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- ב"ה - Today in Judaism - Today is Shabbat, Tammuz 21, 5777 · July 15, 2017Torah Reading:
Pinchas: Numbers 25:10 - 30:1
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.”
Jeremiah 1:1 These are the words of Yirmeyahu the son of Hilkiyahu, one of the cohanim living in ‘Anatot, in the territory of Binyamin. 2 The word of Adonai came to him during the days of Yoshiyahu the son of Amon, king of Y’hudah, in the thirteenth year of his reign. 3 It also came during the days of Y’hoyakim the son of Yoshiyahu, king of Y’hudah, continuing until the eleventh year of Tzidkiyahu the son of Yoshiyahu, king of Y’hudah, right up until the time Yerushalayim was carried away captive, in the fifth month.
Rambam:
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.”
(ii) 5 [The census results begin with] Re’uven, the firstborn of Isra’el. The descendants of Re’uven were: of Hanokh, the family of the Hanokhi; of Pallu, the family of the Pallu’i; 6 of Hetzron, the family of the Hetzroni; and of Karmi the family of the Karmi. 7 These were the the families of the Re’uveni; of them were counted 43,730.
8 The sons of Pallu: Eli’av; 9 and the sons of Eli’av: N’mu’el, Datan and Aviram. These are the same Datan and Aviram, men of reputation in the community, who rebelled against Moshe and Aharon in Korach’s group, when they rebelled against Adonai; 10 and the earth opened its mouth and swallowed them up together with Korach when that group died, and the fire consumed 250 men, and they became a warning sign. 11 (However, the sons of Korach did not die.)
12 The descendants of Shim‘on, by their families, were: of N’mu’el, the family of the N’mu’eli; of Yamin, the family of the Yamini; of Yakhin, the family of the Yakhini; 13 of Zerach, the family of the Zarchi; and of Sha’ul, the family of the Sha’uli. 14 These were the families of the Shim‘oni, 22,200.
15 The descendants of Gad, by their families, were: of Tz’fon, the family of the Tz’foni; of Haggi, the family of the Haggi; of Shuni, the family of the Shuni; 16 of Ozni, the family of the Ozni; of ‘Eri, the family of the ‘Eri; 17 of Arod, the family of the Arodi; and of Ar’eli, the family of the Ar’eli. 18 These were the families of the sons of Gad, according to those counted of them, 40,500.
19 The sons of Y’hudah: First ‘Er and Onan, but ‘Er and Onan died in the land of Kena‘an. 20 The sons of Y’hudah who had descendants were: of Shelah, the family of the Shelani; of Peretz, the family of the Partzi; and of Zerach, the family of the Zarchi. 21 The sons of Peretz were: of Hetzron, the family of the Hetzroni; and of Hamul, the family of the Hamuli. 22 These were the families of Y’hudah, according to those counted of them, 76,500.
23 The descendants of Yissakhar, by their families, were: of Tola, the family of the Tola‘i; of Puvah, the family of the Puni; 24 of Yashuv, the family of the Yashuvi; and of Shimron, the family of the Shimroni. 25 These were the families of Yissakhar, according to those counted of them, 64,300.
26 The descendants of Z’vulun, by their families, were: of Sered, the family of the Sardi; of Elon, the family of the Eloni; and of Yachle’el, the family of the Yachle’eli. 27 These were the families of the Z’vuloni, according to those counted of them, 60,500.
28 The sons of Yosef, by their families, were M’nasheh and Efrayim. 29 The descendants of M’nasheh were: of Makhir, the family of the Makhiri. Makhir was the father of Gil‘ad; of Gil‘ad, the family of the Gil‘adi. 30 These are the descendants of Gil‘ad: of I‘ezer, the family of the I‘ezri; of Helek, the family of the Helki; 31 of Asri’el, the family of the Asri’eli; of Sh’khem, the family of the Shikhmi; 32 of Sh’mida, the family of the Sh’mida‘i; and of Hefer, the family of the Hefri. 33 Tz’lof’chad the son of Hefer had no sons but daughters; the names of the daughters of Tz’lof’chad were Machlah, No‘ah, Hoglah, Milkah and Tirtzah. 34 These were the families of M’nasheh; of them were counted 52,700.
35 These are the descendants of Efrayim, by their families: of Shutelach, the family of the Shutalchi; of Bekher, the family of the Bakhri; and of Tachan, the family of the Tachani. 36 These are the descendants of Shutelach: of ‘Eran, the family of the ‘Erani. 37 These were the families of the descendants of Efrayim, according to those of them that were counted, 32,500. These were the descendants of Yosef, by their families.
38 The descendants of Binyamin, by their families were: of Bela, the family of the Bal‘i; of Ashbel, the family of the Ashbeli; of Achiram, the family of the Achirami; 39 of Sh’fufam, the family of the Shufami; and of Hufam, the family of the Hufami. 40 The sons of Bela were Ard and Na‘aman; [of Ard,] the family of the Ardi; and of Na‘aman, the family of the Na‘ami. 41 These were the descendants of Binyamin, by their families; of them were counted 45,600.
42 The descendants of Dan, by their families, were: of Shucham, the family of the Shuchami. These are the families of Dan, by their families. 43 All the families of the Shuchami, according to those of them that were counted, were 64,400.
44 The descendants of Asher, by their families: of Yimnah, the family of the Yimnah; of Yishvi, the family of the Yishvi; and of B’ri‘ah, the family of the B’ri‘i. 45 Of the descendants of B’ri‘ah: of Hever, the family of the Hevri; and of Malki’el, the family of the Malki’eli. 46 The name of Asher’s daughter was Serach. 47 These were the families of the descendants of Asher, according to those of them that were counted, 53,400.
48 The descendants of Naftali, by their families: of Yachtze’el, the families of the Yachtze’eli; of Guni, the family of the Guni; 49 of Yetzer, the family of the Yitzri; and of Shillem, the family of the Shillemi. 50 These are the families of Naftali according to their families; those of them that were counted were 45,400.
51 Thus those who were counted of the people of Isra’el numbered 601,730.
(iii) 52 Adonai said to Moshe, 53 “The land is to be parceled out among these as a possession to be inherited, according to the number of names. 54 To those families with more persons you are to give a greater inheritance, and to those with fewer you are to give a smaller inheritance — each family’s inheritance is to be given according to the number counted in it. 55 However, the land is to be awarded by lot. They will inherit according to the names of the tribes of their ancestors, 56 but the inheritance is to be parceled out by lot between the families with more and those with fewer.”
57 Those counted among the Levi, by their families, were: of Gershon, the family of the Gershuni, of K’hat, the family of the K’hati; and of M’rari, the family of the M’rari. 58 These are the families of Levi: the family of the Livni, the family of the Hevroni, the family of the Machli, the family of the Mushi and the family of the Korchi. K’hat was the father of ‘Amram. 59 The name of ‘Amram’s wife was Yokheved the daughter of Levi, who was born to Levi in Egypt; and she bore to ‘Amram Aharon, Moshe and their sister Miryam. 60 To Aharon were born Nadav, Avihu, El‘azar and Itamar; 61 but Nadav and Avihu died when they offered unauthorized fire before Adonai. 62 Those males one month old or more counted of the Levi were 23,000. These were not included in the census of the people of Isra’el, because no land for inheritance was given to them among the people of Isra’el.
63 These are the ones counted by Moshe and El‘azar the cohen, who took a census of the people of Isra’el in the plains of Mo’av by the Yarden across from Yericho. 64 But there was not a man among them who had also been included in the census of Moshe and Aharon the cohen when they enumerated the people of Isra’el in the Sinai Desert; 65 because Adonai had said of them, “They will surely die in the desert.” So there was not left even one of them, except Kalev the son of Y’funeh and Y’hoshua the son of Nun.
27:1 Then the daughters of Tz’lof’chad the son of Hefer, the son of Gil‘ad, the son of Machir, the son of M’nasheh, of the families of M’nasheh, the son of Yosef, approached. These were the names of his daughters: Machlah, No‘ah, Hoglah, Milkah and Tirtzah. 2 They stood in front of Moshe, El‘azar the cohen, the leaders and the whole community at the entrance to the tent of meeting and said, 3 “Our father died in the desert. He wasn’t part of the group who assembled themselves to rebel against Adonai in Korach’s group, but he died in his own sin, and he had no sons. 4 Why should the name of our father be eliminated from his family just because he didn’t have a son? Give us property to possess along with the brothers of our father.” 5 Moshe brought their cause before Adonai.
(iv) 6 Adonai answered Moshe, 7 “The daughters of Tz’lof’chad are right in what they say. You must give them property to be inherited along with that of their father’s brothers; have what their father would have inherited pass to them. 8 Moreover, say to the people of Isra’el, ‘If a man dies and does not have a son, you are to have his inheritance pass to his daughter. 9 If he doesn’t have a daughter, give his inheritance to his brothers. 10 If he has no brothers, give his inheritance to his father’s brothers. 11 If his father doesn’t have brothers, give his inheritance to the closest relative in his family, and he will possess it. This will be the standard for judgment to be used by the people of Isra’el, as Adonai ordered Moshe.’”
