| |||||
- ב"ה - Today in Judaism - Today is Friday, Tammuz 20, 5777 · July 14, 2017 - Candle Lighting - Light Candles before sunset ––:––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:
• Passing of Rabbi Avraham Chaim Na’eh ( 1954)
Rabbi Avraham Chaim Na'eh (1890-1954) was born in Hebron to Rabbi Menachem Mendel Na'eh, a Lubavitcher chassid and dean of the Magen Avot, a yeshiva founded by the S'dei Chemed. With the outbreak of World War One, the Turks, who controlled the Land of Israel at the time, expelled anyone who was not a Turkish citizen. Most of the exiled Jews, including Rabbi Avraham Chaim, gathered in Alexandria, Egypt. During his time there, Rabbi Avraham Chaim founded Yeshivat Eretz Yisrael and wrote the halachic work Shenot Chaim, a concise digest of halachah for Sephardic Jews. In 1918, he returned to Palestine to work for the Edah HaChareidit (a prominent Orthodox communal organization), under Rabbi Yosef Chaim Sonnenfeld.
Rabbi Na'eh best known for his halachic works Ketzot ha-Shulchan and Shiurei Torah("measurements of the Torah"), in which he converted archaic halachic measurements into modern terms. Contemporary halachic authorities follow his measurements to this day.
Daily Quote:
Rambam:
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:
• Passing of Rabbi Avraham Chaim Na’eh ( 1954)
Rabbi Avraham Chaim Na'eh (1890-1954) was born in Hebron to Rabbi Menachem Mendel Na'eh, a Lubavitcher chassid and dean of the Magen Avot, a yeshiva founded by the S'dei Chemed. With the outbreak of World War One, the Turks, who controlled the Land of Israel at the time, expelled anyone who was not a Turkish citizen. Most of the exiled Jews, including Rabbi Avraham Chaim, gathered in Alexandria, Egypt. During his time there, Rabbi Avraham Chaim founded Yeshivat Eretz Yisrael and wrote the halachic work Shenot Chaim, a concise digest of halachah for Sephardic Jews. In 1918, he returned to Palestine to work for the Edah HaChareidit (a prominent Orthodox communal organization), under Rabbi Yosef Chaim Sonnenfeld.
Rabbi Na'eh best known for his halachic works Ketzot ha-Shulchan and Shiurei Torah("measurements of the Torah"), in which he converted archaic halachic measurements into modern terms. Contemporary halachic authorities follow his measurements to this day.
Daily Quote:
He has made everything beautiful in its time; also the [wisdom of] the world He put into their hearts, save that man should not find the deed which God did, from beginning to end... [Ecclesiastes 3:11]
Daily Torah Study:
Daily Torah Study:
Chumash: Pinchas, 6th Portion Numbers 28:16-29:11 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 28
16In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord. טזוּבַחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַֽיהֹוָֽה:
17On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days. יזוּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵֽאָכֵֽל:
18On the first day is a holy convocation; you shall not perform any mundane work. יחבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8] כל מלאכת עבודה: אפילו מלאכה הצריכה לכם, כגון דבר האבד המותרת בחולו של מועד אסורה ביום טוב:
19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you. יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7). פרים: כנגד אברהם, שנאמר (בראשית יח, ז) ואל הבקר רץ אברהם:
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13). אילים: כנגד אילו של יצחק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10] כבשים: כנגד יעקב שנאמר (בראשית ל, מ) והכשבים הפריד יעקב. ביסודו של רבי משה הדרשן ראיתי זאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up. כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs. כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22And one young male goat for a sin offering to atone for you. כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering. כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation. כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48] כאלה תעשו ליום: שלא יהיו פוחתין והולכין כפרי החג:
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work. כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
26On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work. כווּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהֹוָ֔ה בְּשָֽׁבֻעֹ֖תֵיכֶ֑ם מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b] וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש:
27You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year. כזוְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה:
28Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram. כחוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
29One tenth for each lamb, for all seven lambs. כטעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
30One young male goat to atone for you. לשְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
31You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations. לאמִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּֽעֲשׂ֑וּ תְּמִימִ֥ם יִֽהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a] תמימים יהיו לכם ונסכיהם: אף הנסכים יהיו תמימים. למדו רבותינו מכאן שהיין שהעלה קמחין פסול לנסכים:
Numbers Chapter 29
1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you. אוּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִֽהְיֶ֥ה לָכֶֽם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished. בוַֽעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. גוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל:
4And one tenth for each lamb, for the seven lambs. דוְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
5And one young male goat as a sin offering, to atone for you. הוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord. ומִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year. מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:
7And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work. זוּבֶֽעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished. חוְהִקְרַבְתֶּ֨ם עֹלָ֤ה לַֽיהֹוָה֙ רֵ֣יחַ נִיחֹ֔חַ פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
9And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. טוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
10One tenth for each lamb, for the seven lambs. יעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
11A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations. יאשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַ֞ד חַטַּ֤את הַכִּפֻּרִים֙ וְעֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering. מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings. ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day. ונסכיהם: מוסב על המוספין הכתובים ועל תעשו והוא לשון ציווי מלבד עולת התמיד ומנחתה תעשו את אלה ונסכיהם. וכן כל ונסכיהם האמורים בכל המועדות חוץ משל קרבנות החג שכל ונסכה ונסכיהם ונסכיה שבהם מוסבים על התמיד ואינן לשון ציווי, שהרי נסכיהם של מוספין כתובין לעצמן בכל יום ויום:
Tehillim: Psalms Psalns Chapters 97 - 103
• Hebrew text
• English text
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Friday, Tammuz 20, 5777 · July 14, 2017
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 7
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 28
16In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord. טזוּבַחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַֽיהֹוָֽה:
17On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days. יזוּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵֽאָכֵֽל:
18On the first day is a holy convocation; you shall not perform any mundane work. יחבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8] כל מלאכת עבודה: אפילו מלאכה הצריכה לכם, כגון דבר האבד המותרת בחולו של מועד אסורה ביום טוב:
19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you. יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7). פרים: כנגד אברהם, שנאמר (בראשית יח, ז) ואל הבקר רץ אברהם:
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13). אילים: כנגד אילו של יצחק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10] כבשים: כנגד יעקב שנאמר (בראשית ל, מ) והכשבים הפריד יעקב. ביסודו של רבי משה הדרשן ראיתי זאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up. כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs. כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22And one young male goat for a sin offering to atone for you. כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering. כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation. כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48] כאלה תעשו ליום: שלא יהיו פוחתין והולכין כפרי החג:
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work. כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
26On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work. כווּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהֹוָ֔ה בְּשָֽׁבֻעֹ֖תֵיכֶ֑ם מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b] וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש:
27You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year. כזוְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה:
28Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram. כחוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
29One tenth for each lamb, for all seven lambs. כטעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
30One young male goat to atone for you. לשְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
31You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations. לאמִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּֽעֲשׂ֑וּ תְּמִימִ֥ם יִֽהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a] תמימים יהיו לכם ונסכיהם: אף הנסכים יהיו תמימים. למדו רבותינו מכאן שהיין שהעלה קמחין פסול לנסכים:
Numbers Chapter 29
1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you. אוּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִֽהְיֶ֥ה לָכֶֽם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished. בוַֽעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. גוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל:
4And one tenth for each lamb, for the seven lambs. דוְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
5And one young male goat as a sin offering, to atone for you. הוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord. ומִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year. מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:
7And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work. זוּבֶֽעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished. חוְהִקְרַבְתֶּ֨ם עֹלָ֤ה לַֽיהֹוָה֙ רֵ֣יחַ נִיחֹ֔חַ פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
9And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. טוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
10One tenth for each lamb, for the seven lambs. יעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
11A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations. יאשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַ֞ד חַטַּ֤את הַכִּפֻּרִים֙ וְעֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering. מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings. ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day. ונסכיהם: מוסב על המוספין הכתובים ועל תעשו והוא לשון ציווי מלבד עולת התמיד ומנחתה תעשו את אלה ונסכיהם. וכן כל ונסכיהם האמורים בכל המועדות חוץ משל קרבנות החג שכל ונסכה ונסכיהם ונסכיה שבהם מוסבים על התמיד ואינן לשון ציווי, שהרי נסכיהם של מוספין כתובין לעצמן בכל יום ויום:
Tehillim: Psalms Psalns Chapters 97 - 103
• Hebrew text
• English text
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Igeret HaTeshuva, beginning of Chapter 7• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Friday, Tammuz 20, 5777 · July 14, 2017
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 7
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
In the language of the Zohar, the lower level of repentance entails returning the latter hei of the Four-Letter Name of G‑d to its rightful place — returning the Shechinah, which is the source of Jewish souls, from the exile to which it was banished by transgression. For when a man sins, the Divine vitality that flows forth from theShechinah descends into the chambers of kelipah and sitra achra, and from there that individual in turn derives nurture at the time of his sins. Repentance redeems the Shechinah from its exile and returns the flow to its proper place.
This was the theme of the previous chapter.
ואולם דרך האמת והישר לבחינת תשובה תתאה ה״א תתאה הנ״ל, הם ב׳ דברים דרך כלל
However, the true and direct path to the lower level of teshuvah, returning the latter hei as noted above, involves two general elements.
These two elements are: (a) awakening G‑d’s supreme compassion for his soul, and (b) the subjugation and nullification of evil. Both are necessary in order to ensure that the lower level of repentance will be true anddirect.
The Rebbe notes that although we have previously learned (ch. 1) that the kernel of repentance is a firm and wholehearted resolution not to commit a particular sin again, nevertheless without the two basic elements about to be discussed such repentance will be neither true nor direct.
Truth implies permanence,1 as in the verse,2 “The lip of truth shall be established forever.” Should one fail to take the preparatory steps about to be mentioned here, it is entirely possible that his forsaking sin — described above as repentance — will not be everlasting, hence not truthful.
Furthermore, these steps also make one’s repentance “direct”. For a state of repentance can also be arrived at very indirectly, as in the case of R. Elazar ben Durdaya, who was led to repentance by circumstances which were in themselves evil.3 The direct path to repentance, by contrast, is found by means of the steps that the Alter Rebbe now describes.
האחד הוא לעורר רחמים העליונים, ממקור הרחמים, על נשמתו ונפשו האלקית
The first is to awaken supreme compassion from the Source of mercy for one’s Divine spirit and soul,
There are two distinct states of Divine compassion, indicated by the terms “Merciful Father” and “Father of Mercy”.4 The former term ( אב הרחמן) merely signifies that G‑d possesses the attribute, or middah, of mercy — and since middah means not only “attribute” but also “measure”, it refers to a finite quality of mercy. The latter term ( אב הרחמים) stresses the fact that G‑d is the father, or fountainhead, of all mercy. Arousing His essential quality of mercy “from the Source of mercy” thus means arousing His infinite measure of compassion — supreme compassion.
שנפלה מאיגרא רמה, חיי החיים ברוך הוא
that has fallen from a lofty height (lit., “rooftop”), the Infinite Source of Life,
לבירא עמיקתא
into a deep pit,5
Not merely from a rooftop but from a “lofty rooftop”; not merely into a pit, but into a “deep pit.”
הן היכלות הטומאה והסטרא אחרא
namely, the chambers of defilement and sitra achra.
As explained in the previous chapter, a person’s sins degrade his soul to the chambers of the kelipot and sitra achra. Finding itself in such a sorry state, such a soul is indeed in need of Divine compassion.
ועל מקורה במקור החיים, הוא שם הוי׳ ברוך הוא
[One should arouse Divine compassion] as well for the source [of the soul] in the Source of Life, the Four-Letter Name of G‑d.
Since the soul is rooted in the Tetragrammaton, its degradation — brought about by sin — correspondingly causes the flow of holiness that emanates from the Tetragrammaton to descend into the chambers of the kelipotand sitra achra. Hence not only the soul, but its Source too, is to be pitied.
וכמו שכתוב: וישוב אל הוי׳ וירחמהו
As the verse states:6 “He shall return to G‑d and He will have compassion for him”; i.e., the sinner shall return to G‑d and have compassion for Him.
But how are we to understand the concept of arousing mercy for the Tetragrammaton?
פירוש: לעורר רחמים על השפעת שם הוי׳ ברוך הוא, שנשתלשלה וירדה תוך היכלות הסטרא אחרא הטמאים להחיותם
This means, arousing compassion for the life-giving power issuing from the Four-Letter Name, that has descended by stages into the chambers of the impure sitra achra, to give them vitality.
על ידי מעשה אנוש ותחבולותיו ומחשבותיו הרעים
[This descent was brought about] by the deeds of man, and his evil schemes and thoughts.
Evil thoughts alone suffice to make the vitality descend into the chambers of the kelipot and sitra achra.
וכמו שכתוב: מלך אסור ברהטים, ברהיטי מוחא וכו׳
As the verse says,7 “The king is bound with gutters,” [which is interpreted to mean that “the King is bound] with the gutters of the mind….”8
As explained by the Rebbe, the image is of the various channels and gutters of the mind through which thoughts, like gushing currents, rush fleetingly. Thus, even transient evil thoughts that one harbors ephemerally can bind and shackle the King; they can exile the flow of vitality emanating from the Four-Letter Name of G‑d.
היא בחינת גלות השכינה כנ״ל
And this state, as noted above,9 is the exile of the Shechinah — the Divine Presence, the level ofMalchut (“Kingship”) of the World of Atzilut.
וזמן המסוגל לזה הוא בתיקון חצות
The auspicious time for this [arousal of compassion] is Tikkun Chatzot, the midnight lament for the exile of the Divine Presence,
כמו שכתוב בסדור בהערה, עיין שם באריכות
as pointed out in the note to Tikkun Chatzot in the Siddur; see there at length.
וזה שכתוב שם: נפלה עטרת ראשינו, אוי נא לנו כי חטאנו
We thus find [in that prayer], “The crown of our head is fallen; woe to us, for we have sinned”; i.e., sin causes the soul’s Source (“the crown of our head”) to topple into the depths of the kelipot andsitra achra.
ולכן נקרא הקב״ה מלך עלוב בפרקי היכלות, כמו שכתב הרמ״ק ז״ל
Therefore the Holy One, blessed be He, is called the “humiliated King” in Pirkei Heichalot,10as R. Moshe Cordovero wrote,
כי אין לך עלבון גדול מזה
for there is no humiliation deeper than this, than the ignominy of exile within the realm of the kelipot.
ובפרט כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, ממלא כל עלמין וסובב כל עלמין
Especially when a thoughtful person meditates on the greatness of the Infinite One, Who permeates all worlds and encompasses all worlds, for G‑d provides vitality to created beings both in a manner which “permeates” each recipient according to its individual capacity, as well as in a manner that transcends and “encompasses” them,
כל אחד ואחד לפי שיעור שכלו והבנתו
each person [meditating upon G‑d’s greatness] according to the range of his intellect and understanding,
יתמרמר על זה מאד מאד
he will be extremely grieved over this.
The richer one’s perception of G‑d’s majesty, the more intense will be his feeling of compassion for his own soul and for its Source, the bound and humiliated King.
והב׳: לבטש ולהכניע הקליפה והסטרא אחרא
The second element [in one’s preparation for a true and direct path to repentance] is to crush and subdue the kelipah and sitra achra,
אשר כל חיותה היא רק בחינת גסות והגבהה
whose entire being is simply grossness and arrogance;
כמו שכתוב: אם תגביה כנשר וגו׳
as the verse states,11 “If you exalt yourself like the eagle….”
והביטוש וההכנעה עד עפר ממש, זוהי מיתתה וביטולה
This crushing and subjugation, absolutely to dust, is its death and nullification.
היינו: על ידי לב נשבר ונדכה, ולהיות נבזה בעיניו נמאס וכו׳
[Evil is crushed] through a broken and contrite heart, a sense of personal unworthiness, repugnance, and so forth.
As explained in Part I, ch. 29, the animal soul — even of a Beinoni, how much more so of a sinner — is the very person himself. When his heart is humbled, his animal soul which derives from kelipah is, of course, humbled as well. Thus, crushing and subduing one’s arrogance crushes the kelipot and sitra achra.
וכמו שכתוב בזהר הקדוש, על פסוק: זבחי אלקים רוח נשברה, לב נשבר ונדכה וגו׳
This is described in the Zohar12 on the verse,13 “Offerings to G‑d (Elokim) are a broken spirit;(i.e., the offering consists of breaking the spirit of the kelipot and sitra achra, and this is achieved through) a heart broken and contrite….”
כי כל קרבן מן הבהמה הוא לשם הוי׳, היא מדת הרחמים
For all animal offerings are dedicated to G‑d (the Tetragrammaton), the attribute of mercy.
This is why all verses which speak of offerings to G‑d, refer to Him with the Tetragrammaton.
אבל לשם אלקים, היא מדת הדין, אין מקריבין קרבן בהמה
To Elokim, however, the Name indicating the attribute of justice, no animal offering is brought.
כי אם
Instead,
I.e., what is considered an offering to Elokim, for the verse does, after all, state “the offerings to Elokim”?
לשבר ולהעביר רוח הטומאה והסטרא אחרא, וזהו רוח נשברה
[the offering is] the shattering and removing of the spirit of defilement and sitra achra. This is the meaning of a “broken spirit.”
והאיך נשברה רוח הסטרא אחרא, כשהלב נשבר ונדכה וכו׳
How is the spirit of the sitra achra broken? When the heart is broken and contrite….14
| FOOTNOTES | |
| 1. | Note of the Rebbe: “As in Part I, end of ch. 13.” |
| 2. | Mishlei 12:19. |
| 3. | Avodah Zarah 17a. |
| 4. | Note of the Rebbe: “Likkutei Torah, Nasso 23a, and references there.” |
| 5. | Note of the Rebbe: “An expression of the Talmud in Chagigah 5b. The word ‘roof’ is omitted in the text of Rashiin the Talmud, but is to be found in the text of Rashi in Ein Yaakov.” |
| 6. | Yeshayahu 55:7. |
| 7. | Note of the Rebbe: “Shir HaShirim 7:6; see Tzemach Tzedek, ad loc. This requires further clarification.” |
| 8. | Note of the Rebbe: “Addenda to Tikkunei Zohar, Tikkun Vav.” |
| 9. | Note of the Rebbe: “Concerning all the above see [Tanya,] Part I, ch. 45, and the notes referring to it by theTzemach Tzedek on Eichah, p. 22 (in Or HaTorah on Nach, Vol. II, p. 1053), concerning the variations, etc.” |
| 10. | Note of the Rebbe: “Ch. 18.” |
| 11. | Yirmeyahu 49:16; Ovadiah 1:4. |
| 12. | Note of the Rebbe: “Vayikra 5a.” |
| 13. | Tehillim 51:19. |
| 14. | Note of the Rebbe: “This, too, is implied in the Zohar.” |
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Friday, Tammuz 20, 5777 · July 14, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Negative Commandment 250
Honesty in Commerce
"When you make a sale to your fellow or make a purchase from the hand of your fellow, you shall not defraud one another"—Leviticus 25:14.
It is forbidden for a seller or buyer to cheat one another in the course of commerce [by deceptively overcharging or underpaying for merchandise].
Full text of this Mitzvah »
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassToday's Mitzvah
Friday, Tammuz 20, 5777 · July 14, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Negative Commandment 250
Honesty in Commerce
"When you make a sale to your fellow or make a purchase from the hand of your fellow, you shall not defraud one another"—Leviticus 25:14.
It is forbidden for a seller or buyer to cheat one another in the course of commerce [by deceptively overcharging or underpaying for merchandise].
Full text of this Mitzvah »
Honesty in Commerce
Negative Commandment 250
Translated by Berel Bell
The 250th prohibition is that we are forbidden from cheating each other in business when buying and selling.
The source of this prohibition is G‑d's statement1 (exalted be He), "When you sell something to your neighbor, or buy something from your neighbor's hand, do not cheat one another."
