchaser, a neighbor cannot displace the purchaser until all the conditions are met and the purchaser acquires the property entirely without the original owner retaining any connection to it. Only then may the purchaser displace him.
ו
המוכר על תנאי בין שהתנה מוכר בין שהתנה לוקח אין בעל המצר יכול לסלקו עד שיתקיימו התנאין ויזכה הלוקח בקרקע ולא תשאר בה עליה עמו כלל ואח"כ יסלק אותו:
7
When the purchaser has built or improved the property he purchased, or destroyed or impaired it, when the neighbor displaces him, he must pay him the money that is appropriate for him. In all his deeds, he is considered the agent of the neighbor.
Similarly, if the purchaser took a loan before the neighbor displaced him and the neighbor displaced afterwards, his creditor may not expropriate the property from the neighbor.
The following principle governs all these laws: Whenever a person purchases property bordering on a colleague's property line, he is considered that person's agent, and it is as if he were sent only to better his interests and not to impair them.Thus, if he improves the property, he receives only his expenses. If he impairs the value of the property by digging, destroying or partaking of its produce, we reduce the money paid to him.
When do we take into account the produce of which he partook? When he partook of this produce after the neighbor came and brought money to displace him. This does not apply with regard to the produce of which he partook before that time. On the contrary, he is considered to have partaken of his own produce, and none of it is taken into account.
ז
הלוקח שבנה והשביח או סתר והפסיד בן המצר מסלקו ונותן לו דמים הראויין לו והרי הוא בכל מעשיו כמו השליח וכן אם לוה הלוקח קודם שיסלק אותו בן המצר וסלקו בן המצר אין בעל חוב שלו טורף מיד בן המצר זהו העיקר בכל אלו הדינין שכל הלוקח בצד מצר חבירו הוא כמו שליח לחבירו ולתקן שלחו ולא לעוות לפיכך אם השביח נוטל הוצאה ואם הפסיד וחפר והרס או אכל הפירות מנכין אותו מן הדמים במה דברים אמורים שמחשבין לו הפירות בשאכלן אחר שבא בן המצר והביא מעות לסלקו אבל כל הפירות שאכל מקודם שלו הוא אוכל ואין מחשבין אותן:
8
When a person purchases a field from two owners, and a neighbor comes and desires to displace him only from the portion of the property that he purchased from one, he is not given that right. He must either displace him from the entire property, or leave him with the entire property.
When, by contrast, a person sells a property to two people, a neighbor has the right either to displace them both, or to displace one and leave the other.
ח
אחד שלקח שדה אחת משנים ובא בעל המצר לסלקו מחצית בלבד שלקח מן האחד אינו יכול לסלקו או מסלקו מכולה או מניח כולה אבל המוכר קרקע לשנים יש לבעל המצר לסלק שניהם או לסלק אחד ולהניח אחד:
9
When a neighbor comes to displace the purchaser, but before he displaces him he sells him the field he owns that borders on the property, he forfeits his right.
ט
בן המצר שבא לסלק את הלוקח וקודם שיסלקו מכר לו את השדה שיש לו על המצר אבד את זכותו:
10
When an agent conducts the sale of a property and he himself is a neighbor, he does not have the right to displace the purchaser. Since he himself sold him the property, there is no greater waiver possible.
י
שליח שמכר והרי הוא בעל המצר אינו מסלק את הלוקח שהרי הוא מכר לו ואין לך מחילה גדולה מזו:
11
When a creditor of the seller expropriates a field from the neighbor, the neighbor should collect his due from the purchaser whom he displaced. The purchaser in turn should collect his due from the seller.
יא
בעל חוב של מוכר שטרף השדה מיד בעל המצר הרי בעל המצר חוזר וטורף מן הלוקח שסלקו והלוקח חוזר ונוטל מן המוכר:
12
Whenever a creditor expropriates property as payment for an outstanding debt, a neighbor has the right to displace him. For a person expropriating property should not have a greater right than one who purchases.