12 Adonai said to Moshe, “Climb this mountain in the ‘Avarim Range, and look out at the land which I have given the people of Isra’el. 13 After you have seen it, you too will be gathered to your people, just as Aharon your brother was gathered; 14 because in the Tzin Desert, when the community was disputing with me, you rebelled against my order to uphold my holiness by means of the water, with them looking on.” (This was M’rivat-Kadesh Spring, in the Tzin Desert.)
15 Moshe said to Adonai, 16 “Let Adonai, God of the spirits of all human beings, appoint a man to be over the community, 17 to go out and come in ahead of them, to lead them out and bring them in, so that Adonai’s community will not be like sheep without a shepherd.”
18 Adonai said to Moshe, “Take Y’hoshua the son of Nun, a spiritual man, and lay your hand on him. 19 Put him in front of El‘azar the cohen and the whole community, and commission him in their sight. 20 Delegate to him some of your authority, so that the entire community of Isra’el will obey him. 21 He is to present himself to El‘azar the cohen, who is to find out by means of the urim what Adonai’s will is for Y’hoshua’s decisions. Then, at his word they will go out, and at his word they will come in, both he and all the people of Isra’el with him, the whole community.”
22 Moshe did as Adonai had ordered him. He took Y’hoshua, put him before El‘azar the cohen and the whole community, 23 laid his hands on him, and commissioned him, as Adonai had said through Moshe.
28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
(vi) 16 “‘In the first month, on the fourteenth day of the month, is Adonai’s Pesach. 17 On the fifteenth day of the month is to be a feast. Matzah is to be eaten for seven days. 18 The first day is to be a holy convocation: do not do any kind of ordinary work; 19 but present an offering made by fire, a burnt offering, to Adonai, consisting of two young bulls, one ram, and seven male lambs in their first year (they are to be without defect for you) 20 with their grain offering, fine flour mixed with olive oil. Offer six quarts for a bull, four quarts for the ram, 21 and two quarts for each of the seven lambs; 22 also a male goat as a sin offering, to make atonement for you. 23 You are to offer these in addition to the morning burnt offering, which is the regular burnt offering. 24 In this fashion you are to offer daily, for seven days, the food of the offering made by fire, making a fragrant aroma for Adonai ; it is to be offered in addition to the regular burnt offering and its drink offering. 25 On the seventh day you are to have a holy convocation; do not do any kind of ordinary work.
26 “‘On the day of the firstfruits, when you bring a new grain offering to Adonai in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; 27 but present a burnt offering as a fragrant aroma for Adonai, consisting of two young bulls, one ram, seven male lambs in their first year, 28 and their grain offering — fine flour mixed with olive oil, six quarts for each bull, four quarts for the one ram, 29 and two quarts for each of the seven lambs — 30 plus a male goat to make atonement for you. 31 You are to offer these in addition to the regular burnt offering and its grain offering (they are to be without defect for you), with their drink offerings.
29:1 “‘In the seventh month, on the first day of the month, you are to have a holy convocation; do not do any kind of ordinary work; it is a day of blowing the shofar for you. 2 Prepare a burnt offering to make a fragrant aroma for Adonai — one young bull, one ram and seven male lambs in their first year and without defect — 3 with their grain offering, consisting of fine flour mixed with olive oil — six quarts for the bull, four quarts for the ram, 4 and two quarts for each of the seven lambs — 5 also one male goat as a sin offering to make atonement for you. 6 This is to be in addition to the burnt offering for Rosh-Hodesh with its grain offering, the regular burnt offering with its grain offering, and their drink offerings, according to the rule for them; this will be a fragrant aroma, an offering made by fire to Adonai.
7 “‘On the tenth day of this seventh month you are to have a holy convocation. You are to deny yourselves, and you are not to do any kind of work; 8 but you are to present a burnt offering to Adonai to make a fragrant aroma: one young bull, one ram, and seven male lambs in their first year (they are to be without defect for you), 9 with their grain offering, fine flour mixed with olive oil, six quarts for the bull, four quarts for the one ram, 10 and two quarts for each of the seven lambs; 11 also one male goat as a sin offering; in addition to the sin offering for atonement and the regular burnt offering with its grain offering, and their drink offerings.
(vii) 12 “‘On the fifteenth day of the seventh month you are to have a holy convocation. You are not to do any kind of ordinary work, and you are to observe a feast to Adonai seven days. 13 You are to present a burnt offering, an offering made by fire, bringing a fragrant aroma to Adonai. It is to consist of thirteen young bulls, two rams, fourteen male lambs in their first year (they are to be without defect), 14 with their grain offering — fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, 15 and two quarts for each of the fourteen lambs; 16 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
17 “‘On the second day you are to present twelve young bulls, two rams, fourteen male lambs in their first year, without defect; 18 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 19 also one male goat as a sin offering; in addition to the regular burnt offering, its grain offering and their drink offerings.
20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
32 “‘On the seventh day seven bulls, two rams, fourteen male lambs in their first year, without defect; 33 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 34 also one male goat as a sin offering; in addition to the regular burnt offering with its grain offering and drink offerings.
(Maftir) 35 “‘On the eighth day you are to have a festive assembly: you are not to do any kind of ordinary work; 36 but you are to present a burnt offering, an offering made by fire, giving a fragrant aroma to Adonai — one bull, one ram, seven male lambs in their first year, without defect; 37 with the grain and drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; 38 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
39 “‘You are to offer these to Adonai at your designated times in addition to your vows and voluntary offerings — whether these are your burnt offerings, grain offerings, drink offerings or peace offerings.’”
30:1 (29:40) Moshe told the people of Isra’el everything, just as Adonai had ordered Moshe.
Jeremiah 1:1 - 2:3Jeremiah 1:1 These are the words of Yirmeyahu the son of Hilkiyahu, one of the cohanim living in ‘Anatot, in the territory of Binyamin. 2 The word of Adonai came to him during the days of Yoshiyahu the son of Amon, king of Y’hudah, in the thirteenth year of his reign. 3 It also came during the days of Y’hoyakim the son of Yoshiyahu, king of Y’hudah, continuing until the eleventh year of Tzidkiyahu the son of Yoshiyahu, king of Y’hudah, right up until the time Yerushalayim was carried away captive, in the fifth month.
4 Here is the word of Adonai that came to me:
5 “Before I formed you in the womb, I knew you;
before you were born, I separated you for myself.
I have appointed you to be a prophet to the nations.”
6 I said, “Oh, Adonai Elohim, I don’t even know how to speak! I’m just a child!” 7 But Adonai said to me, “Don’t say, ‘I’m just a child.’
“For you will go to whomever I send you,
and you will speak whatever I order you.
8 Do not be afraid of them,
for I am with you, says Adonai,
to rescue you.”
9 Then Adonai put out his hand and touched my mouth, and Adonai said to me,
“There! I have put my words in your mouth.
10 Today I have placed you over nations and kingdoms
to uproot and to tear down,
to destroy and to demolish,
to build and to plant.”
11 The word of Adonai came to me, asking, “Yirmeyahu, what do you see?” I answered, “I see a branch from an almond tree [Jeremiah 1:11 Hebrew: shaked]. 12 Then Adonai said to me, “You have seen well, because I am watching [Jeremiah 1:12 Hebrew: shoked] to fulfill my word.”
13 A second time the word of Adonai came to me, asking, “What do you see?” I answered, “I see a caldron tilted away from the north, over a fire fanned by the wind.” 14 Then Adonai said to me, “From the north calamity will boil over onto everyone living in the land, 15 because I will summon all the families in the kingdoms of the north,” says Adonai,
“and they will come and sit, each one, on his throne
at the entrance to the gates of Yerushalayim,
opposite its walls, all the way around,
and opposite all the cities of Y’hudah.
16 I will pronounce my judgments against them
for all their wickedness in abandoning me,
offering incense to other gods
and worshipping what their own hands made.
17 “But you, dress for action; stand up and tell them
everything I order you to say.
When you confront them, don’t break down;
or I will break you down in front of them!
18 For today, you see, I have made you into
a fortified city, a pillar of iron,
a wall of bronze against the whole land —
against the kings of Y’hudah, against its princes,
against its cohanim and the people of the land.
19 They will fight against you,
but they will not overcome you,
for I am with you,” says Adonai,
“to rescue you.”
2:1 The word of Adonai came to me: 2 “Go and shout in the ears of Yerushalayim that this is what Adonai says:
‘I remember your devotion when you were young;
how, as a bride, you loved me;
how you followed me through the desert,
through a land not sown.
3 “‘Isra’el is set aside for Adonai,
the firstfruits of his harvest;
all who devour him will incur guilt;
evil will befall them,” says Adonai.