The Sifra states, "The verse 'Do not cheat one another' refers to cheating someone monetarily."2
The details of this mitzvah are explained in the 4th chapter of tractate Bava Metzia.3
FOOTNOTES
1.Lev. 25:14.
2.This is known as ona'as mamon, as opposed to ona'as devarim, which is causing someone emotional distress by something you say. See N251.
3.49b ff.
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 7
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Rambam:English Text | Hebrew Text
Audio: Listen | Download | Video Class
Sanhedrin veha`Onashin haMesurin lahem - Chapter 7
1
The following law applies when one of the litigants says: "Let so and so act as a judge for me," and the other litigant says: "Let so and so act as a judge for me." Together the two judges which were chosen by each of the litigants respectively choose a third judge and the three of them adjudicate the case for the two litigants. In this manner, a true judgment will emerge.
Even if the judge chosen by one of the litigants is a great sage who has received semichah, the one litigant cannot compel the other litigant to have him adjudicate the case. Instead, he also chooses a judge he desires.
א
אחד מבעלי דינין שאמר איש פלוני ידון לי ואמר בעל דינו פלוני ידון לי הרי אלו שני הדיינים שבירר זה אחד וזה אחד הם בוררים להן דיין שלישי ושלשתן דנין לשניהן שמתוך כך יצא הדין לאמתו אפילו היה האחד שביררו בעלי הדין חכם גדול וסמוך אינו יכול לכוף את בעל דינו שידון אצל זה אלא גם הוא בורר מי שירצה:
2
The following rules apply when a litigant accepts his own or an opposing litigant's relative or another person who is unacceptable to serve as a judge or a witness in his case. If he affirms his commitment with a kinyan, he cannot retract his consent. If he did not affirm his commitment with a kinyan, he can retract his consent until the case is concluded. Once the verdict is rendered and the unacceptable judge ruled in his verdict - or a verdict was rendered on the basis of the testimony of an unacceptable witness - that money should be expropriated, the litigant may not retract.
The above laws also apply if a litigant accepted a person who is disqualified because he committed a transgression as two witnesses to testify concerning him or as a court of three judges to rule concerning his interests. Similarly, it applies regardless of whether he gave his consent at the risk of forfeiting rights and waiving a claim that he is pressing or he gave his consent at the risk of having to pay what the plaintiff demands of him because of the testimony of this unacceptable witness or because of the ruling of this unacceptable judge.
ב
מי שקבל עליו קרוב או פסול בין להיותו דיין בין להיותו עד עליו אפילו קבל אחד מן הפסולים בעבירה כשני עדים כשרים להעיד עליו או כשלשה בית דין מומחין לדון לו בין שקבל על עצמו לאבד זכיותיו ולמחול מה שהיה טוען על פיהן בין שקבל שיתן כל מה שיטעון עליו חבירו בעדות זו הפסול או בדינו אם קנו מידו על זה אינו יכול לחזור בו ואם לא קנו מידו יכול לחזור בו עד שיגמר הדין נגמר הדין והוציא הממון בדין זה הפסול או בעדותו אינו יכול לחזור:
3
Similarly, the following rules apply when a person was obligated by a court to take an oath to a colleague and the person to whom the oath must be given state: "Take an oath on your own life, and be freed of liability," or "Take an oath on your own life that your claim is justified and I will give you everything that you claim." If he affirms his commitment with a kinyan, he cannot retract his consent. If he did not affirm his commitment with a kinyan, he can retract his consent until the case is concluded. Once the case is concluded and he took an oath as stipulated, he cannot retract and is obligated to pay.
ג
וכן מי שנתחייב לחבירו שבועה בבית דין ואמר לו השבע לי בחיי ראשך והפטר או השבע לי בחיי ראשך ואתן לך כל מה שתטעון אם קנו מידו אינו יכול לחזור בו ואם לא קנו מידו יכול לחזור בו עד שיגמר הדין נגמר הדין ונשבע כמו שאמר לו אינו יכול לחזור וחייב לשלם:
4
Similar laws apply when a person was obligated to take a sh'vuat hesset and he reversed it and obligated the plaintiff. If he affirmed his consent with a kinyan or the plaintiff took the oath, the defendant cannot retract.
ד
והוא הדין למי שנתחייב שבועת היסת והפכה אם קנו מידו או אם נשבע זה שנהפכה עליו אינו יכול לחזור בו:
5
Similarly, when a person was not obligated to take an oath and yet he said: "I will take an oath in response to your claim," if he affirmed his statement with a kinyan, he cannot retract. If he did not affirm his statement with a kinyan, he has the right to retract until the judgment is concluded and he actually takes the oath, even though he made his commitment in court.
ה
והוא הדין במי שלא היה חייב שבועה ואמר אשבע לך שבועה אם קנו מידו אינו יכול לחזור בו ואם לא קנו מידו אע"פ שקבל בבית דין חוזר עד שיגמר הדין וישבע:
6
When a person was obligated by a court, and then brought witnesses or proof to vindicate himself, the judgment is rescinded and the case should be tried again. Although the judgment was already rendered, whenever he brings support for his claim, the judgment is rescinded.
Even if the judges tell him: "Bring all the proofs that you have within 30 days," a litigant may have the judgment rescinded although he brings proof after 30 days. What can he do if he did not discover the proof within 30 days, but found it afterwards?
ו
מי שנתחייב בבית דין והביא עדים או ראיה לזכותו סותר את הדין וחוזר הדין אף על פי שכבר נגמר הדין כל זמן שהוא מביא ראיה סותר אמרו לו הדיינים כל ראיות שיש לך הבא מכאן ועד שלשים יום אף על פי שהביא ראיה לאחר שלשים יום סותר את הדין מה יעשה אם לא מצא בתוך שלשים ומצא לאחר שלשים:
7
If, however, the litigant completed stating his claims, he cannot have the judgment rescinded.
What is implied? The judges asked him: "Do you have witnesses supporting your claim?"
He replied: "I do not have witnesses."
"Do you have proof of your position?"
"I do not have proof," he answered.
In such a situation, if the court judged him and held him liable, the judgment is not rescinded. Although when he sees that he was being held liable, he declared: "So-and-so and so-and-so come forward and testify on my behalf" or he produced written proof from his money-belt, it is not significant. We do not pay any attention to his witnesses or his proof.
ז
אבל אם סתם את טענותיו אינו סותר כיצד אמרו לו יש לך עדים אמר אין לי עדים יש לך ראיה אמר אין לי ראיה ודנו אותו וחייבוהו כיון שראה שנתחייב אמר קרבו פלוני ופלוני והעידוני או שהוציא ראיה מתוך אפונדתו אין זה כלום ואין משגיחין על עדיו ועל ראיתו:
8
When does the above apply? When the proof was in his possession and the witnesses were together with him in the country. If, however, he said: "I have neither witnesses, nor proof," and afterwards, witnesses came from overseas or a leather satchel belonging to his father where legal documents were held had been entrusted to another person and that person came and supplied him with proof, he may call on these witnesses and/or this proof and have the ruling rescinded.
Why may he have the ruling rescinded? Because he could claim: "The reason I said: 'I don't have any witnesses' and 'I don't have any proof is because they were not available to me." Whenever he could make such a claim and there is substance to his words, he is not considered to have completed stating his claims when he originally stated: "I have no witnesses...." He may bring the witnesses and/or proof and have the judgment rescinded.
Accordingly, if he explicitly states: "I have no witnesses at all, neither here or overseas, nor any written proof, neither in my possession or in the possession of others," he cannot have the judgment rescinded.
ח
במה דברים אמורים כשהיתה הראיה אצלו והעדים עמו במדינה אבל אם אמר אין לי עדים ואין לי ראיה ולאחר מכאן באו לו עדים ממדינת הים או שהיתה החמת של אביו שיש שם השטרות מופקדת ביד אחרים ובא זה שהפקדון אצלו והוציא לו ראיתו הרי זה מביא וסותר ומפני מה סותר מפני שיכול לטעון ולומר זה שאמרתי אין לי עדים אין לי ראיה מפני שלא היו מצויין אצלי וכל זמן שיכול לטעון ולומר זה שאמרתי אין לי עדים אין לי ראיה מפני שלא היו מצויין אצלי או מפני כך וכך אמרתי אין לי עדים ואין לי ראיה והיה ממש בדבריו הרי זה לא סתם טענותיו וסותר לפיכך אם פירש ואמר אין לי עדים כלל לא הנה ולא במדינת הים ולא ראיה כלל לא בידי ולא ביד אחרים אינו יכול לסתור:
9
When does the above apply? With regard to an adult who was held liable and then brought written proof or witnesses after completing the statement of his arguments.
Different concepts apply, however, with regard to an heir who was a minor when the person whose estate he inherited died and a suit was lodged against him because of that person after he came of age. Even though he stated: "I have neither witnesses, nor proof," and after he departed from the court after being held liable, others told him: "We know testimony that favors your father that will cause this judgment to be rescinded," or "The person whose estate you inherited entrusted this written proof to me," he may bring the testimony or the proof immediately and have the judgment rescinded. The rationale is that a minor is not aware of all the proofs possessed by the person whose estate he inherited.
ט
בד"א בגדול שנתחייב והביא ראיות והביא עדים אחר שסתם טענותיו אבל יורש שהוא קטן כשמת מורישו ובאו עליו טענות מחמת מורישו אחר שהגדיל ואמר אין לי עדים ואין לי ראיה ואחר שיצא מבית דין חייב אמרו לו אחרים אנו יודעים לאביך עדות שתסתור בה דין זה או אמר לו אחד מורישך הפקיד ראיה זו הרי זה מביא מיד וסותר שאין היורש קטן יודע כל ראיות מורישו:
10
The following rules apply when a person affirmed his consent to the following agreement with a kinyan: If he does not come on this-and-this day and take an oath, his colleague's claim would be accepted and that colleague could take whatever he claims without taking an oath. Alternatively, if he does not come on this-and-this day, take an oath, and collect his due, he forfeits his right to the claim. Nothing is to be granted him and his colleague is released of liability. Should that day pass and he not come, the stipulation is binding and he forfeits his rights.
If, however, he brings proof that he was held back by forces beyond his control on that day, he is not bound by his agreement. He may take an oath against the claim issued by his colleague as before. Similar laws apply in all analogous situations.
י
מי שקנו מידו שאם לא יבא ביום פלוני וישבע יהיה חבירו נאמן בטענתו ויטול כל מה שטען בלא שבועה או שאם לא יבא ביום פלוני וישבע ויטול אבד את זכותו ואין לו כלום ויפטר חבירו ועבר היום ולא בא נתקיימו התנאים ואבד את זכותו ואם הביא ראיה שהיה אנוס באותו היום הרי זה פטור מקנין זה וישבע כשיתבענו חבירו כשהיה מקודם וכן כל כיוצא בזה:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Seven, Mechirah Mechirah - Chapter Eight, Mechirah Mechirah - Chapter Nine
English Text | Hebrew Text
Audio: Listen | Download | Video Class
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Mechirah - Chapter Seven
1
Whenever a person pays money, but does not perform meshichah on the produce, although the purchaser does not acquire the movable property, as we have explained, the person who retracts - whether the purchaser or the seller - is considered not to have conducted himself in a Jewish manner. He is liable to receive the adjuration referred to as mi shepara. Even if the purchaser only made a deposit, if either of the parties involved retracts, that party is eligible to receive the adjuration referred to as mi shepara.
א
מי שנתן הדמים ולא משך הפירות אף על פי שלא נקנו המטלטלין כמו שביארנו כל החוזר בו בין לוקח בין מוכר לא עשה מעשה ישראל וחייב לקבל מי שפרע ואפילו נתן הערבון כל החוזר מקבל מי שפרע:
2
What does receiving the adjuration referred to as mi shepara involve? He is cursed in court and told: "May He who exacted retribution from the generation of the flood, the generation who were dispersed, the inhabitants of Sodom and Amorah, and the Egyptians who drowned in the sea, exact retribution from a person who does not keep his word."
After this curse is administered, the seller should return the money.
ב
וכיצד מקבל מי שפרע אוררין אותו בבית דין ואומרין מי שפרע מאנשי דור המבול ומאנשי דור הפלגה ומאנשי סדום ועמורה וממצרים שטבעו בים הוא יפרע ממי שאינו עומד בדבורו ואחר כך יחזור הדמים:
3
The following laws apply when a purchaser pays - either completely or partially - for movable property that he desires to purchase and then retracts and the seller tells him, "Come and collect your money." The money is considered to be an entrusted object. If it is stolen or lost, the seller is not responsible for it.
If, however, the seller retracts, the money is considered to be within his domain, and he is responsible for it even though he tells the purchaser, "Come and collect your money." This applies until he receives the adjuration mi shepara and tells the purchaser afterwards: "Come and collect your money."
ג
הנותן דמי המטלטלין או מקצת הדמים וחזר בו הלוקח ואמר לו המוכר בא וטול מעותיך הרי המעות אצלו כמו פקדון ואם נגנבו או אבדו אינו חייב באחריותן אבל אם חזר בו המוכר הרי המעות ברשותו וחייב באחריותן ואע"פ שחזר בו ואמר ללוקח בוא וטול את שלך עד שיקבל עליו מי שפרע ויאמר לו אח"כ בוא וטול את שלך:
4
When a person is owed a debt by a colleague and tells him: "Sell me this jug of wine for the debt that you owe me," and the seller agrees, it is considered as if the purchaser paid the money at that time. If either party retracts, he is liable to receive the adjuration mi shepara.
Moreover, if he sold him landed property in exchange for the debt, neither party is allowed to retract. This applies even if the money given as a loan is no longer in the seller's possession at the time of the sale.
ד
מי שהיה לו חוב אצל חבירו ואמר לו מכור לי חבית של יין בחוב שיש לי אצלך ורצה המוכר הרי זה כמי שנתן הדמים עתה וכל החוזר בו מקבל מי שפרע לפיכך אם מכר לו קרקע בחובו אין אחד מהן יכול לחזור בו ואף על פי שאין מעות המלוה מצויות בשעת המכר:
5
When a person purchases landed property, servants or other movable property from a colleague, a price is agreed upon, and the purchaser leaves collateral in place of the money, the transaction is not completed. Either of the two can retract; he is not even liable to receive the adjuration mi shepara.
ה
הלוקח מחבירו קרקע או עבדים או שאר מטלטלין ופסקו הדמים והניח משכון על הדמים לא קנה וכל הרוצה לחזור משניהם חוזר ואינו חייב לקבל מי שפרע:
6
The following rules apply when a verbal agreement alone was concluded with regard to the sale, a price was established, and the purchaser made a mark on the article so that he will have a sign that it is his. Even though the purchaser did not pay any money at all, if either of the parties retracts after the purchaser made the mark, he is liable to receive the adjuration mi shepara.
Moreover, if it is the accepted local business custom that making a mark constitutes a binding act of contract, by making that mark, the purchaser completes the transaction. Neither can retract, and the purchaser is liable to pay the price agreed to.
ו
מכר לו בדברים בלבד ופסקו הדמים ורשם הלוקח רושם על המקח כדי שיהיה לו סימן ידוע שהוא שלו אע"פ שלא נתן מהדמים כלום כל החוזר בו אחר שרשם מקבל מי שפרע ואם מנהג המדינה הוא שיקנה הרושם קנין גמור נקנה המקח ואין אחד מהן יכול לחזור בו ויהיה זה חייב ליתן דמים:
7
It is a clear fact that this law applies only when the mark is made in the presence of the seller, or if the seller says: "Mark your purchase." For this indicates that he has agreed to transfer ownership, as explained with regard to chazakah and meshichah.
ז
דבר ברור הוא שאין דין זה אלא בשרשם בפני המוכר או שאמר לו המוכר רשום מקחך שהרי גמר להקנותן כמו שביארנו בחזקה ובמשיכה:
8
When a person agrees to a transaction with a verbal commitment alone, it is appropriate for him to keep his word even though he did not take any money at all, did not make a mark on the article he desired to purchase, nor leave security. If either the seller or the purchaser retracts, although they are not liable to receive the adjuration mi shepara, they are considered to be faithless, and the spirit of the Sages does not derive satisfaction from them.
ח
הנושא ונותן בדברים בלבד הרי זה ראוי לעמוד לו בדבורו אף על פי שלא לקח מן הדמים כלום ולא רשם ולא הניח משכון וכל החוזר בו בין לוקח בין מוכר אע"פ שאינו חייב לקבל מי שפרע הרי זה ממחוסרי אמנה ואין רוח חכמים נוחה הימנו:
9
Similarly, if a person promised to give a colleague a gift and failed to do so, he is considered to be faithless.
When does the above apply? With regard to a small gift, because the recipient will depend on the promise that he was given. With regard to a large gift, by contrast, the giver is not considered to be faithless if he retracts, because the recipient does not believe that he will give him these articles until he transfers ownership through a formal kinyan.
ט
וכן מי שאמר לחבירו ליתן לו מתנה ולא נתן הרי זה ממחוסרי אמנה במה דברים אמורים במתנה מועטת שהרי סמכה דעתו של מקבל כשהבטיחו אבל במתנה מרובה אין בה חסרון אמנה שהרי לא האמין זה שיתן לו דברים אלו עד שיקנה אותו בדברים שקונין בהן:
10
The following rule applies when a person gave money to a colleague to purchase landed property or movable property, and the agent left his colleague's money in his domain and went and purchased the object for himself with his own money. The purchase he performed is concluded; he is, however, considered to be a man of deceit.
י
הנותן מעות לחבירו לקנות לו קרקע או מטלטלין והניח מעות חבירו אצלו והלך וקנה לעצמו במעותיו מה שעשה עשוי והרי הוא מכלל הרמאין:
11
If the agent knows that the seller has affection for him and honors him and would sell the article to him, but not to the person who charged him with purchasing it, the agent is permitted to buy it for himself. He must, however, return and notify the one who sent him. If he is afraid that another person will come and purchase the article before him, he may purchase the article for himself and then notify the one who sent him.
יא
היה יודע שזה המוכר אוהב אותו ומכבדו ומוכר לו ואינו מוכר למשלחו הרי זה מותר לקנות לעצמו והוא שיחזור ויודיעו ואם מפחד שמא יבא אחר ויקדמנו לקנות הרי זה קונה לעצמו ואחר כך מודיעו:
12
Several Rabbinic authorities have ruled that if the agent purchased the article for himself using the money entrusted to him by his colleague after considering it to be a loan, he is considered to have purchased the article for himself. We accept his claim: "I considered the money that I was given to be a loan."
I differ and maintain that this ruling is not true. Instead, the purchase belongs to the principal, as will be explained with regard to the laws of an investment partnership.
יב
הורו מקצת המורים שאם קנה לעצמו במעות חבירו אחר שזקפן עליו מלוה הרי קנה לעצמו ומקבלין ממנו כשאמר זקפתי אותם המעות על עצמי במלוה ואני אומר שאין דין זה דין אמת אלא המקח של משלח כמו שיתבאר בדין העסק:
13
The following rules apply when three people give money to one agent to purchase an article for them: If the monies were mixed together, and the agent used only a portion of the money to purchase the article, the article is considered the property of all the purchasers, and they divide ownership of it according to their share of the money. This applies even if the intent of the agent was that the article be purchased by only one of them.
יג
שלשה שנתנו מעות לאחד לקנות להם המקח אם היו המעות מעורבות וקנה במקצת הדמים אע"פ שהיתה כוונת השליח שזה שקנה לאחד מהן הרי המקח של כולן וחולקין אותו לפי מעותיהן:
14
If the money of one of the partners was bound up and sealed, and that money was used to complete the purchase, the partner whose funds were used alone acquires ownership. This applies even if the agent intended that the article be acquired by all the partnership as a joint enterprise.
יד
היו מעות של אחד מהן צרורין וחתומין אף על פי שהיה בלב השליח הזה שיקנה המקח לכלן לא קנה אלא זה שנקנה המקח במעותיו בלבד:
Mechirah - Chapter Eight
1
The following rules apply when a person sold his field to a colleague for 1000 zuz, the purchaser paid a portion of the funds, and the seller was repeatedly demanding payment of the remainder. Even if there was only one zuz remaining unpaid, the purchaser does not acquire the entire field. This applies even if the seller had a deed of sale composed or the purchaser manifested ownership.
