Thursday, August 24, 2017

TODAY IN JUDAISM: Elul 1, 5777 - Wednesday, August 23, 2017 - - Chabad.org Calendar of New York, New York, United States - ב"ה - Today in Judaism - Today is Wednesday, Elul 1, 5777 · August 23, 2017

TODAY IN JUDAISM: Elul 1, 5777 - Wednesday, August 23, 2017 -  - Chabad.org Calendar of New York, New York, United States  - ב"ה - Today in Judaism - 
Today is Wednesday, Elul 1, 5777 · August 23, 2017
Rosh Chodesh Elul
Torah Reading:
Rosh Chodesh: Numbers 28:1-3; Numbers 28:3-15
Numbers 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.; Numbers 28:3 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.
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Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of Elul (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Elul ObservancesAs the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 1 Chapter 2 Chapter 3
Chapter 1:1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish., Chapter 2:1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him, Chapter 3:1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
• Good Year Greetings
From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another.
Links: Bless You!
Today in Jewish History
• Moses ascends Sinai for 3rd 40 days (1313 BCE)On the early morning of the 1st of Elul of the year 2448 from creation (1313 BCE) Moses ascended Mount Sinai, taking with him the stone tablets he had hewn by divine command (see "Today in Jewish History" for yesterday, Av 30), for G-d to re-inscribe the Ten Commandments. On the mountain, G-d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G-d's reality but not His essence) -- the closest any human being ever came to knowing G-d -- and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
Moses remained on the mountain for 40 days, until the 10th of Tishrei (Yom Kippur), during which time He obtained G-d's whole-hearted forgiveness and reconciliation with the people of Israel following their betrayal of the covenant between them with their worship of the Golden Calf. This was the third of Moses' three 40-day periods on Mount Sinai in connection with the Giving of the Torah. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Links: The 120-Day Version of the Human Story
Daily Quote:
The forty-two "journeys" from Egypt to the Promised Land are replayed in the life of every individual, as the soul journeys from its descent to earth at birth to its return to its Source [Rabbi Israel Baal Shem Tov]
Daily Torah Study:
Chumash: Shoftim, 4th Portion Deuteronomy 18:6-18:13 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 18
6And if a Levite comes from one of your cities out of all Israel where he sojourns, he may come whenever his soul desires, to the place the Lord will choose, ווְכִֽי־יָבֹ֨א הַלֵּוִ֜י מֵֽאַחַ֤ד שְׁעָרֶ֨יךָ֙ מִכָּל־יִשְׂרָאֵ֔ל אֲשֶׁר־ה֖וּא גָּ֣ר שָׁ֑ם וּבָא֙ בְּכָל־אַוַּ֣ת נַפְשׁ֔וֹ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
And if the Levite comes: One might think that Scripture is referring to an actual Levite [i.e., not a kohen]. Therefore it says, “And he may serve” (verse 7). And since Levites are not fit to serve in the whole service, we see that this verse is not referring to them [but rather to kohanim]. — [Sifrei]
וכי יבא הלוי: יכול בבן לוי ודאי הכתוב מדבר, תלמוד לומר ושרת, יצאו לוים שאין ראוין לשירות:
he may come whenever his soul desires…:
ובא בכל אות נפשו וגו' :
7and he may serve in the name of the Lord, his God, just like all his Levite brothers, who stand there before the Lord. זוְשֵׁרֵ֕ת בְּשֵׁ֖ם יְהֹוָ֣ה אֱלֹהָ֑יו כְּכָל־אֶחָיו֙ הַֽלְוִיִּ֔ם הָעֹֽמְדִ֥ים שָׁ֖ם לִפְנֵ֥י יְהֹוָֽה:
and he may serve: [This] teaches [us] that a kohen may come and offer his own freewill and obligatory sacrifices even when it is not his shift. — B. K. 109b] Another explanation: It further teaches concerning kohanim who come to the Temple [as pilgrims] on the Festivals, that they may offer [together with those of the shift] and perform the services connected with the sacrifices that are brought because of the Festival-for instance, the “additional offerings” of the Festivaleven though it is not their shift. — [Sifrei, Sukk. 55b]
ושרת: למד על הכהן שבא ומקריב קרבנות נדבתו או חובתו ואפילו במשמר שאינו שלו. דבר אחר עוד למד על הכהנים הבאים לרגל שמקריבין במשמר ועובדין בקרבנות הבאות מחמת הרגל, כגון מוספי הרגל, ואף על פי שאין המשמר שלהם:
8They shall eat equal portions, except what was sold by the forefathers. חחֵ֥לֶק כְּחֵ֖לֶק יֹאכֵ֑לוּ לְבַ֥ד מִמְכָּרָ֖יו עַל־הָֽאָבֽוֹת:
They shall eat equal portions: This teaches that they [the kohanim present as pilgrims on the Festivals] receive a portion of the hides [of the Festival burnt-offerings] and the flesh of the he-goats of sin-offerings [of the Festival]. Now one might think that [these kohanim may participate] also in sacrifices which are brought unrelated to the Festival, such as the תָּמִיד, the daily burnt-offerings, מוּסְפֵי שַׁבָּת, additional offerings of the Sabbath [on which a Festival may coincide] and sacrificial vows and donations. Therefore, it says:
חלק כחלק יאכלו: מלמד שחולקין בעורות ובבשר שעירי חטאות. יכול אף בדברים הבאים שלא מחמת הרגל, כגון תמידין ומוספי שבת ונדרים ונדבות, תלמוד לומר:
except what was sold by the forefathers: Except what his ancestors sold [to one another] in the days of David and Samuel when the system of shifts was established, trading with each other thus, “You take your week, and I will take my week.” - [Sifrei ; Sukk. 56a]
לבד ממכריו על האבות: חוץ ממה שמכרו האבות בימי דוד ושמואל, שנקבעו המשמרות ומכרו זה לזה טול אתה שבתך ואני אטול שבתי
9When you have come to the land the Lord, your God, is giving you, you shall not learn to do like the abominations of those nations. טכִּ֤י אַתָּה֙ בָּ֣א אֶל־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹֽא־תִלְמַ֣ד לַֽעֲשׂ֔וֹת כְּתֽוֹעֲבֹ֖ת הַגּוֹיִ֥ם הָהֵֽם:
you shall not learn to do [like the abominations of those nations]: But you may learn [their practices] to understand [them] and to teach [them], i.e. to understand how degenerate their actions are, and to teach your children, “Do not do such and such, because this is a heathen custom!” - [Sifrei ; San. 68a]
לא תלמד לעשות: אבל אתה למד להבין ולהורות, כלומר להבין מעשיהם כמה הם מקולקלים, ולהורות לבניך לא תעשה כך וכך, שזה הוא חוק הגוים:
10There shall not be found among you anyone who passes his son or daughter through fire, a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer, ילֹֽא־יִמָּצֵ֣א בְךָ֔ מַֽעֲבִ֥יר בְּנֽוֹ־וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף:
who passes his son or daughter through fire: This was the Molech worship. They made two bonfires on either side and passed the child between them both. — [San. 64b]
מעביר בנו ובתו באש: היא עבודת המולך. עושה מדורות אש מכאן ומכאן ומעבירו בין שתיהם:
a soothsayer: What is a soothsayer? One who takes his rod in his hand and says [as though to consult it], “Shall I go, or shall I not go?” Similarly, it says (Hos. 4:12),“My people takes counsel of his piece of wood, and his rod declares to him.” - [Sifrei]
קוסם קסמים: איזהו קוסם, האוחז את מקלו ואומר אם אלך אם לא אלך. וכן הוא אומר, עמי בעצו ישאל ומקלו יגיד לו (הושע ד, יב):
a diviner of [auspicious] times: Heb. מְעוֹנֵן. Rabbi Akiva says: These are people who determine the times (עוֹנוֹת) , saying, “Such-and-such a time is good to begin [a venture].” The Sages say, however, that this refers to those who“catch the eyes (עֵינַיִם) ” [i.e., they deceive by creating optical illusions].
מעונן: רבי עקיבא אומר אלו נותני עונות, שאומרים עונה פלונית יפה להתחיל. וחכמים אומרים אלו אוחזי העינים:
one who interprets omens: [e.g.,] bread falling from his mouth, a deer crossing his path, or his stick falling from his hand. — [Sifrei , San. 65b]
מנחש: פתו נפלה מפיו, צבי הפסיקו בדרך, מקלו נפל מידו:
11or a charmer, a pithom sorcerer, a yido'a sorcerer, or a necromancer. יאוְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים:
or a charmer: One who collects snakes, scorpions or other creatures into one place.
וחובר חבר: שמצרף נחשים או עקרבים או שאר חיות למקום אחד:
a pithom sorcerer: This is a type of sorcery called pithom . The sorcerer raises the [spirit of the] dead, and it speaks from his [the sorcerer’s] armpit.
ושאל אוב: זה מכשפות ששמו פיתום ומדבר משחיו ומעלה את המת בבית השחי שלו:
a yido’a sorcerer: Here the sorcerer inserts a bone of the animal called yido’a into his mouth, and the bone speaks by means of sorcery. — [Sifrei , San. 65a]
וידעני: מכניס עצם חיה ששמה ידוע, לתוך פיו, ומדבר העצם על ידי מכשפות:
or a necromancer: As, for example, one who raises [the dead spirit] upon his membrum, or one who consults a skull. — [Sifrei , see San. 65b]
ודורש אל המתים: כגון המעלה בזכורו והנשאל בגלגולת:
12For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord, your God is driving them out from before you. יבכִּי־תֽוֹעֲבַ֥ת יְהֹוָ֖ה כָּל־עֹ֣שֵׂה אֵ֑לֶּה וּבִגְלַל֙ הַתּֽוֹעֵבֹ֣ת הָאֵ֔לֶּה יְהֹוָ֣ה אֱלֹהֶי֔ךָ מוֹרִ֥ישׁ אוֹתָ֖ם מִפָּנֶֽיךָ:
[For] whoever does these [things] [is an abomination to the Lord]: It does not say, “one who does all these things,” but, “whoever does these things,” even one of them. — [Sifrei , Mak. 24a]
כל עושה אלה: עושה כל אלה לא נאמר אלא כל עושה אלה, אפילו אחת מהן:
13Be wholehearted with the Lord, your God. יגתָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Be wholehearted with the Lord, your God: Conduct yourself with Him with simplicity and depend on Him, and do not inquire of the future; rather, accept whatever happens to you with [unadulterated] simplicity and then, you will be with Him and to His portion. — [Sifrei]
תמים תהיה עם ה' אלהיך: התהלך עמו בתמימות ותצפה לו ולא תחקור אחר העתידות, אלא כל מה שיבא עליך קבל בתמימות ואז תהיה עמו ולחלקו:
Tehillim: Psalms Chapters 1 - 9
• Hebrew text
• English text
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 1, 2 and 3.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Tanya: Iggeret HaKodesh, beginning of Epistle 10
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Wednesday, Elul 1, 5777 · August 23, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 10
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אחרי דרישת חיים ושלום
After greetings of life and peace,
פתח דברי יעיר אזן שומעת תוכחת חיים
1may my opening words rouse2 “the ear that hears the life-giving admonition”
אשר הוכיח ה׳ חיים על ידי נביאו, ואמר
that the Living G‑d admonished through His prophet,3 saying:4
חסדי ה׳ כי לא תמנו וגו׳
“The kindnesses of G‑d have surely not ended....”