If at any later date the original owner desires to pay back the money that he owed, the ownership of his field will revert to him; he always has this right, as will be explained in the appropriate place.
יב
כל בעל חוב שטרף בחובו יש לבעל המצר לסלקו לא יהא כח הטורף גדול מכח הלוקח ואם ירצה הנטרף ליתן הדמים שהיו עליו בחובו תחזור לו שדהו לעולם כמו שיתבאר במקומו:
13
When a minor is a neighbor and the court sees that it is to his benefit, it displaces the purchaser on his behalf or enables him to share in the division of the property among the other neighbors, as it sees fit.
יג
קטן שהיה בן המצר וראה ב"ד שזכות הוא לו מסלקין לו את הלוקח או יטול לו חלקו עם שאר בעלי המצר כמו שיראו:
14
When a man's wife owns property that borders on a property that is being sold, the husband has the right to displace the purchaser. For all of his wife's property is in his domain, and he has the right to exercise every privilege that would be hers.
Even if the woman performed a kinyan affirming that she waives this right on behalf of the purchaser, her act is of no consequence and her husband may displace him.
The following rules apply if the wife took the initiative and displaced the purchaser, or a servant who carried on business affairs on behalf of his master displaced the purchaser. If the husband or the master acquiesces to the displacement, he confirms their deeds. If he desires, he may not confirm their deeds, and the wife or the servant must return the property.
יד
בעל שהיתה אשתו בן המצר הרי זה מסלק את הלוקח שכל נכסי אשתו ברשותו וכל זכות שתבא לידה זכות הוא לו אפילו קנו מיד אשתו שמחלה בזכות זו ללוקח אינו מועיל אלא הבעל מסלקו עמדה האשה מדעתה וסלקה את הלוקח וכן העבד שהיה נושא ונותן בנכסי אדוניו שסלק את הלוקח אם רצה הבעל או האדון מקיים על ידיהן ואם רצה לא יקיים ותחזור ללוקח ויחזיר הדמים:
Shechenim - Chapter Fourteen
1
The following rules apply when a person desires to sell a field and brings his neighbor and the prospective purchaser to court. If he tells the neighbor: "If you desire to buy the field at this and this price, do so. If not, withdraw. Here is the purchaser, " the neighbor has no room to protest. He must either bring money immediately and purchase the field or waive his privilege.
If the neighbor says: "I will work to raise money, " he is not heeded. If he says: "I will go and bring money, " and one would presume that he possesses the resources at hand, we wait until he goes and brings the funds. If one would not presume that he possesses the resources, we do not heed him, for we assume that he is merely seeking to delay. Therefore, we tell him: "Either produce the funds immediately or waive your privilege. " The rationale is that a neighbor is not given time to amass funds.
The following rule applies when both the neighbor and the prospective purchaser produce money, and the coins produced by the purchaser are better or more likely to be accepted than those produced by the neighbor. The neighbor is not given a privilege; the property may be sold without his being given the right to displace the purchaser.
If the prospective purchaser desires to buy the property to build houses, and the neighbor desires to purchase it as a field, the purchaser is granted it because of the virtue of settling the land. The neighbor is not granted the privilege of displacing him.
א
הרוצה למכור שדהו והביא בן המצר שלו וזה שרוצה ליקח ממנו לב"ד ואמר לבן המצר אם תרצה לקנות בכך וכך עשה ואם לאו סלק את עצמך והרי זה לוקח הרי זה לא נשארה לו טענה אלא או מביא מעות מיד ויקנה או בטלה את זכותו אמר אטרח ואביא אין שומעין לו אלך ואביא אם הוא אמוד שיש לו ממתינין לו עד שילך ויביא ואם אינו אמוד אין שומעין לו שאינו רוצה אלא להשמט לפיכך אומרים לו או תוציא עתה זוזים או בטלה זכותך שאין קובעין זמן לבעל המצר הוציא בן המצר המעות והוציא הלוקח מעות אם היו של לוקח טובים מזוזיו או ממהרים לצאת יותר מזוזיו בטלה זכותו ואין לו דין בן המצר היה רוצה הלוקח לקנותה לבנות בה בתים ובן המצר רוצה לזרעה הלוקח זוכה משום יישוב הארץ ואין בה דין בן המצר:
2
If a purchaser comes and consults with a neighbor, asking him: "So and so, your neighbor desires to sell his field to me; should I purchase it?", the neighbor does not forfeit his right even if he tells him: "Go and purchase it." Instead, he may displace him after he purchases it unless he performs a kinyan confirming that he does not desire the property.