א
המוכר שדה לחבירו באלף זוז ונתן לו מקצת הדמים והיה יוצא ונכנס ותובע שאר הדמים אפילו לא נשאר לו אלא זוז אחד לא קנה הלוקח את כולה אע"פ שכתב השטר או החזיק:
2
In the above situation, if the purchaser retracts, the seller is given the upper hand. If he desires, he can tell the purchaser: "Here is your money," or he can tell him: "Acquire a portion of the land equivalent to the money that you paid me." In this instance, he gives the purchaser the land of least value.
If the seller retracts, the purchaser is given the upper hand. If he desires, he can tell the seller: "Give me my money," or he can tell him: "Give me a portion of the land equivalent to the money that I paid." In this instance, he takes the choicest portion of the land.
If the seller was not repeatedly demanding payment of the remainder, the purchaser acquires the entire property. Neither can retract. The remainder of the money unpaid at the time of sale is considered as any other debt.
ב
חזר בו הלוקח יד המוכר על העליונה רצה אומר לו הילך מעותיך או קנה מן הקרקע כנגד המעות שנתת לי ונותן לו מן הזבורית שבה ואם חזר המוכר יד הלוקח על העליונה רצה אומר לו תן לי מעותי או תן לי קרקע כנגד מעותי ונוטל מן היפה שבה ואם לא היה יוצא ונכנס ותובע קנה הלוקח את כולה ואין אחד מהן יכול לחזור בו ושאר הדמים עליו כשאר החובות:
3
If a person sold his field because it was of inferior quality, even when the seller repeatedly demands payment of the remainder of the money, the purchaser acquires the entire property, and he is not entitled to retract. For the reason the seller is pursuing the purchaser and demanding payment is not that he has not agreed to transfer ownership, but to prevent the purchaser from retracting.
ג
מכר שדהו מפני רעתה אף על פי שהוא יוצא ונכנס ותובע שאר הדמים קנה הכל ואין הלוקח יכול לחזור בו שזה שתובע ורודף לא מפני שעדיין לא גמר והקנה אלא כדי שלא יחזור בו הלוקח:
4
The same law applies with regard to the sale of movable property. Although the purchaser draws produce after him and brings it into his domain, if the seller repeatedly demands payment of the remainder of the money, the purchaser does not acquire the goods. The person who retracts has the lower hand, as has been explained above,unless the seller sold the goods because of their inferior quality. In such an instance, the purchaser acquires all the goods.
ד
וכן הדין במוכר מטלטלין אף על פי שמשך הלוקח הפירות והוציאן לרשותו והמוכר נכנס ויוצא על שאר הדמים לא קנה ויד החוזר בו על התחתונה כמו שביארנו אא"כ מכר מפני רעת ממכרו והרי זה קנה הכל:
5
When a person buys a field worth 100 zuz for 200, and the seller repeatedly demands payment of the remainder of the money, the status of the transaction remains an unresolved question: Is the person considered to be one who sold his field because of its inferior quality, and he is demanding payment only because he sold it for more than its worth? Or he is not considered to be one who sold his field because of its inferior quality, and he is demanding payment because he did not decide to complete its sale until he received all the money?
Because the matter is unresolved, neither party is allowed to retract. If the seller seizes possession of a portion of the property that was sold equivalent to the worth of the money left unpaid, it should not be expropriated from his possession.
ה
לקח שוה מאה במאתים והמוכר יוצא ונכנס לתבוע שאר הדמים הרי זה ספק אם הוא כמוכר שדהו מפני רעתה ואינו תובע אלא מפני שמכר ביותר או אינו כמוכר שדהו מפני רעתה וזה שתובע מפני שעדיין לא גמר להקנותו עד שיקח כל הדמים לפיכך הרוצה לחזור משניהם אינו יכול לחזור ואם תפס המוכר ממקח שמכר כנגד המעות שנשארו לו אין מוציאין מידו:
6
When a person acquires something from a colleague and pays him money, but errs in the amount of money he gave him the transaction is valid. If afterwards the seller lodges a claim against the purchaser, saying: "You were supposed to pay me 100 zuz, and you paid me only ninety," the transaction is still viable. The purchaser must, however, pay the additional ten zuz.
The above applies even though several years have passed since the transaction and applies with regard to the sale of both landed property and movable property.
ו
הקונה דבר מחבירו ונתן לו הדמים וטעה במניין המעות ולאחר זמן תבעו המוכר ואמר לו מאה שנתת לי אינם אלא תשעים נקנה המקח ומחזיר לו העשרה אפילו אחר כמה שנים בין בקרקע בין במטלטלין:
7
The following rules apply when a person tells a colleague: "If I sell this field, it will be sold to you retroactively from the present time for 100 zuz" and confirms this with a kinyan. If the seller later sells it to another person for 100 zuz, it is acquired by the first person.
If he sells it for more than that amount, the second person acquires it. The rationale is that by saying: "If I sell," he meant "If I sell it with the same approach that I have now." And this person did not want to sell it; he sold it only because of the additional amount that the other person added on. It is as if he were forced to sell.
ז
האומר לחבירו כשאמכור שדה זו הרי היא מכורה לך מעכשיו במאה זוז וקנו מידו על כך ולאחר זמן מכרה לאחר במאה קנה הראשון מכרה ביותר על מנה קנה אחרון שלא אמר לו אלא כשאמכור שיהיה מוכר מדעתו תחלה וזה לא היה רוצה למכור ולא מכר אלא מפני התוספת שהוסיף זה על שוויו ונמצא כמי שנאנס ומכר:
8
If the seller told the first purchaser: "If I sell this field, it will be sold to you retroactively from the present time for the price to be evaluated by a court of three," the price need be agreed on by only two of the three.
If he said: "As dictated by three," all three must agree. If he said: "As evaluated by a court of four," all four must agree. For the sale to the first purchaser to take effect, the judges must agree on the price, and he must sell it to another person as they agreed. Afterwards, the first purchaser acquires the property.
If three or four people evaluate it and the seller says: "I will not sell it until three or four others evaluate it," we do not heed him. For he confirmed his commitment to sell retroactively with a kinyan.
ח
אמר לו כשאמכרנה הרי היא קנויה לך מעכשיו כמה שישומו אותה בית דין של שלשה אפילו על פי שנים מן השלשה אמר לו כמו שיאמרו שלשה עד שיאמרו השלשה וכן אם אמר לו כמו שישומו אותה בית דין של ארבעה עד שישומו הארבעה כולן ויסכימו וימכור לאחר כמו שיסכימו ואחר כך יקנה הראשון שמו אותה שלשה או ארבעה ואמר המוכר עד שיבאו שלשה אחרים או ארבעה וישומו אין שומעין לו שהרי קנו מידו תחלה שמכר מעכשיו:
Mechirah - Chapter Nine
1
The following rules apply when a person sells an article to the Temple treasury. If the representative of the treasury asks him: "How much are you selling it for?" and the person says: "Ten zuz" even if it is worth 100, once he said ten he cannot retract. For making a promise to the Most High is considered equivalent to transferring the article in question to the possession of a colleague.
א
המוכר להקדש ואמר לו הגזבר בכמה אתה מוכר חפץ זה ואמר בעשרה אפילו היה שוה מאה כיון שאמר בעשרה אינו לחזור בו שאמירה לגבוה כמסירה להדיוט:
2
Whether a representative of the treasury buys or sells an article, he is always given the upper hand if there is a fluctuation in the article's value.
What is implied? If the representative paid with money from the Temple treasury, but did not perform meshichah on the produce, although the value of the produce increases, the Temple treasury nevertheless acquires the produce, as prescribed by Scriptural Law. If the value of the produce decreases, the Temple treasurer may retract, for he did not perform meshichah, and the legal power of an ordinary person should not be greater than that of the Temple treasury.
Similarly, if the Temple treasurer sold an article that had been consecrated, the purchaser performed meshichah, but did not pay for it, and then the value of the article decreases, the transaction is finalized. For the legal power of an ordinary person should not be greater than that of the Temple treasury. If the value of the article increases, the representative of the treasury may retract, for he did not accept payment, and consecrated articles may be acquired only through the payment of money, as implied by the verse: "And he shall give the money and it will be established as his." The representative of the treasury is not liable to receive the adjuration mi shepara.
ב
הגזבר שקנה להקדש או שמכר ידו על העליונה כיצד נתן דמים של הקדש אע"פ שלא משך הפירות אם הוקרו קנה כדין תורה ואם הוזלו הפירות חוזר שהרי לא משך ולא יהא כח הדיוט חמור מכח ההקדש וכן אם מכר חפץ של הקדש ומשכו הלוקח ולא נתן דמים והוזל החפץ קנה שלא יהא כח הדיוט חמור מכח הקדש ואם הוקר החפץ חוזר בו שהרי לא לקח הגזבר דמים וההקדש אינו נקנה אלא בכסף שנאמר ונתן הכסף וקם לו ואין הגזבר חייב לקבל מי שפרע:
3
3. Property belonging to orphans is governed by the same rules as those governing the Temple treasury.
What is implied? When orphans sell produce, and meshichah is performed on the produce, but they have not yet received the money for it, they may retract from the agreement if the value of the produce increases. For like consecrated property, property belonging to orphans can be acquired only through the transfer of money.
If the value of the produce decreases the transaction should be allowed to stand. For the legal power of an ordinary person should not be greater than the legal power of orphans.
ג
נכסי יתומים הרי הן כהקדש כיצד יתומים שמכרו פירות ונמשכו מהן הפירות ועדיין לא לקחו הדמים והוקרו הפירות חוזרין בהן שאין נכסי יתומים נקנין אלא בכסף כהקדש הוזלו הפירות לא יהיה כח הדיוט יותר חמור מכחן:
4
Similarly, if orphans received payment, but meshichah was not performed on their produce before it increased in value, they may retract as may ordinary individuals. If, however, the value of the produce decreased and the purchasers desire to retract, they may do so, but they must receive the adjuration mi shepara, as would be the law with regard to others.
They are allowed to retract because if we required them to keep the produce, as would be required by Scriptural Law, this would be a disservice to the orphans. For if this were the law, when the orphans desire to sell an object, they would never find anyone who would be willing to pay them money unless the object were handed over first.
ד
וכן אם לקחו הדמים ועדיין לא נמשכו פירותיהן והוקרו חוזרין כשאר ההדיוטות אבל אם הוזלו הפירות ורצו הלקוחות לחזור בהן חוזרין ומקבלין מי שפרע כדינם עם שאר העם שאם נחייב אותם ליקח הפירות כדין תורה הרי זה רעה ליתומים שאם יהיה דינם כך כשיצטרכו למכור לא ימצאו מי יתן להם דמים:
5
Similar principles apply if orphans purchase produce and perform meshichah on the produce, but have not yet paid for it. If the value of the produce increases, the legal power of an ordinary person should not be greater than their legal power. Therefore, the transaction should be allowed to stand."
If the value of the produce decreases, they are not allowed to retract. For this would be a disservice to them. If they were given this privilege, should they desire to purchase produce, they would not find anyone who would sell it to them before they made payment.
ה
וכן יתומים שלקחו פירות ומשכו הפירות ולא נתנו הדמים והוקרו לא יהיה כח הדיוט גדול מכחן ואם הוזלו הפירות אינן חוזרין שזו רעה להם כשיצטרכו לקנות פירות לא ימצאו מי שימכור להם:
6
If the orphans paid for produce but did not perform meshichah, and then the value of the produce decreases, they may retract, for the legal power of an ordinary person should not be greater than their legal power. If the value of the produce increases, the sellers may retract if they desire and receive the adjuration mi shepara. For if the law were that the orphans acquire the produce by the payment of money, the seller would tell themthat the produce was destroyed by fire or another factor beyond human control after the produce entered their property, at the time payment was made.
ו
נתנו הדמים ולא משכו הפירות והוזלו הפירות חוזרין לא יהיה כח הדיוט גדול מכחן הוקרו אם רצו המוכרים לחזור בהן חוזרין ומקבלין מי שפרע שאם יהיה דינם שיקנו בנתינת המעות יאמר להם המוכר נשרפו הפירות שלקחת או אבדו באונס וכבר נעשו ברשותכם משעת נתינת המעות:
7
On four occasions during the year, our Sages restricted their enactments and applied Scriptural Law with regard to the purchase of meat, for on these days, all people need meat. The times are the day before Shemini Atzeret, the day before the first day of Pesach, the day before Shavuot and the day before Rosh HaShanah.
is implied? If a butcher had a steer that was worth even 100 dinarim, and he took one dinar from the purchaser in exchange for meat that he would slaughter, he cannot retract, even if enough money is not collected to pay for the entire value of the steer. Instead, the butcher is compelled to slaughter against his will. He is forcibly made to slaughter the steer and provide the purchaser with meat.this reason, if the steer dies before being ritually slaughtered, the purchaser suffers the loss.
בארבעה פרקים בשנה העמידו דבריהם על דין תורה בבשר מפני שהעם כולן צריכין לבשר ואלו הן: ערב יום טוב האחרון של חג וערב יום טוב הראשון של פסח וערב העצרת וערב ראש השנה כיצד היה לטבח שור אפילו שוה מאה דינרין ולקח דינר אחד מן הלוקח כדי ליתן לו בשר כשישחוט ולא נתקבצו לו כל דמי השור אינו יכול לחזור בו אלא משחיטין את הטבח בעל כרחו וכופין אותו לשחוט וליתן הבשר ללוקח לפיכך אם מת השור מת ללוקח:
Hayom Yom:
• English Text | Video Class
TODAY IN JUDAISM: Tammuz 19, 5777 - Thursday, July 13, 2017 - Chabad.org in New York, New York, United States - - ב"ה - Today in Judaism - Today is Thursday, Tammuz 19, 5777 · July 13, 2017
Torah Reading
Pinchas: Numbers 25:10 - 26:4
• English Text | Video Class
Friday, Tammuz 20, 5777 · 14 July 2017
"Today's Day"
Friday, Tamuz 20, 5703
Torah lessons: Chumash: Pinchas, Shishi with Rashi.
Tehillim: 97-103.
Tanya: Precisely so (p. 357) ...or articulation. (p. 357).
There are three forms of hitbon'nut (contemplation, meditation):
(a.) Study-meditation: After mastering the concept thoroughly, one meditates on its profundity, until the intellectual element shines forth for him.
(b.) Meditation before davening: This is directed toward sensing the vitality of the concept learned, in contrast to sensing the intellectual element emphasized in study-meditation.
(c.) Meditation in davening: To sense the "G-dly element" in the concept learned.
These three are rungs on the ladder of sensitivity. It is only by G-d's kindness towards us that we may occasionally sense G-dhood spontaneously, without any avoda at all. This comes about by virtue of the quality of Ultimate Essential G-dhood1 within the soul. For avoda by one's own efforts, however, these three forms of meditation are essential.
FOOTNOTES
1.Atzmut.
Daily Thought:
Micromanagement
It is well known that the One who made this world also micromanages its progress.
But not as you might think. Not “I want it to be like this, exactly like this, so I’m going to make it that way.”
Rather, “How can I provide My creatures the opportunities to make their world a truly good world, a world in which they and I delight?”
And He carefully distributes those opportunities throughout each step of our lives.
Indeed, He is a micromanager of opportunities. [Hayom Yom, 21 Iyar.]
-------
| |||||
- ב"ה - Today in Judaism - Today is Thursday, Tammuz 19, 5777 · July 13, 2017Torah Reading
Pinchas: Numbers 25:10 - 26:4
Numbers 25:10 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,
26:1 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:
• Passing of Rabbi Yitzchak Herzog (1959)
Rabbi Yitzchak HaLevi Herzog (1889-1959) was born in Łomża, Poland, and moved to the United Kingdom with his family in 1898. He served as rabbi of Belfast from 1916 to 1919 and was appointed rabbi of Dublin in 1919. He went on to serve as Chief Rabbi of Ireland between 1922 and 1936, after which he immigrated to Israel to succeed the late Rabbi Abraham Isaac Kook as Chief Rabbi of Israel. He served as Chief Rabbi until his death in 1959. He authored numerous works including Divrei Yitzchak, an anthology of Talmudic discourses, and the halachic work Hechal Yitzchak.
Daily Quote:
• "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:
• Passing of Rabbi Yitzchak Herzog (1959)
Rabbi Yitzchak HaLevi Herzog (1889-1959) was born in Łomża, Poland, and moved to the United Kingdom with his family in 1898. He served as rabbi of Belfast from 1916 to 1919 and was appointed rabbi of Dublin in 1919. He went on to serve as Chief Rabbi of Ireland between 1922 and 1936, after which he immigrated to Israel to succeed the late Rabbi Abraham Isaac Kook as Chief Rabbi of Israel. He served as Chief Rabbi until his death in 1959. He authored numerous works including Divrei Yitzchak, an anthology of Talmudic discourses, and the halachic work Hechal Yitzchak.
Daily Quote:
The foundation of all foundations, and the pillar of all wisdom, is to know that there is a First Existence, who brings all existences into being; that all existences of heaven and earth and between them, derive existence only from the truth of His existence [Maimonides (Mishneh Torah, Laws of the Fundamentals of Torah, 1:1)]
Daily Torah Study:
Daily Torah Study:
Chumash: Pinchas, 5th Portion Numbers 28:1-28:15 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Thursday, Tammuz 19, 5777 · July 13, 2017
Today's Tanya Lesson
Igeret HaTeshuva , end of Chapter 6
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Thursday. Tammuz 19, 5777 · July 13, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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 »
Rambam:• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 28
1The Lord spoke to: Moses, saying: אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׂ֥ה לֵּאמֹֽר:
2Command the children of Israel and say to them: My offering, My food for My fire offerings, a spirit of satisfaction for Me, you shall take care to offer to Me at its appointed time. בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמֽוֹעֲדֽוֹ:
Command the children of Israel: What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.
צו את בני ישראל: מה אמור למעלה (כז, טז) יפקוד ה'. אמר לו הקב"ה עד שאתה מצוני על בני, צוה את בני עלי. משל לבת מלך שהיתה נפטרת מן העולם והיתה מפקדת לבעלה על בניה וכו', כדאיתא בספרי:
My offering: This refers to the blood. — [Sifrei Pinchas 25]
קרבני: זה הדם:
My food: This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). - [Sifrei Pinchas 25]
לחמי: אלו אימורין, וכן הוא אומר (ויקרא ג, טז) והקטירם הכהן המזבחה לחם אשה:
My fire-offerings: which are put on the fires of My altar.
לאשי: הנתנין לאשי מזבחי:
you shall take care: The Kohanim , Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. — [Sifrei Pinchas 26, Taanith 26a]
תשמרו: שיהיו כהנים ולוים וישראלים עומדין על גביו מכאן למדו ותקנו מעמדות:
at its appointed time: Each day is the appointed time prescribed for the continual offerings. — [see Sifrei Pinchas 26]
במועדו: בכל יום הוא מועד התמידים:
3And you shall say to them: This is the fire offering which you shall offer to the Lord: two unblemished lambs in their first year each day as a continual burnt offering. גוְאָֽמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַֽיהֹוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד:
And you shall say to them: This is an admonition to the [rabbinical] court. — [Sifrei Pinchas 27]
ואמרת להם: אזהרה לבית דין:
two…each day: Heb. שְׁנַיִם לְיוֹם. [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard]. — [Yoma 62b]
שנים ליום: כפשוטו ועיקרו בא ללמד שיהיו נשחטין כנגד היום, תמיד של שחר במערב ושל בין הערבים במזרחן של טבעות:
4The one lamb you shall offer up in the morning, and the other lamb you shall offer up in the afternoon. דאֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם:
the one lamb: Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar…The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.