Today's Laws & Customs:
• Ethics of the Fathers: Chapter 1
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers("Avot") each Shabbat afternoon; this week we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
• "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 Baal Shem of Worms (1636)The noted Kabbalist Rabbi Eliyahu ben Moshe Loanz, known as "Rabbi Eliyahu Baal Shem" of Worms, Germany, passed away on the 21st of Tammuz of the year 5396 from creation (1636 CE). He was a grandson of the famed shtadlan (Jewish activist) R. Joselman of Rosheim, and the author of Michlal Yofi commentary on Ecclesiastes.
Daily Torah Study:
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers("Avot") each Shabbat afternoon; this week we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
• "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 Baal Shem of Worms (1636)The noted Kabbalist Rabbi Eliyahu ben Moshe Loanz, known as "Rabbi Eliyahu Baal Shem" of Worms, Germany, passed away on the 21st of Tammuz of the year 5396 from creation (1636 CE). He was a grandson of the famed shtadlan (Jewish activist) R. Joselman of Rosheim, and the author of Michlal Yofi commentary on Ecclesiastes.
Daily Torah Study:
Chumash: Pinchas, 7th Portion Numbers 29:12-30:1 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
Today's Tanya Lesson
Shabbat, Tammuz 21, 5777 · July 15, 2017
Igeret HaTeshuva , middle of Chapter 7
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
Shabbat, Tammuz 21, 5777 · July 15, 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.
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 »
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 29
12And on the fifteenth day of the seventh month, there shall be a holy convocation for you; you shall not perform any mundane work, and you shall celebrate a festival to the Lord for seven days. יבוּבַֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְחַגֹּתֶ֥ם חַ֛ג לַֽיהֹוָ֖ה שִׁבְעַ֥ת יָמִֽים:
13You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished. יגוְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁלשָׁ֥ה עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִֽהְיֽוּ:
14And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams. ידוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֣ר הָֽאֶחָ֗ד לִשְׁלשָׁ֤ה עָשָׂר֙ פָּרִ֔ים שְׁנֵ֤י עֶשְׂרֹנִים֙ לָאַ֣יִל הָֽאֶחָ֔ד לִשְׁנֵ֖י הָֽאֵילִֽם:
15And one tenth for each lamb, for the fourteen lambs. טווְעִשָּׂרוֹן עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְאַרְבָּעָ֥ה עָשָׂ֖ר כְּבָשִֽׂים:
16And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. טזוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
17And on the second day, twelve young bulls, two rams, and fourteen lambs in the first year, [all] unblemished. יזוּבַיּ֣וֹם הַשֵּׁנִ֗י פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנֵ֥ים עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
18And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. יחוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַפָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
And their meal-offerings and their libations, for the bulls: The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16].
ומנחתם ונסכיהם לפרים: פרי החג שבעים הם. כנגד שבעים אומות שמתמעטים והולכים, סימן כליה להם, ובימי המקדש היו מגינין עליהם מן היסורין:
and for the lambs: corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם,“and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם“as prescribed for them” [instead of כַּמִּשְׁפָּט,“as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. — [Sifrei Pinchas 54, Ta’anith 2b]
ולכבשים: כנגד ישראל שנקראו (ירמיה נ, יז) שה פזורה, והם קבועים ומנינם תשעים ושמונה לכלות מהם תשעים ושמונה קללות שבמשנה תורה. בשני נאמר ונסכיהם על שני תמידי היום ולא שינה הלשון אלא לדרוש, כמו שאמרו רז"ל בשני ונסכיהם, בששי ונסכיה, בשביעי כמשפטם, מ"ם יו"ד מ"ם, הרי כאן מים, רמז לנסוך המים מן התורה בחג:
19And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and their libations. יטוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם:
20And on the third day, eleven bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כוּבַיּ֧וֹם הַשְּׁלִישִׁ֛י פָּרִ֥ים עַשְׁתֵּֽי־עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
21And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כאוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
22And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
23And on the fourth day, ten bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כגוּבַיּ֧וֹם הָֽרְבִיעִ֛י פָּרִ֥ים עֲשָׂרָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
24Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כדמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
25And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כהוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
26And on the fifth day nine bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כווּבַיּ֧וֹם הַֽחֲמִישִׁ֛י פָּרִ֥ים תִּשְׁעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
27And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כזוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
28And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. כחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
29And on the sixth day, eight bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כטוּבַיּ֧וֹם הַשִּׁשִּׁ֛י פָּרִ֥ים שְׁמֹנָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
30And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. לוּמִנְחָתָ֣ם וְנִסְכֵּיהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
31And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libations. לאוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וּנְסָכֶֽיהָ:
32And on the seventh day, seven bulls, two rams and fourteen lambs in the first year, [all] unblemished. לבוּבַיּ֧וֹם הַשְּׁבִיעִ֛י פָּרִ֥ים שִׁבְעָ֖ה אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִֽם:
33And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed for them. לגוּמִנְחָתָ֣ם וְנִסְכֵּהֶ֡ם לַ֠פָּרִ֠ים לָֽאֵילִ֧ם וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כְּמִשְׁפָּטָֽם:
34One young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. לדוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:
35The eighth day shall be a time of restriction for you; you shall not perform any mundane work. להבַּיּוֹם֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”
עצרת תהיה לכם: עצורים בעשיית מלאכה. דבר אחר עצרת עצרו מלצאת, מלמד שטעון לינה. ומדרשו באגדה לפי שכל ימות הרגל הקריבו כנגד שבעים אומות וכשבאין ללכת, אמר להם המקום בבקשה מכם עשו לי סעודה קטנה כדי שאהנה מכם:
36You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished. לווְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֥ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.
פר אחד איל אחד: אלו כנגד ישראל, התעכבו לי מעט עוד. ולשון חבה הוא זה, כבנים הנפטרים מאביהם והוא אומר להם קשה עלי פרידתכם עכבו עוד יום אחד. משל למלך שעשה סעודה וכו', כדאיתא במס' סוכה (דף נה ב) ובמדרש רבי תנחומא למדה תורה דרך ארץ, שמי שיש לו אכסנאי יום ראשון יאכילו פטומות, למחר מאכילו דגים, למחר מאכילו בשר בהמה, למחר מאכילו קטניות, למחר מאכילו ירק, פוחת והולך כפרי החג:
37Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. לזמִנְחָתָ֣ם וְנִסְכֵּיהֶ֗ם לַפָּ֨ר לָאַ֧יִל וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
38And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. לחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
39These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings. לטאֵ֛לֶּה תַּֽעֲשׂ֥וּ לַֽיהֹוָ֖ה בְּמֽוֹעֲדֵיכֶ֑ם לְבַ֨ד מִנִּדְרֵיכֶ֜ם וְנִדְבֹֽתֵיכֶ֗ם לְעֹלֹֽתֵיכֶם֙ וּלְמִנְחֹ֣תֵיכֶ֔ם וּלְנִסְכֵּיכֶ֖ם וּלְשַׁלְמֵיכֶֽם:
These you shall offer up for the Lord on your festivals: A matter fixed as an obligation.
אלה תעשו לה' במועדיכם: דבר הקצוב לחובה:
besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of“you shall not delay [in paying your vows and pledges]” (Deut. 23:22).
לבד מנדריכם: אם באתם לידור קרבנות ברגל, מצוה היא בידכם או נדרים או נדבות שנדרתם כל השנה תקריבום ברגל, שמא יקשה לו לחזור ולעלות לירושלים ולהקריב נדריו, ונמצא עובר בבל תאחר:
Numbers Chapter 30
1Moses spoke to the children of Israel in accordance with all that the Lord had commanded Moses. אוַיֹּ֥אמֶר משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57]
ויאמר משה אל בני ישראל: להפסיק הענין, דברי רבי ישמעאל, לפי שעד כאן דבריו של מקום ופרשת נדרים מתחלת בדבורו של משה, הוצרך להפסיק תחלה ולומר שחזר משה ואמר פרשה זו לישראל, שאם לא כן יש במשמע שלא אמר להם זו אלא בפרשת נדרים התחיל דבריו:
Tehillim: Psalms Chapters 104 - 105• Hebrew text
• English text
Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Igeret HaTeshuva, middle of Chapter 7• English Text (Lessons in Tanya)
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Shabbat, Tammuz 21, 5777 · July 15, 2017
Igeret HaTeshuva , middle of Chapter 7
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והאיך נשבר הלב ונדכה
And how is the heart to be broken and humbled?
הנה מעט מזעיר הוא על ידי סיגופים ותעניות
Only a very minor part of this can be accomplished through mortification and fasts
בדורותינו אלה, שאין לנו כח להתענות הרבה כדוד המלך
in these generations of ours, when we have not the strength to fast as much as did King David;
כמאמר רז״ל על פסוק: ולבי חלל בקרבי, שהרגו בתענית
as our Sages comment1 on the verse uttered by him,2 “And my heart is slain within me” — “ for he had destroyed [his Evil Inclination] by fasting.”
