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- ב"ה - Today in Judaism - Today is Shabbat, Elul 4, 5777 · August 26, 2017Torah Reading:
Shoftim: Deuteronomy 16:18 - 21:9
Isaiah 51:12 - 52:12
Deuteronomy 16:18 “You are to appoint judges and officers for all your gates [in the cities] Adonai your God is giving you, tribe by tribe; and they are to judge the people with righteous judgment. 19 You are not to distort justice or show favoritism, and you are not to accept a bribe, for a gift blinds the eyes of the wise and twists the words of even the upright. 20 Justice, only justice, you must pursue; so that you will live and inherit the land Adonai your God is giving you.
21 “You are not to plant any sort of tree as a sacred pole beside the altar of Adonai your God that you will make for yourselves. 22 Likewise, do not set up a standing-stone; Adonai your God hates such things.
17:1 “You are not to sacrifice to Adonai your God a cow or sheep that has a defect or anything wrong with it; that would be an abomination to Adonai your God.
2 “If there is found among you, within any of your gates [in any city] that Adonai your God gives you, a man or woman who does what Adonai your God sees as wicked, transgressing his covenant 3 by going and serving other gods and worshipping them, the sun, the moon, or anything in the sky — something I have forbidden — 4 and it is told to you, or you hear about it; then you are to investigate the matter diligently. If it is true, if it is confirmed that such detestable things are being done in Isra’el; 5 then you are to bring the man or woman who has done this wicked thing to your city gates, and stone that man or woman to death. 6 The death sentence is to be carried out only if there was testimony from two or three witnesses; he may not be sentenced to death on the testimony of only one witness. 7 The witnesses are to be the first to stone him to death; afterwards, all the people are to stone him. Thus you will put an end to this wickedness among you.
8 “If a case comes before you at your city gate which is too difficult for you to judge, concerning bloodshed, civil suit, personal injury or any other controversial issue; you are to get up, go to the place which Adonai your God will choose, 9 and appear before the cohanim, who are L’vi’im, and the judge in office at the time. Seek their opinion, and they will render a verdict for you. 10 You will then act according to what they have told you there in that place which Adonai will choose; you are to take care to act according to all their instructions. 11 In accordance with the Torah they teach you, you are to carry out the judgment they render, not turning aside to the right or the left from the verdict they declare to you. 12 Anyone presumptuous enough not to pay attention to the cohen appointed there to serve Adonai your God or to the judge — that person must die. Thus you will exterminate such wickedness from Isra’el — 13 all the people will hear about it and be afraid to continue acting presumptuously.
(ii) 14 “When you have entered the land Adonai your God is giving you, have taken possession of it and are living there, you may say, ‘I want to have a king over me, like all the other nations around me.’ 15 In that event, you must appoint as king the one whom Adonai your God will choose. He must be one of your kinsmen, this king you appoint over you — you are forbidden to appoint a foreigner over you who is not your kinsman. 16 However, he is not to acquire many horses for himself or have the people return to Egypt to obtain more horses, inasmuch as Adonai told you never to go back that way again. 17 Likewise, he is not to acquire many wives for himself, so that his heart will not turn away; and he is not to acquire excessive quantities of silver and gold.
18 “When he has come to occupy the throne of his kingdom, he is to write a copy of this Torah for himself in a scroll, from the one the cohanim and L’vi’im use. 19 It is to remain with him, and he is to read in it every day, as long as he lives; so that he will learn to fear Adonai his God and keep all the words of this Torah and these laws and obey them; 20 so that he will not think he is better than his kinsmen; and so that he will not turn aside either to the right or to the left from the mitzvah. In this way he will prolong his own reign and that of his children in Isra’el.
18:1 (iii) The cohanim, who are L’vi’im, and indeed the whole tribe of Levi, is not to have a share or an inheritance with Isra’el. Instead, their support will come from the food offered by fire to Adonai and from whatever else becomes his. 2 They will have no inheritance with their brothers, because Adonai is their inheritance — as he has said to them.
3 “The cohanim will have the right to receive from the people, from those offering a sacrifice, whether ox or sheep, the shoulder, the jowls and the stomach. 4 You will also give him the firstfruits of your grain, new wine and olive oil, and the first of the fleece of your sheep. 5 For Adonai your God has chosen him from all your tribes to stand and serve in the name of Adonai, him and his sons forever.
(iv) 6 “If a Levi from one of your towns anywhere in Isra’el where he is living comes, highly motivated, to the place which Adonai will choose, 7 then he will serve there in the name of Adonai his God, just like his kinsmen the L’vi’im who stand and serve in the presence of Adonai. 8 Such a Levi will receive the same share as they do, in addition to what he may receive from selling his inherited ancestral property.
9 “When you enter the land Adonai your God is giving you, you are not to learn how to follow the abominable practices of those nations. 10 There must not be found among you anyone who makes his son or daughter pass through fire, a diviner, a soothsayer, an enchanter, a sorcerer, 11 a spell-caster, a consulter of ghosts or spirits, or a necromancer. 12 For whoever does these things is detestable to Adonai, and because of these abominations Adonai your God is driving them out ahead of you. 13 You must be wholehearted with Adonai your God. (v) 14 For these nations, which you are about to dispossess, listen to soothsayers and diviners; but you, Adonai your God does not allow you to do this.
15 “Adonai will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him, 16 just as when you were assembled at Horev and requested Adonai your God, ‘Don’t let me hear the voice of Adonai my God any more, or let me see this great fire ever again; if I do, I will die!’ 17 On that occasion Adonai said to me, ‘They are right in what they are saying. 18 I will raise up for them a prophet like you from among their kinsmen. I will put my words in his mouth, and he will tell them everything I order him. 19 Whoever doesn’t listen to my words, which he will speak in my name, will have to account for himself to me.
20 “‘But if a prophet presumptuously speaks a word in my name which I didn’t order him to say, or if he speaks in the name of other gods, then that prophet must die.’ 21 You may be wondering, ‘How are we to know if a word has not been spoken by Adonai?’ 22 When a prophet speaks in the name of Adonai, and the prediction does not come true — that is, the word is not fulfilled — then Adonai did not speak that word. The prophet who said it spoke presumptuously; you have nothing to fear from him.
19:1 “When Adonai your God cuts off the nations whose land Adonai your God is giving you, and you take their place and settle in their cities and houses, 2 you are to set aside three cities for yourselves in your land that Adonai your God is giving you to possess. 3 Divide the territory of your land, which Adonai your God is having you inherit, into three parts; and prepare the roads, so that any killer can flee to these cities. 4 The killer who will live if he flees there is someone who has killed his fellow member of the community by mistake, who did not hate him in the past. 5 An example would be if a man goes into the forest with his neighbor to cut wood and takes a stroke with the axe to fell a tree, but the head of the axe flies off the handle, hits his neighbor and kills him. Then he is to flee to one of these cities and live there. 6 Otherwise the next-of-kin avenger, in the heat of his anger, may pursue the killer, overtake him because the distance [to the city of refuge] is long, and strike him dead — even though he didn’t deserve to die, inasmuch as he hadn’t hated him in the past. 7 This is why I am ordering you to set aside for yourselves three cities.
8 “If Adonai your God expands your territory, as he swore to your ancestors that he would, and gives you all the land he promised to give to your ancestors — 9 provided you keep and observe all these mitzvot I am giving you today, loving Adonai your God and always following his ways — then you are to add three more cities for yourselves, besides these three; 10 so that innocent blood will not be shed in the land Adonai your God is giving you as an inheritance, and thus blood guilt be on you.
11 “However, if someone hates his fellow member of the community, lies in wait for him, attacks him, strikes him a death blow, and then flees into one of these cities; 12 then the leaders of his own town are to send and bring him back from there and hand him over to the next-of-kin avenger, to be put to death. 13 You are not to pity him. Rather, you must put an end to the shedding of innocent blood in Isra’el. Then things will go well with you.
(vi) 14 “You are not to move your neighbor’s boundary marker from the place where people put it long ago, in the inheritance soon to be yours in the land Adonai your God is giving you to possess.
15 “One witness alone will not be sufficient to convict a person of any offense or sin of any kind; the matter will be established only if there are two or three witnesses testifying against him.
16 “If a malicious witness comes forward and gives false testimony against someone, 17 then both the men involved in the controversy are to stand before Adonai, before the cohanim and the judges in office at the time. 18 The judges are to investigate carefully. If they find that the witness is lying and has given false testimony against his brother, 19 you are to do to him what he intended to do to his brother. In this way, you will put an end to such wickedness among you. 20 Those who remain will hear about it, be afraid and no longer commit such wickedness among you. 21 Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
20:1 “When you go out to fight your enemies and see horses, chariots and a force larger than yours, you are not to be afraid of them; because Adonai your God, who brought you up from the land of Egypt, is with you. 2 When you are about to go into battle, the cohen is to come forward and address the people. 3 He should tell them, ‘Listen, Isra’el! You are about to do battle against your enemies. Don’t be fainthearted or afraid; don’t be alarmed or frightened by them; 4 because Adonai your God is going with you to fight on your behalf against your enemies and give you victory.’
5 “Then the officials will speak to the soldiers. They are to say, ‘Is there a man here who has built a new house, but hasn’t dedicated it yet? He should go back home now; otherwise he may die fighting, and another man will dedicate it.
6 “‘Is there a man here who has planted a vineyard, but hasn’t yet made use of its fruit? He should go back home; otherwise he may die fighting, and another man will use it.
7 “‘Is there a man here who is engaged to a woman, but hasn’t married her yet? He should go back home; otherwise he may die fighting, and another man will marry her.’
8 “The officials will then add to what they have said to the soldiers: ‘Is there a man here who is afraid and fainthearted? He should go back home; otherwise his fear may demoralize his comrades as well.’ 9 When the officials have finished speaking with the soldiers, commanders are to be appointed to lead the army.
(vii) 10 “When you advance on a town to attack it, first offer it terms for peace. 11 If it accepts the terms for peace and opens its gates to you, then all the people there are to be put to forced labor and work for you. 12 However, if they refuse to make peace with you but prefer to make war against you, you are to put it under siege. 13 When Adonai your God hands it over to you, you are to put every male to the sword. 14 However, you are to take as booty for yourself the women, the little ones, the livestock, and everything in the city — all its spoil. Yes, you will feed on your enemies’ spoil, which Adonai your God has given you. 15 This is what you are to do to all the towns which are at a great distance from you, which are not the towns of these nations.
16 “As for the towns of these peoples, which Adonai your God is giving you as your inheritance, you are not to allow anything that breathes to live. 17 Rather you must destroy them completely — the Hitti, the Emori, the Kena‘ani, the P’rizi, the Hivi and the Y’vusi — as Adonai your God has ordered you; 18 so that they won’t teach you to follow their abominable practices, which they do for their gods, thus causing you to sin against Adonai your God.
19 “When, in making war against a town in order to capture it, you lay siege to it for a long time, you are not to destroy its trees, cutting them down with an axe. You can eat their fruit, so don’t cut them down. After all, are the trees in the field human beings, so that you have to besiege them too? 20 However, if you know that certain trees provide no food, you may destroy them and cut them down, in order to build siege-works against the town making war with you, until it falls.
21:1 “If, in the land Adonai your God is giving you to possess, a murder victim is found lying in the countryside; and the perpetrator of the murder is not known; 2 then your leaders and judges are to go out and measure the distance between it and the surrounding towns. 3 After it has been determined which town is the closest, the leaders of that town are to take a young female cow that has never been put to work or yoked for use as a draft animal. 4 The leaders of that town are to bring the heifer down to a vadi with a stream in it that never dries up, to a place that is neither plowed nor sown; and they are to break the cow’s neck there in the vadi. 5 Then the cohanim, who are L’vi’im, are to approach; for Adonai your God has chosen them to serve him and to pronounce blessings in the name of Adonai; they will decide the outcome of every dispute and matter involving violence. 6 All the leaders of the town nearest the murder victim are to wash their hands over the cow whose neck was broken in the vadi. (Maftir) 7 Then they are to speak up and say, ‘This blood was not shed by our hands, nor have we seen who did it. 8 Adonai, forgive your people Isra’el, whom you redeemed; do not allow innocent blood to be shed among your people Isra’el.’ And they will be forgiven this bloodshed. 9 Thus you will banish the shedding of innocent blood from among you, by doing what Adonai sees as right.
