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TODAY IN JUDAISM: Tammuz 18, 5777 - Wednesday, July 12, 2017 -
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- ב"ה - Today in Judaism - Today is Wednesday, Tammuz 18, 5777 · July 12, 2017Pinchas: Numbers 25:10 - 26:4
Numbers 25:1 Isra’el stayed at Sheetim, and there the people began whoring with the women of Mo’av. 2 These women invited the people to the sacrifices of their gods, where the people ate and bowed down to their gods. 3 With Isra’el thus joined to Ba‘al-P‘or, the anger of Adonai blazed up against Isra’el.
4 Adonai said to Moshe, “Take all the chiefs of the people, and hang them facing the sun before Adonai, so that the raging fury of Adonai will turn away from Isra’el.” 5 Moshe said to the judges of Isra’el, “Each of you is to put to death those in his tribe who have joined themselves to Ba‘al-P‘or.”
6 Just then, in the sight of Moshe and the whole community of Isra’el, as they were weeping at the entrance to the tent of meeting, a man from Isra’el came by, bringing to his family a woman from Midyan. (Maftir) 7 When Pinchas the son of El‘azar, the son of Aharon the cohen, saw it, he got up from the middle of the crowd, took a spear in his hand, 8 and pursued the man from Isra’el right into the inner part of the tent, where he thrust his spear through both of them — the man from Isra’el and the woman through her stomach. Thus was the plague among the people of Isra’el stopped; 9 nevertheless, 24,000 died in the plague.
10 Adonai said to Moshe, 11 “Pinchas the son of El‘azar, the son of Aharon the cohen, has deflected my anger from the people of Isra’el by being as zealous as I am, so that I didn’t destroy them in my own zeal. 12 Therefore say, ‘I am giving him my covenant of shalom, 13 making a covenant with him and his descendants after him that the office of cohen will be theirs forever.’ This is because he was zealous on behalf of his God and made atonement for the people of Isra’el.”
14 The name of the man from Isra’el who was killed, put to death with the woman from Midyan, was Zimri the son of Salu, leader of one of the clans from the tribe of Shim‘on. 15 The name of the woman from Midyan who was killed was Kozbi the daughter of Tzur, and he was head of the people in one of the clans of Midyan.
16 Adonai said to Moshe, 17 “Treat the Midyanim as enemies and attack them; 18 because they are treating you as enemies by the trickery they used to deceive you in the P‘or incident and in the affair of their sister Kozbi, the daughter of the leader from Midyan, the woman who was killed on the day of the plague in the P‘or incident.” 19 (26:1) After the plague,
26 Adonai said to Moshe and El‘azar, the son of Aharon the cohen, 2 “Take a census of the entire assembly of the people of Isra’el twenty years old and over, by their ancestral clans, all who are subject to military service in Isra’el.” 3 Moshe and El‘azar the cohen spoke with them on the plains of Mo’av by the Yarden across from Yericho, explaining, 4 “Those twenty years old and over who came out of the land of Egypt, as Adonai ordered Moshe and the people of Isra’el.”
Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Golden Calf Destroyed (1313 BCE)
Moses destroyed the Golden Calf, and re-ascended Mount Sinai to plead G-d's forgiveness for the Jewish people. (Exodus 32:20; Talmud Taanit 30b. See "Today in Jewish History" for Tammuz 16 and Tammuz 17)
Daily Quote:
There are three partners in man: G-d, his father and his mother [Talmud, Niddah 31a]
Daily Torah Study:
Chumash: Pinchas, 4th Portion Numbers 27:6-27:23 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 27
6The Lord spoke to Moses, saying: ווַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
7Zelophehad's daughters speak justly. You shall certainly give them a portion of inheritance along with their father's brothers, and you shall transfer their father's inheritance to them. זכֵּ֗ן בְּנ֣וֹת צְלָפְחָד֘ דֹּֽבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַֽחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַֽחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן:
Zelophehad’s daughters speak justly: As the Targum [Onkelos] יָאוּת, rightly. [As if God said,] This is the way this passage is inscribed before Me on high (Sifrei Pinchas 18). It teaches us that their eye perceived what Moses’ eye did not. - [see Mid. Tanchuma Pinchas 8] כן בנות צלפחד דברת: כתרגומו יאות, כך כתובה פרשה זו לפני במרום, מגיד שראתה עינן מה שלא ראתה עינו של משה:
Zelophehad’s daughters speak justly: Their claim is just. Fortunate is the person with whose word the Holy One, blessed is He, concurs. - [Sifrei Pinchas 18] כן בנות צלפחד דברת: יפה תבעו. אשרי אדם שהקב"ה מודה לדבריו:
You shall certainly give: [The double expression נָתֹן תִּתֵּן denotes] two portions: the portion of their father, who was among those who came out of Egypt, and the portion which he shared with his brothers in the property of [his father] Hepher. — [Sifrei Pinchas 19, B.B. 116b, 118b]. נתן תתן: שני חלקים, חלק אביהן, שהיה מיוצאי מצרים, וחלקו עם אחיו בנכסי חפר:
and you shall transfer: Heb. וְהַעֲבַרְתָּ, an expression denoting“anger” (עֶבְרָה) [for God is angry] when one does not leave a son to inherit him (B.B. 116a). Another interpretation: Since a daughter transfers an inheritance from one tribe to another, when her son or husband inherit from her, since [the prohibition of] “you shall not transfer an inheritance” (36:7) was directed only at that generation. The same [reason] applies to [the wording of the command] “you shall transfer the inheritance to his daughter” (verse 8). In the case of all of them it says, “you shall give over” but in the case of a daughter, it says, “you shall transfer.” - [Sifrei Pinchas 21] והעברת: לשון עברה הוא במי שאינו מניח בן ליורשו. דבר אחר על שם שהבת מעברת נחלה משבט לשבט [שבנה ובעלה יורשין אותה. שלא תסוב נחלה לא נצטוה אלא לאותו הדור בלבד] וכן והעברתם את נחלתו לבתו, בכולן הוא אומר ונתתם, ובבת הוא אומר והעברתם:
8Speak to the children of Israel saying: If a man dies and has no son, you shall transfer his inheritance to his daughter. חוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְבִתּֽוֹ:
9If he has no daughter, you shall give over his inheritance to his brothers. טוְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְאֶחָֽיו:
10If he has no brothers, you shall give over his inheritance to his father's brothers. יוְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לַֽאֲחֵ֥י אָבִֽיו:
11If his father has no brothers, you shall give over his inheritance to the kinsman closest to him in his family, who shall inherit it. This shall remain a decreed statute, as the Lord commanded Moses. יאוְאִם־אֵ֣ין אַחִים֘ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַֽחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
to the kinsman closest to him in his family: Only [kin from] the father’s side is considered “family.” - [Sifrei Pinchas 22, B.B. 109b] לשארו הקרב אליו ממשפחתו: ואין משפחה קרויה אלא משפחת האב:
12The Lord said to Moses, "Go up to this mount Abarim and look at the land that I have given to the children of Israel. יבוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָֽעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל:
Go up to this mount Abarim: Why is this [passage] juxtaposed here [with the previous passage]? When the Holy One, blessed is He, said, “You shall certainly give them…” (verse 7), he [Moses] said, “The Omnipresent commanded me to allocate the inheritance! Perhaps the decree has been annulled, and I will enter the Land?” The Holy One, blessed is He, said to him, “My decree remains as it was” (Mid. Tanchuma Pinchas 9). Another interpretation: Since Moses had entered the territories of the descendants of Gad and the descendants of Reuben, he rejoiced, saying, “It seems that the vow [made] regarding me has been annulled.” This can be compared to a king who decreed that his son could not enter the portals of his palace. He [the king] entered the gate, with him [the son] following; the courtyard, with him following; the foyer with him following. When he was about to enter the inner chamber, he said to him, “My son, from here on, it is forbidden for you to enter.” - [Sifrei Pinchas 23] עלה אל הר העברים: למה נסמכה לכאן, כיון שאמר הקב"ה נתן תתן להם, אמר אותי צוה המקום להנחיל, שמא הותרה הגזירה ואכנס לארץ. אמר לו הקב"ה גזרתי במקומה עומדת. דבר אחר כיון שנכנס משה לנחלת בני גד ובני ראובן שמח ואמר כמדומה שהותר לי נדרי, משל למלך שגזר על בנו שלא יכנס לפתח פלטין שלו נכנס לשער והוא אחריו, לחצר והוא אחריו, לטרקלין והוא אחריו, כיון שבא ליכנס לקיטון, א"ל בני מכאן ואילך אתה אסור ליכנס:
13And when you have seen it, you too will be gathered to your people, just as Aaron your brother was gathered. יגוְרָאִ֣יתָה אֹתָ֔הּ וְנֶֽאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּֽאֲשֶׁ֥ר נֶֽאֱסַ֖ף אַֽהֲרֹ֥ן אָחִֽיךָ:
just as Aaron your brother was gathered: From here [we see] that Moses yearned for a death like Aaron’s (Sifrei Pinchas 23). Another interpretation: You are no better than he (Mid. Tanchuma Pinchas 9); “because you did not sanctify…” Deut. 32:51). But if you had sanctified Me, your time to depart from the world would not yet have arrived. On each occasion that their death is mentioned, their sin is mentioned, for a decree had been pronounced against the generation of the desert, that they should die in the desert on account of their sin that they did not believe. Moses therefore requested that his sin be mentioned, so that it should not be said that he was one of those who rebelled. This is analogous to two women who were flogged by the court, one for immoral behavior [adultery] and the other for eating unripe produce of the sabbatical year [a lighter offense]…. Here too, wherever their death is mentioned, their sin is mentioned, to tell you that they had no [sin] other than this [sin] alone. - [Sifrei Pinchas 23, Yoma 86b] כאשר נאסף אהרן אחיך: מכאן שנתאוה משה למיתתו של אהרן. דבר אחר אין אתה טוב ממנו, (דברים לב, נא) על אשר לא קדשתם, הא אם קדשתם אותי עדיין לא הגיע זמנכם להפטר. בכל מקום שכתב מיתתם כתב סרחונם, לפי שנגזרה גזרה על דור המדבר למות במדבר בעון שלא האמינו, לכך בקש משה שיכתב סרחונו, שלא יאמרו אף הוא מן הממרים היה. משל לשתי נשים שלוקות בבית דין אחת קלקלה ואחת אכלה פגי שביעית וכו', אף כאן בכל מקום שהזכיר מיתתן הזכיר סרחונם, להודיע שלא היתה בהם אלא זו בלבד:
14Because you disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their eyes; these were the waters of dispute at Kadesh, in the desert of Zin. ידכַּֽאֲשֶׁר֩ מְרִיתֶ֨ם פִּ֜י בְּמִדְבַּר־צִ֗ן בִּמְרִיבַת֙ הָֽעֵדָ֔ה לְהַקְדִּישֵׁ֥נִי בַמַּ֖יִם לְעֵֽינֵיהֶ֑ם הֵ֛ם מֵֽי־מְרִיבַ֥ת קָדֵ֖שׁ מִדְבַּר־צִֽן:
These were the waters of dispute at Kadesh: These [waters] alone; they [Moses and Aaron] had no other sin to their name (Sifrei Pinchas 23). Another interpretation: Those [waters] which instigated the rebellion [of the Israelites] at Marah were the same as those which caused the rebellion at the Red Sea [in Rephidim (Levush, Divrei David)], and those same ones provoked the rebellion in the desert of Zin. - [Source unknown] הם מי מריבת קדש: הם לבדם אין בהם עון אחר. דבר אחר הם שהמרו במרה, הם היו שהמרו בים סוף, הם עצמם שהמרו במדבר צין:
15Moses spoke to the Lord, saying: טווַיְדַבֵּ֣ר משֶׁ֔ה אֶל־יְהֹוָ֖ה לֵאמֹֽר:
Moses spoke to the Lord…: This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. — [Sifrei Pinchas 23] וידבר משה אל ה' וגו': להודיע שבחן של צדיקים שכשנפטרין מן העולם מניחין צרכן ועוסקין בצרכי צבור:
saying: He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23] לאמר: אמר לו השיבני אם אתה ממנה להם פרנס אם לאו:
16"Let the Lord, the God of spirits of all flesh, appoint a man over the congregation, טזיִפְקֹ֣ד יְהֹוָ֔ה אֱלֹהֵ֥י הָֽרוּחֹ֖ת לְכָל־בָּשָׂ֑ר אִ֖ישׁ עַל־הָֽעֵדָֽה:
Let the Lord… appoint: When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs-that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11] יפקד ה': כיון ששמע משה שאמר לו המקום תן נחלת צלפחד לבנותיו אמר הגיע שעה שאתבע צרכי שיירשו בני את גדולתי. אמר לו הקב"ה לא כך עלתה במחשבה לפני, כדאי הוא יהושע ליטול שכר שמושו שלא מש מתוך האהל. וזהו שאמר שלמה (משלי כז, יח) נוצר תאנה יאכל פריה:
God of the spirits: Why is this said? He said to Him, “Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character.”- [Mid. Tanchuma Pinchas 10] אלהי הרוחות: למה נאמר, אמר לפניו רבש"ע גלוי וידוע לפניך דעתו של כל אחד ואחד ואינן דומין זה לזה, מנה עליהם מנהיג שיהא סובל כל אחד ואחד לפי דעתו:
17who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of the Lord will not be like sheep without a shepherd." יזאֲשֶׁר־יֵצֵ֣א לִפְנֵיהֶ֗ם וַֽאֲשֶׁ֤ר יָבֹא֙ לִפְנֵיהֶ֔ם וַֽאֲשֶׁ֥ר יֽוֹצִיאֵ֖ם וַֽאֲשֶׁ֣ר יְבִיאֵ֑ם וְלֹ֤א תִֽהְיֶה֙ עֲדַ֣ת יְהֹוָ֔ה כַּצֹּ֕אן אֲשֶׁ֥ר אֵֽין־לָהֶ֖ם רֹעֶֽה:
who will go forth before them: Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)-he went out [to battle] at their head and came in before them. — [Sifrei Pinchas 23] אשר יצא לפניהם: לא כדרך מלכי האומות שיושבים בבתיהם ומשלחין את חיילותיהם למלחמה, אלא כמו שעשיתי אני שנלחמתי בסיחון ועוג, שנאמר (במדבר כא, לד) אל תירא אותו. וכדרך שעשה יהושע, שנאמר (יהושע ה, יג) וילך יהושע אליו ויאמר לו הלנו אתה וגו'. וכן בדוד הוא אומר (ש"א יח, טז) כי הוא יוצא ובא לפניהם, יוצא בראש ונכנס בראש:
who will lead them out: through his merits. - [Sifrei Pinchas 23] ואשר יוציאם: בזכיותיו:
and bring them in: through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. — [Num. Rabbah 21:15] ואשר יביאם: בזכיותיו. דבר אחר ואשר יביאם שלא תעשה לו כדרך שאתה עושה לי, שאיני מכניסן לארץ:
18The Lord said to Moses, "Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him. יחוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה קַח־לְךָ֙ אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בּ֑וֹ וְסָֽמַכְתָּ֥ אֶת־יָֽדְךָ֖ עָלָֽיו:
Take for yourself: Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” - [Sifrei Pinchas 23 on verse 22] קח לך: קחנו בדברים אשריך שזכית להנהיג בניו של מקום:
for yourself: Someone verified by you, someone you know. — [Sifrei Pinchas 23] לך: את שבדוק לך את זה אתה מכיר:
a man of spirit: As you requested; someone able to deal with the character of each one. — [Sifrei Pinchas 23] אשר רוח בו: כאשר שאלת שיוכל להלוך כנגד רוחו של כל אחד ואחד:
and you shall lay your hand upon him: Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. — [Sifrei Pinchas 23] וסמכת את ידך עליו: תן לו מתורגמן שידרוש בחייך, שלא יאמרו עליו, לא היה לו להרים ראש בימי משה:
19And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence. יטוְהַֽעֲמַדְתָּ֣ אֹת֗וֹ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָ֑ה וְצִוִּיתָ֥ה אֹת֖וֹ לְעֵֽינֵיהֶֽם:
and you shall command him: Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42] וצויתה אתו: על ישראל, דע שטרחנין הם סרבנים הם, על מנת שתקבל עליך:
20You shall bestow some of your majesty upon him so that all the congregation of the children of Israel will take heed. כוְנָֽתַתָּ֥ה מֵהֽוֹדְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
You shall bestow some of your majesty upon him: This refers to the radiance of the skin of his face (see Exod. 34:29). ונתתה מהודך עליו: זה קירון עור פנים:
some of your majesty: But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon. — [Sifrei Pinchas 23, b.b. 75a] מהודך: ולא כל הודך נמצינו למדין פני משה כחמה פני יהושע כלבנה:
so that all the congregation of the children of Israel will take heed: [meaning] that they will behave toward him with reverence and awe, just as they behaved toward you. למען ישמעו כל עדת בני ישראל: שיהיו נוהגין בו כבוד ויראה כדרך שנוהגין בך:
21He shall stand before Eleazar the kohen and seek [counsel from] him through the judgment of the Urim before the Lord. By his word they shall go, and by his word they shall come; he and all Israel with him, and the entire congregation." כאוְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַֽעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָֽאוּרִ֖ים לִפְנֵ֣י יְהֹוָ֑ה עַל־פִּ֨יו יֵֽצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵֽי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָֽעֵדָֽה:
He shall stand before Eleazar the priest: Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. — [Mid. Tanchuma Pinchas 11] ולפני אלעזר הכהן יעמד: הרי שאלתך ששאלת שאין הכבוד הזה זז מבית אביך, שאף יהושע יהא צריך לאלעזר:
and seek [counsel from] him: when he finds it necessary to go to war. - [Sanh. 16a] ושאל לו: כשיצטרך לצאת למלחמה:
By his word: Eleazar’s [word]. על פיו: של אלעזר:
and the entire congregation: The Sanhedrin. — [Yoma 73b, Sanh. 16a] וכל העדה: סנהדרין:
22Moses did as the Lord had commanded him, and he took Joshua and presented him before Eleazar the kohen and before the entire congregation. כבוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח אֶת־יְהוֹשֻׁ֗עַ וַיַּֽעֲמִדֵ֨הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָֽה:
and he took Joshua: He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come. — [Sifrei Pinchas 23] ויקח את יהושע: לקחו בדברים והודיעו מתן שכר פרנסי ישראל לעולם הבא:
23He laid his hands upon him and commanded him, in accordance with what the Lord had spoken to Moses. כגוַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד־משֶֽׁה:
He laid his hands: generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him,“and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. — [Sifrei Pinchas 23, Sanh. 105b] ויסמך את ידיו: בעין יפה יותר ויותר ממה שנצטווה. שהקב"ה אמר לו וסמכת את ידך, והוא עשה בשתי ידיו, ועשאו ככלי מלא וגדוש ומלאו חכמתו בעין יפה:
in accordance with what the Lord had spoken to Moses: [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him. כאשר דבר ה': אף לענין ההוד נתן מהודו עליו:
Tehillim: Psalms Chapters 88 - 89
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• English text
Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Igeret HaTeshuva, beginning of Chapter 6
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Wednesday, Tammuz 18, 5777 · July 12, 2017
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 6
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The Alter Rebbe opened the fourth chapter by beginning to explain the concept of repentance according to the mystical approach to the Torah. He prefaced his commentary by noting that according to Scripture and our Sages a person who committed a sin punishable by excision would actually die before his fiftieth year, while one who committed a sin punishable by death by Divine agency would actually die before his sixtieth year.
The Alter Rebbe thereupon posed the following question: How is it, he asked, that “in every generation there are so many individuals liable to excision and death [by Divine agency] who nevertheless enjoy extended and pleasant days and years!”
In answer, the Alter Rebbe explained that the soul is part of the Divine Name Havayah, the Tetragrammaton. Furthermore, both the internal and external aspects of the soul are “blown” or “breathed” forth, i.e., their source is the innermost reaches of G‑dliness. The innermost core of the soul derives from the internal aspect of the Tetragrammaton, the internal level of holiness. And even the external level of the soul, which is drawn down into man’s body through the Utterance “Let us make man,” derives from the internal aspect of this Utterance. Thus all aspects of the soul, even as enclothed within the body, ultimately derive from an act of “blowing”. And it is noted in ch. 5 that unlike speech, which can be heard even when something separates the listener from the speaker, exhaled breath does not reach its destination when there is an intervening obstruction (in this case, the individual’s sins).
The Alter Rebbe next uses this image and another to explain the concept of excision. The Jewish people’s relationship to G‑d is compared in Scripture to a rope, whose upper end is bound above and whose lower end is bound below — “Jacob is the rope of [G‑d’s] inheritance.” This rope is the lifeline through which G‑dliness is drawn down even into the external aspect of the soul that lodges within the body. Sins, especially those incurring excision, sever this lifeline, thus preventing the life-force which is “blown” forth to penetrate to the soul that is invested in the body. In the past, this meant that a person liable to excision would actually die before his fiftieth year, while a person liable to death by Divine agency would actually die before his sixtieth year.
In this, the sixth chapter, the Alter Rebbe goes on to explain that this applied only during the time when the Divine Presence dwelt among Israel, for then each Jew’s spiritual sustenance reached him only from the “side” of holiness — from the Four-Letter Name of the Infinite One.
In times of exile, however, when the Divine presence too is (so to speak) in exile, even the life-force of holiness can be drawn down through a garb of kelipah. It is therefore then possible that even individuals guilty of sins punishable by excision and death by Divine agency continue to receive their vitality, even though their spiritual lifeline to the Tetragrammaton has been severed. This explains why during the era of exile even those guilty of the above-mentioned sins can live long lives. Parenthetically, this also provides them with the opportunity to repent and rectify their past misdeeds.
