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Wednesday, July 5, 2017

TODAY IN JUDAISM: Tammuz 12, 5777 - Thursday, July 6, 2017 - Chabad.org in New York, New York, United States - - ב"ה - Today in Judaism - Today is Thursday, Tammuz 12, 5777 · July 6, 2017

TODAY IN JUDAISM: Tammuz 12, 5777 - Thursday, July 6, 2017 - Chabad.org in New York, New York, United States - - ב"ה - Today in Judaism - Today is Thursday, Tammuz 12, 5777 · July 6, 2017

Torah Reading

Balak: Numbers 22:2-12

Numbers 22:2 Now Balak the son of Tzippor saw all that Isra’el had done to the Emori. 3 Mo’av was very afraid of the people, because there were so many of them; Mo’av was overcome with dread because of the people of Isra’el. 4 So Mo’av said to the leaders of Midyan, “This horde will lick up everything around us, the way an ox licks up grass in the field.”

Balak the son of Tzippor was king of Mo’av at that time. 5 He sent messengers to Bil‘am the son of B‘or, at P’tor by the [Euphrates] River in his native land, to tell him, “Listen, a people has come out of Egypt, spread over all the land and settled down next to me. 6 Therefore, please come, and curse this people for me, because they are stronger than I am. Maybe I will be able to strike them down and drive them out of the land, for I know that whomever you bless is in fact blessed, and whomever you curse is in fact cursed.” 7 The leaders of Mo’av and Midyan left, taking with them the payment for divining, came to Bil‘am and spoke to him the words of Balak. 8 He said to them, “Stay here tonight, and I will bring you back whatever answer Adonai tells me.” So the princes of Mo’av stayed with Bil‘am.

9 God came to Bil‘am and said, “Who are these men with you?” 10 Bil‘am said to God, “Balak the son of Tzippor, king of Mo’av, has sent me this message: 11 ‘The people who came out of Egypt have spread over the land; now, come and curse them for me; maybe I will be able to fight against them and drive them out.’” 12 God answered Bil‘am, “You are not to go with them; you are not to curse the people, because they are blessed.”

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Today in Jewish History:
• R. Yosef Yitzchak of Lubavitch Born (1880)
Tammuz 12 is the birthday the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn of Lubavitch (1880-1950). This is also the day on which he was liberated from exile to the Soviet gulag 47 years later (see below).
Links:
A short biography
More on Rabbi Yosef Yitzchak of Lubavitch
• Liberation of R. Yosef Yitzchak of Lubavitch (1927)On the 12th of Tammuz of 1927, the sixth Lubavitcher rebbe, Rabbi Yosef Yitzchak Schneersohn, was officially granted release from his sentence of exile to Kastroma in the interior of Russia.
Twenty-seven days earlier, the Rebbe had been arrested by agents of the GPU and the Yevsektzia ("Jewish Section" of the Communist Party) for his activities to preserve Judaism throughout the Soviet empire and sentenced to death, G-d forbid. International pressure forced the Soviets to commute the sentence to exile and, subsequently, to release him completely. The actual release took place on Tammuz 13, and Tammuz 12-13 is celebrated as a "festival of liberation" by the Chabad-Lubavitch community.
Tammuz 12 is also Rabbi Yosef Yitzchak's birthday (see above)
Links:
The Rebbe's Prison Diary
The Soviet war on Jewry
Daily Quote:

In each and every generation, one must view himself as if he himself was liberated from Egypt [Talmud, Pesachim 116b]
Daily Torah Study:

Chumash: with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)

Numbers Chapter 23

13Balak said to him, "Come with me to another place from where you will see them; however, you will see only a part of them, not all of them and curse them for me from there. יגוַיֹּ֨אמֶר אֵלָ֜יו בָּלָ֗ק לְךָ־נָּ֨א אִתִּ֜י אֶל־מָק֤וֹם אַחֵר֙ אֲשֶׁ֣ר תִּרְאֶ֣נּוּ מִשָּׁ֔ם אֶ֚פֶס קָצֵ֣הוּ תִרְאֶ֔ה וְכֻלּ֖וֹ לֹ֣א תִרְאֶ֑ה וְקָבְנוֹ־לִ֖י מִשָּֽׁם:

curse them for me: Heb. וְקָבְנו ֹלִי. This term is in the imperative: Curse them for me!

וקבנו לי: לשון צווי, קללהו לי:

14He took him to the field of the lookouts, to the peak of the mountain, and he built seven altars and offered up a bull and a ram on [each] altar. ידוַיִּקָּחֵ֨הוּ֙ שְׂדֵ֣ה צֹפִ֔ים אֶל־רֹ֖אשׁ הַפִּסְגָּ֑ה וַיִּ֨בֶן֙ שִׁבְעָ֣ה מִזְבְּחֹ֔ת וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ:

the field of the lookouts: There was a high spot from where a lookout stands on guard in case an army approaches the city.

שדה צופים: מקום גבוה היה ששם הצופה עומד לשמור אם יבא חיל על העיר:

to the peak of the mountain: Balaam was not as great a diviner as Balak. Balak foresaw that a breach was destined to break into Israel from there, and indeed, Moses died there. He thought that the curse could take effect upon them there, and [he thought,]“This is the breach that I see.” - [Mid. Tanchuma Balak 13, Num. Rabbah 20:19]

ראש הפסגה: בלעם לא היה קוסם כבלק, ראה בלק שעתידה פרצה להפרץ בישראל משם ששם מת משה. כסבור ששם תחול עליהם הקללה, וזו היא הפרצה שאני רואה:

15He said to Balak, "Stand here next to your burnt offering and I will be chanced on here. טווַיֹּ֨אמֶר֙ אֶל־בָּלָ֔ק הִתְיַצֵּ֥ב כֹּ֖ה עַל־עֹֽלָתֶ֑ךָ וְאָֽנֹכִ֖י אִקָּ֥רֶה כֹּֽה:

I will be chanced on here: By the Holy One, blessed is He.

אקרה כה: מאת הקב"ה:

I will be chanced on: Heb. אקָּרֶה in the passive form.

אקרה: לשון אתפעל:

16The Lord chanced upon Balaam and placed something into his mouth. He said, "Return to Balak and so you shall speak." טזוַיִּקָּ֤ר יְהֹוָה֙ אֶל־בִּלְעָ֔ם וַיָּ֥שֶׂם דָּבָ֖ר בְּפִ֑יו וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר:

and placed something into his mouth: What is meant by this placing? What would Scripture had lacked had it [simply] said, “Return to Balak and so shall you speak”? However, when he [Balaam] heard that he was not permitted to curse, he said, “Why should I return to Balak to upset him?” So the Holy One, blessed is He, put a bridle and a bit into his mouth, [so to speak,] as a man goads his beast with a bit to lead it wherever he wants. He [God] said to him, You shall return to Balak against your will. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

וישם דבר בפיו: ומה היא השימה הזאת, ומה חסר המקרא באמרו שוב אל בלק וכה תדבר, אלא כשהיה שומע שאינו נרשה לקלל, אמר מה אני חוזר אצל בלק לצערו. ונתן לו הקב"ה רסן וחכה בפיו כאדם הפוקס בהמה בחכה להוליכה אל אשר ירצה. אמר לו על כרחך תשוב אל בלק:

17When he came to him, he was standing next to his burnt offering, and the Moabite dignitaries were with him, and Balak said to him, "What did the Lord speak?" יזוַיָּבֹ֣א אֵלָ֗יו וְהִנּ֤וֹ נִצָּב֙ עַל־עֹ֣לָת֔וֹ וְשָׂרֵ֥י מוֹאָ֖ב אִתּ֑וֹ וַיֹּ֤אמֶר לוֹ֙ בָּלָ֔ק מַה־דִּבֶּ֖ר יְהֹוָֽה:

and the Moabite dignitaries were with him: Above (verse 6) it says, “ all the Moabite dignitaries.” However, since they saw that there was no hope, some of them left, and only some of them remained. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

ושרי מואב אתו: ולמעלה הוא אומר וכל שרי מואב, כיון שראו שאין בו תקוה הלכו להם מקצתם, ולא נשארו אלא מקצתם:

What did the Lord speak?: This is an expression denoting derision, as if to say, You are not your own master. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

מה דבר ה': לשון צחוק הוא זה, כלומר אינך ברשותך:

18He took up his parable and said, "Arise, Balak, and hear; listen closely to me, son of Zippor. יחוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשֲׁמָ֔ע הַֽאֲזִ֥ינָה עָדַ֖י בְּנ֥וֹ צִפֹּֽר:

Arise, Balak: Since he saw that he was mocking him, he intended to taunt him,“Stand on your feet; you have no right to sit, for I have been sent to you as an emissary of the Omnipresent!” - [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

קום בלק: כיון שראהו מצחק בו, נתכוון לצערו עמוד על רגליך, אינך רשאי לישב ואני שלוח אליך בשליחותו של מקום:

son of Zippor: Heb. בְּנו ֹצִפֹּר. This [use of the ‘vav’ as a suffix to denote the construct form] is biblical style, as in,“beasts (חַיְתוֹ) of the forest” (Ps. 104:20);“beasts (וְחַיְתוֹ) of the earth” (Gen. 1:24);“to a spring (לְמַעְיְנוֹ) of water” (Ps. 114:8).

בנו צפר: לשון מקרא הוא זה, כמו (תהלים קד, כ) חיתו יער, (בראשית א, כד) וחיתו ארץ, (תהלים קיד, ח) למעינו מים:

19God is not a man that He should lie, nor is He a mortal that He should relent. Would He say and not do, speak and not fulfill? יטלֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַֽעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה:

God is not a man that He should lie: He has already promised them to bring them to and give them possession of the land of the seven nations, and you expect to kill them in the desert?- [See Mid. Tanchuma Mass’ei 7, Num. Rabbah 23:8]

לא איש אל וגו': כבר נשבע להם להביאם ולהורישם ארץ שבעה אומות, ואתה סבור להמיתם במדבר:

Would He say…: Heb. הַהוּא. This is in the form of a question. And the Targum [Onkelos] renders,“who later relent.” They reconsider and change their minds.