When is it necessary for the neighbor to confirm that he has no claim against the purchaser with a kinyan? When he makes such statements before he purchases the property. If, however, he waives his right after he purchases the property - e.g., the neighbor comes and helps the purchaser, rents a piece of the property from him,or sees that he is building or destroying even the smallest portion of the property and using it as his own - and the neighbor does not protest or assert a claim, he is considered to have waived his right and he is not given another opportunity to displace him.
ב
בא לוקח ונמלך בבן המצר ואמר לו הרי פלוני בן המצר שלך רוצה למכור לי שדה זו אלך ואקח ממנו ואמר לו לך וקח לא בטל זכותו ויש לסלק אותו אחר שיקנה אלא א"כ קנו מידו בד"א שצריך קניין כשמחל לו קודם שיקנה אבל אם מחל לו זכותו אחר שלקח כגון שבא בן המצר וסייע עמו או שכר ממנו או שראה אותו בונה וסותר כל שהוא ומשתמש ולא מיחה בו ולא ערער הרי זה מחל ושוב אינו יכול לסלקו:
3
When the neighbor was in another country, sick or below the age of majority, and afterwards he recuperated, came of age or returned from the journey, he does not have the right to displace the purchaser. If he were given such a right, a person would never be able to sell his landed property. For the purchaser would fear: "It will be taken from me at a later date." The Geonim have ruled in this manner.
ג
היה בן המצר במדינה אחרת או חולה או קטן ואחר זמן הבריא החולה והגדיל הקטן ובא ההולך אינו יכול לסלקו שאם אתה אומר כן אין אדם יכול למכור קרקעיתו שהרי הלוקח אומר לאחר כמה שנים תצא מידי וכזה הורו הגאונים:
4
The following rules apply when a person sells property that is worth 200 zuz for a maneh. If the seller would discount the price for everyone, the neighbor is required to pay the purchaser only 100 zuz before he displaces him. If the seller would not discount the price for everyone, the neighbor must pay the purchaser the 200 zuz that the property is worth. For it is as if the seller gave the purchaser a gift.
If a person purchased property worth a maneh for 200 zuz, a neighbor cannot displace him unless he gives him 200.
If the neighbor protests: "They are perpetrating an act of deception together,"the purchaser must take an oath while holding a sacred article. Afterwards, he may collect the 200 zuz.
If there were witnesses that the purchaser gave 200 zuz, but the neighbor claims that there was an agreement between him and the seller, and that he definitely knows that in truth the seller took only 100 zuz from him, the neighbor must pay the amount of money the witnesses stated. Afterwards, he may displace the purchaser and require him to take a sh'vuat hesset that he purchased the property for 200 zuz. After taking that oath, he is under no further obligations.
ד
המוכר שוה מאתים במנה אם לכל העם מוזיל ומוכר נותן לו בן המצר מאה ומסלקו ואם אינו מוזיל לכל העם נותן לו מאתים שהוא שוה שהמוכר נתן לזה מתנה לקח שוה מנה במאתים אינו יכול לסלקו עד שיתן המאתים טען בן המצר שעשו קנוניא ביניהם נשבע הלוקח בנקיטת חפץ ונוטל מאתים זוז ואם היה שם עדים שנתן מאתים ובן המצר טוען שאמנה היתה בינו ובין המוכר ואינו יודע [בוודאי] שלא לקח ממנו אלא מאה הרי זה נותן דמים כמו שהעידו העדים ואחר כך מסלקו ומשביעו היסת שלקח במאתים ונפטר:
5
The following rules apply whenever a person wants to sell landed property and two people come offering to purchase it, and each one is willing to pay the same price and neither of them is a neighbor. If one of the prospective purchasers was an inhabitant of the city and the other dwelled in the outlying fields, the inhabitant of the city is given priority.
