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- ב"ה - Today in Judaism - Today is Friday, Tammuz 27, 5777 · July 21, 2017 -
Candle Lighting -
Light Candles before sunset ––:––
• "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:
• Third expulsion from France (1322)After having been allowed back into France in the year 1315 (after the expulsion in 1306 by Philip IV), the Jews were once again expelled from France by Charles IV, who thus broke the pledge made by his predecessors in 1315 that the Jews would be able to stay in France for at least 12 years.
Daily Quote:
In the sixth century of the sixth millennium, the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium [Zohar]
Daily Torah Study:
Daily Torah Study:
Chumash: Matot-Massei, 6th Portion Numbers 34:16-35:8 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
Chapter 120This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
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• Daily Wisdom (short insight)
Numbers Chapter 34
16The Lord spoke to Moses saying: טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
17These are the names of the men who shall inherit the land on your behalf: Eleazar the kohen and Joshua the son of Nun. יזאֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־יִנְחֲל֥וּ לָכֶ֖ם אֶת־הָאָ֑רֶץ אֶלְעָזָר֙ הַכֹּהֵ֔ן וִֽיהוֹשֻׁ֖ע֙ בִּן־נֽוּן:
who shall inherit the land of your behalf: Heb. לָכֶם, on your behalf. Each chieftain was an administrator for his tribe, to divide the tribal inheritance among families and individuals. He chose a suitable portion for each one, and whatever they did was binding, as if they had been designated as agents [by the members of the tribes]. It is not possible to render this word לָכֶם as every לָכֶם in Scripture, [meaning“to you,”] for in that case, it should have written יַנְחִילוּ לָכֶם, [in the hiph’il, the causative conjugation, they shall give it to you to inherit], but the word יִנְחֲלוּ [in the kal, simple conjugation] means that they shall inherit for you, on your behalf and in your stead, as in, “The Lord will wage war for you לָכֶם” (Exod. 14:14).
אשר ינחלו לכם: בשבילכם כל נשיא ונשיא אפוטרופוס לשבטו ומחלק נחלת השבט למשפחות ולגברים ובורר לכל אחד ואחד חלק הגון. ומה שהם עושין יהיה עשוי כאלו עשאום שלוחים. ולא יתכן לפרש לכם זה ככל לכם שבמקרא, שאם כן היה לו לכתוב ינחילו לכם. ינחלו משמע שהם נוחלים לכם בשבילכם ובמקומכם, כמו (שמות יד, יד) ה' ילחם לכם:
18You shall take one chieftain from each tribe to [help you to] acquire the land. יחוְנָשִׂ֥יא אֶחָ֛ד נָשִׂ֥יא אֶחָ֖ד מִמַּטֶּ֑ה תִּקְח֖וּ לִנְחֹ֥ל אֶת־הָאָֽרֶץ:
to [help you] to acquire the land: To take possession of the land and apportion it in your stead.
לנחול את הארץ: שיהא נוחל וחולק אותה במקומכם:
19These are the names of the men: for the tribe of Judah, Caleb the son of Jephunneh. יטוְאֵ֖לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֑ים לְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה:
20For the tribe of the descendants of Simeon, Samuel the son of Ammihud. כוּלְמַטֵּה֨ בְּנֵ֣י שִׁמְע֔וֹן שְׁמוּאֵ֖ל בֶּן־עַמִּיהֽוּד:
21For the tribe of Benjamin, Elidad the son of Chislon. כאלְמַטֵּ֣ה בִנְיָמִ֔ן אֱלִידָ֖ד בֶּן־כִּסְלֽוֹן:
22The chieftain for the tribe of the descendants of Dan, Bukki the son of Jogli. כבוּלְמַטֵּ֥ה בְנֵי־דָ֖ן נָשִׂ֑יא בֻּקִּ֖י בֶּן־יָגְלִֽי:
23For the descendants of Joseph; the chieftain for the tribe of the descendants of Manasseh, Hanniel the son of Ephod. כגלִבְנֵ֣י יוֹסֵ֔ף לְמַטֵּ֥ה בְנֵֽי־מְנַשֶּׁ֖ה נָשִׂ֑יא חַנִּיאֵ֖ל בֶּן־אֵפֹֽד:
24The chieftain for the tribe of the descendants of Ephraim, Kemuel the son of Shiphtan. כדוּלְמַטֵּ֥ה בְנֵֽי־אֶפְרַ֖יִם נָשִׂ֑יא קְמוּאֵ֖ל בֶּן־שִׁפְטָֽן:
25The chieftain for the tribe of the descendants of Zebulun, Elizaphan the son of Parnach. כהוּלְמַטֵּ֥ה בְנֵֽי־זְבוּלֻ֖ן נָשִׂ֑יא אֱלִֽיצָפָ֖ן בֶּן־פַּרְנָֽךְ:
26The chieftain for the tribe of the descendants of Issachar, Paltiel the son of Azzan. כווּלְמַטֵּ֥ה בְנֵֽי־יִשָּׂשכָ֖ר נָשִׂ֑יא פַּלְטִיאֵ֖ל בֶּן־עַזָּֽן:
27The chieftain for the tribe of the descendants of Asher, Ahihud the son of Shelomi. כזוּלְמַטֵּ֥ה בְנֵֽי־אָשֵׁ֖ר נָשִׂ֑יא אֲחִיה֖וּד בֶּן־שְׁלֹמִֽי:
28The chieftain of the tribe of the descendants of Naphtali, Pedahel the son of Ammihud. כחוּלְמַטֵּ֥ה בְנֵֽי־נַפְתָּלִ֖י נָשִׂ֑יא פְּדַהְאֵ֖ל בֶּן־עַמִּיהֽוּד:
29These are the ones whom the Lord commanded to apportion the inheritance to the children of Israel in the land of Canaan. כטאֵ֕לֶּה אֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה לְנַחֵ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּאֶ֥רֶץ כְּנָֽעַן:
to apportion the inheritance: They are the ones who shall divide the inheritance among you according to its portions.