ההוא אמר וגו': בלשון תימה, ותרגומו תייבין ומתמלכין, חוזרים ונמלכין לחזור בהם:

20I have received [an instruction] to bless, and He has blessed, and I cannot retract it. כהִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה:

I have received [instruction] to bless: You ask me, What did God speak? [My answer is] I received from Him [instruction] to bless them. (

הנה ברך לקחתי: אתה שואלני מה דבר ה', קבלתי ממנו לברך אותם:

and He has blessed, and I cannot retract it: He has blessed them, and I will not retract His blessing.

וברך ולא אשיבנה: הוא ברך אותם ואני לא אשיב את ברכתו:

and He has blessed: Heb. ‏ֵוּבֵר, like ‏ֵוּבֵר. This is the rule of the letter ‘reish’ as in אוֹיֵב חֵרֵף (Ps. 74:18), like חִרֵף and similarly, וּבֹצֵע בֵּר (ibid. 10:3)-one who praises and blesses the thief, saying,“Do not be afraid because you will not be punished; you will be all right,” angers the Holy One, blessed is He. But one cannot say that ‏ֵוּבֵר is a noun, for if so, it would be punctuated with a short ‘pathach’ [’segol’] and the accent would be on the first syllable ‏ֵוּבֵר. However, since it is a verb in the active form, it is punctuated with a short ‘kamatz’ [’tzeireh’], and the accent is on the last syllable.

וברך: כמו וברך וכן הוא גזרת רי"ש, כמו (תהלים עד יח) אויב חרף, כמו חרף, וכן (שם י ג) ובוצע ברך, המהלל ומברך את הגוזל ואומר, אל תירא כי לא תענש, שלום יהיה לך, מרגיז הוא לקב"ה. ואין לומר ברך שם דבר, שאם כן היה נקוד בפתח קטן וטעמו למעלה, אבל לפי שהוא לשון פעל הוא נקוד קמץ, וטעמו למטה:

21He does not look at evil in Jacob, and has seen no perversity in Israel; the Lord, his God, is with him, and he has the King's friendship. כאלֹֽא־הִבִּ֥יט אָ֨וֶן֙ בְּיַֽעֲקֹ֔ב וְלֹֽא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ:

He does not look at evil in Jacob: According to the Targum [Onkelos it means: I have looked. There are no idol worshippers in Jacob]. Another interpretation: Its literal meaning can be expounded beautifully. The Holy One, blessed is He, does not look at evil in Jacob. When they transgress His word, He does not deal punctiliously with them to scrutinize their wicked deeds and their iniquity in violation of His law. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

לא הביט און ביעקב וגו': כתרגומו. דבר אחר אחרי פשוטו הוא נדרש מדרש נאה. לא הביט הקב"ה און שביעקב, כשהן עוברין על דבריו אינו מדקדק אחריהם להתבונן באוניות שלהם ובעמלן שהן עוברין על דתו:

perversity: Heb. עָמָל connotes transgression, as in“conceives mischief (עָמָל) ” (Ps. 7:15) [and as in]“For You look at mischief (עָמָל) and provocation” (ibid. 10:14), since a transgression is distressing for the Omnipresent [and עָמָל primarily means hardship and toil].

עמל: לשון עבירה, כמו והרה עמל (תהלים ז טו), כי אתה עמל וכעס תביט (שם י יד) לפי שהעבירה היא עמל לפני המקום:

the Lord, his God, is with him: Even if they anger Him and rebel against Him, He does not move from their midst.

ה' אלהיו עמו: אפילו מכעיסין וממרים לפניו אינו זז מתוכן:

and he has the King’s friendship: וּתְרוּעַת, an expression denoting love and friendship, as in,“the friend of (רֵעֶה) David” (II Sam. 15:37), and in“and has given her to his companion (לְמֵרֵעֵהוּ)” (Jud. 15:6). Similarly, Onkelos renders, “the Presence of their King is among them.”

ותרועת מלך בו: לשון חבה ורעות כמו רעה דוד (שמואל ב' טו לז) אוהב דוד, ויתנה למרעהו (שופטים טו, ו) וכן תרגם אונקלוס ושכינת מלכהון ביניהון:

22God has brought them out of Egypt with the strength of His loftiness. כבאֵ֖ל מֽוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתֽוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ:

God has brought them out of Egypt: You said,“Behold the people coming out of Egypt” (22:11). They did not come out by themselves, but God brought them out. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

אל מוציאם ממצרים: אתה אמרת הנה עם יצא ממצרים, לא יצא מעצמו אלא הא-להים הוציאם:

with the strength of His loftiness: Heb. כְּתוֹעֲפֹת רְאֵם, in accordance with the power of His loftiness (רוּם) and height. Similarly,“and… abundant silver (תּוֹעָפוֹת)” (Job 22:25); they are terms denoting strength. I maintain that it תּוֹעֲפוֹת is a term cognate with [a similar word in the phrase]“and let the birds fly (יְעוֹפֵף)” (Gen. 1:20) [which denotes] something flying to lofty heights, expressing great power. Thus, כְּתוֹעֲפֹת רְאֵם means flying high. Another interpretation: כְּתוֹעֲפֹת רְאֵם means the power of 're’emim’ and our Rabbis say (Git. 68b) that this refers to demons.

כתועפות ראם לו: כתוקף רום וגובה שלו, וכן וכסף תועפות (איוב כב כה), לשון מעוז המה, ואומר אני שהוא לשון ועוף יעופף (בראשית א כ), המעופף ברום וגובה ותוקף רב הוא זה ותועפות ראם עפיפות גובה. דבר אחר תועפות ראם תוקף ראמים, ואמרו רבותינו אלו השדים:

23For there is no divination in Jacob and no soothsaying in Israel. In time it will be said to Jacob and Israel, 'What has God wrought?' כגכִּ֤י לֹא־נַ֨חַשׁ֙ בְּיַֽעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵֽאָמֵ֤ר לְיַֽעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּעַ֖ל אֵֽל:

For there is no divination in Jacob: They are worthy of blessing since there are no diviners or soothsayers among them.

כי לא נחש ביעקב: כי ראוים הם לברכה שאין בהם מנחשים וקוסמים:

In time it will be said to Jacob and Israel: There will come another time like this, when the love [God has] for them will be revealed to all, for they will be seated before Him and learn Torah from His mouth. Their place will be further in [closer to the Divine Presence] than the ministering angels. They will ask them, “What has God wrought?” This is the meaning of what is stated,“your eyes shall behold your Teacher” (Isa. 30:20). Another interpretation: [The phrase] יֵאָמֵר לְיַעֲקֹב is not in the future tense [“it shall be said to Jacob”] but in the present tense. [Thus, the meaning is:] They have no need for a diviner or sorcerer, for any time it is necessary to tell Jacob and Israel what God has wrought and what decrees He enacted on high, they do not need diviners or soothsayers, but the decrees of the Omnipresent are transmitted to them through their prophets, or the Urim and Tummim inform them [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]. Onkelos , however, does not render [it in] this manner.[Onkelos renders: For the diviners do not wish that good should be bestowed upon Jacob, nor do soothsayers desire the greatness of Israel. At this time, it will be told to Jacob what God has wrought.]

כעת יאמר ליעקב וגו': עוד עתיד להיות עת כעת הזאת אשר תגלה חבתן לעין כל שהן יושבין לפניו ולמדים תורה מפיו ומחיצתן לפנים ממלאכי השרת, והם ישאלו להם מה פעל אל, וזהו שנאמר והיו עיניך רואות את מוריך (ישעיה ל כ). דבר אחר יאמר ליעקב אינו לשון עתיד, אלא לשון הוה, אינן צריכין למנחש וקוסם כי בכל עת שצריך להאמר ליעקב ולישראל מה פעל הקב"ה ומה גזרותיו במרום, אינן מנחשים וקוסמים אלא נאמר להם על פי נביאיהם מה היא גזרת המקום, או אורים ותומים מגידים להם, ואונקלוס לא תרגם כן:

24Behold, a people that rises like a lioness (See Malbim) and raises itself like a lion. It does not lie down until it eats its prey and drinks the blood of the slain." כדהֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַֽאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה:

Behold, a people that rises like a lioness: When they awaken from their sleep in the morning they show the vigor of a lioness and a lion in grasping mitzvoth, to don a ‘tallith ’ [prayer shawl], recite the shema and put on ‘tefillin’ [phylacteries]. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

הן עם כלביא יקום וגו': כשהן עומדים משנתם שחרית, הן מתגברין כלביא וכארי לחטוף את המצות, ללבוש טלית לקרוא את שמע ולהניח תפילין:

It does not lie down: [I.e., a Jew does not lie down] on his bed at night until he consumes and destroys any harmful thing that comes to tear him. How so? He recites the shema on his bed and entrusts his spirit to the hand of the Omnipresent. Should an army or a troop come to harm them, the Holy One, blessed is He, protects them, fights their battles and strikes them [their attackers] down dead.[Mid. Tanchuma Balak 14, Num. Rabbah 20:20] Another interpretation: “Behold a people that rises like a lioness…” as the Targum [Onkelos] renders [it: namely, It will not settle in its land until it destroys (the enemy) and takes possession of the land of the nations].