Surprisingly, the Hebrew verb used here is tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end.” If the verse sought to say that (a) the kindnesses “have not ended,” rather than (b) “because of G‑d’s kindnesses wehave not been brought to an end,” it should surely have used the verb tamu (in the third person plural), as the Alter Rebbe goes on to point out.
והוה ליה למימר: כי לא תמו
Now, it should really have said ki lo tamu,
כמו שכתוב: כי לא תמו חסדיך וכו׳
as in the phrase,5 “For your kindnesses have not ended....”
The Alter Rebbe answers that our verse indeed implies two ideas: (a) the kindnesses have not ended; (b) we stand in need of חסדי ה׳ (G‑d’s kindnesses), כי לא תמנו — because we are not “perfect” or “complete”. (In the second interpretation, tamnu means “we are not tamim,” as shall soon be explained.)
ויובן על פי מה שכתוב בזוהר הקדוש: אית חסד ואית חסד
This [anomaly] will be understood in the light of a statement in the sacred Zohar:6 “There are [two] different types of Chesed:
אית חסד עולם כו׳
there is Chesed olam..., literally, “a worldlike Chesed,” a degree of kindness which is limited by temporal bounds,
ואית חסד עילאה, דהוא רב חסד כו׳
and there is a superior form of kindness, i.e., rav Chesed (“boundless kindness”)....
Since it is man’s spiritual service that draws down Divine beneficence, the Alter Rebbe now goes on to explain what manner of service elicits a downflow of the “Chesed of the world,” and what manner of service draws down the boundless degree of rav Chesed.
כי הנה מודעת זאת, התורה נקראת עוז
Now, it is well known that the Torah is called oz (“strength”),
Thus on the verse,7 “G‑d grants strength to His people,” the Gemara in Tractate Zevachim8 comments, “‘Strength’ alludes to the Torah.”
שהוא לשון גבורה
which is an expression of Gevurah.
Literally, Gevurah means “might”, but more specifically, as the name of one of the Sefirot, it signifies (in contradistinction to Chesed) the withholding of beneficence, as regulated by the Divine attribute of stern justice.
וכמו שאמרו חז״ל: תרי״ג מצות נאמרו למשה מסיני מפי הגבורה
As our Sages, of blessed memory, taught:9 “The 613 commandments were declared unto Moses at Sinai from the Mouth of the Gevurah.”
I.e., the 613 commandments were uttered by G‑d as He manifested Himself in the attribute of Gevurah, for which reason He Himself is here referred to by the name of this attribute.
וכדכתיב: מימינו אש דת למו
It is likewise written:10 “From His right Hand a Torah of fire [was given] unto them”; i.e., it was written in fire, which is an expression of the attribute of Gevurah.
פירוש
This means:
The Alter Rebbe here introduces an explanation which anticipates the following question: Since the Torah of G‑d was given “from His right Hand,” which always connotes kindness and benevolence (and indeed, the Torah has been called11 Torat Chesed — “a Torah of kindness”), how then can the above-quoted verse proceed to say that the Torah is an expression of fire and Gevurah?
שהתורה מקורה ושרשה הוא רק חסדי ה׳, המכונים בשם ימין
The source and root of the Torah is solely “G‑d’s kindnesses,” that are referred to12 as “the right side.”
דהיינו: המשכת בחינת אלקותו יתברך והארה מאור אין סוף ברוך הוא
That is: The elicitation of His Divinity, and of a radiation from the [infinite] Ein Sof-light,
אל העולמות עליונים ותחתונים
to the upper and lower worlds,
על ידי האדם הממשיך האור על עצמו
[is effected] by man who draws down the light upon himself
בקיום רמ״ח מצות עשה
by the fulfillment of the 248 positive commandments,
שהו רמ״ח אברים דמלכא
which are13 “the 248 organs of the King”;
פירוש: רמ״ח כלים ולבושים לההארה מאור אין סוף ברוך הוא המלובש בהן
i.e., they are the 248 vessels and garments for the radiation from the [infinite] Ein Sof-light that is vested in them.
Each of the commandments serves as a receptor or vehicle for the particular Divine illumination that vests itself within it, just as each organ of the body is a vehicle or receptor for a particular faculty of the soul — the eye for the power of sight, the ear for the power of hearing, and so on.
ומאור זה יומשך לו דחילו ורחימו בכל מצוה, כנודע
(14And, as is known, from this light awe and love are drawn down upon [a person as he performs] each command.)
The Torah and its commandments are thus a downflow of G‑dliness, springing from His attribute of kindness.
רק שהמשכה זו נתלבשה תחלה במדת גבורתו של הקב״ה, המכונה בשם אש
However, this downflow was first vested in G‑d’s attribute of Gevurah, which is referred to as “fire”,
שהיא בחינת צמצום האור והחיות הנמשכות מאור אין סוף ברוך הוא
and which reflects a contraction (tzimtzum) of the light and life-force that issue from the [infinite] Ein Sof-light,
כדי שתוכל להתלבש במעשה המצות
thus enabling it to become vested in the performance of the commandments,
שרובן ככולן הם בדברים חומריים
practically all of which involve material things,
כציצית ותפילין וקרבנות וצדקה
such as tzitzit (which are made of wool), tefillin (made of leather and parchment), sacrifices (offered from animals, plants and minerals) and charity (that involves money or other material objects).
ואף מצות שהן ברוחניות האדם, כמו יראה ואהבה
Even commandments that involve a man’s spirit, such as awe and love [of G‑d],
אף על פי כן הן בבחינת גבול ומדה, ולא בבחינת אין סוף כלל
are also of limited measure,15 and by no means of infinite extent.
כי אהבה רבה לה׳, בלי קץ וגבול ומדה, אין האדם יכול לסובלה בלבו ולהיות קיים בגופו אפילו רגע
For not even for a moment could man sustain in his heart so intense a love of G‑d as is without end and limitation, and still remain in existence in his body.
Indeed, so intense a love would surely cause the soul to take flight.
וכמאמר רז״ל, שבשעת מתן תורה, שהיתה התגלות אלקותו יתברך ואור אין סוף ברוך הוא בבחינת דיבור והתגלות, פרחה נשמתן כו׳
So it was taught by our Sages, of blessed memory,16 that at the time of the Giving of the Torah, when G‑d’s Divinity, and the [infinite] Ein Sof-light, were manifested [to the Jews at Sinai] at the [direct] level of revealed speech, “their souls took flight” from their bodies.
At that time G‑d restored their souls with the dew that He will use to revive the dead in the time to come. We see, however, that the illumination in itself was so intense that their souls could not remain within their bodies for even one moment.
Since the love presently experienced by a soul within a body does not cause it to flee, it follows that this love is inherently limited. This also applies to the awe and love which are experienced as a result of the Divinity that is revealed in the mitzvot, as mentioned earlier. This is the case because the flow of G‑dliness which descends through the Torah and its finite commandments is restrained by the attribute of Gevurah.
We can now understand the two stages implied in the above-quoted verse: Initially, the Torah indeed proceeds “from His right Hand,” from the boundless kindness of the attribute of Chesed — but it is then communicated to us “from the Mouth of the Gevurah” as “a Torah of fire,” as a law which is delimited and restricted through the Divine attribute of Gevurah, so that it will be able to find expression in the finitude of the mitzvot.
FOOTNOTES
1.Cf. Tehillim 119:130.
2.Cf. Mishlei 15:31.
3.Note of the Rebbe: “At the conclusion as well [of this Epistle] the Alter Rebbe stresses that ‘This is what the prophet says,’ in order to add certainty to the following statement.”
4.Eichah 3:22.
5.Liturgy, concluding blessings of Shemoneh Esreh (Siddur Tehillat HaShem, p. 58).
6.III, 133b.
7.Tehillim 29:11.
8.116a.
9.Makkot 23b.
10.Devarim 33:2.
11.Mishlei 31:26.
12.Tikkunei Zohar, Introduction II (Patach Eliyahu).
13.Tikkunei Zohar, Tikkun 30 (p. 74b).
14.The parentheses are in the original text.
15.This being a characteristic of the attribute of Gevurah.
16.Shabbat 88b.
Rambam:
• Sefer Hamitzvot:
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Today's Mitzvah
Wednesday, Elul 1, 5777 · August 23, 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.
Positive Commandment 246
Laws of Claims
"In every case of trespass...in which one can say: 'This is it'"—Exodus 22:8.
We are commanded to adjudicate monetary cases between litigants [according to the laws outlined in the Torah].
Full text of this Mitzvah »
Laws of Claims
Positive Commandment 246
Translated by Berel Bell
The 246th mitzvah is that we are commanded regarding claims and counterclaims [in lawsuits.]
The source of this commandment is G‑d's statement1 (exalted be He), "In every case of dishonesty... [and the watchman] said that this is it."
In the words of the Mechilta: "The phrase 'that this is it' refers to partial admission to the claim."2
This mitzvah includes anything that can arise from the claims people have against one another involving admission and denial.
The details of this commandment are explained in the 3rd chapter of Bava Kama, the beginning of Bava Metzia, and the 5th, 6th, and 7th chapters of Shavuos. Many questions regarding this subject are spread throughout the Talmud.
FOOTNOTES
1.Ex. 22:8.
2.Since he has made a partial admission, he is required to take an oath regarding the rest of the claim.