את הכבש אחד: אף על פי שכבר נאמר בפרשת ואתה תצוה (שמות כט, לח) וזה אשר תעשה וגו', היא היתה אזהרה לימי המלואים, וכאן צוה לדורות:
5And one tenth of an ephah of fine flour for a meal offering, mixed with a quarter of a hin of crushed [olive] oil. הוַֽעֲשִׂירִ֧ית הָֽאֵיפָ֛ה סֹ֖לֶת לְמִנְחָ֑ה בְּלוּלָ֛ה בְּשֶׁ֥מֶן כָּתִ֖ית רְבִיעִ֥ת הַהִֽין:
fine flour for a meal-offering: The meal-offering of the libations [which accompanied the sacrifice].
סלת למנחה: מנחת נסכים:
6A continual burnt offering, as the one offered up at Mount Sinai, for a spirit of satisfaction, a fire offering to the Lord. ועֹלַ֖ת תָּמִ֑יד הָֽעֲשֻׂיָה֙ בְּהַ֣ר סִינַ֔י לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
offered up at Mount Sinai: Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai” : the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood]. — [Torath Kohanim , Tzav 18:8]
העשיה בהר סיני: כאותן שנעשו בימי המלואים. דבר אחר העשויה בהר סיני, הקיש עולת תמיד לעולת הר סיני אותה שנתקרבה לפני מתן תורה שכתוב בה (שמות כד, ו) וישם באגנות מלמד שטעונה כלי:
7Its libation shall be one quarter of a hin for each lamb, to be poured on the holy [altar] as a libation of strong wine to the Lord. זוְנִסְכּוֹ֙ רְבִיעִ֣ת הַהִ֔ין לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד בַּקֹּ֗דֶשׁ הַסֵּ֛ךְ נֶ֥סֶךְ שֵׁכָ֖ר לַֽיהֹוָֽה:
Its libation: of wine.
ונסכו: יין:
on the holy: They shall be poured on the altar.
בקדש הסך: על המזבח יתנסכו:
a libation of strong wine: Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. — [B.B. 97a]
נסך שכר: יין המשכר פרט ליין מגתו:
8And the second lamb you shall offer up in the afternoon. You shall offer it up with the same meal offering and libation as the morning [sacrifice], a fire offering with a spirit of satisfaction to the Lord. חוְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכּוֹ֙ תַּֽעֲשֶׂ֔ה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
a spirit of satisfaction: It is gratifying for Me that I spoke, and My will was carried out. — [Zev . 46b, Sifrei Pinchas 38]
ריח ניחח: נחת רוח לפני שאמרתי ונעשה רצוני:
9And on the Sabbath day, two unblemished lambs in the first year, and two tenths fine flour as a meal offering, mixed with oil, and its libation. טוּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ:
10[This is] the burnt offering of each Sabbath on its Sabbath, in addition to the continual burnt offering and its libation. יעֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ:
The burnt offering of each Sabbath on its Sabbath: But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. — [Sifrei Pinchas 40]
עלת שבת בשבתו: ולא עולת שבת זו בשבת אחרת, הרי שלא הקריב בשבת זו שומע אני יקריב שתים לשבת הבאה, תלמוד לומר בשבתו, מגיד שאם עבר יומו בטל קרבנו:
in addition to the continual burnt offering: This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. — [Sifrei Pinchas 40]
על עלת התמיד: אלו מוספין, לבד אותן שני כבשים של עולת התמיד. ומגיד שאין קרבין אלא בין שני התמידין, וכן בכל המוספין נאמר על עולת התמיד לתלמוד זה:
11And on the beginning of your months, you shall offer up a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year, [all] unblemished. יאוּבְרָאשֵׁי֙ חָדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֥ה לַֽיהֹוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֨יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
12Three tenths fine flour as a meal offering, mixed with oil for each bull, and two tenths fine flour as a meal offering, mixed with oil for each ram. יבוּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַפָּ֖ר הָֽאֶחָ֑ד וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לָאַ֖יִל הָֽאֶחָֽד:
Three tenths: As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].
ושלשה עשרונים: כמשפט נסכי פר, שכן הן קצובין בפרשת נסכים:
13And one tenth of fine flour mixed with oil as a meal offering for each lamb. A burnt offering with a spirit of satisfaction, a fire offering to the Lord. יגוְעִשָּׂרֹ֣ן עִשָּׂר֗וֹן סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד עֹלָה֙ רֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
14And their libations: a half of a hin for each bull, a third of a hin for each ram, and a quarter of a hin for each lamb wine; this is the burnt offering of each new month in its month, throughout the months of the year. ידוְנִסְכֵּיהֶ֗ם חֲצִ֣י הַהִין֩ יִֽהְיֶ֨ה לַפָּ֜ר וּשְׁלִישִׁ֧ת הַהִ֣ין לָאַ֗יִל וּרְבִיעִ֥ת הַהִ֛ין לַכֶּ֖בֶשׂ יָ֑יִן זֹ֣את עֹלַ֥ת חֹ֨דֶשׁ֙ בְּחָדְשׁ֔וֹ לְחָדְשֵׁ֖י הַשָּׁנָֽה:
This is the burnt offering of each new month in its month: However, once the day passes, its offering is canceled, and there is no way to make it up. — [Sifrei Pinchas 43]
זאת עלת חדש בחדשו: שאם עבר יומו בטל קרבנו ושוב אין לו תשלומין:
15And one young male goat for a sin offering to the Lord; it shall be offered up in addition to the continual burnt offering and its libation. טווּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַֽיהֹוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
And one young male goat…: All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah , it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a]
ושעיר עזים וגו': כל שעירי המוספין באין לכפר על טומאת מקדש וקדשיו, הכל כמו שמפורש במס' שבועות (דף ט א). ונשתנה שעיר ראש חדש שנאמר בו לה', ללמדך שמכפר על שאין בו ידיעה לא בתחילה ולא בסוף, שאין מכיר בחטא אלא הקב"ה בלבד, ושאר השעירין למדין ממנו. ומדרשו באגדה אמר הקב"ה, הביאו כפרה עלי על שמעטתי את הירח:
it shall be offered up in addition to the continual burnt offering: This entire offering [not just the young male goat].
על עלת התמיד יעשה: כל הקרבן הזה:
and its libation: [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.
ונסכו: אין ונסכו מוסב על השעיר, שאין נסכים לחטאת:
Tehillim: Psalms Chapters 90 - 96• Hebrew text
• English text
Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Igeret HaTeshuva, end of Chapter 6• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Thursday, Tammuz 19, 5777 · July 13, 2017
Today's Tanya Lesson
Igeret HaTeshuva , end of Chapter 6
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
הנה: יעקב חבל נחלתו כתיב
על דרך משל: כמו החבל שראשו אחד למעלה וראשו השני למטה
The analogy [compares the soul of a Jew] to a rope, with one end above and the other end below.
אם ימשוך אדם בראשו השני, ינענע וימשך אחריו גם ראשו הראשון, כמה שאפשר לו להמשך
When one pulls the lower end he will move and pull after it the higher end as well, as far as it can be pulled.
וככה ממש בשרש נשמת האדם ומקורה מבחינת ה״א תתאה הנ״ל
It is exactly so with regard to the root of the soul of man and its source in the latter hei.
הוא ממשיך ומוריד השפעתה על ידי מעשיו הרעים ומחשבותיו
Through one’s evil deeds and thoughts one draws down the life-force [issuing from the latterhei]
עד תוך היכלות הסטרא אחרא, כביכול, שמשם מקבל מחשבותיו ומעשיו
into the chambers of the sitra achra, as it were, from which he receives his thoughts and deeds.
Although a person punishable by excision has severed his ropes, so to speak, he is still able to draw down the life-force issuing from the latter hei into the chambers of the sitra achra. The reason, as is explained elsewhere in the literature of Chassidut, is that even after the rope is severed, some external vestige of it survives. And it is through this remnant that the life-force of holiness is drawn down into the chambers of the kelipot.
ומפני שהוא הוא הממשיך להם ההשפעה, לכן הוא נוטל חלק בראש, וד״ל
Because it is he, the sinful individual, who draws the flow of vitality into [the chambers of the sitra achra], it is he who receives the greatest portion from them.
I.e., in even greater measure than do other living creatures. Nevertheless, it is explained in the literature ofChassidut3 that ultimately the sinner will cease to draw vitality from this flow, for the sitra achra can serve a Jew as a source only temporarily.
This will suffice for the understanding.
וזהו שאמרו רז״ל: אין בידינו לא משלות הרשעים וכו׳
Hence the statement of our Sages,4 of blessed memory: “It is not within our hands (i.e., it is not given us) to understand the reason for either the tranquillity of the wicked [or the suffering of the righteous].”
בידינו דוקא, כלומר: בזמן הגלות אחר החורבן
The quotation specifies “in our hands,” i.e., in this time of exile after the Destruction, when the wicked receive added vitality through the kelipot and sitra achra.
וזוהי בחינת גלות השכינה, כביכול
This is an expression of the “Exile of the Divine Presence,” as it were, during which time the life-force emanating from the latter hei flows into the kelipot,
להשפיע להיכלות הסטרא אחרא אשר שנאה נפשו ית׳
viz., [G‑d’s] granting [supplementary measures of] life-force to the chambers of the sitra achrathat He despises.
וכשהאדם עושה תשובה נכונה, אזי מסלק מהם ההשפעה שהמשיך במעשיו ומחשבותיו
But when the sinner repents appropriately, he then removes from them the life-force that he had drawn into them through his deeds and thoughts,
כי בתשובתו, מחזיר השפעת השכינה למקומה
for by his repentance he returns the flow issuing from the Shechinah to its proper place.
וזהו תשוב ה״א תתאה מבחינת גלות
This, then, is the meaning of [the teaching of the Zohar, quoted in ch. 4, that “teshuvah is] tashuv hei, the return of the lower hei from exile” — that the lower level of repentance consists of returning theShechinah, which is represented by the latter hei of the Tetragrammaton, from its state of exile.
וכמו שכתוב: ושב ה׳ אלקיך את שבותך
As the verse states,5 “The L‑rd, your G‑d (the source of your soul), will return (i.e., bring back) those of you who return”;
כלומר: עם שבותך
regarding the verb as being intransitive, this means [that G‑d Himself will return] with your return.
וכמאמר רז״ל: והשיב לא נאמר וכו׳
As our Sages have commented6 on this verse, “Scripture does not say, ‘He shall bring back,’ [but that He Himself will return].”
The verse is thus telling every Jew: When through repentance you extricate yourself from your own spiritual exile, you will thereby liberate “your G‑d” — the Shechinah, the source of your soul — from His exile too.
| FOOTNOTES | |
| 1. | Devarim 32:9. |
| 2. |
The Rebbe observes that the analogy of the rope is introduced here in terms that suggest that it is a novel thought, when in fact it occupied the whole of the previous chapter. By way of explanation, the Rebbe writes that the Alter Rebbe is indeed introducing a thought that is not only novel but even contrary to what was written in the previous chapter; moreover, this approach will explain much of the variance between the two chapters.
In brief: The Alter Rebbe explained in ch. 4 how a soul is part of the Tetragrammaton. He went on to explain in ch. 5 how this soul-level descends into the body by way of “Jacob, ...the rope of His inheritance, ...whose upper end is bound above and the lower end below.” In ch.6, however, the Alter Rebbe emphasizes that the movements of the lower end of the rope also affect the upper end. Furthermore, as the Alter Rebbe goes on to say here, this rope not only descends as far as “Jacob” but even provides additional life-force to the chambers of unholiness; i.e., the effect of the rope is able to descend even lower than the level of “Jacob” which it itself embodies.
This is the anomaly that the Alter Rebbe resolves, when he repeats that a person’s sins make him descend so sharply that he reaches the lowly level of the very kelipotand sitra achra “from which he receives his thoughts and deeds.” Since the sinful individual sinks to such a low level that in this respect he is a recipient from thekelipot, his “rope” descends there as well, and the kelipot and sitra achra are able to receive their life-force from its lower extremity.
|
| 3. | Kuntres Uma‘ayon [English translation by Rabbi Zalman I. Posner; Kehot, N.Y., 1969], Discourse 8. |
| 4. | Avot 4:15. |
| 5. | Devarim 30:3. |
| 6. | Megillah 29a. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassToday's Mitzvah
Thursday. Tammuz 19, 5777 · July 13, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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.
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 6
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Sanhedrin veha`Onashin haMesurin lahem - Chapter 6
1
The following laws apply whenever a judge adjudicates a case involving financial matters and errs. If his error involves matters that are revealed and known - e.g., a law that is explicitly stated in the Mishnah or the Gemara, the ruling is reversed. The situation is returned to its original status and the judgment required by halachah is rendered. If it is impossible to return the matter to its original status, e.g., the person who unwarrantedly received the money traveled overseas, or he was a stubborn and strong person, the judge is not liable. Although he caused a loss, he did not have the intent of doing so. Similar laws apply if a judge ruled that a substance that was pure was impure, that an animal that was kosher was unacceptable and had it fed to the dogs, or the like.א
כל דיין שדן דיני ממונות וטעה אם טעה בדברים הגלויים והידועים כגון דינין המפורשין במשנה או בגמרא חוזר הדין ומחזירין הדבר כשהיה ודנין בו כהלכה ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים או שהיה אלם או שטמא דבר טהור או שהורה בכשרה שהיא טריפה והאכילה לכלבים וכיוצא בזה הרי זה פטור מלשלם אע"פ שגרם להזיק לא נתכוון להזיק:
2
Different principles apply if the judge errs in a case requiring a decision to be made by using one's logic to weigh alternative positions, for example, a case arouse involving the subject of a difference of opinion among the Sages of the Mishnah or the Sages of the Gemara where it was not explicitly stated whose opinion the halachah follows. The judge decided to follow one opinion without knowing it had already been universally established practice within the Torah community to follow the other view.
In such a situation, if the judge was an expert who had been given license to adjudicate cases by the exiliarch, or even if he had not been given such license, but the litigants voluntarily accepted him as their judicial authority, the ruling is reversed. The rationale is that he is an expert.
If the ruling cannot be reversed, he is not liable to make restitution. This applies both to a judge who received permission from the exiliarch or one received permission from a Jewish court to adjudicate cases in Eretz Yisrael, but not to serve as judge in the diaspora, as explained.ב
טעה בשקול הדעת כגון דבר שהוא מחלוקת תנאים או אמוראים ולא נפסקה הלכה כאחד מהן בפירוש ועשה כאחד מהן ולא ידע שכבר פשט המעשה בכל העולם כדברי האחר אם היה זה דיין מומחה ונטל רשות מראש גלות או שלא היה נוטל רשות אבל קבלו אותו בעלי דינין עליהן הואיל והוא מומחה חוזר הדין ואם אי אפשר להחזיר פטור מלשלם אחד הנוטל רשות מראש גלות או הנוטל רשות מבית דין של ישראל בארץ ישראל אבל לא בחוצה לארץ כמו שביארנו:
3
Different rules apply if the person who erred in a question of logical deduction was an expert judge, but he had not received license to adjudicate cases, nor was he accepted by the litigants as an authority, or was not an expert, but was accepted by the litigants to adjudicate their case according to Torah law. If he personally took property from one litigant and gave it to the other, his actions are irreversible and he should pay the damages from his own resources. If, however, he did not personally take the property from one and give it to the other, the decision should be reversed. If the decision cannot be reversed, he should pay the damages from his own resources.ג
היה הטועה מומחה ולא נטל רשות ולא קבלו אותו בעלי דינין עליהן או שלא היה מומחה אבל קבלו אותו בעלי דינין עליהן לדון להן כדין וטעה בשקול הדעת אם נשא ונתן ביד מה שעשה עשוי וישלם מביתו אם לא נשא ונתן ביד יחזור הדין ואם אי אפשר להחזיר ישלם מביתו:
4
When, however, a person is not an expert and was not accepted by the litigants adjudicates a case, even though he was given permission to act as a judge, he is considered as one of the men of force and not as a proper judge. Therefore, the judgment he renders is of no consequence. This applies whether he erred or whether he did not err. Either one of the litigants may withdraw and have the case adjudicated by a proper court.
If such a judge erred and personally gave property from one litigant to the other, he is obligated to pay from his own resources. He may then regain the money from the litigant to whom he gave property unlawfully. If one litigant paid the other because of the ruling of such a judge and the recipient is unable to return the money or if the judge rendered an object ritually impure or gave meat that was kosher to the dogs to eat, the judge must bear the loss as is the law regarding anyone who causes damages. For such a person has the intent of causing damages.ד
אבל מי שאינו מומחה ולא קבלו אותו בעלי דינין אע"פ שנטל רשות הרי זה בכלל בעלי זרוע ואינו בכלל הדיינין לפיכך אין דיניו דין בין טעה בין לא טעה וכל אחד מבעלי דינין אם רצה חוזר ודן בפני בית דין ואם טעה ונשא ונתן ביד חייב לשלם מביתו וחוזר ולוקח מבעל דין זה שנתן לו שלא כהלכה ואם אין לו להחזיר או שטמא או שהאכיל דבר המותר לכלבים ישלם כדין כל גורם להזיק שזה מתכוין להזיק הוא:
5
When a judge errs and obligates a person who is not required to take an oath to do so, and in order to free himself from the obligation to take the oath, this person negotiated a compromise with the other litigant, the compromise may be revoked. Even though he affirmed the compromise with a kinyan, it is of no substance. He agreed to pay or to waive the other person's liability only to free himself from the oath to which the person who erred obligated him. And whenever a kinyan is carried out on the basis of an error, it is annulled. Similar laws apply in all analogous situations.ה
דיין שטעה וחייב שבועה למי שאינו חייב בה ועשה זה פשרה עם בעל דינו כדי שלא ישבע ואחר כך ידע שאינו בן שבועה אף על פי שקנו מידו על הפשרה אינה כלום שלא קבל עליו ליתן לו או למחול לו אלא כדי שיפטר משבועה שחייבו בה הטועה וכל קניין בטעות חוזר וכן כל כיוצא בזה:
6
When two people are involved in a dispute concerning a judgment, one states: "Let us have the matter judged here," and the other says, "Let us ascend to the Supreme Court, lest these judges err and expropriate money contrary to the law," we compel the latter litigant to have the matter adjudicated locally.
If he asks the judges: "Write down the rationale why you have rendered this judgment against me and give it to me, lest you have erred," they must write down their rationales and give him the transcript. Afterwards, they expropriate what he owes. If the local judges feel the need to ask for clarification regarding a matter from the Supreme Court in Jerusalem, they should write down their question and send it. After their inquiry, the judgment should be rendered in the local court on the basis of the answer written to them by the Supreme Court.ו
שנים שנתעצמו בדין אחד אומר נדון כאן ואחד אומר נעלה לבית דין הגדול שמא יטעו אלו הדיינין ויוציאו ממון שלא כדין כופין אותו ודן בעירו ואם אמר כתבו ותנו לי מאי זה טעם דנתוני שמא טעיתם כותבים ונותנין לו ואחר כך מוציאין ממנו ואם הוצרך לשאול דבר מבית דין הגדול שבירושלים כותבים ושולחין ושואלין ודנין להם בעירם כפי מה שיבא בכתב בית דין הגדול:
7
When does the above apply? With regards to judgments dependent on claims issued by both litigants or a situation when a lender desires to have the case adjudicated locally and the borrower says: "Let us go to the Supreme Court." If, by contrast, the lender says: "Let us go to the Supreme Court," we compel the borrower to ascend with the lender, as implied by Proverbs 22:7: "A borrower is a servant to the lender."