אך עיקר הכנעת הלב, להיות נשבר ונדכה
But the true humbling of the heart, so that it be broken and crushed,
והעברת רוח הטומאה והסטרא אחרא
and so that the spirit of impurity and sitra achra will be removed,
הוא להיות ממארי דחושבנא בעומק הדעת
is achieved through being a “master of accounting” with all the profundity of one’s mind.
One’s personal stocktaking should be as scrupulous as the accounting made by the master or owner of a business, to whom every detail is critical.
להעמיק דעתו ובינתו שעה אחת בכל יום או לילה לפני תיקון חצות
One should concentrate his intellect and understanding deeply for a period3 every day, or at night before Tikkun Chatzot,
להתבונן במה שפעל ועשה בחטאיו, בחינת גלות השכינה כנ״ל
to contemplate how through his sins he has brought about the exile of the Divine Presence, as noted above,
וגרם לעקור נשמתו ונפשו האלקית מחיי החיים ברוך הוא
and caused his spirit and Divine soul to be uprooted from the Divine Source of all Life,
והורידה למקום הטומאה והמות, הן היכלות הסטרא אחרא
and demeaned it to a place of defilement and death, namely, the chambers of the sitra achra,
ונעשית בבחינת מרכבה אליהם
[his soul] becoming a vehicle for them,
Just as a vehicle has no will of its own and is completely subservient to the desires of its driver, so, too, is his soul subservient to the impure chambers of the sitra achra from whence it derives nurture.
לקבל מהם שפע וחיות להשפיע לגופו, כנ״ל
receiving from them vitality to endow his body, as noted above — that the nurture and life-force of the sinner emanate from the kelipot and sitra achra.
Meditation along these lines will bring a man to a state of contrition — itself a fit offering to the Divine NameElokim.
וזהו שאמרו רז״ל: רשעים בחייהם קרויים מתים
Thus our Sages declared4 that “the wicked while alive (lit., ”in their life“) are called ‘dead’.”
כלומר, שחייהם נמשכים ממקום המות והטומאה
This means to say, that their life is derived from the site of death and impurity — from the chambers of the kelipot and sitra achra, as opposed to holiness, which is true life.
וכן מה שכתוב: לא המתים יהללו וגו׳, אינו כלועג לרש, חס ושלום
(5Accordingly, the verse6 that says that “the dead will not praise...” is no “mockery of the impoverished,” G‑d forbid,7 for it does not refer to those who are physically dead.
אלא הכוונה על הרשעים, שבחייהם קרויים מתים
Rather, the reference is to the wicked who, while alive, are called dead, and being spiritually dead are unable to praise G‑d,
שמבלבלים אותם במחשבות זרות בעודם ברשעם, ואינם חפיצים בתשובה, כנודע
for they are confused with alien thoughts while yet in their wickedness, and do not desire repentance, as is known.)
While in such a state, the evil person will find it well nigh impossible to praise G‑d fittingly, because of the confusing alien thoughts which are thrust upon him.
Thus, an individual will become contrite of heart when he contemplates how his soul has been uprooted from its Source because of a sin incurring excision or death by divine agency.
The Alter Rebbe now goes on to say that even sins which do not carry so harsh a penalty may still have the same effect.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “Conclusion of Yerushalmi, Berachot; quoted as well in [Tanya,] Part I, ch. 1.” |
| 2. | Tehillim 109:22. |
| 3. | Note of the Rebbe: “At a pinch this phrase could be said to mean an actual hour, like the preparatory period before prayer.” |
| 4. | Berachot 18b. |
| 5. | Parentheses are in the original text. |
| 6. | Tehillim 115:17. |
| 7. | Note of the Rebbe: “For this is so utterly forbidden that our Sages have said, ‘One should not go...’ (Berachot18a).” |
• Sefer Hamitzvot:
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Shabbat, Tammuz 21, 5777 · July 15, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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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.
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 8
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 8
1
When a court reaches a split decision - some say that the defendant is not liable, and others say that he is liable, we follow the majority. This is a positive mitzvah of Scriptural origin, as Exodus 23:2 states: "Follow after the inclination of the majority."
When does the above apply? With regard to financial matters and with regard to laws involving questions of what is forbidden and what is permitted, what is impure and what is pure and the like. With regard to capital cases, different laws apply if there is a difference of opinion whether the transgressor should be executed or not. If the majority rule to exonerate him, he is exonerated. If, however, the majority rules that he is guilty, he should not be executed until there are at least two more judges who hold him guilty than who exonerate him.
According to the Oral Tradition, we learned that the Torah warned against this saying Ibid.: "Do not follow the majority to do harm." That is to say that if the majority are inclined "to do harm," i.e., to execute the defendant, you should not follow them until there is a significant inclination, and there is a majority of two judges who rule that he is guilty.
This is implied by (Ibid.): "to follow the inclination of the majority and influence the judgment." A positive inclination may be made on the basis of a majority of one, a harmful inclination, on the basis of a majority of two. All of these concepts are based on the Oral Tradition.
א
בית דין שנחלקו מקצתם אומרים זכאי ומקצתם אומרים חייב הולכין אחר הרוב וזו מצות עשה של תורה שנאמר אחרי רבים להטות במה דברים אמורים בדיני ממונות ובשאר דיני אסור ומותר וטמא וטהור וכיוצא בהן אבל בדיני נפשות אם נחלקו בזה החוטא אם יהרג או לא יהרג אם היו הרוב מזכים זכאי ואם היו הרוב מחייבין אינו נהרג עד שיהיו המחייבין יתר על המזכים שנים מפי השמועה למדו שעל זה הזהירה תורה ואמרה לא תהיה אחרי רבים לרעות כלומר אם הרוב נוטים לרעה להרוג לא תהיה אחריהם עד שיטו הטייה גדולה ויוסיפו המחייבין שנים שנאמר לנטות אחרי רבים להטות הטייתך לטובה על פי אחד לרעה על פי שנים וכל אלו הדברים קבלה הם:
2
The following laws apply when there is a difference of opinion within a court of three judges with regard to a monetary issue: If two say the defendant's claim should be vindicated and one says that he is liable, his claim is vindicated. If two say that he is liable and one says his claim should be vindicated, he is held liable. If one says that his claim should be vindicated and one says he is liable, or two say that his claim should be vindicated or that he is liable and the third judge says: "I do not know," we add another two judges. Thus five judges debate the matter.
If three say the defendant's claim should be vindicated and two say that he is liable, his claim is vindicated. If three say that he is liable and two say his claim should be vindicated, he is held liable. If two say that his claim should be vindicated and two say he is liable, and the fifth judge says: "I do not know," we add another two judges. If, however, four say his claim should be vindicated or that he is liable and one says: "I don't know," or three say his claim should be vindicated and one says that he is liable, and the fifth says: "I don't know," we follow the majority. This applies whether the judge who says: "I don't know" is the same who said "I don't know" at the outset or another individual.
If, in this situation as well, the opinions are evenly balanced and one says: "I don't know," or in any situation that there is a doubt, we continue to add two more judges until we reach 71 judges. If, after reaching 71, the issue is still unresolved, i.e., 35 hold him liable, and 35 wish to vindicate his claim and one says: "I don't know," they debate the matter until the judge who has not made up his mind sides with one of the opinions and thus there will be 36 who vindicate him or 36 who hold him liable. If neither that judge or another changes his opinion, the matter remains unresolved and the money is allowed to remain in the possession of its owner.
ב
בית דין של שלשה שנחלקו שנים אומרים זכאי ואחד אומר חייב הרי זה זכאי שנים אומרים חייב ואחד אומר זכאי הרי זה חייב אחד אומר זכאי ואחד אומר חייב ואחד אומר איני יודע או שאמרו שנים זכאי או חייב והשלישי אומר איני יודע יוסיפו הדיינים שנים נמצאו חמשה נושאים ונותנים בדבר אמרו שלשה מהם זכאי ושנים אומרים חייב הרי זה זכאי אמרו שלשה חייב ושנים זכאי הרי זה חייב אמרו שנים מהם זכאי ושנים מהם חייב ואחד אומר איני יודע מוסיפין שנים אבל אם אמרו ארבעה זכאי או חייב ואחד אומר איני יודע או שאמרו שלשה זכאי ואחד חייב ואמר אחד איני יודע בין שהיה זה שאמר איני יודע הוא שאמר איני יודע בתחלה בין שאמר אחר הולכים אחר הרוב היו מחצה למחצה ואחד אומר איני יודע הרי אלו מוסיפין שנים אחרים וכן אם נסתפק הדבר מוסיפין והולכין עד שבעים ואחד הגיעו לשבעים ואחד ואמרו שלשים וחמשה חייב ושלשים וחמשה זכאי ואחד אומר איני יודע נושאים ונותנים עמו עד שיחזור לדברי הצד האחד ונמצאו שלשים וששה מזכים או מחייבין ואם לא חזר לא הוא ולא אחד מהן הרי הדבר ספק ומעמידין את הממון בחזקת בעליו:
3
Whenever a judge says: "I don't know," he is not required to explain the rationale for his statements and explain the reason why he is in doubt. In contrast, a judge who rules that a litigant's claim is vindicated must state why he vindicates the claim, or if he holds him liable, he must state why he holds him liable.