Rambam:
• 1 Chapter A Day: Edut Edut - Chapter 21
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Edut - Chapter 21
1
The following rule applies when witnesses testify that so-and-so divorced his wife and did not pay her the money due her by virtue of her ketubah and, afterwards, these witnesses were disqualified through hazamah. Now either today or tomorrow, when the husband divorces his wife, he must pay her the money due her by virtue of her ketubah. Hence we calculate how much a person would pay for the right to collect the money due this woman by virtue of her ketubah in the event she would be widowed or divorced and the witnesses are required to pay this amount.
When calculating this amount, we take into consideration the state of the woman and the amount of her ketubah. If the woman is sick or old or there is peace between her and her husband, the value for which her ketubah will be sold will not be the same if she is young and healthy or there is strife between the couple. For such a woman is more likely to be divorced and less likely to die.
Similarly, the amount to be received for a large ketubah is not the same as for a small ketubah. For example, if her ketubah is for 1000 zuz, it might be sold for 100. If it is for 100, it will not be sold for 10 but for less. These matters are dependent on the estimates of the judges.
א
עדים שהעידו שפלוני גירש אשתו ולא נתן לה כתובה והוזמו והלא בין היום בין למחר אם גירש סופו ליתן כתובה אומדין כמה רוצה אדם ליתן בכתובתה של זו שתמכור אותה בטובת הנאה ומשלמין דמי טובת הנאה זו ומשערין באשה ובכתובתה שאם האשה היתה חולה או זקנה או שהיה שלום בינה לבין בעלה אין דמי הכתובה כשתמכר כמו דמיה אם היתה האשה בריאה וקטנה אם יש ביניהן קטטה שזו קרובה מן הגירושין ורחוקה מן המיתה וכן אין טובת הנאה של כתובה המרובה לפי טובת הנאה של כתובה המועטת שאם היתה כתובתה אלף זוז הרי היא נמכרת בטובת הנאה במאה ואם היתה מאה אינה נמכרת בעשרה אלא בפחות דברים אלו כפי מה שישערו הדיינים:
2
Similar principles apply in the following situation. Witnesses testify with regard to a person, saying that he is obligated to pay so-and-so 1000 zuz in 30 days. The borrower admits the debt, but says that it is not due until five years and 30 days. If the witnesses are disqualified through hazamah, we evaluate how much a person would pay to have 1000 zuz available to him for five years. This is the sum paid to the borrower. Similar laws apply in all analogous situations.
ב
העידו על זה שחייב לפלוני אלף זוז על מנת ליתן מכאן ועד שלשים יום והלוה אומר עד חמש שנים אחר השלשים יום ונמצאו זוממין אומדין כמה רוצה אדם ליתן ויהיו בידו אלף זוז חמש שנים ומשלמין כן ללוה וכן כל כיוצא בזה:
3
When witnesses testify that a person's ox gored another ox and afterwards, the witnesses were disqualified through hazamah, they are required to pay half the damages. If the ox is not worth half the damages, they are required to pay only the value of the ox. For the fine of half of the damages must be paid only from the body of the goring ox itself. Therefore if they testified that the ox consumed produce or broke utensils while walking, the witnesses are required to pay the full amount of the loss. Similar laws apply in all analogous situations.
ג
העידו על שורו של זה שנגח ונמצאו זוממין משלמין חצי נזק ואם אין השור שוה חצי נזק משלמין דמי השור בלבד שאין משלם חצי נזק אלא מגופו לפיכך אם העידו עליו שאכל פירות או שבר כלים בדרך הילוכו משלמין נזק שלם וכן כל כיוצא בזה:
4
When witnesses testify that a person knocked out the tooth of his servant and then blinded the servant's eye, if afterwards, the witnesses were disqualified through hazamah, they are required to pay the master the value of the servant and the value of his eye.
A different rule applies if they testified that the master blinded the servant's eye and afterwards knocked out his tooth, the witnesses were disqualified through hazamah, and it was later discovered that the events occurred in the opposite order, the master knocked out his tooth and afterwards blinded him. The witnesses must pay the worth of the eye to the servant. Similar laws apply in all analogous situations.
ד
העידו על פלוני שהפיל שן עבדו ואח"כ סימא את עינו והוזמו משלמין לאדון דמי העבד ודמי עינו העידו שסימא את עינו ואחר כך הפיל את שנו והוזמו (ואח"כ) ונמצא הדבר הפך שהאדון הפיל את שנו ואחר כך סימא את עינו משלמין דמי עין לעבד וכן כל כיוצא בזה:
5
When witnesses who testified that a woman was warned by her husband not to enter into privacy with another man or who testified that she disobeyed the warning and entered into privacy with him are disqualified through hazamah, they are punished by lashes. If one witness comes and testifies that she committed adultery after she was warned and entered into privacy, and that witness was disqualified through hazamah, that witness is required to pay the money due her by virtue of her ketubah.
If there were two witnesses and they served as the witnesses for the warning, that she entered into privacy, and that she committed adultery, should they be disqualified through hazamah, they are required to pay the money due her by virtue of her ketubah; they do not receive lashes. Why are they not executed - they gave testimony with regard to adultery? Because they did not warn the woman.
ה
עדי קנוי וסתירה שהוזמו לוקין בא עד אחד והעיד שזנתה אחר קנוי וסתירה [ונמצא אותו העד זומם משלם כתובתה היו שנים והן עדי הקינוי והסתירה והטומאה] ונמצאו זוממין משלמין כנגד הכתובה ואין לוקין ולמה לא יהרגו והרי העידו בטומאה לפי שלא התרו בה:
6
If the lying witnesses testified that a person stole and slaughtered or sold the stolen animal, should they be disqualified through hazamah, they are required to pay the entire amount. If two witnesses testify that the person stole and two others that he slaughtered or sold the animal, and both pairs of witnesses are disqualified through hazamah, the first witnesses are required to pay twice the animal's worth, and the second pair, two or three times its worth.
If the second pair alone were disqualified through hazamah, the thief is required to make a double payment to his victim. The later witnesses must pay the remainder of the four and five time payment. If one of the last witnesses is disqualified through hazamah, the entire last testimony is negated. If one of the first witnesses is disqualified through hazamah, the entire testimony is negated. For if there is no theft, slaughtering it or selling the animal does not obligate the person to pay anything.
ו
שנים שהעידו על זה שגנב וטבח או מכר והוזמו משלמין את הכל העידו שנים שגנב והעידו שנים אחרים שטבח או מכר והוזמו אלו ואלו הרי הראשונים משלמין תשלומי כפל ואחרונים משלמין שנים ושלשה הוזמו האחרונים בלבד הרי הגנב משלם תשלומי כפל והעדים האחרונים משלמין לגנב תשלומי ארבעה וחמשה נמצא אחד מן האחרונים זומם בטלה עדות שניה נמצא אחד מן הראשונים זומם בטלה כל העדות שאם אין גניבה אין הטביחה או המכירה מחייבתו לשלם כלום:
7
When two witnesses testify that a person benefited from the produce of a field for three years and are disqualified through hazamah, they must pay the worth of the field to its owner. If two witnesses testify that a person benefited from the produce of a field for one year, two others testified that he benefited from its produce for a second year, and two others testified that he benefited from its produce for a third year, should they all be disqualified through hazamah, they divide the value of the field among themselves. For although the testimony concerning the establishment of the claimant's right to the field involves three separate testimonies, they are one testimony with regard to disqualification through hazamah.
For this reason, when there are three brothers and one other person, that person may join together with all three of the brothers and testify with regard to one of the years. Although they are three testimonies, they are considered as one testimony with regard to disqualification through hazamah. If they are all disqualified through hazamah, the three brothers must together pay half the value of the field and the person who joined together with each of them must pay the other half of its value.
ז
שנים שהעידו שאכל שדה זו שלש שנים ונמצאו זוממין משלמין לבעל השדה דמי השדה העידו שנים שאכלה שנה ראשונה ושנים שאכלה שנה שניה ושנים שאכלה שנה שלישית והוזמו כולן משלשין ביניהן שאע"פשעדות החזקה שלש עדויות הן הרי הן כעדות אחת להזמה לפיכך שלשה אחים ואחד מצטרף עם כל אחד ואחד והעידו בשנה שנה הרי אלו שלש עדויות ותתקיים בהן החזקה והן כעדות אחת להזמה שאם הוזמו כולן הרי שלשה האחין משלמין חצי דמי השדה וזה שנצטרף עם כל אחד מהן משלם חצי דמיה:
8
Different rules apply when an ox is declared to have a tendency to gore on the basis of the testimony of three groups of witnesses. If the first and the second pair of witnesses are disqualified through hazamah, all of the witnesses are released from liability. If all three sets of witnesses are disqualified, they are all obligated to pay for the entire damages even though half-damages are paid for an ordinary ox.
When does the above apply? When the witnesses are all motioning to each other, or they appear directly after each other, or they know the identity of the owner of the ox, but do not recognize the ox itself. If none of these factors are present, the first and the second group of witnesses are not liable, for they will say: "We came only to obligate him to pay half-damages. We did not know that subsequently another group would come and cause the ox to be deemed as a goring ox."
ח
שלש כתי עדים שנתקיים בעדותן ששור זה מועד ונמצאת כת ראשונה ושניה זוממין כולן פטורין נמצאו שלשתן זוממין כולן חייבין לשלם הנזק שאע"פ שהוא תם משלם חצי נזק בד"א כשהיו כולן רומזין זה את זה או שבאו רצופין או שהיו מכירין בעל השור ולא הכירו השור אבל אם אין שם אחת מאלו הרי כת ראשונה ושנייה פטורין שהרי הן אומרין לא באנו אלא לחייבו חצי נזק ולא ידענו שתבא כת אחרת ויעשה מועד:
9
The following law applies when two people testified with regard to a "wayward and rebellious son" with regard to the first testimony and two others came afterwards and testified with regard to the second testimony which would cause him to be executed. If they are both disqualified through hazamah, the first group is lashed and not executed. The rationale is that they can say: "We came to have him lashed." The second group, however, is executed, because it is their testimony that causes him to be executed. If the second group consisted of four witnesses: Two said: "In our presence, he stole," and two said: "In our presence, he feasted," should they all be disqualified through hazamah, they are all executed.
If two witnesses testify that a person kidnapped a Jewish person and sold him, and they were disqualified through hazamah, they should be executed by strangulation. If two witnesses testified that a person kidnapped a fellow Jew and another two testified that he sold him, whether the witnesses who testified that he kidnapped or those who testified that he sold were disqualified through hazamah, either group which is disqualified through hazamah are executed. The rationale is that kidnapping is the beginning of the conviction and condemnation to death of the defendant.