Isaiah 51:12 “I, yes I, am the one who comforts you!
Why are you afraid of a man, who must die;
of a human being, who will wither like grass?
13 You have forgotten Adonai, your maker,
who stretched out the heavens
and laid the foundations of the earth.
Instead, you are in constant fear all day
because of the oppressor’s rage,
as he prepares to destroy!
But where is the oppressor’s rage?
14 The captive will soon be set free;
he will not die and go down to Sh’ol;
on the contrary, his food supply will be secure.
15 For I am Adonai your God,
who stirs up the sea, who makes its waves roar —
Adonai-Tzva’ot is my name.
16 I have put my words in your mouth
and covered you with the shadow of my hand,
in order to plant the skies [anew],
lay the foundations of the earth [anew]
and say to Tziyon, ‘You are my people.’”
17 Awake! Awake! Stand up, Yerushalayim!
At Adonai’s hand you drank the cup of his fury;
you have drained to the dregs
the goblet of drunkenness.
18 There is no one to guide her
among all the sons she has borne.
Not one of all the children she raised
is taking her by the hand.
19 These two disasters have overcome you —
yet who will grieve with you? —
plunder and destruction, famine and sword;
by whom can I comfort you?
20 Your children lie helpless at every street corner,
like an antelope trapped in a net;
they are full of Adonai’s fury,
the rebuke of your God.
21 Therefore, please hear this in your affliction,
you who are drunk, but not with wine;
22 this is what your Lord Adonai says,
your God, who defends his people:
“Here, I have removed from your hand
the cup of drunkenness,
the goblet of my fury.
You will never drink it again.
23 I will put it in the hands of your tormentors,
who said to you, ‘Bend down, so we can trample you,’
and you flattened your back on the ground
like a street for them to walk on.”
52:1 Awake! Awake, Tziyon!
Clothe yourself with your strength!
Dress in your splendid garments,
Yerushalayim, the holy city!
For the uncircumcised and the unclean
will enter you no more.
2 Shake off the dust! Arise!
Be enthroned, Yerushalayim!
Loosen the chains on your neck,
captive daughter of Tziyon!
3 For thus says Adonai:
“You were sold for nothing,
and you will be redeemed without money.”
4 For thus says Adonai Elohim:
“Long ago my people went down to Egypt
to live there as aliens,
and Ashur oppressed them for no reason.
5 So now, what should I do here,” asks Adonai,
“since my people were carried off for nothing?
Their oppressors are howling,” says Adonai,
“and my name is always being insulted, daily.
6 Therefore my people will know my name;
therefore on that day they will know
that I, the one speaking — here I am!”
7 How beautiful on the mountains
are the feet of him who brings good news,
proclaiming shalom, bringing good news
of good things, announcing salvation
and saying to Tziyon, “Your God is King!”
8 Listen! Your watchmen are raising their voices,
shouting for joy together.
For they will see, before their own eyes,
Adonai returning to Tziyon.
9 Break out into joy! Sing together,
you ruins of Yerushalayim!
For Adonai has comforted his people,
he has redeemed Yerushalayim!
10 Adonai has bared his holy arm
in the sight of every nation,
and all the ends of the earth will see
the salvation of our God.
11 Leave! Leave! Get out of there!
Don’t touch anything unclean!
Get out from inside it, and be clean,
you who carry Adonai’s temple equipment.
12 You need not leave in haste,
you do not have to flee;
for Adonai will go ahead of you,
and the God of Isra’el will also be behind you.
Today's Laws & Customs:
• Ethics of the Fathers: Chapter 1During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
• Elul ObservancesAs the last month of the Jewish year, Elul is traditionaly 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 10 Chapter 11 Chapter 12
Psalms Chapter 10:1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth. Chapter 11:1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance. Chapter 12:1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Psalms 10:1 Why, Adonai, do you stand at a distance?
Why do you hide yourself in times of trouble?
2 The wicked in their arrogance hunt down the poor,
who get caught in the schemes they think up.
3 For the wicked boasts about his lusts;
he blesses greed and despises Adonai.
4 Every scheme of the wicked in his arrogance [says],
“There is no God, [so] it won’t be held against me.”
5 His ways prosper at all times.
Your judgments are way up there,
so he takes no notice.
His adversaries? He scoffs at them all.
6 In his heart he thinks, “I will never be shaken;
I won’t meet trouble, not now or ever.”
7 His mouth is full of curses, deceit, oppression;
under his tongue, mischief and injustice.
8 He waits near settlements in ambush
and kills an innocent man in secret;
his eyes are on the hunt for the helpless.
9 Lurking unseen like a lion in his lair,
he lies in wait to pounce on the poor,
then seizes the poor and drags him off in his net.
10 Yes, he stoops, crouches down low;
and the helpless wretch falls into his clutches.
11 He says in his heart, “God forgets,
he hides his face, he will never see.”
12 Arise, Adonai! God, raise your hand!
Don’t forget the humble!
13 Why does the wicked despise God
and say in his heart, “It won’t be held against me”?
14 You have seen; for you look at mischief and grief,
so that you can take the matter in hand.
The helpless commits himself to you;
you help the fatherless.
15 Break the arm of the wicked!
As for the evil man,
search out his wickedness
until there is none left.
16 Adonai is king forever and ever!
The nations have vanished from his land.
17 Adonai, you have heard what the humble want;
you encourage them and listen to them,
18 to give justice to the fatherless and oppressed,
so that no one on earth will strike terror again.
11:1 (0) For the leader. By David:
(1) In Adonai I find refuge.
So how can you say to me,
“Flee like a bird to the mountains!
2 See how the wicked are drawing their bows
and setting their arrows on the string,
to shoot from the shadows at honest men.
3 If the foundations are destroyed,
what can the righteous do?”
4 Adonai is in his holy temple.
Adonai, his throne is in heaven.
His eyes see and test humankind.
5 Adonai tests the righteous;
but he hates the wicked and the lover of violence.
6 He will rain hot coals down on the wicked,
fire, sulfur and scorching wind
will be what they get to drink.
7 For Adonai is righteous;
he loves righteousness;
the upright will see his face.
12:1 (0) For the leader. On sh’minit [low-pitched musical instruments?]. A psalm of David:
2 (1) Help, Adonai! For no one godly is left;
the faithful have vanished from humankind.
3 (2) They all tell lies to each other,
flattering with their lips, but speaking from divided hearts.
4 (3) May Adonai cut off all flattering lips
and the tongue that speaks so proudly,
5 (4) those who say, “By our tongues, we will prevail;
our lips are with us. Who can master us?”
6 (5) “Because the poor are oppressed,
because the needy are groaning,
I will now rise up,” says Adonai,
“and grant security to those whom they scorn.”
7 (6) The words of Adonai are pure words,
silver in a melting-pot set in the earth,
refined and purified seven times over.
8 (7) You, Adonai, protect us;
guard us forever from this generation —
9 (8) the wicked strut about everywhere
when vileness is held in general esteem.
Daily Torah Study:
Chumash: Shoftim, 7th Portion Deuteronomy 20:10-21:9 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 20
10When you approach a city to wage war against it, you shall propose peace to it. יכִּֽי־תִקְרַ֣ב אֶל־עִ֔יר לְהִלָּחֵ֖ם עָלֶ֑יהָ וְקָרָ֥אתָ אֵלֶ֖יהָ לְשָׁלֽוֹם:
When you approach a city [to wage war against it]: Scripture is speaking of an optional war, as is explicit in the context of this section (verse 15), “Thus you will do to all the cities which are very far away [from you]….” - [Sifrei]
כי תקרב אל עיר: במלחמת הרשות הכתוב מדבר, כמו שמפורש בענין (פסוק טו) כן תעשה לכל הערים הרחוקות וגו':
11And it will be, if it responds to you with peace, and it opens up to you, then it will be, [that] all the people found therein shall become tributary to you, and they shall serve you. יאוְהָיָה֙ אִם־שָׁל֣וֹם תַּֽעַנְךָ֔ וּפָֽתְחָ֖ה לָ֑ךְ וְהָיָ֞ה כָּל־הָעָ֣ם הַנִּמְצָא־בָ֗הּ יִֽהְי֥וּ לְךָ֛ לָמַ֖ס וַֽעֲבָדֽוּךָ:
all the people found therein [shall become tributary]: Even if you find in it people of the seven nations, whom you have been commanded to exterminate, you are permitted to spare their lives. — [Sifrei]
כל העם הנמצא בה: אפילו אתה מוצא בה משבעה אומות שנצטוית להחרימם, אתה רשאי לקיימם:
tributary [to you], and they shall serve you: [You shall fight them] until they accept upon themselves both tribute and bondage. — [Sifrei]
למס ועבדוך: עד שיקבלו עליהם מסים ושעבוד:
12But if it does not make peace with you, and it wages war against you, you shall besiege it, יבוְאִם־לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָֽשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ:
But if it does make no peace with you, and it wages war against you: Scripture is informing you that if it does not make peace with you, then, if you let it be and go away, [this city] will ultimately wage war against you.