אמנם זהו בזמן שהיו ישראל במדרגה עליונה, כשהיתה השכינה שורה בישראל בבית המקדש
However, all this obtained when Israel was on an elevated plane, when the Divine Presence dwelt among Israel1 in the Beit HaMikdash.2
ואז לא היו מקבלים חיות לגופם רק על ידי נפש האלקית לבדה, מבחינת פנימיות השפע שמשפיע אין סוף ברוך הוא, על ידי שם הוי׳ ברוך הוא, כנ״ל
Then the body3 received its vitality only through the divine soul, from the innermost source of the life-giving power issuing from the Infinite One, through the Tetragrammaton, as discussed above.
Thus, if the spiritual lifeline emanating from the Tetragrammaton was severed, it was impossible for them to continue living. However, as the Alter Rebbe now goes on to say, once they had fallen from that spiritual height, and thereby diverted the flow of the Divine life-force from its accustomed course, even deliberate transgressors can now receive their vitality as freely as do mere creatures.
אך לאחר שירדו ממדרגתם, וגרמו במעשיהם סוד גלות השכינה
But they then fell from their estate, and through their actions brought about the mystic exile of the Divine Presence,
That the Divine Presence should be in a state of exile among the forces of unholiness is indeed an inconceivable mystery.4
כמו שכתוב: ובפשעיכם שולחה אמכם
“Your mother” refers to the Divine Presence, the “mother of the children” (as explained in Part I, ch. 52), also known as Knesset Yisrael, the source of Jewish souls — the level of Malchut of Atzilut. In the context of the letters that constitute the Tetragrammaton, this corresponds to the final hei, from which proceeds the “rope” or “lifeline” to the soul.
דהיינו, שירדה השפעת בחינת ה״א תתאה הנ״ל, ונשתלשלה ממדרגה למדרגה למטה מטה
This means that the benevolence flowing forth from the above-mentioned7 latter hei of the Tetragrammaton was lowered far down, from plane to plane,
עד שנתלבשה השפעתה בי׳ ספירות דנוגה
until it became enclothed in the Ten Sefirot of nogah,
Inasmuch as the kelipah called nogah includes an admixture of goodness, it is composed of Ten Sefirot,corresponding to the Ten Sefirot of holiness.8
המשפיעות שפע וחיות על ידי המזלות וכל צבא השמים והשרים שעליהם
which transmit9 the benevolence and vitality through the hosts of heaven and those charged over them,
לכל החי הגשמי שבעולם הזה, וגם לכל הצומח
to every living physical being in this world, even to vegetation,
כמאמר רז״ל: אין לך כל עשב מלמטה שאין לו מזל וכו׳
as our Sages state:10 “There is no blade of grass below that has no spirit [Above that smites it and commands it: Grow!]”
Thus, the life-force of all living beings — even of vegetation, which expresses its vitality through growth — derives from the kelipah of nogah.
ואזי יכול גם החוטא ופושעי ישראל לקבל חיות לגופם ונפשם הבהמיות
Hence, even the sinful and deliberate transgressors11 of Israel may receive vitality [from it] for their bodies and animal souls,
כמו שאר בעלי חיים ממש
exactly as other living creatures do,
כמו שנאמר: נמשל כבהמות נדמו
as Scripture states,12 that there exists a state wherein human beings are “likened and similar to beasts.”
ואדרבה
In fact, not only is it possible for the sinner to receive his nurture from kelipah as do animals and other living beings, but indeed,
ביתר שאת וביתר עז
with even greater emphasis and force.
על פי המבואר מזהר הקדוש פרשת פקודי, שכל שפע וחיות הנשפעות לאדם התחתון
For, as explained in the holy Zohar, Parshat Pekudei, all the benevolence and vitality granted mortal man
בשעה ורגע שעושה הרע בעיני ה׳, במעשה או בדיבור או בהרהורי עבירה וכו׳
while he commits evil in the eyes of G‑d, in deed or speech, or by musing on sin, and so on,13i.e., through any of the three soul-garments of thought, speech and action, —
הכל נשפע לו מהיכלות הסטרא אחרא המבוארים שם בזהר הקדוש
all [this life-force] issues to him from the [various] chambers of the sitra achra described there in the holy Zohar.
והאדם הוא בעל בחירה, אם לקבל השפעתו מהיכלות הסטרא אחרא, או מהיכלות הקדושה שמהם נשפעות כל מחשבות טובות וקדושות וכו׳
The choice is man’s — whether to derive his nurture from the chambers of the sitra achra, or from the chambers of holiness14 from which flow all good and holy thoughts, and so on.
When one’s thoughts, words and deeds are wholesome and holy, he receives his nurture from holiness; when his thoughts, words and deeds are evil, he derives his nurture from the chambers of the sitra achra.
כי זה לעומת זה עשה האלקים וכו׳
For15 “one opposite the other did G‑d make….”
Every manifestation of holiness has a counterpart in the kelipah and sitra achra.
והיכלות הסטרא אחרא מקבלים ויונקים חיותם מהתלבשות והשתלשלות השפע די׳ ספירות דנוגה
The chambers of the sitra achra derive their vitality from the issue of the Ten Sefirot of nogahthat is embodied within them and that descends into them by stages,
הכלולה מבחינת טוב ורע, היא בחינת ע׳ הדעת וכו׳, כנודע ליודעי ח״ן
and [this kelipah of nogah] is comprised of good and evil, as in “the Tree of Knowledge [of good and evil],” as is known to those who are knowledgeable in the Kabbalah.
Since the kelipah of nogah is composed of both good and evil it serves as a source, after a multitude of descents, for the evil of the chambers of the sitra achra — the reservoir from which a man is refuelled when he sins in thought, speech or action.
The Alter Rebbe now resumes his explanation of why a sinful person not only receives his vitality from the “other side” like other living creatures, but in fact does so to an even greater degree. Since through his freely-chosen thoughts, words and deeds it was the sinner himself who replenished the reservoirs of the kelipot with life-force of Divine origin, it is he who will now have to swallow the lion’s share of those reservoirs.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “This indicates the level of the Jewish people at that time.” |
| 2. | Note of the Rebbe: “This applies to the world as a whole and to the Divine Presence. Specifically, with regard to man, there is yet another aspect.” |
| 3. | Note of the Rebbe: “I.e., also with regard to each and every individual.” |
| 4. | Note of the Rebbe: “See below, p. 140b.” [I.e., Iggeret HaKodesh, Epistle 25, para. beg. VeHinei Zeh Leumat Zeh....] |
| 5. | Note of the Rebbe: “At first glance it is incomprehensible that man’s actions should cause the exile of the Divine Presence. The Alter Rebbe therefore provides proof and also an explanation: (a) proof — that it is indeed so; (b) an explanation — for the Divine Presence is ‘your mother.’” |
| 6. | Yeshayahu 50:1. |
| 7. | Note of the Rebbe: “In ch. 4 — on a cosmic scale; in ch. 5 — in each individual soul.” |
| 8. | Note of the Rebbe: “Cf. Part I, ch. 6.” |
| 9. | Note of the Rebbe: “They do so in any case (and not necessarily because of the state of exile discussed here; rather, as a result of the sin of the Tree of Knowledge; see below, beg. of p. 140a).” |
| 10. | Bereishit Rabbah 10:6. |
| 11. | Note of the Rebbe: “It would seem that the text should read ‘transgressor’, in the singular.” |
| 12. | Tehillim 49:13. |
| 13. | The Rebbe notes that the Alter Rebbe may have added the words “and so on” for the following reason. In Part I, ch. 11, the Alter Rebbe differentiates between two situations: (a) contemplating the commission of a sin, (b) “and even where one does not actually contemplate committing a sin, but indulges in contemplation on the carnal union of male and female in general.” The term “and even” seems to imply that the latter form of contemplation is not an entirely distinct form of sin (for which reason no distinct mention of it is made in Iggeret HaTeshuvah). Nevertheless some reference to it must be made here, and this the Alter Rebbe does by adding the words “and so on.” |
| 14. |
The Rebbe comments that it seems to be entirely superfluous for the Alter Rebbe to state that “the choice is man’s.” He goes on to provide two possible explanations.
(a) Paradoxically, this statement is indeed novel: The Alter Rebbe desires to emphasize that even in times of exile, when “through your sins was your mother banished,” and the benevolence flowing forth from the latter hei is enclothed in thekelipah of nogah, man can still choose to receive his vitality from the chambers of holiness.
This is possible because the garment of nogah becomes nullified to its wearer — to holiness, and is thereby itself transformed to goodness and absorbed within holiness. This recalls the statement in Part I, early in ch. 40, that in the case of the holy letters of Torah and prayer, the kelipah of nogah is converted to good and is absorbed into holiness.
(This explanation, that the Alter Rebbe wished to tell us that even in times of exile man can choose to derive his nurture from the chambers of holiness, does not accord with the explanation given in Likutei Biurim BeSefer HaTanya, by Rabbi Yehoshua Korf.)
(b) Another possible explanation (which would also go a long way in explaining why it is specifically here that the Alter Rebbe states that “the choice is man’s”): The Alter Rebbe means to tell us that it is specifically during the times of exile, when they “fell from their estate,” that Jews can choose to receive their vitality from the chambers of sitra achra. This, however, could not be done during the time of the Beit HaMikdash, as explained at the end of ch. 5 above. [For at that time, if the “rope” connecting a person to his spiritual source was severed — if, for example, he committed a sin punishable by excision — he could not live at all; during that period Jews truly could not receive their vitality from the kelipah of nogah.]
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| 15. | Kohelet 7:14. |
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• Sefer Hamitzvot:
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Wednesday, Tammuz 18, 5777 · July 12, 2017
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Positive Commandment 245
Transactions
"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).
Full text of this Mitzvah »
Transactions
Positive Commandment 245
Translated by Berel Bell
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.
FOOTNOTES
1.Lev. 25:14.
2.Bava Metzia 47b.
3.Ibid., 99a.
4.Such as building something on the land.
5.See Kiddushin 26a.
Rambam:• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 5
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1
A king may not be enthroned except by the High Court of 71 judges. A minor Sanhedrin for every tribe and every city may be appointed only by the High Court of 71 judges. A tribe that has been led to apostasy in its entirety, a false prophet, or a case in which the High Priest might be liable for capital punishment, may be judged only by the High Court of 71 judges. Financial cases involving a High Priest, by contrast, may be adjudicated by a court of three.