לא ישכב: בלילה על מטתו עד שהוא אוכל ומחבל כל מזיק הבא לטרפו. כיצד, קורא את שמע על מטתו ומפקיד רוחו ביד המקום, בא מחנה וגייס להזיקם, הקב"ה שומרם ונלחם מלחמותם ומפילם חללים. דבר אחר הן עם כלביא יקום וגו'. כתרגומו:

and drinks the blood of the slain: He prophesied that Moses would not die until he would strike down the Midianite kings dead, and he [Balaam] would be slain with them, as it says,“Balaam the son of Beor the soothsayer did the children of Israel slay with the sword with those that were slain by them” (Josh. 13:22). - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

ודם חללים ישתה: נתנבא שאין משה מת עד שיפיל מלכי מדין חללים ויהרג הוא עמהם, שנאמר ואת בלעם בן בעור הקוסם הרגו בני ישראל בחרב על חלליהם (יהושע יג כב):

25Balak said to Balaam, "You shall neither curse them nor shall you bless them." כהוַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם גַּם־קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־בָּרֵ֖ךְ לֹ֥א תְבָֽרֲכֶֽנּוּ:

You shall neither curse them nor shall you bless them: The first גַּם [literally, also, in the clause,“You shall neither…”] adds something to the second גַּם [in the clause“nor shall you curse”] and the second גַּם adds something to the first גַּם [as if he said, Neither bless them nor curse them; neither curse them nor bless them]. Similarly,“It shall be neither mine (גַּם לִי) nor yours (גַּם ל‏ְ) ” (I Kings 3:26) and similarly,“both the youth (גַּם בָּחוּר) and the maiden (גַּם בְּתוּלָה)” (Deut. 32:25).

גם קב לא תקבנו: גם ראשון מוסיף על גם השני, וגם השני על גם ראשון, וכן גם לי גם לך לא יהיה (מלכים א' ג כו), וכן גם בחור גם בתולה (דברים לב כה):

26Balaam answered and said to Balak, "Have I not spoken to you, saying, 'Everything the Lord speaks that I shall do." כווַיַּ֣עַן בִּלְעָ֔ם וַיֹּ֖אמֶר אֶל־בָּלָ֑ק הֲלֹ֗א דִּבַּ֤רְתִּי אֵלֶ֨יךָ֙ לֵאמֹ֔ר כֹּ֛ל אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֶֽעֱשֶֽׂה:

Tehillim: Psalms Chapters 66 - 68
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Chapter 66

This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.

1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!

2. Sing the glory of His Name; make glorious His praise.

3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.

4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!

5. Go and see the works of God, awesome in His deeds toward mankind.

6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.

7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.

8. Bless our God, O nations, and let the voice of His praise be heard.

9. He has kept us alive, and did not allow our feet to falter.

10. For You tested us, O God; You refined us as one refining silver.

11. You brought us into prison; You placed a chain upon our loins.

12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.

13. I will enter Your House with burnt-offerings, I will pay to You my vows,

14. which my lips uttered and my mouth spoke in my distress.

15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.

16. Come listen, all you who fear God, and I will relate what He has done for my soul.

17. I called to Him with my mouth, with exaltation beneath my tongue.

18. Had I seen iniquity in my heart, my Lord would not have listened.

19. But in truth, God heard; He gave ear to the voice of my prayer.

20. Blessed is God Who has not turned away my prayer or His kindness from me.

Chapter 67

This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."

1. For the Conductor, a song with instrumental music, a psalm.

2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,

3. that Your way be known on earth, Your salvation among all nations.

4. The nations will extol You, O God; all the nations will extol You.

5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.

6. The peoples will extol You, O God; all the peoples will extol You,

7. for the earth will have yielded its produce, and God, our God, will bless us.

8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.

Chapter 68

An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.

1. For the Conductor; by David, a psalm, a song.

2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.

3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.

4. And the righteous will rejoice, they will exult before God and delight with joy.

5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.

6. A father of orphans and judge of widows is God, in the abode of His holiness.

7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.

8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,

9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.

10. You poured generous rain, O God; when Your heritage was weary, You secured it.

11. Your flock settled there; in Your goodness, O God, You prepare for the poor.

12. My Lord will fulfill the word of the heralds to a great legion:

13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.

14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.

15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.

16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.

17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.

18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.

19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.

20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.

21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.

22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.

23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,

24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”

25. They saw Your ways, O God, the ways of my God, my King, in holiness.

26. The singers began, then the musicians, in the midst of the maidens playing timbrels.

27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.

28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.

29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.

30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.

31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.

32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.

33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!

34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.

35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.

36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.

FOOTNOTES

1.And dirty yourself in exile (Metzudot).

2.Israel ascended on high and seized the Torah from the Angels (Metzudot).

3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).

Tanya: Igeret HaTeshuva , end of Chapter 3
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Igeret HaTeshuva , end of Chapter 3
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ומכל מקום, כל בעל נפש החפץ קרבת ה׳, לתקן נפשו, להשיבה אל ה׳ בתשובה מעולה מן המובחר, יחמיר על עצמו

Nevertheless, though it has just been stated that in contemporary generations when excessive fasting causes illness and pain, the fasts of penance should be substituted by charity, every man of spirit who desires to be close to G‑d, to amend his nefesh1 (his soul), to restore it to G‑d with the finest and most preferred repentance, should be stringent with himself.

להשלים על כל פנים פעם אחת כל ימי חייו, מספר הצומות לכל עון ועון מעונות החמורים שחייבין עליהם מיתה על כל פנים, ואפילו בידי שמים בלבד

He should complete, at least once during his lifetime, the number of fasts for every grave sin incurring death at least, if only death by divine agency.

כגון להוצאות זרע לבטלה, פ״ד צומות פעם אחת בימי חייו

For example, for wasteful emission [he should undergo the series of] eight-four fasts once in his life.

ויכול לדחותן לימים הקצרים בחורף, ויתענה כעשר תעניות על דרך משל בחורף אחד או פחות

He may postpone the fasts until the short winter days and fast some ten days or less, for example, in one winter,

ויגמור מספר הפ״ד צומות בט׳ שנים או יותר, כפי כחו

and complete the series of eighty-four in nine or more years, according to his stamina.

וגם יכול לאכול מעט כג׳ שעות לפני נץ החמה, ואף על פי כן נחשב לתענית אם התנה כן

(2Besides, he may also eat a little about three hours before sunrise, and this would still be considered a fast, if he so stipulated.)

ולתשלום רנ״ב צומות כנ״ל, יתענה עוד ד׳ פעמים פ״ד עד אחר חצות היום בלבד

For the completion of the above-mentioned 252 fasts — three times eighty-four, this being the accepted arbitration in the above difference of opinion, so that one undertakes three times the number of fasts prescribed for this specific sin, even if it was committed many times — he may fast another four times eighty-four only until past noon;

דמיחשב גם כן תענית בירושלמי, וב׳ חצאי יום נחשבים לו ליום אחד לענין זה

this, too, the Talmud Yerushalmi3 considers a fast. In this context, moreover, two half-days are reckoned as one full day.

וכן לשאר עונות כיוצא בהן

This approach applies to other, similar sins as well,

Until now the Alter Rebbe addressed himself to those sins which at least incur death by divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave — “similar sins” — such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying here, one should be stringent and undertake the required number of fasts at least once in his lifetime.

אשר כל לב יודע מרת נפשו וחפץ בהצדקה

for each heart knows its own anguish and desires its vindication.

And this vindication is enhanced by fasting.

* * *

אכן מספר הצומות העודפים על רנ״ב וכהאי גוונא

However, there still remain the fasts in excess of (for example) the 252, i.e., whatever number exceeds three times the prescribed number of fasts for any particular sin,

שהיה צריך להתענות, לחוש לדעת המחמירים להתענות מספר הצומות שעל כל חטא וחטא כפי מספר הפעמים שחטא כנ״ל

that one ought to fast in deference to the more stringent opinion insisting on the appropriate number of fasts for every violation committed, as noted above.

יפדה כולן בצדקה, ערך ח״י גדולים פוליש בעד כל יום

He may redeem them all by charity to the value of eighteen “gedolim Polish” for each fast-day.

וכן שאר כל תעניות שצריך להתענות על עבירות שאין בהן מיתה

So, too, [charity may redeem] all other fasts that he should have undergone for sins not entailing death,

ואפילו על ביטול מצות עשה דאורייתא ודרבנן

and even for neglecting a positive command, whether explicit in the Torah or Rabbinically ordained,

ותלמוד תורה כנגד כולם

and for [neglect of the positive command of]4 “Torah study, which is equivalent to them all,”

כפי המספר המפורש בתיקוני התשובה מהאר״י ורובם נזכרים במשנת חסידים במסכת התשובה

according to the number of fasts prescribed by the penances of the AriZal. (5Most of these are noted in Mishnat Chassidim, Tractate Teshuvah.)

הכל אשר לכל יפדה בצדקה כנ״ל, אי לא מצי לצעורי נפשיה

All of these fasts, then, he may redeem as explained above, if he cannot mortify himself.

ואף שיעלה לסך מסויים, אין לחוש משום: אל יבזבז יותר מחומש

Though this might amount to a very considerable sum, he need not fear violating the injunction that6 “one should not extravagantly distribute more than one fifth [of one’s property to charity],”

דלא מקרי בזבוז בכהאי גוונא, מאחר שעושה לפדות נפשו מתעניות וסגופים

for this kind of giving cannot be termed “extravagant distribution,” since he does it to redeem himself from fasting and affliction.

ולא גרעא מרפואת הגוף ושאר צרכיו

This is no less necessary than healing his body or his other needs, in which one does not restrict one’s spending to a fifth of his means.

ולפי שמספר הצומות המוזכרים בתקוני התשובה הנ״ל רבו במאד מאד

Since the number of fasts enumerated in the above-mentioned penances of the AriZal is exceedingly great,

לכן נהגו עכשיו כל החרדים לדבר ה׳ להרבות מאד מאד בצדקה

all who revere the word of G‑d are now accustomed to being unstintingly generous with charity, which is given in place of fasting,

מחמת חלישות הדור, דלא מצי לשעורי נפשם כולי האי

for the prevalent lack of stamina prevents them from mortifying themselves to this extent.

וכמו שכתוב במקום אחר על פסוק: חסדי ה׳ כי לא תמנו

(7A comment is made elsewhere on this subject on the words,8 “The kindnesses of G‑d, for they are not concluded.”)

The last three Hebrew words, here translated “for they are not concluded,” may also be interpreted to mean “for we are not perfect.” Accordingly, in Epistle 10 of Iggeret HaKodesh, the Alter Rebbe explains the verse thus: Since “we are not perfect,” burdened as we are by sins that plead for rectification, we are in need of G‑d’s infinite kindness and charity. And in order to elicit kindness and pardon of an infinite order, man for his part must exceed the conventional, finite bounds of charity.