לנחל את בני ישראל: שהם ינחילו אותה להם למחלקותיה:
Numbers Chapter 35
1The Lord spoke to Moses in the plains of Moab, by the Jordan at Jericho saying: אוַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־משֶׁ֖ה בְּעַרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר:
2Command the children of Israel that they shall give to the Levites from their hereditary possession cities in which to dwell, and you shall give the Levites open spaces around the cities. בצַו֘ אֶת־בְּנֵ֣י יִשְׂרָאֵל֒ וְנָֽתְנ֣וּ לַֽלְוִיִּ֗ם מִנַּֽחֲלַ֛ת אֲחֻזָּתָ֖ם עָרִ֣ים לָשָׁ֑בֶת וּמִגְרָ֗שׁ לֶֽעָרִים֙ סְבִיבֹ֣תֵיהֶ֔ם תִּתְּנ֖וּ לַֽלְוִיִּֽם:
open spaces: Empty belts of land surrounding each city, so as to beautify the city. It was forbidden to build a house, plant a vineyard or sow seed there. — [Arachin 33b]
ומגרש: ריוח מקום חלק חוץ לעיר סביב להיות לנוי לעיר, ואין רשאין לבנות שם בית ולא לנטוע כרם ולא לזרוע זריעה:
3These cities shall be theirs for dwelling, and their open spaces shall be for their cattle, their property, and for all their needs. גוְהָי֧וּ הֶֽעָרִ֛ים לָהֶ֖ם לָשָׁ֑בֶת וּמִגְרְשֵׁיהֶ֗ם יִֽהְי֤וּ לִבְהֶמְתָּם֙ וְלִרְכֻשָׁ֔ם וּלְכֹ֖ל חַיָּתָֽם:
and for all their needs: Heb. חַיָּתָם, for their personal necessities. — [Ned. 81a]
ולכל חיתם: ולכל צרכיהם:
4The areas of open space for the cities which you shall give to the Levites shall extend from the wall of the city outward, one thousand cubits all around. דוּמִגְרְשֵׁי֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר תִּתְּנ֖וּ לַֽלְוִיִּ֑ם מִקִּ֤יר הָעִיר֙ וָח֔וּצָה אֶ֥לֶף אַמָּ֖ה סָבִֽיב:
one thousand cubits all around: Yet following this it says,“two thousand cubits”? How can this be? However, He assigned two thousand for them around the city, of which the inner thousand was for open area and the outer [thousand] for fields and vineyards. — [Sotah 27b]
אלף אמה סביב: ואחריו הוא אומר אלפים באמה, הא כיצד אלפים, הוא נותן להם סביב, ומהם אלף הפנימים למגרש והחיצונים לשדות וכרמים:
5You shall measure from outside the city, two thousand cubits on the eastern side, two thousand cubits on the southern side, two thousand cubits on the western side, and two thousand cubits on the northern side, with the city in the middle; this shall be your cities' open spaces. הוּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַ֠מָּ֩ה וְאֶת־פְּאַת־נֶ֩גֶב֩ אַלְפַּ֨יִם בָּֽאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם | אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפ֛וֹן אַלְפַּ֥יִם בָּֽאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִֽהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶֽעָרִֽים:
6Among the cities you shall give to the Levites, shall be six cities of refuge, which you shall provide [as places] to which a murderer can flee. In addition to them, you shall provide forty two cities. ווְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אֵ֚ת שֵֽׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָֽרֹצֵ֑חַ וַֽעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר:
7All the cities you shall give to the Levites shall number forty eight cities, them with their open spaces. זכָּל־הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן:
8And as for the cities that you shall give from the possession of the children of Israel, you shall take more from a larger [holding] and you shall take less from a smaller one. Each one, according to the inheritance allotted to him, shall give of his cities to the Levites. חוְהֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ מֵֽאֲחֻזַּ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל מֵאֵ֤ת הָרַב֙ תַּרְבּ֔וּ וּמֵאֵ֥ת הַמְעַ֖ט תַּמְעִ֑יטוּ אִ֗ישׁ כְּפִ֤י נַֽחֲלָתוֹ֙ אֲשֶׁ֣ר יִנְחָ֔לוּ יִתֵּ֥ן מֵֽעָרָ֖יו לַֽלְוִיִּֽם:
Tehillim: Psalms Chapters 120 - 134• Hebrew text
• English text
Chapter 120This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Igeret HaTeshuva, end of Chapter 10
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Today's Mitzvah
Friday, Tammuz 27, 5777 · July 21, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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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 252
Hurtful Words to a Convert
"You shall not wrong a stranger"—Exodus 22:20.
It is forbidden to verbally distress or humiliate a convert. Such as by telling him, "Yesterday you were an idolater and now you have entered under the wings of the Divine Presence..."
Though it is forbidden to verbally humiliate anyone, one who does so to a convert transgresses this prohibition, too.
Full text of this Mitzvah »
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Friday, Tammuz 27, 5777 · July 21, 2017
Today's Tanya Lesson
Igeret HaTeshuva , end of Chapter 10
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ומאחר שהתפלה היא בחינת תשובה עילאה
Since prayer is an expression of teshuvah ila'ah, the higher level of return,
צריך להקדים לפניה בחינת תשובה תתאה
it must be preceded by teshuvah tata'ah, the lower level of return that is reached by the contriteness of a penitent heart.
וזה שאמרו רז"ל במשנה: אין עומדין להתפלל אלא מתוך כובד ראש
This is what the Sages intended in the Mishnah:1 “One should embark on worship only in an earnest frame of mind.”
ופירש רש"י: הכנעה
Rashi explains this to mean “humility”.
והיא בחינת תשובה תתאה
This is the state of teshuvah tata'ah,
לעורר רחמים כנ"ל
in which one arouses Divine compassion for oneself, as noted above, in chapters 7 and 8.
וכדיליף התם בגמרא מקרא דכתיב
This the Talmud2 infers from a phrase which states 3 with regard to Chanah,
והיא מרת נפש
“She was bitter of spirit, [and she prayed to G‑d].”
אכן בברייתא שם: תנו רבנן, אין עומדין להתפלל אלא מתוך שמחה
At the same time we must note the Beraita there:4 “Our Sages taught, `One should embark on worship only with joy.'”
Thus, while the individual is to begin his preparations for prayer by achieving a state of bitterness of spirit, he is expected to begin his actual prayers in a state of joy.
ועכשיו בדור יתום הזה, שאין הכל יכולין להפוך לבם כרגע מן הקצה
In our bereaved generation, however, when not all are capable of turning their hearts instantly from one extreme [to the other], from humility to joy,
אזי עצה היעוצה: להקדים בחינת תשובה תתאה בתיקון חצות כנ"ל
it is advised that teshuvah tata'ah be practiced earlier, at Tikkun Chatzot; This is an especially appropriate time for the spiritual stocktaking that leads to the humility of a “broken and contrite heart,” as noted above.5
ומי שאי אפשר לו בכל לילה, על כל פנים לא יפחות מפעם אחת בשבוע, לפני יום השבת
Whoever cannot do this nightly6 should maintain an absolute minimum of once every week, before the Shabbat.
כנודע ליודעים, שהשבת היא בחינת תשובה עילאה
It is familiar to the initiates in the mysteries of the Torah that Shabbat is of the order of teshuvah ila'ah;
ושב"ת אותיות תש"ב אנוש
indeed, the very letters of the word Shabbat spell tashev [“You return”,7 as in the phrase,8 “You cause man to return.”
כי בשבת היא עליות העולמות למקורם כו'
For on Shabbat all the worlds ascend to their Source …., and this, too, is the time of the ascent of the soul to its Source — which constitutes the act of teshuvah.
ובפרט תפלות השבת, וד"ל
The prayers of Shabbat in particular — even more than the weekday prayers — [are an act of teshuvah ila'ah]. This will suffice for the perceptive.
(ובזה יובן מה שכתוב: שובה אלי כי גאלתיך
9(We can now understand the phrase,10 “Return to Me, for I have redeemed you.”
פירוש: כי מאחר שמחיתי כעב פשעיך, היא העברת הסטרא אחרא
For since [as in the preceding phrase] “I have erased your sins like a thick cloud,” removing the sitra achra,
וגאלתיך מן החיצונים בהתעוררות רחמים עליונים, באתערותא דלתתא בתשובה תתאה כנ"ל
and “I have redeemed you” from the evil lit., “extraneous” forces through the arousal of Supreme compassion following the initiative taken by man below in his teshuvah tata'ah, as explained above,
אזי שובה אלי בתשובה עילאה)
therefore, “Return to Me” — with teshuvah ila'ah.)
FOOTNOTES
1.Berachot 30b.
2.Ibid.
3.I Samuel 1:10.
4.Berachot 31a.
5.Note of the Rebbe: “See above, chapter 7.”
6.Note of the Rebbe: “As explained in chapter 11 of Kuntres HaTefillah, this applies only to great tzaddikim….. For most people, however, it need not be nightly….”
7.Conclusion of Torat Natan.
8.Tehillim 90:3.
9.Parentheses are in the original text.
10.Yeshayahu 44:22.
Rambam:• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassToday's Mitzvah
Friday, Tammuz 27, 5777 · July 21, 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 252
Hurtful Words to a Convert
"You shall not wrong a stranger"—Exodus 22:20.