If one of them lives close to the property being sold, and the other is a Torah scholar, the Torah scholar is given priority. Similarly, if one is a relative and the other is a Torah scholar, the Torah scholar is given priority. If one is a relative, and the other lives close to the property, the one who lives close to the property is given priority, for this is also an act of "good and justice."
In any of the above situations, if the other person acted first and acquired the property, his colleague does not have the right to displace him. For neither of them owns property bordering on the property being sold, and our Sages established these rules only as an expression of piety and a generous spirit.
ה
כל הרוצה למכור קרקע ובאו שנים כל אחד מהן אומר אני אקח בדמים אלו ואין אחד מהן בעל המצר אם היה האחד מיושבי העיר והאחד משכני השדה שכן העיר קודם שכן ות"ח ת"ח קודם קרוב ות"ח ת"ח קודם שכן וקרוב השכן קודם שגם זה בכלל הטוב והישר הוא קדם אחד וקנה זכה ואין חבירו שראוי לקדם לו יכול לסלקו הואיל ואין אחד מהן בעל המצר שלא צוו חכמים בדבר הזה אלא דרך חסידות ונפש טובה היא שעושה כך:
concludes the Laws of Neighbors.
להו הלכות שכנים:
Sheluchin veShuttafin - Chapter One
Introduction to Hilchos Sheluchin veShuttafin
The purpose of these laws is to know the rules pertaining to a person's agents and his partners, and the injunctions that apply with regard to purchases, sales, losses and profits. These mitzvot are explained in the chapters that follow.
הלכות שלוחין ושותפין - הקדמה
הלכות שלוחין ושותפין ענין אלו ההלכות לידע דין שלוחו של אדם ושותפו ומשפטיהן במקחן וממכרן בהפסדן ושכרן וביאור כל הדינין האלו בפרקים אלו:
1
When a person tells a colleague: "Go out and sell landed property for me," "...movable property...," or "...purchase for me...," then the person should perform his agency, selling or buying. All his deeds are binding.
It is not necessary for a person who appoints an agent to perform a kinyan or have the appointment observed by witnesses. Instead, the statement he makes to his colleague is sufficient. Witnesses are necessary solely to reveal what transpired if one of the two denies the matter, as is the case with regard to other claims.
א
האומר לשלוחו צא ומכור לי קרקע או מטלטלין או קנה לי הרי זה מוכר ולוקח ועושה שליחותו וכל מעשיו קיימין ואין העושה שליח צריך קניין ולא עדים אלא באמירה בלבד בינו לבין חבירו ואין צריכין עדים אלא לגלות הדבר אם כפר אחד מהם כשאר כל הטענות:
2
When an agent intentionally violates the instructions of his principal, his deeds are of no consequence. Similarly, if he erred even with regard to the slightest amount, the transaction - whether involving landed property or movable property - is nullified. For the principal can claim: "I sent you to improve my position, not to impair it."
The principle is that with regard to movable property, the laws of ona'ah do not apply unless one pays a sixth or more than the proper price for an article, and that these laws do not apply at all with regard to the sale of servants, promissory notes and landed property. They do, however, apply when the seller or the purchaser himself conducts the transaction. When, however, it is conducted by an agent, and he erred in his valuation with regard to even the slightest amount, the transaction is nullified.