FOOTNOTES
1.	Note of the Rebbe: “In this and all similar contexts, the term specifically used is nefesh [as distinct from the other four terms for the various levels of the soul] — possibly in view of the statement in the Zohar III (24b) andSefer HaGilgulim, et al., that ’it is specifically the level of nefesh that sins.‘”
2.	Parentheses are in the original text.
3.	Nedarim 8:1.
4.	Peah 1:1.
5.	Parentheses are in the original text.
6.	Ketubbot 50a.
7.	Parentheses are in the original text.
8.	Eichah 3:22.

Rambam:
• Sefer Hamitzvot:
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Thursday, Tammuz 12, 5777 · July 6, 2017
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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: Nachalot Nachalot - Chapter 10
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Nachalot - Chapter 10

When two brothers divided an estate and then a third brother came from overseas, or when three brothers divided an estate and then a creditor came and expropriated the portion of one of them, the division is nullified. They should return and divide the remainder equally. This applies even if originally one brother took land and the other cash.

שני אחים שחלקו ובא להן אח ממדינת הים, וכן שלשה אחין שחלקו ובא בעל חוב ונטל חלקו של אחד מהן אפילו נטל זה קרקע וזה כספים בטלה מחלוקת וחוזרין וחולקין השאר בשוה.

When, before his death, a person commanded that so-and-so be given a palm tree or a field from his property, but the brothers divided the estate without giving that person anything, their division is negated. What should they do? The entity concerning which the deceased commanded should be given to that person, and then they should divide the estate anew.

מי שצוה בשעת מיתתו שיתנו לפלוני דקל או שדה מנכסיו וחלקו האחין ולא נתנו לפלוני כלום, הרי המחלוקת בטלה, וכיצד עושין נותנין מה שצוה מורישן ואחר כך חוזרין וחולקין כתחלה.

When brothers divide an estate, we evaluate the clothes they are wearing. We do not evaluate the clothes that their sons and daughters are wearing that they purchased with the funds of the estate. Similarly, the clothes that their wives are wearing are considered as if they have already been acquired by them.

When does the above apply? With regard to weekday garments. With regard to Sabbath and festival garments, we evaluate what the women and children are wearing.

האחין שחלקו שמין להן מה שעליהן, אבל מה שעל בניהן ובנותיהן שקנו להן מתפיסת הבית אין שמין, וכן מה שעל נשותיהן שכבר זכו בהן לעצמן, במה דברים אמורים בבגדי חול, אבל בבגדי שבת ומועד שמין מה שעליהן.

The following law applies when a person died leaving some orphans who are past majority, and others who are below majority. If they desired to divide their father's estate so that the older brothers could receive their portion, the court appoints a guardian for the minors and chooses a good portion for them. Once they come of age, they may not protest the division, because it was made by the court. If, however, the court erred in its evaluation of the estate's worth and reduced their portion by a sixth, they may issue a protest. In that instance, a new division is made after they come of age.

מי שהניח יתומים מקצתן גדולים ומקצתן קטנים ורצו לחלוק בנכסי אביהן כדי שיטלו הגדולים חלקן, מעמידין בית דין אפוטרופוס לקטנים ובורר להן החלק היפה, ואם הגדילו אינן יכולין למחות שהרי על פי בית דין חלקו להם, ואם טעו בית דין בשומא ופחתו שתות, יכולין למחות וחולקין חלוקה אחרת אחר שהגדילו.

When a person dies, leaving some orphans who are past majority and others who are below majority, he must appoint a guardian before his death, who will care for the portion of the minors until they come of age." If the father does not appoint such a guardian, the court is obligated to appoint a guardian for them until they come of age. For the court acts as the parents of the orphans.

מי שמת והניח יורשין גדולים וקטנים צריך למנות אפוטרופוס שיהיה מתעסק בחלק הקטן עד שיגדיל, ואם לא מנה חייבין בית דין להעמיד להן אפוטרופוס עד שיגדילו שבית דין הוא אביהן של יתומים. 1

If the dying person ordered: "Give the minor's portion of my estate to him. Let him do whatever he wants with it," he has the license to deal with his own estate in this manner."

Similarly, if the dying person appointed a minor, a woman or a servant as the guardian for the minors, he has the license to deal with his own estate in this manner. A court, by contrast, should not appoint a woman, a servant, a minor or an unlearned person who is suspect to violate the Torah's prohibitions' as a guardian.

Instead, they should seek out a faithful and courageous person who knows how to advance the claims of the orphans and bring arguments on their behalf, one who is capable with regard to worldly matters to protect their property and secure a profit for them. Such a person is appointed a guardian over the minors whether or not he is related to them. If he is a relative, however, he should not take control of the landed property.

צוה המוריש ואמר ינתן חלק הקטן לקטן ומה שירצה יעשה בה הרשות בידו, וכן אם מנה המוריש אפוטרופוס על הקטנים קטן או אשה או עבד הרשות בידו, אבל אין בית דין ממנין אפוטרופוס לא אשה ולא עבד ולא קטן ולא עם הארץ, שהוא בחזקת חשוד על העבירות, אלא בודקין על אדם נאמן ואיש חיל ויודע להפך בזכות היתומים וטוען טענתם ושיש לו כח בעסקי העולם כדי לשמור נכסים ולהרויח בהן ומעמידין אותו על הקטנים, בין שיהיה רחוק בין שיהיה קרוב לקטן אלא שאם היה קרוב לא ירד לקרקעות.

When the court appointed a guardian and afterwards heard that he was eating, drinking and making other expenses beyond what he could be expected to, they should suspect that he is using the resources of the orphans. They should remove him from his position and appoint someone else.

If, however, the guardian was appointed by the orphan's father, he should not be removed in such a situation; it is possible that he found an ownerless article. If, however, witnesses come and testify that he is ruining the orphans' estate, he is removed from his position.The Geonim agreed that he should be required to take an oath in such a situation, for he is causing the orphans a loss.

Similarly, when a guardian was appointed by the orphans' father who had a praiseworthy reputation, was known to be upright and to pursue the mitzvot, and he became a glutton and a drunkard and began following paths that arouse suspicion, or became reckless with regard to vows and the shade of theft, the court is required to remove him from his position and require him to take an oath. Afterwards, they appoint an appropriate guardian. These matters are dependent on the perception of the local judge. For each and every court must act as the parents of the orphans.

בית דין שהעמידו אפוטרופוס ושמעו עליו שהוא אוכל ושותה ומוציא הוצאות יתר מדבר שהיה אמור בו יש להן לחוש לו שמא מנכסי יתומים הוא אוכל ומסלקין אותו ומעמידין אחר, אבל אם מנהו אבי יתומים אין מסלקין אותו שמא מציאה מצא, אבל אם באו עדים שהוא מפסיד נכסי יתומים מסלקין אותו וכבר הסכימו הגאונים שמשביעין אותו הואיל ומפסיד, והוא הדין לאפוטרופוס שמנהו אבי יתומים והיתה שמועתו טובה והיה ישר ורודף מצות וחזר להיות זולל וסובא והולך בדרכי החשד או שפרץ בנדרים ובאבק גזל בית דין חייבים לסלק אותו ולהשביעו, ולמנות להן אפוטרופוס כשר, וכל הדברים האלו כפי מה שיראה לדיין שכל בית דין ובית דין הוא אביהן של יתומים.

When a minor attains majority, even if he eats and drinks excessively, ruins his estate and follows an undesirable path, the court does not withhold his property from him, nor does it appoint a guardian, unless his father or the person whose property he inherited ordered that the property not be given to him unless he conducts himself uprightly and successfully, or that it not be given to him until later.

A person who is mentally or emotionally unstable or a deaf-mute are considered as minors, and a guardian should be appointed for them.

קטן שהגדיל אפילו היה אוכל ושותה יותר מדאי ומפסיד והולך בדרך רעה אין בית דין מונעין ממנו ממונו ואין מעמידין לו אפוטרופוס, אלא אם כן צוה אביו או מורישו שלא יתנו לו אלא אם כן יהיה כשר ומצליח או שלא יתנו לו עד זמן מרובה, והשוטה והחרש הרי הן כקטנים ומעמידין להן אפוטרופוס.

FOOTNOTES

1.מי שמת והניח יורשים גדולים וכו' עד שיגדיל. א"א והוא שחלק להם בחייו שאם לא חלק יניח הכל ביד הגדולים והם ישביחו לאמצע וטוב להם עכ"ל.

Rambam:

• 3 Chapters A Day: Chovel uMazzik Chovel uMazzik - Chapter Four, Chovel uMazzik Chovel uMazzik - Chapter Five, Chovel uMazzik Chovel uMazzik - Chapter Six
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Chovel uMazzik - Chapter Four

A person who strikes a woman and causes her to miscarry is liable, even if her injury was caused unintentionally. He must compensate the woman's husband for the value of the fetus, and the woman for the injury and the pain.

הנוגף את האשה ויצאו ילדיה אע"פ שלא נתכוון חייב לשלם דמי ולדות לבעל ונזק וצער לאשה:

How is the payment for the fetus assessed? We evaluate how much the woman would be worth before she gave birth, and how much she would be worth had she given birth. The difference between these two figures should be given to her husband.

If her husband died after she miscarried, the assessment should be given to his heirs. If a woman was struck after her husband died and she miscarried, the assessment for the fetus should also be given to the woman.

וכיצד משערין דמי ולדות. שמין האשה כמה היתה יפה עד שלא ילדה וכמה היא יפה משילדה ונותנין לבעל. אם מת הבעל נותנין ליורשים. ואם נגפה אחר מיתת הבעל נותנין אף דמי ולדות לאשה:

If the woman who miscarries was married to a convert, and a person injures her during the convert's lifetime, he must pay the assessment for the fetus to the husband. If the convert dies without leaving any heirs, he is not liable. If the woman is injured after the convert dies, she acquires the right to the assessment for the fetus.