If two witnesses testify that a person sold a fellow Jew and were disqualified through hazamah, but there were no witnesses that he kidnapped him, the witnesses are not liable. The rationale is that even if they were not disqualified through hazamah, the defendant would not have been executed, because he could have excused himself saying: "I sold my servant."
If witnesses who testify to the sale come after the disqualification of the witnesses who testified concerning the kidnapping, they are not executed. This applies even if we see that they are motioning to each other.
ט
וכן שנים שהעידו בבן סורר ומורה עדות הראשונה ובאו שנים אחריהם והעידו עליו עדות האחרונה שבה יהרג והוזמו שתיהן כת הראשונה לוקה ואינה נהרגת מפני שיכולים לומר להלקותו באנו אבל כת האחרונה נהרגת שעל פיהן בלבד הוא נהרג היתה הכת האחרונה ארבעה שנים אומרים בפנינו גנב ושנים אומרים בפנינו אכל והוזמו כולן נהרגין העידו שנים שזה גנב נפש מישראל ומכרו והוזמו הרי אלו נחנקין העידו שנים שגנבו והעידו שנים אחרים שמכרו בין שהוזמו עדי גניבה בין שהוזמו עדי מכירה כל כת מהן שהוזמה נהרגת שהגניבה היא תחילת חיובו של זה למיתה העידו שנים שמכרו לזה הישראל והוזמו ולא היו שם עדים שגנבו הרי אלו פטורין שאפילו לא הוזמו לא היה זה נהרג מפני שיכול לומר עבדי מכרתי באו עדי גניבה אחר שהוזמו עדי מכירה אפילו ראינו אותן רומזין זה את זה אין נהרגין:
10
The following laws apply if a person spreads a libelous report about his wife, bringing witnesses that she committed adultery after she had been consecrated. If her father brought witnesses who disqualified the witnesses brought by the husband through hazamah, those witnesses are executed. If the husband brought witnesses who disqualified the witnesses brought by the father through hazamah, those witnesses are executed and are required to make financial restitution to the husband. They are executed, because the witnesses brought by the husband were condemned to death on the basis of their testimony. They must pay a fine, because the husband was held liable to pay a fine because of their testimony. Thus they are obligated to be executed because of this person and obligated financially, because of another person.
Similarly, when two people testify that a person engaged in relations with a consecrated maiden and they are disqualified through hazamah, they are executed and are not required to make a financial payment. If they said: "He engaged in relations with the daughter of so-and-so," and they are disqualified through hazamah, they are executed and are required to pay the fine to her father.
If witnesses testify: "So-and-so sodomized an ox," and they were disqualified by hazamah, they are executed, but not held liable financially. If they said: "the ox belonging to so-and-so," they are executed and required to pay the value of the ox to its owner. Similar laws apply in all analogous situations.
י
מוציא שם רע על אשתו שהביא עדים שזנתה כשהיא ארוסה והביא אביה עדים והזימום הרי עדי הבעל נהרגין חזר הבעל והביא עדים והזימו עדי האב הרי עדי האב נהרגין ומשלמין ממון לבעל נהרגין מפני שעדי הבעל נגמר דינם להריגה בעדותן ומשלמין קנס מפני שנגמר דין הבעל לשלם קנס בעדותן ונמצאו חייבין נפשות לזה וממון לזה וכן שנים שהעידו על זה שבא על נערה המאורסה והוזמו נהרגין ואין משלמין בא על בתו של פלוני והוזמו נהרגין ומשלמין הקנס לאביה פלוני רבע השור והוזמו נסקלין ואין משלמין שורו של פלוני נסקלין ומשלמין דמי השור לבעל השור וכן כל כיוצא בזה:
Rambam:
• 3 Chapters A Day: To`en veNit`an To`en veNit`an - Chapter 4, To`en veNit`an To`en veNit`an - Chapter 5, To`en veNit`an To`en veNit`an - Chapter 6
To`en veNit`an - Chapter 4
1
A person who admits a portion of a claim is not required to take a Scriptural oath until the plaintiff lodges a claim against him for an entity with a specific measure, weight or number, and the defendant admits owing a portion of that measure, weight or number.
What is implied? A plaintiff claims: "You owe me 10 dinarim," and the defendant responds: "I owe you only five"; "You owe me a kor of wheat," "I owe you only a letech"; "You owe me two litras of silk," "I owe you only a rotel." In all these and in other similar situations, he is liable.
Different rules apply, however, if the plaintiff claims: "I gave you a wallet full of coins," and the defendant answers: "You gave me only 50," or he claims: "I gave you 100 dinarim" and the defendant answers: "You gave me only this pouch, and you did not count the contents before me. I do not know what was in it. You are receiving what you gave me." In these and all similar situations, he is not liable to take an oath.
א
אין מודה במקצת חייב שבועה מן התורה עד שיטעננו בדבר שבמדה או במשקל או במנין ויודה לו בדבר שבמדה או שבמשקל או שבמנין, כיצד עשרה דינרין יש לי בידך אין לך בידי אלא חמשה, כור חטים יש לי בידך אין לך בידי אלא לתך, שתי ליטרין של משי יש לי בידך אין לך בידי אלא רוטל הרי זה חייב וכן כל כיוצא בזה, אבל אמר לו כיס מלא דינרין מסרתי לך לא מסרת לי אלא חמשים, מאה דינרין מסרתי לך לא מסרת לי אלא צרור של דינרין ולא מנית אותן בפני ואיני יודע מה היה בו ומה שהנחת אתה נוטל הרי זה פטור וכן כל כיוצא בזה.
2
Similarly, if the plaintiff claims: "I gave you a room full of grain," and the defendant answers: "You gave me only ten korim" or he claims: "I gave you ten korim," and the defendant answers: "I do not know how much you gave me, because you did not measure them before me. You are receiving what you gave me," the defendant is not liable.
ב
בית מלא תבואה מסרתי לך והלה אומר לא מסרת לי אלא עשרה כורין, עשרה כורין מסרתי לך איני יודע כמה הם שהרי לא מדדתם בפני אלא מה שהנחת אתה נוטל פטור.
3
If, however, if the plaintiff claims: "I gave you this room that was filled with grain until the projection," and the defendant responded: "It was filled only to the window," he is liable. Similar laws apply in all analogous situations.
ג
בית זה מלא עד הזיז מסרתי לך והלה אומר עד החלון חייב, וכן כל כיוצא בזה.
4
A person who admits a portion of a claim is not required to take a Scriptural oath, unless he makes his admission with regard to a matter that he could deny [owing.
What is implied? A plaintiff lodged a complaint against a colleague, saying: "You owe me 100 dinarim. 50 are recorded in this promissory note, and 50 are not recorded in a promissory note." The defendant responds: "I owe you only the 50 mentioned in the promissory note." He is not considered to be a person who admits a portion of a claim. For his denial would be of no consequence with regard to the sum mentioned in the promissory note. All of his property is on lien to it, and even if he denied it, he would be obligated to pay. Therefore, he is required to take only a sh'vuat hesset concerning the 50 that are not mentioned in the promissory note.
ד
אין מודה במקצת חייב שבועה עד שיודה בדבר שאפשר לו לכפור בו, כיצד מי שטען חבירו ואמר מאה דינרין יש לי אצלך חמשים שבשטר זה וחמשים בלא שטר, אין לך בידי אלא חמשים שבשטר אין זה מודה במקצת שהשטר לא תועיל בו כפירתו והרי כל נכסיו משועבדין בו ואפילו כפר בו היה חייב לשלם, לפיכך נשבע היסת על החמשים.
5
The following rules apply when a dispute arises concerning a promissory note that mentions that the defendant owes sela'im, but does not mentioned the number of sela'im he owes. The lender states: "You owe me five sela'im, and that is the intent of the promissory note." The borrower counters: "I owe you only three; that is what is implied by the promissory note."
Because of the promissory note alone, he would be obligated to pay only two sela'im" He is, nevertheless, not liable to take a Scriptural oath ' despite the fact that he admitted owing a sela that he could have denied, because he is like a person who returns a lost article. And it is one of the ordinances instituted by our Sages that any person who returns a lost article should not be required to take an oath, as explained in the appropriate place.
Similarly, when a person tells his colleague: "My father told me that you owe me a maneh." The defendant responded: "I owe you only 50 dinarim." He is a person returning a lost object, and he is not liable even for a sh'vuat hesset. Needless to say, this applies if a person on his own initiative acknowledged: "I owed your father a maneh. I repaid him 50 dinarim, but I still owe him 50." He is not liable even for a sh'vuat hesset."
If, however, the heir claims: "I know with certainty that you..." or "...your father owe my father a maneh" and the defendant responds: "I owe your father only 50 dinarim" or "My father owes you only 50," he is considered to be a person who admits a portion of a claim and is required to take a Scriptural oath.
ה
שטר שכתוב בו סלעים ולא הזכיר מנין, מלוה אומר חמש סלעים שיש לי בידך הם הכתובים בו והלוה אומר אין לך בידי אלא שלש והם הכתובים בשטר, אע"פ שאין מחייבין אותו בשטר זה אלא בשתים והרי הודה בסלע שאפשר לכפור בה הרי זה פטור מפני שהוא כמשיב אבדה ותקנת חכמים היא שכל שישיב אבדה לא ישבע כמו שביארנו במקומו, וכן האומר לחבירו אמר לי אבא שיש לי בידך מנה והלה אומר אין לך בידי אלא חמשים הרי זה משיב אבדה ופטור אף משבועת היסת, ואין צריך לומר אם הודה מעצמו ואמר מנה היה לאביך בידי ונתתי לו חמשים דינרין ונשאר לו חמשים שזה פטור אף משבועת היסת, אבל יורש שטען ואמר אני יודע בודאי שיש לאבי בידך או ביד אביך מנה והוא אומר אין לו בידי אלא חמשים או אין לך ביד אבי אלא חמשים הרי זה מודה מקצת וישבע.
6
When a plaintiff claims: "You owe me a maneh and this article is security for it," and the defendant claims: "I owe you only 50 dinarim" he is considered to be a person who admits a portion of a claim and must take a Scriptural oath.
If the security is worth only 50 dinarim or less, the defendant must take the oath and pay the 50 that he acknowledged owing. If the security was worth 100 dinarim or more, since the lender has the right to claim its value, the lender should take an oath and collect his claim from the value of the security.