Similarly, if a person claims that his colleague injured or damaged his person or his property or stole from him, and the plaintiff desires to ascend to the Supreme Court, the local court compels the defendant to ascend together with him. Similar laws apply in all analogous situations.ז
במה דברים אמורים בשאר הדינין שזה טוען וזה טוען או כשאמר המלוה נדון כאן והלוה אומר נלך לבית דין הגדול אבל אם אמר המלוה נלך לבית דין הגדול כופין את הלוה ועולה עמו שנאמר עבד לוה לאיש מלוה וכן אם טען זה שהזיקו או גזלו ורצה הטוען לעלות כופין בית דין שבעירו את הנטען לעלות עמו וכן כל כיוצא בזה:
8
When does the above apply? When the person from who property was stolen, the person who suffered injury or damage, or the lender has witnesses or proof that support his claim. When, however, his claim is unsupported, we do not obligate the defendant to leave his locale. Instead, he takes an oath there and is freed of obligation.ח
בד"א כשיהיו שם עדים או ראיה לנגזל או לניזק או למלוה אבל טענה רקנית אין מחייבין את הנטען לצאת כלל אלא נשבע במקומו ונפטר:
9
Similar concepts apply in the present age, when there is no Supreme Court, but there are places where there are great sages whose expertise is renown and there are other places where there are scholars who are not on that level. If the lender says: "Let us go to this-and-this place in this-and-this land to have the case adjudicated by so-and-so, the great sage," we compel the borrower to go with him. This was the practice continually in Spain.ט
וכן הדין בזמן הזה שאין שם בית דין גדול אבל יש מקומות שיש בהן חכמים גדולים מומחין לרבים ומקומות שיש בהן תלמידים שאינן כמותן אם אמר המלוה נלך למקום פלוני שבארץ פלונית לפלוני ופלוני הגדול ונדון לפניו בדין זה שכופין את הלוה והולך עמו וכן היו מעשים בכל יום בספרד:
Rambam:English Text | Hebrew Text
Audio: Listen | Download | Video ClassSanhedrin veha`Onashin haMesurin lahem - Chapter 6
1
The following laws apply whenever a judge adjudicates a case involving financial matters and errs. If his error involves matters that are revealed and known - e.g., a law that is explicitly stated in the Mishnah or the Gemara, the ruling is reversed. The situation is returned to its original status and the judgment required by halachah is rendered. If it is impossible to return the matter to its original status, e.g., the person who unwarrantedly received the money traveled overseas, or he was a stubborn and strong person, the judge is not liable. Although he caused a loss, he did not have the intent of doing so. Similar laws apply if a judge ruled that a substance that was pure was impure, that an animal that was kosher was unacceptable and had it fed to the dogs, or the like.א
כל דיין שדן דיני ממונות וטעה אם טעה בדברים הגלויים והידועים כגון דינין המפורשין במשנה או בגמרא חוזר הדין ומחזירין הדבר כשהיה ודנין בו כהלכה ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים או שהיה אלם או שטמא דבר טהור או שהורה בכשרה שהיא טריפה והאכילה לכלבים וכיוצא בזה הרי זה פטור מלשלם אע"פ שגרם להזיק לא נתכוון להזיק:
2
Different principles apply if the judge errs in a case requiring a decision to be made by using one's logic to weigh alternative positions, for example, a case arouse involving the subject of a difference of opinion among the Sages of the Mishnah or the Sages of the Gemara where it was not explicitly stated whose opinion the halachah follows. The judge decided to follow one opinion without knowing it had already been universally established practice within the Torah community to follow the other view.
In such a situation, if the judge was an expert who had been given license to adjudicate cases by the exiliarch, or even if he had not been given such license, but the litigants voluntarily accepted him as their judicial authority, the ruling is reversed. The rationale is that he is an expert.
If the ruling cannot be reversed, he is not liable to make restitution. This applies both to a judge who received permission from the exiliarch or one received permission from a Jewish court to adjudicate cases in Eretz Yisrael, but not to serve as judge in the diaspora, as explained.ב
טעה בשקול הדעת כגון דבר שהוא מחלוקת תנאים או אמוראים ולא נפסקה הלכה כאחד מהן בפירוש ועשה כאחד מהן ולא ידע שכבר פשט המעשה בכל העולם כדברי האחר אם היה זה דיין מומחה ונטל רשות מראש גלות או שלא היה נוטל רשות אבל קבלו אותו בעלי דינין עליהן הואיל והוא מומחה חוזר הדין ואם אי אפשר להחזיר פטור מלשלם אחד הנוטל רשות מראש גלות או הנוטל רשות מבית דין של ישראל בארץ ישראל אבל לא בחוצה לארץ כמו שביארנו:
3
Different rules apply if the person who erred in a question of logical deduction was an expert judge, but he had not received license to adjudicate cases, nor was he accepted by the litigants as an authority, or was not an expert, but was accepted by the litigants to adjudicate their case according to Torah law. If he personally took property from one litigant and gave it to the other, his actions are irreversible and he should pay the damages from his own resources. If, however, he did not personally take the property from one and give it to the other, the decision should be reversed. If the decision cannot be reversed, he should pay the damages from his own resources.ג
היה הטועה מומחה ולא נטל רשות ולא קבלו אותו בעלי דינין עליהן או שלא היה מומחה אבל קבלו אותו בעלי דינין עליהן לדון להן כדין וטעה בשקול הדעת אם נשא ונתן ביד מה שעשה עשוי וישלם מביתו אם לא נשא ונתן ביד יחזור הדין ואם אי אפשר להחזיר ישלם מביתו:
4
When, however, a person is not an expert and was not accepted by the litigants adjudicates a case, even though he was given permission to act as a judge, he is considered as one of the men of force and not as a proper judge. Therefore, the judgment he renders is of no consequence. This applies whether he erred or whether he did not err. Either one of the litigants may withdraw and have the case adjudicated by a proper court.
If such a judge erred and personally gave property from one litigant to the other, he is obligated to pay from his own resources. He may then regain the money from the litigant to whom he gave property unlawfully. If one litigant paid the other because of the ruling of such a judge and the recipient is unable to return the money or if the judge rendered an object ritually impure or gave meat that was kosher to the dogs to eat, the judge must bear the loss as is the law regarding anyone who causes damages. For such a person has the intent of causing damages.ד
אבל מי שאינו מומחה ולא קבלו אותו בעלי דינין אע"פ שנטל רשות הרי זה בכלל בעלי זרוע ואינו בכלל הדיינין לפיכך אין דיניו דין בין טעה בין לא טעה וכל אחד מבעלי דינין אם רצה חוזר ודן בפני בית דין ואם טעה ונשא ונתן ביד חייב לשלם מביתו וחוזר ולוקח מבעל דין זה שנתן לו שלא כהלכה ואם אין לו להחזיר או שטמא או שהאכיל דבר המותר לכלבים ישלם כדין כל גורם להזיק שזה מתכוין להזיק הוא:
5
When a judge errs and obligates a person who is not required to take an oath to do so, and in order to free himself from the obligation to take the oath, this person negotiated a compromise with the other litigant, the compromise may be revoked. Even though he affirmed the compromise with a kinyan, it is of no substance. He agreed to pay or to waive the other person's liability only to free himself from the oath to which the person who erred obligated him. And whenever a kinyan is carried out on the basis of an error, it is annulled. Similar laws apply in all analogous situations.ה
דיין שטעה וחייב שבועה למי שאינו חייב בה ועשה זה פשרה עם בעל דינו כדי שלא ישבע ואחר כך ידע שאינו בן שבועה אף על פי שקנו מידו על הפשרה אינה כלום שלא קבל עליו ליתן לו או למחול לו אלא כדי שיפטר משבועה שחייבו בה הטועה וכל קניין בטעות חוזר וכן כל כיוצא בזה:
6
When two people are involved in a dispute concerning a judgment, one states: "Let us have the matter judged here," and the other says, "Let us ascend to the Supreme Court, lest these judges err and expropriate money contrary to the law," we compel the latter litigant to have the matter adjudicated locally.
If he asks the judges: "Write down the rationale why you have rendered this judgment against me and give it to me, lest you have erred," they must write down their rationales and give him the transcript. Afterwards, they expropriate what he owes. If the local judges feel the need to ask for clarification regarding a matter from the Supreme Court in Jerusalem, they should write down their question and send it. After their inquiry, the judgment should be rendered in the local court on the basis of the answer written to them by the Supreme Court.ו
שנים שנתעצמו בדין אחד אומר נדון כאן ואחד אומר נעלה לבית דין הגדול שמא יטעו אלו הדיינין ויוציאו ממון שלא כדין כופין אותו ודן בעירו ואם אמר כתבו ותנו לי מאי זה טעם דנתוני שמא טעיתם כותבים ונותנין לו ואחר כך מוציאין ממנו ואם הוצרך לשאול דבר מבית דין הגדול שבירושלים כותבים ושולחין ושואלין ודנין להם בעירם כפי מה שיבא בכתב בית דין הגדול:
7
When does the above apply? With regards to judgments dependent on claims issued by both litigants or a situation when a lender desires to have the case adjudicated locally and the borrower says: "Let us go to the Supreme Court." If, by contrast, the lender says: "Let us go to the Supreme Court," we compel the borrower to ascend with the lender, as implied by Proverbs 22:7: "A borrower is a servant to the lender."
Similarly, if a person claims that his colleague injured or damaged his person or his property or stole from him, and the plaintiff desires to ascend to the Supreme Court, the local court compels the defendant to ascend together with him. Similar laws apply in all analogous situations.ז
במה דברים אמורים בשאר הדינין שזה טוען וזה טוען או כשאמר המלוה נדון כאן והלוה אומר נלך לבית דין הגדול אבל אם אמר המלוה נלך לבית דין הגדול כופין את הלוה ועולה עמו שנאמר עבד לוה לאיש מלוה וכן אם טען זה שהזיקו או גזלו ורצה הטוען לעלות כופין בית דין שבעירו את הנטען לעלות עמו וכן כל כיוצא בזה:
8
When does the above apply? When the person from who property was stolen, the person who suffered injury or damage, or the lender has witnesses or proof that support his claim. When, however, his claim is unsupported, we do not obligate the defendant to leave his locale. Instead, he takes an oath there and is freed of obligation.ח
בד"א כשיהיו שם עדים או ראיה לנגזל או לניזק או למלוה אבל טענה רקנית אין מחייבין את הנטען לצאת כלל אלא נשבע במקומו ונפטר:
9
Similar concepts apply in the present age, when there is no Supreme Court, but there are places where there are great sages whose expertise is renown and there are other places where there are scholars who are not on that level. If the lender says: "Let us go to this-and-this place in this-and-this land to have the case adjudicated by so-and-so, the great sage," we compel the borrower to go with him. This was the practice continually in Spain.ט
וכן הדין בזמן הזה שאין שם בית דין גדול אבל יש מקומות שיש בהן חכמים גדולים מומחין לרבים ומקומות שיש בהן תלמידים שאינן כמותן אם אמר המלוה נלך למקום פלוני שבארץ פלונית לפלוני ופלוני הגדול ונדון לפניו בדין זה שכופין את הלוה והולך עמו וכן היו מעשים בכל יום בספרד:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Four, Mechirah Mechirah - Chapter Five, Mechirah Mechirah - Chapter Six
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Mechirah - Chapter Four
1
Containers owned by a person can acquire articles on his behalf wherever he has permission to place them down. Once movable property enters this container, neither can retract; it is as if the article were lifted up or placed in his home.
Therefore, a person's containers cannot acquire articles on his behalf in the public domain or in a domain belonging to the seller unless the seller tells him, "Go, acquire the article with this container."
Similarly, if the purchaser first acquired the container and lifted it up, and afterwards placed it down in the domain of the seller and bought produce from him, once the produce is placed in this container, he acquires it. Since the seller derives satisfaction from selling the container, he does not object to the container being placed in his domain.א
כליו של אדם כל מקום שיש לו רשות להניחו קנה לו כיון שנכנסו המטלטלין בתוך הכלי אין אחד מהן יכול לחזור בו והרי זה כמו שהגביהן או כמו שהונחו בתוך ביתו לפיכך אין כליו של אדם קונה לו ברשות הרבים ולא ברשות המוכר אלא אם אמר לו המקנה לך וקנה בכלי זה וכן אם קנה הכלי תחלה והגביהו ואחר כך הניחו שם ברשות המוכר וחזר וקנה ממנו הפירות כיון שנכנסו בתוך כלי זה קנה אותם מפני שהנאת המוכר במכירת הכלי אינו מקפיד על מקומו:
2
Just as containers belonging to the purchaser do not acquire articles for him when placed in the seller's domain, so too, containers belonging to the seller do not acquire articles for the purchaser even when they are within the purchaser's domain.ב
כשם שאין כליו של לוקח קונה לו ברשות מוכר כך אין כליו של מוכר קונה ללוקח אף על פי שהוא ברשות הלוקח:
3
Mesirah may be used to acquire an article only in the public domain, or in a courtyard that is not owned by either the seller or the purchaser.
Meshichah may be used to acquire an article only in a corner off the public domain or in a courtyard that is owned jointly by the seller and the purchaser. Hagbahah may be used to acquire an article in any place.ג
מסירה אינה קונה אלא ברשות הרבים ובחצר שאינה של שניהם והמשיכה אינה קונה אלא בסימטא או בחצר של שניהם והגבהה קונה בכ"מ:
4
The following rule applies when an article that could be acquired through meshichah is located in the public domain, and is drawn by the purchaser into his own domain or into a corner of the public domain. As soon as he removes a portion of the article from the public domain, he acquires it.ד
דבר הנקנה במשיכה אם היה ברשות הרבים ומשכו הלוקח לרשותו או לסימטא כיון שהוציא מקצת החפץ מרשות הרבים קנה:
5
When there is a load of produce in the public domain and, after having established a price, the purchaser draws it into his own domain or into a corner of the public domain he acquires it, even if he has not measured it.
Similarly, if, while in the public domain, the purchaser measures produce that he purchases, he acquires it, item by item, for as he measures it, he is lifting it up.ה
טעון של פירות שהיה מונח ברשות הרבים ומשכו לוקח לרשותו או לסימטא אחר שפסק הדמים קנה אע"פ שעדיין לא מדד וכן אם מדדן הלוקח ברה"ר קנה ראשון ראשון בהגבהה:
6
If, by contrast, the seller measures the produce into containers belonging to the purchaser, the purchaser does not acquire it. For a purchaser's containers cannot acquire on his behalf in the public domain.
If the produce is located in a domain belonging to the purchaser, once the seller agrees to sell the produce, the purchaser acquires it, even if he does not measure it.
If the produce is located in a domain belonging to the seller, or in a domain belonging to a person to whom the seller has entrusted it, the purchaser does not acquire the produce until he lifts it up, or until he removes it from the seller's domain by renting its place, or the like, as we have explained.ו
היה מוכר מודד לתוך כליו של לוקח לא קנה שאין כליו של לוקח קונה לו ברה"ר היו הפירות ברשות הלוקח כיון שקבל עליו המוכר למכור קנה לוקח ואף על פי שעדיין לא מדד היו ברשות המוכר או ברשות המופקדין אצלו לא קנה הלוקח עד שיגביה הפירות או עד שיוציאם מרשותו בשכירות מקומן וכיוצא בו כמו שביארנו:
7
The following rules apply when the produce is located in a corner of the public domain or in a domain belonging to both the seller and the purchaser -or even if it is in a domain belonging to the purchaser, but in containers belonging to the seller- and the seller agreed to sell the produce,and has begun to measure it into containers belong to the seller. If the seller tells the purchaser: "I will sell you a torof produce for 30 sela," he can retract even at the last se'ah, because the produce is in his containers, and he has not completed the measurement. For the containers belonging to a seller do not acquire for a purchaser, even in the purchaser's domain.
If he told him: "I will sell you a kor of produce for 30 sela, i.e., each se'ah for a sela" the purchaser acquires each se'ah, one by one as it is measured.For since the seller mentioned the price for each individual se'ah, each of those units is a distinct entity. Whenever the seller lifts up a se'ah and pours it into the measure, the sale of this unit is concluded.
The rationale for this law is that the produce is not located in a domain belonging to the seller, nor is it in the public domain. If the produce was not held in the containers of the seller, the purchaser would acquire it once a price was agreed upon, since it is located in his domain even though it had not been measured, as has been explained in the previous halachah.ז
היו הפירות בסימטא או בחצר של שניהם ואפילו היו ברשות לוקח והיו בתוך כליו של מוכר וקבל עליו המוכר למכור והתחיל המוכר למדוד בתוך כליו של מוכר אם אמר לו כור בשלשים סלע אני מוכר לך יכול לחזור בו אפילו בסאה אחרונה הואיל ועדיין הפירות בכליו ולא גמר כל המדה וכליו של מוכר אינו קונה ללוקח אע"פ שהוא ברשות הלוקח ואם אמר לו כור בשלשים סאה בסלע ראשון ראשון קנה שכיון שפסקו הדמים על כל סאה וסאה כל סאה שיגביה המוכר ויערה אותה נגמרה מכירתה הואיל ואין הפירות ברשות המוכר ולא ברשות הלוקח ואילו לא היה הפירות בכליו של מוכר כיון שהן ברשות לוקח קנה משפסק אף על פי שלא מדד כמו שביארנו:
8
Similar rules apply when a person sells wine or oil to a colleague in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, or in a domain belonging to the purchaser, and the measure belongs to the broker. Before the measure is filled, the liquid remains the seller's. Once the measure is filled, the liquid becomes the purchaser's. Neither of them can retract.ח
וכן המוכר יין או שמן לחבירו בסימטא או בחצר של שניהם או ברשות לוקח והיתה המדה של סרסור עד שלא נתמלאת המדה הרי הן של מוכר משנתמלאת המדה הרי הן ברשות לוקח ואין אחד מהן יכול לחזור בו:
9
Similar rules apply if produce is held in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, the measuring container does not belong to either of them, and the seller was measuring. Before the measure is filled, it remains in the possession of the seller. Once the measure is filled, however, it becomes the purchaser's.ט
וכן פירות שהיו צבורין בסימטא או בחצר של שניהם והמדה אינה של אחד מהן והיה המוכר מודד עד שלא נתמלאת המדה הרי היא ברשות המוכר ומשנתמלאת המדה הרי היא ברשות לוקח:
10
The following rules apply when the measure belongs to either the purchaser or the seller, and it has marks indicating the halfway point, thirds, quarters and the like. Once the produce reaches one of those markings, that portion is acquired even though the entire measure has not been filled. For every marking is considered to be a measure in its own right. For the measure belongs to one of them, and he relies on its markings.י
היתה המדה של אחד מהן והיו בה רשמין לידע חציה שלישה ורביעה וכיוצא בהן כיון שהגיע לרושם מן הרשמים קנה ראשון ראשון ואע"פ שלא נתמלאת המדה שכל רושם מהם כמדה בפני עצמה שהרי של אחד מהן היא המדה והוא סומך על הרשמים שבה:
11
Maintain awareness of this significant general principle: When a person acquires movable property, he acquires it, if he establishes the price and afterwards lifts up the article. If first he lifts it up and puts it down, and then a price is established afterwards, he does not acquire it because he lifted it up at the outset. Instead, it is only when he lifts it up after a price is established, or performs meshichah on an object that is not ordinarily lifted up.יא
זה כלל גדול יהיה בידך הקונה את המטלטלין אם פסק הדמים ואחר כך הגביה קנה ואם הגביה תחלה והניח ואח"כ פסק הדמים לא קנה באותה הגבהה עד שיגביה אחר שפסק או ימשוך דבר שאין דרכו להגביהה:
12
When an object that has a standard and known price is sold, and the purchaser lifts it up, he acquires it, even though he and the seller agree on the price only after he lifts it up. Similarly, with regard to other means through which movable property is acquired. The acquisition must be made after the price of the article is established, unless there is a standard price for the article, as has been explained.יב
היה דבר הנמכר דמיו קצובין וידועין והגביהו קנהו אף על פי שפסק אחר שהגביה והוא הדין בשאר דברים שקונין בהם את המטלטלין שצריך לקנות בהם אחר שיפסוק הדמים אלא אם כן דמיו קצובין כמו שביארנו:
13
For this reason, the following rules apply if a person draws donkey -drivers and the produce their beasts are carrying and porters bearing containers filled with produce into his home. If the produce is measured before a price is established - even if the purchaser is the one who measures - or they established the price and then the seller measures the produce, both the seller and purchaser are entitled to retract.Different rules apply if the purchaser unloaded the produce and brought it into his home. If a price was established and then the seller measured, neither can retract. For the seller had made a commitment to sell. If he measured before a price was established, both can retract, because he has not made a commitment to sell. This applies even if the purchaser measures.יג
לפיכך המושך חמרים ופועלים והכניסן לתוך ביתו אם מדד עד שלא פסק הדמים אפילו היה הלוקח הוא המודד או שפסק הדמים ואחר כך מדד המוכר שניהם יכולין לחזור בהן פרקן הלוקח והכניסן לתוך ביתו אם פסק הדמים ואח"כ מדד המוכר אין שניהם יכולין לחזור בהן שהרי סמכה דעתו למכור ואם מדד עד שלא פסק שניהם יכולין לחזור בהם שהרי לא סמכה דעתו עדיין למכור ואפילו מדד הלוקח:
14
The following rules apply if a person takes utensils from a craftsman in order to inspect them to see whether he will purchase them. If they have a fixed price, and they are destroyed by forces beyond his control while in his possession, he is responsible for their value. The rationale is that since they are of a fixed value, they are considered to have entered his domain at the time he lifted them up.