Similarly, the determination of a rebellious elder or a city led to apostasy and the decision to cause a woman suspected of adultery to drink the waters which test her may only be done by the High Court. Similarly, the decisions to extend the city limits of Jerusalem and the limits of the Temple Courtyard, to enter a voluntary war, and to measure the distance between a corpse and the nearby cities may be done only by the High Court of 71 judges. These concepts are derived from Exodus 18:22: "All the major matters will be brought to you."א
אין מעמידין מלך אלא על פי בית דין של שבעים ואחד ואין עושין סנהדרי קטנה לכל שבט ושבט ולכל עיר ועיר אלא על פי בית דין של שבעים ואחד ואין דנין לא את השבט שהודח כולו ולא את נביא השקר ולא את כהן גדול בדיני נפשות אלא בבית דין הגדול אבל דיני ממונות [של כהן גדול] בשלשה וכן אין עושין זקן ממרא ולא עושין עיר הנדחת ולא משקין את הסוטה אלא בבית דין הגדול ואין מוסיפין על העיר ועל העזרות ולא מוציאין למלחמת הרשות ולמדידת החלל אלא על פי בית דין הגדול שנאמר כל הדבר הגדול יביאו אליך:
2
Cases involving capital punishment may not be judged by a court with less than 23 judges, i.e., a minor Sanhedrin. This applies not only to instances where humans are judged with regard to capital punishment, but also when animals face such judgment. Therefore an ox which is stoned to death and an animal used in bestial sexual practices is condemned to death only by a court of 23 judges. Even when a lion, a bear, or a cheetah that have been domesticated and which have owners kill a human, they are executed based on the judgment of a court of 23. When, however, a snake kills a human, even one ordinary person may kill him.ב
אין דנין דיני נפשות בפחות מעשרים ושלשה שהן סנהדרי קטנה בין דיני נפשות של אדם בין דיני נפשות של בהמה לפיכך אין דנין שור הנסקל ולא הבהמה הנרבעת או הרובע אלא בבית דין של עשרים ושלשה אפילו ארי ודוב וברדלס שהן בני תרבות ויש להן בעלים שהמיתו מיתתן בעשרים ושלשה אבל נחש שהמית אחד הורג אותו:
3
When a person who spreads a malicious report concerning his wife, at the outset, the case is judged by a court of 23. For there is the possibility of a capital case arising if the husband's claim proves true and the woman is to be stoned to death. If the husband's claim is not substantiated, and the woman's father comes to demand payment of the fine, the matter may be judged by a court of three.
What is the source which teaches that capital cases may be judged only by a court of 23? Although this is a matter conveyed by the Oral Tradition, there is an allusion to it in the Torah. Numbers 35:24-25 states: "And the congregation shall judge... and the congregation shall save...." Implied is that there must be the possibility of a congregation judging - and condemning him to death - and a congregation saving - and seeking his acquittal. Now a congregation is no less than ten. Thus there are at least 20 judges. We add three judges so that there not be an equally balanced court and to allow the possibility of "following after the inclination of the majority."ג
המוציא שם רע אין דנין אותו תחילה אלא בבית דין של עשרים ושלשה מפני שיש בדינו צד דיני נפשות שמא יהיה הדבר אמת ותסקל הבת לא נאמנו דברי הבעל ובא האב לתובעו בקנס דינו בשלשה ומניין שאין דנין דיני נפשות אלא בעשרים ושלשה אע"פ שדברי קבלה הן הרי הוא אומר ושפטו העדה והצילו העדה עדה שופטת ועדה מצלת עדה שופטת והן המחייבין ועדה מצלת והן המזכין ואין עדה פחות מעשרה הרי עשרים ומוסיפין שלשה כדי שלא יהא בית דין שקול ויהיה בו אחרי רבים להטות:
4
Lashes are decided upon by a court of three judges. Even though the person may die when lashes are administered to him.ד
מכות בשלשה ואע"פ שאפשר שימות כשמלקין אותו:
5
Decapitating the calf is performed by five judges.ה
עריפת העגלה בחמשה:
6
The enlargement of the month is decided upon by three judges.ו
עיבור החדש בשלשה:
7
The enlargement of the year is decided upon by seven judges. All of the above must possess semichah as we explained.ז
עיבור השנה בשבעה וכל אלו סמוכין כמו שביארנו:
8
Cases involving financial penalties, robbery, personal injury, the payment of double for a stolen article, the payment of four and five times the value of a stolen sheep or ox, rape, seduction, and the like may be adjudicated only by three expert judges who have received semichah in Eretz Yisrael,
Other cases of financial law, e.g., admissions of financial liability and loans, do not require an expert judge. Even three ordinary people, or even one expert judge may adjudicate them. For this reasons, cases involving admissions of financial liability, loans, and the like may be adjudicated in the diaspora. Although a court in the diaspora is not referred to as Elohim, they carry out the charge of the court of Eretz Yisrael. This charge does not, however, give them license to adjudicate cases involving financial penalties.ח
דיני קנסות כגון גזילות וחבלות ותשלומי כפל ותשלומי ארבעה וחמשה והאונס והמפתה וכיוצא בהן אין דנין אותם אלא שלשה מומחים והם הסמוכין בארץ ישראל אבל שאר דיני ממונות כגון הודאות והלואות אינן צריכין מומחה אלא אפילו שלשה הדיוטות ואפילו אחד מומחה דן אותן לפיכך דנין בהודאות והלואות וכיוצא בהן בחוצה לארץ אף על פי שאין בית דין של חוצה לארץ אלהים שליחות בית דין של ארץ ישראל עושין ואין להן רשות לדון דיני קנסות בשליחותן:
9
The courts of the diaspora adjudicate only cases that commonly occur and which involve financial loss, e.g., admissions of liability, loans, and property damage. Matters that occur only infrequently, by contrast, even though they involve financial loss, e.g., an animal that injures another, or events that commonly occur, but do not involve financial loss, e.g., a double payment for theft, are not adjudicated by the judges of the diaspora.
Similarly, all the financial penalties which our Sages imposed against a person who punches a colleague, slaps a colleague, or the like are not adjudicated by the judges of the diaspora. Whenever a person is required to pay half the damages for the destruction of property the matter is not adjudicated by the judges of the diaspora, with the exception of the half payment for damages caused by pebbles propelled by one's animals. For that is a reimbursement for financial loss and is not a financial penalty.ט
אין דנין בית דין של חוצה לארץ אלא דברים המצויין תמיד ויש בהן חסרון כיס כגון הודאות והלואות ומזיק ממון חבירו אבל דברים שאין מצויין אע"פ שאין בהן חסרון כיס כגון בהמה שחבלה בחברתה או דברים המצויין אבל אין בהן חסרון כיס כגון תשלומי כפל אין דנין אותן דייני חוצה לארץ וכן כל הקנסות שקנסו חכמים בתוקע לחבירו ובסוטר את חבירו וכיוצא בהן אין גובין אותו דייני חוצה לארץ וכל המשלם חצי נזק אין גובין אותו דייני חוצה לארץ חוץ מחצי נזק צרורות מפני שהוא ממון ואינו קנס:
10
Whenever the injuries a person suffers are evaluated by calculating his worth as one calculates the worth of a servant, the payment is not expropriated by the judges of the diaspora. Therefore if a person injures a colleague, compensation for the damages, the pain, and the embarrassment for which he is liable is not expropriated by the judges of the diaspora. Compensation for the inability to work and medical expenses is, by contrast, expropriated in the diaspora, because they involve a financial loss. The Geonim ruled in this manner and stated that it is a commonplace matter to expropriate compensation for the inability to work and medical expenses in the diaspora.י
כל הנישום כעבד אין גובין אותו דייני חוצה לארץ לפיכך אדם שחבל בחבירו אין גובין הנזק והצער והבשת שהוא חייב בהן דייני חוצה לארץ אבל שבת ורפוי גובין מפני שיש בהן חסרון כיס וכן הורו הגאונים ואמרו שמעשים בכל יום לגבות שבת ורפוי בבבל:
11
The judges of the diaspora do not exact payment when an animal injures a person, because this is an uncommon occurrence. When, by contrast, a person damages an animal belonging to a colleague, he must pay the complete damages to his colleague regardless of where this takes place, just as he is responsible if he ripped his garments, broke his utensils, or cut down his produce.
Similarly, when an animal causes damage by eating or by treading, since its owner is forewarned that this is its inherent natural tendency, it is a common matter and the damages are expropriated by the judges of the diaspora. This applies whether it damaged another animal, e.g., it rubbed against it, it consumed produce that it would naturally eat or the like, or it damaged food or utensils by treading upon them in which instance he is obligated to pay full damages. Payment for all of these damages can be expropriated by the judges of the diaspora.
If, however, an animal was not prone to cause damage, then it caused damages to the extent that the owner was warned, and then it caused damage again, e.g., it bit, it butted with its body, it lay down, it kicked, or it gored, these damages are not expropriated by the judges of the diaspora. The rationale is that there is no concept of the owner of an animal being forewarned in the diaspora. Even if an animal caused its owner to be forewarned in Eretz Yisrael, and then it was taken to the diaspora where it caused damage, the damages are not expropriated, because this is an uncommon occurrence.יא
בהמה שהזיקה את האדם אין גובין נזקו דייני חוצה לארץ מפני שהוא דבר שאינו מצוי אבל אדם שהזיק בהמת חבירו משלם נזק שלם בכל מקום כמי שקרע כסותו או שבר כליו או קצץ נטיעותיו וכן בהמה שהזיקה בשן ורגל הואיל והיא מועדת להן מתחילתה הרי זה דבר מצוי וגובין אותו דייני חוצה לארץ בין שהזיקה בהמה אחרת כגון שנתחככה בה או אכלה פירות שדרכה לאכלן וכיוצא בזה בין שהזיקה אוכלין וכלים שהיא חייבת עליהן נזק שלם הכל גובין דייני חוצה לארץ אבל אם היתה תמה והועדה והזיקה כגון שנשכה או נגפה או רבצה או בעטה או נגחה אין גובין הנזק הזה השלם דייני חוצה לארץ שאין מועד בחוצה לארץ ואפילו הועד בארץ ויצא לחוצה לארץ והזיק אין גובין נזקו מפני שאינו דבר מצוי:
12
Why is there no concept of warning an owner in the diaspora? Because testimony must be given against the owner in the presence of a court. And the concept of a court applies only with regard to judges who have been given semichahin Eretz Yisrael.