ב
שליח שעבר על דברי משלחו לא עשה כלום וכן אם טעה בכל שהוא בין בקרקע בין במטלטלין חוזר שהרי הוא אומר לתקן שליחותי שדרתיך ולא לעוות ולא אמרו שההונייה במטלטלין שתות והעבדים והשטרות והקרקעות אין בהן הונייה אלא במוכר שלו או קונה לעצמו אבל שליח שטעה בכולם בכל שהוא חוזר:
3
When a person gives money to an agent to purchase landed property, and the agent purchases it for him without requiring the seller to accept financial responsibility if it is expropriated from the purchaser, he is considered to have damaged the principal's position. The agent must purchase the property without financial responsibility, as he did, for himself. Then he must sell it to the principal and accept financial responsibility. This decision is rendered because the agent purchased the property with money belonging to the principal. The agent must accept the financial responsibility himself. Similar laws apply in all analogous situations.
Therefore, if the principal explicitly stipulates that he is appointing the agent in that capacity, whether he improves his position or impairs it, he may not retract, even if the agent sold a field worth 100 dinarim for a dinar for him, or purchased one worth a dinar for 100. And the principal must pay the agent as he originally stipulated.
ג
נתן מעות לשלוחו לקנות לו קרקע וקנה לו שלא באחריות הרי זה עוות והשליח לוקח אותה לעצמו שלא באחריות כמו שעשה וחוזר ומוכרה למשלח באחריות הואיל וקנה אותה במעותיו והאחריות על השליח וכן כל כיוצא בזה לפיכך אם התנה עליו שעשהו שליח בין לתקן בין לעוות אפילו מכר לו שוה מאה בדינר או לקח שוה דינר במאה אינו יכול לחזור בו וחייב המשלח ליתן לו כפי התנאי:
4
When a person tells his agent: "Sell a portion of my field large enough to sow a se'ah," and he sells a portion large enough to sow two se'ah, the agent is considered to have added to the principal's instructions, and the purchaser acquires only an area large enough to sow one se'ah.
If the principal told the agent: "Sell a portion large enough to sow two se'ah," and the agent sold only an area large enough to sow one se'ah, the agent is considered to have violated the principal's instructions, and the purchaser does not acquire anything.
If the principal told the agent: "Sell my field to one person for me," and the agent sold it to two people, the sale is nullified, for he violated the principal's instructions. If the principal told the agent: "Sell the field for me" without giving further instructions, the sales made by the agent are binding, even if he sold the property in 100 portions.
ד
האומר לשלוחו מכור לי משדה שלי בית סאה ומכר לו בית סאתים ה"ז מוסיף על דבריו וקנה הלוקח בית סאה בלבד אמר לו מכור לי בית סאתים ומכר לו בית סאה הרי זה מעביר על דבריו ולא קנה הלוקח אמר לו מכור לי שדה לאדם אחד והלך השליח ומכרה לשנים ממכרו בטל שהרי עבר על דבריו אמר לו מכור לי שדה ולא פירש אפילו מכר למאה ממכרו קיים:
5
When a person gives money to his agent to purchase wheat or any other type of merchandise, and the agent does not make the purchase, the principal does not have a financial claim against the agent, only complaints.
The following rules apply if a principal gives an agent money to purchase wheat - whether to eat or to use as merchandise - and the agent purchases barley. If the price of the barley that he purchased becomes less than the price of wheat, the agent must bear the loss, because he deviated from the instructions he was given. If the price of the barley increases more than the price of wheat, the profit belongs to the owner of the money.
If the price of merchandise was fixed, and an additional quantity, weight or measure was given the agent, whatever was added by the seller should be divided between the two; i.e., the additional measure should be split between the agent and the principal. If the object sold does not have a fixed price, everything should be given to the principal.
ה
הנותן מעות לשלוחו ליקח בהם חטים או מין ממיני סחורה ולא לקח אין לו עליו אלא תרעומת נתן לו מעות ליקח בהן חטים בין לאכילה בין לסחורה והלך ולקח בהן שעורים אם פחתו דמי זה שלקח פחתו לשליח מפני שהוא משנה ואם הוסיפו דמיהן הוסיפו לבעל המעות היה השער קצוב וידוע והוסיפו לשליח במניין או במשקל או במדה כל שהוסיפו לו המוכרים הרי הוא של שניהם וחולק התוספת השליח עם בעל המעות ואם היה הדבר שאין לו קצבה הכל לבעל המעות:
6
The following rules apply when a person owes a colleague money, whether because of a debt, an entrusted article or a wage, and he gave the money to an agent and told him: "Bring this money to my creditor," the agent is not required to take special care of the matter and pay the creditor in the presence of witnesses.