If the security was worth 80 dinarim, the lender must take an oath that he is owed at least 80 and then he collects that amount from the security. The borrower must also take a Scriptural oath with regard to the 20 that he denies.
If the borrower denies the entire matter, saying: "This is not security. Instead, it is an entrusted article and I do not owe him anything," the lender must take an oath that he is owed at least 80 and the borrower must take a sh'vuat hesset with regard to the 20 that he denies.
ו
מנה לי בידך על משכון זה אין בידי עליו אלא חמשים הרי זה מודה וישבע, אין המשכון שוה אלא חמשים או פחות הרי זה נשבע ומשלם החמשים שהודה בהן, היה המשכון שוה מאה או יתר הואיל והמלוה יכול לטעון עליו עד כדי דמיו הרי המלוה נשבע ונוטל מדמי המשכון, היה שוה שמונים נשבע המלוה שאין לו פחות משמונים ונוטלן מן המשכון, ונשבע הלוה מן התורה על העשרים שכפר בהן, כפר בכל ואמר אין זה משכון אלא פקדון ואין לו אצלי כלום נשבע המלוה שאין פחות משמונים ונשבע הלוה היסת על העשרים. 1
7
The following ruling applies when a plaintiff claims: "You owe me a maneh" and the defendant responds: "I know that I owe you 50 dinarim, but I am unsure of whether or not I owe you the other 50." The defendant is obligated to take a Scriptural oath, because he acknowledged a portion of a claim. He cannot take an oath regarding the portion he denied owing, because he does not know whether he is liable or not. Therefore, he must pay the entire maneh; the lender is not required to take an oath. Similar laws apply in all analogous situations.
The defendant may have a conditional ban of ostracism issued against anyone who lodges a claim against him when the plaintiff is not certain that the defendant is obligated.
ז
מנה לי בידך והלה אומר חמשים ודאי יש לך בידי אבל החמשים איני יודע אם אני חייב בהן או לאו הרי זה מחוייב שבועה מפני שהודה במקצת ואינו יכול להשבע במקצת שכפר בו שהרי אינו יודע לפיכך משלם המנה בלא שבועה וכן כל כיוצא בזה, ויש לו להחרים על מי שטוען עלי דבר שאינו יודע בודאי שאני חייב בו.
8
Similar concepts apply in the following situation. The plaintiff claims: "I lent you a maneh and here is one witness who will testify that this is so." The defendant responds: "That is true, but you owe me a maneh to match it." The defendant is obligated to take an oath, but cannot take that oath, and hence, is obligated to pay.
Why can he not take an oath? Because he acknowledges the content of the testimony of the witness. And a person who must take an oath because of the testimony of one witness may take the oath only when he contradicts the witness, denies his testimony and takes the oath to support his denial.
Similarly, when there is a promissory note signed by one witness and the defendant claims to have paid the debt, or a person denied a claim, a witness testified against him, and then the defendant stated that he paid the debt or returned the entrusted article, ? the defendant is obligated to take an oath, but may not take the oath. Hence, he must pay.
An incident once occurred concerning a person who seized a slab of silver from a colleague in the presence of one witness. Afterwards, he said: "I seized it, but what I seized was mine." Our Sages said: "He is obligated to take an oath, but may not take the oath. Hence, he must pay. Similar principles apply in all analogous situations.
ח
מנה לי בידך והרי עד אחד מעיד עליו והנטען אומר כן הוא אבל אתה חייב לי כנגד אותו מנה הרי זה מחוייב שבועה ואינו יכול לישבע ומשלם, ומפני מה אינו יכול לישבע שהרי הוא מודה במה שהעיד בו העד ואין הנשבע בהעדאת עד אחד נשבע עד שיכחיש את העד ויכפור בעדותו וישבע על כפירתו, לפיכך שטר שיש בו עד אחד וטען שפרעו, וכן כפרן שבא עליו עד אחד וטען שפרע או החזרתי לך הפקדון הרי זה מחוייב שבועה ואינו יכול להשבע ומשלם, מעשה באחד שחטף לשון כסף מחבירו בפני עד אחד ואמר אחר כן חטפתי ושלי חטפתי ואמרו חכמים הרי זה מחוייב שבועה ואינו יכול להשבע ומשלם וכן כל כיוצא בזה. 2
9
The testimony of one witness is also significant in the following instance. The plaintiff claims: "I lent you a maneh." The defendant denies the matter entirely, and the plaintiff brings one witness who testifies that the defendant took a loan in his presence. Had there been two witnesses, a presumption that the defendant is lying would have been established, and the defendant would be obligated to pay, as will be explained. Hence, the defendant is required to take an oath because of the testimony of one witness. For wherever the testimony of two witnesses requires a defendant to make financial restitution, the testimony of one witness requires him to take an oath.
If after the witness testifies, the defendant changes his claim and states that he paid the debt, he is required to make financial restitution. The plaintiff is not required to take an oath, as we have explained.
ט
מנה הלויתיך לא היו דברים מעולם הביא עד אחד שלוה ממנו בפניו, הואיל ואילו היו שנים היה מוחזק כפרן ומשלם כמו שיתבאר הרי זה נשבע על פי עד אחד שכל מקום ששנים מחייבין אותו ממון אחד מחייבו שבועה, חזר ואמר פרעתי משלם בלא שבועה כמו שבארנו.
10
When a plaintiff claims: "You owe me a maneh" the defendant denies the claim entirely, and witnesses testify that the defendant still owes the plaintiff 50 dinarim, all of the Geonim have ruled that the law is that the defendant must pay 50 and take an oath concerning the remainder. The rationale is that the principal's own admission should not have greater legal power than the testimony of witnesses.
י
מנה לי בידך אין לך בידי כלום והעדים מעידין עליו שעדיין יש לו אצלו חמשים, פסקו כל הגאונים הלכה שישלם חמשים וישבע על השאר שלא תהא הודיית פיו גדולה מהעדאת עדים.
FOOTNOTES
1.מנה לי בידך על וכו' עד שהודה בהם. א"א ואם שוה החמשים מה ישבע הילך הוא עכ"ל. /השגת הראב"ד/ היה המשכון שוה וכו' עד על העשרים שכפר בהם. א"א אף זה הילך הוא עכ"ל.
2.לפיכך שטר שיש בו עד וכו' עד ואינו יכול לישבע ומשלם. א"א משלים הוא ממשל ולמה לא יכחיש העד מכל וכל בשבועתו שפרע ואולי על דרך שכתב במקום אחר שטען תחלה בב"ד להד"מ והוציא עליו שטר זה שמכחישו בהלואה ואח"כ אמר לויתי ופרעתי והיה לו להזהר בדבריו עכ"ל.
To`en veNit`an - Chapter 5
1
An oath is not taken on claims concerning the following according to Scriptural Law: landed property, servants, promissory notes and consecrated property. Even though a defendant admitted a portion of a claim or a witness testified against him, or he served as a watchman and sought to free himself on the basis of one of the claims according to which a watchman is freed of liability, he is not required to take an oath. These concepts are derived from Exodus 22:6, which, with regard to the obligation to take an oath, states: "When a person will give his colleague" - this excludes consecrated property - "money or utensils..." - this excludes landed property. And it excludes servants, which the Torah associated with landed property. It also excludes promissory notes, for their actual substance is not of financial value like money or utensils. They only serve as proof of an obligation.
With regard to all of these matters, the defendant must take a sh 'vuat hesset if the plaintiff issues a definite claim with the exception of consecrated property. In that instance, even though a person is not liable to take an oath concerning them according to Scriptural Law, our Sages ordained that the defendant take an oath resembling a Scriptural oath. This requirement was instituted so that people would not treat consecrated property lightly.
א
ואלו דברים שאין נשבעין עליהן מן התורה, הקרקעות והעבדים והשטרות וההקדשות אע"פ שהודה במקצת או שיש עליו עד אחד או ששמר וטען טענת השומרין הרי זה פטור, שנאמר כי יתן איש אל רעהו פרט להקדש, כסף או כלים פרט לקרקעות ולעבדים שהוקשו לקרקעות, וכן יצאו שטרות שאין גופן ממון ככסף וככלים ואינן אלא לראיה שבהן, ועל כלן נשבע שבועת היסת אם היתה שם טענת ודאי, חוץ מן ההקדשות שאע"פ שאינו חייב עליהם שבועה מן התורה תקנו חכמים שישבע עליהם כעין של תורה כדי שלא יזלזלו בהקדשות.
2
Accordingly, when a plaintiff claims: "You sold me two fields," and the defendant responds: "I sold you only one," or he claims: "I entrusted two servants..." or "...two promissory notes to you," and the defendant responds: "You entrusted only one," the defendant is required to take only a sh'vuat hesset.
Similarly, if the plaintiff claims: "This courtyard, this servant or this promissory note that is in your possession is mine; you sold it to me," and the defendant denies the existence of the matter entirely, he is required to take merely a sh'vuat hesset. This applies whether the plaintiff brings a witness to support his claim or not.
A similar law applies when a person digs cisterns, trenches or caves in his colleague's property, reducing its value, and the owner of the field claims that the digger is liable to make financial restitution. Regardless of whether the owner claimed that a defendant dug such caves, and the defendant responded: "I did not dig anything," the owner claimed: "You dug two caves," and the defendant answered, "I dug only one," or one witness testified that he dug caves and the defendantresponded: "I did not dig anything," the defendant is required to take only a sh'vuat hesset regarding the claim.
ב
שתי שדות מכרת לי לא מכרתי לך אלא אחת, שני עבדים או שני שטרות יש לי בידך אין לך בידי אלא שטר אחד או עבד אחד הרי זה נשבע היסת, וכן אם טען ואמר חצר זו או עבד זה או שטר זה שיש לי בידך שלי הוא ואתה מכרתו לי והנטען אומר לא היו דברים מעולם, בין שהביא הטוען עד אחד בין שלא הביא הרי זה נשבע היסת ונפטר, וכן החופר בשדה חבירו בורות שיחין ומערות והפסידוה והרי הוא חייב לשלם בין שטענו שחפר והוא אומר לא חפרתי או שטענו שחפר שתי מערות והוא אומר לא חפרתי אלא אחת או שהיה שם עד אחד שחפר והוא אומר לא חפרתי כלום, הרי זה נשבע היסת על הכל. 1
3
The following laws apply when the plaintiff claimed both utensils and landed property. Whether the defendant: acknowledged owing all of the landed property, but denied owing any of the utensils, acknowledged owing all the utensils, but denied owing any of the landed property, acknowledged owing some of the landed property, but denied owing the remainder as well as all of the utensils, he must take a sh'vuat hesset.