ואם לא תשלים עמך ועשתה עמך מלחמה: הכתוב מבשרך שאם לא תשלים עמך סופה להלחם בך אם תניחנה ותלך:
you shall besiege it: Even to starve it out, and cause them to [die of] thirst and to kill [the inhabitants of the city] through diseases. — [Sifrei]
וצרת עליה: אף להרעיבה ולהצמיאה ולהמיתה מיתת תחלואים:
13and the Lord, your God, will deliver it into your hands, and you shall strike all its males with the edge of the sword. יגוּנְתָנָ֛הּ יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת־כָּל־זְכוּרָ֖הּ לְפִי־חָֽרֶב:
and the Lord your God will deliver it into your hands: If you have done all that is stated in this section, the Lord will ultimately deliver it into your hands. — [Sifrei]
ונתנה ה' אלהיך בידך: אם עשית כל האמור בענין, סוף שה' נותנה בידך:
14However, the women, the children, and the livestock, and all that is in the city, all its spoils you shall take for yourself, and you shall eat the spoils of your enemies, which the Lord, your God, has given you. ידרַ֣ק הַ֠נָּשִׁ֠ים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִֽהְיֶ֥ה בָעִ֛יר כָּל־שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת־שְׁלַ֣ל אֹֽיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ:
And the children [… you shall take for yourself]: Even the male children. But, how then, am I to explain “and you shall strike all its males”? (verse 13) It refers to adult males. — [Sifrei]
והטף: אף טף של זכרים. ומה אני מקיים (פסוק יג) והכית את כל זכורה, בגדולים:
15Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations. טוכֵּ֤ן תַּֽעֲשֶׂה֙ לְכָל־הֶ֣עָרִ֔ים הָֽרְחֹקֹ֥ת מִמְּךָ֖ מְאֹ֑ד אֲשֶׁ֛ר לֹא־מֵֽעָרֵ֥י הַגּוֹיִֽם־הָאֵ֖לֶּה הֵֽנָּה:
16However, of these peoples' cities, which the Lord, your God, gives you as an inheritance, you shall not allow any soul to live. טזרַ֗ק מֵֽעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְ֖ךָ נַֽחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כָּל־נְשָׁמָֽה:
17Rather, you shall utterly destroy them: The Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivvites, and the Jebusites, as the Lord, your God, has commanded you. יזכִּי־הַֽחֲרֵ֣ם תַּֽחֲרִימֵ֗ם הַֽחִתִּ֤י וְהָֽאֱמֹרִי֙ הַכְּנַֽעֲנִ֣י וְהַפְּרִזִּ֔י הַֽחִוִּ֖י וְהַיְבוּסִ֑י כַּֽאֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
as [the Lord your God] has commanded you: [This is] to include the Girgashites [the seventh nation, not mentioned here, but you were commanded to destroy them]. — [Sifrei]
כאשר צוך: לרבות את הגרגשי:
18So that they should not teach you to act according to all their abominations that they have done for their gods, whereby you would sin against the Lord, your God. יחלְמַ֗עַן אֲשֶׁ֨ר לֹֽא־יְלַמְּד֤וּ אֶתְכֶם֙ לַֽעֲשׂ֔וֹת כְּכֹל֙ תּֽוֹעֲבֹתָ֔ם אֲשֶׁ֥ר עָשׂ֖וּ לֵאלֹֽהֵיהֶ֑ם וַֽחֲטָאתֶ֖ם לַֽיהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
so that they will not teach you to do [like all] their abominations]: But if they repent and wish to convert, you are allowed to accept them. — [Sifrei]
למען אשר לא ילמדו: הא אם עשו תשובה ומתגיירים, אתה רשאי לקבלם:
19When you besiege a city for many days to wage war against it to capture it, you shall not destroy its trees by wielding an ax against them, for you may eat from them, but you shall not cut them down. Is the tree of the field a man, to go into the siege before you? יטכִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹת֖וֹ לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֽוֹר:
[When you besiege a city for many] days: The word “days” implies two days. [But when it says
ימים: שנים:
many: [this means] three [days]. From here our Rabbis derived [the ruling that] the siege of a heathen city may not be initiated less than three days before the Sabbath (Sifrei , Shab. 19a), and this verse teaches us that the offer of peace (verse 10) must be repeated for two or three days. Similarly, it says:“that David dwelt in Ziklag for two days” (II Sam. 1:1). Scripture is speaking here of an optional war. — [Sifrei]
רבים: שלשה. מכאן אמרו אין צרין על עיירות של נכרים פחות משלשה ימים קודם לשבת. ולמד שפותח בשלום שנים או שלשה ימים. וכן הוא אומר (שמואל ב' א, א) וישב דוד בצקלג ימים שנים, ובמלחמת הרשות הכתוב מדבר:
Is the tree of the field a man, to go into the siege before you]?: The word כִּי here means“perhaps:” Is the tree of the field perhaps a man who is to go into the siege by you, that it should be punished by the suffering of hunger and thirst like the people of the city? Why should you destroy it?
כי האדם עץ השדה: הרי כי משמש בלשון דלמא. שמא האדם עץ השדה להכנס בתוך המצור מפניך להתייסר ביסורי רעב וצמא כאנשי העיר למה תשחיתנו:
20However, a tree you know is not a food tree, you may destroy and cut down, and you shall build bulwarks against the city that makes war with you, until its submission. כרַ֞ק עֵ֣ץ אֲשֶׁר־תֵּדַ֗ע כִּ֣י לֹא־עֵ֤ץ מַֽאֲכָל֙ ה֔וּא אֹת֥וֹ תַשְׁחִ֖ית וְכָרָ֑תָּ וּבָנִ֣יתָ מָצ֗וֹר עַל־הָעִיר֙ אֲשֶׁר־הִוא֙ עֹשָׂ֧ה עִמְּךָ֛ מִלְחָמָ֖ה עַ֥ד רִדְתָּֽהּ:
until its submission: Heb. רִדְתָּהּ, an expression of רִדּוּי, subjugation, [meaning] that it becomes submissive to you.
עד רדתה: לשון רדוי, שתהא כפופה לך:
Deuteronomy Chapter 21
1If a slain person be found in the land which the Lord, your God is giving you to possess, lying in the field, [and] it is not known who slew him, אכִּֽי־יִמָּצֵ֣א חָלָ֗ל בַּֽאֲדָמָה֙ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֤ן לְךָ֙ לְרִשְׁתָּ֔הּ נֹפֵ֖ל בַּשָּׂדֶ֑ה לֹ֥א נוֹדַ֖ע מִ֥י הִכָּֽהוּ:
2then your elders and judges shall go forth, and they shall measure to the cities around the corpse. בוְיָֽצְא֥וּ זְקֵנֶ֖יךָ וְשֹֽׁפְטֶ֑יךָ וּמָֽדְדוּ֙ אֶל־הֶ֣עָרִ֔ים אֲשֶׁ֖ר סְבִיבֹ֥ת הֶֽחָלָֽל:
then your elders… shall go out: the distinguished ones of your elders, [namely] the Great Sanhedrin. — [Sotah 44]
ויצאו זקניך: מיוחדים שבזקניך, אלו סנהדרי גדולה:
and they shall measure: from the place where the corpse lies.
ומדדו: ממקום שהחלל שוכב:
to the cities around the corpse: in every direction, in order to ascertain which is the nearest.
אל הערים אשר סביבות החלל: לכל צד לידע איזו קרובה:
3And it will be, [that from] the city closer to the corpse, the elders of that city shall take a calf with which work has never been done, [and] that has never drawn a yoke, גוְהָיָ֣ה הָעִ֔יר הַקְּרֹבָ֖ה אֶל־הֶֽחָלָ֑ל וְלָֽקְח֡וּ זִקְנֵי֩ הָעִ֨יר הַהִ֜וא עֶגְלַ֣ת בָּקָ֗ר אֲשֶׁ֤ר לֹֽא־עֻבַּד֙ בָּ֔הּ אֲשֶׁ֥ר לֹא־מָֽשְׁכָ֖ה בְּעֹֽל:
4and the elders of that city shall bring the calf down to a rugged valley, which was neither tilled nor sown, and there in the valley, they shall decapitate the calf. דוְהוֹרִ֡דוּ זִקְנֵי֩ הָעִ֨יר הַהִ֤וא אֶת־הָֽעֶגְלָה֙ אֶל־נַ֣חַל אֵיתָ֔ן אֲשֶׁ֛ר לֹא־יֵֽעָבֵ֥ד בּ֖וֹ וְלֹ֥א יִזָּרֵ֑עַ וְעָֽרְפוּ־שָׁ֥ם אֶת־הָֽעֶגְלָ֖ה בַּנָּֽחַל:
to a rugged valley: Heb. אֵיתָן, hard, [a valley] that was never tilled.
אל נחל איתן: קשה שלא נעבד:
shall decapitate: He breaks its neck with a hatchet [i.e., from the back]. The Holy One, blessed be He, says: Let the calf which is in its first year and has, therefore, produced no fruits, come and be decapitated at a place [the valley that was not tilled] which has not produced fruits, in order to atone for the murder of this man, whom they [the murderers] did not allow to produce fruit [i.e., to perform mitzvoth]. — [Sotah 46a]
וערפו: קוצץ ערפה בקופיץ. אמר הקב"ה תבא עגלה בת שנתה שלא עשתה פירות ותערף במקום שאינו עושה פירות, לכפר על הריגתו של זה שלא הניחוהו לעשות פירות:
5And the kohanim, the sons of Levi, shall approach, for the Lord, your God, has chosen them to serve Him and to bless in the Name of the Lord, and by their mouth shall every controversy and every lesion be [judged]. הוְנִגְּשׁ֣וּ הַכֹּֽהֲנִים֘ בְּנֵ֣י לֵוִי֒ כִּ֣י בָ֗ם בָּחַ֞ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשָׁ֣רְת֔וֹ וּלְבָרֵ֖ךְ בְּשֵׁ֣ם יְהֹוָ֑ה וְעַל־פִּיהֶ֥ם יִֽהְיֶ֖ה כָּל־רִ֥יב וְכָל־נָֽגַע:
6And all the elders of that city, who are the nearest to the corpse, shall wash their hands over the calf that was decapitated in the valley; ווְכֹ֗ל זִקְנֵי֙ הָעִ֣יר הַהִ֔וא הַקְּרֹבִ֖ים אֶל־הֶֽחָלָ֑ל יִרְחֲצוּ֙ אֶת־יְדֵיהֶ֔ם עַל־הָֽעֶגְלָ֖ה הָֽעֲרוּפָ֥ה בַנָּֽחַל:
7And they shall announce and say, "Our hands did not shed this blood, nor did our eyes see [this crime]." זוְעָנ֖וּ וְאָֽמְר֑וּ יָדֵ֗ינוּ לֹ֤א שָֽׁפְכוּ֙ (כתיב שפכה֙) אֶת־הַדָּ֣ם הַזֶּ֔ה וְעֵינֵ֖ינוּ לֹ֥א רָאֽוּ:
Our hands did not shed [this blood]: But would it enter one’s mind that the elders of the court are murderers? Rather, [they declare:] We [ourselves] did not see him and let him depart without food or escort [which would have indirectly caused his death, leaving this man to the elements and to robbers]. — [Sifrei ; Sotah 45a] The kohanim then say:
ידינו לא שפכה: וכי עלתה על לב שזקני בית דין שופכי דמים הם, אלא לא ראינוהו ופטרנוהו בלא מזונות ובלא לויה. והכהנים אומרים כפר לעמך ישראל:
8"Atone for Your people Israel, whom You have redeemed, O Lord, and lay not [the guilt of] innocent blood among your people Israel." And [so] the blood shall be atoned for them. חכַּפֵּר֩ לְעַמְּךָ֙ יִשְׂרָאֵ֤ל אֲשֶׁר־פָּדִ֨יתָ֙ יְהֹוָ֔ה וְאַל־תִּתֵּן֙ דָּ֣ם נָקִ֔י בְּקֶ֖רֶב עַמְּךָ֣ יִשְׂרָאֵ֑ל וְנִכַּפֵּ֥ר לָהֶ֖ם הַדָּֽם:
Atone for Your people Israel,… And [so] the blood will be atoned for them: Scripture informs them that from the time they complete all this, their sin is atoned. — [Sifrei]
ונכפר להם הדם: הכתוב מבשרם שמשעשו כן יכופר להם העון:
9And you shall abolish the [shedding of] innocent blood from among you, for you shall do what is proper in the eyes of the Lord. טוְאַתָּ֗ה תְּבַעֵ֛ר הַדָּ֥ם הַנָּקִ֖י מִקִּרְבֶּ֑ךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
and you shall abolish: This tells [us] that if the murderer is found after the calf is decapitated, the murderer must be executed, and that is “what is proper in the eyes of the Lord.” - [Sotah 47b, Keth. 37b]
ואתה תבער: מגיד שאם נמצא ההורג אחר שנתערפה העגלה הרי זה יהרג, והוא הישר בעיני ה':
Tehillim: Psalms Chapters 23 - 28
• 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 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
FOOTNOTES
1.I trust that “the lord is my light and salvation” etc. (Rashi)
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
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 10, 11 and 12.
Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Tanya: Iggeret HaKodesh, middle of Epistle 10
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Shabbat, Elul 4, 5777 · August 26, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 10
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והנה עיקר התשובה הוא בלב
Now the essence of penitence is in the heart,
כי על ידי החרטה מעומקא דלבא, מעורר עומק אור העליון הזה
for through regret from the depth of the heart one arouses the [corresponding] depth (i.e., the ultimate degree) of this Supreme light.
I.e., a man’s earnest penitence calls forth the above-described superior spiritual light which rectifies whatever he had been lacking in his fulfillment of the Torah and its mitzvot.
אך כדי להמשיכו, להאיר בעולמות עליונים ותחתונים
But in order to call forth [this light] so that it will radiate in the higher and lower worlds,
צריך אתערותא דלתתא ממש, בבחינת מעשה
there must be an actual arousal from below in the form of action,
דהיינו, מעשה הצדקה וחסד בלי גבול ומדה
viz., the practice of charity and kindness without limit and measure.