It is forbidden to verbally distress or humiliate a convert. Such as by telling him, "Yesterday you were an idolater and now you have entered under the wings of the Divine Presence..."
Though it is forbidden to verbally humiliate anyone, one who does so to a convert transgresses this prohibition, too.
Full text of this Mitzvah »
Hurtful Words to a Convert
Negative Commandment 252
Translated by Berel Bell
The 252nd prohibition is that we are further forbidden from verbally causing emotional distress to a convert, i.e. ona'as devarim.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not wrong a convert."
In the words of the Mechilta: "The verse 'Do not wrong a convert' means doing so with your words." This prohibition is repeated a second time, in the phrase "[When a convert comes to live in your land,] do not hurt his feelings.' "
In the words of the Sifra: "You should not tell him, 'Yesterday you were an idolater and now you have entered under the wings of the Divine Presence.' "
FOOTNOTES
1.Ex., ibid.
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 14
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Sanhedrin veha`Onashin haMesurin lahem - Chapter 14
1
Four types of execution were given to the court: stoning, burning, decapitation with a sword, and strangulation. Stoning and burning are explicitly mentioned in the Torah. Moses our teacher taught that whenever the Torah mentions the death sentence without any further description, the intent is strangulation. When a person kills a colleague, he should be decapitated. Similarly, the inhabitants of a city that goes astray are executed by decapitation.
א
ארבע מיתות נמסרו לבית דין סקילה ושריפה והריגה בסייף וחנק סקילה ושריפה מפורשין הן בתורה ומפי משה רבינו למדו שכל מיתה האמורה בתורה סתם היא חנק וההורג את חבירו מיתתו בסייף וכן אנשי עיר הנדחת מיתתן בסייף:
2
Every one of these forms of execution involves a positive commandment for the court to execute a person with the form of death for which he is liable. A king has permission to execute using only one of them - by decapitation.
ב
כל מיתה מהם מצות עשה היא לבית דין להרוג בה מי שנתחייב בה ואין רשות למלך להרוג באחת מהן אלא בסייף בלבד:
3
Whenever a person is obligated to be executed and the court did not execute him, the judges negated the observance of a positive commandment, but do not transgress a negative commandment. There is one exception: a sorcerer. If they do not kill him, they violate a negative commandment, as Exodus 22:17 states: "Do not allow a sorcerer to live."
ג
כל מחוייב מיתת בית דין שלא המיתו אותו בית דין ביטלו מצות עשה ולא עברו על מצות לא תעשה חוץ מן המכשף שאם לא המיתוהו עברו על מצות לא תעשה שנאמר מכשפה לא תחיה:
4
Stoning to death is a more severe form of execution than burning. Burning is a more sever form than decapitation, and decapitation is more sever than strangulation.
When a person is liable to be executed with two different forms of execution, he should be executed with the more severe form. This applies whether he committed two transgressions, one after the other, or he committed one transgression which involved two death penalties. Even if he was sentenced to be executed for the less severe form of execution and afterwards, committed a transgression punishable by the more severe form, should he be convicted, he is executed in the more severe manner.
ד
סקילה חמורה מן השריפה ושריפה חמורה מן הסייף והסייף חמורה מן החנק וכל מי שנתחייב בשתי מיתות נדון בחמורה בין שעבר שתי עבירות זו אחר זו בין שעבר עבירה אחת שחייב עליה שתי מיתות אפילו נגמר דינו לקלה ואחר כך עבר על החמורה ונגמר דינו נידון בחמורה:
5
Both men and women are executed in these four manners.
ה
ואחד האיש ואחד האשה דנין אותן בארבע מיתות:
6
Whenever people who are all liable to be executed are mixed together, each one of them is executed in the less severe manner.
ו
כל חייבי מיתות שנתערבו זה בזה נדון כל אחד מהן בקלה שבהן:
7
When a person who has been sentenced to death becomes mixed together with others and it is unable to distinguish him from them, and similarly, when a person who was not convicted becomes mixed together with others who have been convicted and sentenced to death and it is unable to distinguish him from them, they are all released from liability. The rationale is that we complete the judgment of a person only when he is present.
ז
מי שנגמר דינו שנתערב עם שאר העם ולא נודע מי הוא מאלו או מי שלא נגמר דינו שנתערב עם מי שנגמר דינו ולא נודע מי הוא כולן פטורין לפי שאין גומרין דינו של אדם אלא בפניו:
8
When a convicted person fights for his life and it is impossible for the court to have him bound so that he can be executed in the manner in which he is obligated to die, the witnesses should kill him in any manner they can, for he has been sentenced to death. No one else, however, has the right to kill him first.
For this reason, if the hands of the witnesses are cut off, the convicted person is released. If, however, at the outset, the witnesses did not have hands, the convicted person should be executed by others.
When does the above apply? To all people who are liable to be executed by the court with the exception of a murderer. When, however, a murderer has been sentenced by the court every person should pursue him using any means possible to kill him until he is executed.
ח
מי שעמד על נפשו ולא יכלו בית דין לאוסרו עד שימיתוהו במיתה שהוא חייב בה הורגין אותו עדיו בכל מיתה שיכולין להמיתו בה מאחר שנגמר דינו ואין רשות לשאר העם להמיתו תחלה לפיכך אם נקטעה יד העדים פטור ואם היו העדים גדמין מתחלה יהרג ביד אחרים בד"א בשאר מחוייבי מיתות בית דין חוץ מן הרוצח אבל הורג נפש שנגמר דינו רודפין אחריו בכל דבר וביד כל אדם עד שממתין אותו:
9
All of the people executed by the court should not be buried in their family plots together with the entire Jewish people. Instead, the court sets aside two different burial plots: one for those who are stoned and those who are burnt, and the other for those who are decapitated and strangled. This is a halachah conveyed by the Oral Tradition.
When the flesh of the corpse decomposes, they would gather the bones and rebury them in their ancestral plots. The relatives may make a coffin and shrouds in which to rebury the bones.
ט
כל הרוגי בית דין אין קוברין אותן בקברי אבותיהם בכלל ישראל אלא שני קברות מתקנין להן בית דין אחד לנסקלין ולנשרפין ואחד לנהרגין ולנחנקין ודבר זה הלכה מפי השמועה נתאכל הבשר היו מלקטין את העצמות וקוברין אותן בקברות אבותיהן ויש לקרוביהן לעשות להן ארון ותכריכין:
10
The court must be very patient with regard to laws involving capital punishment and ponder the matter without being hasty. Whenever a court executes a person once in seven years, it is considered a savage court. Nevertheless, if it happens that they must execute a person every day, they do. They do not, however, judge two cases involving capital punishment on the same day. Instead, one is judged immediately, and the other on the following day.
If, however, the two people committed the same sin and are punished with the same form of execution, e.g., a man and a woman who committed adultery, we judge both of them on the same day. Therefore if an adulterer had relations with the daughter of a priest, since he is executed by strangulation and she is burnt to death, they are not executed on the same day.
י
צריכין בית דין להתיישב בדיני נפשות ולהמתין ולא יאיצו וכל בית דין שהרגו נפש בשבע שנים הרי אלו חבלנין אף על פי כן אם אירע להם להרוג בכל יום ויום הורגין אבל אין דנין לעולם שנים ביום אחד אלא דנין זה היום והשני למחר היו שניהם בעבירה אחת ומיתה אחת כגון נואף עם נואפת דנין שניהם ביום אחד לפיכך אם היה הנואף בועל בת כהן הואיל והוא בחנק והיא בשריפה אין הורגין שניהן ביום אחד:
11
Cases involving capital punishment are adjudicated only when the Temple is standing. It is also necessary that the High Court hold its sessions in the Chamber of Hewn Stone in the Temple. This is derived from the statements of Deuteronomy 17:12 with regard to a rebellious elder: "who refuses to heed the priest." According to the Oral Tradition, it was taught: "At a time when there is a priest offering sacrifices on the altar, cases involving capital punishment are adjudicated." This applies provided the court is holding sessions in its place.