The above applies under two conditions: a) he lifts the utensil up with the intent of acquiring it in its entirety, and b) the article being sold would be appreciated by a purchaser.
When, however, the seller is repelled by an article and seeks - and indeed pursues - an opportunity to sell it, it remains in the domain of the seller until a price is established and the purchaser lifts it up afterwards.יד
הנוטל כלים מן האומן על מנת לבקרן אם היו דמיו קצובין ונאנס בידו חייב בדמיו הואיל ודמיו קצובין מעת שהגביהו נעשה ברשותו והוא שיגביהנו כדי לקנות את כולו ויהיה אותו חפץ הנמכר חביב על הלוקח אבל חפץ שהמוכר קץ בו והוא מבקש ורודף למכרו הרי הוא ברשות המוכר עד שיפסוק הדמים ויגביהנו הלוקח אחר שפסק:
15
All the above rules apply whether the purchaser himself performs meshichah on an object, lifts it up or manifests ownership over it, or tells another person to lift it up, perform meshichah or manifest ownership. The other person acquires for for the purchaser. This also applies with regard to other acts of acquisition.טו
אחד המושך או המגביה או המחזיק בעצמו או שאמר לאחר להגביה או למשוך לו או להחזיק לו הרי זה זכה לו וכן בשאר דרכי הקנייה:
Mechirah - Chapter Five
1
The exchange of any movable property brings about a binding transaction. What is implied? If a person exchanges a cow for a donkey, or wine for oil, once one performs meshichah or lifts up the article that he intends to acquire, the other person acquires the second form of movable propertystipulated in the exchange, wherever it is located. It is considered to have entered his domain, even though he has not performed meshichah upon it.
The above applies although both parties to the transaction are particular about the price, have determined how much this article is worth and how much the other article is worth, and exchanged them after making that determination.א
כל המטלטלין קונין זה את זה כיצד החליף פרה בחמור או יין בשמן אף על פי שמקפידין על הדמים ושיערו כמה שוה זה וכמה שוה זה ואחר כך החליפו כיון שמשך האחד או הגביהו קנה השני המטלטלין האחרים בכל מקום שהם ונעשה ברשותו ואע"פ שעדיין לא משכן:
2
When a person exchanges a donkey for a cow and a lamb, if he performs meshichah on the cow but not on the lamb, the acquisition is not concluded, for he did not complete the meshichah. The same principle applies in all analogous situations.ב
החליף חמור בפרה וטלה ומשך הפרה ועדיין לא משך את הטלה לא קנה שאין כאן משיכה גמורה וכן כל כיוצא בהן:
3
When one is not precise about the amount of money involved in a transaction, the money is considered in the same way as other types of movable property, and its exchange brings about a binding transaction.
What is implied? A person scooped up coins without weighing them or counting them, but rather took an estimated amount, said: "Sell me your cow...," or "...this wine, for these coins," and gave him the coins, the transaction is completed; neither party may retract.' Since this is an uncommon situation, our Sages did not require the purchaser to perform meshichah.ג
דמים שאין מקפידין עליהם הרי הן כשאר מטלטלין וקונין כיצד הרי שחפן מעות בלא משקל ובלא מניין אלא נטלן אכסרה ואמר לו מכור לי פרתך או יין זה באלו ונתן לו את הדמים קנה ואין אחד מהם יכול לחזור בו שזה דבר שאינו מצוי הוא ולא הצריכו בו משיכה:
4
Similarly, movable property can be acquired without meshichah in the following situation. Reuven sold movable property to Shimon for 50 zuz. Shimon acquired the movable property and obligated himself to pay Reuven the price agreed upon. After Shimon became obligated to Reuven for these 50 zuz,he desired to sell wine, an animal, a servant or other similar movable property. Reuven told him: "Sell that object to me for the 50 zuz that you owe me for the sale," and Shimon agreed.
Reuven acquires the movable property regardless of where it is located, even though he neither performed meshichah nor lifted the object up. The rationale is that this also is an abnormal circumstance, and our Sages did not require meshichah.
When, by contrast, a person is in debt for reasons other than a sale, and his creditor tells him: "Sell me the movable property for the debt that you owe me," even though both agree, the transaction is not completed until he lifts up the object, performs meshichah on an object that is not usually lifted up, or acquires it through other means by which movable property can be acquired.ד
וכן ראובן שמכר מטלטלין לשמעון בחמשים זוז וקנה שמעון המטלטלין ונתחייב בדמים ואחר שנתחייב שמעון בחמשים זוז אלו היה לו יין או בהמה או עבד וכיוצא בהן משאר המטלטלין והיה רוצה למכרן ואמר לו ראובן מכור אותו לו בחמשים זוז שיש לי בידך דמי המכר ואמר לו הן קנה ראובן המטלטלין בכל מקום שהן ואף על פי שלא משך ולא הגביה שגם זה דבר שאינו מצוי הוא ולא הצריכו בו משיכה אבל אם היה חוב לו עליו שלא מחמת המכר ואמר לו מכור לי מטלטלין בחוב שיש לי אצלך ורצו שניהם לא קנה עד שיגביה או ימשוך דבר שאין דרכו להגביה או יקנה באחד מהדרכים שהמטלטלין נקנין בה:
5
Landed property, servants, livestock and all other movable property can be acquired through the kinyan referred to as chalifin. This way of finalizing a transaction is so commonly used that it is also referred to as kinyan.
The fundamental manner in which such a transaction is effected is as follows: The purchaser gives the seller any type of article and tells him: "Acquire this article in exchange for the courtyard,..." "...wine,..." "...animal,..."or "...servant that you sold me in exchange for this and this amount of money."
Once this statement is made, when the seller lifts up the article and acquires it, the purchaser acquires that landed property or that movable property even though he did not perform meshichah or pay the money. Neither of the parties involved can retract.ה
הקרקעות והעבדים והבהמה ושאר כל המטלטלין כל אחד מהן נקנה בחליפין והוא הנקרא קניין ועיקר הדרך הזאת שיתן הקונה למקנה כלי כל שהוא ויאמר לו קנה כלי זה חלף החצר או היין או הבהמה או העבד שמכרת לי בכך וכך כיון שהגביה המוכר את הכלי וקנהו קנה הלוקח אותו הקרקע או אותן המטלטלין אף על פי שעדיין לא משכן ולא נתן הדמים ואחד מהן אין יכול לחזור בו:
6
Such a transaction may be completed only through the use of a utensil. A utensil is effective, however, even if it is not worth a p'rutah.
Such a transaction may not be completed using an article from which it is forbidden to benefit, nor with produce, nor with a coin.
Such a transaction may not be completed using an article belonging to the seller; only one belonging to the purchaser.ו
אין קונין אלא בכלים ואע"פ שאין בו שוה פרוטה ואין קונין בדבר שאסור בהנאה ולא בפירות ולא במטבע ואין קונין בכליו של מוכר אלא בכליו של לוקח:
7
When a third party transfers a utensil to the seller so that the purchaser will acquire merchandise that was designated, the purchaser acquires it.
Even though he transfers the utensil to him with the intent that it be returned, the transaction is binding, and the purchaser acquires the merchandise intended. For a gift that is given with the stipulation that it be returned is nevertheless considered a gift.
Moreover, even if the seller does not take hold of the entire utensil that was transferred to him in exchange for his merchandise, but rather holds a portion of it, and the person transferring the utensil to him holds the other portion, the purchaser acquires the merchandise, provided he holds a portion of the utensil that can itself be considered to be a utensil, or grabs it in a manner in which he would be able to pull the entire utensil from the hands of the person transferring it into his own possession.
Therefore, if the person transferred a portion of a garment to a purchaser, the purchaser must hold a portion of the garment the size of three fingerbreadths. Thus, if he cuts off the portion that he is holding, it would be considered a utensil in its own right. For a portion of a garment the size of three fingerbreadths is considered a garment, as has been explained with regard to the subject of the ritual impurity of garments. Similarly, if the seller holds on to a portion smaller than three fingerbreadths but could pull the entire garment into his possession, the purchaser acquires the merchandise being sold.ז
הקנה אחד כלי למוכר כדי שיקנה הלוקח אותו הממכר זכה הלוקח ואף על פי שהקנה לו הכלי על מנת להחזירו נקנה המקח וזכה בו הלוקח שהמתנה על מנת להחזיר שמה מתנה אע"פ שלא תפס המוכר כל הכלי שהקנהו חלף ממכרו אלא אחז מקצתו ואחז המקנה לו מקצתו קנה הלוקח והוא שאחז ממנו כדי שיעור כלי או יאחזנו אחיזה שהוא יכול לנתק את כל הכלי מיד המקנה לו לפיכך אם הקנה לו במקצת הבגד צריך שיאחוז מן הבגד שלש אצבעות שאם יפסוק ממקום שאחז הרי הוא כלי בפני עצמו ששלש אצבעות מבגד קרוי כלי כמו שביארנו בענין טומאת בגדים וכן אם אחז פחות משלש והיה יכול לנתק כל הכלי קנה:
8
The above concepts are reflected in the expression used in legal documents: "And we performed a kinyan with so and so with a utensil that is acceptable to be used to conduct a transaction."
"A utensil" excludes produce and the like. "That is acceptable" excludes objects from which it is forbidden to benefit. And "to be used to conduct a transaction" excludes a utensil belonging to the seller.ח
זה שכותבין בשטרות וקנינא מפלוני בכלי הכשר לקנות בו בכלי להוציא פירות וכיוצא בהן הכשר להוציא איסורי הנאה לקנות בו להוציא כליו של מוכר:
9
This transaction need not be performed in the presence of witnesses. Instead, even if it was performed only in the presence of the seller and the purchaser, the transaction is finalized. For the only reason the Torah required witnesses with regard to monetary laws is to prevent a person from denying what transpired.
A seller, one who gives a gift, rents out an object, lends an object or the like does not require witnesses. Whenever the second party finalizes the transaction through one of the accepted practices - lifting the article up, meshichah, transferring it, chalifin, the payment of money, the transfer of a legal document or through manifesting ownership - the transaction is concluded, even when there are no witnesses present.ט
זה הקניין אין צריך להיות בפני עדים אלא אם היה בינו ובין חבירו קנה שלא הצריכה תורה עדים בדיני ממונות אלא לכופר אבל המוכר או הנותן או השוכר או המשאיל וכיוצא בהן אין צריך עדים וכיון שקנה הקונה בדרך אחד מן הדרכים שקונין בהן בין בהגבהה בין במשיכה בין במסירה בין בקנין בין בכסף בין בשטר או בחזקה קנה ואע"פשאין שם עדים:
10
Although a person who sells or gives an article confirms the transaction with a kinyan chalifin, both of them may retract as long as they are discussing the matter. This applies even when the kinyan was performed in the presence of witnesses. If they concluded discussing the matter, neither may retract even though the transaction was not observed by witnesses.
Just as the seller and the giver may retract, so too, the purchaser and the recipient may retract as long as they are discussing the matter. This leniency does not apply with regard to other kinyanim.י
המוכר או הנותן שקנו מידו יש לכל אחד מהן לחזור בו כל זמן שעוסקין באותו ענין ואף על פי שהקנין בפני עדים ואם הפסיק הענין אין אחד מהם יכול לחזור אע"פ שאין ביניהן עדים וכשם שחוזר המוכר והנותן כך חוזר הלוקח והמקבל כל זמן שעסוקין באותו ענין מה שאין כן בשאר דרכי הקנייה:
11
There are many matters that do not require a kinyan, and indeed there is no reason to perform a kinyan with regard to them - e.g., a person who frees his slave, divorces his wife, appoints an agent, issues a protest with regard to a sale, nullifies a protest or waives a colleague's obligation to pay a debt or return an entrusted object. Similar laws apply to other analogous situations.יא
יש דברים הרבה שאינן צריכין קנין ואין לקניין בהם טעם כגון המשחרר את עבדו והמגרש אשתו או עושה שליח או המוסר מודעה או המבטל מודעה או המוחל לחבירו חוב או פקדון שיש לו בידו וכל כיוצא בדברים אלו:
12
It has become customary in the majority of places to perform a kinyan to confirm certain of the above matters and the like, even though it is not necessary. The witnesses say: "We performed a kinyan with so and so, confirming that he appointed so and so as an agent," "...waived the debt that so and so owed him," or "...nullified the protest he had issued concerning this bill of divorce," or the like.יב
נהגו רוב המקומות להקנות למקצת אלו הדברים או כיוצא באלו ואומרים וקנינו מפלוני שעשה פלוני שליח או שמחל לפלוני חוב שיש לו אצלו או שבטל המודעה שמסר על גט זה וכיוצא באלו אף על פי שאינו צריך:
13
Such a kinyan, which is customarily performed with regard to these matters, is of no consequence except to demonstrate that the parties involved were not acting facetiously or in jest when making the statements, but had in fact made a resolution in their hearts before making the statements. Therefore, if a person says: "I am making my statements with a full heart, and I have resolved to do this," nothing else is necessary.יג
קנין זה שנהגו להקנות באלו הדברים אינו מועיל כלום אלא להודיע שאינו אומר דברים אלו כמשחק ומהתל אלא שגמר בלבו ואח"כ אמר לפיכך אם אמר בלב שלם אני אמרתי וגמרתי לעשות דבר זה אין צריך דבר אחר כלל:
14
A kinyan is of no consequence with regard to statements that are of no substance.
What is implied? If it is stated in a legal document: "We performed a kinyan with so and so, confirming that he will travel to sell merchandise with so and so," "...that they will form a craft partnership," "...that they will divide a field between themselves," or the like, this is considered a kinyan with regard to words, and it is of no consequence. The rationale is that the person did not transfer to his colleague a specific and known entity, neither the entity itself or the fruits of that known entity.יד
הדברים שאין בהן ממש אין הקנין מועיל בהן כיצד הרי שכתב בשטר וקנינו מפלוני שילך בסחורה עם פלוני או שיחלקו השדה שביניהם או שישתתפו שניהם באומנות וכיוצא בדברים אלו כולן הרי זה קנין דברים ואינו מועיל כלום שהרי לא הקנה לחבירו דבר מסויים וידוע לא עיקר ולא פירות עיקר הידוע:
Mechirah - Chapter Six
1
Although produce cannot be used for chalifin, as explained, it can be acquired through chalifin like other movable property. With regard to a coin, by contrast, just as it cannot be used for chalifin, it cannot be acquired through chalifin. Thus, a coin cannot be acquired through a kinyan chalifin, and it cannot be used for a kinyan chalifin to acquire other articles.א
הפירות אף על פי שאין קונין בהן כמו שביארנו הרי נקנין בקנין כשאר המטלטלין אבל המטבע כשם שאין קונין בו כך אינו נקנה בקנין נמצא המטבע אינו נקנה בקנין ואינו נעשה הוא עצמו קנין לקנות כשאר דברים:
2
Slabs of gold and silver are regarded in the same way as pieces of raw iron or copper. They are like other movable property and can be acquired through chalifin and exchanged for each other, as has been explained.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.ב
לשונות של זהב ושל כסף הרי הן כעששיות של ברזל או של נחשת והכל כשאר המטלטלין הן ונקנין בקנין וקונין זה את זה בהחלפה כמו שביארנו אבל המטבעות של כסף או דינרין של זהב או המעות של נחשת הרי הן כולן דמים כנגד שאר המטלטלין והנותן את אחד מהן דמי המטלטלין לא קנה עד שימשוך או יגביה כמו שביארנו ואין אחד מהן נקנה בקנין ולא נעשה קנין:
3
When does the above apply? When one is acquiring other movable property, servants or landed property with these coins. When, however, gold dinarim are being exchanged for silver coins, the gold coins are considered to be "produce." Similarly, copper coins are considered to be "produce" with regard to silver coins.ג
במה דברים אמורים בזמן שקונה שאר מטלטלין באחד ממיני מטבעות אלו או עבדים וקרקעות אבל הדינרין של זהב לגבי מטבעות של כסף הרי הן כפירות וכן המעות של נחשת כמו פירות לגבי מטבעות של כסף:
4
What is implied? If a person gave a colleague a dinar of gold for 25 dinarim of silver, the owner of the gold acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague 25 silver dinarim, as he committed himself. If he committed himself to give new silver coins, he must give new ones; if he committed himself to give old coins, he must give old ones.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.ד
כיצד נתן לו דינר של זהב בעשרים וחמשה דינר של כסף נקנה הכסף אע"פ שעדיין לא בא הכסף לידו וחייב ליתן לו עשרים וחמשה דינר של כסף כמו שפסק עמו אם חדשים חדשים אם ישנים ישנים אבל אם נתן לו עשרים וחמשה כסף בדינר זהב לא קנה עד שיקח הדינר של זהב וכל אחד יכול לחזור בו:
5
Similarly, if a person gave a colleague 30 isar of copper for a dinar of silver, the owner of the copper acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague a silver dinar, as he committed himself. If he committed himself to give a new silver coin, he must give a new one; if he committed himself to give an old coin, he must give an old one.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.ה
נתן לו שלשים איסר של נחשת בדינר של כסף נקנה הדינר של כסף וחייב ליתן לו כמו שפסק עמו אם דינר חדש חדש אם ישן ישן אבל אם נתן לו דינר של כסף בשלשים איסר לא קנה עד שיקח האיסרות של נחשת וכל אחד מהן יכול לחזור בו:
6
Similarly, bad coins that were disqualified by the ruling kingdom or municipal authorities, or dinarim that are not acceptable as legal tender in that country - i.e., coins that are not used for exchange unless they are changed for others, these are considered to be produce with regard to all matters.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.ו
וכן מעות הרעות שפסלתן מלכות או המדינה או דינרין שאינן יוצאין באותה מדינה ואין נושאין ונותנין בהן עד שמשנין אותן למטבע אחר הרי הן כפירות לכל דבר ונקנין בקנין וקונין את המעות ואין המעות קונות אותן כשאר כל הפירות:
7
There is no way in which a person can acquire a coin that is not in his physical possession, except by virtue of his acquisition of landed property -e.g., a person will purchase land and by virtue of its acquisition also acquire coins, or he will rent the place where the coins are held. In these instances, once the purchaser acquires the land through the transfer of money, a legal document, manifestation of his ownership or a kinyan chalifin, he acquires the money.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.ז
המטבע אין לו דרך שיזכה בו מי שאינו ברשותו אלא על גבי קרקע כגון שקנה הקרקע ועל גבו המעות או שישכור את מקום המעות כיון שזכה בקרקע בכסף או בשטר או בחזקה או בקנין זכה במעות והוא שיהיו אותן המעות קיימין כגון שיהיו מופקדין במקום אחד אבל ראובן שהיה לו חוב על שמעון והקנה ללוי קרקע ועל גבה חוב שיש לו אצל שמעון נראה לי שלא קנה החוב:
8
If three people the lender, the borrower and a third party (the intended recipient) are standing together and the lender tells the borrower, "Give the maneh that you owe me (whether an entrusted article or a loan) to so and so the third party," that third party acquires the manehin question. None of the three can retract. Our Sages described this law as a dictate whose reason cannot be explained. Therefore, one cannot derive any other precept from it.ח
היו עומדים שלשתן ואמר לו מנה שיש לי בידך בין פקדון בין מלוה תנהו לזה קנה לוי ואין אחד משלשתן יכול חזור בו ודבר זה אמרו חכמים שהיא הלכה שאין לה טעם לפיכך אין למדין ממנה לדין אחר:
9
If Reuven owed Shimon 100 zuz and told Levi: "Give Shimon the 100 zuz that I owe him, and I will repay you," or "...I will make a reckoning with you"- although both Levi and Shimon agree, all three have the potential to retract.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.ט
היה ראובן חייב לשמעון מאה זוז ואמר ללוי תן לשמעון מאה זוז אלו שאני חייב לו עד שאתן לך או עד שאעשה עמך חשבון ואמר לו הן וקבל שמעון כל אחד משלשתן יכול לחזור בו ואפילו פרע לוי לשמעון מקצת חובו לפיכך אם לא פרע לוי לשמעון חוזר שמעון ותובע את ראובן בשאר חובו:
10
When a person sells a promissory note to a colleague or gives one to him as a gift, the physical transfer of the note does not bring about a transfer of the obligation it carries. For he transferred only the proof of the debt. And that proof is not something that can be grasped by the hand.י
המוכר שטר חוב לחבירו או נתנו לו במתנה אינו נקנה במסירת השטר לידו שלא מסר לו אלא הראיה שבו ואין הראיה נתפסת ביד:
11
How indeed can the promissory note be acquired? The seller must write to the purchaser: "Acquire the promissory note of so and so and all the obligations associated with it," and then give him the promissory note. Thus, the note is acquired through the writing and through being transferred.