ג
כל מי שאמר איני יודע אינו צריך לתת טעם לדבריו ולהודיע מאי זה טעם בא לו הספק כדרך שמראה המזכה מאי זה טעם מזכה והמחייב מאי זה טעם מחייב:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Ten, Mechirah Mechirah - Chapter Eleven, Mechirah Mechirah - Chapter Twelve
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Mechirah - Chapter Ten
1
When a person compels a colleague to sell an article and to take the money for the purchase - even if he hung him until he sold the article - the purchase is binding. This applies with regard to movable property and landed property. We say that since he compelled him, he committed himself to selling. This applies even if the seller did not take the money in the presence of witnesses.
Therefore, if the seller issues a protest before he sells and tells two witnesses: "Know that the reason I am selling this and this article - or this and this property - is that I am being compelled against my will," the sale is nullified. Even if the purchaser was in possession of the article or the property for several years, it may be expropriated from him, at which point, the seller returns the money.
א
מי שאנסוהו עד שמכר ולקח דמי המקח אפילו תלוהו עד שמכר ממכרו ממכר בין במטלטלין בין בקרקעות שמפני אונסו גמר ומקנה אף על פי שלא לקח הדמים בפני העדים לפיכך אם מסר מודעה קודם שימכור ואמר לשני עדים דעו שזה שאני מוכר חפץ פלוני או שדה פלוני לפלוני מפני שאני אנוס הרי הממכר בטל ואפילו החזיק כמה שנים מוציאין אותה מידו ומחזיר הדמים:
2
The witnesses must know that the seller is selling because of compulsion, and that he is actually being compelled against his will.
Any record of a protest that does not contain the statement: "We the witnesses know that so and so the seller acted under compulsion - is not a valid protest.
ב
וצריכין העדים לידע שהוא מוכר מפני האונס ושהוא אנוס ודאי לא שיסמכו על פיו וכל מודעה שאין כתוב בה ואנו העדים ידענו שפלוני זה אנוס היה אינה מודעה:
3
When does the above apply? With regard to a person who conducts a sale or who negotiates a compromise. With regard to a gift or a waiver of a debt, if the person issues a protest before giving the gift, the gift is nullified even though the person was not compelled to give the gift.
The rationale is that with regard to a gift, the factor that is significant is the expression of the giver's will. Since he does not wholeheartedly desire to transfer ownership, the recipient does not acquire the gift. Waiving a debt is equivalent to giving a gift.
ג
בד"א במוכר או בעושה פשרה אבל במתנה או במחילה אם מסר מודעה קודם מתנה אף על פי שאינו אנוס הרי המתנה בטלה שאין הולכין במתנה אלא אחר גילוי דעת הנותן שאם אינו רוצה להקנות בכל לבו לא קנה המקבל מתנה והמחילה מתנה היא:
4
Whether one compels a colleague to sell by hitting him, by hanging him or by threatening to employ a measure against him through gentiles or through Jews, he is considered to have been compelled against his will.
An incident occurred with regard to a person who had rented an orchard from a colleague for ten years, and the landlord of the orchard lost the debt contract. After the tenant derived benefit from the orchard for three years,the tenant told the owner: "If you do not sell it to me, I will hide the rental contract and claim that I purchased it." The Sages explained that this is considered to be compulsion. The same principles apply in all similar situations.
For this reason, if the landlord issued a claim against the tenant in court and the tenant denied it and claimed that the orchard was his, and afterwards, the landlord issued a protest, and then sold the property to the tenant who denies having rented it, the sale is nullified, for there are witnesses that the landlord was compelled against his will. These are the witnesses in whose presence the tenant denied the rental of the property in court, and they are the witnesses before whom the protest was issued.The same principles apply in all similar situations.
ד
אחד האונס את חבירו בשהכהו או תלאהו עד שמכר או שהפחידו בדבר שאפשר לו לעשות בין בידי עכו"ם בין בידי ישראל הרי זה אונס ומעשה באחד ששכר פרדס מחבירו לעשר שנים ולא היה שטר חוב ביד המשכיר ואחר שאכלו השוכר שלש שנים אמר לו אם לא תמכרנו לי אכבוש שטר שכירות ואטעון שהוא לקוח בידי ואמרו חכמים שזה אונס וכן כל כיוצא בזה לפיכך אם תבעו המשכיר בבית דין וכפר בו וטען שהפרדס שלו ואח"כ מסר המשכיר מודעה ואחר כך מכר לשוכר שכפר בו הרי הממכר בטל שהרי יש לו עדים שהוא אנוס והם העדים שכפר בפניהם בבית דין והם עדי המודעה וכן כל כיוצא בזה:
5
When does the above apply? With regard to a person who forces a colleague to sell. He is considered a chamsan because he compels a colleague to sell his property against his will.
When, however, a person steals property - is established as a thief - and afterwards purchases the field that he stole the sale is nullified automatically. The seller does not have to issue a protest, as explained in Hilchot Gezelah.
ה
במה דברים אמורים באנס שהרי הוא חמסן מפני שכופה את המוכר למכור שלא ברצונו אבל הגוזל והוחזק בגזלן ואח"כ לקח שדה שגזל אין המוכר צריך למסור מודעה כמו שביארנו בהלכות גזילה:
6
The witnesses to the protest may themselves sign the deed of sale concerning which the protest was issued to them; their participation is of no consequence.
Even if the seller tells them in the presence of the person who is compelling him: "I am selling the property willfully, without compulsion," the protest is still viable. Just as the other person compelled the seller to sell unwillingly, he compelled him to say that he was selling it willingly.
ו
עדי המודעה יש להם לחתום הם עצמן באותו הממכר שנמסרה להם המודעה עליו ואין בכך כלום ואפילו אמר להם בפני האנס ברצוני מכרתי בלא אונס הרי המודעה קיימת כשם שאנסו שמכר בלא רצון כך אנסו עד שאמר ברצוני אני מוכר:
7
Similarly, if the seller admitted in the presence of witnesses that he received money after he issued a protest, he is not obligated to return anything to the thief. We say that the person compelling him compelled him to make this admission. This statement is not heeded for the witnesses already knew that he was compelled against his will.
If, however, the robber counted money out to the seller in the presence of the witnesses, the seller is obligated to return the money when the sale is nullified."
ז
וכן אם הודה בפניהם שלקח הדמים אחר שמסר מודעה על כך אינו חייב להחזיר כלום שהאנס אנסו עד שיודה והעדים כבר ידעו שהוא אנוס אבל אם מנה הדמים בפניהם חייב להחזיר:
8
If the witnesses to the sale testified that the seller nullified the protest, the protest is nullified.
If the seller tells the witnesses to the protest: "Know that every kinyan in which I engage to negate a protest, and a protest regarding a protest are all nullified. I am engaging in them only because of the factor compelling me, of which you are aware. I do not ever have the intention of transferring my property to the person compelling me," the sale is nullified despite the fact that the seller performed a kinyan to nullify his protest, in the manner we have explained.
ח
העידו עליו עדי המכר שביטל המודעה הרי המודעה בטלה ואם אמר לעדי המודעה היו יודעין שכל קניין שאני לוקח לבטל המודעה ומודעי דמודעי שהכל בטל ואיני אומר כך אלא מפני האונס שאתם יודעין ואין בדעתי להקנות לזה האנס לעולם הרי המכר בטל ואע"פ שקנו מידו לבטל המודעה על הדרך שביארנו:
Mechirah - Chapter Eleven
1
When a person transfers ownership of an article - whether landed property or movable property - and establishes conditions that can be fulfilled the conditions are binding - whether established by the seller or the purchaser. If the conditions are fulfilled, then the ownership of the object is transferred. If the conditions are not fulfilled, the ownership of the object is not transferred.
We have already described the laws governing conditional agreements in Hilchot Ishut.
א
המקנה בין קרקע בין מטלטלין והתנה תנאין שאפשר לקיימן בין שהתנה המקנה בין שהתנה הקונה אם נתקיימו התנאין נקנה הדבר שהוקנה ואם לא נתקיים התנאי לא קנה וכבר ביארנו משפטי התנאים בהלכות אישות:
2
When does the above apply? When a person stated a condition and then carried out a kinyan transferring ownership of the article through one of the accepted procedures. For then, he is obligated to fulfill the condition.