יא
אין דנין דני נפשות אלא בפני הבית והוא שיהיה בית דין הגדול שם בלשכה שבמקדש שנאמר בזקן ממרא לבלתי שמוע אל הכהן וגו' ומפי השמועה למדו שבזמן שיש כהן מקריב על גבי המזבח יש דיני נפשות והוא שיהיה בית דין הגדול במקומו:
12
At the outset, when the Temple was constructed, the Supreme Sanhedrin would hold session in the Chamber of Hewn Stone in the Courtyard of the Israelites. The place where the judges would sit was not consecrated. For only kings of the House of David were permitted to sit in the Temple Courtyard.
When the moral character of the Jewish people declined, the Sanhedrin went in exile. They traveled to ten different places in exile, the last being Tiberias. Afterwards, until the present age, the Supreme Sanhedrin has never been convened. And it is an accepted tradition, that in the future, the Sanhedrin will first convene in Tiberias, and from there, they will proceed to the Temple.
יב
בתחילה כשנבנה בית המקדש היו בית דין הגדול יושבין בלשכת הגזית שהיתה בעזרת ישראל והמקום שהיו יושבין בו חול היה שאין ישיבה בעזרה אלא למלכי בית דוד וכשנתקלקלה השורה גלו ממקום למקום ולעשרה מקומות גלו וסופן לטבריא ומשם לא עמד בית דין גדול עד עתה וקבלה היא שבטבריא עתידין לחזור תחילה ומשם נעתקין למקדש:
13
40 years before the destruction of the Temple, capital punishment was nullified among the Jewish people. Although the Temple was still standing, since the Sanhedrin went into exile and were not in their place in the Temple, these laws could not be enforced.
יג
ארבעים שנה קודם חרבן בית שני בטלו דיני נפשות מישראל אע"פ שהיה המקדש קיים מפני שגלו הסנהדרין ולא היו שם במקומן במקדש:
14
In the era when cases involving capital punishment were adjudicated in Eretz Yisrael, such cases could also be adjudicated in the diaspora, provided the members of that court received semichah in Eretz Yisrael. As we have already stated, the Sanhedrin exercises judicial authority in Eretz Yisrael and in the diaspora.
יד
בזמן שדנין דיני נפשות בארץ ישראל דנין דיני נפשות בחוצה לארץ והוא שיהיו הסנהדרין סמוכין בארץ כמו שביארנו שהסנהדרין נוהגת בארץ ובחוצה לארץ:
• 3 Chapters A Day: Mechirah Mechirah - Chapter Twenty Eight, Mechirah Mechirah - Chapter Twenty Nine, Mechirah Mechirah - Chapter Thirty
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English Text | Hebrew Text
Audio: Listen | Download | Video Class
Mechirah - Chapter Twenty Eight
1
The following rules apply when a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor." If the land contains small hollows that are ten handbreadths deep even if they do not contain water, or rocks that are ten handbreadths high, they are not included in the above measure.The rationale is that a person does not want to pay money for one parcel of land and have it appear as two or three parcels. The purchaser acquires these rocks and hollows as part of the parcel of land fit to sow a kor without paying for them.
If the hollows or the rocks are smaller than ten handbreadths, they are measured together with the remainder of the field.
א
האומר לחבירו בית כור עפר אני מוכר לך והיו בתוך השדות גאיות קטנים עמוקים עשרה טפחים אף על פי שאין בהן מים או סלעים גבוהים עשרה טפחים אין נמדדין בכלל הבית כור שאין אדם רוצה ליתן מעותיו במקום אחד ונראין כשנים או שלשה מקומות ולוקח אלו הגאיות והסלעים בכלל הבית כור בלא דמים היו פחות מכאן נמדדין עמה:
2
When does the above apply? When together, the area of all the rocks and the hollows was no more than the area necessary to sow four kabbim and was contained within an area where at least five kabbim could be sown, and was contained within the majority of the field.
If the area of the rocks and the hollows is more than the area necessary to sow four kabbim that area is very spread out, or it is contained within a lesser area than one in which five kabbim could be sown, they are not included in the measure of the field, even if they are not ten handbreadths high or deep.
All the following situations are questions left unresolved by the Talmud: The majority of the area necessary to sow four kabbim is contained in a small portion of the field, a small portion of the area necessary to sow four kabbim is contained in the majority of the field, the rocks are in a straight line, in a circle, in a triangle, they are in the shape of a star, or in a jagged line. In all these instances, because of the doubt involved, we follow the principle: One who desires to expropriate money from a colleague must prove his contention.Similarly, if there is earth on top and a rock beneath it, or a rock on top and earth beneath it, there is an unresolved doubt among our Sages, and the above principle is followed.
ב
במה דברים אמורים כשלא היה בהן אלא בית ארבעה קבין והיו הארבעה קבין מובלעין בתוך חמשת קבין ומובלעין בתוך רובה של שדה אבל היתה יתר על ארבעה קבין או שהיו מפוזרין הרבה או אינן מובלעין אף על פי שאין בהן עשרה אינן נמדדין עמה היו נבלעין רובן במעוטה או מעוטן ברובה או שהיו מוחלקין כמו חוט שוה או כמו עגול או כמו משולש או שהיו בצדדין או שהיו דרך עקלתון כל אלו ספק והמוציא מחבירו עליו הראיה וכן אם היו עפר מלמעלה וסלע מלמטה או סלע מלמעלה ועפר מלמטה הרי זה ספק:
3
If there is one large rock, even if it is only as large as the area necessary to sow a quarter of a kav, it is not included in the measurement. If a rock is next to the border of a field, even if it is very small, it is not included in the measurement. If there is some earth between the rock and the boundary, there is an unresolved doubt among our Sages.
ג
היה בה סלע יחידי אפילו בית רובע לכור אין נמדד עמה ואם היה סמוך למצר אפילו כל שהוא אין זה נמדד עמה הפסיק עפר בין סלע למצר הרי זה ספק:
4
When the seller tells the purchaser: "I am selling you a parcel of earth like the area fit to sow a kor" different rules apply. Even if it has hollows that are ten or more handbreadths deep or stones that are ten or more handbreadths high, they are included in its measure.
ד
אמר לו כבית כור עפר אני מוכר לך אפילו היו בה גאיות עמוקות עשרה טפחים או יותר או סלעים גבוהים עשרה טפחים או יותר הרי אלו נמדדין עמה:
5
When a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor, as measured with a rope" the measurement must be exact. If the land is even slightly smaller, the purchaser may reduce the payment proportionally. If it is even slightly larger, the extra amount should be returned to the seller.
ה
האומר לחבירו בית כור עפר אני מוכר לך מדה בחבל אם פחת כל שהוא מנכה לו מן הדמים ואם הותיר כל שהוא יחזיר לו:
6
When the seller tells the purchaser: "I am selling you a parcel of earth fit to sow a kor," it is as if he said "approximately a parcel of earth fit to sow a kor, perhaps more, perhaps less."
The following laws apply. If the measure was one twenty-fourth less - i.e., a fourth of a fcav, for each parcel of earth fit to sow a se'ah, it is considered to be within the terms of the original agreement. If the deviation is larger than that, he should calculate the amount due for all the parcels of land fit to sow a fourth of a kav that are either lacking or additional. He should deduct from the price for the entire amount that is less than the parcel of earth necessary to sow a kor or make restitution to the seller for everything that is more than that amount.