Accordingly, if a court of judges from Eretz Yisrael were in the diaspora, just as they have the authority to judge laws involving financial penalties in the diaspora; so, too, testimony regarding an animal can be delivered in their presence in the diaspora.יב
מפני מה אין מועד בחוצה לארץ לפי שצריך להעיד בו בפני בית דין ואין שם בית דין אלא הסמוכין בארץ לפיכך אם היו בית דין בחוצה לארץ כשם שהן דנים דיני קנסות בחוצה לארץ כך מעידים את הבהמה בפניהם בחוצה לארץ:
13
When a person steals or robs, the principal can be expropriated by the judges of the diaspora. They do not, however, expropriate the double payment.יג
מי שגנב או גזל גובין ממנו הקרן דייני חוצה לארץ אבל אין גובין את הכפל:
14
The judges of the diaspora do not expropriate payment in every situation where a person would be liable to make compensation based on his own statements. For the payment to a maiden's father for blemishing her virginity and for the embarrassment she suffers, and a person who must pay an atonement fee because his ox killed another person are situations where a person must make compensation, because of his statements. For example, he said: "I seduced so-and-so's daughter," or "My ox killed so-and-so." Nevertheless, such payments are not expropriated by the judges of the diaspora.יד
ולא כל המשלם על פי עצמו גובין ממנו דייני חוצה לארץ שהרי הפגם והבשת והכופר משלם אדם על פי עצמו כגון שאמר פתיתי בתו של פלוני והמית שורי את פלוני ואין גובין אותו דייני חוצה לארץ:
15
Judgments involving situations where a person's actions served as a direct cause of damage are not equivalent to laws involving k'nasot and they may be adjudicated by the judges of the diaspora.טו
דיני גרמות אינן כקנסות וגובין אותן ודנין בהן בחוצה לארץ:
16
Similarly, the laws applying to a person who gives money belonging to a colleague to gentiles - even if he merely threatens to do so - may be adjudicated by the judges of the diaspora.טז
וכן דין המוסר ממון חבירו אף על פי שלא עשה מעשה גובין אותו דייני חוצה לארץ:
17
The custom of the yeshivot of the diaspora is that even though they do not expropriate money due as k'nasot, they place the person who causes the damage under a ban of ostracism until he satisfies the plaintiff or goes with him to Eretz Yisrael to have the case adjudicated.
Once the person who causes the damage pays the amount that he would be held liable for, the ban of ostracism is lifted whether the person who suffered the injury is appeased or not. Similarly, if the person who suffered the injury seizes an amount of property belonging to the person who causes the damage equivalent to the amount he would be awarded by the court, we do not expropriate it from his possession.יז
מנהג הישיבות בחוצה לארץ אף על פי שאין גובין שם קנס מנדין אותו עד שיפייס לבעל דינו או יעלה עמו לדין לארץ ישראל וכיון שיתן לו שיעור הראוי לו מתירין נדויו בין שנתפייס בעל דינו בין שלא נתפייס וכן אם תפש הניזק שיעור מה שראוי לו ליטול אין מוציאין אותו מידו:
18
When one person is an expert judge and he is known by many to possess such knowledge, although he is allowed to judge cases involving financial law alone, an admission of liability made in his presence is not considered as an admission made in the presence of a court. This applies even if he possesses semichah.
When, by contrast, a court is composed of three judges, even though they do not possesses semichah, and even if they are ordinary men and are not referred to as Elohim, an admission made in their presence is considered as an admission made in a court of law. Similarly, if a person denies an obligation in their presence and witnesses come and testify against him, he is established as one who has lied. He cannot offer another claim, as we have explained.
The general principle is: With regard to the admission of financial responsibility, cases involving debts, and the like, their authority is the same as that of a court composed of judges possessing semichah with regard to all matters.יח
יחיד שהוא מומחה לרבים אע"פ שהוא דן דיני ממונות יחידי אין ההודאה בפניו הודאה בבית דין ואפילו היה סמוך אבל השלשה אף על פי שאינן סמוכין והרי הן הדיוטות ואין אני קורא בהם אלהים הרי ההודאה בפניהם הודאה בבית דין וכן הכופר בפניהם ואח"כ באו עדים הוחזק כפרן ואינו יכול לחזור ולטעון כמו שביארנו כללו של דבר הרי הן לענין הודאות והלואות וכיוצא בהן כבית דין הסמוך לכל הדברים:
Rambam:
• 3 Chapters A Day: Mechirah Mechirah - Chapter One, Mechirah Mechirah - Chapter Two, Mechirah Mechirah - Chapter Three
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMechirah - Chapter One
'In the name of the Lord, eternal God'
"The beginning of wisdom: Acquire wisdom; with all your resources, gain understanding" (Proverbs 4:7)
THE TWELFTH BOOK
SEFER KINYAN The Book of Acquisition
This book contains five halachot, which are arranged in the following order:
Hilchot Mechirah - The Laws of Selling
Hilchot Zechiyah UMatanah - The Laws of Acquisition and Gifts
Hilchot Sh'chenim - The Laws Governing Relations Between Neighbors
Hilchot Sh'luchin V'Shutafin - The Laws Governing Relations with Agents
and Partners
Hilchot Avadim - The Laws Governing Servants
Introduction to Hilchos Mechirah
These laws contain five mitzvot: one positive mitzvah and four negative mitzvot. They are:
1) The laws of buying and selling;
2) Not to cheat when buying and selling;
3) Not to cause discomfort through words;
4) Not to cheat a convert financially;
5) Not to cause a convert discomfort through words.
These mitzvot are explained in the chapters that follow.
הלכות מכירה פרק ראשון - הקדמה
הלכות מכירה יש בכללן חמש מצות אחת מצות עשה וארבע מצות לא תעשה וזה הוא פרטן:
א) דין מקח וממכר.
ב) שלא יונה במקח וממכר.
ג) שלא יונה בדברים.
ד) שלא יונה גר צדק בממונו.
ה) שלא יונהו בדברים.
וביאור מצות אלו בפרקים אלו:
1
An article is not acquired merely through a verbal agreement. This applies even when witnesses testify that the principals have reached an agreement.
What is implied? A person says: "I am selling you this house," "I am selling you this wine," or "I am selling you this servant," and a price is fixed. The purchaser agrees and says: "I have purchased it," the seller says: "I have sold it," and they tell witnesses: "Serve as witnesses that so and so has sold and so and so has purchased", their words are of no consequence. It is as if they had never spoken to each other at all. The same applies with regard to a person who gives a gift and its recipient.א
המקח אינו נקנה בדברים ואפילו העידו עליהם עדים כיצד בית זה אני מוכר לך יין זה אני מוכר לך עבד זה אני מוכר לך ופסקו הדמים ורצה הלוקח ואמר קניתי ורצה המוכר ואמר מכרתי ואמרו לעדים הוו עלינו עדים שמכר זה ושלקח זה הרי זה אינו כלום וכאילו לא היו ביניהם דברים מעולם וכן בנותן מתנה ומקבלה:
2
If, however, the purchase is completed through one of the media by which property is transferred, the purchaser acquires the object. There is no need for witnesses; neither the seller or the purchaser may retract.ב
אבל אם נקנה המקח באחד מהדברים שהוא נקנה בהם קנה הלוקח ואינן צריכין לעדים כלל ואין אחד מהן יכול לחזור בו:
3
How is an acquisition made? Landed property can be acquired in one of three ways: a) through the transfer of money, b) through the transfer of a deed of sale, or c) through chazakah (manifesting one's ownership).ג
ובמה יקנה המקח הקרקעות באחד משלשה דברים בכסף או בשטר או בחזקה:
4
How is property acquired through the transfer of money? If one person sold another person a house or a field, and the purchaser gave him the money agreed upon, he acquires it. When does the above apply? In a place where it is not customary to write a deed of sale. In a place where it is customary to write a deed of sale, however, the purchaser does not acquire the property until a deed is composed.
Landed property cannot be acquired for less than a p'rutah's worth.ד
כיצד בכסף מכר לו בית מכר לו שדה ונתן לו הדמים קנה בד"א במקום שאין כותבין את השטר אבל במקום שדרכן לכתוב שטר מכר לא קנה עד שיכתוב את השטר ואין קרקע נקנית בפחות משוה פרוטה:
5
If the purchaser makes the following stipulation: "If I desire, I will acquire it through the transfer of money, or if I desire I will acquire it through the transfer of a deed of sale," and gives money on the basis of this stipulation, it is established as a binding condition. Once the money has been paid, the seller cannot retract, because of the stipulation. The purchaser can, however, retract until the deed of sale is written.
Similar laws apply if the seller makes such a condition.ה
התנה הלוקח ואמר אם רציתי אקנה בכסף או אקנה בשטר ונתן הכסף על תנאי זה הרי זה קיים ואין המוכר יכול לחזור בו מפני התנאי והלוקח יכול לחזור בו עד שיכתוב את השטר וכן אם התנה המוכר כזה:
6
When a person tells a colleague: "Give so and so a manehand you will acquire my house," once the colleague makes the payment, he acquires the house. This is an extension of the laws applying to a guarantor.ו
האומר לחבירו תן מנה לפלוני ויקנה ביתי לך כיון שנתן קנה הבית מדין ערב:
7
How is property acquired through the transfer of a deed of sale? The seller writes for the purchaser on a piece of paper, on a shard or on a leaf. "My field is given to you," or "My field is sold to you." Once the deed reaches the purchaser's hand, he acquires the field, even though there are no witnesses at all, and despite the fact that the document itself is of no financial value. When does the above apply? When a person sells his field because it is undesirable. With regard to other landed property, by contrast, even though the deed of sale reaches the purchaser's hand and is signed by witnesses, the purchaser does not acquire the property until he pays its price.ז
כיצד בשטר כתב לו על הנייר או על החרס או על העלה שדי נתונה לך שדי מכורה לך כיון שהגיע השטר לידו קנה אע"פ שאין שם עדים כלל ואף על פי שאין השטר שוה כלום במה דברים אמורים במוכר שדה מפני רעתה אבל בשאר קרקעות אע"פ שהגיע שטר של מכר לידו ואפילו היו בו עדים לא קנה עד שיתן את הדמים:
8
How is property acquired through the manifestation of ownership? If a person sold a colleague a house or a field or gave him such properties as a gift, the purchaser or the recipient acquires the property when he locks the entrance to the property, encloses the property with even the slightest portion of a fence or breaks through even the slightest portion of one of the walls surrounding the property, provided his deeds bring him benefit.
When does the above apply? When the person manifests his ownership in the presence of the seller or the one who gives the gift. If, however, he does so outside the presence of the seller or the one who gives the gift, the seller or the giver must tell him: "Go, manifest possession over it and acquire it." If this statement is made, and afterwards the purchaser or the recipient manifests possession, he acquires the property even if he acts outside the presence of the previous owner.ח
כיצד בחזקה מכר לו בית מכר לו שדה או שנתן אותה במתנה כיון שנעל או גדר או פרץ כל שהוא והוא שיועיל במעשיו הרי זה קנה בד"א כשהחזיק בפני המוכר או הנותן אבל שלא בפני המוכר או הנותן צריך שיאמר לו לך חזק וקנה ואח"כ אם החזיק קנה אף על פי שאינו בפני הבעלים:
9
When a person sells a house to a colleague and gives him the key, it is as if he told him: "Go, manifest possession over it and acquire it." Similarly, if a person sells a colleague a cistern, once he gives him its bucket it is as if he told him: "Go, manifest possession over it and acquire it." When he manifests his possession, he acquires it.ט
המוכר בית לחבירו ומסר לו את המפתח הרי זה כמי שאמר לו לך חזק וקנה וכן המוכר את הבור כיון שמסר לו דליו הרי זה כמי שאמר לו לך חזק וקנה וכשהחזיק יקנה:
10
What is meant by saying that one who locks a property acquires it? For example, when a person sells a house or a courtyard whose entrance was open, and the purchaser locked the entrance and then opened it; the purchaser is considered to have acquired it, for he used it in a way that brings benefit.'י
כיצד המחזיק בנעילה קנה כגון שמכר בית או חצר והיה הפתח פתוח ונעל הלוקח את הפתח וחזר ופתחו הרי זה החזיק וקנה שהרי נשתמש בה שימוש המועיל:
11
What is meant by saying that one who encloses the property with even the slightest portion of a fence acquires it? For example, there was a fence that people could climb over easily, and the purchaser added a small portion to its height, making it ten handbreadths high thus causing it to be difficult to climb over. His deeds are of benefit and he acquires the property.