If, however, the person did not perform a kinyan, but merely entered into a conditional agreement stating that if this condition is fulfilled he will transfer ownership, and if it is not fulfilled he will not transfer ownership, the transfer of ownership is not effected even if the condition is fulfilled.
This is considered an asmachta - i.e., he made his transfer of ownership dependent on the performance of certain deeds. An asmachta is never binding, for the person transferring ownership did not make a firm decision in his heart to transfer ownership.
ב
בד"א בשקנה בדרך מן הדרכים שקונין בהן והרי יש עליו לקיים את התנאי אבל אם לא קנה עתה והתנה עמו שאם נתקיים התנאי זה יקנה ואם לא נתקיים לא יקנה אף על פי שנתקיים התנאי לא קנה שזו אסמכתא היא שהרי סמך קנייתו לעשות כך וכך וכל אסמכתא אינה קונה שהרי לא גמר בלבו להקנותו:
3
What is implied? A person sold a house to a colleague or gave it to him as a present, on condition that the recipient travel to Jerusalem with the seller on a given day. If the recipient manifests ownership over the house, he acquires it when he travels to Jerusalem with the seller on the date stated. If that day passes and he does not make the journey, he does not acquire it.
If, however, the owner made a condition and told the potential purchaser: "If you go with me to Jerusalem on this and this day...," or "If you bring me this article, I will give you this house," or "...I will sell it to you at such and such a price," although the person travels with him on that day or brings him the article, he does not acquire the house. This applies even if the potential purchaser manifests his ownership over the house after he fulfills the condition, for this is an asmachta. The same laws apply in all analogous situations.
ג
כיצד המוכר בית לחבירו או נתנו לו במתנה על מנת שילך עמו לירושלים ביום פלוני והחזיק זה בבית הרי זה קנה כשילך עמו לירושלים באותו היום ואם עבר אותו היום ולא הלך לא קנה אבל אם התנה ואמר לו אם תלך עמי לירושלים ביום פלוני או אם תביא לי דבר פלוני אתן לך בית זה או אמכרנו לך בכך וכך והלך עמו באותו היום או שהביא לו אע"פ שהחזיק בבית אחר שקיים התנאי לא קנה שזו היא אסמכתא וכן כל כיוצא בזה:
4
For this reason, the following rules apply if a purchaser gives security to a colleague and tells him: "If I retract, I waive ownership of the security in your favor," and the seller says: "If I retract, I will double your security." If the purchaser retracts, the seller acquires the security, because it is in his possession. But if the seller retracts, we do not require him to double the security. For his promise was an asmachta and is not binding.
ד
לפיכך הנותן ערבון לחבירו ואמר לו אם אני חוזר בי ערבוני מחול לך והלה אומר ואם אני חוזר בי אכפול לך ערבונך אם חזר בו הלוקח קנה זה הערבון שהרי הוא תחת ידו ואם חזר בו המוכר אין מחייבין אותו לכפול הערבון שזו אסמכתא היא ואסמכתא לא קנה:
5
A similar principle applies if a debtor paid a portion of a debt and the creditor entrusted the promissory note to a third party after the debtor made the following statement: "If I do not pay the remainder until such and such a date, return the promissory note." If the date arrived and the debtor did not pay, the third party should not give the promissory note to the creditor. For this agreement is an asmachta.
ה
וכן מי שפרע מקצת חובו והשליש את השטר ואמר לו אם לא נתתי לך עד יום פלוני תן לו שטרו והגיע זמן ולא נתן לו לא יתן השליש את השטר שזו אסמכתא היא:
6
Similarly, all the conditions that people establish between themselves, even when confirmed by witnesses and a legal document - e.g., "If such and such will take place..." or "If you do such and such, I will give you a maneh" or "...I will transfer ownership of this house to you, but if this does not take place..." or "if you do not do such and such, I will not transfer ownership," or "...I will not give you," are considered asmachta'ot. Even though the potential recipient performs the desired action, or the event occurs, he does not acquire the promised article. For his intent is undefined, being dependent on whether or not the stipulation will be met.
ו
וכן כל תנאין שמתנין בני אדם ביניהן אף על פי שהן בעדים ובשטר אם יהיה כך או אם תעשה כך אתן לך מנה או אקנה לך בית זה ואם לא יהיה או לא תעשה לא אקנה לך ולא אתן לך אע"פ שעשה או שהיה הדבר לא קנה שכל האומר אם יהיה אם לא יהיה לא גמר והקנה שהרי דעתו עדיין סומכת שמא יהיה או שמא לא יהיה:
7
Whenever a person says: "Acquire an entity upon fulfillment of a condition, retroactive to the present time," it is not considered an asmachta at all, and the transaction is binding. For if the person had not made a definite commitment to transfer ownership, he would not have transferred ownership retroactively to the time of the agreement.
What is implied? If a person says: "If I return between now and such and such a date, you acquire this house retroactively to the present time," and his commitment is affirmed by a kinyan the transaction is binding if he returns within the set time. The same applies with regard to all similar situations.
ז
כל האומר קנה מעכשיו אין כאן אסמכתא כלל וקנה שאילו לא גמר להקנותו לא הקנהו מעכשיו כיצד אם באתי מכאן ועד יום פלוני קנה בית זה מעכשיו וקנו מידו על כך הרי זה קנה אם בא בתוך הזמן שקבע וכן כל כיוצא בזה:
8
When a person sells a courtyard or a field and specifies at the time of the sale that he is selling the property in order to travel to a particular place, or because there has been a drought and he desires to buy wheat with the money he receives for his courtyard, it is considered as if he sold the property conditionally.
Therefore, if it rained after he made the sale, or wheat was imported and sold at a lower price, or he was prevented from travelling to that land, or factors did not facilitate his journey or his purchase of wheat, the seller may return the money he received and have the land returned to him. For he stated that he was selling the property only for the sake of performing a specific act - and that act was not performed. Similar principles apply in all analogous situations.
ח
מי שמכר חצירו או שדהו ופירש בשעת המכירה שהוא מוכר כדי לילך למקום פלוני או מפני המטר שנמנע כדי לקנות חטים בדמי חצירו הרי זה כמוכר על תנאי לפיכך אם ירד המטר אחר שמכר או באו חטין והוזלו או נמנע הדרך לילך לאותה הארץ או שלא נסתייע לו להעלות או לקנות חטים הרי זה מחזיר אותן הדמים ותחזור לו קרקע שהרי פירש שאינו מוכר אלא לעשות דבר פלוני והרי לא נעשה וכן כל כיוצא בהן:
9
If, however, a person sells landed property without making any explicit statement, the sale is final even though he had the intent in his heart that he was selling the property for a particular reason, and even if it is apparent that he is selling the property for that reason. The rationale is that he did not make an explicit statement, and thoughts in a person's heart are of no consequence in business transactions.
ט
אבל המוכר סתם אף על פי שהיה בלבו שמפני כך וכך הוא מוכר ואע"פ שמראי הדברים שאינו מוכר אלא לעשות כך וכך ולא נעשה אינו חוזר שהרי לא פירש ודברים שבלב אינן דברים:
10
The following rules apply if one transferred ownership of an entity to a colleague and stipulated that he acquire it on the condition that he give or sell that entity to another person. If the person gives or sells the entity to that person, the transaction is binding. If he does not fulfill the stipulation and sells it to another person, or does not give or sell it to the person intended within the time frame established, the original transaction is not binding.
Similarly, if the seller or the purchaser of an article establishes a condition that the article be returned at a specific time or returned at that time in exchange for money, the transaction is binding, and the article must be returned as stipulated.
י
מי שהקנה לחבירו והתנה עליו על מנת שתתן מקח זה או תמכרנו לפלוני אם נתנו או מכרו לאותו פלוני קנה ואם לא קיים התנאי ומכרו לאחר או שלא מכרו ולא נתנו בזמן שקבע לו לא קנה וכן המוכר או הלוקח שהתנו שיחזיר לו המקח בזמן פלוני או כשיתן לו המעות הרי המכר קיים ויחזיר כשהתנה:
11
Different rules apply in the following situation. A person sold landed property to a colleague. The seller made a stipulation, saying: "When I acquire money, return this land to me." The produce of the land belongs to the seller.)
If the seller made the sale without stipulating a condition, and the purchaser said on his own volition: "When you acquire funds, bring them to me, and I will return this property," the stipulation is binding. The purchaser can derive benefit from the property; doing so is not considered "a shade of interest," because the purchaser voluntarily obligated himself by this condition.
יא
מכר קרקע לחבירו והתנה המוכר ואמר ללוקח כשיהיו לי מעות תחזיר לי הקרקע זו הרי הפירות של מוכר מכר לו סתם ואמר לו הלוקח מדעתו כשיהיו לך מעות תביאם לי ואני אחזיר לך קרקע זו הרי התנאי קיים והלוקח אוכל פירות ואין בזה אבק רבית שהרי מדעתו חייב עצמו בתנאי זה:
12
An incident occurred concerning a woman who sent an agent, Reuven, to purchase a courtyard for her from one of her relatives, Shimon. Shimon, the seller, said to Reuven, the agent: "If I acquire funds, so and so, my relative, should return this property to me."