If, however, the defendant acknowledged owing some of the utensils and denied owing the remainder, as well as all of the landed property, since he is required to take an oath with regard to the utensils that he denied, he must also take an oath concerning the landed property that he denied together with them, for it is all one claim.
Similar laws apply when the plaintiff claims utensils and servants, or utensils and promissory notes, for all such claims are governed by the same legal process.
ג
טענו כלים וקרקעות בין שהודה בכל הקרקעות וכפר בכל הכלים בין שהודה בכל הכלים וכפר בכל הקרקעות בין שהודה במקצת הקרקעות וכפר במקצתן עם כל הכלים, בכל אלו נשבע היסת, אבל אם הודה במקצת כלים וכפר במקצתן עם כל הקרקעות מתוך שהוא חייב שבועה על מקצת הכלים שכפר בהן נשבע אף על הקרקעות שטענו עמהן שהכל טענה אחת, וכן הדין בטענו כלים ועבדים או כלים ושטרות הכל דין אחד הוא.
4
When a plaintiff lodges a claim concerning grapes that are ready to be harvested, or grain that has dried and is ready to be reaped, and the defendant accepts a portion of the claim and denies a portion of the claim, he must take an oath concerning those he denied, as is required with regard to other movable property, provided they no longer require the nurture of the ground. The rationale is whatever is ready to be harvested is considered as though it has been harvested with regard to the denial and admission of claims.
If, however, the crops require the nurture of the ground, they are considered to be landed property in all contexts, and only a sh'vuat hesset is required concerning them.
ד
טענו ענבים העומדות ליבצר ותבואה יבשה העומדת להקצר והודה במקצתן וכפר במקצתן הרי זה נשבע עליהם כשאר המטלטלין, והוא שאינן צריכין לקרקע שכל העומד להבצר הרי הוא כבצור לענין כפירה והודייה, אבל אם היו צריכים לקרקע חרי הן כקרקע לכל דבר ואין נשבעין עליהן אלא היסת. 2
5
When a person lodges a claim against his colleague, saying: "You dwelled in my courtyard for two months, and you owe me two months rent," and the defendant responds, "I dwelled there for only one month," he is considered a person who denied a portion of a claim.
Thus, if the rent for the month that he denied owing is equivalent to two silver me'in, he must take an oath. The rationale is that the claim does not focus on the land itself, but on the rent for it, and that is movable property.
ה
הטוען על חבירו ואמר לו שני חדשים שכנת בחצרי ואתה חייב לי שכר שני חדשים והוא אומר לא שכנתי אלא חדש אחד הרי זה מודה במקצת, ואם היה שכר החדש שכפר בו שוה שני כסף נשבע שאין הטענה בגוף הקרקע אלא בשכרה שהוא מטלטלין.
6
When a plaintiff claims: "I gave you a promissory note that served as proof of a debt of ten dinarim," and the defendant denies the matter entirely, the defendant is required to take a sh'vuat hesset.
If he reverses the obligation for the oath, requiring it of the plaintiff, the plaintiff must take a sh'vuat hesset that the note served as proof of a debt of ten dinarim, which he lost when the promissory note was destroyed. Afterwards, he may collect his claim.
If the defendant admitted: "It is true that you gave me the promissory note, and it was lost," he is not liable, even to take a sh 'vuat hesset. For even if he was negligent in its care and it was lost, he would not be liable, as we have explained in Hilchot Chovel.
ו
שטר מסרתי לך ועשרה דינרין היו לי בו ראיה לא היו דברים מעולם ישבע היסת, הפך עליו הרי זה נשבע היסת שהיתה בו ראיה לעשרה דינרים ואבדו באבדת השטר ויטול, ואם אמר הנתבע אמת מסרת לי ואבד הרי זה פטור אף משבועת היסת שאפילו פשע בו ואבד פטור כמו שבארנו בהלכות חובל. 3
7
When a person tells a colleague: "The promissory note in your possession mentions a factor that is advantageous to me," and the colleague states: "I will not produce my promissory note," or "I do not know if it states anything that serves as support for your position," we compel him to produce the promissory note and bring it to court.
ז
האומר לחבירו שטר שיש לי בידך זכות יש לי בו וזה אומר איני מוצא שטרי או איני יודע אם יש לך בו ראיה או לא כופין אותו להוציאו.
8
If the holder of the promissory note claims that it was lost, we issue a conditional ban of ostracism against him.
If, however, the person who desires to see the promissory note claims that he is certain that his colleague is holding a promissory note that mentions a factor that is advantageous to him, his colleague must take a sh'vuat hesset that the promissory note is no longer in his possession and it is lost. My teachers ruled in this manner.
ח
טען שאבד השטר מחרימין אותו חרם סתם, טען זה שהוא יודע בודאי שהשטר שיש לו בו זכות אצלו הרי זה נשבע היסת שאינו אצלו ושאבד ממנו וכזה הורו רבותי.
9
An oath is never administered because of claims issued by deaf-mutes, mentally or emotionally incapable individuals and minors. In the latter instance, this principle applies regardless of whether the minor's claim involves his own issues or those of his father. For admitting a portion of a claim owed to a minor is like returning a lost article.
Similarly, if the defendant denied the entire debt, and one witness came and testified on behalf of the minor, the defendant is not required to take an oath. For it is as though there were one witness, but no plaintiff, because a claim lodge by a minor is not a substantial claim.
Thus, if a minor said to an adult: "You owe me..." or "You owe my father a maneh," and the defendant said: "I owe you only 50," or "I do not owe you anything" and there was one witness who corroborates the minor's claim, the defendant is not liable to take a Scriptural oath.
If, however, a person acted as a watchman for a minor and claimed that the entrusted article was lost, he is required to take the oath required of a watchman. The rationale is that this oath is not taken because of a claim.
Similarly, if a person admitted that he was a partner or a sharecropper of a minor, the court should appoint a guardian for the minor, and the partner or the like should take an oath despite the fact that there is only an indefinite claim against him.
ט
אין נשבעין על טענת חרש שוטה וקטן, אחד הבא בטענת עצמו או בטענת אביו לפי שזה המקצת שהודה בו לקטן אינו אלא כמשיב אבדה, וכן אם כפר בכל ובא עד אחד והעיד לקטן אינו נשבע שזה עד אחד ואין שם תובע שתביעת קטן אינה תביעה גמורה, נמצאת אומר קטן שאמר לגדול מנה לי בידך, או אבא היה לו בידך והלה אומר אין לך בידי אלא חמשים או אין לך בידי כלום ועד אחד מעידו שיש לו הרי זה פטור משבועת התורה, אבל אם שמר לקטן וטען שאבד הרי זה נשבע שבועת השומרין לפי שאינו נשבע מחמת טענה, וכן אם הודה שהיה שותף לקטן או אפוטרופוס עליו יעמידו בית דין אפוטרופוס לקטן וישבע השותף וכיוצא בו בטענת שמא. 4
10
My teachers ruled that although a Scriptural oath is not taken because of the claim of a minor, a sh'vuat hesset must be taken. This applies even when the minor is not resourceful with regard to financial matters. The rationale is that an opportunity should not be granted for a person to take money belonging to a minor, and depart without paying him at all. I also favor this approach, and think that it will lead to the improvement of society.
Thus, if a minor lodges a claim against an adult, whether the adult admits a portion of the claim or denies it entirely, whether there is a witness who supports the plaintiff or not, the defendant is required to take a sh'vuat hesset. He cannot reverse the responsibility for the oath, placing it on the minor, because an oath is never administered to a minor. Even a conditional ban of ostracism is not imposed upon the minor, for he does not know the severity of the retribution received for taking a false oath.
י
הורו רבותי שאין נשבעין על טענת קטן שבועה של תורה אבל שבועת היסת נשבעין, ואפילו היה קטן שאינו חריף לענין משא ומתן נשבעין היסת על טענתו, שלא יהיה זה נוטל ממונו כשהוא קטן וילך לו בחנם ולזה דעתי נוטה ותקון עולם הוא, נמאת למד שהקטן שטען על הגדול בין שהודה במקצת בין שכפר בכל בין שהיה שם עד בין שלא היה שם עד, הרי זה נשבע היסת ואינו יכול להפוך על הקטן שאין משביעין את הקטן כלל, ואפילו חרם סתם אינו מקבל לפי שאינו יודע עונש השבועה.
11
The following rules apply when an adult lodges a claim against a minor. If the claim involves a matter that will benefit the minor - e.g., a claim involving business transactions - and the minor admits his liability, we expropriate payment from the minor's property. If the minor does not possess any resources, we wait until he gains such. Then he must pay. If the minor denies the obligation, the plaintiff must wait until the minor attains majority. At that point, he is required to take a sh'vuat hesset.
The following rules apply when a person lodges a claim against a minor in a matter that will not benefit the minor - e.g., damages or personal injury. Even though the minor admits his responsibility and he has resources with which he could pay, he is not liable even after he attains majority. If the plaintiff was one of those who takes an oath and collects the money that he claims - e.g., an employee and the like - since the minor benefits from the fact that an employee will work for him, he may take an oath and collect from the minor. A storekeeper who takes an oath because of his account book, by contrast, may not take an oath and collect from a minor. The rationale is that the minor does not derive any benefit from this. For regardless, he must pay his workers who take oaths and collect from him. Thus it is the storekeeper who caused himself a loss, because he gave his money because of a minor's word. Similar laws apply in all analogous situations.
יא
קטן שטענו הגדול, אם טענו בדבר שיש לו הנייה לקטן כגון עסק משא ומתן והודה הקטן נפרעין מנכסיו, ואם אין לו ימתין עד שיהיה לו וישלם, ואם כפר הקטן ממתינין עד שיגדיל וישבע היסת, ואם טענו בדבר שאין לקטן הנייה כגון נזקין וחבלות אע"פ שמודה ואע"פ שיש לו ממה ישלם פטור ואפילו לאחר שהגדיל, ואם היה התובע מן הנשבעין ונוטלין כגון השכיר וכיוצא בו שיש הנייה לקטן שישתכר לו שכיר הרי זה נשבע ונוטל מן הקטן, אבל חנוני שנשבע על פנקסו אינו נשבע ונוטל מן הקטן, שאין לקטן בזה הנייה שהרי חייב ליתן לפועליו ונשבעין ונוטלין ממנו, וזה החנוני הפסיד על נפשו שנתן ממונו על פי קטן וכן כל כיוצא בזה.