ו
אמר בית כור עפר אני מוכר לך הרי זה כמי שפירש ואמר בית כור עפר בין חסר בין יתר ואם פיחת מן המדה אחד מארבעה ועשרים שהוא רובע לכל סאה או הותיר כך רובע לכל סאה הגיעו יתר על כן יחשוב עמו על כל הרבעים כולן שחסרו או הוסיפו וכל שפיחת מבית כור ינכה לו מן הדמים וכל שהוסיף על בית כור יחזיר לו:
7
How should restitution be made to the seller? If the additional amount is less than an area fit to sow nine kabbim, the purchaser should return to the seller the percentage of the price paid at the time of the sale. This is done to strengthen the position of the seller.
If the extra portion of land is located next to another field belonging to the seller, the purchaser should return the land itself. For the seller can include it with his other fields and will not suffer any loss.
If the additional amount is more than an area fit to sow nine kabbim, the purchaser should return to the seller a fourth of a kav for each parcel of earth fit to sow a se'ah. If the remainder besides these fourths of-a-kav parcels is an area fit to sow nine kabbim, the purchaser should give the seller these fourths of-a-kav parcels and the additional land. If the seller does not desire the land, the purchaser has the option of paying the seller according to the price at the time of purchase.
ז
ומה הוא מחזיר לו אם היתה התוספת פחותה מתשעה קבין מחזיר לו דמים כשעת המכירה ליפות כח המוכר ואם היתה התוספת סמוכה לשדה אחרת של מוכר מחזיר לו אותה התוספת קרקע שהרי סומך אותה לשאר שדותיו ואינו מפסיד כלום היתה התוספת יתרה על תשעה קבין נותנין רובע לכל סאה וסאה והנשאר יתר על הרבעים אם יש בו תשעה קבין נותן לו כל הרבעים כולן עם היתר מן הקרקע ונותנו לו בשעה שלקחה ממנו:
8
When does the above apply? When the land was inexpensive at the time of the sale and rose in value at the time when restitution is being made. If, however, the land was expensive and decreased in value, we tell the purchaser: "If you desire, pay him for the entire additional amount, giving him the price at the time of the sale. If you desire to give him land, give it to him according to its present value."
ח
בד"א כשהיא בזול בשעת ממכר והוקירה בשעת החזרת היתר אבל אם היתה ביוקר והוזלה אומרין ללוקח אם רצית ליתן לו דמי התוספת כולה תן לו דמים כפי הממכר ואם רצית ליתן לו קרקע תן לו כמו ששוה עכשיו:
9
The same laws that apply to an area fit to sow nine kabbim in a field apply to an area fit to sow half a kav in a garden. If there is less than half a kav in addition to the fourths of a kav for each parcel of earth fit to sow a se'ah, the purchaser is required only to return money. If there is an additional half kav, the purchaser should pay him for all the additional fourths and the extra amount or return the land to him even if its price decreased at the time it is being returned.
ט
ודין חצי קב בגינה כדין תשעה קבין בשדה שאם הותירה בגינה פחות מחצי קב על הרבעים אינו מחזיר לו אלא דמים הותיר חצי קב מחזיר לו את כל הרבעים עם היתר בדמים או קרקע כשעת הזול של עת החזרה:
10
When a person sells a field and it becomes a garden while in the possession of the purchaser, or he sells a garden and it becomes a field while in the possession of the purchaser, there is a doubt whether the laws are determined according to its state at the time of the sale or its immediate state.
י
מכר שדה ונעשית גינה ביד לוקח או גינה ונעשית שדה הרי זה ספק אם מחשב לו כדין שהיתה בעת המכר או כדין שהוא עתה:
11
When a person tells a colleague: "I am selling you a parcel of earth fit to sow a kor, as measured with a rope, perhaps more, perhaps less," or if he says: "I am selling you a parcel of earth fit to sow a kor, perhaps more, perhaps less, as measured with a rope," one should follow the less committing of the implications. The purchaser does not receive more according to the principle: "When a person desires to expropriate property from a colleague, the burden of proof is on him," whether the seller's statements imply more or less.
יא
האומר לחבירו בית כור עפר אני מוכר לך מדה בחבל בין חסר בין יתר או שאמר בית כור אני מוכר לך בין חסר בין יתר מדה בחבל הלך אחר הפחות שבלשונות ואין לו אלא כדין אם חסר אם יתר:
12
When a person sells a colleague a parcel of land fit to sow a kor and states signs and boundaries for it that are a sixth less or a sixth more than the area fit to sow a kor, the sale is binding. If it is less than that amount by more than a sixth, the seller must subtract from the sum the purchaser pays. If the field was more than a sixth larger, the purchaser should give him either money or land as appropriate for the extra amount. If the extra amount was less than an area fit to sow nine kabbim in a field, or less than an area fit to sow half a kav in a garden and it was not located next to a field belonging to the seller, the purchaser should return the appropriate amount of money.
יב
מכר לו בית כור ואמר לו בסימנין ובמצרים פחת שתות או הותיר שתות הגיעו פחת יתר על שתות ינכה לו מן הדמים הוסיף לו יתר על שתות יתן לו דמים או קרקע הכל לפי השיור אם הנשאר בשדה פחות מתשעה קבין ובגנה פחות מחצי קב ולא היה סמוך לשדה המוכר מחזיר לו הדמים:
13
The following rule applies when a person sells to a colleague a field with which the colleague is familiar and knows its boundaries. Even if he tells him that its measurement is 200, and in truth it is only 150 the sale is binding. For he knew the field and accepted it. By saying its measure is 200, he was stressing its importance. It is as if he had said: "It is as valuable as a field that is 200 in measure."
יג
המוכר לחבירו שדה שהלוקח יודע אותה ואת מצריה וכבר הורגל בה אפילו אמר לו יש במשיחתה מאתים ונמצאת בה מאה וחמשים הגיעתו שהרי ידעה וקבל עליו וזה שהזכיר לו החשיבות כלומר שהוא יפה כמו שדה אחרת שיש במשיחתה מאתים:
14
When a person tells a colleague: "I am selling you this and this parcel of land fit to sow a kor" even though when measured, it is fit to sow only a letech, the sale is binding. For he sold him a place that was called "fit to sow a kor." For this reason, the seller must bring proof that the parcel of land is called "fit to sow a kor."
Similarly, if a person tells a colleague: "I am selling you my vineyard in this and this place," even if there are no vines on the land, the sale is binding, provided the place is described as a vineyard.
Similarly, if a person tells a colleague: "I am selling you this orchard," even if there are no pomegranates on the land, the sale is binding, provided the place is described as an orchard. Similar principles apply in all analogous situations.
יד
האומר לחבירו בית כור פלוני אני מוכר לך אע"פ שאין במשיחתו אלא לתך הגיעו שלא מכר לו אלא מקום הנקרא בית כור לפיכך צריך המוכר להביא ראיה שהוא נקרא בית כור וכן האומר לחבירו כרם שלי במקום פלוני אני מוכר לך אף על פי שאין בו גפנים הגיעו והוא שיהיו קורין אותו כרם וכן האומר לחבירו פרדס זה אני מוכר לך אפילו אין בו רמונים הגיעו והוא שיקרא פרדס וכן כל כיוצא בהן:
15
All the above rules apply only in a place where there is no prevailing local custom, as we have explained. When, by contrast, there is a prevailing local custom, that custom should be followed. Similarly, we follow the implied meanings of the expressions used by the majority of the local people.