דכמו שהאדם משפיע רב חסד
For just as a man dispenses rav Chesed, an infinite abundance of kindness —
פירוש: ח״ס דלי״ת
[the first two letters of חסד] meaning “he pities” [and the last letter when spelled out meaning, in Aramaic,] “him who has not,”
דהיינו לדל ואביון, דלית ליה מגרמיה כלום
implying [that he dispenses his kindness] to the utterly destitute individual who does not have (deleit lei) anything of his own,
ואינו נותן גבול ומדה לנתינתו והשפעתו
without setting a limit or measure to his giving and diffusion —
כך הקב״ה משפיע אורו וטובו בבחינת חסד עילאה, הנקרא רב חסד
so, too, the Holy One, blessed be He, diffuses His light and benign influence in the spirit of the superior Chesed, known as rav Chesed,
המאיר בבחינת אין סוף, בלי גבול ומדה, תוך העולמות עליונים ותחתונים
that radiates infinitely, without limit or measure, within the upper and lower worlds.
שכולם הם בבחינת דלי״ת אצלו יתברך
For in relation to Him, blessed be He, all are in a state of deleit (“having nothing”),
דלית להון מגרמיהון כלום
inasmuch as they have nothing at all of their own,
וכולא קמיה כלא חשיבי
and all before Him are considered as nothing.
Since all of creation is of no account in the eyes of G‑d, anything received from His hand is not deserved, but a gratuitous gift; as, indeed, is the very fact that mortal endeavors are able to draw down Divine light.
At any rate, boundless tzedakah and kindness draw down the degree of Divine radiance that transcends all worlds.
ועל ידי זה נתקנו כל הפגמים שפגם האדם בעונותיו למעלה, בעולמות עליונים ותחתונים
All the blemishes that a man caused above, in the upper and the lower worlds, through his sins, are thereby rectified.
Thus, the measured performance of tzedakah and Chesed draws down Chesed olam, which is a worldlike (hence, a finite) degree of Divine benevolence, while the boundless performance of tzedakahand Chesed draws down rav Chesed, an infinite degree of Divine benevolence.
וזהו שכתוב: עשה צדקה ומשפט, נבחר לה׳ מזבח
לפי שהקרבנות הן בבחינת שיעור ומדה וגבול
because the sacrifices are defined in terms of quantity, dimension and limitation,
מה שאין כן בצדקה, שיוכל לפזר בלי גבול לתקן עונותיו
while charity can be dispensed without limit, for the purpose of rectifying one’s sins.
Although (like the sacrifices) tzedakah also effects atonement, it may be offered (unlike the sacrifices) without limit. It is therefore able to draw down Divine illumination that is correspondingly infinite, and thereby secure a superior order of atonement.
ומה שכתוב: המבזבז אל יבזבז יותר מחומש
As for the ruling that3 “He who is unstinting [in his charitable giving] should not expend more than one fifth [of his earnings],”
היינו דוקא במי שלא חטא
this applies only to one who has not sinned,
או שתקן חטאיו בסיגופים ותעניות
or who has rectified his sins by means of self-mortification and fasts,
כראוי לתקן כל הפגמים למעלה
as indeed all the blemishes Above should be rectified.
Since such an individual need not give tzedakah to rectify his sins, he should not give more than a fifth.
אבל מי שצריך לתקן נפשו עדיין
But as to him who still needs to remedy his soul,
פשיטא דלא גרעה רפואת הנפש מרפואת הגוף
the healing of the soul is obviously no less a priority than the healing of the body,
שאין כסף נחשב
where money does not count.
וכל אשר לאיש יתן בעד נפשו, כתיב
As Scripture states,4 “Whatever a man has he will give on behalf of his soul.”
The simple meaning of the verse is that a person will forego all his wealth in order to save his life. However, since the word “soul” is used rather than “life”, we may also understand this to mean that a person will give everything he has in order to save and rectify his soul.
* * *
| FOOTNOTES | |
| 1. | Mishlei 21:3. |
| 2. |
Note of the Rebbe: “In light of this explanation, what is the relevance here of justice?“
Paradoxically, it could be explained that it is specifically this word that explains why tzedakah is preferred over offerings. For the kind of tzedakahthat can be done equally by all — the regular, unqualified commandment of tzedakah which is one of the pillars upon which the world stands — would appear to belong to [the finite category known as] Chesed olam, as stated explicitly above. How, then, can it be found preferable to offerings? The verse therefore specifies that the subject at hand is the kind of tzedakahthat is closely accompanied by justice, i.e., the tzedakah whose goal is the just rectification of one’s sins.
“This concept is related to that in Torah Or (p. 63b), but it is not exactly the same. As to the difference in order between ‘tzedakah and justice’ and ‘justice and tzedakah,’ see Avot deRabbi Natan, beginning of ch. 33, and Or HaTorah, Parshat Vayeira, p. 99a.”
|
| 3. | Ketubbot 50a. |
| 4. | Iyov 2:4. |
• Sefer Hamitzvot:
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Shabbat, Elul 4, 5777 · August 26, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
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: Mamrim Mamrim - Chapter 2
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1
When, using one of the principles of exegesis, the Supreme Sanhedrin derived a law through their perception of the matter and adjudicated a case accordingly, and afterwards, another court arose and they perceived another rationale on which basis, they would revoke the previous ruling, they may revoke it and rule according to their perception. This is reflected by Deuteronomy 17:9: "To the judge who will be in that age." This indicates that a person is obligated to follow only the court in his own generation.
א
ב"ד גדול שדרשו באחת מן המדות כפי מה שנראה בעיניהם שהדין כך ודנו דין ועמד אחריהם ב"ד אחר ונראה לו טעם אחר לסתור אותו הרי זה סותר ודן כפי מה שנראה בעיניו שנאמר אל השופט אשר יהיה בימים ההם אינך חייב ללכת אלא אחר בית דין שבדורך:
2
The following rules apply when a court issued a decree, instituted an edict, or established a custom and this practice spread throughout the Jewish people and another court arose and sought to nullify the original order and eliminate the original edict, decree, or custom. The later court does not have this authority unless it surpasses the original court in wisdom and in its number of adherents. If it surpasses the original court in wisdom, but not in the number of adherents, or in the number of adherents, but not in wisdom, it cannot nullify its statements. Even if the rationale for which the original court instituted the decree or the edict is nullified, the later court does not have the authority to negate their statements unless they are greater.
How is it possible that the later court will surpass the original court in number? For every Supreme Sanhedrin consists of 71 judges. The intent is the number of sages in the generation who consent and accept the matter stated by the Supreme Sanhedrin without opposing it.
ב
בית דין שגזרו גזרה או תקנו תקנה והנהיגו מנהג ופשט הדבר בכל ישראל ועמד אחריהם בית דין אחר ובקש לבטל דברים הראשונים ולעקור אותה התקנה ואותה הגזרה ואותו המנהג אינו יכול עד שיהיה גדול מן הראשונים בחכמה ובמנין היה גדול בחכמה אבל לא במנין במנין אבל לא בחכמה אינו יכול לבטל את דבריו אפילו בטל הטעם שבגללו גזרו הראשונים או התקינו אין האחרונים יכולין לבטל עד שיהו גדולים מהם והיאך יהיו גדולים מהם במנין הואיל וכל בית דין ובית דין של שבעים ואחד הוא זה מנין חכמי הדור שהסכימו וקבלו הדבר שאמרו בית דין הגדול ולא חלקו בו:
3
When does the above apply? With regard to matters that were not forbidden to create a safeguard for the words of the Torah, but rather resemble other Torah laws. A different principle applies, by contrast, with regard to matters which the court sought necessary to issue a decree and create a prohibition as a safeguard. If the prohibition spread throughout the Jewish people, another Supreme Sanhedrin does not have the authority to uproot the decree and grant license even if it was of greater stature than the original court.
ג
בד"א בדברים שלא אסרו אותן כדי לעשות סייג לתורה אלא כשאר דיני תורה אבל דברים שראו בית דין לגזור ולאסרן לעשות סייג אם פשט איסורן בכל [ישראל] אין בית דין גדול אחר יכול לעקרן ולהתירן אפילו היה גדול מן הראשונים:
4
A court may, however, suspend the application of such decrees temporarily, even if it is of lesser stature than the original court. The rationale is that these decrees should not be considered as more severe than the words of the Torah itself, and any court has the authority to abrogate the words of the Torah as a temporary measure.
What is implied? If a court sees that it is necessary to strengthen the faith and create a safeguard so that the people will not violate Torah law, they may apply beatings and punishments that are not sanctioned by Torah. They may not, however, establish the matter for posterity and say that this is the halachah.
Similarly, if they saw that temporarily it was necessary to nullify a positive commandment or violate a negative commandment in order to bring people at large back to the Jewish faith or to prevent many Jews from transgressing in other matters, they may do what is necessary at that time. To explain by analogy: Just like a doctor may amputate a person's hand or foot so that the person as a whole will live; so, too, at times, the court may rule to temporarily violate some of the commandments so that they will later keep all of them. In this vein, the Sages of the previous generations said: "Desecrate one Sabbath for a person's sake so that he will keep many Sabbaths."
ד
ויש לבית דין לעקור אף דברים אלו לפי שעה אע"פשהוא קטן מן הראשונים שלא יהו גזרות אלו חמורין מדברי תורה עצמה שאפילו דברי תורה יש לכל בית דין לעקרו הוראת שעה כיצד בית דין שראו לחזק הדת ולעשות סייג כדי שלא יעברו העם על דברי תורה מכין ועונשין שלא כדין אבל אין קובעין הדבר לדורות ואומרים שהלכה כך הוא וכן אם ראו לפי שעה לבטל מצות עשה או לעבור על מצות לא תעשה כדי להחזיר רבים לדת או להציל רבים מישראל מלהכשל בדברים אחרים עושין לפי מה שצריכה השעה כשם שהרופא חותך ידו או רגלו של זה כדי שיחיה כולו כך בית דין מורים בזמן מן הזמנים לעבור על קצת מצות לפי שעה כדי שיתקיימו [כולם] כדרך שאמרו חכמים הראשונים חלל עליו שבת אחת כדי שישמור שבתות הרבה:
5
When a court sees it necessary to issue a decree, institute an edict, or establish a custom, they must first contemplate the matter and see whether or not the majority of the community can uphold the practice. We never issue a decree on the community unless the majority of the community can uphold the practice.
ה
בית דין שנראה להן לגזור גזירה או לתקן תקנה או להנהיג מנהג צריכין להתיישב בדבר ולידע תחלה אם רוב הצבור יכולין לעמוד בהן או אם אין יכולין לעמוד ולעולם אין גוזרין גזירה על הצבור אלא אם כן רוב הצבור יכולין לעמוד בה:
6
If a court issued a decree, thinking that the majority of the community could uphold it and after the decree was issued, the majority of the community raised contentions and the practice did not spread throughout the majority of the community, the decree is nullified. The court cannot compel the people to accept it.
ו
הרי שגזרו בית דין גזירה ודימו שרוב הקהל יכולין לעמוד בה ואחר שגזרוה פקפקו העם בה ולא פשטה ברוב הקהל הרי זו בטלה ואינן רשאין לכוף את העם ללכת בה:
7
Sages issued a decree and thought that it spread among the entire Jewish people and the situation remained unchanged for many years. After a long duration of time, another court arose and checked throughout the Jewish community and saw that the observance of this decree had not spread throughout the Jewish community, it has the authority to negate the decree even if it is of lesser stature than the original court in wisdom and in number of adherents.
ז
גזרו ודימו שפשטה בכל ישראל ועמד הדבר כן שנים רבות ולאחר זמן מרובה עמד בית דין אחר ובדק בכל ישראל וראה שאין אותה הגזרה פושטת בכל ישראל יש לו רשות לבטל ואפילו היה פחות מבית דין הראשון בחכמה ובמנין:
8
Whenever a court releases two decrees, it should not rush to release a third decree.