Reuven answered him: "You and so and so are relatives. You are so close, you are like brother and sister" - i.e., it is as if he were saying, "It is very likely that she will return it to you, and that she will not show concern about such a matter."
Afterwards, the matter was brought to the Sages, and they ruled that the agent did not purchase anything. For the relative selling the field did not rely on the agent's words, since they were not a clear reply. Therefore, the seller did not make a final decision to transfer ownership. Similar principles apply in other analogous situations.
יב
מעשה באשה ששלחה ראובן לקנות לה חצר משמעון שהיה קרובו ואמר שמעון המוכר לראובן השליח אם יהיו לי מעות תחזיר לי פלונית קרובתי קרקע זו והשיבו ראובן ואמר לו אתה ופלונית קרובים כמו אחים כלומר הדבר קרוב שהיא תחזיר לך ואינה מקפדת על זו ובא מעשה לפני חכמים ואמרו הרי זה השליח לא קנה כלום שהרי לא סמכה דעתו של קרוב זה על דברי השליח מפני שלא השיבו תשובה ברורה ונמצא שלא גמר ולא הקנה וכן כל כיוצא בזה:
13
When a kinyan confirming an asmachta is made in a prominent court, it is considered as binding. This applies, provided the person involved entrusts the legal documents involved to the court, and provided he is not acting under duress.
יג
אסמכתא שקנו מידו עליה בבית דין חשוב הרי זה קנה והוא שיתפוס זכיותיו בבית דין והוא שלא יהיה אנוס:
14
What is implied? A person entrusted his promissory note or his receipt to the court and engages in a kinyan, stating that if he does not come by such and such a date, the promissory note should be given to the other litigant. If the date arrives without the person's coming, the note should be given. If he was prevented from coming by a river or by illness, the promissory note should not be given to the other litigant. Similar principles apply in all analogous situations, provided that this is done in the presence of a prominent court.
יד
כיצד הרי שהתפיס שטרו או שוברו בבית דין וקנו מידו שאם לא בא ביום פלוני ינתן שטר זה לבעל דינו והגיע היום ולא בא הרי אלו נותנים ואם עכבו נהר או חולי מלבא לא יתנו וכן כל כיוצא בזה והוא שיהיה בבית דין חשוב:
15
When a person undertakes a financial obligation to another person without making any stipulation, he becomes liable although he did not owe that person anything previously. He is giving him a present; this is not an asmachta.
What is implied? A person tells witnesses: "Serve as witnesses that I owe so and so a maneh," he composes a legal document that states that he owes the other person a maneh even though it is not observed by witnesses, or he told the other person in the presence of witnesses: "I owe you a maneh as recorded in a legal document." In the latter circumstance, even though he did not tell the witnesses to serve as witnesses, since he said "as recorded in a legal document," it is as if he told them: "Serve as witnesses that I am obligated."
Even though both parties admit - and the witnesses know - that the giver did not owe the recipient anything, he accepted an obligation on himself and becomes liable, as a guarantor does. The majority of the geonim ruled in this manner.
טו
המחייב עצמו בממון לאחר בלא תנאי כלל אע"פשלא היה חייב לו כלום הרי זה חייב שדבר זה מתנה היא ואינה אסמכתא כיצד האומר לעדים הוו עלי עדים שאני חייב לפלוני מנה או שכתב לו בשטר הריני חייב לך מנה אף על פי שאין שם עדים או שאמר לו בפני עדים הריני חייב לך מנה בשטר אע"פ שלא אמר אתם עדי הואיל ואמר בשטר הרי זה כמי שאמר הוו עלי עדים וחייב לשלם אף על פי ששניהם מודים והעדים יודעים שלא היה לו אצלו כלום שהרי חייב עצמו כמו שישתעבד הערב וכזה הורו רוב הגאונים:
16
The following rules apply when a person accepts an obligation on himself that is unlimited in nature - e.g., he says: "I obligate myself to feed you..." or "...to clothe you for five years." Even though he affirms his commitment to the recipient with a kinyan, he is not liable. For this resembles a present, and yet there is no specific and known entity that is being given as a present. My masters ruled in this manner.
טז
חייב עצמו בדבר שאינו קצוב כגון שאמר הריני חייב לזון אותך או לכסות חמש שנים אע"פ שקנו מידו לא נשתעבד שזו כמו מתנה היא ואין כאן דבר ידוע ומצוי שנתנו במתנה וכן הורו רבותי:
17
If so, why is a person who makes a commitment to his wife to provide food for her daughter from a previous marriage obligated to provide for her? Because he made this commitment at the time of their marriage. And the matter resembles entities that are acquired although only a verbal commitment is made.
יז
ומפני מה הפוסק עם אשתו שיהיה זן את בתה חייב לזונה מפני שפסק בשעת נשואין והדבר דומה לדברים הנקנין באמירה:
18
When the sages of Spain desired to make a kinyan with regard to an asmachta, they would adhere to the following guidelines: They would establish a kinyan with one party that he is obligated to the other party one hundred zuz. After he has undertaken such an obligation, a kinyan is made with the person to whom he indebted himself, that as long as this and this condition prevails or if he does such and such, the obligation is waived, effective retroactively to the time of the agreement, but that if this condition does not prevail or if he does not do such and such, he will sue him for the payment of the money for which he obligated himself.
This is the procedure that is followed in all stipulations that are made between a man and his wife with regard to engagements and other similar matters.
יח
כשהיו חכמי ספרד רוצים להקנות באסמכתא כך היו עושין קונין מזה שהוא חייב לחבירו מאה דינרין ואחר שחייב עצמו קונין מבעל חובו שכל זמן שיהיה כך או שיעשה כך הרי החוב זה מחול לו מעכשיו ואם לא יהיה או לא יעשה הריני תובעו בממון שחייב עצמו בו ועל דרך זו היינו עושין בכל התנאין שבין אדם לאשתו בשדוכין ובכל הדברים הדומין להם:
Mechirah - Chapter Twelve
1
It is forbidden for a seller or a purchaser to take unfair advantage of a colleague, as Leviticus 25:14 states: "When you sell an entity to your colleague or purchase an entity from a colleague, one man should not take unfair advantage of his brother."
Even though such a person transgresses a negative commandment, he is not punished by lashes, because the funds can be returned. Whether the person intentionally deceived his colleague or did not know that this transaction involved taking unfair advantage, he is obligated to pay the unwarranted gain.
א
אסור למוכר או לקונה להונות את חבירו שנאמר וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו ואף על פי שהוא עובר בלא תעשה אינו לוקה מפני שניתן להשבון ובין שהונה במזיד בין שלא ידע שיש במכר זה הונייה חייב לשלם:
2
How much unfair gain must there be in a transaction for the one who profits to be required to return it? An even sixth.
What is implied? If a person sold an article worth six zuz for five, or for seven, or one worth five zuz for six, or one worth seven zuz for six, it is considered to be unfair gain. The transaction is completed, and the person who profited is required to return the entire amount of unfair gain to the one who suffered the loss.
ב
וכמה תהא הונייה ויהיה חייב להשיב שתות בשוה כיצד הרי שמכר שוה שש בחמש או שוה שבע בשש או שוה חמש בשש או שוה שש בשבע הרי זה הונייה ונקנה המקח וחייב המאנה לשלם את ההונייה ולהחזירה כולה למתאנה:
3
If the unfair gain was even the slightest amount less than that - e.g., the person sold an article worth sixty dinarim for fifty dinarim and a p'rutah, he is not required to return anything. For it is common for people to waive any loss less than one sixth of the article's value.
ג
היתה ההונייה פחות מזה בכל שהוא כגון שמכר שוה ששים דינר בחמשים ופרוטה אינו חייב להחזיר כלום שכל פחות משתות דרך הכל למחול בו:
4
If the unfair gain was even the slightest amount more than one sixth - e.g., one sold an object worth 60 dinarim for 50 minus a p'rutah, the transaction is nullified. The purchaser may return the object without the transaction being completed at all.
The person who took the unfair gain, however, is not entitled to retract if the purchaser desires and seeks to maintain possession of the article, even though the transaction is nullified. The person who received the unfair gain is not obligated to return it unless the unfair gain exceeds a p'rutah. If the unfair gain was exactly a p'rutah], he is not obligated to return it, because the laws of ona'ah do not apply with regard to a p'rutah.