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"יא
וכיצד יקנה השטר שיכתוב לו המקנה קנה שטר פלוני וכל השעבוד שיש בו וימסור לו השטר ונמצא שנקנה בכתיבה ומסירה ואין צריך עדים לענין קנייתו אבל צריך עדים לענין תביעתו שהרי הנתבע אומר לו מי יאמר שבעל דברים שלי כתב ומסר לך:
12
The transfer of the ownership of promissory notes is a Rabbinical institution. According to Scriptural law, there is no way to acquire the proof of an obligation; only an actual object can be acquired. Therefore, a person who sells a promissory note to a colleague can still waive the debt .o Even his heir has the right to waive the debt.יב
קנין השטרות בדרך הזאת מדברי סופרים אבל מן התורה אין הראיות נקנות אלא גוף הדבר בלבד קנוי לפיכך המוכר שטר חוב לחבירו עדיין יכול למחול ואפילו יורשו מוחלו:
13
When a woman brings her husband a promissory note as part of her dowry, she cannot waive payment of it without his approval, because her domain has become his.יג
האשה שהכניסה שטר חוב לבעלה אינה יכולה למחול אלא מדעת בעלה מפני שידה כידו:
14
When a person transfers ownership of even the smallest amount of property to a colleague and by virtue of its transfer also transfers the ownership of a promissory note, the purchaser acquires the note regardless of where it was located, although a written statement was not made and the document was not transferred to the purchaser.It appears to me that in this instance as well, the original creditor has the right to waive payment after selling it.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located.יד
המקנה לחבירו קרקע כל שהוא והקנה לו על גבה שטר חוב הרי זה קנה השטר בכ"מ שהוא בלא כתיבה ובלא מסירה ונראה לי שגם זה יכול למחול אחר שמכרו וכן המוכר קרקע וכתב השטר ואין הלוקח עמו כיון שהחזיק הלוקח בקרקע נקנה השטר בכל מקום שהוא:
15
The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.טו
האומר זכו בשדה זו לפלוני וכתבו לו את השטר והחזיק הזוכה לו בקרקע יש לנותן לחזור בשטר עד שיגיע ליד בעל המתנה ואף על פי שאינו יכול לחזור בשדה:
16
If, however, the giver told the agent: "Take possession of the field with the stipulation that you write the deed of title," even though the agent manifests ownership over the land on behalf of the recipient, the original owner can retract both with regard to the deed and with regard to the field until the deed of title reaches the hand of the recipient of the gift.טז
אמר להם זכו לו בשדה על מנת שתכתבו לו את השטר אע"פ שהחזיקו לו בשדה חוזר מזה ומזה עד שיגיע שטר המתנה לידי מקבל המתנה:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMechirah - Chapter Four
1
Containers owned by a person can acquire articles on his behalf wherever he has permission to place them down. Once movable property enters this container, neither can retract; it is as if the article were lifted up or placed in his home.
Therefore, a person's containers cannot acquire articles on his behalf in the public domain or in a domain belonging to the seller unless the seller tells him, "Go, acquire the article with this container."
Similarly, if the purchaser first acquired the container and lifted it up, and afterwards placed it down in the domain of the seller and bought produce from him, once the produce is placed in this container, he acquires it. Since the seller derives satisfaction from selling the container, he does not object to the container being placed in his domain.א
כליו של אדם כל מקום שיש לו רשות להניחו קנה לו כיון שנכנסו המטלטלין בתוך הכלי אין אחד מהן יכול לחזור בו והרי זה כמו שהגביהן או כמו שהונחו בתוך ביתו לפיכך אין כליו של אדם קונה לו ברשות הרבים ולא ברשות המוכר אלא אם אמר לו המקנה לך וקנה בכלי זה וכן אם קנה הכלי תחלה והגביהו ואחר כך הניחו שם ברשות המוכר וחזר וקנה ממנו הפירות כיון שנכנסו בתוך כלי זה קנה אותם מפני שהנאת המוכר במכירת הכלי אינו מקפיד על מקומו:
2
Just as containers belonging to the purchaser do not acquire articles for him when placed in the seller's domain, so too, containers belonging to the seller do not acquire articles for the purchaser even when they are within the purchaser's domain.ב
כשם שאין כליו של לוקח קונה לו ברשות מוכר כך אין כליו של מוכר קונה ללוקח אף על פי שהוא ברשות הלוקח:
3
Mesirah may be used to acquire an article only in the public domain, or in a courtyard that is not owned by either the seller or the purchaser.
Meshichah may be used to acquire an article only in a corner off the public domain or in a courtyard that is owned jointly by the seller and the purchaser. Hagbahah may be used to acquire an article in any place.ג
מסירה אינה קונה אלא ברשות הרבים ובחצר שאינה של שניהם והמשיכה אינה קונה אלא בסימטא או בחצר של שניהם והגבהה קונה בכ"מ:
4
The following rule applies when an article that could be acquired through meshichah is located in the public domain, and is drawn by the purchaser into his own domain or into a corner of the public domain. As soon as he removes a portion of the article from the public domain, he acquires it.ד
דבר הנקנה במשיכה אם היה ברשות הרבים ומשכו הלוקח לרשותו או לסימטא כיון שהוציא מקצת החפץ מרשות הרבים קנה:
5
When there is a load of produce in the public domain and, after having established a price, the purchaser draws it into his own domain or into a corner of the public domain he acquires it, even if he has not measured it.
Similarly, if, while in the public domain, the purchaser measures produce that he purchases, he acquires it, item by item, for as he measures it, he is lifting it up.ה
טעון של פירות שהיה מונח ברשות הרבים ומשכו לוקח לרשותו או לסימטא אחר שפסק הדמים קנה אע"פ שעדיין לא מדד וכן אם מדדן הלוקח ברה"ר קנה ראשון ראשון בהגבהה:
6
If, by contrast, the seller measures the produce into containers belonging to the purchaser, the purchaser does not acquire it. For a purchaser's containers cannot acquire on his behalf in the public domain.
If the produce is located in a domain belonging to the purchaser, once the seller agrees to sell the produce, the purchaser acquires it, even if he does not measure it.
If the produce is located in a domain belonging to the seller, or in a domain belonging to a person to whom the seller has entrusted it, the purchaser does not acquire the produce until he lifts it up, or until he removes it from the seller's domain by renting its place, or the like, as we have explained.ו
היה מוכר מודד לתוך כליו של לוקח לא קנה שאין כליו של לוקח קונה לו ברה"ר היו הפירות ברשות הלוקח כיון שקבל עליו המוכר למכור קנה לוקח ואף על פי שעדיין לא מדד היו ברשות המוכר או ברשות המופקדין אצלו לא קנה הלוקח עד שיגביה הפירות או עד שיוציאם מרשותו בשכירות מקומן וכיוצא בו כמו שביארנו:
7
The following rules apply when the produce is located in a corner of the public domain or in a domain belonging to both the seller and the purchaser -or even if it is in a domain belonging to the purchaser, but in containers belonging to the seller- and the seller agreed to sell the produce,and has begun to measure it into containers belong to the seller. If the seller tells the purchaser: "I will sell you a torof produce for 30 sela," he can retract even at the last se'ah, because the produce is in his containers, and he has not completed the measurement. For the containers belonging to a seller do not acquire for a purchaser, even in the purchaser's domain.
If he told him: "I will sell you a kor of produce for 30 sela, i.e., each se'ah for a sela" the purchaser acquires each se'ah, one by one as it is measured.For since the seller mentioned the price for each individual se'ah, each of those units is a distinct entity. Whenever the seller lifts up a se'ah and pours it into the measure, the sale of this unit is concluded.
The rationale for this law is that the produce is not located in a domain belonging to the seller, nor is it in the public domain. If the produce was not held in the containers of the seller, the purchaser would acquire it once a price was agreed upon, since it is located in his domain even though it had not been measured, as has been explained in the previous halachah.ז
היו הפירות בסימטא או בחצר של שניהם ואפילו היו ברשות לוקח והיו בתוך כליו של מוכר וקבל עליו המוכר למכור והתחיל המוכר למדוד בתוך כליו של מוכר אם אמר לו כור בשלשים סלע אני מוכר לך יכול לחזור בו אפילו בסאה אחרונה הואיל ועדיין הפירות בכליו ולא גמר כל המדה וכליו של מוכר אינו קונה ללוקח אע"פ שהוא ברשות הלוקח ואם אמר לו כור בשלשים סאה בסלע ראשון ראשון קנה שכיון שפסקו הדמים על כל סאה וסאה כל סאה שיגביה המוכר ויערה אותה נגמרה מכירתה הואיל ואין הפירות ברשות המוכר ולא ברשות הלוקח ואילו לא היה הפירות בכליו של מוכר כיון שהן ברשות לוקח קנה משפסק אף על פי שלא מדד כמו שביארנו:
8
Similar rules apply when a person sells wine or oil to a colleague in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, or in a domain belonging to the purchaser, and the measure belongs to the broker. Before the measure is filled, the liquid remains the seller's. Once the measure is filled, the liquid becomes the purchaser's. Neither of them can retract.ח
וכן המוכר יין או שמן לחבירו בסימטא או בחצר של שניהם או ברשות לוקח והיתה המדה של סרסור עד שלא נתמלאת המדה הרי הן של מוכר משנתמלאת המדה הרי הן ברשות לוקח ואין אחד מהן יכול לחזור בו:
9
Similar rules apply if produce is held in a corner of the public domain or in a courtyard belonging to both the seller and the purchaser, the measuring container does not belong to either of them, and the seller was measuring. Before the measure is filled, it remains in the possession of the seller. Once the measure is filled, however, it becomes the purchaser's.ט
וכן פירות שהיו צבורין בסימטא או בחצר של שניהם והמדה אינה של אחד מהן והיה המוכר מודד עד שלא נתמלאת המדה הרי היא ברשות המוכר ומשנתמלאת המדה הרי היא ברשות לוקח:
10
The following rules apply when the measure belongs to either the purchaser or the seller, and it has marks indicating the halfway point, thirds, quarters and the like. Once the produce reaches one of those markings, that portion is acquired even though the entire measure has not been filled. For every marking is considered to be a measure in its own right. For the measure belongs to one of them, and he relies on its markings.י
היתה המדה של אחד מהן והיו בה רשמין לידע חציה שלישה ורביעה וכיוצא בהן כיון שהגיע לרושם מן הרשמים קנה ראשון ראשון ואע"פ שלא נתמלאת המדה שכל רושם מהם כמדה בפני עצמה שהרי של אחד מהן היא המדה והוא סומך על הרשמים שבה:
11
Maintain awareness of this significant general principle: When a person acquires movable property, he acquires it, if he establishes the price and afterwards lifts up the article. If first he lifts it up and puts it down, and then a price is established afterwards, he does not acquire it because he lifted it up at the outset. Instead, it is only when he lifts it up after a price is established, or performs meshichah on an object that is not ordinarily lifted up.יא
זה כלל גדול יהיה בידך הקונה את המטלטלין אם פסק הדמים ואחר כך הגביה קנה ואם הגביה תחלה והניח ואח"כ פסק הדמים לא קנה באותה הגבהה עד שיגביה אחר שפסק או ימשוך דבר שאין דרכו להגביהה:
12
When an object that has a standard and known price is sold, and the purchaser lifts it up, he acquires it, even though he and the seller agree on the price only after he lifts it up. Similarly, with regard to other means through which movable property is acquired. The acquisition must be made after the price of the article is established, unless there is a standard price for the article, as has been explained.יב
היה דבר הנמכר דמיו קצובין וידועין והגביהו קנהו אף על פי שפסק אחר שהגביה והוא הדין בשאר דברים שקונין בהם את המטלטלין שצריך לקנות בהם אחר שיפסוק הדמים אלא אם כן דמיו קצובין כמו שביארנו:
13
For this reason, the following rules apply if a person draws donkey -drivers and the produce their beasts are carrying and porters bearing containers filled with produce into his home. If the produce is measured before a price is established - even if the purchaser is the one who measures - or they established the price and then the seller measures the produce, both the seller and purchaser are entitled to retract.Different rules apply if the purchaser unloaded the produce and brought it into his home. If a price was established and then the seller measured, neither can retract. For the seller had made a commitment to sell. If he measured before a price was established, both can retract, because he has not made a commitment to sell. This applies even if the purchaser measures.יג
לפיכך המושך חמרים ופועלים והכניסן לתוך ביתו אם מדד עד שלא פסק הדמים אפילו היה הלוקח הוא המודד או שפסק הדמים ואחר כך מדד המוכר שניהם יכולין לחזור בהן פרקן הלוקח והכניסן לתוך ביתו אם פסק הדמים ואח"כ מדד המוכר אין שניהם יכולין לחזור בהן שהרי סמכה דעתו למכור ואם מדד עד שלא פסק שניהם יכולין לחזור בהם שהרי לא סמכה דעתו עדיין למכור ואפילו מדד הלוקח:
14
The following rules apply if a person takes utensils from a craftsman in order to inspect them to see whether he will purchase them. If they have a fixed price, and they are destroyed by forces beyond his control while in his possession, he is responsible for their value. The rationale is that since they are of a fixed value, they are considered to have entered his domain at the time he lifted them up.
The above applies under two conditions: a) he lifts the utensil up with the intent of acquiring it in its entirety, and b) the article being sold would be appreciated by a purchaser.
When, however, the seller is repelled by an article and seeks - and indeed pursues - an opportunity to sell it, it remains in the domain of the seller until a price is established and the purchaser lifts it up afterwards.יד
הנוטל כלים מן האומן על מנת לבקרן אם היו דמיו קצובין ונאנס בידו חייב בדמיו הואיל ודמיו קצובין מעת שהגביהו נעשה ברשותו והוא שיגביהנו כדי לקנות את כולו ויהיה אותו חפץ הנמכר חביב על הלוקח אבל חפץ שהמוכר קץ בו והוא מבקש ורודף למכרו הרי הוא ברשות המוכר עד שיפסוק הדמים ויגביהנו הלוקח אחר שפסק:
15
All the above rules apply whether the purchaser himself performs meshichah on an object, lifts it up or manifests ownership over it, or tells another person to lift it up, perform meshichah or manifest ownership. The other person acquires for for the purchaser. This also applies with regard to other acts of acquisition.טו
אחד המושך או המגביה או המחזיק בעצמו או שאמר לאחר להגביה או למשוך לו או להחזיק לו הרי זה זכה לו וכן בשאר דרכי הקנייה:
Mechirah - Chapter Five
1
The exchange of any movable property brings about a binding transaction. What is implied? If a person exchanges a cow for a donkey, or wine for oil, once one performs meshichah or lifts up the article that he intends to acquire, the other person acquires the second form of movable propertystipulated in the exchange, wherever it is located. It is considered to have entered his domain, even though he has not performed meshichah upon it.
The above applies although both parties to the transaction are particular about the price, have determined how much this article is worth and how much the other article is worth, and exchanged them after making that determination.א
כל המטלטלין קונין זה את זה כיצד החליף פרה בחמור או יין בשמן אף על פי שמקפידין על הדמים ושיערו כמה שוה זה וכמה שוה זה ואחר כך החליפו כיון שמשך האחד או הגביהו קנה השני המטלטלין האחרים בכל מקום שהם ונעשה ברשותו ואע"פ שעדיין לא משכן:
2
When a person exchanges a donkey for a cow and a lamb, if he performs meshichah on the cow but not on the lamb, the acquisition is not concluded, for he did not complete the meshichah. The same principle applies in all analogous situations.ב
החליף חמור בפרה וטלה ומשך הפרה ועדיין לא משך את הטלה לא קנה שאין כאן משיכה גמורה וכן כל כיוצא בהן:
3
When one is not precise about the amount of money involved in a transaction, the money is considered in the same way as other types of movable property, and its exchange brings about a binding transaction.
What is implied? A person scooped up coins without weighing them or counting them, but rather took an estimated amount, said: "Sell me your cow...," or "...this wine, for these coins," and gave him the coins, the transaction is completed; neither party may retract.' Since this is an uncommon situation, our Sages did not require the purchaser to perform meshichah.ג
דמים שאין מקפידין עליהם הרי הן כשאר מטלטלין וקונין כיצד הרי שחפן מעות בלא משקל ובלא מניין אלא נטלן אכסרה ואמר לו מכור לי פרתך או יין זה באלו ונתן לו את הדמים קנה ואין אחד מהם יכול לחזור בו שזה דבר שאינו מצוי הוא ולא הצריכו בו משיכה:
4
Similarly, movable property can be acquired without meshichah in the following situation. Reuven sold movable property to Shimon for 50 zuz. Shimon acquired the movable property and obligated himself to pay Reuven the price agreed upon. After Shimon became obligated to Reuven for these 50 zuz,he desired to sell wine, an animal, a servant or other similar movable property. Reuven told him: "Sell that object to me for the 50 zuz that you owe me for the sale," and Shimon agreed.
Reuven acquires the movable property regardless of where it is located, even though he neither performed meshichah nor lifted the object up. The rationale is that this also is an abnormal circumstance, and our Sages did not require meshichah.
When, by contrast, a person is in debt for reasons other than a sale, and his creditor tells him: "Sell me the movable property for the debt that you owe me," even though both agree, the transaction is not completed until he lifts up the object, performs meshichah on an object that is not usually lifted up, or acquires it through other means by which movable property can be acquired.ד
וכן ראובן שמכר מטלטלין לשמעון בחמשים זוז וקנה שמעון המטלטלין ונתחייב בדמים ואחר שנתחייב שמעון בחמשים זוז אלו היה לו יין או בהמה או עבד וכיוצא בהן משאר המטלטלין והיה רוצה למכרן ואמר לו ראובן מכור אותו לו בחמשים זוז שיש לי בידך דמי המכר ואמר לו הן קנה ראובן המטלטלין בכל מקום שהן ואף על פי שלא משך ולא הגביה שגם זה דבר שאינו מצוי הוא ולא הצריכו בו משיכה אבל אם היה חוב לו עליו שלא מחמת המכר ואמר לו מכור לי מטלטלין בחוב שיש לי אצלך ורצו שניהם לא קנה עד שיגביה או ימשוך דבר שאין דרכו להגביה או יקנה באחד מהדרכים שהמטלטלין נקנין בה:
5
Landed property, servants, livestock and all other movable property can be acquired through the kinyan referred to as chalifin. This way of finalizing a transaction is so commonly used that it is also referred to as kinyan.
The fundamental manner in which such a transaction is effected is as follows: The purchaser gives the seller any type of article and tells him: "Acquire this article in exchange for the courtyard,..." "...wine,..." "...animal,..."or "...servant that you sold me in exchange for this and this amount of money."