ח
וכל בית דין שהתיר שני דברים אל ימהר להתיר דבר שלישי:
9
A court has the authority to issue a decree and forbid something which is permitted and have its decree perpetuated for generations to come. Similarly, it has the authority - as a temporary measure - to release the Torah's prohibitions. What then is the meaning of the Scriptural prohibitions Deuteronomy 13:1: "Do not add to it and do not detract from it"?
The intent is that they do not have the authority to add to the words of the Torah or to detract from them, establishing a matter forever as part of Scriptural Law. This applies both to the Written Law and the Oral Law.
What is implied? The Torah states Exodus 23:19: "Do not cook a kid in its mother's milk." According to the Oral Tradition, we learned that the Torah forbade both the cooking and eating of milk and meat, whether the meat of a domesticated animal or the meat of a wild beast. The meat of fowl, by contrast, is permitted to be cooked in milk according to Scriptural Law. Now if a court will come and permit partaking of the meat of a wild animal cooked in milk, it is detracting from the Torah. And if it forbids the meat of fowl cooked in milk saying that this is included in "the kid" forbidden by the Scriptural Law, it is adding to the Torah.
If, however, the court says: "The meat of fowl cooked in milk is permitted according to Scriptural Law. We, however, are prohibiting it and publicizing the prohibition as a decree, lest the matter lead to a detriment and people say: 'Eating the meat of fowl cooked in meat is permitted, because it is not explicitly forbidden by the Torah. Similarly, the meat of a wild animal cooked in milk is permitted, because it is also not explicitly forbidden.' "And another may come and say: 'Even the meat of a domesticated animal cooked in milk is permitted with the exception of a goat.' And another will come and say: 'Even the meat of a goat is permitted when cooked in the milk of a cow or a sheep. For the verse mentions only "its mother," i.e., an animal from the same species.' And still another will come and say: 'Even the meat of a goat is permitted when cooked in goat's milk as long the milk is not from the kid's mother, for the verse says: "its mother."' For these reasons, we will forbid all meat cooked in milk, even meat from fowl."
Such an approach is not adding to the Torah. Instead, it is creating safeguards for the Torah. Similar concepts apply in all analogous situations.
ט
הואיל ויש לבית דין לגזור ולאסור דבר המותר ויעמוד איסורו לדורות וכן יש להן להתיר איסורי תורה לפי שעה מהו זה שהזהירה תורה לא תוסיף עליו ולא תגרע ממנו שלא להוסיף על דברי תורה ולא לגרוע מהן ולקבוע הדבר לעולם בדבר שהוא מן התורה בין בתורה שבכתב בין בתורה שבעל פה כיצד הרי כתוב בתורה לא תבשל גדי בחלב אמו מפי השמועה למדו שזה הכתוב אסר לבשל ולאכול בשר בחלב בין בשר בהמה בין בשר חיה אבל בשר העוף מותר בחלב מן התורה אם יבוא בית דין ויתיר בשר חיה בחלב הרי זה גורע ואם יאסור בשר העוף ויאמר שהוא בכלל הגדי והוא אסור מן התורה הרי זה מוסיף אבל אם אמר בשר העוף מותר מן התורה ואנו נאסור אותו ונודיע לעם שהוא גזרה שלא יבא מן הדבר חובה ויאמרו העוף מותר מפני שלא נתפרש כך החיה מותרת שהרי לא נתפרשה ויבא אחר לומר אף בשר בהמה מותרת חוץ מן העז ויבא אחר לומר אף בשר העז מותר בחלב פרה או הכבשה שלא נאמר אלא אמו שהיא מינו ויבא אחר לומר אף בחלב העז שאינה אמו מותר שלא נאמר אלא אמו לפיכך נאסור כל בשר בחלב אפילו בשר עוף אין זה מוסיף אלא עושה סייג לתורה וכן כל כיוצא בזה:
Rambam:
• 3 Chapters A Day: To`en veNit`an To`en veNit`an - Chapter 13, To`en veNit`an To`en veNit`an - Chapter 14, To`en veNit`an To`en veNit`an - Chapter 15
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Audio: Listen | Download | Video ClassTo`en veNit`an - Chapter 13
1
The following individuals are not given the privilege of establishing a claim of ownership even though they have benefited from a property for three years: craftsmen, sharecroppers, guardians, partners, a husband with regard to property belonging to his wife, a wife with regard to property belonging to her husband, a son with regard to property belonging to his father, and a father with regard to property belonging to his son.
The rationale is that in all these instances the owners will not be irritated if the other uses the property. Therefore, the fact that they benefited from it does not serve as proof of ownership, even though the owner did not protest. Instead, the property should be returned to the owner, provided that they bring proof that this land was known to belong to them, and that they take a sh'vu'at hesset that they did not sell or give away the land, as we have explained.
א
ואלו שאין מעמידין הקרקע בידן אע"פ שאכלום שלש שנים האומנין והאריסין והאפוטרופין והשותפין והאיש בנכסי אשתו והאשה בנכסי בעלה, ובן בנכסי אביו, והאב בנכסי הבן, שכל אחד מאלו אין מקפידין זה על זה, לפיכך אין אכילתן ראיה אע"פ שלא מיחו בהן הבעלים אלא תחזור הקרקע לבעלים שהביאו ראיה שזאת הקרקע ידועה להן וישבע היסת שלא מכרו ושלא נתנו כמו שביארנו.
2
Similarly, the exiliarchs of that period, a robber and a gentile cannot establish a claim of ownership because they benefited from a property. The rationale is that they are men of force.
Similarly, a deaf-mute, a mentally or emotionally unstable person and a minor cannot establish a claim of ownership through benefiting from a property. The rationale is that they do not have a claim on which the property could be awarded to them. Instead, the property should be returned to its owners. Conversely, if a person manifests ownership over his property for three years, the fact that he benefited from the property is not considered proof of ownership.
ב
וכן ראשי גליות של אותו זמן והגזלן והעכו"ם אין אכילתן ראיה מפני שהן בעלי זרוע, וכן חרש שוטה וקטן אין אכילתן ראיה מפני שאין להם טענה כדי שתעמוד הקרקע בידן אלא תחזור לבעלים, וכן המחזיק בנכסיהן אין אכילתן ראיה.
3
What is meant by the statement that they are not given the privilege of establishing a claim of ownership over property? Reuven benefited from a field originally belonging to Shimon for a sufficient number of years to establish a claim of ownership. He claims that he purchased the land. Shimon brought witnesses who testify that the property was known to belong to him. Similarly, he brought witnesses who testify that Reuven was known to be his partner, his sharecropper or his guardian. For this reason, he claims that he did not protest. The field is returned to Shimon, provided that he takes a sh'vu'at hesset that he did not sell or give the property to Reuven. Similar laws apply with regard to the others mentioned above.
Different laws apply, however, if Shimon does not bring proof that Reuven was his partner or sharecropper, but instead, Reuven made this admission on his own initiative, saying: "Yes, he is my partner and he sold me the property." Since he benefited from the land for the number of years long enough to establish a claim of ownership and he could have said: "He was never my partner," his word is accepted like the word of other persons.
ג
כיצד אין מעמידין את הקרקע בידן, ראובן שאכל שדה שמעון שני חזקה והוא טען שהיא לקוחה בידו והביא שמעון עדים שהיא ידועה לו וכן הביא עדים שראובן ידוע שהוא שותפו או אריסו או אפוטרופוסו ומפני זה לא מיחה תחזור השדה לשמעון וישבע היסת שלא מכר ולא נתן והוא הדין לשארן, אבל אם לא הביא שמעון ראיה שראובן היה שותף או אריס אלא ראובן הודה מעצמו ואמר הן הוא שותפו ומכר לי, הואיל ואכל שני חזקה ויכול לומר לא היה שותפי מעולם הרי זה נאמן כשאר כל אדם.
4
What is meant by the exclusion of craftsmen? If a person was building a property or repairing it for many years he cannot establish a claim of ownership over it.
If the craftsman abandoned his profession and benefited from a property for three years after he abandoned the profession, he can establish a claim of ownership.
ד
האומנין כיצד, כגון שהיו בונין בה או מתקנין אותה שנים רבות ירדו מאומנותן אם אכלו אותן שלש שנים מאחר שירדו מאומנותן יש להן חזקה.
5
What is meant by the exclusion of sharecroppers? For example, a person worked as a sharecropper for the father of the owner of the property, or for another member of the family. Since he is a sharecropper who has worked for the family, the owner will not lodge a protest against him. If, however, a person becomes a sharecropper for the first time and then benefits from the land for the length of time necessary to establish a claim of ownership, he is allowed to retain possession. We tell the owners: "How did you allow him to benefit from the property year after year without issuing a protest?"
ה
האריסין כיצד, כגון שהיה אריס לאביו של בעל השדה או לאנשי משפחתו שכיון שהוא אריס של בתי אבות אין ממחין הבעלים בידו, אבל אם זה הוא שנעשה אריס תחלה הואיל ואכלה כולה שני חזקה מעמידין אותה בידו, ואומרין לבעלים היאך אכל שנה אחר שנה ולא מחית בו.
6
Moreover, even when a sharecropper who has worked for the family brings other sharecroppers to work in his place, he may establish a claim of ownership. For ordinarily, there is no way that a person will bring sharecroppers into a colleague's property, and the latter will remain silent.
If, however, he divided the land among other sharecroppers who also worked on that property, he may not establish a claim of ownership. For it is possible that the owner appointed him as a supervisor over the sharecroppers.
When a sharecropper ceases working in that capacity and afterwards benefits from the produce of the land on which he had been working for three years, he establishes a claim of ownership.
ו
אריס של בתי אבות שהוריד אריסין תחת ידו יש לו חזקה שאין מורידין אריסים אחרים לנכסי אדם והוא שותק, אבל אם חלק לאריסין אחרים שהיו בה אין לו חזקה שמא ממונה על האריסין עשו אותו, ואריס שירד מאריסותו ואכלה שלש שנים מאחר שירד החזיק.
7
What is meant by the exclusion of guardians? The exclusion applies whether the guardian was charged with caring for a particular field or all of an heir's properties, whether he was appointed by the court or appointed by the father of the orphans, and the orphans came of age and allowed him to remain in that capacity, or whether an adult appointed a guardian to supervise his income and expenditures. Since these persons have permission to use the property, they cannot establish a claim of ownership. If a guardian left his position and benefited from the property for three years after leaving, he establishes a claim of ownership.
ז
האפוטרופוסין כיצד, בין שהיה אפוטרופוס על שדה זו בין על שאר נכסים בין שמינו אותם בית דין בין שמינה אותם אבי יתומים וגדלו היתומים והניחו אותן, בין שמינה אדם אפוטרופוס על הוצאתו והכנסתו הואיל והן משתמשין ברשות אין להן חזקה, עברו האפוטרופין ממינויין ואכלו שלש שנים אחר שעברו הרי זו חזקה.
8
What is meant by the exclusion of partners? When a person is a partner in a field that is not required to be divided , even though he alone benefits from the entire field for several years, the field is still presumed to be owned by both of the partners.
If, however, it is large enough to be divided and only one of the partners benefited from it in its entirety for the years necessary to establish a claim of ownership, he establishes such a claim. For he may tell his partner: "If it is true that you did not sell or give me your share of the field, why did I alone benefit from the entire field? Why did you remain silent and not protest for all these three years?"
Similarly, when a man who had stipulated that he waives the right to benefit from his wife's property nevertheless derives benefit from his wife's property for the number of years necessary to establish a claim of ownership, the fact that he derived benefit is of no consequence. This applies even when - while she was consecrated but not yet married - he stipulated that he would not inherit her property, and afterwards derived benefit from it, built or destroyed structures on it, doing whatever he desired.
Similarly, when a woman derived benefit from her husband's property and made use of it as she desired for several years, the fact that she derived benefit is of no consequence. This applies even if her husband designated another field for her to derive her livelihood from, and she benefited from other fields.