12
With regard to a deaf-mute and a mentally or emotionally incapable individual, we do not concern ourselves with them with regard to any claim, not a claim that they lodged against others, nor a claim that others lodge against them, nor for a lesser oath, and, needless to say, not for a severe oath or to compel them to make financial restitution. A blind man, by contrast, is considered to be a healthy person with regard to all matters concerning such subjects. He must take all types of oaths if required, and oaths are taken in response to his claims.
יב
החרש והשוטה אין נזקקין להן לכל טענה לא לטענתן על אחרים ולא לטענת אחרים עליהן לא לשבועה קלה ואין צריך לומר שבועה חמורה או תשלומין, אבל הסומא הרי הוא כבריא לכל דבר בענינים אלו ונשבע כל מיני שבועות ונשבעין על טענתו.
FOOTNOTES
1.וכן החופר בשדה וכו' עד הרי זה נשבע היסת על הכל. א"א נראין דברים שתבעו למלאות החפירות ולהשוות החצירות אבל אם תבעו לשלם פחתו ה"ה =הרי הוא= כשאר תביעת ממון וכמי שאמר לו חבלת בי שתים והוא אומר לא חבלתי אלא אחת עכ"ל.
2.טענו ענבים וכו' עד ואין נשבעין עליהן וכו'. א"א המחבר פוסק כרבי מאיר והרב פוסק כחכמים ואולי מפני מה שאמרו בכתובות סוף סוף כל העומד לגדור כגדור דמי והרב ז"ל הלא ראה כל זה ואפשר שאין למדין שבועה לשאר דברים שהרי עבדים של יתומים נדונין כמטלטלין ולענין שבועה אין נשבעין עליהן עכ"ל.
3.שטר מסרתי לך וכו' עד כמו שבארנו בהלכות חובל. א"א תימה גדול הוא זה ואולי ברשותו הוא וכופר הוא בו ואם פטרוהו משבועת התורה משבועת פשיעה ומשבועה שאינה ברשותו לא פטרוהו עכ"ל.
4.וכן אם הודה שהיה וכו' עד טענת שמא. א"א נראין הדברים שנמסר החפץ לידו לשמירה מחיי אביו וכן השותף שהיה מחיי אביו והאפוטרופוס שמינוהו בית דין ומסתלק כשהוא קטן וזה אינו מן המנין שבית דין משביעין אותו עכ"ל.
To`en veNit`an - Chapter 6
1
The court requires that precise statements be made by the litigants. For example, litigants come to court and one of them claims: "He owes me a maneh that I lent to him," "... that I entrusted to him," "... that he stole from me," "... that he owes me as wages," or the like. Should the defendant answer: "I do not owe you anything," "I have nothing of yours," or "You are issuing a false claim," this is not a proper response. Instead, we tell the defendant: "Reply to his claim and clarify your answer as he clarified his claim. Say whether you borrowed from him or did not borrow from him," "... whether he entrusted an article to you or did not," "... whether you stole from him or did not," "... whether he hired you or did not," or lodge any other specific claim. Why do we not accept the general answer? Because it is possible that the person is making an error and this will lead to his taking a false oath. For it is possible that he borrowed money as the plaintiff claims and returned the debt to the lender's son or wife, or gave the lender a present of the value of the debt, and thinks that because of this, he is no longer liable for the debt. Hence, the court tells him: "Why are you saying that you are not liable? Maybe the law would hold you liable and you do not know. Instead, tell the judges the details of the matter, and they will tell you whether or not you are liable."
Even if the defendant is a wise man of great stature, we tell him: "You have nothing to lose by responding to his claim and telling us why you are not liable to him, whether it is because nothing of that nature ever happened, or because you were liable and you repaid the debt. You will not lose, because we follow the principle of miggo."
Similarly, if the plaintiff claims: "This person owes me a maneh," or "He has a maneh of mine in his possession." We ask him: "On what basis do you make this claim? Did you lend him money? Did you entrust it to him for safekeeping? Did he damage your property? Tell us why he is obligated to you." For it is possible that a person will think that a colleague is obligated to him when he is not - e.g., he suspects that he stole from him he promised him to give him a maneh but did not, or the like.
The defendant's word is not accepted in the following situation. The plaintiff claimed that he lent the defendant a maneh, and the defendant denied ever taking the loan. Afterwards, the plaintiff brought witnesses who testified that the loan was given in their presence. In response, the defendant replied that he took the loan, but repaid it. We do not accept his claim. Instead, a presumption that the defendant is lying is established, and he is required to pay.
If, however, in the latter situation, the defendant first replied: "I am not liable," "I do not owe you anything," "You are lying," or the like a different rule applies. Even though the plaintiff brings witnesses who state that the loan was given in their presence, if the defendant says: "That is true, but I returned the entrusted object" or "... repaid the loan," a presumption that the defendant is lying is not established. He may take a sh'vuat hesset and then is released of all obligations.
א
בעלי דינין שבאו לבית דין טען האחד ואמר מנה יש לי אצל זה שהלויתיו או שהפקדתי אצלו או שגזל ממני, או שיש לי אצלו בשכר וכן כל כיוצא בזה, והשיב הנטען ואמר איני חייב כלום, או אין לך בידי כלום, או שקר אתה טוען, אין זו תשובה נכונה אלא אומרים בית דין לנטען השב על טענתו ופרש התשובה כמו שפירש זה טענתו ואמור אם לוית ממנו אם לא לוית, הפקיד אצלך או לא הפקיד, גזלתו או לא גזלתו, שכרתו או לא שכרתו, וכן שאר הטענות, ומפני מה אין מקבלים ממנו תשובה זו, שמא טועה הוא בדעתו ויבא להשבע על שקר שהרי אפשר שהלוהו כמו שטען והחזיר זה את החוב לבנו או לאשתו או שנתן לו במתנה כנגד החוב וידמה בדעתו שנפטר מן החוב, לפיכך אומרים לו היאך תאמר איני חייב כלום שמא אתה מתחייב מן הדין לשלם ואין אתה יודע אלא הודע לדיינין פירוש הדברים והם יודיעוך אם אתה חייב או אין אתה חייב, ואפילו היה חכם גדול אומרים לו אין לך הפסד שתשיב על טענתו ותודיענו כיצד אין אתה חייב לו מפני שלא היו דברים מעולם או מפני שהיו והחזרת לו שהרי אנו דנין במתוך שיכול לומר בכל מקום. וכן אם טען הטוען ואמר זה חייב לי מנה, או מנה יש לי אצלו, אומרים לו מאי זה פנים, הלוית אותו, או הפקדת אצלו, או הזיק ממונך, אמור היאך נתחייב לך שהרי אפשר שידמה לו שהוא חייב לו והוא אינו חייב כגון שחשדו שגנבו או שאמר לו שאתן לך מנה וכיוצא בזה, הרי שטען עליו שהלוהו מנה והשיב זה ואמר לו לא היו דברים מעולם ואחר כך הביא הטוען עדים שהלוהו בפניהם וחזר הנטען ואמר כן היה ולויתי ופרעתי אין מקבלין ממנו אלא הוחזק כפרן ומשלם, אבל אם השיב איני חייב או אין לך בידי כלום או שקר אתה טוען וכן כל כיוצא בזה והלך התובע והביא עדים שהלוהו בפניהם ואמר (הנתבע) כן היה אבל חזרתי לו פקדונו או פרעתיו חובו לא הוחזק כפרן ונשבע היסת ונפטר.
2
The following rules apply when witnesses see that the plaintiff counted out money and gave it to the defendant, but did not know for which reason. If the defendant demands payment in a court of law, saying: "Give me the money that I lent you,"" and the defendant replied: "You gave me a present," or "You repaid a debt," his word is accepted. He may take a sh'vuat hesset and then is released of all obligations. If, however, he claims that he was never given any money, and the witnesses came and testified that money was counted out in their presence, a presumption that the defendant is lying is established.
A person is never presumed by the court to be a liar unless he denies a matter in court and two witnesses come and offer testimony that contradicts the denial he made.
ב
ראוהו עדים שמנה לו מעות ולא ידעו מה הן, ותבעו בדין ואמר לו תן לי מעותי שהלויתיך ואמר מתנה נתת לי או פרעון היו הרי זה נאמן ונשבע היסת ונפטר, אמר לא היו דברים מעולם ואחר כך באו עדים שמנה לו בפניהם הוחזק כפרן, ולעולם אין אדם מוחזק כפרן עד שיכפור בבית דין ויבאו שני עדים ויכחישוהו במה שכפר.
3
There is a corollary to the above concept. The plaintiff claimed: "I lent you a maneh." The defendant denied the matter in court, saying: "The incident never occurred." Two witnesses came and testified that the defendant borrowed money from the plaintiff and repaid the debt. After these comments were made, the lender stated: "I did not receive payment." The defendant is obligated to pay. The rationale is that anyone who says: "I did not borrow," is considered to have said: "I did not repay the debt," in the event that witnesses come and establish that he in fact took a loan. Thus, in the above situation, it is as if the borrower said: "I did not repay the debt," despite the fact that witnesses testify that he did. We postulate that the admission of the principal is considered as strong as the testimony of 100 witnesses and the borrower is held liable. The lender is not required to take an oath, for a presumption that the borrower is lying has been established.

A similar law applies if the lender produces a signed note saying that he is liable, and the borrower denies the entire matter and claims that he did not write the note. If the authenticity of the note was established in court or witnesses come and testify that it was his note, a presumption that the defendant is lying is established, and he is required to pay.