טו
וכן כל הדברים האלו במקום שאין שם מנהג כמו שביארנו אבל במקום שיש מנהג הלך אחר המנהג ואחר לשון רוב אנשי המקום הידועים להן:
Mechirah - Chapter Twenty Nine
1
There are three types of individuals whose purchase is not considered a binding purchase, nor is their sale considered a binding sale according to Scriptural Law: a deaf mute, a mentally incapable or emotionally unstable individual, and a minor. Our Sages, however, ordained that a deaf mute and a minor may buy and sell in order to guarantee their livelihood.
א
שלשה אין מקחן מקח ואין ממכרן ממכר דין תורה החרש השוטה והקטן אבל חכמים תקנו שיהיה החרש והקטן נושא ונותן ומעשיו קיימין משום כדי חייו:
2
How does a deaf person buy and sell? Both a deaf mute and a deaf person who can speak may buy and sell through gestures.
This applies with regard to movable property, but not with regard to landed property. Moreover, even with regard to movable property, his deeds are not binding until he has been tested many times and the matter is considered thoroughly by the court.
ב
החרש כיצד נושא ונותן חרש שאינו שומע ולא מדבר או מדבר ואינו שומע כלום מוכר ולוקח המטלטלין ברמיזה אבל לא בקרקע ואף במטלטלין לא יתקיימו מעשיו עד שבודקין אותו בדיקות רבות ומתישבין בדבר:
3
Different rules apply with regard to a mute who can hear but cannot speak, or someone who has lost the ability to speak. Both sales and purchases in which he engages are binding, as are the presents which he gives, whether movable property or landed property is involved, provided he is tested as one tests with regard to a bill of a divorce, or he writes instructions by hand.
ג
אלם ששומע ואינו מדבר או מי שנשתתק מקחו מקח וממכרו ממכר ומתנותיו קיימות בכל בין במטלטלין בין בקרקע והוא שיבדק כדרך שבודקין לגיטין או יכתוב בכתב ידו:
4
Neither a sale nor a purchase involving a mentally incapable or emotionally unstable individual is binding, nor are the presents he gives effective. Instead, the court must appoint a guardian for such a person, just as it appoints guardians for minors.
ד
השוטה אין מקחו מקח ואין ממכרו ממכר ואין מתנותיו קיימות ובית דין מעמידים אפוטרופוס לשוטים כדרך שמעמידין לקטנים:
5
The following rules apply when a person is at times unable to control his behavior and capable of doing so at other times - e.g., an epileptic. During the times he is capable of controlling his behavior, all of his financial undertakings are binding. He can acquire property for himself and for others like any other ordinary person. When he is not in control, his deeds are not binding.
Witnesses to a transaction must research the matter carefully - perhaps the transaction was concluded at the conclusion of a period of mental instability, or when an unstable period began.
ה
מי שהוא עת שוטה ועת שפוי כגון אלו הנכפין בעת שהוא שפוי כל מעשיו קיימין וזוכה לעצמו ולאחרים ככל בן דעת וצריכין העדים לחקור הדבר היטב שמא בסוף שטותו או בתחלת שטותו עשה מה שעשה:
6
The following rules apply to a minor: Until he is six years old, he may not transfer property to others at all. From the age of six until he attains majority, he should be tested. If he possesses an understanding of the nature of financial transactions, any purchases or sales he undertakes, and any presents he gives, are binding.
This applies whether a large matter or a small matter is involved, whether he is giving a present while healthy or he is dispensing his property on his deathbed.
As we have explained, this is a Rabbinic decree, instituted so that the minor will not be forced to remain idle, without finding anyone to sell to him or buy from him. And this applies only with regard to movable property. With regard to landed property, a minor cannot sell or give property away until he attains majority.
ו
קטן עד שש שנים אין הקנייתו לאחרים כלום ומשש שנים עד שיגדיל אם יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו קיימת בין בדבר מרובה בין בדבר מועט בין במתנת בריא בין במתנת שכיב מרע ודבר זה מדברי חכמים כמו שביארנו כדי שלא יבטל ולא ימצא מי שימכור לו ולא יקח ממנו והכל במטלטלין אבל בקרקע אינו מוכר ולא נותן עד שיגדיל:
7
When does the above apply? With regard to a minor who does not have a guardian. If, however, the minor has a guardian, his transactions, even those involving movable property, are of no consequence unless they are approved by the guardian. If the guardian does desire to approve a purchase, a sale or a present of movable property, it is binding.
ז
במה דברים אמורים בקטן שאין לו אפוטרופוס אבל אם היה לו אפוטרופוס אין מעשיו כלום אפילו במטלטלין אלא מדעת האפוטרופוס שאם רצה לקיים מקחו וממכרו ומתנתו במטלטלין קיים:
8
We test a minor to see whether or not he possesses an understanding of the nature of financial transactions. For there are some minors who are wise and astute and understand such matters even at age seven, and there are others who do not understand financial transactions even when they reach the age of thirteen. When a minor who does not have a guardian and who possesses a good understanding of financial matters errs with regard to the appraisal of an object, the same laws that apply to an adult apply to him. If the error is less than a sixth of the value of the object, he is considered to have waived the difference. If it is a sixth, the unfair gain must be returned, and if it is more than a sixth, the transaction is nullified, as we have explained.
I maintain that a purchase or a sale of movable property in which a minor engages is not binding unless the transaction is concluded by meshichah. If, however, a minor paid money for an article and then reneged, the transaction is nullified.The minor is not required to receive the adjuration mi shepara. If, however, others renege on their commitment to him, they are required to receive the adjuration mi shepara.
ח
בודקין את הקטן אם יודע בטיב משא ומתן או אינו יודע לפי שיש קטן חכם ונבון שהוא יודע והוא בן שבע ויש אחר שאפילו בן שלש עשרה אינו יודע בטיב משא ומתן קטן היודע בטיב משא ומתן שאין לו אפוטרופוס שנשא ונתן במטלטלין וטעה דינו כדין הגדול פחות משתות מחילה שתות מחזיר ההונייה יתר על שתות בטל מקח כמו שביארנו ואני אומר שאין מקח הקטן וממכריו במטלטלין קיימין אלא בשמשך או המשיך אבל אם נתן מעות על המקח וחזר בו אינו מקבל מי שפרע ואחרים שחזרו בו מקבלין מי שפרע:
9
Similarly, if a kinyan sudar was made with a minor or the purchaser rents the place on which the movable property was located, and the minor retracted, the purchaser does not acquire the movable property.For property cannot be expropriated from a minor through legal process. And a kinyan established by a minor is of no consequence. For a kinyan depends on a legal document, and witnesses will not sign a legal document unless the parties involved are above the age of majority.
ט
וכן אם קנו מיד הקטן או השכיר מקום המטלטלין וחזר בו לא קנה הלוקח שאין מוציאין מידי הקטן בדין ואין קניין מיד הקטן כלום שהקניין בשטר ואין העדים חותמין אלא על שטר של אדם גדול:
10
Similarly, if a minor purchased movable property and sought to finalize the transaction with a kinyan sudar or by renting the place where the movable property was located, he does not acquire the movable property until he performs meshichah. The rationale is that he cannot acquire property using any of the legal processes that are used by an adult. Proof of this thesis can be drawn from the fact that a male minor does not acquire by virtue of the presence of property in his courtyard, nor by virtue of the presence of property within the radius of four cubits next to him. The rationale is that these are effective with regard to the acquisition of property, because of the principle of agency, not as an extension of his physical person, as will be explained. It is improper that a kinyan sudar and the rental of the place where property is located should be more effective than the acquisition of property by virtue of its presence in one's courtyard.
Different rules apply with regard to a female minor. She is given the right to acquire property by virtue of its presence in her courtyard, as an extension of her physical person. Therefore, she may finalize the acquisition of movable property with a kinyan sudar or by renting the place where the movable property was located.