Similarly, when a son receives his livelihood at his father's home and is considered one of the members of his household, if he benefits from his father's property for the number of years necessary to establish a claim of ownership, it is of no consequence. The same law applies when the father derives benefit from the property of this son, who derives his livelihood from him for the number of years necessary to establish a claim of ownership.
ח
השותפין כיצד, אם היה שותף בשדה זו ואין בה דין חלוקה אע"פ שאכל את כולה האחד מהן כמה שנים הרי היא בחזקת שניהם, ואם יש בה דין חלוקה ואכלה האחד כולה שני חזקה יש לו חזקה שהרי אומר לשותפו אם באמת שלא מכרת ולא נתת היאך אכלתי את כולה ואתה שותק ולא מחית כל שלש שנים, וכן האיש שאכל בנכסי אשתו שני חזקה אע"פ שהתנה עמה שאין לו פירות בנכסיה, ואפילו התנה עמה כשהיא ארוסה שלא יירשנה ואחר כך אכל ובנה והרס ועשה כל מה שעשה, וכן האשה שאכלה פירות בנכסי בעלה ונשתמשה בהן כחפצה כמה שנים, אע"פ שיחד לה שדה במזונותיה ואכלה שדות אחרות אין אכילתן ראיה, וכן הבן שהוא סומך על שלחנו של אביו ונחשב בכלל בני ביתו אם אכל נכסי אביו שני חזקה, וכן האב שאכל נכסי בן זה שהוא סומך עליו שני חזקה אין אכילתן ראיה.
9
If such a son leaves his father's household or a woman is divorced - this applies even if there is a question whether the divorce is effective - they are bound by the laws that apply to all other individuals.
ט
ובן שפירש מאביו ואשה שנתגרשה אפילו ספק גירושין הרי הן כשאר כל אדם.
10
The exiliarchs of the Talmudic era could not establish a claim of ownership because they benefited from a field. The rationale is that they had the authority to rale over the people.
Similarly, when a person manifests ownership over property belonging to the exiliarchs, even if he benefits from it for a number of years, the fact that he derived benefit is not significant. The rationale is that the exiliarchs do not protest because they have the power to remove the other person from the property whenever they desire. Instead, they must take a sh'vu'at hesset that they did not sell or give that person the property. Conversely, if they took possession of the property of another person, and that person says that he did not sell the property, that person must take a sh'vu'at hesset that he did not sell or give them the property.
י
ראשי גליות שהיו בימי חכמים לפי שהיה בהן כח לרדות את העם אין אכילתן ראיה, וכן אחר שהחזיק בנכסיהן אפילו אכל כמה שנין אין אכילתן ראיה לפי שאינן ממחין מפני שידן תקפה כל זמן שירצו מסלקין זה ממנה, אבל נשבעין היסת שלא מכרו ושלא נתנו, ואם הן החזיקו בנכסי אחר ואמר שלא מכר נשבע היסת שלא מכר להן ולא נתן להם.
11
What is meant by the exclusion of robbers? When a person is presumed to have stolen this field, or his ancestors were presumed to kill people in order to take their property, although he benefits from a field for several years, he does not establish a claim of ownership, and the field should be returned to its owners.
יא
הגזלן כיצד מי שהוחזק גזלן על שדה זו או מי שהוחזקו אבותיו שהן הורגין נפשות על עסקי ממון אע"פ שאכל שדה זו כמה שנים לא החזיק ותחזור שדה לבעלים.
To`en veNit`an - Chapter 14
1
If any of the individuals who are not able to establish a claim of ownership by benefiting from a property bring witnesses who testify that the owner sold them this particular field or gave it to them as a present, the testimony is accepted as substantial. There are two exceptions: a robber, and a husband with regard to his wife's property. With regard to which property were the above statements made? With regard to nichsei tzon barzel, a field designated as payment for the money due her by virtue of her ketubah, a field belonging to her and mentioned in her ketubah, or a field that her husband had evaluated in her ketubah as a present for her. With regard to nichsei milog, by contrast, he may bring proof, as stated in Hilchot Ishut.
א
כל אלו שאין אכילתן ראיה אם הביאו עדים שמכרו להם הבעלים שדה זו או נתנוה להן במתנה ראייתן ראיה, חוץ מן הגזלן והבעל בנכסי אשתו, באי זה נכסים אמרו בנכסי צאן ברזל או בשדה שייחד לה בכתובתה ובשדה שכתב לה בכתובתה ובשדה שנתן לה בשום משלו אבל בנכסי מלוג יש לו ראיה כמו שבארנו בהלכות אישות.
2
What is meant by saying that a robber cannot substantiate the sale of a property? Once it has been established that a person gained possession of a field through robbery, he cannot substantiate his possession of a field even though he brings proof that, in the presence of witnesses, the owner acknowledged the fact that he sold him this field and received payment for it. For the owner can say: "We never sold the field; we acknowledged [the sale only out of fear." In such an instance, we expropriate the field from the robber, and he is not given anything.
If witnesses testify that the robber counted out a specific sum of money to the owner, we expropriate the field from the robber and require the owner to return the money, as stated in Hilchot Gezelah.
ב
כיצד הגזלן אין לו ראיה, כיון שהוחזק גזלן על שדה זו אע"פ שהביא ראיה שהודה הבעל בפני עדים שמכר לו שדה זו ולקח דמים והבעלים אומרים לא מכרנו לך אלא מפני היראה הודינו לו מוציאין את השדה מידו ואין לו כלום, ואם העידו העדים שבפניהם מנה לו כך וכך מוציאין את השדה מיד הגזלן ומחזירין לו הבעלים את הדמים כמו שבארנו בהלכות גזלה.
3
The following rules apply when the son of a craftsman, the son of a sharecropper, or the son of a guardian benefits from a field for the number of years necessary to establish a claim of ownership. If these individuals claim that the owner sold the property to them, or gave it to them as a present, their claim is established. If, however, they claim that the property is an inheritance that they received from their father, who benefited from it for the number of years necessary to establish a claim of ownership, their claim is not accepted.
If they bring witnesses who testify that the owner acknowledged to their father that he sold it or gave it to him, they are allowed to retain possession of the field.
ג
בן האומן ובן האריס וכן /ובן/ האפוטרופוס שאכלו שדה זו שני חזקה, אם טענו שהבעלים מכרו להן או נתנו להן יש להן חזקה, ואם טענו שהיא ירושה להן מאביהם שאכלוה שני חזקה אין להן חזקה, ואם הביאו עדים שהודו הבעלים לאביהן שמכרוה להן או נתנוה מעמידין את השדה בידן.
4
Although the son of a robber brings proof that the owner acknowledged to their father that he sold a property to him, it is of no consequence, as explained above. When, however, a robber's grandson claims that he - or even his father - acquired a property, he can establish a claim of ownership. If, however, his claim is based on his grandfather's acquisition, he cannot establish a claim of ownership.
ד
בן הגזלן אע"פ שהביא ראיה שהודו הבעלים לאביו שמכר אינה ראיה כמו שבארנו, אבל בן בן הגזלן אפילו בא בטענת אביו יש לו חזקה בא בטענת אבי אביו אין לו חזקה.
5
Even though a gentile benefited from a property for several years, he cannot establish a claim of ownership on this basis. If he does not bring a deed of sale, we require that the field be returned to its owner. An oath is not required, for a sh'vu'at hesset was ordained only when the plaintiff was Jewish.
When a Jew claims a property on the basis of the claim of a gentile, he is governed by the same laws as the gentile, and the fact that he benefited from the property is not significant.
ה
העכו"ם אפילו אכלה כמה שנים אין אכילתו ראיה, ואם לא הביא שטר תחזור השדה לבעלים בלא שום שבועה שלא תקנו שבועת היסת אלא לישראל וישראל הבא מחמת העכו"ם הרי הוא כעכו"ם שאין אכילתו ראיה. 1
6
If the Jew who acquired the property from the gentile claimed: "In my presence, the gentile who sold me the land acquired this land from the Jew who is disputing my claim," his claim is accepted, provided that he supports it with a sh'vu 'at hesset. The rationale is that since the claimant could have asserted: "I acquired it from you and I benefited from it for the number of years necessary to establish a claim of ownership," we accept his word when he asserts: "I acquired it from so-and-so who, in my presence, acquired it from you."
ו
טען זה הישראל הבא מחמת העכו"ם ואמר בפני לקחה העכו"ם שמכר לי מזה הישראל המערער עלי הרי זה נאמן וישבע היסת על כך מתוך שיכול לומר אני לקחתיה ממך והרי אכלתיה שני חזקה יכול לומר מפלוני לקחתיה שבפני לקחה ממך.
7
A claim of ownership cannot be established with regard to property inherited by a minor, even when the minor later attains majority. What is implied? A person benefited from property inherited by a minor for one year in the minor's presence before the minor attained majority, and for two years after he attained majority. Although he claims: "You sold it to me" or "You gave it to me," his claim is not accepted unless he benefits from the property for three consecutive years after he attains majority.
ז
אין מחזיקין בנכסי קטן ואפילו הגדיל, כיצד אכלה בפניו כשהוא קטן שנה אחת ושתים אחר שהגדיל וטען אתה מכרת לי אתה נתת לי אין זה כלום עד שיאכל שלש שנים רצופות אחר שהגדיל. 2
8
The following rules apply when a person maintains possession of property belonging to a minor for many years and claims: "I am maintaining possession of it as security, and I am owed this-and-this on its account." Since if he had desired, he could have said: "I purchased it," his word is accepted, for it has not been established that the property belonged to this person's father. Hence, the person in possession may collect what he claims from the property' s increase in value. The property itself is then returned to the orphans.
If, however, the property is reputed to belong to the orphans, the claim of the person in possession is not accepted. The rationale is that a claim of ownership cannot be established over property belonging to a minor. Instead, the field and all the produce that the person used must be returned to the orphans. When they come of age, the plaintiff will lodge a claim against them. 6
ח
מי שהחזיק בנכסי קטן שנים רבות וטען ואמר משכונה הן בידי ויש לי חובה עליהן כך וכך, הואיל ואילו רצה אמר לקוחים הן בידי נאמן שהרי אינה מוחזקת שהיה לאביו של זה והרי זה גובה משבחה מה שטען ותחזור ליתומים, אבל אם יצא עליה קול שהיא של יתומים אינו נאמן שהרי אין מחזיקין בנכסי קטן ותחזור השדה וכל הפירות שאכל ליתומים עד שיגדלו ויעשה עמהן דין. 3
9
Different rules apply if the person in possession benefited from the field for the time necessary to establish a claim of ownership during the lifetime of the orphans' father. Since he could have claimed that he is the owner because he purchased it from their father, we accept his word when he claims that a debt is owed him by their father. He collects the debt from the produce of the field. Since he could say that the produce belongs to him, he is not required to take an oath concerning it.
ט
אכלה שני חזקה בחיי אביהן מתוך שיכול לומר לקוחה היא בידי מאביהן נאמן לומר חוב יש לי על אביהן, וגובה אותו מן הפירות וגובהו שלא בשבועה מתוך שיכול לומר שלי הן. 4
10
When a person has to flee because of a danger to his life - e.g., the king desired to kill him - a claim of ownership cannot be established with regard to his property. Even if the person in possession of it derived benefit for several years and claimed that he purchased it, the fact that he derived benefit is not significant. We do not tell the owner of the field: "Why didn't you protest?" For the answer is obvious; he was concerned over his life. If, however, a person flees because of financial matters, he is considered like any other person. Thus, if he does not protest, a claim of ownership can be established over his property.
י
בורח שברח מחמת סכנת נפשות כגון שהיה המלך מבקש להמיתו, אין מחזיקין בנכסיו אפילו אכל המחזיק כמה שנים וטען שלקח אין אכילתו ראיה, ואין אומרים לבעל השדה למה לא מחית מפני שהוא מתעסק בנפשו, אבל הבורח מחמת ממון הרי הוא ככל אדם ואם לא מיחה מחזיקין בנכסיו.