היתה נשואה לגר וחבל בה בחיי הגר נותן דמי ולדות לבעל. מת הגר פטור. ואם חבל בה אחר מיתת הגר זכתה היא בדמי ולדות:

If the woman was a maidservant or a gentile at the time of conception, and was freed or converted before the accident took place, the assessment for the fetus belongs to her.

היתה [א] שפחה או עכו"ם בשעת הריון ובשעת נגיפה נשתחררה או נתגיירה הרי דמי הולדות שלה:

When a person strikes a woman, and she miscarries and dies, he is not liable for payment, even if he struck her unintentionally.This law is derived as follows. Exodus 21:22 states: "If there will not be a fatal injury, he must certainly be punished financially." Thus, we see that Scripture did not distinguish between unintentional and intentional conduct with regard to an act punishable by execution by the court, and freed the perpetrator from financial liability in all instances.

הנוגף את האשה ויצאו ילדיה ומתה אע"פ שהיה שוגג הרי זה פטור מן התשלומין ואינו משלם כלום. שנאמר ולא יהיה אסון ענוש יענש. לא חילק הכתוב בין שוגג למזיד בדבר שיש בו מיתת בית דין לפוטרו מן התשלומין:

When does the above apply? When the person intended to strike the woman. When, however, he intended to strike his colleague, but instead struck the woman - although she died - since he killed her without intention, this is considered a matter that does not involve capital punishment, and he is liable for the assessment for the fetus.

במה דברים אמורים כשנתכוון לאשה. אבל אם נתכוון לחבירו ונגף את האשה אע"פ שמתה הואיל והמיתה בלא כוונה הרי זה כדבר שאין בו מיתת בית דין ומשלם דמי ולדות:

A person who strikes his father or his mother, but does not draw blood, is liable to pay the five assessments. If, however, he drew blood while striking his parents or injured a colleague on the Sabbath - even if he did so unintentionally - he is not liable for a financial penalty, because these sins are punishable by execution by the court. And as we explained, Scripture did not distinguish between unintentional and intentional conduct with regard to an act punishable by execution by the court, and freed the perpetrator from financial liability in all instances.

המכה אביו ואמו ב ולא עשה בהן חבורה חייב בחמשה דברים. אבל אם עשה בהם חבורה או שחבל בחבירו בשבת אפילו היה שוגג פטור מן התשלומין מפני שהוא עון מיתת בית דין וכבר ביארנו שלא חילק הכתוב בדבר שיש בו מיתת בית דין בין שוגג למזיד לפוטרו מן התשלומין:

With regard to causing injury on the Sabbath, one might ask: "A person who causes injury is considered to be performing destructive activity, and one who performs destructive activity on the Sabbath is not liable for execution. Why then is the person who causes injury considered to be transgressing a sin punishable by execution by the court?"

The resolution is: since the person is satisfying his evil inclination by injuring his colleague, he is considered to be performing constructive activity. Thus, he is performing an act that is punishable by execution. Therefore, he is not liable for a financial penalty.

והלא החובל מקלקל הוא וכל המקלקלין בשבת פטורין מן המיתה ולמה נחשוב זה החובל עון שיש בו מיתת בית דין. הואיל ועשה נחת רוח ליצרו הרע בעת שחבל בחבירו הרי הוא כמתקן ונמצא עון מיתה לפיכך פטור מתשלומין:

When a person injures a colleague on Yom Kippur, he is liable to pay financial compensation, even though he did so intentionally.

This is the halachah although he transgressed a sin that is punishable by lashes. Generally, whenever a deed that a person commits obligates the person to receive lashes and pay a financial penalty, he should be lashed and is not required to pay a financial penalty, for a person is never obligated for both lashes and a financial penalty. Although this is the general rule, an exception is made with regard to a person who injures a colleague. For the Torah specifically stated that a person who injures a colleague should pay compensation, as Exodus 21:19 states: "He shall pay unemployment compensation."

החובל בחבירו ביום הכפורים אפילו במזיד חייב בתשלומין. אע"פ שעבר עבירה שהוא חייב עליה מלקות. והלא כל המחוייב מלקות ותשלומין לוקה ואינו משלם שאין אדם לוקה ומשלם. כך הם הדברים בכל חוץ מחובל בחבירו שהוא משלם שהרי בפירוש רבתה תורה חובל בחבירו לתשלומין שנאמר רק שבתו יתן:

A person who injures a Canaanite servant whom he owns is not liable for any penalty. If he injures a Hebrew servant whom he owns, he is liable for all the assessments, with the exception of unemployment compensation.

When a person injures a Canaanite servant belonging to a colleague, the owner of the injured servant receives the five assessments. Even if he gave him powerful medication that caused the servant pain but healed him quickly, the owner is entitled to payment for all medical expenses.

החובל בעבד כנעני שלו פטור. חבל בעבד עברי שלו חייב בכולן חוץ מן השבת. החובל בעבד כנעני של חבירו רבו של עבד נוטל חמשה דברים ואפילו ציערו בסם ונתרפא במהרה הרי כל רפואתו לרבו:

Whenever a servant has been freed, but his bill of release has not been given to him yet, the penalty granted to the owner if the servant is killed by an ox is not paid because of him. If others injure him, he cannot collect the money for himself, because he is not a totally free man yet. Nor may his owner collect that money, because he no longer owns him.

For this reason, if an owner knocks out one of his servant's teeth, and then blinds his eye, he must free him because of his tooth, but he is not required to pay him because of the eye. If, however, the servant seizes the assessment that would be due him, it is not expropriated from him.

יא

כל עבד שיצא לחירות ועדיין לא הגיע גט שחרור לידו אין לו קנס. ואחרים שחבלו בו אינו יכול להוציא מהן לעצמו שעדיין לא גמר שחרורו. ולא האדון יכול להוציא מהן שהרי לא נשאר [לו] בו קנין. לפיכך המפיל שן עבדו ואחר כך סימא עינו יוצא בשינו ואינו נותן לו דמי עינו. ואם תפש אין מוציאין מידו:

When a servant has been half-freed, he must work for his master one day, and may work for himself the next day.34

The following rules apply if such a servant was embarrassed by a person, or one caused him pain, or he was gored by an ox, or the like. If this took place on the day on which he must work for his master, the master is entitled to the payment. If this took place on the day when he works for himself, he is entitled to the payment.

יב

מי שחציו עבד וחציו בן חורין שביישו אדם או ציערו או שנגחו שור וכיוצא באלו. אם אירעו זה ביום של רבו לרבו ביום של עצמו לעצמו:

When a person injures a Hebrew servant belonging to another person, he is liable for all five assessments. Land should be purchased with the money, and the servant's master is entitled to the profits. When the servant is freed, the land is released from his owner's control.

If the servant was injured in a way that does not impair his work at all - e.g., the tip of his ear or the tip of his nose was cut off - the entire payment should be given to the servant, and his owner is not entitled to the benefit.

יג

החובל בעבד עברי של חבירו חייב בחמשה דברים וילקח בהן קרקע ורבו אוכל פירותיה. ולכשיצא העבד לחירות יצא השדה מתחת רבו. הזיקו היזק שאינו מעכב מלאכה כלל כגון שקטע ראש אזנו או ראש חוטמו הכל לעבד ואין לרבו בהן פירות:

The following rules apply when a person injures a girl below the age of majority who is not his own daughter. If the injuries reduce the money her father would receive for consecrating her, the assessment should be given to her father. Similarly, the unemployment assessment should be given to her father, for her wages belong to him, and the money received for selling her as a servant belongs to him.

The assessments for pain, embarrassment and medical attention, by contrast, belong to the girl herself. Similarly, if the injuries do not reduce the money he would receive for consecrating her, the assessment should be given to [the daughter.

When a person injures his own daughter, he must pay her only the assessments for pain, medical attention and embarrassment.

יד

החובל בבת קטנה של אחרים אם נזק הפוחת אותה מכספה הוא הרי הוא של אב. וכן שבתה של אב שהרי מעשה ידיה וכסף מכירתה של אביה הוא. אבל צער ובושת וריפוי הרי הוא שלה. וכן נזק שאינה פוחתה מכספה הרי הוא שלה. וכן החובל בבתו משלם צער וריפוי ובושת:

The following rules apply when a person injures a married woman. The unemployment benefits and medical assessment should be given to her husband. With regard to shame and damages, the rules are: If the damage is plainly evident - e.g., he injured the woman's face, her neck, her hands or her arms - a third is given to her, and two thirds are given to her husband. If the damages are in concealed places, a third is given to her husband, and two thirds are given to her.

The assessment for the husband should be given to him immediately. The assessment for the woman should be used to purchase land, from which the husband is entitled to the profits.

טו

החובל באשת איש השבת והריפוי לבעלה והצער שלה. והבושת והנזק אם בגלוי הוא כגון שחבל בפניה ובצוארה או בידיה וזרועותיה השליש שלה ושני שלישים לבעל. ואם בסתר הוא הנזק השליש לבעל ושני שלישים לאשה. של בעל נותנין לו מיד ושל אשה ילקח בהן קרקע והבעל אוכל פירות:

When does the above apply? When others injured her. When, however, a husband injures his wife, he is required to pay her the entire assessment for the damages, the embarrassment and the pain. This money is hers entirely. The husband has no rights to the profits. If she desires to give the money to another person, she may. This is the ruling rendered by the geonim. The husband must pay for her medical expenses, as he pays for all her other medical expenses.

טז

במה דברים אמורים כשחבלו בה אחרים [ב] אבל הבעל שחבל באשתו חייב לשלם לה מיד כל הנזק וכל הבושת והצער והכל שלה ואין לבעל בהן פירות ואם רצתה ליתן הדמים לאחר נותנת וכזה הורו הגאונים. והבעל מרפא אותה כדרך שמרפא כל חליה:

When a person injures his wife through sexual intercourse, he is liable for the damages.

יז

והמזיק אשתו בתשמיש המטה חייב בנזקיה:

The following rules apply when a woman injures her husband. In a case where he had added an amount above the minimum to her marriage contract, if the husband desires, we require her to sell the right to this additional amount to her husband for the price she would receive for it, and her husband is entitled to collect the damages from these funds. If he desires, he may divorce her and collect the damages from the entire sum of the money due her by virtue of her ketubah.