י
וכן קטן שקנה מטלטלין וקנו מידו ושכר מהם המקום לא קנה עד שימשוך לפי שאינו זוכה בדרכים שזוכין בהן הגדולים ראיה לדבר שאין חצר של קטן ולא ארבע אמות שלו קונין לו מפני שנתרבו מדין שליחות ולא מדין ידו כמו שיתבאר ולא יהיה הקניין או שכירות המקום גדול מחצירו אבל הקטנה שנתרבתה חצירה מידה תקנה המטלטלין מאחרים אם קנו מידה או בשכירות מקום:
11
It appears to me that when a minor acquires landed property, pays its price,? and manifests possession over the property, it should remain in his possession, despite the fact that he cannot sell property. The rationale is that it is as if the minor were not in our presence. And we follow the principle: we may acquire a benefit for a person outside his presence, but we cannot cause a loss for a person outside his presence.
יא
יראה לי שקטן שקנה קרקע ונתן דמים והחזיק בקרקע תעמוד בידו אע"פ שאין ממכרו בקרקע כלום שהקטן כמי שאינו בפנינו הוא וזכין לאדם שלא בפניו ואין חבין לו אלא בפניו:
12
When a minor attains majority - i.e., a male over thirteen years old and a female over twelve, when they manifest signs of physical maturity - any purchase, sale or present of movable property that he or she undertakes is binding. This applies even if he or she does not possess an understanding of the nature of financial transactions.
With regard to landed property, by contrast, his deeds are not effective unless he is past majority and possesses an understanding of the nature of financial transactions.
יב
קטן שהגדיל והביא הזכר שתי שערות אחר שלש עשרה שנה והבת אחר שתים עשרה אע"פשאינו יודע בטיב משא ומתן מקחו מקח וממכרו ממכר ומתנתו מתנה במטלטלין אבל בקרקע אין מעשיו קיימין עד שיהיה יודע בטיב משא ומתן אחר שהגדיל:
13
When does the above apply? With regard to his own property. With regard to landed property that he inherited from his parents or from other deceased persons, his sale of this land is not effective until he is twenty years old. This applies even though he has manifested signs of physical maturity and possesses an understanding of the nature of financial transactions. This restriction was applied lest the youth sell the land cheaply, because he is attracted by money, and he has not become settled within ordinary worldly ways.
יג
בד"א בקרקע שלו אבל קרקע שירש מאבותיו או משאר מורישיו אין ממכרו ממכר עד שיהיה בן עשרים שנה אף על פי שהביא שתי שערות ויודע בטיב משא ומתן שמא ימכור בזול מפני שדעתו נוטה אחר המעות ועדיין לא נתיישבה דעתו בדרכי העולם:
14
When a youth below the age of twenty gives a present of landed property - whether he gives it while healthy or as part of the distribution of his property in an oral will - it is binding. The rationale is that unless he received significant benefit, he would not have given it. Moreover, this is a rare occurrence. Our Sages said: "Let his present endure, so that his words will be heeded."
יד
מתנתו כשהוא פחות מבן עשרים בין מתנת בריא בין מתנת שכיב מרע הרי זו קיימת שאילו לא הגיע לו הנייה גדולה לא נתן והוא דבר שאינו מצוי תמיד ואמרו חכמים תתקיים מתנתו כדי שיהיו דבריו נשמעין:
15
When does the license for a youth to sell property inherited from his father after he reaches twenty apply? When he has manifested signs of physical maturity or manifested signs of being sterile. If, however, he did not manifest signs of physical maturity or sterility, he is still considered a minor, and a sale of landed property that he makes is not binding - even with regard to property that he acquires himself - until he reaches the age of 35.
טו
במה דברים אמורים שהוא מוכר קרקע אביו כשהוא בן עשרים כשהביא שתי שערות או כשנולדו לו סימני סריס אבל אם לא הביא שתי שערות ולא נעשה סריס קטן הוא ואין ממכרו בקרקע ממכר ואפילו בנכסיו עד שיגדיל לרוב שנותיו:
16
The following rule applies when a youth sells landed property - that he either purchased or inherited - and then dies, and his heirs maintain that he was a minor at the time of the sale. If they seek to have an examination made, we do not heed their desire to debase his remains. Moreover, it is questionable whether the examination would be of any value, because the appearance of these physical signs changes at the time of death. A further rationale to accept the validity of the sale is that we accept the presumption that witnesses would not sign a deed of sale unless they knew with certainty that the seller had attained majority.
טז
מי שמכר בין בנכסיו בין בנכסי אביו ומת ובאו קרוביו וערערו שהיה קטן בשעת המכר ובקשו לבדקו אין שומעין להם לנוולו ועוד שהסימנים משתנין במיתה וחזקה היא שאין העדים חותמין על השטר אלא אם כן ידעו בודאי שהמוכר גדול:
17
When a youth who is below the age of twenty sells property that he inherited, he may expropriate it from the purchaser, whether before the age of twenty or after the age of twenty.
When he expropriates the property, he may also expropriate the value of all the produce of the property that the purchaser has consumed. If the purchaser undertook expenses or planted or sowed, we evaluate the amount due him, but he must return the remainder.
This is the way my masters have ruled. I maintain that even if a minor sells property that he inherited, if he does not protest immediately after he becomes twenty, he is no longer able to protest. The rationale is that since the seller took the money, and the purchaser used the land with his consent after he attained the age of twenty without his protest, the acquisition of the property by the purchaser is confirmed, because the seller showed his appreciation of his sale.
יז
פחות מבן עשרים שמכר קרקע אביו חוזר ומוציא מיד הלוקח בין קודם עשרים בין אחר עשרים ומוציא מן הלוקח כל הפירות שאכל ואם הוציא הוצאות או שנטע וזרע שמין לו ומחזיר את השאר כדין הזה הורו רבותי ואני אומר שאפילו קטן שמכר קרקע מנכסי אביו וכשנעשה בן עשרים לא מיחה אינו יכול לחזור שכיון שלקח המעות ונשתמש הלוקח בקרקע זו לפניו כשהוא בן עשרים ולא מיחה נתקיימה בידי הלוקח שהרי רצה בממכרו:
18
A drunken man is considered to be responsible for his actions. A sale, a purchase or a present involving him is binding. If, however, his drunken state approaches that of Lot- i.e., he is so drunk that he does not realize what he is doing - his deeds are of no consequence. It is as if he were a mentally incompetent person or a child below the age of six.
יח
השכור מקחו מקח וממכרו ממכר ומתנותיו קיימין ואם הגיע לשכרותו של לוט והוא השכור שעושה ואינו יודע מה עושה אין מעשיו כלום והרי הוא כשוטה או כקטן פחות מבן שש:
Mechirah - Chapter Thirty
1
When a person sells landed property or movable property to a colleague and someone acquires the property on the purchaser's behalf without the purchaser's knowledge, the option is given to the purchaser. If the purchaser desires to acquire the property, the seller cannot retract. If the purchaser does not desire to acquire the property, the property returns to its original owner.
Therefore, a deed of sale can be written for a seller even when the purchaser is not present. The purchaser, however, is always required to pay the scribe's fee. This applies even if a person sells his field because it is of inferior quality.
א
המוכר שמכר קרקע או מטלטלין וזכה בהן הלוקח שלא מדעתו יד הלוקח על העליונה ואם רצה לוקח אין המוכר יכול לחזור בו ואם לא רצה תחזור לבעליה לפיכך כותבין שטר למוכר אע"פ שאין הלוקח עמו ולעולם הלוקח נותן שכר הסופר ואפילו מכר שדהו מפני רעתה:
2
Similarly, when a Canaanite servant buys or sells property, or whether he gives a present or a present is given to him, the option is given to the servant's owner. If he desires to perpetuate the servant's act, the servant's acts are binding. If the master does not grant his consent, the servant's acts are nullified entirely.