11
A claim of ownership can be established over the property of a married woman.
What is implied? A person benefited from the land for a portion of the period necessary to establish a claim of ownership during the lifetime of the woman's husband, and for three years after the husband's death. If he claims: "You and your husband sold it to me," he is allowed to maintain possession. The rationale is that since the person in possession could say: "I purchased it from you after the death of your husband" - for he benefited from it for the amount of time necessary to establish a claim of ownership after the death of her husband and she did not protest his word is accepted with regard to the claim mentioned above.
If, however, he benefited from the property for several years during the lifetime of her husband, but did not benefit from it for the amount of time necessary to establish a claim of ownership after the death of her husband, he does not establish a claim of ownership.
יא
מחזיקין בנכסי אשת איש, כיצד אכלה מקצת שני חזקה בחיי הבעל ושלש שנים אחר מיתת הבעל, וטען ואמר מכרתה /מכרת/ לי את ובעליך מעמידין אותה בידו מתוך שיכול לומר ממך לקחתיה אחר מות בעליך שהרי אכלה שני חזקה אחר מיתת הבעל ולא מיחת בו, אבל אם אכלה בחיי בעלה כמה שנים ולא אכלה שני חזקה אחר מיתת בעלה אין לו חזקה.
12
Possession of property for the time necessary to establish a claim of ownership is of no consequence unless it is accompanied by a claim of acquisition.
What is implied? A person benefited from the produce of a field for several years. Afterwards, the person raising the protest comes and claims: "How did you acquire this field? It's mine."
The person in possession responds: "I don't know who the owner is. Since no one said anything to me about it. I took possession of it."
This does not establish a claim of ownership. For he is not claiming that he acquired it, that it was given to him, or that he inherited it. Nevertheless, even though he does not issue such a demand, the field is not expropriated from him until the person protesting brings witnesses that the field belongs to him. When, however, he brings witnesses, the field and all the benefit that he received from it is expropriated from the squatter.
We do not open by asking the squatter: "Perhaps you had a deed of acquisition and you lost it." He must make such a claim on his own. If he does not make such a claim, he must return all the produce that he reaped. Similarly, when a person benefits from a field for the number of years necessary to establish a claim of ownership on the basis of a deed of sale, and that deed of sale was disqualified, the claim of ownership established is nullified. The field and all of the produce reaped must be returned to the original owner.
יב
כל חזקה שאין עמה טענה אינה חזקה, כיצד הרי שאכל פירות שדה זו כמה שנים ובא המערער ואמר לו מאין לך שדה זו שלי הוא השיבו ואמר לו איני יודע של מי היא וכיון שלא אמר לי אדם כלום ירדתי לתוכה, אין זו חזקה שהרי לא טען שלקחה ולא שנתנה לו ולא שירשה, ואע"פ שלא טען אין מוציאין אותה מידו עד שיביא זה המערער עדים שהיא שלו, הביא עדים תחזור לו השדה ומוציאין מזה כל הפירות שאכל ואין פותחין לזה המחזיק תחלה ואין אומרים שמא שטר היה לך ואבד עד שיטעון מעצמו ואם לא טען יחזיר כל הפירות שאכל, וכן האוכל שני חזקה מחמת שיש שטר בידו ונמצא השטר בטל בטלה החזקה ותחזור השדה עם כל הפירות לבעלים.
13
When a person claims ownership of a field as an inheritance, he must bring proof that his father dwelled in or used this field for even one day. Once that is accomplished, since he benefited from the field for three years on the basis of his father's ownership, he is allowed to retain possession.
If, however, he did not bring proof that his father lived in it at all, the field and all of the produce reaped must be returned to the person lodging the protest, if he brings witnesses who testify that the field belongs to him. The rationale is that the person in possession does not claim that the owner sold or gave him the field, and it is not known that the field belonged to his ancestors.
If the person in possession brought proof that his father was seen in the field, it is of no consequence. Perhaps he went to inspect it and did not purchase it. Instead, he must bring proof that his father dwelled there for at least one day.
יג
הבא מחמת ירושה צריך להביא ראיה שדר אביו בשדה זו או נשתמש בה אפילו יום אחד וכיון שאכלה הוא שלש שנים מחמת אביו מעמידין אותה בידו, אבל אם לא הביא ראיה שדר בה אביו כלל תחזור השדה וכל הפירות למערער שיש לו עדים שהוא שלו, שהרי אינו טוען עליו שמכר או נתן לו ולא נודעה קרקע זו לאבותיו, הביא ראיה שנראה בה אביו אינה כלום שמא בא לבקר אותה ולא קנאה, אלא צריך להביא ראיה שדר אביו בה אפילו יום אחד.
14
The following laws apply when a person benefited from a field for many years and the person raising the protest states: "What are you doing in this field?"
The person in possession acknowledges the truth of his statements, but says: "I know that it once belonged to you, but so-and-so sold it to me, and he purchased it from you."
The person raising the protest states: "So-and-so, the person who sold you the field, is a robber."
Since the person in possession admitted that the field belonged to him and that he did not purchase it from him, the field and all of its produce must be returned to the person raising the protest. This applies even though that person does not bring witnesses that the field belongs to him. Similar laws apply in all analogous situations.
If the person in possession brings witnesses who testify that the person who sold the field to him lived in it for even one day or he told him, "He purchased it from you in my presence and afterwards he sold it to me," he is allowed to retain possession, for he has a definite claim and he has established a claim of ownership. If he desired, he could have claimed: "I purchased it from you." His claim would have been accepted, for he lived in it long enough to establish a claim of ownership.
יד
הרי שאכל שדה זו שנים רבות ובא המערער ואמר לו מה לך ולשדה זו הודה ואמר לו יודע אני שהיתה שלך אבל פלוני מכרה לי והוא לקחה ממך, ואמר לו המערער פלוני שמכר לך גזלן הוא, הואיל והודה שהוא שלו ושלא לקחה ממנו תחזור השדה וכל הפירות למערער אע"פ שאין לזה המערער עדים שהיא שלו וכן כל כיוצא בזה, הביא זה המחזיק עדים שפלוני שמכר לו דר בה אפילו יום אחד או שאמר לו בפני לקח ממך ואחר כך מכרה לי, מעמידין אותה בידו שהרי יש לו טענה עם חזקתו ואילו רצה טען ואמר ממך לקחתיה שהרי יש לו שני חזקה.
FOOTNOTES
1.העכו"ם אפילו אכלה כמה שנים וכו' עד ואין אכילתו ראיה. א"א יש כאן שבוש ואומר אני שאם מכרה לישראל שישבע היסת אע"פ שבא מחמת העכו"ם עכ"ל.
2.אין מחזיקין בנכסי קטן וכו' עד אחר שהגדיל. א"א אינו כן אלא אפילו אכלה שלש שנים אחר שהגדיל אינה חזקה וכן נראה מן הגמרא עכ"ל.
3.מי שהחזיק בנכסי קטן וכו' עד ותחזור ליתומים. א"א נראה מדבריו דמעשה דרבה בר שרשום מוקי לה בשאינה ידועה שהיתה של אביה ואם כן למה ליה למימר מגו דאי בעי אמר לקוחה היא בידו לימא דאי בעי אמר דידי היא ועוד משום קלא מבטלין מגו וחזקה דממונא ואיהו הוה מוחזק ואבוהון דיתמי לא הוה מוחזק אלא ודאי בחזקת אבוהון הות מיהו כיון דאכלה שני חזקה בחיי אבוהון בלא מחאה איכא מגו ואי לאו קלא הוה מהימן במגו והשתא דאיכא קלא לא אמרינן ומוקמי ארעא בחזקת אבהתא והאי דינא דקושטא עכ"ל.
4.אכלה שני חזקה בחיי אביהם וכו' עד מתוך שיכול לומר שלי היא. א"א נראה מדבריו אפילו יצא עליו קול שהיא של יתומים וזהו טעות גדולה דאיהי היא ועוד אני אומר שלא יועיל מגו לגבות לכתחלה בלא שבועה מידי דהוה אנשבע על המשכון שאמרו הגאונים שהוא נשבע ונוטל ורבה בר שרשום דקא בעי למפטר נפשיה משבועה אחר אכילה קאמר בין תבין עכ"ל.
To`en veNit`an - Chapter 15
1
The following rules apply when a person raises a protest regarding the ownership of a particular field and brings witnesses who testify that it was known to belong to him. The person in possession produces a deed of sale that he purchased it from the protester and also brings witnesses who testify that he benefited from the land for enough time to establish a claim of ownership. We tell the person in possession at the outset: "Validate your deed of sale." If the deed of sale is validated, it is preferable, and the judgment is based on the deed of sale. If he cannot validate the deed of sale, we rely on the witnesses who testify that he has established a claim of ownership. The person in possession must take a sh'vu'at hesset that he purchased it from the protester.
א
מי שערער על שדה זו והביא עדים שהיא ידועה לו והביא זה שבתוכה שטר שלקחה ממנו והביא עדים שאכלה שני חזקה, אומרים לו בתחלה קיים שטרך, אם נתקיים הרי טוב וידון בשטר, ואם אי אפשר לו לקיימו סומכין על עדי חזקה וישבע היסת שלקחה.
2
When there are differences between the testimony of the two witnesses who testify that a claim of ownership has been established - e.g., one testifies that the person in possession benefited from wheat for three years and the other testifies that he benefited from barley - their testimony is accepted. For witnesses are not concerned with these particulars. If one witness testifies that the person in possession benefited from the property in the first, third and fifth years, and the other testifies that he benefited in the second, fourth and sixth years, their testimonies cannot be linked together. The rationale is that neither testified concerning the year about which the other testified. Hence, the land and its produce must be returned.
ב
עדי החזקה שהעיד אחד משניהם שאכלה חטים שני חזקה והשני העיד שאכלה שעורים עדותן קיימת שאין העד מדקדק בזה, העיד האחד שאכלה זה שנה ראשונה שלישית וחמישית והשני מעיד שאכלה שניה ורביעית וששית אין עדותן מצטרפת, שבשנה שמעיד בה זה לא העיד בה זה ותחזור הקרקע והפירות.
3
If a person took possession of a field on the assumption that he is the heir and benefited from the field, and then it was discovered that there was another heir who shared a closer connection and is fit to inherit the field, the person who took possession of the field first is obligated to return all the produce that he ate. This applies whether witnesses testified to the closer relative's identity or the person who first took possession of the property acknowledged it.
ג
מי שירד לשדה בחזקת שהוא יורש ואכל פירותיה ונמצא יורש אחר שהוא קרוב ממנו וראוי ליורשה בין שנמצא בעדים בין שהודה לו זה שירד תחלה חייב להחזיר כל הפירות שאכל.
4
The following laws apply when two people are disputing the ownership of a field, each claiming it to be his own, but neither has proof of his claim. These same laws apply when both claimants bring witnesses who testify that the field belongs to them or to their parents, or when each of them brings witnesses who testify that the claimants benefited from the field for the time necessary to establish a claim of ownership, and both pairs of witnesses testify about exactly the same time period. We leave the field in their hands, and whoever overcomes the other one assumes possession. If the other seeks to expropriate the field from him, he must bring proof of his ownership.
If a third party comes, seizes the property from them and takes possession of it, he is removed from it and it is returned to the others.
ד
שנים שהיו עוררין על השדה זה אומר שלי וזה אומר שלי ואין לאחד מהן ראיה, או שהביא כל אחד מהם עדים שהיא שלו או של אבותיו או שהביא כל אחד משניהם עדים שאכלה שני חזקה, והשנים שהעידו בהן אלו הן השנים עצמן שהעידו בהן אלו, מניחין אותה בידיהן וכל המתגבר ירד בה ויהיה האחר מוציא מידו ועליו הראיה, ואם בא שלישי ותקף עליהן וירד לתוכה מסלקין אותו ממנה.