If the principal told the agent: "Do not pay the debt unless witnesses observe it, " and he paid the debt in the absence of witnesses, the agent is liable should the creditor demand payment of the debt again. Similarly, if the debt was recorded in a promissory note, and the agent paid the debt outside the presence of witnesses, and did not take the promissory note, the agent is liable should the creditor demand payment of the debt again.This applies whether the debtor told the agent: "Take the promissory note and give him the money," or "Give him the money and take the promissory note." For by not taking the note, the agent impaired the principal's position and did not improve it.
ו
מי שהיה חייב לחבירו ממון בין משום מלוה בין משום פקדון או שכירות ונתן המעות ביד השליח ואמר לו הולך ממון זה לבעל חובי אין השליח צריך להטפל לו וליתן לו בפני עדים ואם אמר לשליח אל תפרע חוב זה אלא בעדים ופרעו שלא בעדים חייב לשלם וכן אם היה החוב בשטר בין שאמר לו קח השטר ותן לו המעות בין שאמר לו תן המעות וקח השטר ונתן בלא עדים ולא לקח השטר חייב לשלם שהרי לתקן שלחו ולא לעוות:
7
The following rules apply when a person sends money that he possesses with an agent, saying: "Bring this money to so and so, because I owe it to him," and the agent went and gave the creditor the money outside the presence of witnesses. If the agent said: "I paid," and the creditor or the worker said: "I did not receive it," and the three are standing together the following course of action should be taken.
The agent should take a sh'vuat hesset that he paid the debt. The creditor or the worker should take an oath that he did not receive anything, and then the principal should pay the creditor or the owner of the entrusted object. Even if there were two agents entrusted with making the payment, their testimony is of no consequence, because they are involved parties - for they are required to take a sh'vuat hesset.
When does the above apply? When the agent denies the statements of the creditor and the three are standing together. If, however, the agent comes to the principal and tells him: "I paid your creditor as you instructed me," the principal may not require him to take an oath that he performed the mission, for there is no one who issues a definite claim that he did not perform his mission.
Similarly, if the agents died or traveled overseas, and the creditor came and demanded payment of the debt, the debtor may not require him to take a sh'vuat hesset that the agent did not pay him, for there is no one who issues a definite claim that he received the money. Instead, the debtor should have a ban of ostracism issued against anyone who demands payment a second time. Afterwards, he must pay the debt he owes. Similar principles apply in other analogous situations.
ז
השולח מעות שבידו ביד שלוחו ואמר לו הולך ממון זה לפלוני שאני חייב לו והלך ונתן לו שלא בעדים השליח אומר נתתי ובעל חוב או הפועל אומר לא לקחתי והרי שלשתן עומדין השליח נשבע היסת שנתן ובעל חוב או הפועל נשבע [שבועת התורה] שלא לקח וישלם הלה לבעל חוב או לבעל הפקדון ואפילו היו השלוחין שנים אין עדותן מועילה מפני שהן נוגעין בעדותן שהרי חייבין להשבע היסת במה דברים אמורים בשהיה השליח מכחיש את בעל חוב והרי שלשתן עומדין אבל אם בא השליח ואמר נתתי כמה שאמרת לי אינו יכול להשביעו היסת שעשה שליחותו שהרי אין שם טוען עליו טענת ודאי שלא נעשה שליחותו וכן אם מתו השלוחין או הלכו להן למדינת הים ובא בעל חוב לתבוע הלוה אינו יכול להשביעו היסת שלא פרעו השליח שהרי אין כאן מי שטוען עליו טענת ודאי שלקח אלא מחרים הלוה חרם סתם ומשלם החוב שעליו וכן כל כיוצא בזה:
8
The following laws apply when Reuven sends a letter to Shimon telling him: "You owe me a maneh. Send it to me with Levi." If Shimon is willing to send the money with him, he is no longer responsible for it. This applies whether a loan or an entrusted object is involved, provided he recognized that the letter was written in Reuven's handwriting.