Once this statement is made, when the seller lifts up the article and acquires it, the purchaser acquires that landed property or that movable property even though he did not perform meshichah or pay the money. Neither of the parties involved can retract.ה
הקרקעות והעבדים והבהמה ושאר כל המטלטלין כל אחד מהן נקנה בחליפין והוא הנקרא קניין ועיקר הדרך הזאת שיתן הקונה למקנה כלי כל שהוא ויאמר לו קנה כלי זה חלף החצר או היין או הבהמה או העבד שמכרת לי בכך וכך כיון שהגביה המוכר את הכלי וקנהו קנה הלוקח אותו הקרקע או אותן המטלטלין אף על פי שעדיין לא משכן ולא נתן הדמים ואחד מהן אין יכול לחזור בו:
6
Such a transaction may be completed only through the use of a utensil. A utensil is effective, however, even if it is not worth a p'rutah.
Such a transaction may not be completed using an article from which it is forbidden to benefit, nor with produce, nor with a coin.
Such a transaction may not be completed using an article belonging to the seller; only one belonging to the purchaser.ו
אין קונין אלא בכלים ואע"פ שאין בו שוה פרוטה ואין קונין בדבר שאסור בהנאה ולא בפירות ולא במטבע ואין קונין בכליו של מוכר אלא בכליו של לוקח:
7
When a third party transfers a utensil to the seller so that the purchaser will acquire merchandise that was designated, the purchaser acquires it.
Even though he transfers the utensil to him with the intent that it be returned, the transaction is binding, and the purchaser acquires the merchandise intended. For a gift that is given with the stipulation that it be returned is nevertheless considered a gift.
Moreover, even if the seller does not take hold of the entire utensil that was transferred to him in exchange for his merchandise, but rather holds a portion of it, and the person transferring the utensil to him holds the other portion, the purchaser acquires the merchandise, provided he holds a portion of the utensil that can itself be considered to be a utensil, or grabs it in a manner in which he would be able to pull the entire utensil from the hands of the person transferring it into his own possession.
Therefore, if the person transferred a portion of a garment to a purchaser, the purchaser must hold a portion of the garment the size of three fingerbreadths. Thus, if he cuts off the portion that he is holding, it would be considered a utensil in its own right. For a portion of a garment the size of three fingerbreadths is considered a garment, as has been explained with regard to the subject of the ritual impurity of garments. Similarly, if the seller holds on to a portion smaller than three fingerbreadths but could pull the entire garment into his possession, the purchaser acquires the merchandise being sold.ז
הקנה אחד כלי למוכר כדי שיקנה הלוקח אותו הממכר זכה הלוקח ואף על פי שהקנה לו הכלי על מנת להחזירו נקנה המקח וזכה בו הלוקח שהמתנה על מנת להחזיר שמה מתנה אע"פ שלא תפס המוכר כל הכלי שהקנהו חלף ממכרו אלא אחז מקצתו ואחז המקנה לו מקצתו קנה הלוקח והוא שאחז ממנו כדי שיעור כלי או יאחזנו אחיזה שהוא יכול לנתק את כל הכלי מיד המקנה לו לפיכך אם הקנה לו במקצת הבגד צריך שיאחוז מן הבגד שלש אצבעות שאם יפסוק ממקום שאחז הרי הוא כלי בפני עצמו ששלש אצבעות מבגד קרוי כלי כמו שביארנו בענין טומאת בגדים וכן אם אחז פחות משלש והיה יכול לנתק כל הכלי קנה:
8
The above concepts are reflected in the expression used in legal documents: "And we performed a kinyan with so and so with a utensil that is acceptable to be used to conduct a transaction."
"A utensil" excludes produce and the like. "That is acceptable" excludes objects from which it is forbidden to benefit. And "to be used to conduct a transaction" excludes a utensil belonging to the seller.ח
זה שכותבין בשטרות וקנינא מפלוני בכלי הכשר לקנות בו בכלי להוציא פירות וכיוצא בהן הכשר להוציא איסורי הנאה לקנות בו להוציא כליו של מוכר:
9
This transaction need not be performed in the presence of witnesses. Instead, even if it was performed only in the presence of the seller and the purchaser, the transaction is finalized. For the only reason the Torah required witnesses with regard to monetary laws is to prevent a person from denying what transpired.
A seller, one who gives a gift, rents out an object, lends an object or the like does not require witnesses. Whenever the second party finalizes the transaction through one of the accepted practices - lifting the article up, meshichah, transferring it, chalifin, the payment of money, the transfer of a legal document or through manifesting ownership - the transaction is concluded, even when there are no witnesses present.ט
זה הקניין אין צריך להיות בפני עדים אלא אם היה בינו ובין חבירו קנה שלא הצריכה תורה עדים בדיני ממונות אלא לכופר אבל המוכר או הנותן או השוכר או המשאיל וכיוצא בהן אין צריך עדים וכיון שקנה הקונה בדרך אחד מן הדרכים שקונין בהן בין בהגבהה בין במשיכה בין במסירה בין בקנין בין בכסף בין בשטר או בחזקה קנה ואע"פשאין שם עדים:
10
Although a person who sells or gives an article confirms the transaction with a kinyan chalifin, both of them may retract as long as they are discussing the matter. This applies even when the kinyan was performed in the presence of witnesses. If they concluded discussing the matter, neither may retract even though the transaction was not observed by witnesses.
Just as the seller and the giver may retract, so too, the purchaser and the recipient may retract as long as they are discussing the matter. This leniency does not apply with regard to other kinyanim.י
המוכר או הנותן שקנו מידו יש לכל אחד מהן לחזור בו כל זמן שעוסקין באותו ענין ואף על פי שהקנין בפני עדים ואם הפסיק הענין אין אחד מהם יכול לחזור אע"פ שאין ביניהן עדים וכשם שחוזר המוכר והנותן כך חוזר הלוקח והמקבל כל זמן שעסוקין באותו ענין מה שאין כן בשאר דרכי הקנייה:
11
There are many matters that do not require a kinyan, and indeed there is no reason to perform a kinyan with regard to them - e.g., a person who frees his slave, divorces his wife, appoints an agent, issues a protest with regard to a sale, nullifies a protest or waives a colleague's obligation to pay a debt or return an entrusted object. Similar laws apply to other analogous situations.יא
יש דברים הרבה שאינן צריכין קנין ואין לקניין בהם טעם כגון המשחרר את עבדו והמגרש אשתו או עושה שליח או המוסר מודעה או המבטל מודעה או המוחל לחבירו חוב או פקדון שיש לו בידו וכל כיוצא בדברים אלו:
12
It has become customary in the majority of places to perform a kinyan to confirm certain of the above matters and the like, even though it is not necessary. The witnesses say: "We performed a kinyan with so and so, confirming that he appointed so and so as an agent," "...waived the debt that so and so owed him," or "...nullified the protest he had issued concerning this bill of divorce," or the like.יב
נהגו רוב המקומות להקנות למקצת אלו הדברים או כיוצא באלו ואומרים וקנינו מפלוני שעשה פלוני שליח או שמחל לפלוני חוב שיש לו אצלו או שבטל המודעה שמסר על גט זה וכיוצא באלו אף על פי שאינו צריך:
13
Such a kinyan, which is customarily performed with regard to these matters, is of no consequence except to demonstrate that the parties involved were not acting facetiously or in jest when making the statements, but had in fact made a resolution in their hearts before making the statements. Therefore, if a person says: "I am making my statements with a full heart, and I have resolved to do this," nothing else is necessary.יג
קנין זה שנהגו להקנות באלו הדברים אינו מועיל כלום אלא להודיע שאינו אומר דברים אלו כמשחק ומהתל אלא שגמר בלבו ואח"כ אמר לפיכך אם אמר בלב שלם אני אמרתי וגמרתי לעשות דבר זה אין צריך דבר אחר כלל:
14
A kinyan is of no consequence with regard to statements that are of no substance.
What is implied? If it is stated in a legal document: "We performed a kinyan with so and so, confirming that he will travel to sell merchandise with so and so," "...that they will form a craft partnership," "...that they will divide a field between themselves," or the like, this is considered a kinyan with regard to words, and it is of no consequence. The rationale is that the person did not transfer to his colleague a specific and known entity, neither the entity itself or the fruits of that known entity.יד
הדברים שאין בהן ממש אין הקנין מועיל בהן כיצד הרי שכתב בשטר וקנינו מפלוני שילך בסחורה עם פלוני או שיחלקו השדה שביניהם או שישתתפו שניהם באומנות וכיוצא בדברים אלו כולן הרי זה קנין דברים ואינו מועיל כלום שהרי לא הקנה לחבירו דבר מסויים וידוע לא עיקר ולא פירות עיקר הידוע:
Mechirah - Chapter Six
1
Although produce cannot be used for chalifin, as explained, it can be acquired through chalifin like other movable property. With regard to a coin, by contrast, just as it cannot be used for chalifin, it cannot be acquired through chalifin. Thus, a coin cannot be acquired through a kinyan chalifin, and it cannot be used for a kinyan chalifin to acquire other articles.א
הפירות אף על פי שאין קונין בהן כמו שביארנו הרי נקנין בקנין כשאר המטלטלין אבל המטבע כשם שאין קונין בו כך אינו נקנה בקנין נמצא המטבע אינו נקנה בקנין ואינו נעשה הוא עצמו קנין לקנות כשאר דברים:
2
Slabs of gold and silver are regarded in the same way as pieces of raw iron or copper. They are like other movable property and can be acquired through chalifin and exchanged for each other, as has been explained.
Coins of silver, gold and brass are all considered to be money received as payment for other movable property. If one gives one of these as payment for movable property, one does not acquire it until one performs meshichah or lifts it up, as has been explained. None of these coins can be acquired through kinyan chalifin, or used for such a kinyan.ב
לשונות של זהב ושל כסף הרי הן כעששיות של ברזל או של נחשת והכל כשאר המטלטלין הן ונקנין בקנין וקונין זה את זה בהחלפה כמו שביארנו אבל המטבעות של כסף או דינרין של זהב או המעות של נחשת הרי הן כולן דמים כנגד שאר המטלטלין והנותן את אחד מהן דמי המטלטלין לא קנה עד שימשוך או יגביה כמו שביארנו ואין אחד מהן נקנה בקנין ולא נעשה קנין:
3
When does the above apply? When one is acquiring other movable property, servants or landed property with these coins. When, however, gold dinarim are being exchanged for silver coins, the gold coins are considered to be "produce." Similarly, copper coins are considered to be "produce" with regard to silver coins.ג
במה דברים אמורים בזמן שקונה שאר מטלטלין באחד ממיני מטבעות אלו או עבדים וקרקעות אבל הדינרין של זהב לגבי מטבעות של כסף הרי הן כפירות וכן המעות של נחשת כמו פירות לגבי מטבעות של כסף:
4
What is implied? If a person gave a colleague a dinar of gold for 25 dinarim of silver, the owner of the gold acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague 25 silver dinarim, as he committed himself. If he committed himself to give new silver coins, he must give new ones; if he committed himself to give old coins, he must give old ones.
If, however, the owner of the silver gave 25 silver dinarim for one gold dinar, the transaction is not concluded until he takes the gold dinar Both parties have the right to retract.ד
כיצד נתן לו דינר של זהב בעשרים וחמשה דינר של כסף נקנה הכסף אע"פ שעדיין לא בא הכסף לידו וחייב ליתן לו עשרים וחמשה דינר של כסף כמו שפסק עמו אם חדשים חדשים אם ישנים ישנים אבל אם נתן לו עשרים וחמשה כסף בדינר זהב לא קנה עד שיקח הדינר של זהב וכל אחד יכול לחזור בו:
5
Similarly, if a person gave a colleague 30 isar of copper for a dinar of silver, the owner of the copper acquires the silver even though it has not yet been transferred into his domain. The owner of the silver is obligated to give his colleague a silver dinar, as he committed himself. If he committed himself to give a new silver coin, he must give a new one; if he committed himself to give an old coin, he must give an old one.
If, however, the owner of the silver gave a silver dinar for 30 copper isar, the transaction is not concluded until he takes the copper isarot. Both parties have the right to retract.ה
נתן לו שלשים איסר של נחשת בדינר של כסף נקנה הדינר של כסף וחייב ליתן לו כמו שפסק עמו אם דינר חדש חדש אם ישן ישן אבל אם נתן לו דינר של כסף בשלשים איסר לא קנה עד שיקח האיסרות של נחשת וכל אחד מהן יכול לחזור בו:
6
Similarly, bad coins that were disqualified by the ruling kingdom or municipal authorities, or dinarim that are not acceptable as legal tender in that country - i.e., coins that are not used for exchange unless they are changed for others, these are considered to be produce with regard to all matters.
They may be acquired through a kinyan chalifin; when they are transferred, money is acquired; and the transfer of money does not acquire them, as is true with regard to other produce.ו
וכן מעות הרעות שפסלתן מלכות או המדינה או דינרין שאינן יוצאין באותה מדינה ואין נושאין ונותנין בהן עד שמשנין אותן למטבע אחר הרי הן כפירות לכל דבר ונקנין בקנין וקונין את המעות ואין המעות קונות אותן כשאר כל הפירות:
7
There is no way in which a person can acquire a coin that is not in his physical possession, except by virtue of his acquisition of landed property -e.g., a person will purchase land and by virtue of its acquisition also acquire coins, or he will rent the place where the coins are held. In these instances, once the purchaser acquires the land through the transfer of money, a legal document, manifestation of his ownership or a kinyan chalifin, he acquires the money.
The above applies provided that the coins exist and are held for safekeeping in a specific place. If, however, Shimon owed Reuven money, and Reuven transferred land to Levi, and intended that by virtue of Levi's acquisition of the land, he acquire the debt owed to Reuven by Shimon, it appears to me that Levi does not acquire the debt.ז
המטבע אין לו דרך שיזכה בו מי שאינו ברשותו אלא על גבי קרקע כגון שקנה הקרקע ועל גבו המעות או שישכור את מקום המעות כיון שזכה בקרקע בכסף או בשטר או בחזקה או בקנין זכה במעות והוא שיהיו אותן המעות קיימין כגון שיהיו מופקדין במקום אחד אבל ראובן שהיה לו חוב על שמעון והקנה ללוי קרקע ועל גבה חוב שיש לו אצל שמעון נראה לי שלא קנה החוב:
8
If three people the lender, the borrower and a third party (the intended recipient) are standing together and the lender tells the borrower, "Give the maneh that you owe me (whether an entrusted article or a loan) to so and so the third party," that third party acquires the manehin question. None of the three can retract. Our Sages described this law as a dictate whose reason cannot be explained. Therefore, one cannot derive any other precept from it.ח
היו עומדים שלשתן ואמר לו מנה שיש לי בידך בין פקדון בין מלוה תנהו לזה קנה לוי ואין אחד משלשתן יכול חזור בו ודבר זה אמרו חכמים שהיא הלכה שאין לה טעם לפיכך אין למדין ממנה לדין אחר:
9
If Reuven owed Shimon 100 zuz and told Levi: "Give Shimon the 100 zuz that I owe him, and I will repay you," or "...I will make a reckoning with you"- although both Levi and Shimon agree, all three have the potential to retract.
Even if Levi pays Shimon a portion of Reuven's debt he is not bound to pay the remainder. Therefore, if Levi does not pay Shimon the entire debt, Shimon may demand payment for the remainder of the debt from Reuven.ט
היה ראובן חייב לשמעון מאה זוז ואמר ללוי תן לשמעון מאה זוז אלו שאני חייב לו עד שאתן לך או עד שאעשה עמך חשבון ואמר לו הן וקבל שמעון כל אחד משלשתן יכול לחזור בו ואפילו פרע לוי לשמעון מקצת חובו לפיכך אם לא פרע לוי לשמעון חוזר שמעון ותובע את ראובן בשאר חובו:
10
When a person sells a promissory note to a colleague or gives one to him as a gift, the physical transfer of the note does not bring about a transfer of the obligation it carries. For he transferred only the proof of the debt. And that proof is not something that can be grasped by the hand.י
המוכר שטר חוב לחבירו או נתנו לו במתנה אינו נקנה במסירת השטר לידו שלא מסר לו אלא הראיה שבו ואין הראיה נתפסת ביד:
11
How indeed can the promissory note be acquired? The seller must write to the purchaser: "Acquire the promissory note of so and so and all the obligations associated with it," and then give him the promissory note. Thus, the note is acquired through the writing and through being transferred.
There is no need for witnesses with regard to the actual transfer. Witnesses are necessary, however, for the debt to be collected. The debtor can tell the purchaser: "Who is to say that my creditor did in fact write to you that the debt is transferred and give you the promissory note?"יא
וכיצד יקנה השטר שיכתוב לו המקנה קנה שטר פלוני וכל השעבוד שיש בו וימסור לו השטר ונמצא שנקנה בכתיבה ומסירה ואין צריך עדים לענין קנייתו אבל צריך עדים לענין תביעתו שהרי הנתבע אומר לו מי יאמר שבעל דברים שלי כתב ומסר לך:
12
The transfer of the ownership of promissory notes is a Rabbinical institution. According to Scriptural law, there is no way to acquire the proof of an obligation; only an actual object can be acquired. Therefore, a person who sells a promissory note to a colleague can still waive the debt .o Even his heir has the right to waive the debt.יב
קנין השטרות בדרך הזאת מדברי סופרים אבל מן התורה אין הראיות נקנות אלא גוף הדבר בלבד קנוי לפיכך המוכר שטר חוב לחבירו עדיין יכול למחול ואפילו יורשו מוחלו:
13
When a woman brings her husband a promissory note as part of her dowry, she cannot waive payment of it without his approval, because her domain has become his.יג
האשה שהכניסה שטר חוב לבעלה אינה יכולה למחול אלא מדעת בעלה מפני שידה כידו:
14
When a person transfers ownership of even the smallest amount of property to a colleague and by virtue of its transfer also transfers the ownership of a promissory note, the purchaser acquires the note regardless of where it was located, although a written statement was not made and the document was not transferred to the purchaser.It appears to me that in this instance as well, the original creditor has the right to waive payment after selling it.
Similarly, if a person sells land and writes a deed of sale even though the purchaser is not present, when the purchaser manifests his possession over the land he acquires the deed regardless of where it is located.יד
המקנה לחבירו קרקע כל שהוא והקנה לו על גבה שטר חוב הרי זה קנה השטר בכ"מ שהוא בלא כתיבה ובלא מסירה ונראה לי שגם זה יכול למחול אחר שמכרו וכן המוכר קרקע וכתב השטר ואין הלוקח עמו כיון שהחזיק הלוקח בקרקע נקנה השטר בכל מקום שהוא:
15
The following rules apply if a person tells a colleague: "Take possession of this field on behalf of so and so, and compose a deed of title for him." Although the agent manifests ownership over the land on behalf of the recipient, the giver can retract his statement concerning the legal record of the present unless it has already been given to the recipient, despite the fact that he cannot rescind his gift of the field.טו
האומר זכו בשדה זו לפלוני וכתבו לו את השטר והחזיק הזוכה לו בקרקע יש לנותן לחזור בשטר עד שיגיע ליד בעל המתנה ואף על פי שאינו יכול לחזור בשדה:
16
If, however, the giver told the agent: "Take possession of the field with the stipulation that you write the deed of title," even though the agent manifests ownership over the land on behalf of the recipient, the original owner can retract both with regard to the deed and with regard to the field until the deed of title reaches the hand of the recipient of the gift.טז
אמר להם זכו לו בשדה על מנת שתכתבו לו את השטר אע"פ שהחזיקו לו בשדה חוזר מזה ומזה עד שיגיע שטר המתנה לידי מקבל המתנה:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Thursday, Tammuz 19, 5777 · 13 July 2017
"Today's Day"
Thursday, Tamuz 19, 5703
Torah lessons: Chumash: Pinchas, Chamishi with Rashi.
Tehillim: 90-96.
Tanya: The key will (p. 355) ...vivifying soul... (p. 357).
A practice of my father's: When travelling, even when spending months in one place, he would recite t'filat haderech, the prayer for travellers (p. 86) daily after davening, omitting G-d's name in the conclusion.
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.
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.
-------
No comments:
Post a Comment