Similarly, if there was an opening in the fence that allowed people to enter only with difficulty, and the purchaser widened it even slightly, allowing people to enter easily, his deeds are of benefit and he acquires the property.יא
כיצד המחזיק בגדירה כל שהוא קנה כגון שהיה שם גדר והיו עולין בנחת והוסיף עליו כל שהוא והשלימו לעשרה ונמצא שאין עולין אלא בדוחק הרי זה הועיל וקנה וכן אם היתה שם פרצה והיו נכנסים בה בדוחק והרחיב הוא בה כל שהוא עד שנמצא נכנס בריוח הרי הועיל וקנה:
12
If the purchaser placed down a rock in a way that causes benefit - e.g., he completed an irrigation channel that brought water to the field - or he removed a rock in a way that causes benefit - e.g., he opened a dammed irrigation ditch and let water flow into the field - he acquires it. The same applies in all analogous situations.יב
נתן צרור והועיל כגון שחבר בו המים לשדה או נטל צרור והועיל כגון שפתח בנטילתו המים לשדה הרי זה קנה וכן כל כיוצא בזה:
13
The following rules apply when a person sells a colleague a field that is located next to one of that colleague's fields, or gives him such a field as a gift. Once the colleague breaks down the partition that separates the two fields from each other and makes them one large field, he acquires it.
If, however, he merely walks the length and breadth of the new property, this walking serves no benefit and it therefore does not serve as a manifestation of his ownership. When he sells him a path for vineyards, however, the purchaser does acquire it by walking, for that is its purpose.יג
המוכר שדה לחבירו בצד שדהו או שנתנה לו במתנה כיון שדש את המצר שבין שתי השדות ונעשו שתיהן כשדה אחת קנה אבל אם הלך בה לארכה ולרחבה אין הילוך זה מועיל כלום ואם שביל של כרמים מכר לו הואיל ונעשה להילוך קנה בהילוך:
14
How wide is the path that a person acquires by walking? If it is defined by barriers, he acquires an area at least large enough to enable him to lift one foot up and place the other next to it. If it is not defined by barriers, he acquires a width sufficient to allow him to walk carrying a package of twigs on his head and turn around with it.יד
וכמה שיעור רוחב הדרך שיקנה בהילוכו אם היה מסויים במחיצות קנה כדי שיגביה רגל ויניח רגל בצדה ואם אין שם מחיצות קנה ברוחב כדי שתהיה על ראשו חבילה של שריגים ויסוב בה:
15
If the property being sold is a rocky patch that cannot be enclosed with a fence and an entrance, nor can it be sowed, the way in which a person manifests his ownership and acquires it is to spread produce upon it, to have an animal stand there, or to use it in another way.טו
היתה הקרקע צחיח סלע שאין בה לא גדר ולא פרצה ואינה בת זריעה הרי החזקה שקונה אותה שטיחת פירות או העמדת בהמה שם וכיוצא בזה משאר התשמיש:
16
When a person sells a field to a colleague, and the colleague enters and sows it, plows it and leaves it fallow, collects its produce, prunes it or the like, he acquires it, for he has manifested his ownership. Neither of them may retract.
Similarly, if the seller collects a basket of produce and gives it to the purchaser, the purchaser acquires the field. This is considered manifestation of ownership, for the seller revealed his intent of transferring ownership of the field to the purchaser in an outright way, so that its produce would be his.טז
המוכר שדה לחבירו ונכנס בה הלוקח וזרעה או נרה או שאסף פירות האילן או זמרו וכל כיוצא בדברים אלו הרי זה קנה שהרי החזיק ואין אחד מהן יכול לחזור בו וכן אם אסף המוכר סל של פירות ונתן ללוקח קנה לוקח מיד בחזקה שהרי גילה דעתו שהקנה לו שדה זו קניין גמור ונעשו פירותיה שלו:
17
A gentile cannot acquire property by manifesting his ownership over it. He can acquire a property only through the transfer of a legal document after money has been paid. A Jew who comes on account of a gentile is considered like a gentile and can acquire property only through the transfer of a legal document.
Any entity that is attached to landed property is considered like landed property and can be acquired through the transfer of money, the transfer of a deed of sale or through chazakah.
If, however, the produce no longer needs the nurture of the land - e.g., grapes that are ready to be picked - it is considered movable property with regard to the laws of acquisition. And like movable property, the laws of deception apply with regard to their sale.יז
העכו"ם אינו קונה בחזקה אלא בשטר הוא שקונה עם נתינת הכסף וישראל הבא מחמת העכו"ם הרי הוא כעכו"ם ואינו קונה אלא בשטר:
כל המחובר לקרקע הרי הוא כקרקע ונקנה או בכסף או בשטר או בחזקה ואם אינו צריך לקרקע כגון ענבים העומדות ליבצר הרי זה כמטלטלין לקניין ויש להן אונאה:
18
Just as landed property itself is acquired through the transfer of money, the transfer of a deed of sale or chazakah, so too, the rental of land is finalized through the transfer of money alone, the transfer of a deed of sale alone, or chazakah,and neither party can retract.יח
כשם שהקרקע נקנה בכסף בשטר ובחזקה כך שכירות הקרקע נקנה בכסף לבדו או בשטר לבדו או בחזקה ואין אחד מהן יכול לחזור בו:
19
When a person sells a colleague ten fields in ten different countries, the purchaser acquires them all by manifesting his ownership over one of them. Even if one of the fields was located on a high mountain and another in a valley - and thus the manner in which one is tilled differs from the other -nevertheless, by manifesting his ownership over one of them, the purchaser acquires them all.יט
המוכר לחבירו עשר שדות בעשר מדינות כיון שהחזיק באחת מהן קנה כולן ואפילו היתה אחת מהן הר גבוה והשנית מצולה שהרי תשמיש של זו אינה תשמיש של זו אע"פ כן כיון שהחזיק באחת מהן קנה השאר:
20
When does the above apply? When he pays for all of them. If, however, he does not pay for all of them, he acquires only a measure of property equal to the money that he pays. Therefore, if all the fields were given as a gift, he acquires them all.
Similarly, with regard to the rental of landed property, if a person manifests ownership over one of the properties he is renting, he acquires them all for the entire duration of the rental period.'
If a person is purchasing some properties and renting others, once he manifests his ownership over one property, whether that property be purchased or rented, he acquires them all.כ
במה דברים אמורים שנתן דמי כולן אבל אם לא נתן דמי כולן לא קנה אלא כנגד מעותיו לפיכך אם היו הכל במתנה קנה כולן וכן בשכירות כיון שהחזיק באחת מהן קנה כולן כל זמן השכירות היו מקצת הקרקעות במכר ומקצתן בשכירות כיון שהחזיק בין במכירה בין בשכירות קנה הכל:
Mechirah - Chapter Two
1
A Canaanite servant is considered as landed property with regard to the laws of acquisition, and can be acquired through the transfer of money and a deed of sale, or through chazakah.א
עבד כנעני הרי הוא כקרקע לקנייה ונקנה בכסף ובשטר או בחזקה:
2
What manifestation of ownership is effective in acquiring a servant? Making use of him as one makes use of a servant in the presence of his previous master.
What is implied? If the servant unties his new master's shoe, puts on his shoe, carries his articles to the bathhouse, undresses him, anoints him, combs his skin, dresses him or lifts him up, the master acquires the servant.
Similarly, if the master lifts up the servant, he acquires him.ב
ומה היא החזקה בקניין עבדים שישתמש בהן כדרך שמשתמשין בעבדים בפני רבו כיצד התיר לו מנעלו או שהנעיל לו מנעלו או שהוליך כליו לבית המרחץ או שהפשיטו או סכו או גרדו או הלבישו או הגביה את רבו קנה וכן אם הגביה הרב את העבד קנה:
3
If the new owner pushes the servant and brings him close to him, he acquires him, for a Canaanite servant can be acquired through meshichah in this manner. If, however, he called the servant and he came to him, or the servant's previous owner told him to go to the purchaser, and he followed those instructions, the new owner does not acquire himuntil he pushes him or until he makes use of him in the manner described above.
If the new owner manifests his ownership over the servant outside the presence of the previous owner, the previous owner must tell him: "Go, manifest your ownership and acquire him" for the kinyanto be effective.ג
תקפו והביאו אצלו קנה שהעבדים נקנין במשיכה כזו אבל אם קרא לעבד ובא אצלו או שאמר לו רבו הראשון לך אצל הלוקח והלך אצלו לא קנה עד שימשכנו בתקיפה או שישתמש בו כמו שביארנו ואם החזיק בו שלא בפני הרב צריך שיאמר לו לך חזק וקנה:
4
A servant below the age of majority is considered like an animal and can be acquired through both the processes by which an animal is acquired and those by which servants are acquired. Therefore, he can be acquired by meshichah even though the new owner did not push him.ד
עבד קטן הרי הוא כבהמה וקונין אותו בדברים שקונין בהן הבהמה ובדברים שקונין בהן העבדים לפיכך נקנה במשיכה אף על פי שלא תקפו:
5
Livestock, whether light or heavy, can be acquired through meshichah. When lifting an animal is possible, it need not be lifted, because it may receive a blow when placed back on the earth. If a person lifts it up, he acquires it.
Lifting up an object serves as a kinyan in all places, while meshichah is effective as a kinyan only in a corner off the public domain, or in a courtyard whose ownership the buyer and the seller both share. Meshichah is not effective as a kinyan in the public domain or in a courtyard whose ownership is not shared by both the seller and the purchaser.ה
הבהמה בין דקה בין גסה נקנית במשיכה אע"פ שאפשר להגביה אותה לא הצריכוהו להגביה מפני שמתחבטת בארץ ואם הגביה קנה וההגבהה קונה בכל מקום אבל המשיכה אין קונין בה אלא בסימטא או בחצר של שניהם ואין קונין בה ברשות הרבים ולא בחצר שאינה של שניהם:
6
How is an animal acquired through meshichah? Needless to say, the transaction is completed if the purchaser pulls the animal and it walks after him, or he rides upon it and causes it to walk. The transaction is effective even if he calls it and it comes, or he swats it with a stick and causes it to run. When the animal lifts both a forefoot and a hind foot, the purchaser acquires it.