5
If one claimant brings witnesses who testify that the field belonged to his ancestors, that he benefited from it for the period necessary to establish a claim of ownership, and that it is in his possession, and the other brings witnesses who testify that he benefited from it for the period necessary to establish a claim of ownership and that it is in his possession, the testimonies regarding the claims of ownership contradict each other. We grant the field to the person who produced witnesses that it belonged to his ancestors, and give him possession of it.
If the second person also brought witnesses who testify that the field belonged to his ancestors, and so this testimony also involves a contradiction, the court rescinds its initial ruling, removes the first claimant from it, and leaves it in possession of both of them. The one who overpowers the other acquires the right of ownership.
ה
הביא האחד עדים שהיא של אבותיו ושאכלה שני חזקה והרי היא תחת ידו, והביא האחר עדים שאכלה שני חזקה והרי היא תחת ידו, נמצאת עדות החזקה של שניהם מוכחשת, מעמידין אותה ביד זה שהעידו עליו עדי החזקה שהיא של אבותיו ומורידין אותו לתוכה, חזר השני והביא אף הוא עדים שהיא של אבותיו שהרי נמצאת גם עדות זו מוכחשת, חוזרין בית דין ומסלקין ממנה אף הראשון ומניחין אותה ביד שניהם וכל המתגבר ירד בה.
6
When both claimants say that the field belonged to their ancestors, and one brings witnesses who testify that the field belonged to his ancestors, while the other brings witnesses who testify only that he benefited from the field for the period necessary to establish a claim of ownership, the field should be returned to the one who brought witnesses that it belonged to his ancestors. The other claimant must return the produce that he used. The rationale is that he did not issue a claim. Hence, his consumption of the produce does not serve as proof. For any claim of ownership that is not based on a assertion against the owners is of no consequence.
If the person in possession of the field retorts: "Yes. It belonged to your ancestors and you sold it to me. When I originally claimed that it belonged to my ancestors, I meant that my claim of ownership over it is so strong that it is as if it belonged to my ancestors," or he states: "It was my ancestors, because they purchased it from your ancestors, his claim is valid, for he gave an explanation for his original statements. Hence, we allow him to maintain possession.
If at the outset, he claimed: "It belonged to my ancestors and not your ancestors," we do not accept his later claim. Similar laws apply in all analogous situations.
ו
זה אומר של אבותי וזה אומר של אבותי זה הביא עדים שהיא של אבותיו וזה הביא עדים שאכלה שני חזקה תחזור לזה שהביא עדים שהיא של אבותיו ויחזיר הפירות שאכל, שהרי לא טען כלום ואין אכילתו ראיה שכל חזקה שאין עמה טענה על הבעלים אינה כלום, חזר זה המחזיק ואמר כן של אבותיך היתה ואתה מכרתה לי וזה שטענתי תחלה שהיא של אבותי כלומר שאני סומך עליה והרי היא שלי כשל אבותי, או שאמר של אבותי שלקחוה מאבותיך הרי זו טענה נכונה שהרי נתן אמתלא לדבריו הראשונים ומעמידין אותה בידו, ואם טען בתחלה ואמר של אבותי ולא של אבותיך אין שומעין לו בטענה זו האחרת וכן כל כיוצא בזה.
7
The following rules apply when Reuven was in possession of a field and Shimon came and protested his ownership. Reuven responded: "I purchased this field from Levi and benefited from it for the amount of time necessary to establish a claim of ownership."
Shimon answered him: "I have a validated deed of sale in my possession that I purchased the field from Levi four years ago."
Reuven retorted: "Do you think that it is only three years since I purchased. I purchased it many years ago? My claim precedes yours."
Reuven's claim is acceptable, for it is common for a person to call many years "the amount of time necessary to establish a claim of ownership." Therefore, if Reuven brings witnesses who testify that he benefited from the field for seven years - and he thus would have established a claim of ownership before Shimon purchased the field - he is allowed to retain possession. If, however, he benefited from it for less than seven years, the field is returned to Shimon. The rationale is that Levi could not have issued a greater protest over Reuven's use of the field than selling it to Shimon before Reuven established a claim of ownership.
ז
ראובן שהיה בתוך שדה ובא שמעון וערער עליו ואמר ראובן שדה זו מלוי קניתיה ואכלתי אותה שני חזקה אמר לו שמעון והלא שטר זה מקויים בידי שאני לקחתיה מלוי מהיום ארבע שנים חזר ראובן ואמר וכי תעלה על דעתך ששלש שנים בלבד יש לי משקניתיה שנים רבות יש לי משלקחתיה ואני קדמתיך, הרי טענת ראובן טענה, שאדם קורא לשנים רבות שני חזקה, לפיכך אם הביא ראובן עדים שאכלה שבע שנים שנמצא שאכל שני חזקה קודם שלקחה שמעון מעמידין אותה בידו, אבל אם אכלה פחות משבע שנים תחזור לשמעון שאין לך מחאה גדולה מזו שהרי מכרה קודם שהחזיק ראובן.
8
The following rules apply when one claimant stated: "The field belonged to my ancestors" and brought witnesses who substantiate his claim and another claims: "It belonged to my ancestors," but does not have witnesses. The field should be returned to the one who brought witnesses. All the produce that the other claimant acknowledges consuming is expropriated from him, even though there are no witnesses that he consumed it. The rationale is that he admits that he consumed produce because the field belonged to his ancestors, and there are witnesses that the field belonged to the ancestors of the other claimant. Similar laws apply in all analogous situations.
ח
זה אומר של אבותי והביא עדים וזה אומר של אבותי ואין לו עדים תחזור לזה שהביא עדים ומוציאין מזה כל פירות שהודה בהן שאכלן אע"פ שאין עליו עדים שאכל, שהרי הוא אומר שמחמת אבותיו אכל והרי העדים שהיה של אבותיו של זה הטוען וכן כל כיוצא בזה.
9
We apply the principle of miggo in the following situation: One person is in possession of a field. Another raises a protest, bringing witnesses who testify that the field once belonged to him. The person in possession states: "I purchased it from you. Here is the deed of sale," and produces a deed that is validated.
The person raising the protest claims that the deed is a forgery. The one in possession admits this, but claims: "I had a valid deed of sale, but I lost it. I took this so that I would have something in hand to intimidate him, so that he would admit that he actually sold it to me."
Since he could have stood by his deed of sale, for it has been validated, his word is accepted. We do not expropriate the field from his possession. He must, however, take a sh'vu'at hesset to support his claim.
ט
הביא המערער עדים שזו השדה שלו וזה שבתוכה טוען ממך לקחתיה והרי שטרי והוציא שטר מקויים טען המערער שהוא מזוייף והודה בעל השטר ואמר כן הוא אבל היה לי שטר כשר ואבד ולקחתי זה שבידי כדי לאיים עליו שיודה שמכר לי באמת, הואיל ואילו רצה היה אומר בשטרו שהרי מקויים הוא הרי זה נאמן ואין מוציאין את השדה מתחת ידו וישבע היסת.
10
The following rules apply when a person protests a colleague's ownership of a field and brings witnesses who testify that the field belongs to him. The person in possession claims: "I purchased the field from you and benefited from it for the time necessary to establish a claim of ownership" and brings witnesses who support his claim.
The protester responded, claiming: "How could you claim that you purchased it from me on this date three years ago? At that time, I was not in this country."
To resolve the question, the court requires the person in possession to bring proof that the person raising the protest was together with him in that city at the time he claims that he sold him the field, even for one day, so that he could have sold it. If he did not bring proof, he is removed from the field.
י
הביא המערער עדים שזו השדה שלו וזה שבתוכה טוען ממך לקחתיה ואכלתיה שני חזקה והביא עדים שאכלה שני חזקה טען המערער ואמר היאך תטעון שלקחת ממני היום שלש שנים ובאותו הזמן לא הייתי במדינה זו, מצריכין זה שבתוכה להביא ראיה שזה פלוני שמערער היה עמו במדינה בזמן הזה שטוען שמכר לו בו אפילו יום אחד כדי שיהיה אפשר שימכור ואם לא הביא מסלקין אותו.
11
The following rules apply when a person journeyed overseas, and the path to his field was lost. These laws apply whether the fields surrounding his field were owned by four different people or they were all purchased from one person. Each of the owners may turn away the claimant, telling him: "What makes you say that your way passes through my property? Maybe it passes through the property of my colleagues?" Hence, the claimant must purchase a path, even though it costs 100 maneh, or he must fly through the air.
Similarly, when the four fields belong to one person who purchased them from four people, he is not required to provide the claimant with a path. For he can tell him: "If I now returned each one his deed of sale, you would not be able to pass through the property of any one of them. And I purchased from each one every right that he possessed."
If, however, there was one person who owned all four fields, and he was this person's neighbor from the beginning until the end, the claimant can tell him: "You certainly must provide me with a path." Hence, he should be given the shortest path through any one of the fields that the owner chooses. Similar laws apply in all analogous situations.
If the claimant takes possession of a path saying: "This is my path," he may not be removed from it unless the owner of that property brings explicit proof that it never belonged to him.
יא
מי שהלך למדינת הים ואבדה דרך שדהו בין שהיו ארבע השדות המקיפות אותה לארבעה אנשים בין שהיו הארבע שדות קנויות מאחד הרי כל אחד מהן דוחהו ואומר שמא דרך שלך על חברי הוא, לפיכך יקנה לו דרך במאה מנה או יפרח באויר, וכן אם היו ארבע השדות לאיש אחד שקנה אותן מארבעה אין לו עליו דרך שהרי אומר לו עתה אם אחזיר לכל אחד שטרו אין אתה יכול לעבור על אחד מהן ואני קניתי מכל אחד מהן כל זכות שיש לו, אבל אם היה בעל ארבע שדות המקיפו איש אחד והוא בעל המצר שלה מתחלה ועד סוף הרי זה אומר לו מכל מקום דרכי עליך וילך לו בקצרה באי זו שדה שירצה בעל השדה וכן כל כיוצא בזה, ואם החזיק בדרך ואומר זו היא דרכי אין מסלקין אותו ממנה אלא בראיה ברורה.
Hayom Yom:
• English Text | Video Class
Shabbat, Elul 4, 5777 · 26 August 2017
"Today's Day"
Shabbat, Elul 4, 5703
Torah lessons: Chumash: Shoftim, Shevi'i with Rashi.
Tehillim: 23-28. Also 10-12.
Tanya: XI. To make you (p. 445) ...Supreme Good. (p. 449).
The order of birchot haTorah:1 With the tallit touch the beginning and ending of the reading, kiss the tallit where it touched the Torah, roll up the Torah, turn your face slightly to the right, say the b'racha, open the Torah and read.
__________
In describing the unique qualities of humankind, four terms are used: Adam refers to the quality of mind and intellect; ish to the quality of heart and emotion; enosh, weakness in either intellect or emotion or both; gever, who overcomes inner weakness and removes obstacles and hindrances to the attainment of an intellectual or emotional quality. I.e. gever works upon enosh to elevate him to the plane of ish or adam.
Since it is possible to turn enosh into ish or adam, it is obvious that enosh already possesses2 the qualities found in ish and adam.
FOOTNOTES
1.The b'rachot pronounced by the person called to the Torah.
2.In latent or undeveloped state.
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Daily Thought:
Light Forever
At the threshold of liberation, darkness filled the land of Egypt. Yet in the homes of those to be liberated, there was only light.
Light is our true place and light is our destiny. As dawn approaches, darkness shakes heaven and earth in the final throes of its demise. But those who belong to light and cleave to it with all their hearts have nothing to fear.
For darkness is created to vanish, but light is forever. [Torat Menachem 5742, vol. 2, p. 758; 10 Shevat 5741:6]
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