ד
היתה ההונייה יתירה על השתות בכל שהוא כגון שמכר שוה ששים בחמשים פחות פרוטה בטל מקח והמתאנה יכול להחזיר החפץ ולא יקנה כלל אבל המאנה אותו אינו יכול לחזור אם רצה זה וקבל ואע"פ שבטל המקח אין המאנה חייב להחזיר עד שתהיה ההונייה יתר על פרוטה היתה פרוטה בשוה אינו מחזיר שאין הונייה לפרוטות:
5
Until when does the purchaser have the right to demand the return of the unfair gain or the nullification of the transaction? Until he has time to show the article to a merchant or to a relative. If he waits longer, even if he purchased an article worth 100 zuz for 200, he may not nullify the transaction.
ה
עד מתי יהיה לו לחזור ולתבוע ההונייה או לבטל המקח עד כדי שיראה לתגר או לקרובו ואם שהה יותר מזה אפילו לקח שוה מאה במאתים אינו חוזר:
6
With regard to whom does the above apply? To a purchaser. For the article he purchased is in his possession, and it is common for him to show it to others.
The seller, by contrast, always has the opportunity to demand the return of the unfair gain. Needless to say, this applies with regard to the nullification of the sale. For he does not know the correct price of the article he sold until he sees a comparable article being sold. Accordingly, if the merchandise was a standard article that does not vary -e.g., peppers, or the like - he is given merely the time it takes to check the current market price.
ו
במה דברים אמורים בלוקח שהרי המקח בידו ומראהו אבל המוכר חוזר בהונייה לעולם ואין צריך לומר בבטול מקח שאינו יודע דמי זה שמכר עד שיראה כמותו שנמכר בשוק לפיכך אם היה המקח דבר שאין במינו שנוי והוא כולו שוה כגון פלפלין וכיוצא בהן הרי זה אינו חוזר אלא עד כדי שישאל על שער שבשוק בלבד:
7
Similarly, if it is known that an article comparable to the one he sold came into the seller's possession, he realized that he had erred regarding the initial sale, but he did not protest, he can no longer protest, for he has already waived his claim.
ז
וכן אם נודע שבא לידו כממכרו וידע שטעה ולא תבע אינו יוכל לחזור ולתבוע שהרי מחל:
8
Just as the laws of ona'ah apply with regard to an ordinary person, so too, they apply with regard to a merchant, although he is knowledgeable concerning prices.
Just as the laws of ona'ah apply with regard to produce and animals, so too, they apply with regard to coins.
ח
כשם שהונייה להדיוט כך הונייה לתגר אף על פי שהוא בקי וכשם שהונייה בפירות ובבהמה כך יש דין הונייה במטבעות:
9
What is implied? If a golden dinar was valued at 24 silver dinarim, and it was exchanged for 20 dinarim or 28 dinarim, the unfair gain must be returned. If the unfair gain was more than that, the exchange is nullified. If it is less than that, it is considered as if the other party waived his right to that money.
ט
כיצד הרי שהיה דינר של זהב בעשרים וארבעה דינר של כסף וצרפה בעשרים דינר או בעשרים ושמונה הרי זה מחזיר את ההונייה היה יתר על זה בטל הצירוף פחות מכאן מחילה:
10
Similarly, if a sela was lacking a sixth of its weight, and sela'im were being exchanged by number, rather than by weight, the unfair gain should be returned.
י
וכן אם היה הסלע חסרה שתות והיו מוציאין הסלעים במניין ולא במשקל מחזיר ההונייה:
11
Until when is the recipient obligated to return a dinar or a sela'im large cities, the amount of time necessary to show the coin to a money-changer. In villages, where a money-changer is not frequently found, until the end of the week. The rationale is that only a money-changer recognizes sela'im, whether they are lacking, and their worth.
Similar concepts apply with regard to sellers of books, and sellers of gems and pearls. The purchaser has the right to retract if the seller took unfair advantage of him until he has time to show the article he purchased to a merchant who is expert in such matters, wherever such an expert may be found. For not everyone is expert in the appraisal of such matters.
Therefore, if there was no expert available in that country, and after a considerable amount of time the purchaser took the object to another place, or an expert came and stated that the price was in error, the purchaser may retract.
יא
עד מתי חייב להחזיר הדינר או הסלע בכרכים עד כדי שיראה לשולחני בכפרים שאין השולחני מצוי שם יש לו להחזיר עד ערבי שבתות שאין מכיר הסלע וחסרונה ודמיה אלא השולחני והוא הדין למוכר ספרים אבנים טובות ומרגליות שיש ללוקח לחזור עד שיראה אותם לתגרים הבריאים בהן בכ"מ שהן שאין הכל בקיאים בדברים אלו לפיכך אם לא היה מכיר באותה מדינה והוליך המקח למקום אחר או שבא הבקי לאחר זמן מרובה והודיעו שטעה הרי זה חוזר:
12
The following rules apply when a person gives a sela that is lacking in weight to a colleague. Should he be able to identify it, even after twelve months, the recipient may return it. If it will be accepted as currency, albeit with difficulty, the recipient may not return it after a lengthy time has passed, unless the giver accepts it as an expression of commitment beyond the measure of the law.
יב
הנותן סלע חסרה לחבירו אם היה מכירה אפילו לאחר שנים עשר חדש הרי זה מחזירה ואם היה אפשר להוציאה על ידי הדחק אינו יכול להחזירה לאחר זמן אלא אם כן קבלה ממנו במדת חסידות:
13
The following rules apply in a situation where a person sold a colleague an article worth four zuz for five. As mentioned above, ordinarily, the transaction would be nullified. In this instance, however, before the purchaser had the opportunity to show the article to a merchant or to a relative, its price rose to seven zuz. The purchaser has the right to retract, and not the seller. For the purchaser will tell the seller: "If you had not taken unfair advantage of me, you would not have the right to retract. Now, because you have taken unfair advantage, do you think you should have the right to retract? Should a sinner receive reward?"
יג
המוכר לחבירו שוה ארבע בחמש שהרי המקח בטל כמו שביארנו ולא הספיק להראות לתגר או לקרובו עד שהוקר ועמד בשבע לוקח יכול לחזור בו ולא המוכר שהרי הלוקח אומר למוכר אילו הוניתני לא היית יכול לחזור ועתה שהוניתני תחזור היאך יהיה החוטא נשכר:
14
Similarly, if one sold an object worth five zuz for four, and then its value decreased to three, the seller has the right to retract and not the purchaser. For the seller will tell the purchaser: "By deceiving me, you did not gain the right to retract."
יד
וכן מוכר שמכר שוה חמש בארבע וזל ועמד בשלש מוכר יכול לחזור בו ולא לוקח שהרי אומר לו המוכר ללוקח לא מפני שהוניתני תחזור בך:
15
If a person sold an article worth five zuz for six, and before the purchaser had the opportunity to show the article to a merchant, its value increased to eight, the seller is obligated to return the zuz of unfair gain. For the transaction is completed and the seller is obligated to reimburse the purchaser for the unfair gain. When the article increased in value afterwards, it increased in value while in the possession of the purchaser.
Similarly, if a person sold an article worth six zuz for five and its value decreased to three, the purchaser is obligated to return the zuz of unfair gain. For the transaction is completed, and the article decreased in value while in the possession of the purchaser.
טו
המוכר שוה חמש בשש ולא הספיק להראותו עד שהוקר ועמד בשמונה הרי המוכר חייב להחזיר האחת של הונייה שהרי נקנה המקח וחייב להחזיר וכשהוקיר ברשות לוקח הוקיר וכן אם מכר שוה שש בחמש והוזלו ועמדו על שלש הרי הלוקח חייב להחזיר סלע אחת של הונייה שהרי נקנה המקח וברשות הלוקח הוזל:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Shabbat, Tammuz 21, 5777 · 15 July 2017
"Today's Day"
Shabbat Tamuz 21 5703
Torah lessons: Chumash: Pinchas, Shevi'i with Rashi.
Tehillim: 104-105.
Tanya: To explain: (p. 357) ...the Tetragrammaton... (p. 361).
We do not say she'he'cheyanu during the Three Weeks1 even on Shabbat.
It is written: They shall make Me a sanctuary and I shall dwell within them.2 "Within them" means within every one of Israel. For within every Jew, the core-point of the heart's inner essence is a sanctuary for His dwelling (may He be blessed).
The site of the sanctuary remains sacred, even in times of exile and desolation. In Midrash Sh'mot Raba Chapter 2, R. Acha says: "The Shechina (Divine Presence) never departs from the Western Wall." All the desolation is limited to the buildings. So too, is the case with the personal sanctuary within each of Israel; the foundation is whole, clear and pure, as it is written, I am asleep but my heart is alert.3 Midrash Raba comments: "I am asleep for mitzvot, but my heart is alert for acts of kindness; I am asleep for charities, but my heart is alert to perform them." Every form of (spiritual) desolation (may G-d rescue us from such) found in the people Israel is only in those aspects of the people analagous to buildings above the foundation. The foundation of the individual sanctuary, however, remains in its holy state.
FOOTNOTES
1.Between Tamuz 17 and Tisha B'Av (Av 9).
2.Sh'mot 25:8.
3.Shir HaShirim 5:2.
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.]
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