The above applies provided the purchaser performs meshichah in the presence of the previous owner. If he performs meshichahoutside the presence of the previous owner, that person must tell the purchaser before he performs meshichah, "Go, perform meshichah and acquire it."ו
כיצד קונין את הבהמה במשיכה אין צריך לומר אם משכה והלכה או שרכב עליה והלכה בו שקנה אלא אפילו קרא לה ובאה או שהכישה במקל ורצה בפניו כיון שעקרה יד ורגל קנאה והוא שימשוך בפני הבעלים אבל אם משך שלא בפני הבעלים צריך שיאמר לו קודם שימשוך לך משוך וקנה:
7
When a person sells a herd to a colleague or gives it to him as a gift, if he gives him the mashkuchit - i.e., the animal that leads the herd, that all the others follow - he does not have to tell him, "Perform meshichah and acquire it." For giving him this animal is tantamount to saying: "Go, perform meshichah and acquire it." Thus, once the purchaser or the recipient performs meshichah with the herd, he acquires it, even if he performs meshichah outside the presence of the previous owner.ז
המוכר עדר לחבירו או שנתן לו במתנה כיון שמסר לו משכוכית היא הבהמה המהלכת בראש העדר והכל נמשכים אחריה אין צריך לומר לו משוך וקנה שמסירת בהמה זו כמי שאמר לו לך משוך וקנה וכיון שמשך לו העדר קנה ואף על פי שמשך שלא בפניו:
8
When a person tells a purchaser or a recipient of a gift: "Perform meshichah over an animal and then you will acquire it," or "Perform chazakah over property and then you will acquire it," he does not acquire it if he performs meshichah or chazakah.For the expression "you will acquire it" is in the future tense and implies that he has not transferred ownership to him yet.
Instead, the seller or the giver of the gift must say: "Go, perform chazakah and acquire it," "Go, perform meshichah and acquire it," or the like, using an expression that implies that he will acquire it at the time he performs meshichah or chazakah.ח
האומר לחבירו משוך ותקנה או חזק ותקנה וכיוצא בדברים אלו והלך ומשך או שהחזיק לא קנה שמשמע תקנה להבא ועדיין לא הקנה לו אלא צריך המוכר או הנותן לומר לו לך חזק וקנה או משוך וקנה וכיוצא בדברים אלו שמשמען שיקנה עתה בעת שימשוך או יחזיק:
9
When a person tells a colleague: "Perform meshichah with an animal and you will acquire it after 30 days," and he performs meshichah, he does not acquire it.
If he told him "...acquire it now and after 30 days," he acquires it, even if it is standing in a swamp on the thirtieth day. For this resembles a situation in which an acquisition was made in the present, conditional on a stipulation, in which instance, when the stipulation is met, the transaction becomes effective.
Whenever a person uses the expression "with the intent that...," it is as if he said that the transaction would take effect from the present.ט
האומר לחבירו משוך פרה זו ולא תקנה אלא לאחר שלשים יום ומשך לא קנה ואם אמר לו קנה מעכשיו ולאחר שלשים יום קנה ואפילו היתה עומדת באגם ביום שלשים שזה כמי שהקנה אותו מעתה על תנאי נעשה התנאי נתקיים הקניין וכל האומר על מנת כאומר מעכשיו דמי:
10
The following rules apply when a person sells an animal to a purchaser or gives it as a gift and tells the purchaser or the recipient: "Acquire it in the manner in which people normally acquire it." If he performs meshichah or hagbahah, he acquires it. If, however, he rides upon it a distinction is made: If this is done in the field, he acquires it. If it is done in the city, he does not acquire it, for it is not common for people to ride in a city.
For this reason, if the purchaser or recipient is an important person - who is accustomed to riding in a city, a very base person - who is not concerned about riding through the city, e.g., a person who raises animals or servants, or a woman, or if the animal is in the public domain where many walk, it can be acquired by riding, provided the rider causes the animal to proceed.י
המוכר בהמה לחבירו או נתנה לו במתנה ואמר קנה אותה כדרך שבני אדם קונין אם משך או הגביהה קנה אבל אם רכב עליה אם בשדה קנה ואם בעיר לא קנה לפי שאין דרך בני אדם לרכוב בעיר לפיכך אם היה אדם חשוב שדרכו לרכוב בעיר או אדם מזולזל ביותר שאינו מקפיד על הילוכו בעיר רוכב כגון המטפלין בגידול הבהמות או העבדים או שהיתה אשה או שהיה ברשות הרבים שהרבים דורסין שם הרי זה קונה ברכיבה והוא שתהלך בו:
Mechirah - Chapter Three
1
According to Scriptural Law, both livestock and other movable property are acquired by the payment of money. Once the purchaser pays money, neither he nor the seller can retract. Our Sages, however, ordained that movable property should be acquired only through lifting up the article(hagbahah) or pulling (meshichah) an article that is not commonly lifted up.א
אחד הבהמה ואחד שאר המטלטלין נקנין במעות דין תורה ומשנתן את המעות קנה ואין אחד מהן יוכל לחזור בו אבל חכמים תקנו שלא יקנו המטלטלין אלא בהגבהה או במשיכת דבר שאין דרכו להגביה:
2
What is implied? When a person gathers together a heavy load of wood, flax or the like that cannot be lifted up, this load cannot be acquired through meshichah, for it can be unbound, and each individual piece of wood can be lifted up. The same principle applies in other similar situations.
In contrast, a large load of nuts, peppers, almonds or the like that no one person could lift up, can be acquired through meshichah.For if one untied the load and separated it, lifting each individual item would involve great difficulty. The same principle applies in other similar situations.ב
כיצד המקבץ עצים או פשתן וכיוצא בהן ועשה מהן טעון גדול שאי אפשר להגביהו אינו נקנה במשיכה שהרי אפשר להתיר האגד ולהגביהו עץ עץ וכן כל כיוצא בזה אבל אם היה טעון של אגוזים או של פלפלין או של שקדים וכיוצא בהן והיה גדול שאין אחד יוכל להגביהו הרי זה נקנה במשיכה שאם יתירו יתפרד ויהיה לו בו טורח גדול וכן כל כיוצא בזה:
3
With regard to a ship: since it is impossible to lift it up, and it is very difficult to pull it - this is possible only when many are involved - our Sages did not require meshichah. Rather, they ruled that it can be acquired through being handed over (mesirah). The same principles apply in all similar situations.
If the seller tells the purchaser, "Go, perform meshichah and acquire the ship," the ship cannot be acquired until one pulls it after oneself, shifting its position entirely, moving it from the place where it had been resting. For the seller had specified that it be acquired solely through meshichah.ג
הספינה הואיל ואי אפשר להגביהה ויש במשיכתה טורח גדול ואינה נמשכת אלא לרבים לא הצריכוה משיכה אלא נקנית במסירה וכן כל כיוצא בזה ואם אמר לו המוכר לך משוך וקנה אינו קונה הספינה עד שימשכנה כולה ויוציאנה מכל המקום שהיתה בו שהרי הקפיד המוכר שלא יקנה זה אלא במשיכה:
4
From the above, one may conclude that a person who purchases movable property may retract, even though he has paid for his purchase. Similarly, the seller can retract until the purchaser lifts up the object of sale or performs meshichah on an article that is not usually lifted up, or the seller gives the purchaser an article that is not usually pulled.
When, however, the purchaser lifts up the object of sale, performs meshichah on an article that is not usually lifted up, or is given an article that is that is not usually pulled, he acquires it. Neither party can retract, and the purchaser is compelled to pay if he has not done so already.ד
נמצאת למד שהלוקח מטלטלין אע"פ שנתן כל הדמים יכול לחזור בו וכן המוכר יכול לחזור בו עד שיגביה או ימשוך דבר שאין בו הגבהה או ימסור המוכר ללוקח דבר שאין דרכו להמשיך ומשהגביה או משך דבר שאין דרכו להגביה או נמסר לו דבר שאין דרכו להמשיך קנה ואין אחד משניהם יכול לחזור בו וכופין את הלוקח ליתן את הדמים:
5
Why did our Sages make such an ordinance with regard to movable property? This is a decree, enacted lest a purchaser pay for an article and before he takes possession of it, it be destroyed by factors beyond his control - e.g., a fire breaks out and burns it, or thieves come and take it. If the article is considered as in the possession of the purchaser, the seller may hesitate and not endeavor to save it.
For this reason, our Sages ordained that the article remain within the possession of the seller, so that he will attempt to save it. For if it is destroyed, he is obligated to pay.ה
ולמה תקנו חכמים דבר זה במטלטלין גזרה שמא יתן הלוקח דמי החפץ וקודם שיקחנו יאבד באונס וכגון שנפלה דליקה ונשרף או באו ליסטים ונטלוהו אם יהיה ברשות הלוקח יתמהמה המוכר ולא יצילהו לפיכך העמידוהו חכמים ברשות המוכר כדי שישתדל ויציל החפץ שאם אבד חייב לשלם:
6
Thus, if a purchaser paid for an article and it was destroyed by forces beyond his control before he took it, the purchaser may tell the seller: "Give me the article I purchased or return my money." Even though there are witnesses who saw that the article was destroyed by forces beyond control, the seller could not save it, and he was not lazy regarding the matter, the seller must return the money. For our Sages ordained that a kinyan is finalized through meshichah.
For this reason, if the purchaser owned the house in which the article that was sold was held, and he was renting it to the seller, our Sages did not ordain that the article must be acquired through meshichah. For the article that was sold is in the domain of the purchaser. In this instance, once he pays the money, the sale is concluded, and neither can retract.ו
נמצאת אומר שאם נתן דמי המקח ונאנס קודם שיקחנו ואמר לו הלוקח תן לי מקחי או החזר לי את מעותי ואף על פי שיש עדים שאבד באונס ולא היה במוכר כח להצילו ולא נתרשל בדבר הרי זה מחזיר את הדמים שהרי תקנו חכמים משיכה לפיכך אם היה ביתו של לוקח שיש בו החפץ שנמכר מושכר למוכר לא תקנו לו חכמים משיכה שהרי המקח ברשות הלוקח ומשנתן את הדמים נקנה המקח ואין אחד מהן יכול לחזור בו:
7
Similarly, if a person rented the place where the movable property that was sold was stored, he acquires the movable property, and neither can retract, even though he did not lift up the object of sale, perform meshichah on it or have it given him. For the object has entered his domain. As we have already explained, the rental of landed property is finalized through the transfer of money, the transfer of a rental contract or through chazakah.ז
וכן השוכר המקום שאותן המטלטלין הנמכרין מונחין בו קנה ואין אחד מהן יכול לחזור בו ואע"פ שלא הגביה ולא משך ולא נמסרו לו שהרי נעשה ברשותו וכבר ביארנו ששכירות קרקע נקנה בכסף או בשטר או בחזקה:
8
When a person transfers ownership of landed property and movable property simultaneously, once the purchaser or the recipient acquires the landed property through the transfer of money, the transfer of a deed of sale or through a chazakah, he acquires the movable property together with it.