If he had not added an amount above the minimum to her marriage contract, she may not sell him the rights to the money due her by virtue of her ketubah itself, for it is forbidden for a person to remain married to a woman for one moment without a marriage contract. Thus, if the husband desires, he may have a promissory note written obligating her to pay for the damages, or he may divorce her and collect the amount due him from the money due her by virtue of her ketubah.

יח

האשה שחבלה בבעלה אם היה תוספת בכתובתה מחייבין אותה למכור התוספת לבעלה בטובת הנאה וגובה ממנה אם רצה הבעל. ואם רצה לגרשה ולגבות מן הכל גובה. ואם לא היה לה תוספת אינה יכולה למכור לו עיקר כתובתה. שאסור לו לאדם לשהות את אשתו שעה אחת בלא כתובה כדי שלא תהא קלה בעיניו להוציאה. אלא אם רצה הבעל כותב עליה שטר בדמי חבלו או מגרשה ונוטל מכתובתה הראוי לו:

The following rules apply when a person injures his sons who have attained majority. If they are not dependent on him for their livelihood, he must pay them the damages immediately. If they are below the age of majority, he should purchase land for them with the money due them for the damages,and they are entitled to the benefits. The same rules apply if they are injured by others.

If a father injures sons who are dependent on him for their livelihood, he is not liable. This applies whether or not they are above majority. If others injure them, the person who causes the injury must compensate them immediately if they are above majority. If they are below majority, the damages should be used to purchase landed property. They are entitled to its profits until they reach majority at which time the property becomes theirs without limitation.

יט

החובל בבניו הגדולים אם אין סומכין על שלחנו נותן להם מיד. והקטנים ילקח בהן קרקע בנזקן והן אוכלין פירותיו וכן הדין באחרים שחבלו בהן. ואם היו סמוכין על שלחנו וחבל בהן פטור בין שהיו גדולים בין שהיו קטנים. ואם חבלו בהן אחרים בגדולים יתן להם מיד ובקטנים ילקח בהן קרקע והן אוכלין פירותיה עד שיגדילו:

An encounter with a deaf mute, a mentally incompetent individual or a minor is undesirable. For if a person injures them, he is liable, but if they injure another person, they are not.

Even if the deaf mute gains the ability to speak and hear, the mentally incompetent person attains competency, and the minor comes of age, they are not obligated to pay for injuries they caused previously. For at the time they caused the injuries, they were not fully mentally competent.

חרש שוטה וקטן פגיעתן רעה החובל בהן חייב והן שחבלו באחרים פטורין. אע"פ שנתפתח החרש ונשתפה השוטה והגדיל הקטן אינם חייבין לשלם שבשעה שחבלו בהן לא היו בני דעת:

An encounter with a servant or a married woman is undesirable. For if a person injures them, he is liable, but if they injure another person, they are not liable to pay immediately.

They must, however, pay afterwards - i.e., if the woman is divorced or if her husband dies and if the servant is freed. They are held responsible because they are mentally competent. They are considered as a creditor who has no resources with which to pay, and who is thus held liable with regard to damages if he becomes wealthy.

כא

העבד והאשה פגיעתן רעה החובל בהן חייב והן שחבלו באחרים פטורין. אבל משלמין לאחר זמן אם נתגרשה האשה או מת בעלה או נשתחרר העבד. שהרי בני דעה הן והרי הן כבעל חוב שאין לו מה יגבה שאם העשיר חייב לשלם:

A servant belonging to a man is considered as his own person, and an animal as one of his possessions.

What is implied? If a person places a burning coal on the heart of a servant belonging to a colleague and causes him to die, or if he pushes him into the sea or into a fire from which the servant could ascend, but the servant fails to do so and died instead, the person who caused his death is not obligated to pay financial compensation. If, however, he does this to an animal belonging to a colleague, it would be considered as if he had placed a coal on a garment and burned it, in which case he would be liable for damages. Similar laws apply in all analogous situations.

כב

עבדו של אדם כגופו ובהמתו כממונו. כיצד הרי שהניח גחלת על לב עבדו של חבירו ומת או שדחפו לים או לאש והוא יכול לעלות משם ולא עלה ומת פטור מן התשלומין. ואם עשה כן לבהמת חבירו כאילו הניח הגחלת על בגדו ונשרף שהוא חייב לשלם וכן כל כיוצא בזה:

Chovel uMazzik - Chapter Five

It is forbidden for a person to injure anyone, neither his own self nor another person. Not only a person who causes an injury, but anyone who strikes in strife an upright Jewish person, whether a minor or an adult, whether a man or a woman, violates a negative commandment, as Deuteronomy 25:3 states: "Do not continue... to flog him." One may conclude that if the Torah adjures us against adding to the blows due a sinner, surely this prohibition applies with regard to striking a righteous person.

אסור לאדם לחבול בין בעצמו בין בחבירו. ולא החובל בלבד אלא כל המכה אדם כשר מישראל בין קטן בין גדול בין איש בין אשה דרך *נציון הרי זה עובר בלא תעשה שנאמר לא יוסיף להכותו אם הזהירה תורה מלהוסיף בהכאת החוטא קל וחומר למכה את הצדיק:

It is even forbidden to raise up one's hand against a colleague. Whoever raises a hand against a colleague, even though he does not hit him, is considered to be a wicked person.

אפילו להגביה ידו על חבירו אסור וכל המגביה ידו על חבירו אע"פ שלא הכהו הרי זה [א] רשע:

When a person strikes a colleague with a blow that does not warrant a p'rutah to be paid in recompense, he should receive lashes. For there is no financial penalty to be exacted for transgression of this negative commandment.

Even if a person strikes a servant belonging to a colleague with a blow that does not warrant a p'rutah to be paid in recompense, he should receive lashes. This penalty is required because a servant is obligated to perform certain mitzvot.

If a gentile strikes a Jew, he deserves capital punishment, as implied by Exodus 2:12): "He turned to and fro... and struck the Egyptian."

המכה את חבירו הכאה שאין בה שוה פרוטה לוקה שהרי אין כאן תשלומין כדי שיהיה לאו זה ניתן לתשלומין. ואפילו הכה עבד חבירו הכאה שאין בה שוה פרוטה לוקה שהרי ישנו במקצת מצות. ועכו"ם שהכה את ישראל חייב מיתה שנאמר ויפן כה וכה ויך את המצרי:

Our Sages imposed a penalty on foolish and violent men, and gave a person who was injured [the following privilege. His word is accepted when he takes an oath while holding a sacred article that another person caused him such and such an injury, and he is awarded the appropriate damages. This applies provided there are witnesses.

What is implied? Two people testify that the injured person entered the domain of the accused whole and left after being injured, but they did not see the injury being inflicted. Although the accused claims not to have inflicted the injury, since the injured person claims that he did, the injured person is given the prerogative of taking an oath and collecting the money due.

קנס קנסו חכמים לאלו השוטים בעלי זרוע שיהא הנחבל נאמן ונשבע בנקיטת חפץ שזה חבל בו חבל זה ונוטל מה שראוי לו. והוא שיהיו שם עדים. כיצד היו שני עדים מעידין אותו שנכנס לתוך ידו שלם ויצא חבול ולא ראוהו בעת שחבל בו והוא אומר לא חבלתי והלה אומר אתה חבלת בי הרי זה נשבע ונוטל:

When does the above apply? When the injury was located in a place where the person could have inflicted it upon himself, or a third person was there whom the injured person could have instructed to strike him to implicate the accused. If, however, a third party was not present, and the injury was in a place that the injured could not have inflicted upon himself - e.g., he was bitten between his shoulders and the like - he may collect the appropriate payment without an oath.

במה דברים אמורים כשהיתה המכה במקום שאפשר לו להכות בעצמו או שהיה עמהם שלישי שאפשר שזה הנחבל אמר לו לחבול בו ולהתרעם על אחר. אבל אם אין עמהם אחר והיתה המכה במקום שאינו יכול לעשות בעצמו כגון שהיתה נשיכה בין כתפיו וכיוצא בזה הרי זה נוטל בלא שבועה:

If the person who caused the injury admits causing it, he is liable to pay all five assessments. For there are witnesses that the injured person entered the accused's domain of sound body at the time of the quarrel and departed with an injury.

If, however, there are no witnesses there at all, the injured person states: "This person injured me," and the accused admits doing so, he is not liable for the assessments for damages and the pain. He is, however, liable for the assessments for unemployment, embarrassment and medical attention, because of his own admission.

For this reason, if he denies causing the injury, he can free himself of liability by taking a Rabbinic oath.

הודה החובל שהוא חבל משלם חמשה דברים שהרי העדים היו שם שנכנס לתוך ידו שלם בשעת המריבה ויצא חבול. אבל אם לא היו שם עדים כלל הוא אומר חבלת בי והודה מעצמו פטור מן הנזק ומן הצער וחייב בשבת [ב] ובבושת ובריפוי על פי עצמו. לפיכך אם כפר ואמר לא חבלתי נשבע שבועת היסת:

Why should a person pay these three assessments on the basis of his own admission? The assessments for unemployment and medical attention represent a financial obligation and are not considered to be k'nasot. For if he does not reimburse the injured person for them, he will have caused him to forfeit the money he spent on medical treatment and the money he lost through unemployment.

And with regard to embarrassment, it was when he admitted before the court that he caused the injury, that he brought about the embarrassment. For when an injury is caused in private, a person is not caused any embarrassment. It is his admission before the court that embarrasses him.

ולמה משלם אדם שלשה דברים אלו על פי עצמו. שהשבת והריפוי ממון הוא ולא קנס. שאם לא יתן לו הרי חסרו ממון שהוא מתרפא בו ובטל ממלאכתו. והבושת לא הגיעה לו אלא בשעה שהודה בפנינו שהוא חבל בו. שהנחבל שלא חבל בו [בפני] אדם אין לו בושת והודאתו בבית דין היא שביישה אותו.