ג
מנה הלויתיך כפר בבית דין ואמר לא היו דברים מעולם, ובאו שני עדים שלוה ממנו מנה ופרעו, והמלוה אומר לא נפרעתי הרי זה חייב לשלם, שכל האומר לא לויתי ובאו עדים שלוה כאומר לא פרעתי דמי, ונמצא הלוה אומר לא פרעתי והעדים מעידים אותו שפרעו הודאת בעל דין כמאה עדים דמי ואין המלוה חייב שבועה שהרי הוחזק זה כפרן, וכן אם הוציא עליו כתב ידו שהוא חייב לו ואמר לא היו דברים מעולם וזה אינו כתב ידי, אם הוחזק כתב ידו בבית דין או שבאו עדים שהוא כתב ידו הרי זה הוחזק כפרן ומשלם. 1
4
There are times, however, when a person is not presumed to be lying despite the fact that his statements conflict with the testimony of witnesses. For example, a plaintiff claims: "I lent you a maneh, and it is in your possession." The defendant responds: "I paid you in the presence of so-and-so-and so-and-so," but those two witnesses come and deny having observed the matter. We do not say that a presumption that the defendant is lying is established. The rationale is that witnesses will remember only a matter concerning which they were designated to serve as witnesses. Hence, a presumption that the defendant is lying is not established, and the borrower may take a sh'vuat hesset and be freed of responsibility.
Similarly, if the plaintiff claims: "Give me the maneh that I lent you when you were standing next to this pillar," and the defendant responded: "I never stood next to that pillar," a presumption that the defendant is lying is not established even though witnesses come and testify that he stood there. The rationale is that a person will not take notice of matters that are not significant. Similar laws apply in all analogous situations.
ד
מנה הלויתיך והוא לי בידך אמר לו הנטען והלא פרעתיך בפני פלוני ופלוני, ובאו עדים ואמרו לא היו דברים מעולם, לא הוחזק כפרן שאין העדים זוכרין אלא דבר שהם עדים בו לפיכך לא הוחזק כפרן וישבע הלוה היסת ויפטר, כיוצא בו תן לי מנה שהלויתיך ואתה עמדת בצד עמוד זה ואמר הנטען לא עמדתי בצד עמוד זה מעולם ובאו עדים שעמד לא הוחזק כפרן, שאין אדם משים דעתו לדברים שאין בהן ממש וכן כל כיוצא בזה.
5
When a person lends money to a colleague in the presence of witnesses, the borrower is not required to repay him in the presence of witnesses, as explained. Accordingly, if the lender claims: "Give me the maneh that I lent to you; here are the witnesses in whose presence the loan was given." And the defendant claims: "I repaid you in the presence of so-and-so and so-and-so," we tell the borrower: "Bring them to court and be freed of responsibility." If they do not come, or they died, or they journeyed to another country, the borrower must take a sh'vuat hesset that he paid the debt. For the only reason we require the defendant to bring the witnesses is to clarify his position and be released from the obligation of an oath.
ה
תן לי מנה שהלויתיך והרי העדים ואמר הנטען פרעתיך בפני פלוני ופלוני אומרין ללוה הביאם והפטר, לא באו או שמתו או שהלכו למדינה אחרת, ישבע היסת שפרעו שאין אנו מצריכים אותו להביאן אלא לברר דבריו ולהפטר אף משבועה שהמלוה את חבירו בעדים אינו צריך לפרעו בעדים כמו שבארנו. 2
6
An admission made by the borrower outside of court may not be binding. For example, the plaintiff told the defendant in the presence of witnesses: "You owe me a maneh" and the defendant agreed. The following day, the plaintiff lodged a claim against the defendant in court and brought the witnesses to support his claim. If the defendant claimed: "I was joking with you and I do not owe you anything," he is not held liable. He must merely take a sh'vuat hesset that he does not owe anything.
This ruling applies even when the defendant denies that the event ever happened. The rationale is that the defendant never designated the witnesses to serve in that capacity. And when a person is not charged with acting as a witness with regard to a situation, he will not necessarily remember its particulars. Therefore, even if the defendant said that the events did not ever take place, we do not accept the presumption that he is lying.
ו
אמר לו בפני עדים מנה לי בידך אמר לו הן למחר תבעו בדין והביא עדים ואמר משטה הייתי בך ואין לך בידי כלום פטור ונשבע היסת שאין בידו כלום, ואפילו אמר לא היו דברים מעולם שהרי לא אמר להם אתה עדי ודבר שאינו עדות אין אדם זוכרו, ולפיכך אם אמר לא היו דברים מעולם לא הוחזק כפרן.
7
Morevoer, the defendant's denial is allowed to stand even in the following situation. The plaintiff hid witnesses behind a fence and told the defendant: "You owe me a maneh," and the defendant agreed. The plaintiff then told him: "Do you wish so-and-so and so-and-so to act as witnesses against you?"
He replied: "No. Lest you press me to judgment tomorrow; for I have nothing to pay you."
On the next day, he called him to court with these witnesses. Whether the defendant claimed: "I was speaking frivolously," or whether he claimed that the matter never took place, he may take a sh'vuat hesset and is then released of responsibility. The rationale is the testimony is not committing until the borrower says: "You are my witnesses," or the lender makes that statement in the presence of the borrower, and the borrower remains silent. The defendant is not presumed to be a liar, because of testimony of this nature.
An incident occurred concerning a person called kav r'shu ("a full measure of indebtedness") - i.e., that he had many debts. He would say: "The only person to whom I owe money is so-and-so." When that person came and lodged a claim against him, he said: "I do not owe him anything." Our Sages said: "He may take a sh'vuat hesset and be released of all obligation."
Similarly, there was a person about whom people would gossip that he was wealthy. At the time of his death, he said: "If I had money, would I not pay so-and-so and so-and-so." After his death, so-and-so and so-and-so lodged a claim against the estate. Our Sages said: "They have no claim against the estate." For a person is wont to try to make himself appear as if he does not possess any money, and even as if he did not leave money to his children. Similar laws apply in all analogous situations.
ז
ולא עוד אלא אפילו הטמין לו עדים אחורי הגדר ואמר לו מנה לי בידך אמר לו הן רצונך שיעידו בך פלוני ופלוני אמר לו לא שמא תכפני בדין למחר ואין לי מה אתן לך ולמחר תבעו בדין באלו העדים, בין שטען ואמר משטה הייתי בו בין שאמר לא היו דברים מעולם הרי זה נשבע היסת ונפטר, שאין כאן עדות עד שיאמר הלוה אתם עדי או יאמר המלוה בפני הלוה וישתוק הלוה אבל בעדות הזה לא הוחזק כפרן מעשה באחד שהיו קורין אותו קב רשו כלומר שיש עליו חובות הרבה, אמר מי הוא שאני חייב לו אלא פלוני ובא אותו פלוני ותבעו ואמר הוא איני חייב לו כלום, ואמרו חכמים ישבע היסת ויפטר, וכן אחד היו אומרים עליו שהוא בעל ממון, בשעת מיתתו אמר אילו היה לי ממון לא הייתי פורעו לפלוני ולפלוני, ואחר מיתתו באו פלוני ופלוני לתבוע ואמרו חכמים אין להם כלום, שהאדם עשוי להראות עצמו שאינו בעל ממון ושלא הניח בניו בעלי ממון וכל כיוצא בדברים אלו. 3
8
As mentioned, witnesses who are hidden cannot give binding testimony, and similarly, when a person admits a debt on his own initiative while witnesses are listening, or a person tells a colleague in the presence of witnesses: "You owe me a maneh" and the colleague admits the obligation, the testimony of the witnesses is not significant. Nevertheless, in all these situations, when the principals come to the court, we tell the defendant: "Why don't you pay the debt you owe him?"
If he says: "I do not owe him anything," we tell him: "Behold you made a statement saying this-and-this in the presence of these individuals," or "You admitted the obligation on your own initiative." If he arises and makes restitution, that is desirable. If he does not offer a defense, we do not suggest one for him. If, however, he claims: "I was speaking frivolously with him," "The event never occurred," or "I did not want to appear wealthy," he is not liable and is required to take a sh'vuat hesset, as we have explained in the previous halachah.
ח
אע"פ שהמטמין עדים אינה עדות וכן המודה מעצמו ועדים שומעין אותו, וכן האומר לחבירו בפני עדים מנה לי בידך ואמר לו הן, בכל הדברים וכיוצא בהן כשיבאו לבית דין אומרין לנתבע למה לא תתן מה שיש לו אצלך, אמר אין לו אצלי כלום, אומרים לו והלא אתה אמרת בפני אלו כך וכך או הודית מעצמך, אם עמד ושלם מוטב ואם לא טען אין טוענין לו, אבל אם טען ואמר משטה הייתי בו או לא היו דברים מעולם או שלא להשביע את עצמי נתכוונתי פטור ונשבע היסת כמו שבארנו.
FOOTNOTES
1.מנה הלויתיך וכו' עד שהרי הוחזק כפרן. א"א אין צורך לזה הטעם עכ"ל.
2.תן לי מנה שהלויתיך וכו' עד שפרעו. א"א לאו דוקא אומר בפני פלוני ופלוני שזה לשון המדבר בהווה וזה לשון המדבר על עיקר הטענה ואין כאן חכמה עכ"ל.
3.מעשה באחד שהיו וכו' עד ישבע היסת ויפטר. א"א אין זה לפי הגמרא עכ"ל.
Hayom Yom:
• English Text | Video Class
Wednesday, Elul 1, 5777 · 23 August 2017
"Today's Day"
Wednesday, Elul 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Shoftim, Revi'i with Rashi.
Tehillim: 1-9. Also 1-3.
Tanya: Now, because the (p. 441) ...where penitents stand..." (p. 443).
When the Tzemach Tzedek was nine years old the Alter Rebbe said to Him: I received from my Rebbe (the Maggid) who received from his Rebbe (the Baal Shem Tov) in the name of his well-known Rebbe1 that from the second day of Rosh Chodesh Elul until Yom Kippur we are to say three chapters of Tehillim every day. Then, on Yom Kippur, thirty six (chapters): Nine before Kol Nidrei, nine before sleeping, nine after Musaf, and nine after Ne'ila. Whoever did not start on the second day of Rosh Chodesh is to start with the Tehillim of the particular day on which he realizes his omission, and complete the missing Tehillim later.
FOOTNOTES
1.Achiya HaShiloni.
Daily Thought:
Mandate Unmasked
As impossible as it sounds, as absurd as it may seem: The mandate of darkness is to become light; the mandate of a busy, messy world is to find oneness.
We have proof: for the greater the darkness becomes and the greater the confusion of life, the deeper our souls reach inward to discover their own essence-core.
How could it be that darkness leads us to find a deeper light? That confusion leads us to find a deeper truth?
Only because the very act of existence was set from its beginning to know its own Author.
As it says, “In the beginning . . . G‑d said, ‘It shall become light!’” [Maamar V’nachah Alav 5725; Likkutei Sichot, vol. 10, pp. 7ff]
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