This applies whether he sold both types of property, gave them both as gifts, sold the movable property and gave the landed property as a gift or sold the landed property and gave the movable property as a gift. When the purchaser or the recipient acquires the landed property, he acquires the movable property.ח
המקנה קרקע ומטלטלין כאחד כיון שקנה קרקע בכסף או בשטר או בחזקה נקנו המטלטלין עמהם בין שהיו שניהם במכר או במתנה בין שמכר מטלטלין ונתן קרקע בין שמכר הקרקע ונתן המטלטלין כיון שקנה קרקע קנה מטלטלין:
9
When does the above apply? When the movable property was collected within the landed property. If, however, it was in another place, it is necessary for the seller to tell the purchaser: "Acquire the movable property by virtue of your acquisition of the immovable property."
Even when the movable property is in another country, and the seller tells the purchaser: "Acquire the movable property by virtue of your acquisition of this landed property," once the purchaser acquires the landed property, he acquires the movable property together with it, even though the movable property was not collected within the landed property.
If the seller did not tell the purchaser: "Acquire the movable property by virtue of your acquisition of this landed property," the purchaser does not acquire the movable property.
Even the smallest amount of landed property is sufficient to be used to acquire any movable property one desires by virtue of its acquisition.ט
בד"א כשהיו אותן המטלטלין צבורין באותה קרקע אבל אם היו במקום אחר צריך שיאמר לו קנה מטלטלין אגב קרקע אפילו היו המטלטלין במדינה אחרת ואמר לו קנה אותם על גבי קרקע פלונית כיון שקנה הקרקע נקנו המטלטלין אף על פי שאינן צבורין בתוכה ואם לא אמר קנה אגב קרקע לא קנה וקרקע כל שהיא קונין על גבה כל מטלטלין שירצה:
10
Different rules apply when a person transfers ownership of a field to one person and movable property to another person, even though he tells the latter: "Acquire the movable property by virtue of your colleague's acquisition of this landed property."
Although the recipient manifests ownership over the landed property, the other does not acquire the movable property. If, however, this person seizes possession of it after the seller desires to retract, it should not be removed from his possession, for he took possession of it after his colleague acquired the landed property by virtue of whose acquisition this movable property was to be acquired.י
הקנה השדה לאחד והמטלטלין לאחר אע"פ שאמר לו קנה המטלטלין על גבי קרקע והחזיק האחד בקרקע לא קנה השני המטלטלין ואם תפשן אחר שחזר בו המקנה אין מוציאין מידו שהרי תפשן אחר שקנה חבירו הקרקע שנקנו אלו על גבו:
11
When a person desires to transfer ownership over servants and landed property at the same time, although he manifests ownership over the servants, he does not acquire the landed property. Similarly, although he manifests ownership over the landed property, he does not acquire the servants unless they are standing within the landed property. Even though the seller tells the purchaser: "Acquire the servants by virtue of your acquisition of this landed property," the purchaser does not acquire the servants unless the servants are within the landed property. The rationale is that a servant goes from place to place on his own volition.יא
המקנה עבדים וקרקעות כאחד החזיק בעבדים לא קנה הקרקעות החזיק בקרקעות לא קנה עבדים עד שיהיו עומדין בתוך הקרקע ואף על פי שאמר לו קנה עבדים על גבי קרקע לא קנה עד שיהיו בתוכה שהעבד מהלך לדעת עצמו:
12
When a person transfers ownership of servants and movable property at the same time, the purchaser does not acquire the servants by performing meshichah on the movable property. If he manifested his ownership over the servants, he did not acquire the movable property, unless the servant was carrying the movable property. Moreover, the servant must be bound, so that he cannot walk.יב
המקנה עבדים ומטלטלין כאחד משך המטלטלין לא קנה העבדים החזיק בעבדים לא קנה המטלטלין אא"כ היו המטלטלין על גב העבד והוא שיהיה כפות שהרי אינו יכול להלך:
13
The following laws apply when a person transfers ownership of both an animal and the articles it was bearing at the same time. Although he performs meshichah of the animal and acquires it - he does not acquire the articles it was bearing until he lifts up or performs meshichah on the articles themselves, if it is not customary to lift them up. The rationale is that an animal is like a walking courtyard, and thus, what it bears is not acquired by its owner. Therefore, if the animal was bound, by performing meshichah on it, one also acquires the articles it was bearing.יג
המקנה בהמה וכלים שעל גבה כאחד אף על פי שמשך הבהמה וקנאה לא קנה הכלים שעליה עד שיגביה או ימשוך הכלים עצמן אם אין דרכן להגביהן שהבהמה כחצר המתהלכת היא ואין מה שבתוכה קנוי לבעלה לפיכך אם היתה הבהמה כפותה קנה אף כלים שעליה:
14
When the seller tells the purchaser, "Perform meshichahover this animal in order to acquire the articles on it," since he does not transfer ownership of the animal itself - even if the purchaser performs meshichah on the animal while it is bound - he does not acquire the articles on it, unless he performs meshichahon those articles themselves.יד
אמר לו המקנה משוך בהמה וקנה כלים שעליה הואיל ולא הקנה לו גוף הבהמה אע"פ שמשכה והיא כפותה לא קנה כלים שעליה עד שימשוך הכלים עצמן:
15
The following rules apply when a flowerpot with a hole was owned by one person, and the plants growing in it by another person. If the ownership of the flowerpot was transferred to the owner of the plants, he acquires it when he performs meshichah, If the ownership of the plants was transferred to the owner of the flowerpot, he does not acquire it until he manifests his ownership over the plants themselves.טו
היה עציץ נקוב לאחד והיו הזרעים שבו לאחר הקנה העציץ לבעל הזרעים כיון שמשך קנה הקנה הזרעים לבעל העציץ לא קנה עד שיחזיק בזרעים עצמן:
16
The following rules apply when both a flowerpot with a hole and the plants growing in it were owned by one person, and he desired to transfer ownership of the entire entity to another person. If that person manifests his ownership over the flowerpot with the intent of acquiring the plants, he does not even acquire the flowerpot. If he manifests his ownership over the plants with the intent of acquiring both them and the flowerpot, he acquires the flowerpot.
This is implied by the teaching: Property that is not on lien to the seller's obligations can be acquired together with property that is on lien to the seller's obligations. For the plants in the flowerpot with a hole are considered as if they are planted in the earth. And whenever an entity is attached to the ground, it is considered to be landed property, as we have explained.טז
היה העציץ והזרעים שבו לאחד והקנה הכל לאחר והחזיק בעציץ לקנות הזרעים אף העציץ לא קנה החזיק בזרעים קנה העציץ וזהו ששנינו נכסים שאין להן אחריות נקנים עם נכסים שיש להן אחריות שהזרעים שבעציץ נקוב זרועים הם בארץ וכל המחובר לקרקע הרי הוא כקרקע כמו שביארנו:
17
As we have already explained, produce that is ready to be harvested is considered as though it has already been harvested, and can be acquired only through hagbahah or other procedures by which movable property is acquired.יז
כבר ביארנו שכל העומד ליבצר כבצור דמי ואינו נקנה אלא בהגבהה או בשאר דברים שנקנים בהן המטלטלים:
18
The following laws apply when flax is attached to the earth, but is dry and no longer needs the nurture of the earth. If the owner tells another person: "Clean the smallest portion of this land for me, and acquire it as a rental property together with all the flax on the entire surrounding field, once he uproots even the slightest amount, the renter acquires the entire quantity, on the basis of this stipulation.
If, however, the original owner transferred ownership over the flax through a sale or a gift, the recipient acquires only what he uproots, for that is what he has lifted up. The same principles apply in other analogous situations.יח
פשתן כשהוא מחובר לקרקע ויבש שאינו צריך לקרקע ואמר לו יפה לי קרקע כל שהוא וקנה כל מה שעליה כיון שתלש כל שהוא קנה הכל מפני התנאי הזה אבל אם (אמר לו) הקנה לו הפשתן הזה במכר או במתנה לא קנה אלא מה שתלש שהרי הגביהו וכן כל כיוצא בזה:
Hayom Yom:
• English Text | Video Class
Wednesday, Tammuz 18, 5777 · 12 July 2017
"Today's Day"
Wednesday Tamuz 18 5703
Torah lessons: Chumash: Pinchas, Revi'i with Rashi.
Tehillim: 88-89.
Tanya: Ch. 4. However, (p. 355) ...days and years! (p. 355).The Alter Rebbe said of R. Moshe Vilenker:1 "Moshe has mochin d'gadlut, magnitude of intellect2 and in his ten years of toil3, he has attained through his labors a powerful, capacious, wide-ranging intellectuality - (mochin rechavim)."4
For three years R. Moshe Vilenker prepared himself for yechidus with the Alter Rebbe. Afterwards he remained in Lyozna for seven years to translate the yechidusinto actual avoda.
FOOTNOTES
1. A giant among the early chassidim.
2. A mind capable of integrating even opposing concepts.
3. "Toil" and "labor," refer to enormous efforts in inner spiritual self-improvement.
4. The term mochin rechavim, lit. "broad intellect," defies translation. It does not refer to Reb Moshe's broad spectrum of knowledge or to "broadmindedness"; rather, it describes the nature (intense, powerful), absorptive ability (capacious), and breadth (wide-ranging) of his intellectuality - his faculty of intelligence.
Daily Thought:
A World Discovering Itself
The goal is for the world to discover itself. To discover that its beauty is endless and its wisdom unfathomable, because it is the ultimate expression of the mystery of the divine.
Which is why the mitzvahs of the Torah are absolutely crucial to this venture.
When you wrap tefillin on your head and arm, you are unveiling that mystery within yourself.
When you make your consumption of food sacred by keeping kosher, you are unveiling that mystery in the world of that feeds you.
So it is with every mitzvah—all connect you and your world to a higher, divine purpose. To its true meaning.
A World Discovering Itself
The goal is for the world to discover itself. To discover that its beauty is endless and its wisdom unfathomable, because it is the ultimate expression of the mystery of the divine.
Which is why the mitzvahs of the Torah are absolutely crucial to this venture.
When you wrap tefillin on your head and arm, you are unveiling that mystery within yourself.
When you make your consumption of food sacred by keeping kosher, you are unveiling that mystery in the world of that feeds you.
So it is with every mitzvah—all connect you and your world to a higher, divine purpose. To its true meaning.
So that when you do those mitzvahs, and then you go out and repair the wrongs of social injustice, replenish the Amazon forest, rebuild the villages of Nepal—there too you will see not just a world, but a creation. A creation of divine mystery.
You will see it with the light of the Torah and mitzvahs that carried you there.
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You will see it with the light of the Torah and mitzvahs that carried you there.
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