From this one can conclude that there is no difference with regard to the embarrassment assessment, whether that assessment is due him because he caused the person to be embarrassed in the presence of others, or it is due him because he made an acknowledgement in the presence of others of the embarrassment he caused. Therefore, a person is liable for an embarrassment assessment because of his own statements.

נמצאת למד שאין הפרש בבושת בין בושת המגיע לו אם חבל בו בפני אחרים ובין בושת המגיע לו בעת שהודה בפני אחרים שחבל בו. לפיכך משלם אדם בושת על פי עצמו:

A person who damages a colleague's property cannot be compared to one who injures his physical person. When a person who damages a colleague's property pays him what he is obligated to pay him, he receives atonement. In contrast, when a person injures a colleague's physical person, paying him the five assessments is not alone sufficient to generate atonement. Even if the person who caused the injury sacrifices all the rams of Nevayot, he cannot generate atonement, nor is his sin forgiven until he asks the person who was injured to forgive him.

אינו דומה מזיק חבירו בגופו למזיק ממונו. שהמזיק ממון חבירו כיון ששלם מה שהוא חייב לשלם נתכפר לו. אבל חבל בחבירו אע"פ שנתן לו חמשה דברים אין מתכפר לו. ואפילו הקריב כל אילי נביות אינו מתכפר לו ולא נמחל עונו עד שיבקש מן הנחבל וימחול לו:

It is forbidden for the person who suffered the injury to be cruel and not to forgive the one who caused the injury. This is not the course of behavior for a descendant of Israel.

Instead, since the person who caused the injury asks and pleads of him for forgiveness once or twice, and he knows that he has repented from his sin and regrets his evil deeds, he should forgive him. Whoever hastens to grant forgiveness is praiseworthy and is regarded favorably by the Sages.

ואסור לנחבל א להיות אכזרי ולא ימחול אין זו דרך זרע ישראל אלא כיון שבקש ממנו החובל ונתחנן לו פעם ראשונה ושניה וידע שהוא שב מחטאו וניחם על רעתו ימחול לו. וכל הממהר למחול הרי הוא משובח ורוח חכמים נוחה הימנו:

There is another difference between the damages to an individual's physical person and to his property. If a person tells a colleague: "Blind my eye..." or "Cut off my arm, and you will not be liable," he is liable for the five assessments. The rationale is that it is well known that a person does not genuinely desire this.

When, by contrast, a person tells a colleague: "Tear my garment..." or "Break my jug, and you will not be liable," he is not liable. If, however, he did permit him to damage his property, but did not stipulate that he would not be liable, he is obligated to pay for the damages.

יא

ועוד יש הפרש בין נזקי גופו לנזקי ממונו. שהאומר לחבירו סמא את עיני קטע את ידי על מנת שאתה פטור הרי זה חייב בחמשה דברים שהדבר ידוע שאין אדם רוצה בכך. אבל האומר לחבירו קרע את כסותי שבר את כדי על מנת שאתה פטור הרי [ד] זה פטור. ואם לא אמר לו על מנת שאתה פטור הרי זה [ה] חייב לשלם אף על פי שהרשהו להשחית:

When does the above apply? When first the person entrusted the articles to the person who destroyed them as a watchman - i.e., he borrowed them or was entrusted with them for safekeeping. In such a situation, if the owner told the watchman to break it or rip it, and the watchman did so, the watchman is liable to pay for the damages, unless the owner explicitly stipulated that the watchman would not be held liable.

When, however, the owner of an article tells a colleague: "Take this utensil and break it," "Take this garment and rip it," if the other person follows the instructions he was given, he is not liable.

יב

במה דברים אמורים כשבאו הכלים לידו תחילה בתורת שמירה. כגון שהיו שאולין או מופקדין אצלו ואמר לו שבר וקרע ועשה כן חייב לשלם עד שיאמר לו על מנת שאתה פטור. אבל אם אמר לו קח כלי זה ושברו. בגד זה וקרעו. ועשה כן הרי זה פטור:

When a person tells a colleague: "Break a utensil belonging to so and so, and you will not be liable," and the listener follows these instructions, the listener is liable financially. It is as if he told him: "Blind so-and-so's eye, and you will not be liable."

Although the person who caused the damages is liable to pay, the person who gave him the instructions is considered to be his partner in the transgression and a wicked person. For he caused a blind man to stumble, and supported a person who committed a transgression.

יג

האומר לחבירו שבר כליו של פלוני על מנת שאתה פטור ועשה הרי זה חייב לשלם. וכאילו אמר לו סמא עינו של פלוני על מנת שאתה פטור. ואע"פ שהעושה הוא חייב לשלם. הרי זה האומר לו שותפו בעון ורשע הוא. שהרי הכשיל עור וחיזק ידי עוברי עבירה:

Chovel uMazzik - Chapter Six

A person who damages property belonging to a colleague is obligated to pay the full extent of the damages. Regardless of whether he did so unintentionally or because of forces beyond his control, it is considered as if he had acted intentionally.

What is implied? If a person fell off a roof and broke utensils, or tripped while he was walking, fell on a utensil and broke it, he is liable to pay the full extent of the damages. This is implied by Leviticus 24:21, which states: "A person who strikes an animal will pay for the damages," without distinguishing between an intentional and unintentional blow.

המזיק ממון חבירו חייב לשלם נזק שלם בין שהיה שוגג בין שהיה אנוס הרי הוא כמזיד. כיצד נפל מן הגג ושבר את הכלים או שנתקל כשהוא מהלך ונפל על הכלי ושברו חייב נזק שלם. שנאמר ומכה בהמה ישלמנה לא חילק הכתוב בין שוגג למזיד:

The same laws i.e., that the person who caused the damage should pay for it, as indicated by the proof-text apply whether one kills an animal belonging to a colleague, breaks his utensils, tears his garments or cuts down crops or trees he planted.

ואחד ההורג בהמתו של חבירו או השובר כליו או הקורע בגדיו או קוצץ נטיעותיו הכל דין אחד הוא:

When does the above apply? When the damage is done in a domain belonging to the person whose possessions were damaged. If the damage was done in a domain belonging to the person who caused the damage, he is not required to pay unless he purposely caused the damage. If he caused the damage unintentionally or due to forces beyond his control, he is not liable.

Similarly, if both of them were present in a domain belonging to a third party with his permission - or without his permission - and one unintentionally damaged property belonging to the other, the person who caused the damage is not liable.

במה דברים אמורים ברשות הניזק. אבל ברשות המזיק אינו חייב לשלם אלא אם הזיק בזדון אבל בשגגה או באונס פטור. וכן אם היו שניהן ברשות או שניהם שלא ברשות והזיק אחד מהן ממון חבירו שלא בכוונה פטור:

The following rules apply when a person was climbing a ladder and the rung of the ladder broke under him, and it fell and caused damage. If the rung was not tightly fit or it was not strong enough to bear the person's weight, he is liable. If it was tightly fit and strong enough to bear the person's weight, but it slipped from its place or rotted, the person is not liable. For this is an act of God. The same concepts apply in all analogous situations.

All the above applies if the damage takes place in the domain belonging to the person whose possessions were damaged. If the damage takes place in the domain belonging to the person who causes the damage, he is not liable unless he intentionally causes the damage, as explained above.

היה עולה בסולם ונשמטה שליבה מתחתיו ונפלה והזיקה אם לא היתה מהודקת וחזקה חייב. היתה חזקה ומהודקת ונשמטה או שהתליעה הרי זה פטור שזו מכה בידי שמים היא וכן כל כיוצא בזה. כל אלו הדברים ברשות הניזק אבל ברשות המזיק פטור עד שיתכוין להזיק כמו שביארנו:

If another person filled a courtyard belonging to a colleague with jugs of wine and oil, the owner of the courtyard may enter and leave in an ordinary manner. If any of the jugs break when he enters or leaves, he is not liable for them. This applies even if the jugs were brought in with the permission of the owner of the courtyard, as long as the owner of the courtyard did not accept responsibility for watching them.

If, however, the owner of the courtyard broke the jugs intentionally, he is liable to pay for them. This applies even if the jugs were brought in without the permission of the owner of the courtyard.

הרי שמילא חצר חבירו כדי יין ושמן אפילו הכניסם ברשות הואיל ולא קיבל עליו בעל החצר לשמור הרי זה נכנס ויוצא כדרכו וכל שישתבר מן הכדים בכניסתו וביציאתו הרי הוא פטור עליהן. ואם שברן בכוונה אפילו הכניסם בעל הכדים שלא ברשות הרי זה חייב לשלם [וכן כל כיוצא בזה]:

When one ox climbs on top of another ox with the intention of killing it in a domain belonging to the owner of the lower ox, and the owner of the lower ox pulls his ox away to save it, thus causing the upper ox to fall and die, the owner of the lower ox is not liable. This applies regardless of whether the ox that attacked was tam or mu'ad.

שור שעלה על גבי שור להרגו ברשות המזיק שהוא בעל התחתון בין שהיה תם בין שהיה מועד ובא בעל התחתון ושמט את שורו להצילו ונפל עליון ומת הרי זה פטור:

The following rules apply when the owner of the lower ox pushes the upper ox, and it dies. If he could have pulled one ox away, so that the attacking ox would not be pushed violently, and he did not do so, he is liable. If he could not have pulled an ox away, he is not liable.

דחפו לעליון ומת אם [א] היה יכול לשומטו ולא שמטו הרי זה חייב. ואם לא היה יכול לשומטו הרי זה פטור:

The following rules apply when two people were walking in the public domain. If one approached carrying a jug, and the other approached carrying a beam, and the person's jug was broken by the other's beam, the owner of the beam is not liable. The rationale is that they both have permission to walk in this domain.

If the owner of the beam was walking ahead and the owner of the jug following afterwards, and the jug was broken on the beam,the owner of the beam is not liable. If the owner of the beam stood still to rest because of the weight of his burden, and the jug was broken on the beam, the owner of the beam is liable. If the owner of the beam warned the owner of the jug and told him to stand still, the owner of the beam is not liable.

If the owner of the beam stood still to adjust his burden, he is considered as if he is walking, and he is not liable. This applies even if he failed to warn the owner of the jug, for he is preoccupied with his own progress.