The master may perpetuate or nullify the servant's act with merely a verbal statement. It is not necessary that he confirm his decision with a kinyan.
ב
וכן העבד שקנה או מכר או נתן מתנה או נתנה לו יד האדון על העליונה אם רצה לקיים מעשיו הרי אלו קיימין ואם לא רצה בטלו כל מעשיו ובדברים בלבד הוא שמקיים האדון או מבטל ואינו צריך לקנות ממנו כלום:
3
Similarly, when a woman sells or gives a present - whether of property belonging to her husband, property defined as nichsei tzon barzel that she brought him, property that he designated for her in her marriage contract, or property defined as nichsei m'log, whether landed property or movable property - the option is given to her husband. This ruling also applies if she purchases property or if she is given a present. If her husband desires to perpetuate the transfer, it is binding. If he desires to nullify it, it is nullified entirely.
Different rules apply when a husband sells or gives away property to which his wife shares a connection - e.g., land that she brought to him that was recorded in her marriage contract, land that he designated for her in consideration of goods she brought to the marriage, or property that he designated for her in her marriage contract. Even though the purchaser has the woman confirm her husband's deeds with a kinyan, whatever he has done is nullified, because she may rationalize her actions, stating: "I did it only to generate satisfaction for my husband."
ג
וכן האשה שמכרה או נתנה מתנה בין בנכסי בעלה בין בנכסי צאן ברזל שהכניסה לו בין בדברים שייחד לה בכתובתה בין בנכסי מלוג בין בקרקעות בין במטלטלין וכן אם לקחה או נתנה [לה מתנה] יד הבעל על העליונה ואם רצה לקיים יקיים אם רצה לבטל יבטל הכל אבל הבעל שמכר או נתן בין קרקע שהכניסה לו אשתו בכתובתה או קרקע שהכניס לה שום משלו בין קרקע שייחד לה בכתובתה אף על פי שקנו מיד האשה אחר שקיימה מעשיו הרי כל מה שעשה בטל מפני שהיא אומרת נחת רוח עשיתי לבעלי:
4
If the husband sold or gave as a present nichsei m'log, whether landed property or movable property, the option is granted the woman. If she desires to nullify the sale, shemay. If, however she confirms her husband's actions, the purchaser acquires the property.
ד
מכר או נתן נכסי מלוג בין בקרקעות בין במטלטלין יד האשה על העליונה רצתה לבטל מבטלה ואם קיימה מעשיה קנו הלקוחות:
5
The following rule applies when a husband sells movable property that is classified to be nichsei tzon barzel or movable property that he gave his wife from his own property. Although he does not have the right to do so, if he transgresses and sells or gives away such property, it is acquired by the purchasers, and his wife may not expropriate it from them.
Similarly, the husband has the right to sell all of his property, even though it is under lien to his wife's marriage contract. If she is later granted the right to expropriate the property, she will expropriate it. This applies unless she first wrote a disclaimer for the purchaser, and confirmed it with a kinyan.
ה
בעל שמכר מטלטלין של נכסי צאן ברזל או מטלטלין שנתנה לו משלו אע"פ שאינו רשאי אם עבר ומכר או נתן קנו הלקוחות ואין האשה יכולה להוציא מידם וכן יש לו לבעל למכור כל נכסיו אף על פי שהן תחת יד שעבוד הכתובה ואם תבא לטרוף טורפת אא"כ כתבה ללוקח תחלה וקנו מידה:
6
When a woman sells or gives nichsei tzon barzel to her husband, he does not acquire the property. Instead, she may expropriate it from him, as explained in Hilchot Ishut.
When a court sells or purchases property on behalf of orphans - whether landed property or movable property - both the purchase and sale are binding. If, however, it gives the orphans' property away as a present, the gift is of no consequence. The rationale is that a person may not give away something that does not belong to him.
The same principles apply with regard to an orphan's guardian, whether a guardian appointed by the court or one appointed by the orphan's father before his death.
ו
האשה שמכרה או נתנה נכסי צאן ברזל לבעלה לא קנה, ויש לה לחזור ולהוציא מידו כמו שביארנו בהלכות אישות, בית דין שמכרו או לקחו בנכסי יתומים בין בקרקע בין במטלטלין, וכן האפוטרופוסין בין שמינו אותם בית דין בין שמינה אותן אבי יתומים, מקחן מקח וממכרן ממכר אבל מתנתם איזה כלום שאין אדם נותן דבר שאינו שלו.
7
When a person sells or gives away property on the Sabbath - and needless to say, on the holidays - although he is punished by stripes, his deeds are binding.
Similarly, when a person enters into a kinyan chalifin on the Sabbath, the kinyan is binding. After the Sabbath, a legal record may be composed and the property transferred.
ז
המוכר או הנותן בשבת ואין צריך לומר ביום טוב אף על פי שמכין אותו מעשיו קיימין וכן כל מי שקנו מידו בשבת הקניין קיים וכותבין לאחר השבת ונותנין:
Hayom Yom:
• English Text | Video Class
Friday, Tammuz 27, 5777 · 21 July 2017
• English Text | Video Class
Friday, Tammuz 27, 5777 · 21 July 2017
"Today's Day"
Friday, Tamuz 27, 5703
Torah lessons: Chumash: Matot-Massai, Shishi with Rashi.
Tehillim: 120-134.
Tanya: One who has (p. 371) ...equals them all. (p. 373).
A brilliant and renowned scholar, exceptionally gifted and remarkably profound in his studies, came to Lyozna and threw himself into the study of Chassidus. With his powerful intellectual propensity he amassed - within a short time - a great and broad knowledge in Chassidus.
At his first yechidus with the Alter Rebbe, he asked: "Rebbe, what do I lack?" The Rebbe replied: "You lack nothing, for you are G-d-fearing and a scholar. You do need, however, to rid yourself of the chametz - which is awareness of self, and arrogance - and to bring in matza, which is bitul, renunciation of self." An "implement"1 (such as a roasting-spit) may have been used with yeshut, awareness of self; the person imagines himself to be "light." Such pride repels the Shechina (G-d's presence), for "he and (G-d) cannot dwell together."2 That implement (or vessel, i.e. person) needs purging through such intense white heat that the "sparks" of the birurim (purification) fly out3 and are absorbed in the true light."4
FOOTNOTES
1.Meaning a person.
2.Sota 5a.
3.This teaching parallels a law of kashering vessels (see Shulchan Aruch HaRav Hilchot Pesach, 451:13): A vessel used for chametz directly in fire - like a roasting-spit - needs white-heat purging "till the sparks fly" to render it fit for Passover ("for matza use"). The word for "fire" ("...used directly in fire"), ur, is virtually the same as or, "light," with identical letters (in Hebrew) and root; the two terms are interchangeable. Hence, the spiritual "kashering law": A vessel (person) used, like the spit, directly in fire (i.e. he arrogantly imagines himself to be "light") needs white-heat purging etc.
4."...are absorbed in the true light"; by contrast to the self-deluded "light" mentioned earlier. See "On the Teachings of Chassidus" Chapter 24, for an expanded presentation.
Daily Thought:
Humble But Stubborn
The bravest heroes are also the most humble.
G‑d made the hearts of David and his soldiers strong and brave, so they would win in battle against Israel’s enemies.
He made the hearts of Rabbi Eliezer and Rabbi Akiva stubborn, so they could traverse the highway from ignorance to enlightenment in adulthood.
They were all sensitive, humble men, nothing in their own eyes.
But G‑d put a stubborn courage in their hearts—and that they would not surrender. [Maamarei Admor Hazaken Haketzarim, p. 370.]
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