If the creditor claims "I did not write the note or send it to you," the debtor must take a sh'vuat hesset that he received a note and he therefore sent the money. He is not under any further obligation. This is the manner in which my teachers ruled.
Different rules apply, however, if the note was not written in the principal's handwriting, or the debtor did not know that it was written in his handwriting - even if it contained signs and letters that only they knew about. If Reuven claims: "I did not send a letter; other people tricked you," Shimon is responsible for the funds and must pay Reuven if the funds do not reach him after he issues a ban of ostracism against anyone who intentionally sent a letter and denies it. There are those who rule that Reuven must take an oath before collecting the money, as is required of others who take oaths before collecting their due.
ח
ראובן ששלח כתב לשמעון ואמר לו מנה שיש לי בידך שלחהו לי ביד לוי אם רצה לשלחו אינו חייב באחריותן בין שהיה מלוה בין שהיה פקדון והוא שיכיר שהוא כתב ידו ואם טען המלוה ואמר לא כתבתי ולא שלחתי לך ישבע הלוה היסת שכתב ידו בא אליו ולפיכך שלח ויפטר וכזה הורו רבותי אבל אם לא היה הכתב כתב ידו או שאין הלוה יודע שהוא כתב ידו או אפילו היו כתובין בו סימנין ואותיות שביניהן בייחוד אם טען ראובן ואמר לא שלחתי כתב ואחרים רמו בו שמעון חייב באחריותו ומשלם לו ראובן אחר שיחרים על מי ששלח כתב זה מדעתו ולא יודה ויש מי שהורה שישבע ראובן ואח"כ יטול כדין כל הנשבעין ונוטלין:
9
The following laws apply when Levi comes as an agent of Reuven and takes 50 zuz from Shimon, and then Reuven comes and claims: "I sent him to take only 20, and all that he brought me was 20." Reuven must take an oath supporting his claim, as is required of anyone who admits a portion of the claim made against him. And Levi must take a sh'vuat hesset that he gave Reuven the 50 zuz that were given to him.
If the above scenario was repeated in an instance where Shimon owed money to Reuven, Shimon must pay the difference from his own resources. Similar laws apply in all analogous situations.
ט
לוי שבא בשליחות ראובן ולקח חמשים משמעון ובא ראובן ואמר לא שלחתיו ליקח אלא עשרים ועשרים בלבד הביא הרי ראובן נשבע שלא שלחו להביא אלא עשרים ועשרים בלבד הביא לו כדין כל מודה מקצת ולוי נשבע היסת שהחמשים שנתת לי נתתי לראובן וישלם שמעון מביתו אם היה חייב לראובן וכן כל כיוצא בזה:
Hayom Yom:
• English Text | Video Class
Sunday, 7 Av 5777 - July 30, 2017
TODAY Daily Study: Hayom Yom
Sunday, Menachem Av 7, 5703
Torah lessons: Chumash: Va'etchanan, first parsha with Rashi.
Tehillim: 39-43.
Tanya: I. We begin (p. 389) ...and the body of the soul. (p. 391).
The (sacred) letter beginning Potchin bivracha1 was written ten years before the letter which begins Katonti.2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1."We begin with a blessing..."; this letter is the first in Igeret Hakodesh ("Sacred Epistles"), Part IV of Tanya, and is the Tanya Torah-lesson for the day.
2."I have become small..."; second letter in Igeret Hakodesh, written by the Alter Rebbe on his return from his arrest in Petersburg (in 5559)
Daily Thought:
G-d in Exile
We are imprisoned because we have exiled our G‑d.
As long as we search for G‑d by abandoning the world He has made, we can never truly find Him.
As long as we believe there is a place to escape, we cannot be liberated.
The ultimate liberation will be when we open our eyes
to see that everything is here, now.
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