If the owner of the jug was walking ahead, and the owner of the beam following afterwards, and the jug was broken on the beam, the owner of the beam is liable. It is considered as if he broke the the jug intentionally with his hands. If the owner of the jug stood to rest, the owner of the beam is not liable. If, however, the owner of the jug warned the owner of the beam and told him to stand, the owner of the beam is liable. If the owner of the jug stood still to adjust his burden, the owner of the beam is liable, even if the owner of the jug did not warn him.

Similar principles apply if one person proceeds while carrying a lamp, and another comes carrying flax, or in other analogous situations.

שנים שהיו מהלכין ברשות הרבים זה בא בחביתו וזה בא בקורתו ונשברה חביתו של זה בקורתו של זה פטור שלזה רשות להלך ולזה רשות להלך. היה בעל הקורה ראשון ובעל החבית אחרון ונשברה חבית בקורה פטור [ב] ואם עמד בעל הקורה לנוח מכובד משאו חייב ואם הזהיר לבעל החבית ואמר לו עמוד פטור. עמד לתקן משאו הרי הוא כמהלך ופטור. ואע"פ שלא הזהיר לבעל החבית שהוא טרוד בדרכו. היה בעל חבית ראשון ובעל קורה אחרון ונשברה חבית בקורה חייב שזה כמו ששברו בידו בכוונה ואם עמד בעל חבית לנוח פטור. ואם הזהיר לבעל הקורה ואמר לו עמוד הרי זה חייב ואם עמד לתקן משאו אע"פ שלא הזהיר לבעל הקורה הרי הוא חייב. וכן זה בא בנרו וזה בא בפשתנו וכן כל כיוצא בזה:

When two people were proceeding in the public domain, one of them was running and one was walking, and one was injured by the other unintentionally, the one who is running is liable, for he is departing from the norm.

If it was Friday afternoon, after sunset, when the collision took place, he is not liable. For he has permission to run at that time, so that the Sabbath will not enter when he is not ready to accept it. If both individuals were running, and one injured the other, neither is liable. This applies even on other days.

שנים שהיו מהלכין ברשות הרבים אחד רץ ואחד מהלך והוזק אחד מהן בחבירו שלא בכוונה. זה הרץ חייב מפני שהוא משנה. ואם היה ערב שבת בין השמשות [ג] פטור מפני שברשות הוא רץ כדי שלא תכנס השבת והוא אינו פנוי. היו שניהם רצים והוזקו זה בזה שניהם פטורין ואפילו בשאר הימים:

There is no difference whether a person injures a colleague with his hand, injures him by throwing a stone or shooting an arrow, opens a current of water on a person or on utensils and damages him or them, or spits or sneezes and causes damage with his spittle or mucus while it is being propelled by his power. All of these are considered derivatives of damage that a person causes,and he is liable for all of them, as if he had caused the damage with his hands.

If, however, the spittle or the mucus came to rest on the ground, and afterwards a person slips on them, the person who spat or sneezed is liable as if it were a cistern. For every obstacle is considered a derivative of a cistern, as we have previously explained.

אחד המזיק בידו או שזרק אבן או ירה חץ והזיק בו או שפטר מים על חבירו או על הכלים והזיק או שרק או נע והזיק בכיחו וניעו בעת שהלכו מכחו הרי זה כמזיק בידו והם תולדות של אדם. אבל אם נח הרוק והכיח על הארץ ואחר כך נתקל בהן אדם הרי זה חייב משום בורו שכל תקלה תולדת בור היא כמו שביארנו:

When a blacksmith who was beating with a hammer on an anvil causes a spark to fly from beneath the hammer, and the spark causes damage, the blacksmith is liable. It is as if he threw a stone or an arrow.

Similarly, if a builder who is contracted to tear down a wall cracks the stones or causes other damage, he is liable. If he is tearing down one side of a wall, and the stones on the other side fall, he is not liable. If they fall because of his blows, he is liable. For this is considered like shooting arrows and causing damage.

יא

לוטש שהיה מכה בפטיש ויצא גץ מתחת הפטיש והזיק הרי זה חייב כמי שזרק אבן או חץ. ב וכן הבנאי שקבל עליו את הכותל לסותרו ושבר את האבנים או הזיק חייב. היה סותר מצד זה ונפל מצד אחר פטור. ואם מחמת המכה חייב שזה כזורק חץ והזיק בו הוא:

A person who holds under water an animal belonging to a colleague, or if an animal fell into water and he prevented it from ascending and thus caused it to die in the water, or if he left it in the sun and restricted its movement so that it could not find shade until the sun killed it - in all these, and in any analogous situations, the perpetrator of these acts is liable to pay for the animal's loss.

יב

הכובש בהמת חבירו במים או שנפלה ומנעה מלעלות עד שמתה במים. או שהניחה בחמה וצמצם עליה המקום כדי שלא תמצא צל עד שהרגתה החמה חייב לשלם. וכן כל כיוצא בזה:

If two people kill an animal together or break a utensil together, the damages are divided between them.

יג

שנים שהמיתו את הבהמה כאחת או שברו את הכלי כאחת משלשין ביניהן:

Our Sages ruled in the following manner concerning the liability in the situation to be described. Five people placed their five burdens on an animal and it did not die, and then a sixth person came and placed his burden upon it, and it did die. If the animal was walking while carrying the previous burdens, and it stood still and did not walk when the last person placed its burden upon it, the last person is liable.

If at the outset, the animal was not walking, the last person is not liable. If it is not known whether or not the animal was walking, all the six people should share the damages equally.

יד

חמשה שהניחו חמש חבילות על הבהמה ולא מתה ובא זה האחרון והניח חבילתו עליה ומתה. אם היתה מהלכת באותן החבילות ומשהוסיף זה חבילתו עמדה ולא הלכה האחרון חייב. ואם מתחלה לא היתה מהלכת האחרון פטור. ואם אין ידוע כולן משלמין בשוה:

Similarly, if five people sat on a chair and it did not break, and then another person sat down upon it and it did break, the last person who sat down is liable. Although it was fit to break before he sat down, he is responsible, since he caused it to break sooner. For the others could say to him: "Had you not used it for support, we would have stood up before it broke."

If they all sat down at the same time, they are all liable. The same rules apply in other analogous situations.

טו

וכן חמשה שישבו על הכסא ולא נשבר ובא אחרון וישב עליו ונשבר אע"פ שהיה ראוי להשבר בהן קודם שישב הואיל וקירב את שבירתו [ד] האחרון חייב. שהרי אומרים לו אילו לא נסמכת עלינו היינו עומדים קודם שישבר. ואם ישבו כאחת ונשבר כולן חייבין וכן כל כיוצא בזה:

Our Sages divided the liability for the damages in situations when a man and an ox combined to push into a cistern a person, utensils, or an ox that was disqualified for use as a sacrifice. If the person or the animal pushed into the cistern was injured or died, or the utensils were broken, all three - the person who pushed, the owner of the ox and the owner of the cistern - are liable, and the damages should be divided among them in the following manner.

With regard to the payment for offspring which were aborted because of the fall and the four assessments other than damages, the man is liable, and the owner of the ox and the owner of the cistern are not liable. With regard to the atonement fine and the fine of 30 shekalim for killing a servant, the owner of the ox is liable, and the man and the owner of the cistern are not liable. With regard to the destruction of utensils and the death of an animal that was disqualified as a sacrifice, the man and the owner of the ox are liable, and the owner of the cistern is not liable.

טז

אדם ושור שדחפו בהמה או אדם או כלים או בהמת פסולי המוקדשין לבור והוזק הנדחף בבור או מת או נשתברו הכלים. לענין נזקי אדם או היזק בהמה שלשתן חייבין האדם הדוחף ובעל השור ובעל הבור ומשלשין ביניהן. לעניין דמי ולדות וארבעה דברים אדם חייב ובעל השור ובעל הבור פטורין. לענין כופר ושלשים של עבד בעל השור חייב ואדם ובעל הבור פטורין. לענין כלים ופסולי המוקדשין אדם ובעל השור חייבין ובעל הבור פטור:

Hayom Yom:
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Thursday, Tammuz 12, 5777 · 06 July 2017

"Today's Day"

Thursday, Tamuz 12, Festival of Liberation, 5703

Tachanun is not said.

Torah lessons: Chumash: Balak, Chamishi with Rashi.

Tehillim: 66-68.

Tanya: The commandment of (p.345) ...out of fear (p. 347).

Birthday of the Rebbe, R. Yosef Yitzchak, in 5640 (1880).

On this day, in 5687 (1927), he received the good tidings that he was freed from the exile imposed upon him after his arrest and imprisonment for his efforts in strengthening Torah and Judaism.

From a letter of the Rebbe (R. Yosef Yitzchak): During the forthcoming two Days of Liberation 12 and 13 Tamuz, Chassidim are to farbreng, for material and spiritual good and blessing, as instituted by our first father, the Alter Rebbe (may the memory of this holy tzadik be a blessing for life in the Hereafter; his soul rests in the hidden exalted heights; may his merit protect us). During this farbrengen chassidim are to talk to one another in a spirit of brotherhood about strengthening fixed times for Torah study. I send them my blessing that G-d favor them in body and spirit.

Daily Thought:
Earthly Blessings
G‑d promises the Jewish nation that if they will all be keeping His mitzvahs and toiling in the study of it, the trees will bear their fruits in their seasons, and the earth will yield its bounty.
But is this the reward for keeping mitzvahs? Is this the reward of those who toil to understand it?
Rather, He is telling us, “See how essential is my Torah to the very fabric of existence? It is not just wisdom—it is the essence of all things. You sit and toil to bring its light into your world, and as that light enters, the trees bear their fruits in their season, and the earth yields its bounty!” [Likutei Sichot volume 37, page 82.]
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Missionary Renegade

Wednesday, July 5, 2017

TODAY IN JUDAISM: Tammuz 12, 5777 - Thursday, July 6, 2017 - Chabad.org in New York, New York, United States - - ב"ה - Today in Judaism - Today is Thursday, Tammuz 12, 5777 · July 6, 2017

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